َ NAHW DAY 1

‫ – َم ْع ِرف ة‬Proper >% 4 11/30/20

َ
‫ك َرة‬ِ ‫ – ن‬Common

Adverb – words that end with “ly”

Some words have “ly” but are not adverbs.

Adverb – how did it happen?

Adverb: punched quickly
Not adverb: this table is lovely

to+give, to+sleep, to+run = together they are like an ‫اسم‬.

‫ َح ْرف‬+ ‫ = فِعل‬are like an ‫ اسم‬.

‫ = َحال‬Adverb
َ
ْ َ َ ْ َ ْ
‫ = صفة‬Adjective
َ ْ َ
5 ‫اْل أسماء اْلمسة‬
N
َ R
ُ
‫ذِي‬ ‫ذا‬ ‫ذو‬
J

J َ
َ‫أَبا‬
R َ

‫أبُو‬
N

‫أ ِب‬
J َ َ‫خا‬N َ‫أ‬ ُ‫أَخو‬
‫أ ِخ‬
R

‫َح ِِم‬
J
َ‫و ََحا‬Rُ‫ََح‬
N

J N
َ Rُ
‫فو فا ِِف‬

Nahw day 1 (11-30-20)

 NAHW DAY 2
>% 4
َُ 12/01/20
‫ أبو‬is used for for nickname eg: Abu Huraira. (Father of)
َ َ
When you call someone they become ‫ – أبا‬nasb if they are
mudaf.
ٰ َ
Eg: ‫يَا َر ُسول اّلله‬
ٰ َ
Eg: ‫يَا عبْ َد اّلله‬
𝑺𝑷𝑬𝑪𝑰𝑨𝑳𝑺 𝑰𝑺𝑴𝑺

J
َ ًَ ٌ َ N R

‫أب أبا أب‬

FATHER (SINGULAR)

ْ
J

َ َ ْ ََ N

َ َ R

َ
‫نن أبوي هن‬ َ َ
‫ان أبوي ه‬
‫أبو ه‬
Both Parents (Dual)

َ َ َ
N

ً
R

ٌ
Fathers (HBP)

‫آباء آباء آباء‬

َ ً َ ٌ َ
J N R

‫أ خ أخا أ خ‬
Brother (Singular)

ْ َ َ َ ْ َ َ َ َ َ َ
J N R

‫ان أخوي هن أخوي هن‬ ‫أخو ه‬

Two Brothers (dual)

ْ ْ ْ
‫إ هخ َو ٌة إهخ َو ًة إ هخ َوة‬
J N R
Brothers (HBP)
 If you want to add M.ilaih you make it like light.
J
َ ََ َُ N R

‫أبو أبا أ هب‬

Anything jarr after
it makes it idafah.

J
َ ُ ََ ُ ُ N R

‫أبوه أباه أبهيهه‬ His father. (idafah)

َ J
َ َ N R
My Father (all status

‫أ هب أ هب أ هب‬
looks samse) Idafah
on its own.

َّ‫ت يَ َدا ٓ أَب ل َ َهب َوتَب‬

Surah Masad

ۡ ‫َت َّب‬
note

ٖ ‫ه‬
Hiya version because
hands are feminine
M.ilaih

Mudaf
Mudadf and
M.ilaih

َْ
(Both hands of Abu Lahab were destryoed)
ٰ
‫ال ْم ُد هّلله‬

Side note: What ever

status was before َ‫ و‬it will
carry over to the next.
Possessor Of

َ ُ
J N R

‫ ذو ذا ذهى‬Sing Always Mudaf.

Next word is
always jarr M.Ilaih

ْ ‫ي َذ َو‬
ْ ‫ َذ َوا َذ َو‬dual
J N R

‫ي‬

َ َ َُ
J N R

‫ ذوو ذوهي ذوهي‬Plural

 ٌ َ
Light version of ‫أب‬

َ َُ
R

َ
J N

‫أبو أبا هأب‬ sing (father of)

ْ‫ي َأبَ َوي‬ ْ ‫َأبَ َوا َأبَ َو‬

J N R

dual (Both parents of)

‫اء آبَاءه‬
َ َ‫اء أب‬
ُ َ‫آب‬
J N R

HBP plural (Fathers of)

Nahw day 2 (12-01-20)

 NAHW DAY 3
>% 4
12/02/20

Another plural of (possessor of ‫وِل )ذ‬

‫وِل أ ي‬
‫أولو أ ي‬
َ َ
‫ ف يعل‬-action ‫ فاعيل‬doer always ‫َرفع‬
‫ص‬َ َ َ‫ف يعل) ن‬- helped)
َ
)‫ فاعل‬- ‫)ه َو‬
Doer can be non human.
َ
‫ َرفع‬is the default status. If there is no reason for an ism to be put
َ
in another status, it remains in the ‫ َرفع‬status.

َ
Note: when there is no ‫ ف يعل‬there is no ‫فاعيل‬.
َ َ
‫ َرفع‬- reason 1 ‫فاعيل‬
َ
Reason 2 no reason to change it to remains ‫ َرفع‬.
َ
When there is ‫ ف يعيل‬there is ‫فاعيل‬.
َ
‫ َرفع‬- status
‫ – َم ْرفوع‬label of a word in that status
َ َ
In ‫ َرفع‬status is “‫”م ْرفوع‬

ْ َ
In ‫ نصب‬status is ‫منصوب‬
َْ
َ َْ
In ‫ جر‬status is ‫َمرور‬
 َ
1) find the action (‫ )ف يعل‬and the doer (‫)فاعل‬
َْ
2) everything else in the sentence becomes a detail (‫( )مفعول‬can
be multiple)
‫َخ َل َق ٰ ه‬
‫اّلل‬ Doer of ‫ ف يعل‬is
َ َ
‫فاعيل‬ ‫ف يعل‬
called ‫فاعل‬
َ
Note: 2 kinds of ‫ فاعيل‬inside and outside.
1-Inside – pronoun inside the ‫ف يعل‬
َ
2- Outside – came after the ‫ ف يعل‬and its ‫َرفع‬

َ
Note: if you find the ‫ ف يعل‬and you find the ‫ فاعيل‬all the rest of the
َْ
details will be called ‫مفعول‬
َ َْ ْ ََ َ
‫اْلنسان‬
‫خلق ي‬
َ َ
(‫ ف يعل‬-‫)خل َق‬
َ ‫ه‬
)‫)ه َو – ف ِاعل‬
ْ َ ْ َْ
(‫)ا يْلن َسان – َمفعول‬
َْ َْ َْ
Note: ‫ منصوب‬vs ‫ منصوب – مفعول‬has lots of jobs, after hon, calling
َْ
a mudaf, absolutely no, it is also a ‫مفعول‬.
ْ َ َْ َْ
Note: not everything ‫ نصب‬is a ‫مفعول‬, but everything ‫ مفعول‬is a
َ
‫ن ْصب‬.
ْ
‫ – إيع َراب‬status
‫ – َع َدد‬number
ْ
‫ – ِجنس‬gender
‫ – ِق ْسم‬type
‫ – ِفعل‬action
َ
‫ – فاعيل‬doer Nahw day 3 12-02-20
ْ
‫ َمفعول‬- detail
 NAHW DAY 4
>% 4
12/03/20

ُ ْ‫ج‬ ْ ‫ج‬ ‫ُ ج‬
The word ‫ َمرور‬applies to ‫مضاف إَِله‬
ْ‫ج‬ ْ‫ج‬ ‫ج‬
The word ‫ َم ُرور‬applies to whatever ‫ َم ُرور‬comes after ‫جر‬
ْ ‫ج‬ ‫ُ ج‬ ‫ج‬
What is the difference between ‫ مضاف إَِله‬and ‫? جر‬
ْ‫ج‬ ‫ج‬ ‫ج‬
‫ َم ُرور‬is the status and ‫ ُمضاف إَِلْه‬is one place where you use that
status.
‫ج‬ ‫ج‬ ْ‫ج‬
‫ ُمضاف إَِلْه‬is suppose to be ‫ َم ُرور‬and ‫ ججر‬is suppose to be
ْ‫ج‬
followed by ‫َم ُرور‬
ْ ‫ج‬
Note: ‫ – تابِع‬follower
Same status because its following someone else.
‫ج‬
‫ جو‬is another way of making ‫تاب ِ ْع‬
‫ج‬ ‫ج‬
‫صفة‬ ِ is another way of making ‫تاب ِ ْع‬
‫ج‬
‫ تاب ِ ْع‬is a secondary reason to be ‫ججر‬
‫ج‬ ‫ُ ج‬
Its borrowing jarrnes from ‫ مضاف إَِلْه‬or it got beat up by hoj.
ْ ‫ه‬
ِ ‫ب ِ ْس ِم اّٰللِ الرْح ٰ ِن الر‬
‫حي ِم‬
ْ ‫ج ج ج ْج‬
‫ت والر ِض‬ ِ ‫جر ُب السما وا‬
Note: how do you know when a fragment needs a rearranging?
Whenever you see possession (his,hers,my,our etc) the
fragment can be rearranged to show the “of”
 ‫ج‬ ‫ج ُ‬ ‫جُْ‬ ‫جْ ُ‬ ‫ج‬ ‫ُ ج‬ ‫جْ‬
‫)َم ُرور ‪ is‬مضاف إَِلْه) )منصوب ‪ is‬مفعول) (م ْرفوع ‪ is‬فاعِل) ‪Note:‬‬
 NAHW DAY 5
>% 4
12/04/20

Note: tanween – ‫ ال‬never come together.

1) ending sounds u/a/i – un/an/in
2) singular,broken plural.

Note: Partly flex comparative can be made fully flex by showing

a kasrah in ‫ َجر‬form by two ways.
1) by adding a ‫ال‬
2) by making it a ‫مضاف‬
ْ
Note: every ‫ اسم‬that rhymes with ‫ أكب‬can only be 3 things.
1) comparative
2) color
3) disability
ْ ْ ْ
J N R

‫ أكب أكب أكب‬partly flex ‫اسم‬

Comparative – happier,taller, bigger etc
You can make them superlative eg: happiest,tallest,biggest
 ْ Partly flex comparatives
‫أكب‬ greater Two ways to make it

ْ
superlative
‫أفضل‬ better
1. comparative with out ‫ ال‬is partly flex.
ْ
‫أْجل‬ prettier
superlative with ‫ ال‬is fully flex. No

‫حسن‬ ْ ‫أ‬ more beautiful tanween.

With comparative meaning changes, goes
‫صغر‬ ْ ‫أ‬ smaller from comparative to superlative. from
“better” to “best” one way to do it is put ‫ال‬
ْ
‫أعظم‬ greater
on it, becomes superlative. And if it seves
ْ as mudaf.
‫أكرم‬ more honored

‫أ ْعلم‬ more A partly flex can become fully flex by

knowledgeable adding ‫ ال‬but you dont put all on a name.
ْ ‫أ‬
‫صفر‬ yellow 2. if it serves as mudaf, its superlative and
fully flex.
‫أبْيض‬ white
ْ ْ ‫ ب أ‬the most authorative of all
‫حك ِم الاكِمِي‬ ِ
ْ
‫أحر‬ black
rulers?
ْ
‫أخض‬ green

‫أ ْسوض‬ black

Side note: root letters can only have ‫ و ى‬never ‫ا‬

‫ ا‬is cousins with fatha
‫ و‬is cousins with damma
‫ ى‬is cousins with kasrah

Nahw day 5 (12-04-20)

 NAHW DAY 7
>% 4
12/08/20

Note: I cried -sentence

The car suddenly- fragment
Big shoes – fragment

5 Fragments:
1) hoj majroor
2) hon ismuhaa
3) mudaf m.ilaih
4) mowsoof sifah
5) ismul ishaarah mushaarun ilaih.

‫ه‬ ُ
ِ ‫َر ُسول‬
Note: ‫اّٰلل‬
َ َ ْ َْ
ِ‫لف ُظ الَللة‬ mudaf

َ ‫إ َّن ه‬
‫اّٰلل‬ ِ
َّ
1.‫ ِإن‬- hon
َ‫ه‬ َ َ ْ ُ َْ
2. ‫ اّٰلل‬- ِ‫ لفظ الَللة‬ismuhaa

Harf of jarr
‫ – َو‬oath
َ – oath by allah ( extreme case)
‫ت‬
‫ب‬
ِ – can be used for oath
َ
‫ – ل‬for emphasis, can be used for oath (not hoj) harf tawqeed
“ I swear by your life”
َ‫َ ْ ُ ْ ُ َ ْ َ َ َ د ْ َ َ ْ ا َ ُ َ ْ ر َ َ ْ ا‬
‫بل تؤث ِرون الياة النيا و الخِرة خي وأبق‬
“Instead you prefer the lowest/worldly life while the afterlife is better and longer lasting”
 ‫ُْ ا‬ ُ ‫د‬ َ َ ‫َّ ا‬
‫إِن هذا ل ِف الصح ِف الول‬
‫ا‬ َ ‫ح ِف إِب ْ َراه‬
‫ِيم َو ُموس‬ ُ ‫ُص‬
Certainly this is truly found in the earliest scirptures the
scriptures of Ibraahim and muusaa.
Torah: 5 books – the afterlife is almost nowhere
Note: I came early. (when did you come? = no judgment)
For real I came early (did you come late? = not sure)
I swear! I really did come early (you came late)
When people believe the opposite.
 NAHW DAY 8
>% 4 12/09/20

1. ‫ – ِإن‬certainly
ََ
2. ‫ – كأن‬as though (analogy)
َ ْ َ
3. ‫ – َلت‬regret (refers to the past)
َ
4. ‫ – أن‬that (I thought that) clarifier
َ َ
5. ‫ – بِأن‬because (‫ ِلن‬not in the quran)
ٰ ْ ٰ
6. ‫كن‬
ِ ‫ل‬ – however (‫ن‬ ِ ‫ ل‬harf of nothing, doesnt impact
‫ك‬
َ
7. ‫ – ل َعل‬maybe so that, hopefully
َ ُ َ ُ َ
Note: ‫ ل َعلك ْم تتقون‬have taqwa
Hopefully,maybe,so that (hon)

Note: Allah says about fasting:

It was made mandatory on you just like it was made mandatory
on believers that came a long time before you and then he said
َ ُ َ َ ُ ََ
‫( لعلكم تتقون‬not gauranteed)
ُ
not ‫ – ِل( ِلِ َتقوا‬light harf present tense-“so that”
Just because you fast its not guaranteed you’ll become god
conscious – hopefully,maybe

ْ َ ْ َُ َ
ً
Note: ‫أن لهم أجرا‬
“that a reward is for them”
 َ ‫“ َو ُجنُودُ إبْل‬the army of iblis”
‫ِيس‬
Partly.flex
ِ
Hopelesness, enemy,antagonist

ُ َ َ ْ ْ
ْ ‫َوال َعْص إن الن َسان لِف خ‬ ْ ْ
Note: ‫س‬
‫ر‬ ِ ِ ِ ِ
“by the time ineed mankind is in loss”
ْ‫اصوْا باصب‬ ْ
َ ‫اْلَق َوتَ َو‬ َ ‫ت َوتَ َو‬
ْ‫اصو‬ ٰ ُ َ َ َُ َ َ
ِ ِ ِ ‫ا‬ِ ‫ب‬ ‫ا‬ ِ ‫ِح‬ ‫ل‬ ‫ص‬‫ال‬ ‫وا‬ ‫ِإّل اَّلِين ءامنوا وع ِمل‬
Except those who 1. keep faith 2. Do good 3. Counsel
eachother with the truth 4. Counsel eachother to stay firm
 NAHW DAY 11
12/14/20

ْ >% 4
‫إىسم اتلَف ى‬
‫ضيل‬
ُ‫أح َسن‬ْ ‫َب‬ ْ َ
َُ‫ك‬ ‫ أ‬When they are Comparative (they are Partly Flexible)
ْ َ
ُ‫ك ََب‬ ‫ أ‬Can be masc. or fem.
َُ ‫ ُه َو أَ ْك‬He is bigger. ‫َب‬
‫بر‬ َُ‫ك‬ْ َ َ
‫ ىِه أ‬She is bigger.
When these words are made superlative, then the (Masc) and (Fem) are different.
ْ ََْ
ُ‫ك ََب‬ َ ْ ُ َْ
‫( ال‬Masc). ‫( الكبَبى‬Fem).
ُ‫ك ََب‬ْ َْ َُ
‫ هو ال‬He is the biggest (Masc)
َ ْ ُ ْ َ
‫ ىِه الكَبى‬She is the biggest (Fem)
َ ْ ُ ْ ُ ّ ّ
‫( الطامة الكَبى‬eg: from The Quran
َ ْ ََْ
‫ الحس ُن‬The Best (Masc)
َ‫لُ ْسن‬ ْ َ
‫ ا‬The Best (Fem)
َ
ُ‫ ا َ ْل ْص َغر‬The Smallest (Masc)
َ ْ َ
‫ الصغرى‬The Smallest (Fem)
ُ‫ع َظم‬ْ ََْ
‫ ال‬The Greatest (Masc)
ْ َْ
‫ ال ُعظ َم‬The Greatest (Fem)
 (The Most Beautiful Names)
ْ ُ ََْْ
َ‫الُ ْسن‬ ‫ السماء‬Broken Plural
(fem. Adject)
َ ْ ََْ
ُ
When you use the Superlative, from masc to fem, that’s when you convert from ‫الحسن‬
َ ْ ُ ْ َ
(masc) to ‫( السن‬fem)
َ ْ َ َ ْ َ
ُ ُ
But when you make the Comparative then you don’t change it ‫ أحسن‬is the (Masc) ‫أحسن‬
is the (Fem)
َ
ُ َ ْ
Eg: ‫ِه أحسن‬ َ ‫( ا ىدْ َف ْع بىالَِّت ى‬Comparative fem)
‫ى‬
َ‫ِه الُ ْسن‬ َ ‫( ا ىدْ َف ْع بىالَِّت ى‬Superlative fem)
‫ى‬

َ ْ َ ْ َ
ُ ُ
When you compare (Comparative) ‫ أحسن‬is (Masc) ‫ أحسن‬is (Fem)
ُ َ ْ ََْ ُ َْ
َْ‫ك‬
When you Create the Superlative (the most) then ‫ الكَب‬is (Masc) ‫َبى‬ ‫ ال‬is (Fem)
َْ ََْ ُ َْ ََْ
‫ الْع‬Original is ‫( الْع‬sounds weird so it became ‫ )ى‬its still (Masc) because its still like
ْ ََْ
ُ‫ك ََب‬ َْ ََْ َْ َُْ
‫ال‬. The (Fem) Superlative of ‫ الْع‬is ‫( العليا‬means Highest. Fem version)
َ‫ِه الْ ُعلْيا‬ ُ َ
‫ َوَك َىمة ه ى‬The Speech of ALLAH it is the Highest!
َ ‫اّٰلل ى‬
ْ ُ َ َ َ َّ َ َ َ َ َ َ
‫َّلين كفروا السفل‬ ‫ جعل َك ىمة ا ى‬He made the word of those who disbelieved the Lowest.
َ‫( أَ ْس َف َل َسافىلىني‬mudaf Superlative) The lowest of the Low.
Note:
ْ َ
ُ‫ك ََب‬ ‫( أ‬Comparative) to make it Superlative 2 ways.
ُ َ ْ ََْ
1.) ‫ الكَب‬add ‫( ال‬The Biggest)
ُ ُ ْ َُْ َ
2.) ‫وت‬ ‫( أكَب اْلي ى‬Mudaf) (The Biggest of the Homes)

If it wasn’t Mudaf and M.Ilaih or it didn’t have ‫ ال‬then its Comparative (bigger)
َْ َ ْ َ
Surah Tin: ‫( أحس ىن تق ىويم‬Normaly Comparative but here Superlative because Mudaf) (Also
its Fully Flex. Because Superlative. (With ‫ ال‬or Mudaf)
َْ َ ْ َ
Surah Tin Continued: ‫( ىف أحس ىن تق ىويم‬POSITIVE)
َ‫( أَ ْس َف َل َسافىلىني‬LOWEST OF THE LOW) NEGATIVE ( People that are not Proper to
ALLAH became Common.
ْ َ ْ َ
َ‫الَاكىمىني‬ ‫( بىأحك ىم‬POSITIVE)

Nahw day 11 (12-14-20)

 NAHDW DAY 12
>%4
12/15/20

َ َ َ َُْ َ
Is this Idafah?
‫ أكَب شهادة‬no because
ْ َ
ُ‫ك ََب‬ َ َ
‫ أ‬is comparative and ‫ ش َهادة‬is nasb
if its not Idafah then its not superlative.
ْ ‫ي‬ ُ ُ
Only way to make it superlative is if it has ‫ ال‬or its ِ‫ مضاف إَِله‬- ‫مضاف‬

Note: Im better than you, He’s more than me, they are more qualified
than her. Comparatives can be not so specific in english. In english you
have to be more specific.

ُ ‫ي‬ ْ ‫ي‬
When in Arabic you want to give a comparative like ‫ أكب‬then you can
‫ُي ي ْيُ ي ي ي‬
actually add something nasb after the comparative ‫ هو أكب شهادة‬he is

‫يي ي ْ ُ ي‬
greater testimony wise. That nasb means Im telling in what way he is
ْ ‫ي‬ ْ
greater. Its called (‫ )تميِىي‬eg: ‫( أنا أك ِب عمرا‬Im greater when it comes
‫يي ي ْ يُ ْ ي‬ ْ
to age) Eg: ‫( أنا أكَث مِنك‬word ‫( مِن‬from) when you used it with a
‫يي ي ْ يُ ْ ي يي‬
comparative, then it means (than) ‫( أنا أكَث مِنك وَلا‬Im greather than
you children wise)
Note: sometimes you find nasb with
comparatives just to make it more
specific. Its not a detail of an act. Nasb
has many jobs, and one of them is
‫ي‬
‫( ت ْميِىي‬specify)
‫ي‬ ُ َّ ْ َّ ‫ْ ي‬
Surah Qiyamah note: ‫اق‬
ِ ‫ا ِْلفت الساق بِس‬
‫ي‬ ْ‫ي ي‬ ‫يْي ُ ي‬
The shin interwined with the shin (when a Note: ‫– ينقل ِب لَع عقِبيهِ – عقِب‬
bad person is dying) Allah compares a
persons life running out with the animal that He turns around on both of his
just collapses. heels. Showing your back to
your enemy and gearing up to
take off runnung in retreat
Note: Places are Feimine
(partly Flex)
‫ي‬ ‫مِن ي ْ ُ ْ ي‬
NOTE: ‫قبل إِبراهِيم‬
ُْ‫ي‬
If you see ‫ قبل‬it

ُ َّ ‫ي‬ ُ‫يي َْثب‬ ُ ْ ‫م‬

means the M.ilaih was taken away.
‫مكة‬ ِ ‫ِس‬
 NAHW DAY 13
>% 4
12/16/20

ُ َ َ
NUMBER – ‫ع د د‬
• Sound or Combo 1st
• If sound – Singular or Broken Plural?
(bp know by meaning) if by meaning its plural, is it human or
nonhuman?
• Human = 1F or 3MReality ‫ – ء‬alif hamza it makes
• Nonhuman = 1F
ُ‫وجدَآء‬f‫ َودُ – َس‬m‫اَ جس‬
colors feminine.

m َ
َ ‫ ج‬f‫خ‬ ‫ج‬
1.The schcolars bp 2. the mountains bp
ََُ‫ج‬
1F- 3M ُ‫العلماء‬
ُ‫ضآء‬ َ –‫ض‬
ُ َ ‫خ‬ ‫أ‬
‫ج‬
1F
َ
‫اْلبا ِل‬
ِ Alif maqsoora ‫ ى‬is
َ ‫َج‬
3. Rivers 1F bp ‫أنهار‬ ‫َج‬
4. Prophets bp 1F- feminine mostly for

ُ َ
3M ‫أن ِبياء‬
superlatives. Alif
mamdooda ‫ آء‬is for used
َ
‫قاءِل‬ 6. Corrupters 3M for colors and body
‫ج‬
َ ‫سد‬ِ ‫ُمف‬
5. A sayer 1M
‫ِين‬
defects.

7. The ship 1F 8. Ayahs bp 1F

ِ‫الس ِفينَة‬
َّ ‫ات‬َ
ٍ ‫آي‬
9. Hand 1F ‫يَد‬ 10. Worshiping
Women 1F-3F
‫ََعب ِ َدات‬
• Non Human Broken Plurals – 1F
• ‫ يَ جوم‬Day 1M ‫ يَ جو َما ِن‬2 Days 2MR
َّ َ
• ‫ أيام‬Days 1FR
َ ُ ‫ج‬ َ َّ َ
• ‫ أيام معدودة‬R1FC Limited Days
َ ُ ‫ج‬ َ َّ َ
• ‫ أيام معدودات‬Sifa- Plural Fem. (Less than 10)
Limited Days َ
َ ُ ‫ج‬ َ َ
• ‫ أياما معدودة‬Limited days
َ ُ ‫ج‬ َ َ َ
• ‫ات‬
ٍ ‫ أياما معدود‬Limited days (less than 10)
َ
• The feminine plural adjective )‫صفة‬ ِ ( ‫ ات‬is a
sign of less َ than 10.
َ ُ ‫َ ُّ ج ُ َ ج‬
• ‫ال حج أشهر معلومات‬
Hajj is known months

Note: Nonhuman Broken plurals usually

have 1F adjectives, but if you want to limit
their meaning to less than 10, then you can
give them a 3F adjective.
 When you have the choice
َ
‫ ش جهر‬- A month 1MRC generally
between singular fem and
• plural fem then the choice
َ
‫ ش جه َرا ِن‬2 months 2MRC
of plural fem means less
• than 10
‫ج‬
ُ‫أشهر‬
• months 1FRC generally, 3FRC if talking about less than 10

َ ُ‫َ ج ُ َ ج‬
• ‫ أشهر معلومة‬1FRC known months
َ ُ‫َ ج ُ َ ج‬
• ‫ أشهر معلومات‬3FRC known months (must be less than 10)
 NAHW DAY 14
>% 4
12/17/20

ISM:
• Person
• Place
• Thing
• Adjective
• Adverb
• Special Mudafs (more)
• Idea

Ism: Idea
Fi’l: past, present, future. Cried,cries, to cry= idea=ism
َ ُ َ َ
ُ َ ُ َ
)‫ أن‬light harf (to) ‫ – ينص‬he helps. ‫ أن ينص‬to help. When light
َ
harf+present tense(‫ )مضارع‬come togegther ‫ف ِعل‬+‫ =أن‬act as though
َ ُ

they are an Ism-idea. This “ism” will have a status,not like a

regular ism.

َ
‫ ن ِ ر‬- a helper (rafa)
eg: ‫اص‬
ُ َ َ
َ
eg: ‫ – أن ينص‬it wont show rafa,nasb,jarr but in your mind you will
understand.
ُ‫مِن َقبل أَن يَأت َِيهم‬
Surah Munafiqoon note:
َ َ ِ
ِ ‫الس‬
‫الم‬ ِ ‫ قب‬-before islam
‫ل‬
َ‫أَن – َقب َل أَن يُسل ِم‬+‫ =ف ِعل‬are considered ism.
mudaf hoj
ََ َ ‫َ ر‬
‫ُمضاف إَِلهِ ِِف َم ِل َجر‬
ََ
m.ilaih mudaf ‫ – ِِف َم ِل َجر‬jarr
at heart
IDEA: Submission,
explanation,compilation,complication,education,introduction,con
clusion,(to eat,to ride,to sleep,to fly cannot be ‫ ف ِعل‬because it
doesn’t have a past, present, future tense. They are ism-idea.
Flying,helping,jogging,running,learning can be fi’l and ism
idea in english.

eg: running is healthy - has no tense, its ism-idea.

eg: she was running - past tense fi’l
eg: are they going?- Future tense fi’l
eg: going to class is fun- ism-idea

‫ي‬ َ َ َ َ َ
• Light harf (makes present tense light) ‫أن لن ل َِك إِذن حت‬
َ
• ‫ أن‬- to ْ َ َ ََ ََ
‫ نصب‬-‫ جر‬-‫ِِف َم ِل رفع‬
• ‫ص‬ُ ُ ‫ َين‬- he helps
َ َ
َ‫ أن َين ُص‬- to help. (cant keep “he”)
• ‫ أن‬+ any ‫ = ِفعل‬ism
• To help-idea-ism
ُ َ َ
َ
• ‫ أن ينص‬equal to an ISM
ُ َ َ
َ
• The rafa, nasb, jarr of ‫ أن ينص‬is never visible but
always understood. (not treated as an ism but
respected as an ism.
Surah munaafiqun note:
َ
ِ ‫الس‬
• ‫الم‬ ِ ‫مِن قب ِل‬
َ َ َ
َ
• ‫مِن قب ِل أن يأ ِت‬

Can act as ism

ََ
‫ِِف َم ِل َجر‬
FOUR PROPERTIES OF ISM:

1. Status ‫ إِع َراب‬:

A)Forms of status:
َ َ
1: R-N-J ‫َم ِل‬ ‫( ِِف‬not obvious)

B) How to tell status:

1: ending sounds: u-un rafa/ a-an nasb/ i-in jarr
also: u-rafa/a-nasb/a-jarr for partly flexibles, also non
flexibles don’t change at all.
2) Ending combinations: aani-ayni-ayni 2RNJ. Oona-
eena-eena 3RNJ. Aatun-aatin-aatin 3RNFJ
C) Light vs Heavy:
1: light means to get rid of “n” sound: no tanween,no
noon from combinations. Normally a word should not be
light but if it is there are 1 of 4 possible reasons.
• Mudaf
• Partly flexible
َ
ُ ‫يَا َو‬
• Being called ‫ل‬

ُ ٰ َ ‫ي‬
• Absolutely no ‫ال إِٰل إِال اّلل‬
D) Flexibility:
1: fully flexible: (sounds and combos both light and
heavy)
2: partly flexible: u-rafa/ a-nasb/ a-jarr
• foreign names
• places

• comparatives (but when you add ‫ ال‬they become

fully flex and superlative,also they become fully
َ ُ
flex and superlative when they are ‫مضاف‬
َ ُ
• Colors and body defects (the ‫ ال‬and ‫ مضاف‬rule
applies to them too)

ُ َ َ
2. Number ‫عدد‬

a) Singular: (ending sound)

b) Pair: (pair combos)
c) Plural: (oona-eena-combos) people only
d) Fem plural: (aatun-aatin combos) people or things
e) Plural because arabs said so: (Qawm-Naas-Qarn)
ending sounds
f) Broken plural: (human 1F/3reality) vs (non human
1F or 3F if less than 10
3.Gender ‫جنس‬
ِ
a) Masc vs Fem
b) Real vs fake
c) Fake:

‫ ة (ة ي‬most words, ‫ ى‬fem superlatives, also

• (‫ىآء‬
if its a three letter word with the fourth being ‫ى‬. ‫آء‬
for fem colors and females with body
defects/disability.
• Fem because arabs said so pg36
• Broken plural (re-read rules from above)
• Body parts in pairs

4.TYPE ‫ق ِسم‬
Common vs proper
1. Al on words (hates tanween, doesnt hate noon on
combinations)
2. Names
3. Pronouns
4. Pointers (with ‫ ال‬they are fragment, without ‫ ال‬they
create “is”
5. Ism mowsool
6. The one being called (the one being called becomes
َ
light no ‫ال‬. Also, if its a mudaf then is becomes ‫نصب‬.
ٰ ََْ َ ََْ َ َ َ
َ ‫آد ُم – َيا َأ ْح‬
‫اّلل‬
‫ه‬ ‫د‬‫ب‬ ‫ع‬ ‫ا‬‫ي‬ - ) ‫م‬ ‫ي‬‫ر‬‫م‬ ‫ا‬‫ي‬ - ‫د‬‫م‬ ‫ (يا‬stays rafa.
َ َ َ َ َ َ َ َ َ َ َ
‫نصب‬ ‫ يا رب العال ِمي‬- ‫اِحِي‬ َّ َ
ِ ‫يا أرحم الر‬
َ َ َ
7. if ‫ ُمضاف ِإل ْي ِه‬is proper then the ‫ ُمضاف‬is proper.
 NAHW DAY 15
>% 4
To get Males
12/18/20
attention (pointing
far)
‫ ذل ِك‬- that (eg: pointing at a male and you want one
male’s attention)
‫ – ذان ِك‬both of those (eg: point at two males and you
want one male’s attention)
‫ – أولءِك‬those people (eg: pointing at people and you
want one male’s attention.
To get Females Second part of the word ( ِ‫ ) ك ك‬is
attention (pointing only telling you whose attention you
far) want.

‫ – ذل ِِك‬that (eg: pointing at a male and you want one

female’s attention.
‫ ذان ِِك‬- both of those (eg: pointing at two males and
you want one female’s attention.
 ‫األسما الموصولة‬
َ َ َ
‫ين‬
ِ ‫اّل‬
ِ ِ ‫( اّل‬m) the ‫ّلى‬
‫ان‬ ِ ‫( ا‬m) the
(m) two who one who
those
َ َ َ
who
‫( ال ِت‬f) ‫ان‬
ِ ‫ اّل‬the two ‫ ال ِت‬the one
َ
‫الوا ِت‬ who (f) who (f)

َ
‫الءِي‬
the
women
who
‫( م ْن‬m) ‫ ما‬what (m/f)
who
َ
‫ّلي‬
ِ ‫ ا‬can take a‫ف ِعل‬
Notes:
(on its own is a
sentence a( and turn
‫ نص‬he helped (sentence) it into a fragment
ْ
‫ ينص‬he helps (sentence) Describing a
َ person
‫ّلي نص‬ ِ ‫ ا‬the one who helped (not a sentence)
ْ َ
‫ اّلِي ينص‬the one who helps (not a sentence)
َ َ
ْ ‫ اّلِي‬is not a doer becuase ‫ّلي نص‬ ِ ‫ ا‬is not
ْ
‫ا ِسم موصول‬
‫صاة ال‬ ِ a sentence. You dont translate ‫ نص‬as “he
ْ َ
‫موصو ِل‬ helped” when its with ‫ّلي‬ِ ‫ ا‬you translate as
“the one who helped”.
 NAHW DAY 16
>% 4
12/21/20

ُ ‫ل ٌّ ل ًّ ل‬
‫ ُك ُك ل‬everything
‫ُك‬

ُ ‫ل ُّ ل َّ ل‬
ِّ ‫ ُك ُك‬special mudaf (RNJ) has different meanings.
‫ُك‬
ُّ ‫ل‬
‫( ُك لم ْسل لِّم‬each/every muslim) m.ilaih= singular/common
ُّ ‫ل‬
When ‫ ُك‬comes with m.ilaih thats singular/common
It becomes “each muslim”
ُّ ‫ل‬
Not for every m.ilaih, only when ‫ ُك‬is mudaf and
ُّ ‫ل‬
singuar/common m.ilaih, the meaning of ‫ ُك‬is “each”
ْ ‫الم‬
َ ‫ُك‬ُّ ‫ل‬
Note: ‫ج ِّد‬ ِّ ‫س‬ (the entire masjid) m.ilaih=sing/proper
ْ ‫ُك َم‬ ُّ ‫ل‬
‫ج لد‬ ِّ ‫س‬ “each masjid”
َ ِّ‫الم ْسلِّم‬ ‫ُك ل‬ ُّ ‫ل‬
Note: ‫ي‬ “all of the muslims”
ُّ ‫ل‬
‫“ ُك لم ْسل لِّم‬each muslim”
ْ ‫ل‬ ُّ ‫ل‬
‫“ ُك المسل ِِّّم‬the whole muslim”
َ َّ ُّ ‫ل‬
ِّ
Note: ‫“ ُك الطعام‬all food”
ُّ ‫ل‬
‫“ ُك ََعب ِّ لد‬each worshipper”( in arabic its incomplete= more will be
said in the sentence about the m.ilaih) (general)
َ ‫ُك‬ُّ ‫ل‬
‫العاب ِّ ِّد‬ “the entire worshipper”
َ ‫العابد‬ ُّ ‫ل‬
َ ‫ُك‬
‫ِّين‬ ِّ “all of the worshippers” (in arabic its complete= more
doesnt have to be said) specific
 َ ُّ ‫ل‬
ْ ‫ ُك‬each thing/everything (general)
Note: ‫َش لء‬
َ ْ َ ْ ُّ ‫ل‬
ِّ‫ ُك اْلشياء‬all of the things, all things (specific)
ْ َّ ‫ُك‬ ُّ ‫ل‬
ِّ‫الّشء‬ the whole thing/the entire thing

‫حُي‬
Q&A: ‫ت‬ َ is a hoj and a light harf, if it proceeds an ism will it

‫حُي‬
make it light and jarr?) no ‫ت‬ َ hoj, affects ism, makes it jarr.
ُ‫ت‬ َ ْ َ َ َ ْ َ
ْ ‫حُي‬
‫( أن لن لَِّكْ إِّذن ح ي‬light harts) ‫ت‬ َ effects present tense fi’l and
makes it light. Dont confuse them!

Q&A: are body parts only feminine when you have both of
them? No its feminine if you have one,pair,or plural.
 NAHW DAY 17
>% 4
12/22/20

ۡ ۡ َْ ُ َ
Ayah Note: surah A’raf ayah 111 ‫جه‬ ‫ر‬ ‫أ‬ ‫ا‬‫و‬ٓ ‫قال‬
ِ
ُ‫أَ ْسل ِ ْم – أَ ْرجئْه‬
ِ
‫ و‬was not said and hamza was removed and ha was removed
ُ
Ayah Note: ‫ ه َو‬masc
ٌ ْ ‫َك‬-dog
‫ب‬
َ
َ
‫ ِلِك ٌب‬dogs bp1f= ‫ه‬َِ
Sometimes for something thats nonhuman,arabs can also use
ُ
‫ هن‬-they fem. When they want to make a really big deal out of
something.

ُ َ ‫َُ ُ ه‬ ُ َُ َ
ُ ‫)الكر‬
Notes: ‫ رسول اّٰللِ الك ِريم‬R1MP – Idafah, mowsoof (‫ )رسول‬sifah (‫يم‬ ِ
َ ‫َُ ُ ه‬ ‫ه‬ َ
‫ رسول اّٰللِ الك ِري ِم‬R1MP - Idafah, mowsoof (ِ‫ )اّٰلل‬sifah (‫)الك ِري ِم‬
ٌ ‫اّٰللِ َكر‬
‫يم‬
‫َُ ُ ه‬
‫ رسول‬- R1MP - sentence
ِ
ُ ‫الكر‬ َ
‫يم‬ ِ R1MP
َ
‫ الك ِري ِم‬J1MP
ٌ ‫ َكر‬R1MC
‫يم‬ ِ
 Notes:
ُ َ ٰ
‫“ – هذا الر ُسول‬this messenger” – pointer immediately followed by ‫ال‬
makes a fragment.
ٌ َُ َ ٰ
‫“ – هذا رسول‬this is a messenger” – pointer without immediate ‫ال‬
makes a sentence.

ُ ُ ُ
‫ – أمة الرسو ِل‬idafah - “the nation of the messenger”
ُ َٰ ُ ُ
‫ – أمة هذا الرسو ِل‬fragment - “the nation of this messenger”
ُ ُ ُ ٰ
‫ – ه ِذه ِ أمة الرسو ِل‬sentence “this is the nation of the messegner”
ٰ ُ ُ ُ ٰ
ِ ‫ أمة الرسو ِل ه ِذه‬- to make a fragment put ِ ‫ ه ِذه‬at the end. “this nation
of the messenger” for a mudaf to be mushaarun ilaih place the
pointer at the end of idafah.
َ ٰ
‫ هذا‬can only be َٰ َ
ismul ishaarah Ayah note: ‫م ِْن ف ْورِه ِْم هذا‬
َ
‫ – ف ْو ٌر‬moment
and mushaarun
ilaih, m.ilaih.

َ َٰ
‫ – هذا الف ْو ُر‬fragment “this moment”
(never mudaf)

َ َٰ
‫ هذا ف ْو ٌر‬- sentence “this is a moment”
ُ َ َٰ
‫ – هذا ف ْو ُره ْم‬sentence “this is their moment”
َٰ ُ َ
‫ – ف ْو ُره ْم هذا‬fragment “this moment of theirs”
َ ٰ َ
‫ – م ِْن ف ْورِه ِْم هذا‬fragment “from this moment of theirs”
 NAHW DAY 18
>% 4
12/23/20

‫( موصوف‬noun=ism)
‫صفة‬
ِ (adjective=ism)
In english “delicious” is adjective and “food” is a noun but in
Arabic “delicious” is (‫صفة‬
ِ =‫ )إسم‬and “food” is a noun )‫) ِإسم =موصوف‬
which means both have four properties.
In english a “noun” is only a person,place,thing,idea 4 things, but
َ
the arabic ‫ إسم‬is adjective,adverb and more. The ‫ ِصفة‬in arabic is
َ
way more than a “adjective” in english, the ‫ ِصفة‬in arabic has four
properties.

In english a noun has a gender, but adjective doesnt. Adjective

doesnt change in gender and number. In Arabic a ‫صفة‬ِ =ism, has
four properties( status-number-gender-type).

Note: the happy boy

‫صفة‬
ِ then ‫ =موصوف‬english usually

‫َل سعِي ٌد‬

ٌ ‫ و‬happy boy

‫ موصوف‬then ‫صفة‬
ِ = arabic
In arabic, gramatically ‫ موصوف‬must match its ‫صفة‬
ِ in all four
properties. (status-number-gender-type)
 ٌ
Note: ‫ ح ٌر مستن ِفرة‬when you have a bp ‫(موصوف‬noun) the
‫صفة‬
ِ (adjective) will be 1F.
‫القوم الفا ِسقِي‬ (Plural cause arab
said so) Can be
treated both masc
and f em. When its
treated f em they are
talking about a
larger nation. When
its treat it masc they
are comparatively
smaller.

‫ي الصغر ي‬
Note: ‫ي العليا اَلنيا‬ ‫ن الكب ي‬
‫ الس ي‬fem superlative.
ٌ ٌ ٌ ٌ
Note: ‫قِيامة كِتابة حياة رحة‬
‫ قِيامتك كِتابتك حياتك رحتك‬when you make it an idafah with
attached pronoun then ‫ ة‬becomes ‫ت‬. But it still represents the
feminine ‫ة‬. Its a writing observation.

‫ اْل ي‬was ‫ اْلعلو‬but there is fatha before ‫ و‬so it sounds

Note: ‫ْع‬
‫ي( ي‬
better with fatha ‫ي‬. ‫ ي‬is not there because its feminine but

because it sounds better with fatha as oppose to ‫و‬

‫ اْلكب‬root letters ‫ك ب ر‬ ‫ اْل ي‬is masc
‫ْع‬
‫ اْلعلو‬root letters ‫ع ل و‬ superlative.

‫ و ا ي‬cousins because they are vowels Side note:

pronouns,pointers,ism
‫ و‬older brother of ‫ـ‬ mowsool are never mudaf
or mowsoof.

‫ ا‬older brother of ‫ـ‬

‫ ي‬older brother of ‫ِـ‬
‫ن ح ٌِد‬ ‫و ه‬
NOT

ٌّ ِ ‫اّٰلل غ‬ MOWSOOF-
SIFAH. THEY
ARE BEDEL WE

‫الس ِميع العل ِيم‬َّ ‫وهو‬ HAVENT

LERANED YET.

Allahs names occuring like this are generally not mowsoof-sifah

(with exceptions). Unless the word allah is proper already and
the adjectives coming are proper also.
 >% 4
12/28/20

Ismul Ishaarah note: mushaarun ilaih must have ‫ال‬. Also if mushaarun ilaih is being

a mudaf then the ismul ishaarah is at the end of the idafah. And four properties of ismul
ishaarah must match mushaarun ilaih. Side note: pronoun and a pointer will never be a
mowsoof-sifah,ismul ishaarah-mushaarun ilaih will never be a mowsoof-sifah.

ٰ ُ
Mushaarun ilaih as Mudaf Note: ‫ َر ُسول اّلله‬-“messenger of Allah” - idafah.
ٰ ُ َٰ
‫هذا َر ُسول اّلله‬- “this messenger of Allah”-idafah not ism ishaarah-mushaarun.ilaih
ُ َُ ُ َُ
because ‫ رسول‬doesnt have ‫ال‬. If you want to add ‫ ال‬to ‫ رسول‬there would be a problem
ُ َُ َٰ ُ َُ
because ‫ رسول‬is a mudaf, and mudaf cannot have ‫ال‬. If ‫ هذ‬wants ‫ رسول‬to be its
َٰ َٰ ٰ ُ َُ
mushaarun.ilaih then ‫ هذ‬moves to the end of the idafah, ‫“ رسول اّلله هذا‬this messenger
َٰ
of Allah” thats the only way to consider mudaf as mushaarun.ilaih by moving ‫ هذا‬at end.
ُ َُ
Even though you dont see ‫ ال‬on ‫ رسول‬its mudaf and mushaarun.ilaih That is the work
around for idafah.

ُ َ ٰ ْ
ُ ‫“ – َبي‬house of that man” idafah-ism ishaarah-mushaarun.ilaih
َّ ‫ت ذل هك‬
Sidenote: ‫الرج هل‬

Mushaarun.ilaih (Pointer Mudaf

so must match 4 cant be
properties, thats mudaf)
why it became its
Jarr. Non.flex
but jarr
because
of mudaf
so its
M.ialih
 ْ
Note: sometimes ‫ إهن‬can also mean “yes” ancient egyptian word.

ُ ُ َ َ ُ َ
Q&A: why ‫ يا لوط‬is not nasb ‫ يا لوط‬if the one being called must be nasb? It becomes
ٰ َ ٰ َ
nasb only if its a mudaf Eg: ‫ يَا عبْ ُد اّلله‬becomes ‫ يَا عبْ َد اّلله‬otherwise it stays rafa.
َّ َ ُ ُ ْ
Q&A: ‫يدون إهَّلف َهرار‬ ‫إهن ي هر‬
ْ َ ُ ُ
‫ إهن‬is lightest harf but ‫يدون‬ ‫ ي هر‬stayed normal?
ْ
There are different types of ‫( إهن‬gramatically only affect present tense)
ْ
‫ إهن‬- “IF” its lightest harf
ْ َّ ْ َ ْ
‫ إهن‬-“Not at all” (it will come with ‫ ) إهَّل‬this ‫ إهن‬is called ‫ إهن نافية‬its not lightest harf. its
considered ‫إهسم‬
ْ
‫ إهن‬-“Yes”

َ َ َْ
Note: ‫ – أسلم‬past tense
َ ْ َ‫َب أ‬
ُ‫ْحد‬ َُ‫ك‬ْ َ َ َ َْ َ َ َْ ُ َ ْ َ
‫ أ‬looks like a ‫ أسلم‬family? Its not, ‫ أسلم‬is a past tense, ‫ أكَب‬is an ‫ إسم‬. it has
َ َ َْ
nothing to do with ‫ أسلم‬family.
 >% 4

Quiz: 1. ‫فتحنا‬-‫=َنن‬we
َْ ََ َْ
َ َّ َ َ
َ ‫=ن‬he
2.‫تقدم‬-‫ص‬
َ َ
َ َ
َ ‫=ن‬he َ َ
3. ‫َكن‬-‫ص‬
ْ ْ َّ َ َ ْ ْ َ
4. ‫توَّلتم‬-‫=أنتم‬you all
ْ َ ْ
5. ‫ءَامنوا‬-‫=هم‬they
ْ َ ْ َّ َ ْ َ َ
Note: some words in arabic have “uu” ‫ ءَامنوا‬at the end and some have “av” ‫ ت َولوا‬-‫ت َواصوا‬-
ْ
‫ دَ َعوْا – اهتَ َد ْوا‬they are the ‫“ ه ْم‬they” version (advanced sarf)

ْ َ َ َ
َ ‫ن‬-‫ ه َو= فاعل‬he ‫ كم= مفعول‬all of you َْ ْ
Quiz: 1. ‫صكم‬
َ َ َ َ
2. ‫قاتلونا‬-‫ هم= فاعل‬they ‫ َنن= مفعول‬we
ْ َْ َْ
َ َ ْ ََ َ ْ َ َْ َ َْ
3. ‫كفيناك‬-‫ َنن= فاعل‬we ‫ أنت= مفعول‬you
ْ َ َ َْ َْ
4. ‫ علمتموه‬- ‫ أنتم=فاعل‬all of you ‫ ه َو=مفعول‬he
ََ َ َ َْ َ َ َْ
5. ‫خانتاه َما‬-‫ نصتا= فاعل‬both of them ‫ ه َما =مفعول‬both of them

ْ َْ ْ ْ ْ َ
Note: ‫ أنتم‬only past tense when you attach a pronoun the ‫ تم‬becomes ‫ تمو‬eg: ‫علمتم‬
َ ْ َ
becomes ‫ علمتمونا‬we you attach a pronoun.
ْ
Note: Also the independent pronoun ‫ هم‬becomes ‫ همو‬if you connect it to another word.

ُّ 1F or 3 Reality
Note: ‫الرسل‬
ُّ َ ْ
‫ تلك الرسل‬1F (this one is talking about more messengers)
ُّ َ ْٰ
‫ أولءك الرسل‬3M
 َ
Notes: Connector Letters – ‫العطف‬ ‫وف‬ ْ
ُ ‫ُح ُر‬
َْ
These connections can come between isms )‫ أس َماء‬- plural ‫ أسم‬- singular(
Fragments, or sentences. They are called ‫العطف‬
ْ َ ‫وف‬ُ ‫وف( ُح ُر‬ ُ ‫ ُح ُر‬-plural ‫ – َح ْرف‬signular)
‫الع ْطف‬َ ‫وف‬ ُ ‫ = ُح ُر‬idafah “letters of joining”
‫وف‬ ُ ‫ “ – ُح ُر‬closes to enlish would be “prepositions”
‫الع ْطف‬َ – “joining”
ُ ُ
When these ‫ ح ُروف‬are used to connect between two or more isms they carry over the
same status of that ism. most common ‫العطف‬
ْ َ ‫وف‬ ُ ‫ ُح ُر‬is ‫“ َو‬and” ,there is also‫الجر‬ َ ‫ف‬ ُ ‫َح ْر‬
‫ و‬- “oath” , the difference is ‫الجر‬ َ ‫ف‬ ُ ‫ َح ْر‬will always jarify, and ‫الع ْطف‬ َ ‫ف‬ ُ ‫ َح ْر‬will carry on
what was happening before.
َ ‫اوات َو ْالَ ْرض َو‬
Eg: ‫خالقه َما‬
َّ ‫َر ُّب‬
َ ‫الس َم‬
‫الع ْطف‬
َ ‫ف‬ ُ ‫ َح ْر‬will can
carry over
norm,light,lightest of
present tense fi’l as well.

Q&A
1st question:
َ َْ َْ َ ْ َ
Comparatives: ‫أك ََب أكَث أظلم‬
Attached to prnouns would be
َ ْ َ ْ َْ َ
َ‫ك ََثك ْم أ ْظلَمنا‬ ‫( أكَبهم أ‬here they are mudaf)
Question is “are they still comparative?
Answer: whenever a comparative becomes mudaf it then it goes
from comparative to superlative.
2nd question:
ْ َ
‫أن‬+any fi’l
َ
‫إ ْسَل ًما‬-masdar-idea=”to surrender”
َ
َ‫أ ْن ي ْسلم‬-“to surrender” (it can be m.ilaih,it can be after hoj)
ْ َ
‫ ي ْسل َم‬+‫ = أن‬they act like an ism/idea/masdar
ََْ
Student is asking if it only happens with ‫( قبل‬sp mudaf) like shown in the eg
َْ ْ َ َْ ْ
on day 14 ‫من قبل أن يأتيهم‬. Answer:no it can happen with ‫بَعْد‬-
ْ َ
َّ َ َ ْ َ
‫م ْن بَعْد أن ن َزغ الشيْ َطان‬
 Note:
َ ۡ
Bakara 127 ‫ِإَوذ يَ ۡرفع‬
ْ
When you see ‫ إذ‬then the present tense after it gives the meaning of the past
tense.
َ
When you see ‫ إذا‬whatever is after it the meaning is future tense.

Note:
ْ
‫ – إذ‬when for the past.
َ
‫ إذا‬- when for the future.
ْ َ
‫ – إذن‬light harf, in that case.

Note:
‫بت َما‬
ٰ َ ُّ‫ – َطي‬idafah
Note:
ْ َ ً
‫ إذن‬and ‫ إذا‬are same thing. “in that case”
Note:
َ ٰ َّ َ َ is a hoj and ‫ إذَا‬is majroor, its non flex it cant show its status.
ٰ َّ ‫ح‬
‫ّت إذا‬ ‫ ح‬here ‫ّت‬
Note:
ْ‫ت أَيْديهم‬
ْ ‫قَ َّد َم‬

‫يَد‬-hand
‫يَد يَ ًدا يَ ٍد يَ َدان يَ َديْن‬
ْ‫ أَيد‬plural rafa
ٍ
ً‫ أَيْديا‬plural nasb
ْ‫ أَيد‬plura jarr
ٍ
Light versions:
َْ َْ َْ
‫( أيدي أيد َي أيدي‬RNJ) rafa and jarr look the same.
 >% 4
12/30/20

QUIZ

َّ َ َ َ
1. ‫عل َمه‬-‫ه = َوال مفعول ه َو =ال فاعل‬
َّ َ َ َ َ
2. ‫أضل ِن‬- ‫ِن = َوال مفعول ه َو=ال فاعِل‬
َ َ َ َ َ
3. ‫أخلفتموه‬- ‫ه = َوال مفعول أنتم=ال فاعل‬
َ َ َّ َ َ َ
4. ‫ا ِتبعوك‬- ‫ك= َوال مفعول هم=ال فاعل‬
َ َ َ َ
5. ‫خافاهم‬- ‫هم= َوال مفعول ه َما=ال فاعل‬

Note: what is ‫مفعول‬

َ
َّ َّ َ
‫ َمفعول‬is a detail. Eg:)‫ َعل َم ( َعل َمه‬means “he taught” ‫فاعل‬-doer is “he”
َ
Who did he teach? The detail is a ‫مفعول‬, so ‫ ه‬is the detail.

Some things we learned so far:

َ ‫ف ِعل م‬
‫ضارع‬
‫اسم‬
NORMAL VS LIGHT VS
RNJ LIGHTEST
FEM/NASC Also sounds like
ENDING S/ENDING C ending combo eg:
(oona-eena)
َ ‫تَنُص‬-‫ون‬
‫ين‬
َ
‫ُص‬ ‫ن‬
َ
‫ت‬
LIGHT VS HEAVY ِ

These rules apply for

‫ىث‬ These rules apply for a
an ‫ اسم‬and should Present tense fi’l and
not be confused with should not be confused
present tense fi’l with ‫ اسم‬rules.
rules.
 َ ََ
Note: what ever comes after ‫ف‬ِ ‫ حرف عط‬is labeled as ‫َمعطوف َع ــــــ‬
َ

Eg of ‫ف‬ِ ‫حرف َعط‬ َ in use:

َٰ َّ ‫ٱلصد َِقَٰتِ َو‬
َ ‫ٱلص ِِب‬
‫ين‬ َٰ َّ ‫ِني َو‬
َ ‫ٱلص ِدق‬ َٰ َّ ‫ِني َوٱلۡ َقَٰن َِتَٰتِ َو‬
َ ‫ِني َوٱلۡم ۡؤم َِنَٰتِ َوٱلۡ َقَٰنِت‬
َ ‫ني َوٱلۡم ۡسل َِمَٰتِ َوٱلۡم ۡؤمِن‬
َ ِ‫إ َّن ٱلۡم ۡسلِم‬
ِ ِ
َ َ َ ۡ َ َ َ َ ۡ َ َ َ ۡ َ َ ِ َٰ‫خ‬ َ ۡ َ َٰ َ َٰ َّ َ
ِ‫ٱلصئ ِ َمَٰت‬
َّٰٓ َّ ‫ني َو‬ َ ِ‫ٱلصئم‬
َّٰٓ َّ َ
ِ ‫شعِني وٱلخَٰشِعَٰتِ وٱلمتص ِدق ِني وٱلمتصدِقَٰتِ و‬ ‫وٱلصبِرتِ وٱل‬

Note: there are two kinds of sentences in arabic

َ َ
They are called ‫ جلة ا ِسمِيَّة‬and ‫جلة ف ِعلِيَّة‬
Note:
َ َ
The ‫ جلة‬where ‫ اسم‬is the president its ‫جلة ا ِسمِيَّة‬
َ َ
The ‫ جلة‬where ‫ ف ِعل‬is the president its ‫جلة ف ِعلِيَّة‬
When The the most important part of a sentence is the ‫ اسم‬and everything else
َ
is based on the ‫ اسم‬thats ‫جلة ا ِسمِيَّة‬
َ
When everything else is revolving around the ‫ ف ِعل‬that becomes the ‫جلة ف ِعلِيَّة‬
َ َ
Note: A ‫ جلة ا ِسمِيَّة‬can have a ‫ فعل‬in it, and a ‫ جلة ف ِعلِيَّة‬can have an ‫ اسم‬in it. Thats
not the problem though, the problem is who is in charge the ‫ فعل‬or ‫اسم‬
Note:
َ
A ‫ جلة ا ِسمِيَّة‬is made up of three parts maximum.
َ
A-B-C. everytime you have an ‫ جلة ا ِسمِيَّة‬its made up of at least two parts, A is
always there, sometimes it has A-B and thats enough, sometimes A-C and
thats enough, and sometimes all three parts A-B-C. when you are looking at a
َ
‫ جلة ا ِسمِيَّة‬you have to find out how many parts it has. Sometimes it can have A-
A, B-C, basically you can have more than one same part. But part “A” is always
there. There are various variations.
The three parts are called:
A-‫مبتَ َدأ‬
B-‫َخ َِب‬
C-ِ‫متَ َعلِق ب ِاخلَ َِب‬
 Q&A

Student is confused about Rafa Nasb Jarr terms.

َ
‫ َرف ع‬is the status
َ
‫ َمرفوع‬is the word that is in ‫ َرفع‬status
َ
There are multiple kinds of ‫َرفع‬
َ
‫ فاعل‬doer of the ‫ف ِعل‬
َ َ
Basically when a word is in ‫ َرفع‬status we call it ‫مرفوع‬
َ
‫ ن ص ب‬is the status
َ
‫ َمنصوب‬is the word that is in ‫ نصب‬status
Kinds of nasb
َّ
‫ِإن – َمفعول‬
َّ
‫ ِإن‬- hon
‫ َمفعول‬- detail of the ‫ف ِعل‬
‫جر‬ َ is the satus
ََ
Sidenote:
َ َ status ‫أف َمن‬
‫ مرور‬is the word that is in ‫جر‬ َ
َ ‫ أ‬means its
two kinds of ‫جر‬
َ َ ‫م‬ a question.
‫ضاف إَِله‬
َ
‫ مرور‬because of hoj
َ َّ
Question: why is ‫ جِيع‬not in lightest form when there is ‫ ل َّما‬before it?
َ َ ۡ َ ۡ َ َّ َ َّ َّ
‫َضون‬ ‫ِإَون ك لما جِيع َّلينا ُم‬
َ َّ
Because ‫ جِيع‬is an ‫ اسم‬and ‫ ل َّما‬makes present tense lightest, not an ‫اسم‬
Question: what is the difference between ‫ حرف عطف‬and ‫تَابع‬
Eg: sifah follows (is a taabii) of mowsoof in four properties.
Mushaarun ilaih (is a taabi’) of the ismul ishaarah in four properties.
A ‫( َمعطف‬after ‫“ َو‬and”) is a follower of something before ‫ َو‬in status only.
There are different types of followers. Some follow everything, some follow only in status.
 >% 4

Two types of sentences :

ٌ ٌَْ‫م‬
‫ – ُجلة ا ِْسمِيَّة‬a sentence based on the ‫اسم‬
ٌ ٌَْ‫م‬
‫ – ُجلة ف ِعْلِيَّة‬a sntence based on the ‫فعل‬
In grammar we break sentences into two kinds mentioned above.
ٌ ٌَْ‫م‬
‫ – ُج ل ة ا ِ ْس ِم َّية‬is made up of 3 parts
A. ‫ ممبْتَ َدأ‬- subject
َ - predicate
B. ‫خ َب‬
ْ
C. ‫ – ممتَعَلِق بِاْلَ َب‬secondary predicate (no term in english)
ْ ٌ ٌَْ‫م‬
Note on ‫ ممتَعَلِق بِاْلَ َب‬in ‫ُجلة ا ِْس ِميَّة‬
ْ
How do you spot a ‫? ممتَعَلِق بِاْلَ َب‬
َْ َ
It is either ‫جر َم مرور‬ or special mudaf of time and place.
َْ َ
If you see ‫جر َم مرور‬ and special mudaf of time and place then it might be ‫ممتَعَلِق‬
ْ
‫بِاْلَ َب‬
Note on ‫ممبْتَ َدأ‬
a ‫ ممبْتَ َدأ‬is the topic of the sentence and never the information.
َ
Usually (%99) it must be ‫( َمعْ ِرفة‬proper)
Either they should be ‫ َرفع‬or ‫ نَصب‬because of hon
If you see a hon, then the hon and its ‫ اسم‬together are the ‫ممبْتَ َدأ‬
a ‫ ممبْتَ َدأ‬could be a chain of fragments
An independent pronoun , or a pointer are usually ‫ممبْتَ َدأ‬
َ‫الم ْفل مِحون‬ ‫م ا‬
‫وٓلء َِك مه مم م‬ ‫ – أ‬eg of a pointer and idpnt pronoun ‫ممبْتَ َدأ‬
َ
‫خ َب‬ ‫َّ ٰ َ م َ َّ م‬
‫الر َّزاق‬ ‫ – ِإن اّلل هو‬eg of ‫ نَصب‬and idpnt pronoun ‫ممبْتَ َدأ‬
You can have multiple ‫ ممبْتَ َدأ‬, you can identify them by common sense.
 َ َّ َّ
ِ ٰ ‫ إِن َر مسول‬all of it is ‫ ممبْتَ َدأ‬, everything is chained to ‫إِن‬
Eg of ‫ ممبْتَ َدأ‬- ‫اّلل العَظِي ِم‬
ْ
ِ ٰ ِ ‫اْلَمْ مد‬
Note: ‫ّلل‬
ْ
‫ممتَعَلِق ب ِاْلَ َب‬ ‫ممبْتَ َدأ‬

َ ْ َ ْ ‫َّ ْ م‬ َ ْ َّ
Note: ‫يم مه ًدي‬
َ ‫كر‬
ِ ‫ال‬ ‫آن‬‫ر‬ ‫ق‬‫ال‬ ‫ن‬ ‫إ‬
ِ – its all ‫أ‬ َ َ‫ ممبْت‬up to ‫يم‬
‫د‬ َ ‫كر‬
ِ ‫ ال‬, its all chained to ‫إِن‬
Note on ‫َخ َب‬
It is the information about the topic
It is usual ‫ َرفع‬, it is ‫ نَصب‬only for a special reason

ْ
‫مم تَ َعلِق ب ِاْلَ َب‬
‫َخ َب‬ ‫مم ب ْتَ َدأ‬
‫الص مدو ِر‬ ُّ ِ‫ ب َذات‬C
ِ ‫ م‬A
َ ٌ ‫ َعل‬B
‫ِيم‬ ‫اّلل‬
ْ ‫م‬
‫س‬
‫ ل ِِف خ ر‬C َ ‫ إ َّن ْاْلن ْ َس‬A
‫ان‬ ِ ِ
ِ ِٰ C
No B
‫ّلل‬ ْ
No B ‫ اْلَمْ مد‬A

َّ ‫اّلل عِنْ َدهم عِلْ مم‬

َ‫الساءَة‬ َ ٰ ‫ِإ َّن‬

Q&A
1. is ‫ م َِّما‬one word or two
Its hoj ‫ م ِْن‬and ‫ َما – اسم‬together they are written ‫ م َِّما‬means “from what” they can also
be written as ‫مِم‬
‫ ع ِْن‬and ‫ َما‬together are written as ‫ع َّما‬ َ together are ‫جر ََمْ مرور‬
َ or ‫ع َّم‬ َ
َ usually used when there is a question, and longer version when
Short version is (‫)ع َّم‬
its a normal phrase.
َ ‫ح‬
2. how to figure out grammar of , why is ‫ان‬ َ ْ‫ مسب‬nasb? And ‫ َو‬is ‫حرف عطف‬
َ but what is

is ‫ َمعْ مطوف‬to?
ِ ‫حمْ ِده‬ ٰ َ َ ْ‫م‬
َ ‫اّلل َوب‬
ِ ِ ‫سبحان‬
 Question 2 contiuned:
ْ
Answer: Sometimes when you speak you mention the ‫ َمفعمول‬without mentioning the
‫فعل‬, and thats understadnable. The ‫ نصب‬in ‫ان‬ َ ‫ح‬ َ ْ‫ مسب‬means there is a ‫ فعل‬before it that
‫م‬
hasnt been said. Scholars agree that ‫ فعل‬is ‫ أ َس ِب مح‬which means “ I declare something
perfect”. ‫اّلل‬ِ ٰ ‫ان‬ َ ْ‫ أم َسب مح مسب‬is the detail. ‫ان‬
َ ‫ح‬ َ ‫ح‬ َ ْ‫ مسب‬is the masdar, masdar is added
ِ
sometiemes to a detail (mafoo’l mutlak)
ٰ‫اّلل‬ َ َ ْ ‫م‬ ‫م‬ َ ‫م‬
ِ ‫ “ أس ِبح سبحان‬I declare like I declare nothing else the perfection of allah.

Question 3
ٌ
If proper names of place are partly flex and light than why do we say ‫ور ٌة َمكِيَّة‬
َ ‫ مس‬, its
heavy?
َّ‫ ي‬its called ya annisba , it has shadda on it , that makes it into a normal arabic

word. Eg: ‫ِْص‬َ ْ ‫ِْص م‬

َ ْ ‫ِْص م‬
‫ م ْ م‬if a person is egyptian we say ‫ِْصي‬
ْ ًّ ْ ٌّ ْ
‫ مِْصِي مِْصِي م ِ ر‬fully flexable.
 >% 4

Starting with a question, in surah Fatiha the word ‫ي‬

‫َ ْر‬
ُ ‫ غ‬is jarr ‫ي‬ َْ
ُ‫ غ ر‬when its the first word

of the ayah? Answer: when ism starts with jarr it just means that something in the
previous ayah has affected it. You should not think about an ayah like a sentence. An
ayah could be a part of a sentence and its finished off in the next ayah. That happens

often, thats Quran’s natural way of connecting ayat as inseparable. ‫ي‬

َْ
ُ‫ غ ر‬has a reason to
ََ َ ََۡۡ َ ‫َ َ ذ‬
be jarr that came before we got to that part. This ayah ‫ُعليۡ ره ُۡم‬‫صر َٰرطُٱَّلرينُأنعمت‬
‫ذ‬ ََ
َُ ‫ ٱَّل‬is jarr and ْ‫ ه ُرم‬of ‫َع‬
As you can see ‫رين‬ ُ is also jarr. Its jarr because its following one of

those two words. (tabi’,bedel)

We have covered 5 fundimentals fragments so far. There are 5 more complex fragments.
When we get to those 5, then the picture of fragments will be complete.

‫خْر‬
Another question, “you translated ُ‫ي‬ َ as “better”, what would be the superlative of that

word?
ُ‫خ ْ ر‬
Answer: ‫ي‬ َ means better, goodness. It is comparative in arabic.

‫َ ْ َر َْ َ ر‬ َ ‫م‬.
‫ر‬
The comparative pattern are as followed ‫ل‬
ُ‫ض‬ ‫ أكَبُأف‬to make superlative add ‫ ال‬or its ‫ضاف‬
َ ‫َ ْ َر‬
Exception to this pattern are two words ‫ُش‬
َ ‫َ ْر‬
ُ‫ي ر‬ َ ْ ‫يُأ‬
‫ خ‬instead of saying ‫ش رُر‬ ‫ أخ‬they made it

َ ‫َ ْر‬ َ ‫م‬.
‫ر‬
ُ‫ي ر‬
fully flex ‫ُش‬ ‫ خ‬and to make them superlative formula is still the same add ‫ ال‬or ‫ضاف‬
 Notes:
َ is ‫ نصب‬or ‫ َرُفع‬only for a special reason
We learned that ُُ‫خ ََب‬
‫ رمبْتَ َدأ‬is also ‫ رفع‬or ‫ نصب‬because of hon, its the topic of the sentence, and %99 of the time
َ َ
its proper (‫)معْ ررفة‬
ْ
ُ‫ رمتَعَلرقُبراْلَ ََب‬is either hoj or special mudaf fragment (only of time & space)

Some examples
If you say ‫ َم ْريَ رُم‬and nothing more, then ‫ َم ْريَ رُم‬is the ‫( رمبْتَ َدأ‬subject) its the first ‫ َرفع‬that
came along in the sentence.
Another eg:ُُ if you say
‫َ َْ ر َ ر‬ ‫َ ر‬
ُ‫جال َرسة‬ ُ‫ مريم‬its not mowsoof sifah. ‫ َم ْريَ رُم‬is proper and ‫جال َرس ُة‬ is common.
‫َ ر‬
First ‫ َرفع‬is ‫ َم ْريَ رُم‬and second ‫ َرفع‬is ُ‫جال َرسة‬, but they are not related to eachother and
‫َ ر‬
thats why ‫ َم ْريَ رُم‬becomes ‫ رمبْتَ َدأ‬and ‫جال َرس ُة‬ َ
ُ َ ‫خ‬.
becomesُ‫َب‬
(this is the example of “proper followed by common) so the meaning is “maryam is
sitting”
ْ
Note: a sentence must have a ‫( رمبْتَ َدأ‬guaranteed) when it comes to ‫َب‬ ُ َ َ‫رمتَعَلرقُباْل‬
َ and ‫َب‬
َُ ‫خ‬ ‫ر‬
sometimes it has both of those, sometimes it has either one of those, or other
variation. So first ‫ َرفع‬you find, you have to give it to ‫رمبْتَ َدأ‬
Note: generally between a ‫ رمبْتَ َدأ‬and a ‫َب‬ َ we put “is”
َُ ‫خ‬
ْ َ ‫ر‬
َ َ َْ َ
‫مري رمُجال رس ُةُ رِفُالمس ر‬
Another eg: if we say ‫ج رُد‬
ْ َ َْ َ
So the ‫ج رُد‬ ‫ رِفُالمس ر‬part is ‫ جرَُم ررور‬so in which bucket does it belong? It belongs in the
ْ ْ
ُ َ َ‫ رمتَعَلرقُبراْل‬bucket. So what does ‫َب‬
‫َب‬ ُ َ َ‫ رمتَعَلرقُبراْل‬mean again? It gives you further
information about the ‫َب‬ َ
َُ ‫خ‬
ْ
َُ ‫خ‬
Note: Remember that ‫َب‬ ُ َ َ‫ رمتَعَلرقُبراْل‬is further
َ is the “information about the topic and ‫َب‬

information that adds to ‫َب‬ َ

َُ ‫خ‬
ْ
ُ َ َ‫ رمتَعَلرقُبراْل‬means “related to the ‫َب‬
Side note: ‫َب‬ َ
ُ َ ‫”خ‬
ْ
Revision note: ‫َب – رمبْتَ َدأ‬ ُ َ َ‫رمتَعَلرقُبراْل‬
َ - ‫َب‬
َُ ‫خ‬
 Revison continued: What is the ‫ ? رمبْتَ َدأ‬its the thing you’re going to talk about.
Gramatically whats the ‫?مبْتَ َدأ‬
‫ ر‬The first ‫ َرفع‬that came along in your sentence, or its hon and

its victim together, and everything thats chained to it is part of the ‫رمبْتَ َدأ‬
َ
ُ َ ‫?خ‬
note: what is ‫َب‬
َ is the information about the ‫رمبْتَ َدأ‬
َُ ‫خ‬
A ‫َب‬
Eg: what do you want to say about Maryam? “ she is sitting” and if you want to add more
ْ
ُ َ َ‫رمتَعَلرقُبراْل‬
info about where why etc she is sitting then you can add ‫َب‬
ْ
Put it together, ‫ رمبْتَ َدأ‬is the topic, ‫َب‬ ُ َ َ‫ رمتَعَلرقُبراْل‬is
َ is the information about the topic, and ‫َب‬
َُ ‫خ‬

additional information about the information( ‫َب‬ َ (

َُ ‫خ‬
Note: sometimes in arabic its totally ok not to say the ‫َب‬ َ
َُ ‫خ‬
ْ َ َ َ
‫ م ْري رُم ر‬in this eg the second ‫ َرفع‬is missing, which means there is no ‫َب‬
Eg:ُ‫جدر‬ َ
َُ ‫خ‬
‫ُِفُالمس ر‬
َ its still
َُ ‫خ‬
Even in the acient times they understood that even though you didnt say a ‫َب‬
ْ
ُ َ َ‫( رمتَعَلرقُبراْل‬it
there. It was so obvious that it didnt have to be said so you go straight to ‫َب‬
َ
ُ َ ‫)خ‬
could have been more than one ‫َب‬

َْ َ
‫ احلَمْ رد ر ه ر‬the first ‫ رفع‬is ‫ احلَمْ رُد‬and ‫َب‬
Note: ‫ُّلِل‬ َ is missing. ‫ّلِل‬
َُ ‫خ‬ ‫ ر ه ر‬is ‫جرَُم ررور‬ which means in belongs
ْ
ُ َ َ‫ رمتَعَلرقُبراْل‬bucket, which means its giving info about the imaginary ‫َب‬
in ‫َب‬ َ
َُ ‫خ‬
َ are possible between ‫ احلَمْ رُد‬and ‫ّلِل‬
َُ ‫خ‬
Multiple ‫َب‬ ‫( ر ه ر‬if Allah mentioned one of them then the

others would be excluded, but he mentioned none of them so all of them would be
included) the mind of the reader says “I wonder if its this one or this one” etc. Sometimes
Allah wants the reader of his words to wonder how to fill in the blank. Allah creates
curiosity in the way he speaks.
 Q&A

When there are multiple ‫ رمبْتَ َدأ‬in a sentence are they still connected to one another?

answer: no they are not grammatically conected to one another. By meaning they
are.
َ ‫رْ ر‬
‫ُالكر ر‬
ُ‫يم‬‫ر‬ ‫“ القرآن‬the noble Quran”
َ ‫ر‬
ُ‫ ?الق ْر ر‬Shouldnt that be the ‫َب‬
ُ‫ الك رر ر‬information about the ‫آن‬
Isnt ‫يم‬ َ
ُ َ ‫?خ‬

َ and anything else is, a ‫َب‬

َُ ‫خ‬
Answer: the difference between a ‫َب‬ َ is not chained to the
َُ ‫خ‬
‫ ر‬The example above is ‫صوفُصر َفت‬
‫مبْتَ َدأ‬. َ Once its ‫صوفُصر َفت‬
‫موْ ر‬. ‫ َموْ ر‬its no longer ‫َب‬ َ , its still
َُ ‫خ‬

part of the ‫رمبْتَ َدأ‬

‫ر‬ ‫رَْر‬
Can there be a ‫ فعل‬in ‫ُجلةُ ا ْرسمريذ ُة‬
Answer: yes
Some notes:
‫يعُالعرل ر‬
ُ‫ريم‬ ‫ُالسمر ر‬ ‫إنذ ره ر‬
‫ُه َو ذ‬
‫ر‬

‫ إنذ ره ر‬is ‫رمبْتَ َدأ‬

ُ‫ُه َو‬ ‫ر‬

‫يعُُالعرل ر‬
ُ‫ريم‬ ‫السمر ر‬
‫ ذ‬is ‫َب‬ َ
َُ ‫خ‬

‫ذ‬
Special note: special mudaf (of time and place) can never be a victim of ‫ن‬
ُ ‫ إر‬or other hon.
َ َ ۡ ‫ذ‬
َ ‫ُٱۡل‬
ُُ٦ُُُ‫نسَٰ َنُل َرربرهرۦُُلكنرود‬ ‫رإن ر‬ Surah adiyat note: Surah ash-sharh note
ُ‫إر ذ‬
ً ْ ‫ن ُ َم َع ُالعر ْْس ُي ر‬
َ َ َٰ َ َٰ َ َ ‫ذ ر‬
ُُ٧ُُُ‫ُذل َركُُلش رهيد‬ ‫ِإَونهُۥَُُع‬
‫رمبْتَ َدأ‬ ُ ‫ْسُا‬ ‫ر‬
َ ‫ رمبْتَ َدأ‬is suppose to be
َُ ‫خ‬
‫َب‬
Usually

َ ۡ ‫ُحلرب‬
‫ُٱْل ۡيُل َ َشد ر‬ ‫ذر‬ ْ
ُُ٨ُُُ‫ريد‬ ‫ر‬ ‫ِإَونهُۥُ ر ر‬ ُ‫رمتَعَلرقُبراْلَ ََب‬ proper but
ً ْ ‫ ي ر‬is common.
‫ْسا‬
َ‫ذ‬
‫ُُْلب ر‬
١١ُُُ‫ير‬ ََۡ ۡ ‫ذ َذر‬
‫إرنُربهمُبرهرمُيومئرذ ر‬ Allah is saying, “with every
known difficulty there is an
ease that is unknown”. The
ُ
pattern here is C then A, and
that creates the meaning of
“only” some great mysterious
ease is coming but it will only
come with difficulty.
 ‫فعلُم َ‬
‫ضارع ُ ‪Surah jumuah‬‬ ‫ر‬

‫ۡ‬ ‫وسُٱلۡعَ‬ ‫ركُٱلۡ رق ُّ‬ ‫َۡ‬

‫يزُٱحلَكريمرُُ‪ُ ُُ١‬‬ ‫ز‬ ‫ر‬ ‫د‬ ‫ر‬ ‫ل‬‫م‬‫ۡرضُٱل ۡ َ‬
‫ر‬ ‫اُِفُٱۡل‬ ‫َ‬ ‫ذ َ َ‬
‫اُِفُٱلسمَٰوَٰتر َُوم ر‬
‫ي ر َسب رُ ذ َ‬
‫حُ رّلِلرُم ر‬
‫ر ر‬ ‫ر‬
‫ُ‬
‫َۡر َ َ َ‬ ‫َ ر ْ‬ ‫َ ر َ ۡ َ ر َ ر ر ر ۡ َ َٰ َ ۡ ۡ َ‬ ‫ر ْ َ‬ ‫ا‬ ‫ر‬ ‫ۡ‬ ‫رَ ذ‬
‫ُض َٰللُ ُ‬‫ُِإَونُك نواُمرنُقبلُل رِف‬
‫ُ‬ ‫ب َُوٱحلرك َمة‬ ‫ُويعلرمُهمُٱلكرت‬
‫رۦُويزكري رهم ُ‬ ‫م ۧ َن َُر رسوٗلُمرنۡ ره ۡمُيَتۡلواُ َعليۡ ره ۡمُءَ َ َٰ‬
‫ايتره ُ‬ ‫ُٱَّلريُبَعَ َ‬
‫ث رُِفُٱۡل ر رُ‬ ‫هو‬
‫ُ‬
‫ُّمبرنيُُ‪ُ ُُ٢‬‬
‫ُ‬
‫ۡ‬ ‫ۡ‬ ‫ْ‬
‫ح رقواُبه ۡ ۚۡم َُو ره َوُٱلعَز ر‬
‫يزُٱحلَك ر‬ ‫ۡ‬ ‫َ‬
‫ينُ مرنۡ ره ۡمُل ذماُيَل َ‬ ‫ََ َ‬
‫اخر َ‬
‫ريمُُ‪ُ ُُ٣‬‬ ‫ر‬ ‫رر‬ ‫وء ر‬
‫ُ‬
‫َ ََ ٓر َ ذر ر َۡ ۡ ۡ‬ ‫َ َٰ َ َ ۡ ر ذ ۡ‬
‫ٱّلِلُذوُٱلفض رلُٱلعَظريمرُُ‪ُ ُُ٤‬‬‫ُٱّلِلرُيرؤتريهرُمنُيشا ۚۡء ُو‬‫ذل ركُفضل‬
‫ُ‬
‫ذ َ ذر َ‬ ‫ْ‬ ‫ذ‬ ‫َ‬ ‫ذ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ر‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ر‬ ‫ذ‬
‫ُٱّلِلُوٱّلِلُلاُ ُ‬
‫ت ۚۡر‬ ‫ُبۧۧ ََايَٰ ر‬ ‫ُحرلواُٱتلذ ۡو َرىَٰ َةُثر ذمُل ۡمَُيۡمرلو َهاُك َمثَلُٱحل َرمارَُيۡمر رلُأ ۡس َف َارراُۚۡ بئۡ َس َُمثَ رلُٱل َق ۡو رمُٱَّل َ‬
‫رينُكذبروا رُ‬
‫َ ر‬ ‫َر‬
‫َمثلُٱَّلرين‬
‫ر‬ ‫ر‬ ‫ر‬
‫ُ‬
‫َ ۡ َ ذ َٰ‬
‫ُٱلظلرمر َ‬ ‫ۡ‬
‫نيُُ‪ُ ُُ٥‬‬ ‫يَ ۡهدريُٱلقوم‬
‫ُ‬
‫ر‬ ‫ْ ۡ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫اُٱَّل َ َ ر ْ َ َ ۡ ر ۡ ذ ر ۡ ۡ ٓ ذ‬ ‫َ‬
‫ر ۡ ََٰٓ ُّ َ ذ‬
‫رنيُُ‪ُ ُُ٦‬‬ ‫نُكنتر ۡم َ َٰ‬
‫ُص ردق َ‬ ‫اسُفتَ َمنذ رواُٱل َم ۡو َُ‬
‫تُ رإ‬ ‫ونُٱنلذ ر‬‫ر‬
‫رينُهاد ٓواُ رإنُزعمتمُأنكمُأو رِلَاءر رُّلِلرُمرنُد ر‬ ‫قلُيأيه‬
‫ُ‬
‫َ‬ ‫َ‬
‫َ َ َ َ َ ذ ۡ َ ر ٓ َ َ ر َ َ ذ َ ۡ ۡ ۡ َ ذ ر َ ر ر ذ َٰ‬
‫ٱلظلر رم َ‬
‫نيُُ‪ُ ُُ٧‬‬ ‫وٗلُيتمنو ُنهۥُأ ُبداُبرماُقدمتُأيدري ره ۚۡمُوٱّلِلُعلريمُب ر‬
‫ُ‬
‫َ‬ ‫ر‬ ‫َ‬ ‫ر‬ ‫رُفَيرنَب ُئر ر‬ ‫ۡ‬ ‫َ‬
‫ر ۡ ر ذ ر َ ُّ َ َٰ َ‬
‫ُعَٰلرمرُٱلغَيۡ َ ذ َ َ‬ ‫َ ُّ َ ۡ ر َ ذ ر ر َ‬ ‫ذ‬ ‫ۡ‬
‫قر ۡلُإ ذنُٱل َم ۡو َ‬
‫كمُب ر َماُكنتر ۡمُت ۡع َملونُُ‪ُ ُُ٨‬‬ ‫بُوٱلشهَٰدة ُ ر‬ ‫ر‬ ‫ۥُملَٰقريكمُۖۡثمُترد ُ‬
‫ون ُإرَل‬ ‫تُٱَّلريُتفررونُ مرنهُف رإنه‬ ‫ر‬
‫ُ‬
‫ۡ‬ ‫َ‬
‫َ َ َ‬ ‫ر‬ ‫ُخ ۡيُلذ ر‬
‫ك ۡمُ رإنُكنتر ۡمُت ۡعل رمونُُ‪ُ ُُ٩‬‬ ‫رك ۡم َ‬ ‫رُو َذ ررواُْٱۡلَيۡ َ ۚۡع َ َٰ‬
‫ُذل ر‬ ‫ُٱّلِل َ‬
‫ر‬ ‫ٱسعَ ۡواُْ رإ َ َٰ‬
‫َلُذ ۡركر ذ‬ ‫رلصلَ َٰوةرُمرنُيَ ۡو رم ۡ ر‬
‫ُٱۡل رمعَةرُفَ ۡ‬ ‫رينُءَ َامنروٓاُْ رإذَاُنرود َ‬
‫ريُل ذ‬ ‫ََٰٓ ُّ َ ذ‬
‫اُٱَّل َ‬ ‫ي ُأ يه‬
‫ُ‬
‫ذ َ ۡ رر ْ ذَ َ ا ذَذ ر ۡ رۡ ر َ‬ ‫َ ۡ‬ ‫ر ْ‬ ‫َ‬ ‫ذ َ َٰ ر َ َ ر ْ ۡ‬ ‫َ َ ر‬
‫رحونُُ‪ُ ُُ١٠‬‬ ‫ۡرض َُوٱبۡتَ ُغواُمرنُفض رلُٱّلِلرُوٱذكرواُٱّلِلُكثرياُلعلكمُتفل‬
‫ِشوا رُِفُٱۡل ر‬ ‫ضيَ ر‬
‫تُٱلصلوةُفٱنت ر‬ ‫ف رإذاُق ر‬
‫ُ‬
‫ُخ ۡ ر‬
‫ٱّلِل َ‬
‫ُو ذ ر‬ ‫ذ‬ ‫وكُقَآئ اماُۚۡقر ۡل َُماُ ع َ‬ ‫ر‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫َ َ ۡ َ َٰ َ ً ۡ ۡ ً َ‬
‫يُٱل ذَٰرزق َ‬
‫رنيُُ‪ُ ١١‬‬ ‫مرنُٱتل َرجَٰ َرةرِۚ َ‬
‫ُو َ‬‫رُخ ۡيُم َرنُٱللُ ۡهو َ‬
‫ُٱّلِل َ‬
‫رند ذ‬ ‫اُوتَ َرك َ‬ ‫اُٱنف ُّ‬
‫ضوٓاُإرِلۡ َه َ‬ ‫ِإَوذاُرأواُت رجرةُأوُلهو‬
‫ر‬ ‫ر‬ ‫ر‬
 ‫فعلُم َ‬
‫ضارع ‪Surah Munaafiqoon‬‬ ‫ر‬

‫َ‬ ‫َ َ ٓ َ َ ۡ ر َ َٰ ر َ َ ر ْ َ ۡ َ ر ذ َ َ َ ر ر ذ َ ذ ر َ ۡ َ ر ذ َ َ َ ر ر ر َ ذ ر َ ۡ َ ر ذ ۡ ر َ َٰ َ َ َ‬
‫رنيُلكَٰذربرونُُ‪ُ ُُ١‬‬ ‫ُٱّلِلُِۗوٱّلِلُيعلمُإرنكُلرسوُلۥُوٱّلِلُيشهدُإرنُٱلمنفرق‬
‫إرذاُجاءكُٱلمنفرقونُقالوا ُنشهدُإرنكُلرسول ر‬

‫ر َ‬ ‫ذ ذر ۡ ََٓ َ َ ر ْ‬
‫ُماُكنواُيَ ۡع َملونُُ‪ُ ُُ٢‬‬‫ُٱّلِلُ رإنهمُساء‬ ‫ُع َ‬‫ص ُّدوا ْ َ‬
‫ُجنذ اةُفَ َ‬
‫منَ ره ۡم ر‬
‫َٰ‬ ‫ٱَّتَ رذ ٓواُْأَيۡ َ‬
‫ذ‬
‫يل رۚۡ‬ ‫ر ر‬ ‫ب‬ ‫نُس‬

‫َ َ َۡ َ‬ ‫َ َٰ َ َ ذ ر ۡ َ َ ر ْ ر ذ َ َ ر ْ َ ر َ َ َ َٰ ر ر‬
‫َُعُقلوبرهر ۡمُف ره ۡمُٗلُيَفق رهونُُ‪ُ ُُ٣‬‬ ‫ذل ركُ برأنهمُءامنواُثمُكفرواُفطبرع‬

‫َ ر ر ْ َ ۡ َ ۡ َ ۡ ۡ َ َ ذ ر ۡ ر ر ُّ َ ذ َ َ ۡ َ ر َ ر ذ َ ۡ َ َ َ ۡ ۡ ر ۡ‬ ‫كُأَ ۡ‬
‫اُرأَ ۡيتَ ره ۡمُتر ۡعج ُبر َ‬
‫۞ِإَوذَ َ‬
‫ُه رمُٱلعَ رد ُّوُ‬‫ج َس رام ره ۡمُِۖۡإَونُيقولواُتسمعُلرقول ر رهمُۖۡكأنهمُخشبُمسندة َُۖۡيسبونُُكُصيح ٍةُعلي ره ۚۡم‬ ‫ر‬

‫َ ۡ َ ۡ ر ۡ َ َٰ َ َ ر ر ذ ر َ ذ َٰ ر ۡ َ ر َ‬
‫فٱحذره ۚۡمُقتلهمُٱّلِلُۖۡأَّنُيؤفكونُُ‪ُ ُُ٤‬‬

‫َ َ َ ر ۡ َ َ َ ۡ ْ َ ۡ َ ۡ ۡ َ ر ۡ َ ر ر ذ َ ذ ۡ ْ ر ر َ ر ۡ َ َ َ ۡ َ ر ۡ َ ر ُّ َ َ ر ُّ ۡ َ ۡ ر َ‬
‫َبونُُ‪ُ ُُ٥‬‬
‫ريلُلهمُتعالوا ُيستغفررُلكمُرسولُٱّلِلرُلوواُرءوسهمُورأيتهمُيصدونُوهمُمستك ر‬ ‫ِإَوذاُق ُ‬

‫َۡ َۡ‬ ‫َ َٓر َ َۡ ۡ َ ۡ َۡ َ ۡ َ َر ۡ َۡ َۡ َ ۡ َۡ ۡ َر ۡ َ َۡ َ ذر َر ۡ ذ ذَ َ‬

‫سق َ‬
‫رنيُُ‪ُ ُُ٦‬‬ ‫ُٱّلِلُٗلُيَ ۡهدريُٱلق ۡو َمُٱل َٰف ر‬‫سواءُعلي رهمُأستغفرتُلهمُأمُلم ُتستغفررُلهمُلنُيغفررُٱّلِلُله ۚۡمُ رإن‬

‫َ َ َٰ ذ ۡ ر َ َٰ َ َ ۡ َ َ‬ ‫َۡ‬ ‫ض ِۗوا ُْ َو ر ذّلِل َ‬

‫رُخ َزآئ رن ذ‬ ‫ذ َ ذ َٰ َ َ‬ ‫ر ر ذ َ َر ر َ َ ر ر ْ ََ‬
‫رنيُٗلُيَفق ره ُ‬
‫ونُُ‬ ‫ُٱلس َمَٰ َوَٰتر َُوٱۡل ر‬
‫ۡرضُولكرنُٱلمنفرق‬ ‫ر‬
‫نف ُّ‬ ‫ي‬‫ُ‬‫َّت‬ ‫رُح‬ ‫ُٱّلِل‬‫ل‬‫ر‬ ‫و‬‫س‬‫رند َُر ر‬
‫َُع َُم ۡنُ ع َ‬
‫َٰ‬ ‫ونُٗلُتنفرقوا‬
‫همُٱَّلرينُيقول ُ‬
‫‪ُ ُُ٧‬‬

‫َ ۡ ر ۡ َ َ َ َٰ ذ ۡ ر َ َٰ َ َ َ َ‬ ‫َر ر َ َ ذ َ َۡٓ َ ۡ َ َ ۡ َ َۡ َ َۡ َۡ‬

‫رنيُٗلُيَ ۡعل رمونُُ‪ُ ُُ٨‬‬ ‫اُٱۡل َذ ذل َُۚۡو ر ذّلِلرُٱلۡع ذرز رة َ‬
‫ُول َرر رس ر‬
‫وُلرۦُول رلمؤمرنرنيُولكرنُٱلمنفرق‬ ‫يقولونُل رئنُرجعناُ رإَلُٱل َمدرينةرُِلرخ ررج ذنُٱۡلع ُّزُمرنه‬

‫ۡ ذ َ َ َ ۡ َ ۡ َ َٰ َ َ ر ْ ََٰٓ َ ر ر ۡ َ َٰ ر َ‬ ‫ْ َ رۡ ر َۡ ر ر َٓ َ َ ر َ‬ ‫ََٰٓ َ ُّ َ ذ‬
‫ْسونُُ‪ُ ُُ٩‬‬
‫ُٱّلِلُومن ُيفعلُ ذل ركُفأول رئكُهمُٱلخ ر‬ ‫رينُءَ َامنرواُٗلُتل رهك ۡمُأ ُم َوَٰلك ۡم َُوٗلُأ ۡولَٰ ردك ۡمُعنُذرك رر رۚۡ‬
‫اُٱَّل َ‬ ‫يأيه‬

‫قُ َُو َأ ر‬
‫كنُم َرن ُ‬
‫ََ ذ َ‬
‫ص ذد ُ‬
‫َ ۡ َ َ ۡ َ َ َ َ ر ر ۡ َ ۡ ر َ َ ر َ َ َ ۡ َ ٓ َ ذ ۡ َ ٓ َ َٰٓ َ َ َ‬
‫جلُق رريبُُف ُأ‬ ‫بُلوٗلُأخرت رِنُ رإَلُأ‬ ‫ر‬‫ُ‬‫ُ‬
‫ول‬‫ق‬‫ي‬ ‫ُ‬
‫ُف‬‫ت‬‫و‬ ‫م‬ ‫ُٱل‬‫م‬‫ك‬ ‫د‬‫ح‬ ‫أ‬‫ُ‬‫ِت‬ ‫أ‬‫ي‬ ‫نُ‬‫ُأ‬‫ل‬ ‫ب‬‫رنُق‬
‫مُم‬‫ك‬‫ن ر‬
‫َٰ‬ ‫اُرزَقۡ َ‬
‫َ‬ ‫َو َأنف ررقواُْم ذ‬
‫رنُم‬
‫ر‬ ‫ر‬ ‫ر‬

‫ذ َٰ‬
‫ٱلصلرح َ‬
‫رنيُُ‪ُ ُُ١٠‬‬

‫َ ر َ‬
‫يرُب ر َماُت ۡع َملونُُ‪ُ ١١‬‬ ‫ٱّلِل َ‬
‫ُخب ر‬ ‫اُجآءَُأَ َ‬
‫جلر َها َُۚۡو ذ ر‬ ‫َولَنُير َؤخ َُررُ ذ ر‬
‫ٱّلِلُنَ ۡف ًساُإذَ َ‬
‫ر‬ ‫ر‬
 >% 4

Revsion on ‫ مبتدأ‬and ‫خب‬

َ َْ ُ ََ

What is a ‫?مبتدأ‬
َ َْ ُ

• Its the subject

• Its the first ‫ رفع‬in the sentence
َ

• It can be hon and its victim. Hon and its victim together are the ‫مبتدأ‬
َ َْ ُ

• Its not the information its just the topic

• ‫ ُمبْ َت َدأ‬could be a chain of fragments

• Independent pronoun or a pointer are usually ‫مبتدأ‬

َ َْ ُ

What is ‫?خب‬
ََ

• Usually its ‫رفع‬

َ
•
َ
Information=The second ‫( رفع‬only if its information not the topic)
Question: why ‫ خب‬in
ٌ ٌَُْ
‫ ُجلة ا ِْس ِم َّية‬is in ‫ رفع‬, is

• Its ‫ نصب‬only for a special reason

it not detail about the
‫ُمبْ َت َدأ‬
In the beginning of the
program we were told
that ‫ رفع‬is the doer.
ٌ ٌَ
‫ رفع‬in ‫ُُجْلة ا ِْسم َِّية‬
Importaint: ‫ رفع‬is the
The reason why is a way of letting
ٌَُْ
ُ َ ْ ُْ َ ُ َ
ُ ‫ان ال ْ ُمب‬ its not two ‫خب‬
َ someone know doer only in ‫ُجلة‬
‫ي‬ ِ ‫ذل ِك هو اْلْس‬
ٌ
‫ف ِْعل َِّية‬. It has nothing
I’m either the
َ
َ
‫ خب‬and
but one, because
‫ ُمبْ َت َدأ‬or the ‫خب‬
Rafa Rafa. one is describing ٌ َّ ْ ٌ َ ْ ُ
to do with ‫ُجلة ا ِس ِمية‬.
2 ‫ ُمبْ َت َدأ‬1 ‫ُمبْ َت َدأ‬
Mowsoof the other. When
‫ ُمبْ َت َدأ‬can be ٌ َّ ْ ٌ َ ْ ُ
In ‫ ُجلة ا ِس ِمية‬rafa has
sifah they are
connected to
eachother as a nasb when nothing to do with
fragment they there is hon doer, because there is
can only fall into (doesnt make it no action, action is
one bucket. a detail) fi’ls job.
 ٌ َّ ْ ٌ َ ْ ُ
A ‫ ُجلة ا ِس ِمية‬is made up of 3 parts

1. ‫ – ُمبْ َت َدأ‬by default should be ‫ رفع‬or can be hon+victim (can be a chain, fragments
etc)
َ
2. ‫ – خ َب‬by default should be ‫ رفع‬or can be ‫ نصب‬only for special reason (can be a chain)
َ ْ ‫ – ُم َت َعل ِق ب‬should hoj or special mudaf (can be a chain)
َ‫اْلب‬
3. ِ
َ
Note: is mudaf and m.ilaih ‫? خب‬
َ َ َْ ُ
They can be ‫ خب‬or they can be ‫مبتدأ‬ Note: sometimes the
ٌ َ ٰ ُ َُ
mubtada is single word and
Eg: ‫رسول اّللِ صادِق‬ the khabar is a chain, or vice
Mubtada was a chain and versa, or sometimes they are
khabar was a single word both chains.
Idafah=chain
First rafa=
‫ُمبْ َت َدأ‬
When we have a chain
Second rafa but new info = (fragments etc) they can only
َ
‫خب‬ go in one bucket.

How do you know its a knew

info? Its common sense
right? Eg, If it was a pnoun
then thats not new info thats
another mubtada.

Question: Can ‫ َخب‬come before the ‫? ُمبْ َت َدأ‬

Answer: super rare!
َ ُ ٌّ َ
Eg: ‫هق هو‬

‫ُمبْ َت َدأ‬
New
word
means
info=
َ
‫خب‬

Question: if there are two ‫ ُمبْ َت َدأ‬will that be the same bucket or different?
Answer: no two different bucket
 ٌ ‫اّلل َغ ُف‬
ٌ ‫ور َرح‬
New Note: ‫ِيم‬ ُ ٰ ‫َو‬

َ
‫ خب‬2 ‫ َخب‬1 ‫ُمبْ َت َدأ‬
ٌ ‫ َرح‬are not mowsoof-sifah of eachother, rather they are both info about ‫اْل ََللَة‬
ٌ ‫ َغ ُف‬and ‫ِيم‬
‫ور‬ َ ْ ‫لَ ْف ُظ‬. They are
َ َ َْ ُ ْ َ َ َ َْ ُ ْ َ ٌ ‫ َغ ُف‬and ‫ِيم‬
ٌ ‫ َرح‬are common, and because they
not chained to ‫اْلَللة‬ ‫ لفظ‬because ‫اْلَللة‬ ‫ لفظ‬is proper and ‫ور‬
َ َ
are not chained it will be two ‫خب‬. Why are they are not one ‫ ? خب‬because they are not desciribing
َ َ َْ ُ ْ َ
eachother but giving info about ‫اْلَللة‬ ‫ لفظ‬seperately.

ٌ ‫اّلل َغ ُف‬
ٌ ‫ور و َرح‬
Note: ‫ِيم‬ ُ ٰ ‫ َو‬would be a chain because of ‫( حرف عطف‬or any other chain) and that would be one
َ
‫خب‬
first

ُ ‫الغ ُف‬
َ َُ ُٰ َ
rafa=

Note: ‫الرحِيم‬
ُ َّ ‫ور‬ ‫واّلل هو‬ ‫ُمبْ َت َدأ‬

َ
‫ خب‬1&2 ‫ ُمبْ َت َدأ‬2
This is not mowsoof-sifah
because of huva. without it,it
is M-S, because it would be
َ َ ْ
َ ‫ لفظ‬. The َُْ
chained to ‫اْلَللة‬
whole thing would be
mubtada but incomplete
because no khabar yet.

َ ِ ‫الر َّز ُاق ُذو الْ ُق َّوة‬

ُ ‫المت‬ َ ٰ ‫إ َّن‬
َّ ‫اّلل ُه َو‬
Note: ‫ِي‬ ِ ‫ُمبْ َت َدأ‬
َ
‫خب‬

ٗ َ ٗ َ ۡ
ٗ ۡ َ َ َ َۡ َ َٓ َ َ
ً َ َ َ َّ ۡ َّ
Note: ‫ َوكأسا دِهاقا‬٣٣ ‫ َوك َواعِب أت َرابا‬٣٢ ‫ حدائِق َوأعن ٗبا‬٣١ ‫إِن ل ِل ُمتقِي مفازا‬ ‫ُمبْ َت َدأ‬
MBK is early MBK
َ
‫ خب‬is excluded
‫ ُمبْ َت َدأ‬is delayed
when you move mbk to beginning it gives the meaning “only”
“Jannah is designed only for the muttaqeen.

ٰ ُْ
َ - normal
Note: ِ‫احلمد ِّلل‬ ‫ُمبْ َت َدأ‬
َ ْ ِ‫ ِ ّٰلل‬- confronting
‫احل ْم ُد‬ MBK
 Q&A:
‫ُمبْ َت َدأ‬
Question: Whats the difference between these three?
َ
ٌ ‫اّلل َغ ُف ٌو َرح‬
‫ِيم‬ ُ ٰ ‫ – َو‬Allah is forgiving,loving. ‫خب‬
MBK
ُ ‫الرح‬
‫ِيم‬ ُ ‫الغ ُف‬
َّ ‫ور‬ َ َُ ُٰ َ
‫ – و اّلل هو‬Allah, He is the forgiving, the loving.
ُ ‫الرح‬
‫ِيم‬ ُ ‫الغ ُف‬
َّ ‫ور‬ َ ُٰ َ
‫ – و اّلل‬Allah the forgiving, Loving.
the whole thing is a fragment Mowsoof-Sifah= ‫= ُمبْ َت َدأ‬incomplete sentence= there is more to be
َ
said. If there is no ‫ ُمبْ َت َدأ‬- ‫ خب‬then there is no “is”

َ َْ ُ
Question: if there is more than one ‫ مبتدأ‬should all of them be proper ?
Answer: generally yes all of them should be proper.

ُ ُْ
َ ِ ‫الرزاق ذو الق َّوة‬ ُ ُ َّ
َ ‫إن‬
َّ ‫اّلل ه َو‬ ُ ٰ َّ
Revision Note: ‫المتِي‬ ِ ‫ُمبْ َت َدأ‬
َ
ْ ‫خب‬
َُ َ ‫إن‬ َْ ٰ َّ
Note: ‫اّلل عِندهُ عِل ُم الساعة‬ ِ MBK
َُ ْ ْ
‫اعة‬ ‫ عِن َدهُ عِل ُم الس‬this part is jumla ismiyya by it self. It has its own mubtada and mbk.
َ ٰ ‫ إ َّن‬is a mubtada, and the khabar of it is enitre jum ismiyya= ‫اع ُة‬
‫اّلل‬ َ ‫عِنْ َدهُ عِلْ ُم الس‬
ِ
Sometimes the khabar is a whole sentence and inside the sentence you figure
out other parts. More advanced we will learn.
 >% 4

Pronoun Quiz
َ َ َ َ ْ
1.‫ ظل ُمونا‬- ‫= فاعل‬they ‫= َمف ُعول‬we
ُ َ َ َ ْ
2. ‫ ظل ْم َناه ْم‬- ‫=فاعل‬we ‫= َمف ُعول‬they
ُ ْ َ َ ْ
3. ‫ ثقِف ُت ُنوه ْم‬- ‫ =فاعل‬you all ‫= َمف ُعول‬they
ُْ َ ْ
4. ‫ قل ُت ُه‬-‫=فاعل‬I ‫= َمف ُعول‬he
‫ُمبْ َت َدأ‬
َ َ ْ َّ َ َ
5. ‫ ثبتناك‬-‫=فاعل‬we ‫=مفعول‬you
َُْ َ
‫خۡب‬
MBK
Note on Surah Al-Jaathiya ATF

Sifah 2 chained to Sifa 1 Chained because of ‫و‬ topic rafa Mowsoof

mbk mbk 1 Mbk

َ َ َٰ َ ‫َ ح‬ َ ‫َّ َ َ َ َ ح‬ َ ُ ‫ح‬ ‫ح‬ َ

mubtada

٣٦ ‫ب ٱلعل ِمني‬ ‫ر‬ ِ

‫ۡرض‬ ‫ٱۡل‬ ‫ب‬ ‫ر‬ ‫و‬ ‫ت‬
ِ َٰ ‫و‬َٰ ‫م‬ ‫ٱلس‬ ‫ب‬ ‫ر‬ ‫د‬ ‫م‬ َ
‫ٱۡل‬ ِ ‫ه‬ ‫ل‬ِ ‫ل‬ ‫ف‬
ِ ِ ِ

khabar 2 khabar 1 Pnoun= mbk 2 topic rafa 1 Atf and

‫َ ُ َ ح َ ُ َح‬ َ ‫َّ َ َ َ ح‬ ٓ َ ‫َ َُ ح ح‬
mubtada mubtada mbk 1

ُ ِۖ ِ ‫ت وٱۡل‬
٣٧ ‫ۡرض وهو ٱلع ِزيز ٱۡلكِيم‬ َٰ ُ
ِ َٰ ‫ِۡبياء ِِف ٱلسمو‬
ِ ‫وَل ٱلك‬

When any part is sooner than expected(k or mbk) we call them ‫مقدم‬
َّ َ ُ
َّ َ ُ َ َ ْ
If mbk is sooner we call it ‫متعل ِق با لۡب مقدم‬
ََُ
َ َ
If khabar is sooner we call it ‫خ َۡب ُمق َّدم‬
َ
‫ ُمق َّدم‬means sooner
َ َْ ُ َّ َ ُ َ َ ْ ُ
When ‫ مبتدأ‬is later we call it ‫مبتدأ مؤخر‬
 ‫ُمبْ َت َدأ‬

َ ْ ْ َ ْ ‫إ َّن ِف ذَٰل َِك لَ ِع‬

mbk 2 mubtada mbk 1 mubtada
َ
Note: ‫ل ِل ُمؤ ِمن ِني‬
‫خۡب‬
‫ۡبة‬ ِ ِ MBK
The lesson is so powerful,that believers will benifit, but even if somebody
didnt believe and they pondered even they would learn something from it.

َ
When mbk is ‫( ُمق َّدم‬sooner) the meaning is “only” but sometimes can
also be “especially”

Q&A
ْ
Question: what does does ‫ إِن‬do?
َ
Answer: it makes a ‫ فعل ُمضارِع‬lightest.
ْ ‫ إ ْن َن َف َع‬- here its a past tense so it does nothing. Lightest harfs gramatically affect only
‫ت‬ ِ
present tense.

ُ َْ
Question: in surah yusuf ayah 21 there is a word ‫ مث َواه‬and in ayah 23 there is a word
َ‫ َمثْ َواي‬. is the ‫ ي‬an attached pronoun of ‫ َأنَا‬, and if it is shouldnt it be a kasra at the end?
َ َ َ َْ ََ
Answer: the ‫ ي‬at the end of ‫ مثواي‬is an attached pronoun of ‫ أنا‬. sometimes it is written

that way. You cant remove the ‫ ا‬thats before the ‫ي‬

Connections in the dua

َ ْ ْ َ َ ْ ْ ُ َّ َ َََ َ ْ ْ ُْ ْ ُ ََ ُ َ َ َ
‫ات والِك ِر اۡلكِي ِم‬
ِ ‫آن اۡلكِي ِم ونفع ِن ِإَوياكم بِْلي‬
ِ ‫بارك اّلل ِِل ولكم ِِف القر‬
May Allah Bless me and you all through the wise Quran and benifit me and you all with
the miraculous signs and the wise reminder.
 >% 4

ٌ ٌَْ‫م‬
Revision on ‫ُجلة ا ِْس ِم َّية‬
‫ممبْ َت َدأ‬

• Usually its suppose to be ‫رفع‬

ٌَ
• Usually its suppose to be ‫ – َم ْع ِرفة‬rarely its
ٌ‫نَك َرة‬
ِ
• Its the topic of the sentence
• It can be a chain of fragments

َ
‫خ َب‬

• The info about the ‫ممبْ َت َدأ‬

• Usually its suppose to be ‫رفع‬
• It can be a chain of fragments

َ ْ ‫مم َت َعلّ ِق ب‬
‫اْل َب‬ ِ

• ‫َج ّر ََمْ مرور‬

• Special mudaf (time and place)
• Can be a chain of fragments
َ ‫ْح مد أَ َم‬
َ‫ام َم ْر َيم‬ َ ْ َ‫ أ‬this part is chained and it will have to be called mbk even
though its an idafah. The mudaf is a special mudaf of time and place.
 ٌ َّ ْ ٌ َ ْ ‫م‬
‫ُجلة ف ِعلِية‬

ٌ َّ ْ ٌ َ ْ ‫م‬
There are 4 parts in a ‫ُجلة ف ِعلِية‬
ٌ
‫ – ف ِعل‬could be past,present ,future tense,
command,forbid (active-passive)
ٌ َ
• ‫ فاعِل‬rafa
ٌ ‫َْم‬
• ‫ مفعول‬nasb
ْ ََّ‫م‬
• ‫ متعلِق بِابلفِعل‬jarr majroor
Important Note: 4 things above can be in any
َ
order except the ‫ فاعل‬always must be after ‫ ف ِعل‬and
َ
in ‫ َرفع‬status when you’re looking for an outside
doer/if there is one.
ٌَْ‫م‬
Note: whenever you see any ‫ ف ِعل‬in arabic, it is a ‫ُجلة‬
ٌ َّ ْ ٌ َّ ْ ٌ َ ْ ‫م‬
‫( ف ِعلِية‬its not the same case for ‫)ُجلة ا ِس ِمية‬
ٌ َّ ْ ٌ َ ْ ‫م‬
Note: When ever you have a ‫ ُجلة ف ِعلِية‬you look for
up to 4 things mentioned above
 continued

ْ َ ‫م‬ ٰ ‫َ َ َم م‬
eg: ‫نَصكم اّلل بِبدر‬
‫=ف ِعل‬action=‫َص‬ َ َ َ‫ن‬
َ ‫ٰم‬
‫=فاعِل‬doer=‫اّلل‬
َْ ‫م‬
‫=مف معول‬detail= ‫( ك ْم‬pnoun attached to fi’l is nasb)
ْ ّ ‫م‬ ْ
‫=م َت َعل ِق بِابل ِفعل‬ j-majroor= ‫( ب ِ َبدر‬can only be jarr majroor not special
ٌ ٌَْ‫م‬
mudaf in ‫)ُجلة ف ِْعل َِّية‬

‫م‬ ْ َّ َ َ ْ َ َ
Note: ‫“ – عليهِ توَّكت‬I rely only on him”
ٌ ْ ٌَْ‫م‬
The moment you find a ‫ ف ِعل‬its a ‫ُجلة ف ِعل َِّية‬
‫م‬ ْ َّ َ َ َ ََ
‫ توَّكت=ف ِعل‬- inside ‫أنا=فاعل‬
ّ ‫َ َْ م‬
‫=م َت َعل ِق بِابلفِ ْعل‬ِ ‫عل ي ه‬
ْ ّ
Its an unusual order, the‫ مم َت َعل ِق بِابلفِعل‬is sooner which gives the
meaning of “only”
ْ َّ َ َ
Note: ‫آم ّنا بِهِ َو َعليْهِ ت َوَّك َنا‬
َ Surah Mulk
َ ْ َّ َ ْ َ َ َ which is ‫( مم َق َّد ٌم‬sooner) than
In this eg the mbk of ‫ ت َوَّكنا‬is ِ‫وعليه‬,
normal,and that gives the meaning of “only”
And the mbk of ‫آم ّنا‬
َ is ِ‫ به‬which is in normal order.
ِ
“we believe in him, and only in him we rely”
we dont say “we believe only in him” because we also believe in messengers,books
ْ َّ َ َ etc, but we rely only in Allah! ْ َ
‫توّك=ف ِعل‬ ‫آمن=ف ِعل‬
َ َ َ َ
inside ‫نا =فاعِل‬ inside ‫نا=فاعِل‬
َ
mbf= ِ‫َو َعليْه‬ mbf= ِ‫بِه‬
 ْ
‫َمف معول‬ َ ‫م‬
‫ف ِعل‬-‫ه َو=فاعل‬
َ ‫ّ م‬ ْ ّ
Note: ‫الرْح م من َعل َم الق ْرآن‬ ‫ممبْ َت َدأ‬
Remember that when you have a sentence and the first thing
you find is an ‫ اسم‬and its the first ‫ رفع‬that came along then
ٌ ْ ٌَْ‫م‬
thats a ‫ ) ُجلة ا ِسم َّية( ممبْ َت َدأ‬if the starting point was a ‫ ف ِعل‬then
ِ
ٌ َّ ْ ٌ َ ْ ‫م‬
it would be a ‫ُجلة ف ِعلِية‬
َ ‫ّ م‬ ْ ّ
‫الرْح م من َعل َم الق ْرآن‬
َ
‫خ َب‬ ‫ممبْ َت َدأ‬
ٌ ٌَ ‫ّ م َ م‬ ْ ّ
here the whole ‫ ) َعل َم الق ْرآن( ُجْلة ف ِْعل َِّية‬is the ‫ َخ َب‬of ‫الرْح م من‬ (‫)مبْ َت ّدأ‬
‫م‬
ٌ َّ ْ ٌ َ ْ ‫م‬
what happens sometimes is, a ‫ ُجلة ف ِعلِية‬can be the ‫ َخ َب‬of the
ٌ ٌَْ‫م‬
‫ ممبْ َت َدأ‬in ‫ُجلة ا ِْس ِم َّية‬

ْ ّ َ
Note: ‫الرْح م من‬ is not the ‫( فاعِل‬doer) because if it was then the
َ ‫م‬ َّ ْ
order would be like this- ‫الرْح م من عل َم الق ْرآن‬
ّ then the whole
ٌ َّ ْ ٌ َ ْ ‫م‬ ْ ّ
sentence would be a ‫ ُجلة ف ِعل ِية‬but ‫الرْح م من‬ is in the beginning so
ٌ ْ ٌَْ‫م‬
its a ‫ُجلة ا ِس ِم َّية‬, and thats why it doesnt replace the ‫ ه َو‬in
‫م‬
َ‫علّم‬.
َ
ْ
Note: ‫ ّلرْح م من‬has been talked about twice,once as ‫ ممبْ َت َدأ‬, and
once as a pronoun(inside the fi’l) Allah is being referred to
twice in this ayah.
 ‫م‬ َ َ َ َ ٰ َّ
The jumla fi’liyya is Note: ‫اّلل خل َق آد َم م ِْن ت َراب‬ ‫إِن‬
inside the jumla
ismiyya. In this eg
Normally after a mubtada we
the whole thing is mbf because look for a khabar or mbk, but
jumla ismiyya and once you start a there is a past tense fi’l after it.
the entire jumla fi’l , everything The moment you a have a fi’l,
fi’liyya is its after that is mbf. everything else coming after it
khabar. Once you have a has to be part of a jumla
fi’l you cant add fi’liyya.
mbk anymore.

َ ْ َ ََ ‫ْ َْ م‬
ِ ‫ْي الف ِع‬
Sidenote: ‫ل‬ ِ ‫اْلثبات لَع غ‬
ِ
When you want to talk about
َ
someone other than the ‫فاعِل‬

‫ – ف ِعل‬Act (past,past passive,present,present

passive,command,forbid)
َ
‫ – فاعِل‬Doer (after+rafa,or inside pronoun)
ْ
‫ – َمف معول‬Detail (nasb)
ََّ‫م‬
‫ – متعل ِق بِالفِعل‬Detail thats jarr-majroor

‫َخلَ َق ٰ م‬ ٌ ٌَْ‫م‬
‫اّلل‬ ‫ُجلة ف ِْعل َِّية‬
َ َ
‫ف ِعل=خل َق‬
‫فَاعل= ٰ م‬
‫اّلل‬
َ َ ‫ٰم‬
‫اّلل خل َق‬ ٌ ٌَْ‫م‬
‫ُجلة ا ِْس ِم َّية‬
‫ممبْ َت َدأ= ٰ م‬
‫اّلل‬
َ َ َ
‫مُجْل ٌة ف ِْعل َِّي ٌة =خ َب=خل َق‬
َ
َ َ
‫خل َق=ف ِعل‬
َ ‫م‬
‫ه َو=فاعِل‬
 >% 4

Quick revision on ‫فِعل‬

It could be one of these six:
• Past
• Present
• Past passive
• Present passive
• Command
• Forbid

َ
There are two kinds of ‫ف ا ِعل‬
َ
When you find the ‫ ف ِعل‬,then you find the ‫فاعِل‬
(doer) (outside doer must be anywhere after the
َ
‫ ف ِعل‬and in ‫ َرفع‬status)

ْ َ َ ََ
• Inside Doer (past tense eg: ‫نَصت‬-‫( ) أنا‬present
َْ ََ
tense eg: ‫أنَص‬-‫)أنا‬
• Outside Doer (look for it only if the ‫ ف ِعل‬is ‫ ه َو‬or
َ ِ version (outside doer must be anywhere after
‫ه‬
َ
the ‫ ف ِعل‬and in ‫ َرفع‬status)
 continued

Mof’ool therefore nasb.

ْ
‫َمفعول‬
I ate an apple yesterday quickly outside
out of hunger.

It answers the question about ‫ف ِعل‬ Fi’l

Faa’il
There are two kinds of questions about the ‫ف ِعل‬ Mafoo’l
َ Muta’lliq
1. Who did the action – ‫? فاعِل‬ bil fi’l

2. What are some details about ‫ ف ِعل‬-who,when,how etc?

َ ْ
The reason details are ‫ نصب‬is because they are ‫َمفعول‬
َّ َ َ
‫متعلق بالفِعل‬
Note: Sometimes the detail is
not just one word thats nasb,
sometimes the detail, its a
• its a detail about the ‫ف ِعل‬ package of jarr majroor.
َْ ّ َ Eg: I drove to Colorado in my
• its in ‫ جر َمرور‬fragment (instead of nasb) old car.

Note: When you have a jarr

majroor as a detail, its not
called a mafoo’l first, its called
a muta’lliq bil fi’l.

Note: mbk vs mbf How will Important: Are all the jarr-
I know if its mbf or mbk? majroor muta’liliq bil fi’l?
answer: when you have a Answer: Not all the jarr-
fi’l, and jarr majroor makes majroor are muta’lliq bil fi’l.
sense as the detail of that Only when you have a jumla
fi’l, then it must be fi’liyya and you have a faa’l,fi’l,
muta’alliq bil fi’l. if there is and then you have a jarr
no fi’l, and its a jumla majoor, then it is a muta’lliq bil
ismiyya without a fi’l in it, fi’l. jarr-majroor becomes the
then it must be a muta’lliq detail of the fi’l
bil khabar.
I ATE AN APPLE YESTERDAY OUTSIDE QUICKLY OUT OF
HUNGER.

Details are different questions.

• What did I eat? HOW DO YOU
KNOW IF ITS
• When did I eat? JUMLA FI’LIYYA OR
• Where did I eat? JUMLA ISMIYYA?
IF THERE IS A FI’L
• How did I eat? ITS JUMLA FI’LIYYA.
• Why did I eat?

I HELPED MARYAM COOK HERE YESTERDAY SLOWLY.

َ
• Who helped? = ‫فاعل‬
HOW DO YOU
• Who did I help? Maryam KNOW IF ITS
• What did I help do? Cook JUMLA FI’LIYYA OR
JUMLA ISMIYYA?
• Where did I help? Here IF THERE IS A FI’L
ITS JUMLA FI’LIYYA.
• When did I help? Yesterday
• How did I help? Slowly
 EG: THE MESSENGER OF ALLAH (SAV) TAUGHT THE
COMPANIONS THE QURAN PATIENTLY IN MAKKAH
AND MADINAH FOR 23 YEARS.

• He did what? Teach (fi’l)

• Who did the teaching? The Messenger of Allah (faail)
• Who did he he teach? The Companions (m.bihi)
• What did he teach? Quran (m.bihi)
• How did he teach? Patiently (m.haal) 1. Fi’l
2. Faa’il
• Where did he teach? In Makkah and Madinah 3.Muta’lliq
bil fi’l
(m.fiihi) 4. Mofoo’l
• How long did he teach? For 23 years (mbf) bihi
5. Mofoo’l
fiihi
6. Mofoo’l
haal
7. Mofoo’l
َ َ
• Who did it? ‫ – فاعِل‬its always ‫َرفع‬
lahu

ْ
• Who & What details are called ِ‫( َمفعول بِه‬only detail)
ْ َ
• When & where Details are called ِ‫مفعول فِيه‬
َ ْ َ
• How details are called ‫مفعول حال‬
َ ْ َ ْ
• Why details are called ‫مفعول ل‬ ِ‫َمفعول بِه‬
its always someone
or something) eg: I
saw you (faail=I.
fi’l=saw. mafoo’l
bihi=you)
 َ َ ْ َ َ ْ َ
Note: ‫ارهِم جاث ِ ِمي‬
ِ ‫أصبحوا ِِف د‬
1. Fi’l
2. Faa’il
3.Muta’lliq
“by morning they were mangled in their homes”
َ ‫اّٰلل ُمْل ِِص‬
bil fi’l

Note: ‫ي‬ َ ‫َد َعوا ه‬ 4. Mofoo’l

bihi
5. Mofoo’l
“They called Allah Sincerely” fiihi
6. Mofoo’l
haal
7. Mofoo’l
lahu
Note:
ْ
• ‫ = َمفعول ب ِ ِه‬who & what, when they are the detail
(never the doer)
ْ
• ِ‫ = َمفعول فِيه‬where & when detail IMPORTANT
NOTE:
IMPORTANT
NOTE:

• ‫حال‬ َ ‫ = َم ْفعول‬how detail Note: there are SPECIAL EVERYTIME

other mof’ool fiihi MUDAFS YOU HAVE A
َ ْ َ also. (TIME AND FI’L AND
• ‫ = مفعول ل‬why detail PLACE) ARE YOU HAVE A
َ ْ ْ
• ‫ = َمفعول مطلق‬emphasizer-stressor
ALWAYS ATTACHED
ْ
ِ‫َمفعول فِيه‬ PNOUN, THE
PNOUN IS
(Masdar of the same fi’l or similar meaning masdar) IN JUMLA ALWYAS
ْ
ِ‫َمفعول بِه‬
FI’LIYYA
َ ْ ْ
Note on ‫ = َم فع ول م طلق‬emphasizer-stressor
ً ‫ – ا ِْستَغْ َف َر ا ِْست ِغْ َف‬he like so askeeeed for forgiveness like
‫ارا‬
wow!
َْ
‫ = ا ِْست ِغفار‬masdar “to ask for forgiveness”
Eg from the Quran: ‫َصا‬ ً ْ َ‫اّٰلل ن‬
‫َص َك ه‬
َ ْ‫“ َويَن‬And Allah greatly
helps you!” َ ْ ْ
‫َمفعول م ْطلق‬ ِ‫َمفعول بِه‬
 َْ
QUIZ
َ
1. ‫ارع = تأكلون‬ َ ‫ ف ِعل م‬-‫ =فَاعِل‬all of you
‫ض‬
ِ
َ
2. ‫ارع = ُتِبُّون‬ َ ‫ ف ِعل م‬-‫ =فَاعِل‬all of you
‫ض‬
ِ
َْ ْ ّ َ
3. ‫ت ْلرض‬ ِ ‫اضع = دك‬ِ ‫ ف ِعل َم‬-‫ =فاعِل‬the land
Hiya version past tense because
its actually dukkat with a
sukoon, but when you connect
a word it, it usually gets a

َ
kasrah.
ّ َ َ َ َ
4. ‫ارع = يعذِب‬ ِ ‫ مض‬-‫أحد =فاعِل‬
“that”

َ
Pointer. First

َ َ َ
rafa=mubtada

5. ‫ارع = يوث ِق‬

ِ ‫ مض‬-‫أحد =فاعِل‬ Surah Jumuah Note: If something
was chained
to it, then it
Ism “is the favor of would be in
mowsool New sentence. allah” the same
Present Present idafah=chained. mubtada.
tense “to tense+pnoun Second rafa. There is no
whoever he ”he gives it" entire chain is mushaarun
wants” Pnoun=mofoo’l khabar . ilaih. So no
Mof’ool bihi. bihi. chain.

ٓ َ ۡ ۡ َ َ
‫َمن يَشاء‬ ِ‫يؤتِيه‬ َّ ‫ضل‬
ِ‫ٱّٰلل‬ ‫ف‬ ‫ ذَٰل َِك‬٣
Ism mowsool+fi’l Fi’l mudaari’ j1mp r1mc r1mp
mudaari’. Faail-he.
Mofoo’l bihi Pnoun=Mofoo’l

ۡ ۡ َۡ
bihi.

َّ ‫َو‬
٤ ‫ٱّٰلل ذو ٱلفض ِل ٱل َع ِظي ِم‬ When you have jumla ismiyya cases like this, usually
when you have a word and then you have the
matching mudaf-m.ilaih ( especially idafah) then its ok
for you to say that, this is mubtada and this is khabar .
Sometimes Harf atf can be used to First
Because there is nothing else being said after that. It
connect a sentence to an entire new rafa=mubtada.
“And Allah is doesnt make sense to consider them mowsoof-sifah,
sentence, to continue the
conversation. You dont have to the possessor then that would mean “and allah the possessor of
connect it gramatically. of the great great favor” what about it?
favor” Note: there is nothing that says, four matching
properties cannot make mubtada and khabar. They
can. If you leave it a fragment then its an incomplete
part of a speech. So thats why there is an “is”
common sense.
“And Allah is the possessor of the great favor”
 ْ‫خ ْي م ِْن أَلْ ِف َشهر‬
َ ‫ََلْلَة الْ َق ْدر‬
Surah Al-Qadr ِ
Second rafa. First
Hoj+majroor, rafa=mubtada.
Not chained.
Mudaf+m.laih=chained Chained
Khabar.
mbk=one bucket.
َْ َ َ
idafah=one bucket.
‫“ – َلْلة الق ْد ِر‬the night of power”
‫خ ْي‬َ – “better” Note: It doesnt make sense
if you dont mention the
َ َْ
‫“ – م ِْن أل ِف شهْر‬than a thousand
khabar, eg: “the night of
power than a thousand
months” months”) (sometimes you
may not mention the
khabar) Thats why khabar
and mbk are not same. mbk
is related to the khabar.
 >% 4

Some breakdown of Surah Al-

Faatiha
J+majroor
sifah 2 sifah 1 Mudaf – j1mp
2 j1mp j1mp
1
‫ٱلرِنَٰمۡح ه‬ ِ ‫ِمۡسِب ه‬
‫ٱَّلل ه‬
Note: If we go by jumla ismiyya,
we said that we look for the first All chained together=one ‫ٱلرحِي ِم‬
rafa, and there is nothing rafa giant fragment=one giant
here. If we go by jumla fi’liyya then bucket.
we should have a fi’l, and there is m.ilaih.
no fi’l here. Everything is just mowsoof
chained together=giant fragment. j1mp
It is not a sentence by itself. What
3 Possibly mbf
this means is, when you see a Question: wouldnt it be mbf
fragment like this and there is or mbk? It could be either,
nothing more, and especially if its but if you dont any see ism
nasb or jarr, (cause if it was rafa (rafa etc) or no fi’l, and you
we could go a different way, if it just see this, then it usually
was rafa we could say its mubtada) means this is probably a 4
‫ٱلرِنَٰمۡح ه‬ ِ ‫ ِمۡسِب ه‬is actually the
‫ٱَّلل ه‬
mbf.
‫ٱلرحِي ِم‬
and nothing else around it, then
that means there is an invisible fi’l.
completion of something that was before it .
when you’re about to eat, start you car, when
6:38 Its definently not a jumla 1
َ َ ْ ُ
ِ ‫حان ه‬
you start studying etc, you say “ I _____ in the
ismiyya, cause if it was, we
should look for a mubtada , and ‫اَّلل‬ ‫ سب‬- idafah name of Allah.” My action – fi’l is the
beginning, I eat, I sleep, I drive etc and then
when you look for a mubtada you
there is the “in the name of Allah” so “in the
look for something rafa, and its
2 nasb=detail= name of Allah” is actually muta’liiq bil ___
not here. There is no fi’l and we
invisible but whatever I’m doing. I drive etc is my actual
dont know if its a jumla fi’liyya.
understood fi’l sentence, and the “in the name of Allah”
This eg and bismillaahi arahmaani
before it. completes it. Its as if, its so beatiful because
arrahiimi eg have something in
now from a grammatical point of view and
common, one is j-majroor
philosophical point of view, everything I do is
fargment and one is idafah
incomplete until I complete it with this
fragment, and they cannot be
muta’lliq (“in the name of Allah.” Everyhing I
jumlya ismiyya on their own
do has to be related to the name of Allah. So
‫ٱلرِنَٰمۡح ه‬ ِ ‫ ِمۡسِب ه‬is a fragment because my
‫ٱَّلل ه‬
because you need a mubtada for
that, so these are both actually ‫ٱلرحِي ِم‬
jumlya fi’liyya. There is an actions complete it. My actions come after so
understood invisible fi’l benind
you can actually even say ‫ٱلرِنَٰمۡح ه‬
‫ٱلرحِي ِم‬ ِ ‫ِمۡسِب ه‬
‫ٱَّلل ه‬
them. 5
ُ َْ and then there is a fi’l not before it but also
‫ٱلرحِي ِم أق َرأ‬
‫ٱلرِنَٰمۡح ه‬ ِ ‫ِمۡسِب ه‬
‫ٱَّلل ه‬ you can put it after it. Eg:

Then this mbf is mukaddam (sooner) because

usually the details are after. When something
comes earlier it creates “only” You can even think
of it as “it is only by the blessing of the name of
Allah Arrahmaani Arrahiimi that I can read.”
‫ٱلرِنَٰمۡح ه‬
‫ٱلرحِي ِم‬ ِ ‫ ِمۡسِب ه‬so is not a sentence.
‫ٱَّلل ه‬
Allah purposely made it incomplete (mbf)
because your action is actually what is the rest of
the jumla fi’liyya.
 ‫ ِ ه‬to ‫ ٱلِين‬its all one giant chain.
ِ‫َّلل‬
Idafah&Sifah 1=chained first
From ِ Sifah 2=chained to to mbk=same bucket rafa=mubtada
ُ ‫َح‬ ‫ح‬ mbk=same bucket Idafah= j1mp r1mp
Therefore ‫ ٱۡلمد‬is mubtada, and the rest is all

‫ِك يَ ح‬ َ ‫ٱلرحِيم‬
‫ٱلرِنَٰمۡح ه‬
‫ني ه‬َ ِ‫علَم‬ َ ‫َّلل َرب ٱلح‬ ‫ح‬
‫ٱۡلَ حم ُد ِ ه‬
mbk=jumla ismiyya.
‫ِين‬
ِ ‫ٱل‬ ِ
‫م‬ ‫و‬ ِ ‫ل‬ َٰ ‫م‬ ِ َٰ ِ ِ

Sifah 4 1 st mudaf=maaliki= j1mp Sifah 3=chained to mowsoof

1 st m.ilaih=yavmi= j1mp mbk=same bucket J+majroor = mbk
2 nd mudaf=yavmi=j1mp J1mp
2 nd m.ilaih=addiini=j1mp
One giant chain= mbk

NEW NOTES
New stuff in jumla ismiyya
َ َ
‫“ – َكن‬he was”
Note: jumla ismiyya has an invisible “is”
But what if you want to say “was,” the past version of “is.”
“is”=invisible
َ َ
“was”= ‫ َكن‬not a normal past tense
َ َ
Note: if you dont want to say “he is” but “he was” then you use ‫َكن‬
family.

َ َ
‫ =َكن‬were-was” not a normal past tense

ُ َ َ َ َ َ
”they were” ‫” – ُه ْم َكنو‬both of them were” ‫“ – ُه َما َكنا‬he was” ‫ُه َو َكن‬
‫ُ ه‬ ُ ََ َ َ ُ
”them ladies were” ‫” – هن كن‬both of them ladies were” ‫” – هما َكنتا‬she was” ‫ِه َكنت‬
ْ َ َ َِ
ْ ُ ْ ُ َُْْ َ ُ ْ ُ ََُْ َ ْ ُ َ َْ
”all of you were” ‫” – أنتم كنتم‬both of you were” ‫” – أنتما كنتما‬you were” ‫أنت كنت‬
‫ه‬ ُْ ُ ‫َُْ ه‬ َ ُ ْ ُ ََُْ ْ ُ َْ
”all of you ladies were”‫” – أنُت كنُت‬both of you ladies were” ‫” – أنتما كنتما‬you (f) were” ‫ت‬ ِ ‫ت كن‬ِ ‫أن‬
‫ه‬ ُ ُ َْ ُ ْ ُ ََ
”we were” ‫” – َنن كنا‬I was” ‫أنا كنت‬
 continued
Note: “is,was,will be”= are all related because they are the same
meaning but different times.

Important Note: Arabs decided, because “is” is part of jumla ismiyya,

its past tense cousin “was” and future tense cousin “will be,” (even
though they are a ‫ف ِعل‬,) are still part of the jumla ismiyya.
َ َ
If you see ‫ َكن‬even though its a ‫ف ِغل‬, it is part of a jumla ismiyya
always!

َ َ َ َ
Important note: 32:38 If you see ‫ َكن‬or any cousin of ‫َكن‬, not only is it
ُ If you saw ‫ ُه َو‬by itself wouldnt that
a jumla ismiyya, it is also the ‫مبْتَ َدأ‬.
َ َ
be the ‫ ? ُمبْتَ َدأ‬yes its the first rafa. Same with ‫َكن‬, because it has the
َ َ َ‫ن‬.
rafa inside it, its a ‫ ف ِعل‬but it has the ‫ ُه َو‬in it just like in ‫ص‬

َ َ َ‫ ن‬, the ‫ فَاعِل‬is ‫ ُه َو‬, if I said ‫ت‬

Important note: if I said ‫ص‬ َ َ َ‫ ن‬the ‫فَاعِل‬
ْ ‫ص‬
َ ِ and so on. With ‫ ََك َن‬its different. Even though its like ‫ص‬
would be ‫ِه‬ َ َ َ‫ن‬
َ َ َ
ends the same way. with ‫ َكن‬you cant use the word ‫فاعِل‬. That would
َ َ
make it sound like a jumla fi’liyya, but ‫ َكن‬is jumla ismiyya.

َ َ َ َ ُ Another
Important New term: so it would be ‫َكن‬, and the ‫ ا ِ ْس ُم َكن‬is ‫ه َو‬.
eg: if I say ‫ت‬ْ َ‫ ََكن‬, then the ‫ت‬ ْ َ‫ ا ِ ْس ُم ََكن‬would be ‫ِه‬,
َ ِ if I say ‫ ََكنُو‬then the ‫ا ِ ْس ُم‬
ُ َ ُ Its still the same, you’re looking for the inside doer,
‫ َكنو‬would be ‫ه ْم‬.
َ َ
but for ‫ َكن‬you dont say the inside doer, you say the inside ‫اسم‬. Its
the Same for the outside doer, you say the outside ‫اسم‬, not the
outside doer. Its the same concept but the sticker is different because
we are talking about it as a jumla ismiyya not fi’liyya.
 ً ‫اَّلل غ ُف‬
ً ‫ورا َرح‬ ُ ‫َك َن ه‬َ َ
Note from the Quran: ‫ِيما‬
َ َ َ َ ُ In the eg above the outside ‫ اسم‬would be
‫”=َكن‬he was” its ‫ ا ْس ُم َكن‬is ‫ه َو‬.
َ َ َْ ُ ْ َ َ َ َ َ
ِ‫لفظ اْلَللة‬, because its after ‫ َكن‬and in ‫ َرفع‬status. So the ‫ ا ِ ْس ُم َكن‬is
َ َ َْ ُ ْ َ َ َ َ ِ or ‫ُه َو‬
actually ‫لفظ اْلَللة‬. Look for the outside ‫ اسم‬of ‫ َكن‬only in ‫ِه‬
version. Doesnt have to be right after.
ٌ ‫اَّلل َغ ُف‬
ٌ ‫ور َرح‬
Note: ‫ِيم‬ ُ ‫ = ه‬jumla ismiyya
khabar 2 khabar 1 First
rafa=mubtada
The khabars are not related
to eachother thats why they
are seperate.

ً ‫اَّلل َغ ُف‬
ً ‫ورا َرح‬
Note: ‫ِيما‬ ُ ‫ ََك َن ه‬when ever you put ‫ ََك َن‬in the ‫ ُمبْتَ َدأ‬, the ‫خ َب‬
َ has

to become ‫صب‬ ْ َ‫ ن‬, just like in this example. Its kind of like the detail,

but we dont call it a detail because this is jumla ismiyya not fi’liyya.
َ of ‫ََك َن‬
We call it the ‫خ َب‬

َ َ is also
Note: So we learned that ‫ ُمبْتَ َدأ‬is suppose to be ‫ َرفع‬and the ‫خ َب‬
َ َ َ َ has to be
suppose to ‫ َرفع‬,but if the ‫ ُمبْتَ َدأ‬has a ‫ َكن‬on it, then the ‫خ َب‬
‫صب‬ ْ َ‫ن‬, if you get rid of the ‫ ََك َن‬then the ‫خ َب‬َ should go back to normal
ََ
again (‫)رفع‬
ٌ َ ْ ُ ُ ُْ ً َ ْ ُ ُ ُْ َ َ
Eg: ‫ نعمان أستاد‬would be ‫َكن نع َمان أستادا‬
َ
َ َ ََُْ ََ
When you put ‫ َكن‬in the ‫ مبتدأ‬then the ‫ خب‬will be ‫ نصب‬status.
ْ َ
َ َ
‫ َكن‬will be ‫ ُمبْتَ َدأ‬anywhere you see it.
Important note: There are complete ‫ ف ِعل‬and incomplete ‫ف ِعل‬.
Complete ‫ ف ِغل‬: helped, studied, read, slept, (the act is known)
Incomplete ‫ ف ِعل‬: “Maryam became, Maryam remained, Maryam was,
Maryam continued to.” They are all past tense, but they are
incomplete. Like the word “was” is a ‫ ف ِعل‬but in its meaning its
َ َ َ‫ ن‬in its meaning its complete “he helped”
incomplete. Like the word ‫ص‬
َ َ َ ٌ ٌَ
Note: ‫ َكن – ليْ َس‬incomplete ‫ ف ِعل‬are considered part of ‫ ُُجْلة ا ِ ْسمِيهة‬.
َ
Incomplete ‫ ف ِعل‬dont have a ‫( فاعِل‬doer) because “nothing was done
yet.”

Note: The incomplete ‫ ف ِعل‬is always a ‫مبْتَ َدأ‬,

ُ and the inside pronoun OR
َ
the outside ‫اسم‬, after the incomplete fi’l and in ‫ َرفع‬status is called its
َ َ َ َ‫ )ن‬we have a ‫ فَاعِل‬and
‫ اسم‬not its ‫( فاعِل‬doer). So for a complete ‫ص( ف ِعل‬
for an incomplete ‫ ف ِعل‬we have an ‫اسم‬, inside or outside. Complete ‫ف ِعل‬
is part of a jumla fi’liyya and incomplete ‫ ف ِعل‬is part of a jumla ismiyya.
َ for ‫ ََك َن‬is always ‫ نَصب‬status.
The ‫خ َب‬
َ َ َ
The outside ‫ اسم‬of ‫ َكن‬is ‫َرفع‬
َ of ‫ ََك َن‬is ‫صب‬
The ‫خ َب‬ ْ َ‫ن‬
َ َ
‫ َكن‬and its ‫ اسم‬together are the ‫ُمبْتَ َدأ‬
Important Note: if you see hon and its ‫ اسم‬, together they are the
ُ if you see ,‫ ََك َن‬and any ‫ ََك َن‬and its ‫ اسم‬together are ‫مبْتَ َدأ‬.
‫مبْتَ َدأ‬, ُ
Eg of incomplete fi’l in english: was, remained, became, continued
etc.
 hum version so no
outside ism.
َ َ ُ َ َ َ َ َ
َ ‫ض‬
Eg of ‫ َكن‬in the Quran: ‫ني‬ ِ ‫ َكن ( َكنوا َعنْ َها ُمعْ ِر‬and ‫ اسم َكن‬together are
the ‫)مبْتَ َدأ‬
ُ unusual order Khabar Mbk Mubtada
muakkhar mukaddam

Note on surah Al- Baqarah ayah 177: Allah talks about the
qualities of goodness people should have, especially sabr, According
to Allah. Allah gives all the qualities in rafa, then he swtiches to nasb
when it comes to sabr. As if, that isnt there then all the other stuff
will get washed away (like they wouldnt even matter)

َ ُ ‫وه‬
َ ‫ُو ُج‬ ْ ُّ َ ُ َ ‫ٱل ح ه‬ ‫ه‬
‫ق ِبَل‬ ‫ك حم‬ ‫تولوا‬ ‫أن‬ ‫ب‬ِ ‫۞ليح َس‬
towards your f aces you turn That [the] It is not

‫ٱل ح ه‬ َ ‫َ حَ ح‬ ‫حَ ح‬
righteousness
َ َ‫ء‬
‫ام َن‬ ‫َم حن‬ ‫ب‬ ‫َولَٰك هِن‬ ‫ب‬
ِ ِ ِ ‫وٱلم‬
‫ر‬‫غ‬ ‫ۡش ِق‬
ِ ‫ٱلم‬
believes (is he) who the [and] but and the west, the east

َ ‫َوٱلحك‬ َ َٰٓ َ ‫ح‬ ‫ح‬

righteous[ness]

‫َوٱنله ِب ِيۧ َن‬ ‫ب‬ َٰ ‫ِت‬ ِ‫َوٱل َملئِكة‬ ‫ٱٓأۡلخ ِِر‬ ‫َوٱۡلَ حو ِم‬ ‫بٱ ه‬
ِ‫َّلل‬
ِ ِ
and the and the Book, and the Angels, [the] Last, and the Day in Allah

‫ح‬ َ َٰ َ َ َ ‫ح‬ َ
Prophets,
َٰ َ ‫ٱل ُق حر‬
‫ب‬ ‫ذ ِوي‬ ‫ُح ِبهِۦ‬ ‫َع‬ ‫ٱل َمال‬ ‫َو َءات‬
(of ) the near (to) those spite of his love In the wealth and gives

َ ‫لسآئل‬ ‫ح‬ ‫ح‬

relatives, (f or it)

‫َو ِف‬ ‫ِني‬ ‫َ ه‬

ِ ‫وٱ‬ ‫يل‬ ‫ه‬
ِ ‫ٱلس ِب‬ ‫َوٱبح َن‬ َ ‫سك‬
‫ِني‬ َٰ َ ‫َوٱل َم‬ َٰ َ َ‫َوٱۡل‬
َٰ َ ‫ت‬
‫م‬
And in and those who the wayf arer, and (of ) and the needy, and the

َ ُ ‫ح‬ َ‫لز َك َٰوة‬ َ َ‫لصلَ َٰوة‬ َ َ‫َو َأق‬

ask, orphans,
‫ٱ ه‬ َ
‫َوٱل ُموفون‬ ‫ٱ ه‬ ‫َو َءات‬ ‫ام‬ ‫اب‬
ِ ‫لرق‬ِ ‫ٱ‬
and those who the zakah, and give the prayer, and (who) f reeing the

ٓ ‫ح ح‬ ْ ُ َ َ
f ulf ill establish necks (slaves)
َ
ِ‫ٱۡلَأ َساء‬ ‫ِف‬ ‫ين‬ َٰ ‫َ ه‬
َ ‫لص ِب‬
ِ ‫وٱ‬ ‫عَٰهدوا‬ ‫ِإذا‬ ‫ب ِ َع حه ِده حِم‬
[the] suf f ering In and those who they make it; When their covenant

ْ َُ َ َ ‫أُ ْولََٰٓئ‬ ‫ح ح‬
َ ‫ٱ هَّل‬ ٓ‫َ ه ه‬
are patient

‫صدقوا‬ ‫ِين‬ ‫ك‬ ‫ٱۡلَأ ِس‬ َ ‫َوح‬

‫ِني‬ ِ‫لَّضاء‬‫وٱ‬
ِ
are true (are) the ones Those (of ) [the] stress. and (the) time and [the]

َ ُ ‫ح‬ َ ‫َو ُأ ْولََٰٓئ‬

who hardship,

‫ٱل ُمتهقون‬ ‫ُه ُم‬ ‫ك‬ ِ

(are) the [they] and those,
righteous.
177. Righteousness is not that you turn your f aces toward the east or the west, but [true] righteousness is [in] one
who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love f or it,
to relatives, orphans, the needy, the traveler, those who ask [f or help], and f or f reeing slaves; [and who] establishes
prayer and gives zakah; [those who] f ulf ill their promise when they promise; and [those who] are patient in poverty
and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.
 >% 4

ٌ ْ ٌَُْ
‫ُجلة ا ِّسمِّية‬
It has 3 parts:
• ‫ُمبْتَ َدأ‬
• ‫خ َب‬ َ
ْ
• ‫ُمتَ َعلِّق بِّاْلب‬
َ َ

‫ ُمبْتَ َدأ‬Can be:

َ
• The first ‫َرفع‬
• ‫( ِّإن‬or any hon) + its ‫اسم‬
َ َ
• ‫( َكن‬any version) + its ‫اسم‬
َ َ َ
ْ َ‫َكن‬,
• If it is ‫ َكن‬or ‫ت‬ it might have an outside ‫اسم‬
• The ‫ ُمبْتَ َدأ‬is your topic Nasb. khabar 2 of Nasb. khabar 1 of
kaana.

• There can be multiple ‫ُمبْتَ َدأ‬

kaana.

ً ‫اّٰلل ََك َن َع ُف ًّوا َغ ُف‬

Inside ism=huva

‫ورا‬ َ ‫ِّإن ه‬
• When the ‫ ُمبْتَ َدأ‬is delayed, it is called
َ ٌ
kaana+ismu kaana= mubtada 1

ٌ‫ُمبْتَ َدأ ُمأخر‬

mubtada 2=different
bucket.

• Default (the original status) for mubtada and khabar should be rafa.
• ‫ ُمبْتَ َدأ‬can only be forced to be nasb by HON.
َ
• ‫ َخ َب‬can only be forced to be nasb when ‫ َك َن‬is the ‫ُمبْتَ َدأ‬
 Continued

ً ‫اّٰلل ََك َن َع ُف ًّوا َغ ُف‬

Note: ‫ورا‬ َ ‫ – إن ه‬here you dont need a khabar for inna allaha. The khabar
ِّ
here responds to the most recent mubtada which is kaana.

ً ‫اّٰلل ََك َن َع ُف ًّوا َغ ُف‬

‫ورا‬ َ ‫ – إِّن ه‬imgaine if that ‫اّٰلل‬ ً ‫ ََك َن َع ُف ًّوا َغ ُف‬,
َ ‫ إِّن ه‬is not there, all you see is ‫ورا‬
ٌ ْ ٌَُْ َ َ ً ‫ َع ُف ًّوا َغ ُف‬would
That would be a ‫ ُجلة ا ِّسمِّية‬by itself. ‫ َكن‬would be the mubtada, and ‫ورا‬
be the khabar 1 and 2. Another way of looking at it with completely same grammar but
َ‫ه‬
another way of thinking about jumla ismiyya is that , ‫ ِّإن اّٰلل‬is the mubtada and the the
َُ َُ َ َ
ً ‫ )َكن عف ًّوا غف‬is the khabar in parentheses. Then when
rest of the entire sentence (‫ورا‬
َ َُ
you go inside the parentheses it has its own mubtada (‫ )َكن‬and its own khabars ( ‫عف ًّوا‬
ً ‫) َغ ُف‬. So you can put a label on the whole thing and say, this is the khabar
‫ورا‬
ُ ً َُ َ َ
)‫ورا َعف ًّوا‬ َ ‫ إِّن ه‬, and then the break the parentheses, break it down further,
‫ )َكن غف‬of ‫اّٰلل‬
َ‫ه‬
or you can open the parentheses and say this is mubtada (‫ )إِّن اّٰلل‬and this is another
َ َ َُ َُ
mubtada (‫ )َكن‬and this is khabar 1 (‫ )عف ًّوا‬and khabar 2 (‫ورا‬
ً ‫) غف‬

Note: ‫اّٰلل ُه َو الرز ُاق‬

َ ‫ إِّن ه‬, here you can say that ‫اّٰلل‬
َ ‫ إِّن ه‬is mubtada 1, ‫ ُه َو‬is
ُ َ‫ه‬
mubtada 2 and ‫ الرزاق‬is the khabar. The parentheses approach will be like this, ‫ إِّن اّٰلل‬is
ُ ُ
the mubtada, and the entire ‫ ه َو الرزاق‬would be the khabar, and inside that khabar is
jumla ismiyya. So you have two ways of looking at it. You can look at it with the
parentheses and have an extra step, or you can not have the parentheses at all, and say
ُ
َ ‫ إِّن ه‬is mubtada 1, ‫ ُه َو‬is mubtada 2 and ‫اق‬
‫اّٰلل‬ ‫ الرز‬is the khabar. Either way the meaning
comes out to be the same.
 ‫َخ َب‬
• It’s the information about the ‫مبْتَ َدأ‬.
ُ
َ
• It’s suppose to be ‫ َرفع‬status.
ْ َ َ َ ٌََُْ
• The only time it’s ‫ نصب‬is when ‫ َكن‬was in the ‫مبتدأ‬.
َ
• It’s never a pronoun or an isolated pointer (‫ هٰذا‬etc. if by
them self’s.) if they have the mushaarun ilaih, then they
َ
might be ‫خ َب‬
• It can be a ‫ف ِّعل‬
a. When it is a ‫ف ِّعل‬, then the rest of that
sentence is part of the jumla fi’liyya, and
َ
that entire jumla fi’liyya is the ‫خ َب‬
َ ُ ْ
Fi’l maadi=a’llama. ‫الرْحٰ ُن َعل َم الق ْرآن‬ Fi’l maadi after mubtada.
Which means the khabar
Faa’il=huva is a fi’l. That means
Maf’ool= al quraana. anything that comes after
Mofoo’l bihi=al the fi’l as long as the
quraana, First rafa=mubtada sentence carries on, is a
Because it answers big jumla fi’liyya. And so
the “what question”. long its a jumla fi’liyya, its
There is no mbf, one bucket. So once a fi’l
because there is no got involved, all the
hoj here. pieces of communication
after that were part of the
Note : 00 :42:36 dont make a mistake by jumla fi’liyya, and all of
Mofoo’l bihi=naa
Fi’l=khalaqa thinking that jarr-majroor in this eg is a mbk them together are one
Faa’il=huva jumla ismiyya. After “Allahu” there is a fi’l bucket and that bucket
mbf will be the khabar. So
involved (khalaqa) so it cannot be mbk ,

َ
a’llama alone is not the

Note: ‫اّٰلل َخل َقنَا م ِّْن تُ َراب‬

therefore its a mbf because its already part of
ُ‫ه‬ the jumla fi’liyya (khalaqa.) even though its a
jarr majroor and its “part” of a jumla ismiyya,
khabar. Its a’llama and al
quraana together are the
its inside the jumla fi’liyya, so it cannot be mbk khabar of arrahmaanu. So
it can only be mbf. When there is a fi’l the rest the entire jumla fi’liyya is
Once you have a jumla First
of the sentence is part of the jumlya fi’liyya as the khabar.
rafa=mubtada
fi’liyya, the whole jf and
long as the sentence carries on. The entire jf is
all of its four parts are all
the khabar. Find the fi’l, faai’l, however many
khabar of the mubtada.
mofoo’l and mbf, and all of that will actually
become the khabar together.
 Fi’l=fatahnaa
Mofoo’l Faa’il=naa
mutlak. Hon+victim=mubtada

Note: eg from the Quran: ‫حا ُم ِّبينًا‬ َ َ ‫حنَا ل‬

ً ْ‫ك َفت‬ ْ َ‫إنا َفت‬
ِّ
mbf
Entire jumla fi’liyya= the khabar .
Sifah=chained=same mowsoof
bucket as mowsoof.

Surah Al Faatiha Breakdown

ُ ‫ن َ ۡستَع‬
‫ِّني‬ َ‫ِإَوياك‬Continued َ
‫ن ۡعبُ ُد‬ َ ‫إي‬
‫اك‬ ِّ
ُ ‫=ن َ ۡستَع‬irregular fi’l.
‫ِّني‬ ‫=و‬atf. Fi’l mudaari’ َ
‫ إِّيا‬is a helper “chair” for ‫ك‬,
َ ‫ إي‬is another mofoo’l
‫اك‬
Faa’il=nahnu
َ ِّ
‫ا ِّْستَعْ َون‬
because its an attached pnoun, if
you put ‫ ك‬in the beginning then
ُ bihi mukhaddam with ‫إِّي ا‬
‫ي َ ْستَعْ ِّون‬ as a helper,its before its not attached. ‫ إِّيا‬doesnt have a
ً
‫ا ِّْستِّعْ َوانا‬ ُ ‫ن َ ْستَع‬, therefore it
‫ِّني‬ meaning, its just there to help
the ‫ ك‬to get the meaning “only”,
creates the
meaning“only” the ‫ك‬ is mofoo’l bihi
otherwise it would be mukhaddam, thats why its
These sounded weird so they ‫ك‬َ ُ‫ن َ ۡستَعِّين‬ before ‫نَعْبُ ُد‬, otherwise it would
be (‫)نَعْبُ ُد َك‬. The attached pnoun
replaced it with one of the
vowls, ‫و ا ي‬
is always a mof’ool bihi. The ‫ك‬
So it would be
َ
‫ا ِّْستَعَان‬
here is mofoo’l bihi mukhaddam
because its sooner than
ُ ‫ي َ ْستَع‬
‫ِّني‬ expected and it creates the
meaning “only,” “you alone we
So the ‫ و‬was replaced. worship”.
ََْْ
Its still the ‫ ا ِّستغف َر‬family.

َْ
Note: when you see the ‫ ا ِّْستَغف َر‬family, 4 things happen usually.
1.asking
ََْْ
All of these are inside ‫ا ِّستغف َر‬
2.wanting
3.trying
4.extreme

َ ‫اَ ْستَغْف ُِّر ه‬, we are actually doing these four things.
Note: when we say ‫اّٰلل‬
Side note: The reason for using jumla ismiyya when you could have
used jumla fi’liyya.

‫الم ْسل ُِّم‬

ُ ‫َص‬ َ َ َ‫“ ن‬the muslim helped”
َ َ َ‫الم ْسل ُِّم ن‬
‫َص‬ ُ “the muslim, he helped”

• When you used ji, you mentioned ___ as the topic and as the doer
both.
• When you used jf you only mentioned ___ as the doer.
• So ji is used to stress on ___ far more!
• That is done to prove something wrong. That is done to suggest
only and only. It suggests someone who didn’t qualify like ___ did.
• To talk to someone who needs to be assured.
 >% 4

‫َخ َب‬
• It’s the information about the ‫مبْتَ َدأ‬.
ُ
َ
• It’s suppose to be ‫ َرفع‬status.
َ َ َ
• The only time it’s ‫ ن ْصب‬is when ‫ َكن‬was in the ‫مبْتَ َدأ‬.
ُ
َ
• It’s never a pronoun or an isolated pointer (‫ هٰذا‬etc. if by
them self’s.) if they have the mushaarun ilaih, then they
َ
might be ‫خ َب‬
• It can be a ‫ف ِعل‬
a. When it is a ‫ف ِعل‬, then the rest of that
sentence is part of the jumla fi’liyya, and
َ
that entire jumla fi’liyya is the ‫خ َب‬
َ ُ َّ ْ َّ
‫الرْحٰ ُن َعل َم الق ْرآن‬
َ َ
• Even though ‫ َكن‬is a ‫ف ِعل‬, it or any of its cousins are never
َ َ
considered a jumla fi’liyya. That is because ‫ َكن‬and its
cousins are incomplete ‫ف ِعل‬.

• Eg of incomplete fi’l in english are, “is”, “was”,

“remained”, “became”, “becomes”, “isn’t”, “wasn’t”.
 Continued

‫ُمتَ َعلِق بِاخلَ َب‬

• It is called mbk (meaning related to the khabar) because in

grammar we assume that there is always a khabar, and mbk
is the extra information about that khabar whether we find
a khabar or not. When we don’t find it, it is assumed to be
invisible but it still exists.
• MBK can only be of two kinds:
1. A chain starting with jarr-majroor.
2. A chain starting with special mudaf of time
َ
& place called ‫ظرف‬
َّ
• ‫( ِإن‬or any other hon) can never have special mudaf as its ‫اسم‬,
َ
even if the special mudaf looks ‫نصب‬
 SEQUENCE/ORDER

• The Mubtada, the Khabar, and the Mbk can move around in
different orders. Generally, the first ‫ َرفع‬will be mubtada, the
َ if it means something new will be the khabar,
second ‫رفع‬,
and the mbk is always obvious.

khabar 1 mubtada 2
khabar 2

ُ ‫ور ٱل ۡ َو ُد‬
١٤ ‫ود‬ ُ ‫ َو ُه َو ٱلۡ َغ ُف‬١٣ ‫ِيد‬
ُ ‫ إنَّ ُهۥ ُه َو ُيبۡدِئُ َويُع‬١٢ ‫ك ل َ َشدِيد‬
َ ‫إ َّن بَ ۡط َش َرب‬
ِ ِ ِ
khabar 1.inna+victim=mubtada.
mubtada Faai’l=huva for mubtada 1
2.batsha=mudaf-
both. Chained rabbi=m.ilaih.
because of the 3.rabbi=mudaf-ka=m.ilaih=
wa=one
all of it is a Big chained
bucket= khabar . mubtada=one bucket.

ُ ‫ذُو ٱلۡ َع ۡر ِش ٱل ۡ َمج‬

١٥ ‫يد‬ ِ IMPORTANT NOTE: When the
khabar is a fi’l forget about the
khabar 4 idafah. khabar 3
“is”. You don’t need an “is” when
IMPORTANT NOTE: you already have an “at”. In a
Pointers and Pronouns are jumla ismiyya you look for an “is”
never Mowsoof or Mudaf. when there is no fi’l. If there is a
fi’l, the fi’l will take over the “is”.

ُ ‫الرح‬
‫ِيم‬ ُ ‫الغ ُف‬
َّ ‫ور‬ َ َُ ُٰ َ
‫و اّلل هو‬
IMPORTANT NOTE: When you are Huva is the 2nd mubtada, once
looking for an outside doer, once you have a 2nd mubtada, then it
you a hit a ‫ و‬you can’t look for an can only have a khabar-mbk after
it. Huva is always a break, you
outside doer, something new
cannot have a pronoun and then
started. You have to find an
go back and tie to something
outside doer before you get to ‫و‬. before it. In mowsoof-sifah you
can have a break but pronoun is
‫ و‬means new grammar, previous an exception, so algafuuru-al
sentence is over. raahiimu are not mowsoof-sifah
of eachother. Neither they are
sifah of Allahu, because of huva.
 Mofoo’l bihi. Fi’l mudaari’ Note: Jumla fi’liyya, because its
Faai’l=all of you
fi’l based, it is more temporary
َ‫ٱدلنۡيا‬ ۡ َ ُ ُۡ َۡ
ُّ ‫ٱۡلَيَ ٰو َة‬ because fi’l is stuck in time. On
‫ بل تؤث ِرون‬١٥ the other hand Jumla ismiyya,
because it is based on a ism, it is
Mowsoof Sifah= one permanent=not stuck in time.
chain.
For the dunya Allah used the
jumla fi’liyya, because the
2nd rafa=new
dunya is temporary so the
info= khabar
sentence is a fi’l based=stuck in
َ‫ َ َ ۡ ى‬ٞ ۡ َ ُ َ
١٧ ‫ َوٱٓأۡلخِرة خۡي وأبق‬١٦
time=temporary. While the
aakhirah is permanent, Allah
used the jumla ismiyya because

‫= َو‬chained=abkaa
First rafa=mubtada an ism is permanent=not stuck
in time. Amazing!
ma’toof on khairun=
same bucket.
 >% 4

SURAH AL BURUJ BREAKDOWN

mubtada 2.
khabar 2 . khabar 1 .

ُ ‫ور ٱل ۡ َو ُد‬
١٤ ‫ود‬ ُ ‫ َو ُه َو ٱلۡ َغ ُف‬١٣ ‫ِيد‬
ُ ‫ إنَّ ُهۥ ُه َو ُيبۡدِئُ َويُع‬١٢ ‫ك ل َ َشدِيد‬
َ ‫إ َّن بَ ۡط َش َرب‬
ِ ِ ِ
Khabar . 1.inna+batsha=mubtada.
mubtada. Faai’l=huva for mubtada 1.
2.batsha=mudaf
both. Chained rabbi=m.ilaih.
because of the 3.rabbi=mudaf-ka=m.ilaih= all
Note: Ayah and a wa= khabar= of it is a continuous
sentence are two separate one bucke t. chain,therefore= mubtada=
things, you can have
ُ َ ۡ ۡ َ ۡ ُ one bucket=.
multiple ayat and you are
still inside the same
١٥ ‫جيد‬
ِ ‫ذو ٱلعر ِش ٱلم‬
sentence, and you can also khabar 4 . Idafah=chain= one
have like ten different bucket khabar 3.
sentences inside one ayah.

2 nd rafa=new info=Khabar j-majroor+idafah= mbk chain

muakkhar(late). mukhaddam (early)= one bucket.
Jumlya ismiyya.
‫ح‬ ٓ ُ َّ ‫َو‬
٢٠ ‫ٱّلل مِن َو َرائ ِ ِهم ُّمِيُۢط‬
First
rafa=Mubtada.

ٞ ‫ان ََّّم‬
٢١ ‫يد‬
ٞ َُۡ َُ َۡ
‫بل هو قرء‬
ِ
Pnoun=Mubtada.
mowsoof&sifah=chained

ُ ۡ َّ َ
khabar=one bucket.

ِۢ ‫ِِف ل ۡوحٖ ُّمف‬

٢٢ ‫وظ‬
J-majroor+mowsoof-sifah=mbk
chain=one bucket.
 ُ ‫الرح‬
‫ِيم‬ ُ ‫الغ ُف‬
َّ ‫ور‬ َ َُ ُٰ َ
‫و اّلل هو‬
IMPORTANT NOTE: When you are
looking for an outside doer, once Side note : Huva is the 2nd
mubtada, once you have a 2 nd
you a hit a ‫ و‬you can’t look for an mubtada, then it can only have a
outside doer, something new khabar-mbk etc after it. Huva is
started. You have to find an always a break, you cannot have
outside doer before you get to ‫و‬.
a pronoun and then go back and
tie to something before it. In
‫ و‬means new grammar, previous mowsoof-sifah you can have a
break, but pronoun is an
sentence is over. exception, so Algafuuru-Al
raahiimu are not mowsoof-sifah
of eachother. Neither they are
IMPORTANT NOTE: When the sifah of lafdzhul jalaalah, because
khabar is a fi’l forget about the of huva.
“is”. You don’t need an “is” when
you already have an “at”. In a
jumla ismiyya you look for an “is” IMPORTANT NOTE:
when there is no fi’l. If there is a Pointers and Pronouns are
fi’l, the fi’l will take over the “is”. never Mowsoof or Mudaf.
 َّ‫ُُجْلَة ا ِْس ِمية‬
It has 3 parts
• ‫ُمبْتَ َدأ‬
• ‫خ َب‬ َ
ْ
• ‫ُمتَ َعلِق بِاْلب‬
َ َ

‫ ُمبْتَ َدأ‬Can be:

َ
• The first ‫َرفع‬
َّ
• ‫( ِإن‬or any hon) + its ‫اسم‬
َ َ
• ‫( َكن‬any version) + its ‫اسم‬
َ َ َ
ْ َ‫َكن‬,
• If it is ‫ َكن‬or ‫ت‬ it might have an outside ‫اسم‬
• The ‫ ُمبْتَ َدأ‬is your topic
• There can be multiple ‫ُمبْتَ َدأ‬
• When the ‫ ُمبْتَ َدأ‬is delayed, it is called
َّ َ ُ َ َ ْ ُ
‫مبتدأ مأخر‬
• Default (the original status) for mubtada and khabar should be rafa.
• ‫ ُمبْتَ َدأ‬can only be forced to be nasb by HON.
َ
• ‫ َخ َب‬can only be forced to be nasb when ‫ َك َن‬is the ‫ُمبْتَ َدأ‬
 ‫َخ َب‬
• It’s the information about the ‫مبْتَ َدأ‬.
ُ
َ
• It’s suppose to be ‫ َرفع‬status.
َ َ َ
• The only time it’s ‫ ن ْصب‬is when ‫ َكن‬was in the ‫مبْتَ َدأ‬.
ُ
َ
• It’s never a pronoun or an isolated pointer (‫ هٰذا‬etc. if by
them self’s.) if they have the mushaarun ilaih, then they
َ
might be ‫خ َب‬
• It can be a ‫ف ِعل‬
a. When it is a ‫ف ِعل‬, then the rest of that
sentence is part of the jumla fi’liyya, and
َ
that entire jumla fi’liyya is the ‫خ َب‬
 ‫ُمتَ َعلِق بِاْلَ َب‬

• It is called mbk (meaning related to the khabar) because in

grammar we assume that there is always a khabar, and mbk
is the extra information about that khabar whether we find
a khabar or not. When we don’t find it, it is assumed to be
invisible but it still exists.
• MBK can only be of two kinds:
1. A chain starting with jarr-majroor.
2. A chain starting with special mudaf of time
َ
& place called ‫ظرف‬
َّ
• ‫( إِن‬or any other hon) can never have special mudaf as its ‫اسم‬,
َ
even if the special mudaf looks ‫نصب‬
 SEQUENCE/ORDER

• The Mubtada, the Khabar, and the Mbk can move around in
different orders. Generally, the first ‫ َرفع‬will be mubtada, the
َ if it means something new will be the khabar,
second ‫رفع‬,
and the mbk is always obvious.
َ َ
• The natural order is mubtada (‫ َمعْ ِرفة‬or ‫ك َرة‬ِ ‫ ن‬for a special
َ َ ْ
ِ ‫ ن‬or ‫ َمع ِرفة‬for a special reason) and
reason), khabar ( ‫ك َرة‬
MBK. Any change to this order creates a special meaning
like, “only”
َّ‫ُُجْلَة ف ِعْل ِية‬
• The most important quality of a jumla fi’liyya is that the ‫ف ِعل‬
َ
is first, and the ‫ فاعِل‬is somewhere after it or inside it, never
before it. Eg:
ُ‫اّلل م ِْن عِبَادِه ِ الْ ُعلَ َمآء‬
َ ٰ ‫ف ِعل) إنَّ َما ََيْ َش‬-‫)فَاعِل‬
ِ
• A Jumla Fi’liyya has 4 parts:
1. ‫( ف ِعل‬past, present, passive past, passive present,
command, forbid)
َ َ ُ َ
2. The ‫ فاعِل‬or ‫ِب الفاعِل‬ ‫( ناء‬Doer or Vice-Doer)
ُ َْ َ ْ ُ َ ُ َ ََُ
3. The ‫ بِهِ( مفعول‬- ِ‫ فِيه‬- ‫ مطلق‬- ‫ حال‬- ‫ َل‬- ‫)معه‬
َ َ ُ ُ َْ َ
4. ‫( متعلِق بِالفِعل‬always ‫)جر َّمرور‬
 Continued

SEQUENCE

َ َ
• The normal order is: the ‫ ف ِعل‬with inside ‫فاعِل‬, or ‫فاعِل‬
َْ
somewhere after, followed by ‫مف ُعول‬, followed by ‫ ُمتَ َعلِق بِالفِعل‬.
• When this order is disturbed, there are special meanings
created like “only”
َ ْ َ
‫ليس‬
َ َ َ
‫ ليْ ُسو‬- ‫ُه ْم‬ ‫ ليْ َسا‬- ‫ُه َما‬ ‫ ليْ َس‬- ‫ُه َو‬ Masculine
“they are not” “both of them are “he is not” 3rd Person
not”
َ‫ ل َ ْسن‬- ‫ُه َّن‬ َ‫ لَيْ َستا‬- ‫ُه َما‬ ْ‫ لَيْ َست‬- ‫ِه‬
َِ Feminine 3rd
“them (f) are not” “both of them (f) “she is not” Person

ْ‫ ل َ ْستُم‬- ‫أَنْتُ ْم‬ َ‫ ل َ ْستُما‬- ‫أَنْتُ َما‬ َ ْ ‫أَن‬

are not”
َ‫ ل َ ْست‬- ‫ت‬ Masculine
“you all aren’t” “both of you “you are not” 2nd Person

َّ ُ ْ ‫أَن‬ َ‫ ل َ ْستُما‬- ‫أَنْتُ َما‬ َْ

aren’t”
َّ‫ ل َ ْس ُُت‬- ‫ُت‬ ْ َ
ِ ‫ لس‬- ‫ت‬
‫ت‬ ِ ‫أن‬ Feminine 2nd
“all of you (f) “both of you (f) “you (f) are not” Person
aren’t” aren’t

َ‫ ل َ ْسنا‬- ‫ََنْ ُن‬ ُ‫ ل َ ْست‬- ‫أَنَا‬ 1st Person

“we are not” “I’m not”
 َ
Notes On ‫ليْ َس‬
• The ‫ ي‬disappears because there can’t be two sukoons
َ
together in Arabic, eg: ‫ليْ ْس َن‬, the ‫ي‬
َ is a vowel and they are
considered weak so it gets removed.
َ
• ‫ ليْ َس‬is conjugated as a past tense, but it doesn’t have a
ُ ‫يَل‬
present tense, so there is no ‫ِيس‬
َ َ
• ‫ ليْ َس‬doesn’t mean a past tense. ‫ “ ليْ َس‬he is not” even though
we conjugated with a past tense, it actually has the present
tense negative meaning.
َ َ َ
• ‫ ليْ َس‬is the first cousin of ‫َكن‬
َ
• Any version of ‫ ليْ َس‬is jumla ismiyya.
َ
• ‫ ليْ َس‬and its ‫( اسم‬inside or outside) are the mubtada.
• It has a khabar and MBK.
َ
• The khabar will be ‫نصب‬

Eg from the quran:

َ ‫ ل َ ْس‬dont say “you are not a believer”
ً‫ت ُم ْؤمِنا‬

Khabar=nasb. Mubtada.
Inside ism lasta=anta
 Q&A

ُ ‫الغ ُف‬
Question: in the eg ‫ور‬
َ ََُ ُ ‫الغ ُف‬
‫وهو‬, why cant ‫ور‬
َ
be the sifah of ‫ُه َو‬
Answer: Sifah in Arabic grammar means you cannot put “is” in between
them, it cannot be a sentence. In common sense sifah can be before the
ُ ‫الغ ُف‬
ُ ‫ور ال َرح‬
“is” eg: ‫ِيم‬
َ ُٰ
‫“ اّلل‬Allah the forgiving the Merciful. In grammar,
ُ ‫الغ ُف‬
‫ور‬
َ ََُ
‫ وهو‬is separated by an “is”, “Allah is the Forgiving” so its no longer a
fragment, and thats why you cant call it a sifah, and also ‫ ُه َو‬can never be a
mowsoof.

QUIZ
Surah Munaafiqoon

َ‫َك َأ َّن ُه ْم ُخ ُشب ُم َسنَّدة‬ Jumla ismiyya

r1fc
Sifah=chained to Nhbp=r1fc Hon+victim=
mowsoof=one Mowsoof . mubtada.
bucket=khabar. Khabar.

ْ‫ح ٍة َعلَيْهم‬ َّ ُ َ ُ َ ْ َ
َ ْ‫ُك َصي‬ ‫َيسبون‬
ِ Jumla fi’liyya

J+majroor+mbf. Idafah=chained Fi’l=yahsabuuna.

mofoo’l=one Faa’il=hum.
bucket.
 Hon+victim= Hon=new
JF=khabar
mubtada. sentence.

َ ُ َ ۡ َ َ َ ٰ َ ُ ۡ َّ ٰ َ َ َ ۡ َ َ َ َّ
٧ ‫ۡرض ولكِن ٱلمنفِقِني َل يفقهون‬ ٰ ‫خ َزآئ ِ ُن ٱلس‬
ِ ‫موٰتِ وٱۡل‬ َ ‫ّلل‬
ِ َّ ِ ‫َو‬
Fi’l=yafkahoona. mbk
Faa’il=hum. Khazaainu=First rafa=mubtada.
mukhaddam.
Khazaainu+assamaawaati=idafah.
Wal ardi ma’toof on
assamaaawati=all of it is chained
mubtada muakkhar=one bucket.

َ َ
‫َكن‬
ُ َ َ َ َ َ
‫ َكنو‬- ‫ُه ْم‬ ‫ َكن‬- ‫ُه َما‬ ‫ َكن‬- ‫ُه َو‬ Masculine 3rd
“they were” “both of them “he was” Person
were”
ُ - ‫ُه َّن‬ َ َ ْ َ‫ ََكن‬- ‫ِه‬
‫ك َّن‬ ‫ َكنتَا‬- ‫ُه َما‬ ‫ت‬ َِ Feminine 3rd
“them ladies “Both of them (f) “she was” Person

ْ‫ ُكنْتُم‬- ‫أَنْتُ ْم‬ َ‫ ُكنْتُما‬- ‫أَنْتُ َما‬ َ ْ ‫أَن‬

were” were”
َ‫ ُكنْت‬- ‫ت‬ Masculine 2nd
“all of you were” “both of you “you were” Person

َّ ُ ْ ‫أَن‬ َ‫ ُكنْتُما‬- ‫أَنْتُ َما‬ َْ

were”
َّ‫ ُكنْ ُُت‬- ‫ُت‬ ْ ُ
ِ ‫ كن‬- ‫ت‬
‫ت‬ ِ ‫أن‬ Feminine 2nd
“all of you ladies “both of you (f) “she was” Person

ُ‫ ُكنْت‬- ‫أَنَا‬
were” were”
َّ‫ ُكنا‬- ‫ََنْ ُن‬ 1st Person
“we were” “ I was”
َ
‫“ – َك َن‬he was” not a normal past tense.
Note: jumla ismiyya has an invisible “is”,
But what if you want to say “was,” the past version of “is”?
َ
Note: if you dont want to say “he is” but “he was” etc, then you use ‫ َك َن‬family.
 >% 4

NEW WAYS OF PROCCESSING JUMLA ISMIYYA

MUBTADA.
WE WILL USE MUBTADA & KHABAR
KHABAR.
(FEE MAHALLI NASB -baa
zaaida)

DEFINITELY NOT NOT 3rd PERSON MASC

ُ َّ
‫ليْس ب ِ ُم ْسلِم‬ ‫ُهو ُم ْسلِم‬ r1mc ‫الر ُجل ُم ْسلِم‬ r1mp
n1mc ‫ليْس ُم ْسل ًِم‬ “the man is muslim”
ْ ْ ُ ْ
‫ْي‬
ِ ‫ليسا بِمسلِم‬ ‫ُهما ُم ْسلِما ِن‬ r2mc ‫الر ُجَل ِن ُم ْسلِما ِن‬
َّ r2mp
ْ ُ ْ
n2mc ‫ْي‬ ِ ‫ليسا مسلِم‬ “the two men are muslim”
ُ
‫ليْ ُسوا ب ِ ُم ْسلِمِْي‬ ‫ُه ْم ُم ْسل ُِمون‬ r3mc ‫الرجال ُم ْسل ُِمون‬
ِ r3mp
n3mc ‫ليْ ُسوا ُم ْسلِمِْي‬ “the men are muslim”
3rd PERSON FEM
ْ ‫ليْس‬
‫ت ب ِ ُم ْسلِمة‬ ‫ِه ُم ْسلِمة‬ r1fc ‫ الم ْرأةُ ُم ْسلِمة‬r1fp
ً ْ ‫ليْس‬
n1fc ‫ت ُم ْسلِمة‬ “the woman is a muslim”

ْ ْ ُ ْ
‫ْي‬
ِ ‫ليستا بِمسلِمت‬ ‫ُهما ُم ْسلِمتا ِن‬ r2fc ‫ الم ْرأتا ِن ُم ْسلِمتا ِن‬r2fp
ْ ْ ُ ْ
n2fc ‫ْي‬ِ ‫ليستا مسلِمت‬ “the two women are muslim”

‫ل ْسن ب ِ ُم ْسلِمات‬ ‫ُه َّن ُم ْسلِمات‬ r3fc ‫ الن ِساءُ ُم ْسلِمات‬r3fp

n3fc ‫ل ْسن ُم ْسلِمات‬ “the women are muslim”
‫‪DEFINITELY NOT‬‬ ‫‪NOT‬‬ ‫‪2nd PERSON MASC‬‬
‫ْ‬
‫ل ْست ب ِ ُم ْسلِم‬ ‫ل ْست ُم ْسل ًِم‬ ‫‪ r1mp‬أنت ُم ْسلِم ‪r1mc‬‬
‫”‪“you are muslim‬‬
‫ْ ُ ُ ْ ْ‬ ‫ْ ُ ُ ْ ْ‬ ‫ْ‬
‫ْي‬
‫لستما بِمسلِم ِ‬ ‫ْي‬
‫لستما مسلِم ِ‬ ‫‪ r2mp‬أنتُما ُمسلِما ِن ‪r2mc‬‬
‫”‪“both of you are muslim‬‬
‫ْ‬
‫ل ْستُ ْم ب ِ ُم ْسلِمِْي‬ ‫ل ْستُ ْم ُم ْسلِمِْي‬ ‫‪ r3mp‬أنتُ ْم ُم ْسل ُِمون ‪r3mc‬‬
‫”‪“all of you are muslim‬‬
‫‪2nd PERSON FEM‬‬
‫ً‬ ‫ْ‬
‫ل ْستِ ب ِ ُم ْسلِمة‬ ‫ل ْستِ ُمسلِمة‬ ‫‪ r1fp‬أنتِ ُم ْسلِمة ‪r1fc‬‬
‫”‪“you (f) are muslim‬‬
‫ْ ُ ُ ْ ْ‬ ‫ْ ُ ُ ْ ْ‬ ‫ْ‬
‫ْي‬
‫لستما بِمسلِمت ِ‬ ‫ْي‬
‫لستما مسلِمت ِ‬ ‫‪ r2fp‬أنتُما ُم ْسلِمتا ِن ‪r2fc‬‬
‫‪“both of you women are‬‬
‫”‪muslim‬‬
‫ل ْس ُ َّ‬
‫ُت ب ِ ُم ْسلِمات‬ ‫ل ْس ُ َّ‬
‫ُت ُم ْسلِمِات‬ ‫‪ r3fp‬أنْ ُ َّ‬
‫ُت ُم ْسلِمات ‪r3fc‬‬
‫”‪“all you ladies are muslim‬‬
‫‪1ST PERSON‬‬

‫ت ب ِ ُم ْسلِم‬
‫ل ْس ُ‬ ‫ت ُم ْسل ًِم‬
‫ل ْس ُ‬ ‫‪ r1mp‬أنا ُم ْسلِم ‪r1mc‬‬
‫”‪“I’m a muslim‬‬
‫ً‬
‫ت ب ِ ُم ْسلِمة‬
‫ل ْس ُ‬ ‫ت ُم ْسلِمة‬
‫ل ْس ُ‬ ‫‪ r1fp‬أنا ُم ْسلِمة ‪r1fc‬‬
‫”‪“I’m a muslim woman‬‬
‫ْ ُ ْ ْ‬ ‫ْ ُ ْ ْ‬ ‫ْ‬
‫ْي‬
‫لسنا بِمسلِم ِ‬ ‫ْي‬
‫لسنا مسلِم ِ‬ ‫‪َ r2mp‬ن ُن ُم ْسلِما ِن ‪r2mc‬‬
‫”‪“we are both muslim‬‬
‫ْ ُ ْ ْ‬ ‫ْ‬ ‫ْ ُ‬ ‫ْ‬
‫ْي‬
‫لسنا بِمسلِمت ِ‬ ‫ْي‬
‫لسنا مسلِمت ِ‬ ‫‪َ r2fp‬ن ُن ُم ْسلِمتا ِن ‪r2fc‬‬
‫‪“we are both muslim‬‬
‫”‪women‬‬
‫ُْ‬
‫ل ْسنا ب ِ ُم ْسلِ ِمْي‬ ‫ل ْسنا ُمسلِ ِمْي‬ ‫‪َ r3mp‬ن ُن ُم ْسل ُِمون ‪r3mc‬‬
‫”‪“we are muslim‬‬
‫ْ‬
‫ل ْسنا ب ِ ُمسلِمات‬ ‫ل ْسنا ُمسلِمات‬ ‫‪َ r3fp‬ن ُن ُم ْسلِمات ‪r3fc‬‬
‫”‪“we are muslim women‬‬
Important Note: in ‫ ليْس‬sentences, the ‫ ب‬comes on the khabar
sometimes, and it still does not become MBK. When you see j-majroor in
jumla ismiyya you call it MBK, but ‫ ب‬with a ‫ ليْس‬is never a MBK. The ‫ ب‬is there
to stress it (make the negative stronger), eg: ‫ليْس ب ِ ُم ْسلِم‬, “ he is definitely not a
muslim”, so it’s still the khabar. The khabar of ‫ ليْس‬is suppose to be ‫نصب‬, so
you say, “khabaru ‫ليْس‬, ‫”ِف َم ِل نصب‬
ِ

Means
Ismu laisa question.

Note: ‫اّلل بِأ ْحك ِم احلاكِمِْي‬

ُ ٰ ‫أليْس‬ Laisa+ismu laisa=mubtada.

Fee mahalli
nasb= khabar. Ba zaaida.

Fi’l=yashhadu.
Answer to the “what”
Faa’il=huva. JI first rafa= question=entire statement is a
Mubtada.
ْ ُ َّ
‫ٱّلل يشه ُد‬
mofoo’l bihi, because its a

‫و‬ sentence, if it was just a word it

would be nasb, you cant make a
sentence nasb, this is where we
All of it is part of the khabar of expected nasb to be, so we say
the word Allah,from Yashhadu its mofoo’l bihi fee mahalli nasb.
is the khabar, and everything

ُ َٰ ُ ۡ َّ
َٰ
connected to it is still within
١ ‫إِن ٱلمنفِقِْي لكذِبون‬
But by itself innal munaafiqiina
the jumla fi’liyya, so from lakaadhizbuuna, is a jumla
yashhadu to lakaadzhibuuna its ismiyya. Innal munaafiqiina
Jf and all of it is the khabar of would be the mubtada, and
the word allah. lakaadhibuuna would be the
khabar.
Mofoo’l bihi 2.

َّ ْ ُّ َّ
ُ ‫ٱَّت ُذ ٓوا ْ أيۡمَٰن ُه ۡم‬
َّ‫جن‬
Sometimes one
fi’l has two
‫ٱّلل‬
‫يل ِه‬ِ ِ ‫ب‬‫س‬ ‫ن‬‫ع‬ ‫وا‬‫د‬ ‫ص‬‫ف‬ ‫ة‬
mofoo’l bihis.
Faa’il=hum=JI.
Mbf. Faai’l=hum. Idafah= .
mofoo’l
bihi.
Mudaf=
nasb.
 SURAH TAWBAH

ٰ ‫ُسنَّ ُة‬
ِ‫اّلل‬
The Sunnah of Allah in dealing with nations that reject the
messenger who was with them.
That Nation gets wiped out in this life and then gets
punishment in the next life.
When the worldly destruction from Allah begins, it does not
stop until all the criminals are DEAD. At that point taking
shahada means NOTHING, because the whole point was the
believe in the UNSEEN.
Quraish - “Allah is punishing them by your hands”
This time he added something to his sunnah that he had never
added before because he sent a messenger like he never sent
before, Muhammad SAW.

Allah sent Messenger SAV as the

ْ ً ْ
‫ رْحة ل ِلعالمِْي‬Allahs love and care for all nations.
And then after sending the Messenger SAV, Allah said to them,
A declaration from Allah and his Messenger to those who you
had ever treaty made with, among the Messengers. Then go
and travel freely in the land for 4 months. You had better
know you will not be able to overpower Allah. Allah has
humiliated the disbelievers and there is an announcement
from Allah and his Messenger meant for the people the day on
the greatest Hajj that Allah and his Messenger have nothing to
do with the mushrikeens anymore, and if you still want to turn
away you are not going to to be able to overpower Allah.
 Congratulate the disbelievers of painful punishment. When
those sacred 4 months done, then execute the mushrikeen
where ever you may find them.
A messenger came to you from among yourselves, whatever
harms you is really difficult for him, he is so zealous in doing
everything to protect you, for especially believers, he is
compassionate, Merciful.
Don’t force anybody to become Muslim but the punishment of
Allah will happen to the mushrikeen who rejected the
Messenger SAV.

Surah At- Tawbah – completing the Sunnah of all punishments

of Allah (the list of all their crimes) because this is the surah of
pause of Allah’s Mercy on these people. It doesn’t begin with
bismillah -
But at the end it mentions that Rasulullah SAV is Raheem.
Why? – because Allah gave a mercy to Rasulullah SAV that
wasn’t given to anybody before, never the punishment was
paused before.
ۡ ۡ ُ َّ َّ ُ َّ‫ٱعل ُموٓا ْ أن‬
ۡ ‫ۡرض أ ۡربعة أ ۡش ُهر و‬ ۡ ْ ُ
٢ ‫ٱّلل ُم ِزي ٱلكَٰفِ ِرين‬ ‫ٱّلل وأن‬ِ َّ ‫ج ِزي‬ ِ
ۡ ‫ۡي ُم‬
‫ع‬ ُ ۡ ‫ك ۡم غ‬
ٖ ِ ‫ٱۡل‬ ‫فسِيحوا ِِف‬
ُ ُ
ۡ‫وِلُ هۥ فإن تُبۡتُم‬ ۡ ُۡ ٞ ٓ َّ َّ ۡ ۡ ۡ ۡ َّ‫وِلِۦٓ إَِل ٱنل‬ ُ ‫ٱّلل ور‬ َّ ‫ن مِن‬ٞ َٰ ‫وأذ‬
ِ ‫س‬ ‫ر‬‫و‬ ‫ِْي‬ ‫ك‬ ‫ش‬
ِ ‫م‬ ‫ٱل‬ ‫ِن‬ ‫م‬ ‫ء‬ ‫ي‬ ‫ر‬
ِ ‫ب‬ ‫ٱّلل‬ ‫ن‬ ‫أ‬ ‫َب‬
ِ ‫ك‬ ‫ٱۡل‬ ‫ج‬
ِ ‫ٱحل‬ ‫م‬‫و‬ ‫ي‬ ‫اس‬
ِ ِ ‫س‬ ِ
ْ َّ َّ ۡ ُ ُ ۡ ۡ ُ َّ ْ ۡ ۡ ُ َّ ۡ ُ َّ ٞ ۡ ُ
٣ ‫ش ٱَّلِين كف ُروا ب ِعذاب أ َِّلم‬ ِِ ‫ٱّلل وب‬ ِِۗ ‫ج ِزي‬ ِ ‫فهو خۡي لكمۖۡ ِإَون توَّلۡتم فٱعل ُموٓا أنكم غۡي مع‬

2. So travel freely, [O disbelievers], throughout the land [during] four months but know that you
cannot cause failure to Allah and that Allah will disgrace the disbelievers.
3. And [it is] an announcement from Allah and His Messenger to the people on the day of the
greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger.
So if you repent, that is best for you; but if
you turn away - then know that you will not cause failure to Allah. And give tidings to those who
disbelieve of a painful punishment.
 ُ ۡ ٓ َٰٓ َّ ۡ ُ ُُ ُ ۡ ۡ ۡ ُ ۡ ۡ ‫سءِيل ۡٱۡل‬
‫َّت إِذا أدۡرك ُه ٱلغرق قال‬ ‫ودهُۥ بغيا وع ۡد ًواۖۡ ح‬ ‫حر فأتبعهم ف ِرعون وجن‬ َٰٓ ۡ ِ‫ِن إ‬
ٓ ِ ‫۞وجَٰو ۡزنا بِب‬
ۡ ۠ ْٓ ُ َّ َّ ٓ َّ ُ
٩٠ ‫نت أن ُهۥ َل إِ َٰله إَِل ٱَّلِي ءامنت بِهِۦ بنوا إِسءِيل وأنا مِن ٱلمسلِمِْي‬
ۡ ُ َٰٓ ۡ ۡ ٓ ‫ءام‬
90. And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued
them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no
deity except that in whom the Children of Israel believe, and I am of the Muslims."

ۡ ۡ ُ ُ ۡ
ِ ‫ءٓالَٰٔـن وق ۡد عصيۡت قبۡل وكنت مِن ٱل ُمف‬
٩١ ‫سدِين‬
91. Now? And you had disobeyed [Him] before and were of the corrupters?
 >% 4

Some Recap of Day 32 and new stuff.

Note: 00:02:17 “is” sentence is the most basic kind of sentence in
jumla ismiyya. It’s not the only kind. The invisible “is” is only even a
thing to think about if there was no ‫ف ِعل‬. When the khabar is a fi’l,
then we don’t care about the “is” situation.

َ
Note: 00:03:01 ‫ليْ َس‬, even though conjugated like a past tense, it
doesn’t translate as a past tense, it translates only as “is not”. There
is no present tense version, it is the present tense version itself, and
it is a jumla ismiyya. Even though it’s a ‫ف ِعل‬, it’s still a jumla ismiyya,
َ َ َ َ ُ َ
just like ‫َكن‬. The doer of ‫ ليْ َس‬is called ‫ِسم ليْ َس‬ ‫ ا‬, and the ‫ ليْ َس‬and its ‫اسم‬
together are called the mubtada, and if it has a khabar, that khabar
َ َ
will be ‫نصب‬, but for eg, ‫ ليْ َس ُم ْسل ًِما‬is saying “he is not a muslim”, and if
you want to say “is not” with extra exclamation, then you change
َ َ
‫ ليْ َس ُم ْسل ًِما‬to ‫ليْ َس ب ِ ُم ْسلِم‬, “he is totally not a muslim”.

َ
Note: 00:05:13 how to say “the man is not a muslim” ‫الر ُج ُل ُم ْسل ًِما‬
َّ ‫ليْ َس‬,
ُ َّ َ
here ‫الر ُجل‬ is a regular ism, ‫ ليْ َس‬is the huva version so it can have an outside ‫اسم‬,
ُ َّ َ
so the ‫الر ُجل‬ is after ‫ ليْ َس‬and in rafa status. If you want to say “the man is not a
ُ َّ َ ْ َ
muslim at all” it would be, ‫الر ُجل ب ِ ُم ْسلِم‬ ‫ليس‬.
 The two left rows of this THE LAISA &
table, the top lines are
When laisa is the MUBTADA. pnouns, and the bottom
LAISAT
mubtada , then the KHABAR. (FEE MAHALLI lines are regular isms with VERSIONS ARE
khabar of it
NASB -baa zaaida) laisa & laisat, therefore THE ONLY ONES
becomes nasb. laisa or laisat have an WITH AN
OUTSIDE ISM outside ism in yellow.
OUTSIDE ISM.

DEFINITELY NOT NOT 3rd PERSON MASC

َ ُ َّ
‫ليْ َس ب ِ ُم ْسلِم‬ ‫ُه َو ُم ْسلِم‬ r1mc ‫الر ُجل ُم ْسلِم‬ r1mp
ُ َّ َ ُ َّ َ
‫الر ُجل ب ِ ُم ْسلِم‬ ‫ليْ َس‬ ‫الر ُجل ُم ْسل ًِما‬ ‫ليْ َس‬ “the man is muslim”
ْ َ ْ ُ َ َْ َ َّ
‫ي‬
ِ ‫ليسا بِمسلِم‬ ‫ُه َما ُم ْسل َِما ِن‬ r2mc ‫الر ُجَل ِن ُم ْسل َِما ِن‬ r2mp
َْ ْ ُ َ ُ َّ َ َْ ْ َ ْ ُ َ ُ َّ َ َْ
‫ي‬
ِ ‫ليس الرجَل ِن بِمسلِم‬ ‫ي‬
ِ ‫ليس الرجَل ِن مسلِم‬ “the two men are muslim”
َ ِ‫لَيْ ُسوا ب ُم ْسلِم‬
‫ي‬
َ
‫ُه ْم ُم ْسل ُِمون‬
َ ُ
r3mc ‫الر َجال ُم ْسل ُِمون‬
ِ ِ r3mp
‫ي‬َ ِ‫لَيْ َس الر َجال ب ُم ْسلِم‬
ُ َ ‫لَيْ َس الر َج ُال ُم ْسلِ ِم‬
‫ي‬
ِ ِ ِ
“the men are muslim”
َ ِ‫ لَيْ َستِ الر َجال ب ُم ْسلِم‬hbp 1f
‫ي‬
ُ َ ِ‫ لَيْ َستِ الر َجال ُم ْسلِم‬hbp 1f
‫ي‬
ُ
ِ ِ ِ HBP 1F
3rd PERSON FEM
ْ ‫لَيْ َس‬ َ َ
‫ت ب ِ ُم ْسل َِمة‬ ‫ه ُم ْسلِمة‬ َِ r1fc ‫الم ْرأةُ ُم ْسل َِمة‬ r1fp
َ ْ َ ً َ ْ َ
‫ليْ َستِ ال َم ْرأةُ ب ِ ُم ْسل َِمة‬ ‫ليْ َستِ ال َم ْرأةُ ُم ْسل َِمة‬ “the woman is a muslim”
ََْ ْ ُ َ َ َْ ََْ َ
‫ي‬
ِ ‫ليستا بِمسلِمت‬ ‫ُه َما ُم ْسل َِمتَا ِن‬ َ َ ْ ُ
r2fc ‫ المرأتا ِن مسلِمتا ِن‬r2fp
ََْ ْ ُ ََْ َْ َ َْ ْ َ َ ْ ُ ََْ َْ َ َْ
ِ ‫ليستِ المرأتا ِن بِمسلِمت‬
‫ي‬ ِ ‫ليستِ المرأتا ِن مسلِمت‬
‫ي‬ “the two women are muslim”

َ
‫ل ْس َن ب ِ ُم ْسل َِمات‬ ‫ُه َّن ُم ْسل َِمات‬ r3fc ‫ الن َِساءُ ُم ْسل َِمات‬r3fp
َ َ
‫ليْ َستِ الن َِساءُ ب ِ ُم ْسل َِمات‬ ‫ليْ َستِ الن َِساءُ ُم ْسل َِمات‬ “the women are muslim”
 ‫َما‬
Note: 00:32:41 there is one more word for “is not”, and that is ‫ما‬, َ it’s the sister
َ
of ‫ليْ َس‬. That’s the only version, it doesn’t have a pronoun inside it. If you want
َ
to use ‫ َما‬instead of ‫ليْ َس‬, you still have to mention the separate pronoun. With
َ
‫ ليْ َس‬you didn’t have to mention the pronoun, because it’s already inside it, but
َ
with ‫ َما‬you have to mention it. Eg: ‫ َما ُه َو ُم ْسل ًِم‬and the khabar is still ‫نصب‬, and to
make it more extreme with baa zaaida-(fee mahalli nasb) it would be
‫َما ُه َو ب ِ ُم ْسلِم‬

DEFINITELY NOT NOT 3rd PERSON MASC

ُ َّ
‫َما ُه َو ب ِ ُم ْسلِم‬ ‫َما ُه َو ُم ْسل ًِم‬ r1mc ‫الر ُجل ُم ْسلِم‬ r1mp
ُ َّ َ ُ َّ َ
‫الر ُجل ب ِ ُم ْسلِم‬ ‫ما‬ ‫الر ُجل ُم ْسل ًِم‬ ‫ما‬ “the man is muslim”
َْ ْ ُ َُ َ َْ ْ ُ َُ َ َ َّ
‫ي‬
ِ ‫ما هما بِمسلِم‬ ‫ي‬
ِ ‫ما هما مسلِم‬ r2mc ‫الر ُجَل ِن ُم ْسل َِما ِن‬ r2mp
َْ ْ ُ َ ُ َّ َ ْ َ ْ ُ َ ُ َّ َ
‫ي‬
ِ ‫ما الرجَل ِن بِمسلِم‬ ‫ي‬
ِ ‫ما الرجَل ِن مسلِم‬ “the two men are muslim”
َ ِ‫َما ُه ْم ب ُم ْسلِم‬ َ ِ‫َما ُه ْم ُم ْسلِم‬ َ ُ
‫ي‬ ِ ‫ي‬ r3mc ‫الر َجال ُم ْسل ُِمون‬
ِ r3mp
َ ِ‫َما الر َج ُال ب ُم ْسلِم‬
‫ي‬ َ ِ‫َما الر َج ُال ُم ْسلِم‬
‫ي‬
ِ ِ ِ
“the men are muslim”

3rd PERSON FEM

ً َ َ
‫ه ب ِ ُم ْسل َِمة‬ َ ِ ‫َما‬ ‫ه ُم ْسلِمة‬
َ ِ ‫َما‬ r1fc ‫الم ْرأةُ ُم ْسل َِمة‬ r1fp
َ‫َما ال ْ َم ْر َأةُ ب ُم ْسلِمة‬ ً َ ْ ُ ُ َْ َ ْ َ
‫ما المرأة مسلِمة‬
ِ “the woman is a muslim”
ََْ ْ ُ َُ َ ََْ ْ ُ َُ َ َ َ ْ ُ ََْ َ
‫ي‬
ِ ‫ما هما بِمسلِمت‬ ‫ي‬
ِ ‫ما هما مسلِمت‬ r2fc ‫ المرأتا ِن مسلِمتا ِن‬r2fp
ََْ ْ ُ ََْ َْ َ ْ َ َ ْ ُ ََْ َْ َ
ِ ‫ما المرأتا ِن بِمسلِمت‬
‫ي‬ ِ ‫ما المرأتا ِن مسلِمت‬
‫ي‬ “the two women are
muslim”

‫َما ُه َّن ب ِ ُم ْسل َِمات‬ ‫َما ُه َّن ُم ْسل َِمات‬ r3fc ‫ الن َِساءُ ُم ْسل َِمات‬r3fp
‫َما الن َِساءُ ب ِ ُم ْسل َِمات‬ ‫َما الن َِساءُ ُم ْسل َِمات‬ “the women are muslim”
‫‪DEFINITELY NOT‬‬ ‫‪NOT‬‬ ‫‪2nd PERSON MASC‬‬
‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ َْ‬ ‫َما أَنْ َ‬
‫ت ُم ْسلِماً‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َْ‬
‫ما أنت بِمسلِم‬ ‫‪ r1mp‬أنت مسلِم ‪r1mc‬‬
‫”‪“you are muslim‬‬
‫َ ََُْ ُ ْ َ ْ‬ ‫َ ََُْ ُ ْ َ ْ‬ ‫َْ‬
‫ما أنتما بِمسلِم ِ‬
‫ي‬ ‫ما أنتما مسلِم ِ‬
‫ي‬ ‫‪ r2mp‬أنتُ َما ُمسل َِما ِن ‪r2mc‬‬
‫”‪“both of you are muslim‬‬
‫َما أَنْتُ ْم ب ُم ْسلِمِيَ‬ ‫َما أَنْتُ ْم ُم ْسلِمِيَ‬ ‫َُْ ْ ُ ْ ُ َ‬
‫‪ r3mp‬أنتم مسلِمون ‪r3mc‬‬
‫ِ‬
‫”‪“all of you are muslim‬‬
‫‪2nd PERSON FEM‬‬
‫َْ‬ ‫ً‬ ‫َْ‬ ‫َْ‬
‫َما أنتِ ب ِ ُمسل َِمة‬ ‫َما أنتِ ُمسل َِمة‬ ‫‪ r1fp‬أنتِ ُم ْسل َِمة ‪r1fc‬‬
‫”‪“you (f) are muslim‬‬
‫َ ََُْ ُ ْ ََْ‬ ‫َ ََُْ ُ ْ ََْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫َْ‬
‫ما أنتما بِمسلِمت ِ‬
‫ي‬ ‫ما أنتما مسلِمت ِ‬
‫ي‬ ‫‪ r2fp‬أنتما مسلِمتا ِن ‪r2fc‬‬
‫‪“both of you women are‬‬
‫”‪muslim‬‬
‫َما أَنْ ُ َّ‬
‫ُت ب ِ ُم ْسل َِمات‬ ‫َما أَنْ ُ َّ‬
‫ُت ُم ْسلِمِات‬ ‫‪ r3fp‬أَنْ ُ َّ‬
‫ُت ُم ْسل َِمات ‪r3fc‬‬
‫”‪“all you ladies are muslim‬‬
‫‪1ST PERSON‬‬
‫ْ‬ ‫ُ‬ ‫َ ََ‬ ‫َما أَنَا ُم ْسلِمً‬ ‫ْ‬ ‫ُ‬ ‫ََ‬
‫ما أنا ب ِمسلِم‬ ‫‪ r1mp‬أنا مسلِم ‪r1mc‬‬
‫”‪“I’m a muslim‬‬
‫ََ‬ ‫ً‬ ‫ََ‬ ‫ََ‬
‫َما أنا ب ِ ُم ْسل َِمة‬ ‫َما أنا ُم ْسل َِمة‬ ‫‪ r1fp‬أنا ُم ْسل َِمة ‪r1fc‬‬
‫”‪“I’m a muslim woman‬‬
‫َ َْ ُ ُ ْ َ ْ‬ ‫َ َْ ُ ُ ْ َ ْ‬ ‫َْ‬
‫ي‬
‫ما َنن بِمسلِم ِ‬ ‫ي‬
‫ما َنن مسلِم ِ‬ ‫‪َ r2mp‬ن ُن ُم ْسل َِما ِن ‪r2mc‬‬
‫”‪“we are both muslim‬‬
‫َ َْ ُ ُ ْ َ َ ْ‬ ‫َ َْ ُ ُ َ َ ْ‬ ‫َْ‬
‫ي‬
‫ما َنن بِمسلِمت ِ‬ ‫ي‬
‫ما َنن مسلِمت ِ‬ ‫‪َ r2fp‬ن ُن ُم ْسل َِمتَا ِن ‪r2fc‬‬
‫”‪“we are both muslim women‬‬
‫َما ََنْ ُن ب ُم ْسلِمِ َ‬
‫ي‬ ‫َما ََنْ ُن ُمسلِمِ َ‬
‫ي‬
‫َ‬ ‫ُْ‬
‫‪َ r3mp‬ن ُن ُم ْسل ُِمون ‪r3mc‬‬
‫ِ‬
‫”‪“we are muslim‬‬
‫َْ‬ ‫َْ‬ ‫َْ‬
‫َما َن ُن ب ِ ُمسل َِمات‬ ‫َما َن ُن ُمسل َِمات‬ ‫‪َ r3fp‬ن ُن ُم ْسل َِمات ‪r3fc‬‬
‫”‪“we are muslim women‬‬
Notes:
َ
1. No emphasis= neutral listener. ‫ليْ َس َطاِلِ ًا‬
َ
2. One emphasis= conflicted, confused listener. ‫ليْ َس ب ِ َطالِب‬
3. More than one emphasis= opponent listener. ‫َما ُه َو َطاِلِ ًا‬
‫“ – ُه َو َطالِب‬he is a student” four ways to say he is not.
َ
‫ليْ َس َطاِلِ ًا‬
َ
‫ليْ َس ب ِ َطالِب‬
‫َما ُه َو َطاِلِ ًا‬
‫َما ُه َو ب ِ َطالِب‬

‫ َما‬is used to correct someone.

‫ َما‬in the Quran means opponent, someone has the wrong idea and you
are correcting them.

ٰ ْ ُ َ َ ُ َ َّ َ ْ َ
Side Note: ‫“ ليس اذلكر َكَلنث‬the boy is not like the girl.
 Quiz
ْ َ ْ َ
‫ت ُمؤمِنًا‬ ‫لس‬
Mubtada
khabar Inside ism=you
َ ُْ ْ َ
ِ‫خذِيه‬
ِ ‫لستم بِأ‬
Mubtada
J-majroor+Idafah=chained khabar Inside ism=antum
zaaida
Akhidhii Fee mahalli nasb.

ْ ‫َما أَنَا ب ُم‬

ُ ‫ْصخ‬
ْ‫ِكم‬
ِ ِ
Mubtada
j-majroor+idafah=chained khabar. zaaida

ُ ‫أَل َ ْس‬
Inside ism= ana
Musrikhi= fee mahalli nasb.
ُ ‫ت ب َرب‬
ْ‫كم‬
ِ ِ Mubtada
Inside ism= ana
j-majroor+idafah=chained khabar. zaaida question
Rabbi=Fee mahaali nasb.
ََ ْ ُ ْ َ
ْ َ ‫لَع‬
‫َشء‬ ‫لستم‬
Mubtada
Inside ism=antum
j-majroor=khabar.
 >% 4

‫ُ ْ َ م ْ َّ م‬
‫ٌجلة فِعلِية‬
َْ‫م‬
A. Every ‫ ف ِعل‬is a ‫ٌجلة ف ِعْلِيَّة‬
1. Past tense
2. Present tense
3. Past passive
4. Present passive
5. Command
6. Forbid
َْ‫م‬
B. Every ‫ ٌجلة ف ِعْلِيَّة‬deserves four inquiries.
1. ‫ف ِعل‬
َ ْ
2. ‫فاعِل‬ C. The kinds of ‫ َمف ُعول‬are
ْ
3. ‫َمف ُعول‬ 1. ِ‫( بِه‬who & what)
4. ‫ُمتَ َعلِق بِال ف ِعل‬ 2. ِ‫( فِيه‬where & when)
ُ َ
3. ‫( ل‬why)
َ
4. ‫( ُم ْطلق‬intensity)
5. ‫حال‬ َ (how/adverb)

6. ‫َم ُهو‬
 PASSIVE FORMS
ُ َ ْ‫ُين‬
‫ص‬ َ ِ ُ‫ن‬
‫ص‬
he is being helped he was helped
َ ُ‫ي‬
‫سم ُع‬ ‫ُسمِ ُع‬
he is being heard he was heard
َ ْ ُ‫ي‬
‫ْض ُب‬ ‫ُض َب‬ُ
ِ
he is being hit he was hit
ْ ُ
‫ُيفتَ ُح‬ ‫فت ُِح‬
it is being opened it was opened
ُ ‫ُُيْ َس‬
‫ب‬ ُ
َ ‫حس‬
‫ِب‬
ُ
it’s being calculated it’s calculated
َ
‫ي ُ ْسل ُم‬ َ‫أ ْسلِم‬
Not mentioned Not mentioned
َّ
‫ُي َعل ُم‬ ‫ُعل َِم‬
he is being taught he was taught
َ َ‫ُُي‬
‫اه ُد‬ ‫جوه َِد‬
ُ
he is being struggled against he was struggled against
َّ ُ
‫ُيتَ َعل ُم‬ ‫ت ُعل َِم‬
it’s being learned it was learned
ُ َ ُ
‫يُتَ َساءَل‬ ‫ت ُسوءِل‬
note mentioned not mentioned
َ َ ‫ُي ْق‬ ُُْ
‫َت ُب‬ ‫َت َب‬
ِ ‫اق‬
he is being brought close he was brought close
َْ ْ ُ
‫ي ُ ْستَغف ُر‬ ‫ا ْستُغف َِر‬
forgiveness is being sought forgiveness was sought

َ َ َ َ َْ
• No passive version for ‫ ك ُرم‬and ‫ا ِنقلب‬
THE PASSIVE VERSIONS YOU ASK FOR FOUR THINGS
1. ‫ف ِعل‬
َ ُ َ
2. ‫ب الفاع ِِل‬ِ ‫( نائ‬vice faai’l) works just like the faai’l, can be inside or
outside and rafa. The meaning is opposite, it’s done to, instead of
doer. The past passive will have the U/I sound and present passive
will U/A. The the past and present tense passive will have either
inside or outside naaibul faai’l when the ‫ ف ِعل‬is huva or hiya.
3. ‫َم ْف ُعول‬
ْ
4. ‫ُمتَ َعلِق بِالفِعل‬

ََ
‫ رفع‬status is used for the following so far.
َ
• ‫فاعِل‬
• ‫ُمبْتَ َدأ‬
َ
• ‫خ َب‬
َ َ
• Outside ‫ اسم‬of ‫َكن‬
• Outside ‫ اسم‬of ‫َما‬
َ ْ َ
• Outside ‫ اسم‬of ‫ليس‬
َ ُ َ
• ‫ب الفاع ِِل‬ِ ‫نائ‬
 ‫‪COMMAND‬‬
‫‪6 small families‬‬
‫ْ‬
‫يَك ُر ُم‬ ‫َُيْس ُ‬
‫ِب‬ ‫ي َ ْس َم ُع‬
‫ْ‬
‫َيفتَ ُح‬
‫ْ‬
‫يَْضِ ُب‬ ‫َينْ ُ ُ‬
‫ص‬ ‫‪PRESENT‬‬
‫ُ ْ‬ ‫ْ‬ ‫ْ‬ ‫اُن ْ ُ ْ‬
‫اك ُر ْم‬ ‫ا ِْحس ْ‬
‫ِب‬ ‫ا ِْس َم ْع‬ ‫ا ِفتَ ْح‬ ‫ب‬ ‫ُِض ْ‬
‫ا ِ‬ ‫ص‬ ‫‪AMR‬‬

‫‪8 big families‬‬

‫ُُيَاه ُِد َيتَ َعلَّ ُم يَتَ َساءَ ُل َي ْق ََت ُب َينْ َقل ُ‬
‫ِب ي َ ْستَغْفِرُ‬ ‫ُي َعل ُِم‬ ‫‪ PRESENT‬ي ُ ْسل ُِم‬
‫ِ‬
‫ْ‬
‫ب ا ِْستَغ ِف ْر‬ ‫جاه ِْد تَ َعلَّ ْم ت َ َساءَ ْل ا ِقْ ََت ْ‬
‫ب ا ِنْ َقل ِ ْ‬ ‫َ‬ ‫َعل ِْم‬ ‫‪ AMR‬أَ ْسل ِمْ‬
‫ِ‬

‫‪6 SMALL FAMILY COMMANDS‬‬

‫ُْ ُ ْ َ‬
‫صن‬ ‫ان‬ ‫اُن ْ ُ َ‬
‫صا‬ ‫صي‬ ‫اُن ْ ُ‬ ‫اُن ْ ُ ُ‬
‫صوا‬ ‫اُن ْ ُ َ‬
‫صا‬ ‫اُن ْ ُ ْ‬
‫ص‬
‫ِ‬

‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ا ُِْض ْ‬

‫ُِضبْ َن‬
‫ا ِ‬ ‫ُِضبَا‬
‫ا ِ‬ ‫ا ُِضِ ِب‬ ‫ا ُِضِبُوا‬ ‫ُِضبَا‬
‫ا ِ‬ ‫ب‬ ‫ِ‬

‫ا ِفْتَ ْ‬
‫ح َن‬ ‫ا ِفْتَ َ‬
‫حا‬
‫ْ‬
‫ا ِفتَ ِح‬ ‫ا ِفْتَ ُ‬
‫حوا‬ ‫ا ِفْتَ َ‬
‫حا‬
‫ْ‬
‫ا ِفتَ ْح‬

‫ْ‬
‫ا ِْس َمع َن‬ ‫ا ِْس َم َعا‬ ‫ا ِْس َم ِع‬ ‫ا ِْس َم ُعوا‬ ‫ا ِْس َم َعا‬ ‫ا ِْس َم ْع‬

‫ا ِْحس ْ َ‬
‫ِب‬ ‫ا ِْحسِبَا‬ ‫ا ِْحس ِِب‬ ‫ْ‬
‫ِحسِبُوا‬ ‫ا‬ ‫ا ِْحسِبَا‬ ‫ا ِْحس ْ‬
‫ِب‬

‫ُ ْ‬ ‫ُ ْ‬ ‫ُ ْ‬ ‫ُ ْ‬ ‫ُ ْ‬ ‫ُ ْ‬
‫اك ُرمْ َن‬ ‫اك ُرمَ ا‬ ‫اك ُر ِم‬ ‫اك ُر ُموا‬ ‫اك ُرمَ ا‬ ‫ك ُرم ْ‬ ‫ا‬
 ‫‪8 BIG FAMILY COMMANDS‬‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫أَ ْسلِمْ‬
‫أ ْسلِمْنَ‬ ‫أ ْسلِماَ‬ ‫ْ‬
‫أسل ِِم‬ ‫ُ‬ ‫ْ‬
‫أسلِموا‬ ‫أ ْسلِماَ‬

‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬

‫علِمْ َن‬ ‫عل َِما‬ ‫عل ِِم‬ ‫عل ُِموا‬ ‫عل َِما‬ ‫عل ِْم‬

‫َ ْ َ‬
‫جاهِدن‬ ‫َ‬
‫جاه َِدا‬ ‫َ‬
‫جاهِدِي‬ ‫َ‬
‫جاه ُِدا‬ ‫َ‬
‫جاه َِدا‬ ‫جاه ِْد‬
‫َ‬

‫َ َّ‬ ‫َ َّ‬ ‫َ‬ ‫َ َّ‬ ‫َ َّ‬ ‫َ َّ‬

‫ت َعلمْ َن‬ ‫ت َعل َما‬ ‫ت َعل ِم‬ ‫ت َعل ُموا‬ ‫ت َعل َما‬ ‫ت َعل ْم‬

‫َ ْ‬ ‫َ َ‬ ‫َ‬ ‫َ ُ‬ ‫َ َ‬ ‫َ ْ‬
‫ت َساءَل َن‬ ‫ت َساءَل‬ ‫ت َساءَ ِل‬ ‫ت َساءَلوا‬ ‫ت َساءَل‬ ‫ت َساءَل‬

‫َْ‬ ‫َْ‬ ‫َْ‬ ‫َْ‬ ‫َْ‬ ‫ا ِقْ ََت ْ‬

‫َتبْ َن‬
‫ا ِق ِ‬ ‫َتبَا‬
‫ا ِق ِ‬ ‫َت ِب‬
‫ا ِق ِ‬ ‫ا ِقَتِبُوا‬ ‫َتبَا‬
‫ا ِق ِ‬ ‫ب‬ ‫ِ‬

‫ا ِنْ َقل ْ َ‬ ‫َْ‬ ‫َْ‬ ‫َْ‬ ‫َْ‬ ‫ا ِنْ َقل ْ‬

‫ِب‬ ‫ا ِنقلِبَا‬ ‫ا ِنقل ِِب‬ ‫ا ِنقلِبُوا‬ ‫ا ِنقلِبَا‬ ‫ِب‬

‫ْ َ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬

‫ا ِستَغف ِْرن‬ ‫ا ِستَغف َِرا‬ ‫ا ِستَغف ِِري‬ ‫ا ِستَغف ُِروا‬ ‫ا ِستَغف َِرا‬ ‫ا ِستَغف ِْر‬
 Surah Munafiqoon breakdown
ََ َ َُ
ْ‫لَع قُلُوبهم‬
ِِ ‫فطبِع‬ Past Passive.
Naaibul faa’l=huva
Mbf
j-majroor+idafah=chained=one
bcuket.

‫س ُك ْر ِ ي‬
‫س‬ ‫ال ُك ْر ِ ي‬

There are different kinds of ‫ ال‬the same way tanween also represents different things.

A the most basic level, it represents “A” (a chair) but a speaker can use it to say
something more than just “A” any tanween.

َ َ‫جآءَ أ‬
Some people want to be exceptions and Allah is saying:
َ‫جلُها‬ ُ ٰ ‫َولَ ْن يُ َؤخ َِر‬
َ ‫اّلل نَ ْف ًسا إذَا‬
ِ
“And Allah shall not delay any person when its death comes”.

NOTES FROM DAY 34

َ َ ‫الم ْر‬
ِ‫َحة‬ َ ‫َوتَ َو‬
َ ‫اصوْا ب َّص ْب َوتَ َو‬
َ ‫اصوْا ب‬
ِ ِ ِ
Order: denial-denial-bargaining-depression-acceptance
1. Counseling someone that needs patience is a completely
different kind of counsel.
Counseling someone that needs loving and caring is completely
different.
They are the same act, but they take completely different flavor
(driving to school/driving to work)
2. Separating the words creates an understanding that these don’t
have to be together.
When your sabr is tested then your care goes down.
One should have softened their heart (order)
 Note: Hadith about creation of Humanity.
when we were created, all of us were created at the same time,
and Adam a.s was shown all of his children. And he said “who is
that”? he pointed to one person that stuck out to him, and it was
Davud a.s and they tell him who he is and Adam a.s asked Allah to
reduce his age by 40 years and give those 40 years to Davud a.s.

‫َ َ م‬
‫خلِيفة‬ – occurs twice in the Quran.
Madina – in the story of Adam a.s Allah says:
“when your master told the angels, I’m placing a khalifa in the
earth. (AL-Baqarah) 2:30

Makkah – In the story of Davud a.s Allah says: “Davud we have

made you a Khalifa in the land. (AS-Sad) 38:26

NOTE FROM DAY 33

j-majroor+idafah=chained
mbk muqaddam.
‫َْ َ َْ َ َ َم‬
Outside ism of
kaana. And a ‫ليس ل ِوقتِها َكذِبة‬
mubtada
mubtada

َ ‫َ م‬
NOTE: here ‫ ليْ َس‬is masculine and ‫ َكذِبَة‬is feminine, it’s done for grammar and balagah
َ
reasons. The grammar reason is, whenever you put a ‫ ف ِعل‬and the ‫ فاعِل‬far away, then

you get to use the masculine, (here its ‫س‬ َ ْ‫ )لَي‬even if the ‫ فَاعِل‬is feminine, (here its ‫) ََكذِبَ مة‬
ْ َ َْ
it’s called faai’l munfasil. You can also use ‫ليست‬, both of them are correct.
 >% 4

َ َ
TEXTBOOK REVISION OF ‫ اجلُمْلة ا ِْسمِيَّة‬AND ‫اجلُمْلة ف ِعْلِيَّة‬
َ
NEW RULE ON ‫اجلُمْلة ا ِْس ِميَّة‬
• If a sentence begins with an ‫اسم‬, it is a jumla ismiyya. There are
few exceptions to this rule.
ْ َ َٰ
ُ‫عبُد‬ ‫ – اّلل أ‬even though it starts with an ism we don’t know if it’s a
jumla ismiyya, because we didn’t find a mubtada, (rafa or
inna+victim) so the detail would be lafdhul jalaalah, and the
detail should be mofoo’l, it’s the answer to “who”, it’s should be
nasb. Here the mofoo’l is in the beginning, sometimes you can
have any mofoo’l muqaddam. This eg is a still a jumla fi’liyya
even though it starts with an ‫اسم‬, because there is no mubtada, if
we don’t have a mubtada, khabar, mbk, then we don’t have a
jumla ismiyya. We do have a ‫ ف ِعل‬and a detail, which is a jumla
fi’liyya, and that’s the exception to the rule.

• If a sentence begins with a ‫ف ِعل‬, it is always a jumla filiyya. There

are no exceptions to this rule.
َ is a ‫ف ِعل‬, then
• Every jumla ismiyya contains an “is” unless the ‫خ َب‬
you don’t look for an “is”
ْ ُّ َ َ ُ َ َ ُ َ َ ُ َ
Chain eg: ‫ادلنيَا‬ ِ‫“ المان وابلنون ِزينة احلياة‬money and children are beauty of the
worldly life. Zeenatu=mudaf.
First rafa and Chained
Alhayaati=m.ilaih.
with wa=mubtada.
Alhayaati=mowsoof.
Addunyaa=sifah.
One big chain=khabar=one bucket.
HON FOLLOWED BY “IS” EG: ُ‫ص ْف َراء‬
َ ‫“ إنَّ َها بَ َق َر ٌة‬certainly it is a yellow
ِ
Inna+ha=mubtada.
cow” Baqara=mowsoof.
Safraau=sifah.
Chained khabar=one
bucket. SIDENOTE: colors are not
Safraau doesnt have always feminine, but when you
tanween on it, because are describing something, you
colors, comparative have to use the feminine
adjectives and body defects version of colors. So asfaru is
are partly flexible.
masc and safraau is fem partly
flex.

SURAH MUNAFIQOON NOTE

َ َ
‫ إِذا‬belongs in the ‫ ظرف‬category (isms of time and place) so it
should be a mudaf? So it should have a m.ilaih? so arabs
َ
considered ‫ إِذا‬a super special mudaf, so here its m.ilaih is a jumla
َ ُ َ َ َٓ َ
filiyya ‫إِذا جاءك المنفِقي‬
‫قي‬ ُ ‫جآءَ َك‬
َ ِ‫المنف‬ َ ‫ إذَا‬the ‫ إذَا‬is the mudaf and ‫قي‬
ِ ِ ُ ‫جآءَ َك‬
َ ِ‫المنف‬ َ is the m.ilaih
even though it’s not an ism, so its labeled as fee mahalli jarr.

َّ‫ٱّلل‬ ُ ُ َ َ َ َّ ُ َ ۡ َ ْ ُ َ َ ُ َ ُ ۡ َ َ ٓ َ َ
ِِۗ ‫إِذا جاءك ٱلمنفِقون قالوا نشهد إِنك لرسول‬
Mofoo’l bihi, because it
Mofoo’l Feehi fee mahalli
answers the “what
nasb because it’s mofoo’l
question”.
feehi of kaalu nashhadu
innaka larasuulullah, it’s
IMPORTANT SIDENOTE: describing the time “when”
when a single word is the action happens. “when
mofoo’l bihi, its nasb. When the hypocrites come to
you”.
a whole sentence is mofoo’l
bihi, its “fee mahalli nasb”
 >% 4

WHEN IT COMES TO GRAMMATICAL LABELING OR ‫إِ ْع َرب‬, WE USE A

TWO LEVEL LABELING SYSTEM. THE TWO LEVELS ARE:

1. sentence-level labels - also known as macro – ‫ِإع َرب‬

ْ
When you are just labeling the buckets, then that’s sentence level.
ْ
2. fragment- level labels - also known as micro ‫إِع َرب‬
When you are going inside each bucket and label them (hon+victim,j-majroor,etc) then
that’s fragment level.

MUBTADA GIVE AWAY

• First ‫رفع‬
َ
• ‫ليْ َس‬+‫اسم‬
َ َ
• ‫َكن‬+‫اسم‬
• Pronouns
• Hon+victim

JUMLA ISMIYYA NOTE

Every jumla ismiyya must have a part before “is” and a part after “is”,
unless there is a ‫فعل‬. Also You cannot have a jumla ismiyya without a
mubtada.
 QUIZ
َ َ َ َّ ُ ُ َ َ َ َّ ُ َ ۡ َ ْ ُ َ َ ُ َٰ َ ُ ۡ َ َ ٓ َ َ
١ ‫ٱّلل لكَٰذِبُون‬
ِِۗ ‫ِإذا جاءك ٱلمنفِقون قالوا نشهد ِإنك لرسول‬
“when hypocrites come to you, they say we bear witness certainly you
are truly the messenger of Allah.
َ ُ َٰ َ َ َ َٰ َ ُ ۡ َّ ُ َ ۡ َ ُ َّ َ ُ ُ ُ َ َ َ َّ ُ َ ۡ َ ُ َّ َ
١ ‫وٱّلل يعلم إِنك لرسوُلۥ وٱّلل يشهد إِن ٱلمنفِقِي لكذِبون‬
“And Allah, He knows certainly you truly are his messenger, and Allah
He testifies certainly the hypocrites truly are the liars.

SARF
َ
‫َميئًا‬ َ
ِ - ُ‫ ي ِِجء‬- َ‫جاء‬
َ
ً ََ َ َ
‫ َو ُمنَلفقة‬- ‫ ُينَاف ُِق‬- ‫ناف َق‬
ً َ ُ ُ َ َ
‫ قوْل‬- ‫ َيقول‬- ‫قال‬
َ ْ َ
‫ ش َهادَ ًة‬- ‫ يَش َه ُد‬- ‫شهِ َد‬
ً‫ عِلْما‬- ‫ َيعْلَ ُم‬- ‫َعل َِم‬
ْ َ َ َ َ
‫ كِذِبًا‬- ‫ِب‬ ُ ‫كذ‬ ‫ ي‬- ‫كذب‬

NOTES
ُ َ َّ
‫ اَّتذوا‬is from the iktaraba family, means “they took” this word in the
Quran gets two mofoo’l bihis. Eg: “I took you to be a student”. You
cant have two without one, another eg: “I made wood into a table”
you need to mention the wood then you need to mention the table.
They are both details, they are related to eachother. So words in
arabic have two mofoo’l bihis, they are called muta’dee ilaa
mafu’ulain.
3 KINDS OF ‫ ال‬IN ARABIC
1. Lam Al-Jins (the whole category lam)
Eg in eglish. “the people, “A people”, “people”. The ‫ ال‬thats translated
with no “the”, when it’s talking about entire category. The english
version wont have “the”

2. Lam Al-Ahad (eg: “the students are confused”) talking about

particular students, limited. This ‫ ال‬translates with “the”.

3. Lam Al-Ihdad dhihni (eg: “If A lion was here I’d be dead” In english
it translates with “A”

Note: some ‫ ال‬will be translated without “A” or “THE”, some will be

translated as “THE”.
 >% 4

ABNORMAL SENTENCE STRUCTURE

• When labeling, when something appears before it is expected, it is

َ
labeled as ‫“ مق َّدم‬brought forward) (eg: like khabar or mbk
muqaddam)
• When labeling, when something appears after is expected to, is is
labeled as ‫خر‬ َّ ‫“ م َؤ‬delayed” (like khabar or mubtada muakkhar)
َ
• If there is something that is ‫ مق َّدم‬in a sentence, there will be
something ‫خر‬ َّ ‫م َؤ‬.

THERE ARE TWO MOST COMMON ABNORMAL PATTERNS

(there are other orders)
1. Mbk followed by Mubtada
2. Mubtada followed by Mbk followed by Khabar

ORDER NOTES
• When mbk comes before the mubtada, generally produces a
ْ
meaning of exclusivity “onlyness” or in Arabic it’s ‫ا ِخت َِصاص‬.
َ
‫صي‬ِ ‫الم‬ ِ ‫“ ِإَوَل ه‬and to allah alone is the final place of return. So here its
َ ‫اّٰلل‬
mbk muqaddam and mubtada (proper) muakkhar. creates a special
ْ
meaning -‫ ا ِخت َِصاص‬.

َ
ْ‫الغي‬ ََ َْ َ
• ‫ب‬
ِ ‫ِح‬ ‫ت‬ ‫ا‬ ‫ف‬ ‫“ وعِنده م‬with him exclusively are the keys to the unseen”.
Mbk muqaddam. Mubtada (proper) muakkhar.
 NEW INFO NOTES
Mowsoof-Sifah
“A nice car” (mowsoof-sifah)
“A big problem” (mowoosf-sifah)

• “A man from the Village”. (the description is a whole fragment not just
a word, still not a sentence though. (“from the village”
“A delicious cake in the fridge” so delicious is an adjective and in the
fridge is also an adjective, that’s how Arabs consider it. In Arabic it
only works with “A”, the way it works with “THE” is different.

َ َّ ٌ َ
• ‫“ َرجل م ِْن َمكة‬a man from the Makkah” (when arabs see ‫ نك َِرة‬and then a
ٌ
j-majroor, then it can be considered mowsoof-sifah. ‫ َرجل‬is the
َ َّ
mowsoof and ‫ م ِْن َمكة‬is the Sifah. Shouldn’t all four properties match?
َ
Here they don’t care, they only care about ‫رفع‬,it’s not rafa here, so
here it’s a j-majroor, so therefore it would be labeled as
َ ََ َْ َ َ
‫جر َمرور ِِف َم ِل َرفع صِ فة‬ ‫جر‬
ْ َ
• So if you have a ‫ نك َرة‬in the beginnning, and then a j-majroor, then it is
a fragment.
َ َ
• ‫ “ قل ٌم ل َِم ْريَ َم‬A pen for Maryam” Mowsoof-Sifah
ََ
‫ قل ٌم‬is mowsoof and ‫ ل َِم ْريَ َم‬would be j-majroor sifah fee mahalli rafa.
SOME EGS
• ‫ “ َد ْر ٌس م َِن أل ْستَا ِد‬A lesson from ustad” mowsoof-Sifah fee mahalli rafa.

َ ََ
َ ‫لَك ٌم‬
• ‫إل ْسَل ِم‬
ِ ِ‫ا‬ ‫ن‬ ‫ع‬ “A conversation about Islam” Mowsoof-Sifah – fee
mahalli rafa.

َََْْ ْ
• ‫ي َع ِظيم‬ َ
ِ ‫“ رجل مِن القريت‬A great man from the two villages.
Mowsoof-Sifah 1 fee mahalli jarr- sifah 2 majroor.
 Same topic continued

• So if you want to make the examples above as your topic (MUBTADA)

(mubtada should be rafa, so ‫)د ْر ٌس‬ َ if they are ‫ نَك َِرة‬and you want them
to be the mubtada, then you put them at the end, like this
‫ “ م َِن أل ْستَا ِد َد ْر ٌس‬from ustad there is a lesson” then it becomes a
sentence.
• So if it’s a sentence, it has a mubtada and/or khabar and mbk. If its not
a sentence then you don’t give those labels. The Arabs decided that if
we keep the mubtada in the beginning then people would be confused
if it’s a sentence or a fragment, to avoid the confusion, whenever the
َ َ
mubtada is ‫نك َِرة‬, the normal thing to do is put the ‫ نك َِرة‬mubtada at the
end, and then put the mbk in the beginning. When the mbk is
muqaddam, then it means “only” BUT, for the most part when you
َّ
have a mubtada that’s common, then it’s suppose to be ‫ م َؤخر‬anyway,
so there is no “only”.

َ ََ
َ ‫لَك ٌم‬
• ‫إل ْسَل ِم‬
ِ ِ‫ا‬ ‫ن‬ ‫ع‬ ‘A conversation about islam” fragment.

ََ َ َ
• ‫إل ْسَل ِم لَك ٌم‬
ِ ‫“ ع ِن ا‬There is a conversation about islam” sentence.

َََْْ ْ ٌ َ
• ‫ي َع ِظيم‬
ِ ‫“ رجل مِن القريت‬A great man from the two towns” fragment.

ٌ َََْْ ْ
• ‫ي َع ِظيم َرجل‬
ِ ‫“مِن القريت‬From the two towns there is a great man. Sentence.
 00:30:44 NOTES-COMMON MUBTADA
َ ْ َ
• ‫ َل الملك َوَل احلَمْد‬sentence. “Kingship is only for him” mubtada is
proper but muakkhar,. Mubtada is usually proper and in it’s normal
place. However here it is proper, but muakkhar, and because they
are proper and muakkhar, that means the mubtada was suppose
to be earlier, but to create the meaning “only” it’s delayed
(muakhar.) IF it was common and still muakkhar it wouldn’t create
a special meaning “only”. It would be a regular sentence.

َْ َ ْ َ
• ‫ َل مل ٌك َوَل َح ٌد‬sentence. “A kingdom is for him”. mubtada is common
here but muakkhar. That means there is no “only” meaning
created. IF it was proper and still muakkhar, then it would have
created “only” like in eg above.
َ َْ َ ْ
• ‫ مل ٌك َل َح ٌد َل‬Mowsoof-Sifah Fragment. Can’t be a sentence because
of the order, and also mulkun is common. “A kingdom for him” A
praise for him” To turn this into a sentence you flip the order like
in the examples above, by putting common in the end.

• Surah Baqarah 00:33:23

Non flex= so we give it rafa,
no reason for anything else.

• ‫ فِيهِ هدي‬sentence. “in it is guidance” mubtada is common

and muakkhar. Therefore no special meaning created.

َ
• ‫ فِيهِ الهدي‬sentence “only it is guidance”sentence. proper
mubtada but muakkhar. If it’s proper it’s suppose to be in
the beginning, but since it’s in the end and proper it creates
the meaning “only”
• ِ‫ هدي فِيه‬fragment. “guidance in it” common mubtada in the
beginning.
 NOTES
ٌ
‫“ ِِف قلوبِهِ ْم َم َرض‬there is a sickness in their hearts” normal sentence
no “only”. mubtada is common so it has to be muakkhar.
‫ ل‬HARF OF JARR+PRONOUN
َ َ َ
‫له ْم‬ ‫له َما‬ ‫َل‬
they have/own both of them he has/owns
have/own
َ َ َ
‫له َّن‬ ‫له َما‬ ‫ل َها‬
all them ladies both of them ladies She has/owns
have/own have/own
َ َ َ َ‫ل‬
‫لك ْم‬ ‫لك َما‬ ‫ك‬
All of you have/own Both of you you have/own
have/own
َ َ َ
‫لك َّن‬ ‫لك َما‬ ِ ‫ل‬
‫ك‬
All you ladies both of you (f) You (f) have/own
have/own have/own
َ
‫َلَا‬ ‫َِل‬
We have/own I have/own
 NOTES
ْ َ َّ
• ‫ إِن َل عِلما‬Mubtada is common, therefore, so there is no special
meaning like “only”.

َ َ ْ َ ْ َ َّ َ
• ‫أن لهم أجرا حسنا‬. “that they have a beautiful compensation”
mubtada is common, therefor there is no “only”
َ َ َ ْ َ َّ َ َ
if it was ‫ أن أجرا حسنا لهم‬then it would be a fragment because, ‫له ْم‬
ْ
َ
would become sifah, but you avoid it by making ‫ له ْم‬muqaddam.

ْ ْ ٌ َ َ َ
NOTE: ‫قال قائِل مِنهم‬ Fil.
Sifah. Fee mahalli Nakirah
rafa. mowsoof.
Faail.

IMPORTANT NOTE: What are the 4 things a jarr- majroor does?

jarr-majroor in the quran does these 4 things.
1. MBK
2. MBF
3. ZAAIDA (BAA ZAAIDAH ON KHABAR)
4. SIFAH FOR NAKIRAH WHEN IT MAKES SENSE.

Sifah fee mahalli

rafa.

َ َ َ ٌ َ َ َ َ
Note: ‫َسق أخ َل م ِْن قبْل‬ “a brother he has, stole long ago”. Jumla filiyya.
mbf. fil.
Faail and
Mowsoof.

ٌ َ َ
‫ “ َل أخ‬HE HAS A BROTHER” SENTENCE.
َ ٌ َ
‫“ أخ َل‬A BROTHER HE HAS” FRAGMENT.
 ْ َْ ْ
ِ ‫ “ َرسوًل مِن أنف‬A MESSENGER FROM THEMSELVES” FRAGMENT.
NOTE: ‫س ِهم‬
Sifah fee mahalli nasb. Mowsoof.

َْ ْ
Mofoo’l bihi.
ٌ َ ْ
‫س ِهم رسول‬
ِ ‫“ مِن أنف‬FROM AMONG THEMSELVES THERE IS A MESSENGER” SENTENCE.
common mubtada=muakkhar. Common mubtada muakkhar &
mbk muqaddam.

ِ ‫احلَمْد ِ ه‬
No ikhtisas.

‫ّٰلل‬ “praise is for Allah” sentence.

Proper
mbk.
mubtada=Normal order.

Sifah fee mahalli

rafa.

ِ ‫“ ََحْ ٌد ِ ه‬A praise for Allah” fragment.

‫ّٰلل‬
Mowsoof.

HOMEWORK REVIEW
َ
1. ‫الس َماءِ ِرزْقك ْم‬
َّ ‫َوِف‬
ِ “ and it is only in the sky that your provision is”
Idafah=chained
mubtada. m.ilaih mbk muqaddam.
Ikhtisas.
is proper, so the
whole idafah is
proper=mubtada mbk muqaddam.
maukkhar and Before
proper. khabar=some
ikhtisas.

َ َْ َ
2. ‫َوه ْم ِِف غفلة معْ ِرضون‬
Mubtada.
Khabar muakkhar.
Proper and in its
Khabar
Kahabar 2 normal place.
muakkhar.

ٌ َ َّ
َ ‫ِإَون ه‬
ٌ ‫َرح‬
4. ‫ِيم‬ ‫اّٰلل بِك ْم ل َرؤوف‬ .
ٌ َ‫ات بَيى‬
‫ات‬ ٌ َ‫فِيهِ آي‬
Mbk Mubtada proper 3. ِ
muqaddam. normal place. Mowsoof-sifah=chained
Before mbk muqaddam.
mubtada=one bucket. Mubtada
khabar=some is common so it has to be
Ikhtisas. muakkhar, so no ikhtisas.
 >% 4

ABNORMAL SENTENCE STRUCTURE

• When labeling, when something appears before it is expected, it is

َ
labeled as ‫“ ُمق َّدم‬brought forward) (eg: like khabar or mbk
muqaddam)
• When labeling, when something appears after is expected to, is is
labeled as ‫خر‬ َّ ‫“ ُم َؤ‬delayed” (like khabar or mubtada muakkhar)
َ
• If there is something that is ‫ ُمق َّدم‬in a sentence, there will be
something ‫خر‬ َّ ‫م َؤ‬.
ُ

• The standard order for a typical jumla ismiyya is, the mubtada
followed by the khabar followed by the MBK, that’s the most
common order.

• It is possible for this order to be shifted for rhetorical (special)

purposes. Shifting the order can produce several different
meanings.
 00:11:04 NOTES

• When muqaddam-muakkhar happens in a jumla ismiyya, then

the thing to look for is, if the mubtada is proper or common. If
it’s proper, (note: it can be proper muakkhar or be proper in its
usual place, and have mbk muqaddam if it’s followed by khabar
muakkhar) then there is a “only” or other special meanings. If
it’s common it’s supposed to be muakkhar, then there is nothing
special about it. Once you have a strange order, when mubtada
is proper muakkar and mbk is muqaddam there is an “only”. If
its common, it’s supposed to be muakkhar.
IMPORTANT NOTE: What are the 4 things a jarr- majroor does?
jarr-majroor in the quran does these 4 things.
1. MBK
ٰ ‫احلَمْ ُد ٰ ه‬
‫ّلِل‬
2. MBF
ْ َ ََ َ
‫ج ٰد‬ ٰ ‫دخل ِٰف المس‬
Baa zaaida means
3. ZAAIDA (BAA ZAAIDAH ON KHABAR) Mubtada.
َ‫ُ َ َ د‬
extra ba.
‫ هو ول‬he is a boy. Khabar. to put extra stress
ً‫ لَيْ َس َو َلا‬he is not boy.
on the sentence.

ً‫ولا‬ َ َُ َ َ ٰ‫ ُهمْ ُم ْؤمٰن‬They are believers.

‫ي‬
‫ ما هو‬he is not a boy.
َ ٰ‫ َما ُهمْ ُم ْؤمٰن‬They are not believers.
ََ َ َْ ‫ي‬
‫ل‬ ‫ ليس بٰو د‬he is so not a boy. َ ‫ َما ُهمْ ب ُم ْؤمٰن‬They are definitely not believers.
ََ َُ َ ‫ٰي‬ ٰ
‫ل‬ ‫ ما هو بٰو د‬he is so so not a boy. ‫ٰي‬ َ ‫ لَيْ َس ُم ْؤمٰن‬They are not believers.
َ ‫ لَيْ ُسوا ب ُم ْؤمٰن‬They are definitely not believers.
‫ٰي‬
fee mahalli nasb. ٰ
Two ways of saying it, with and without the pronoun.
When using laisa, you dont use the pronoun.
 4. SIFAH FOR NAKIRAH (COMMON ISM) WHEN IT MAKES SENSE.

This only works if the jarr majroor is after the common ism (never before.
If before, then it will be a jumla ismiyya, mbk muqaddam followed by
nakirah mubtada muakkhar) and it makes sense to think of it as more info
about that ISM, then you can call it a SIFAH.
َ َ ْ ََْ ْ ‫َ د‬
‫ طالٰب مٰن أفغان ٰستان‬A student from Afghanistan. Fragment.

َ َ ْ ََْ ْ ً َ
mowsoof- sifah Jarr-majroor fee mahalli rafa.

‫ طاِلٰ ا مٰن أفغان ٰستان‬A student from Afghanistan. Fragment.

َ َ ْ ََْ ْ
Mowsoof- Sifah Jarr-majroor fee mahalli nasb.

‫ٰب مٰن أفغان ٰستان‬ َ

‫ طال د‬A student from Afghanistan. Fragment.
Mowsoof- sifah Jarr-majroor fee We are calling min afghaanistaana fee mahalli jarr , the
mahalli jarr. whole phrase, and not just afghaanistaana by it self. A harf
(min) doesnt have a status, and a phrase doesnt have a

َ َ ْ ََْ ْ
status, it has a fee mahalli.

‫ان َطالٰبد‬ ‫ مٰن أفغان ٰست‬from Afghanistan there is a student. Sentence.

Nakirah mubtada Mbk muqaddam. Note: to be a mubtada an ISM must be
muakkhar.
muakkhar. if an ISM is common and in the
beginning, and followed by jarr-majoor, then it
could be a mowsoof-sifah fee mahalli _____. If it
Can’t be a mowsoof-
makes sense. It doesn’t mean every HOJ
sifah.
j-majroor is in the fragment will always be mowsoof-sifah.
beginning.
a sifah comes after

ٰ ‫ م ْٰن عٰنْ ٰد ه‬is a j-majroor+mudaf+m.ilaih. so its one

mowsoof not before.
Its a jumla ismiyya. ‫اّلِل‬
big j-majroor fargment. It’s the description of kitaabun.
Its the sifah 1 (j-majroor fee mahalli rafa) and

‫د‬
ٰ ‫اب م ْٰن عٰنْ ٰد ه‬
musaddiqun is sifah 2.
‫اّلِل ُم َصدٰق‬ ‫كٰتَ د‬ ‫د‬
ٰ ‫اب م ْٰن عٰنْ ٰد ه‬
‫اّلِل ُم َصدٰق‬ ‫ كٰتَ د‬A confirming
Kitaabun=book book from Allah’s possession
Musaddiq=conforming
‫د‬
‫اب ُم َصدٰق‬
‫ كٰتَ د‬this would mean “A confirming book”. mowsoof-sifah.
 When do we use fee mahalli? When we are describing the
MOWSOOF-SIFAH
status of something that onFEE MAHALLI
its own NOTES
does not have a status.

ْ َ ‫ٰب ِف‬
‫ج ٰد‬
ٰ ‫المس‬ ٰ ‫ َطال د‬A student in the masjid. Fragment.
Jarr-majroor sifah fee mahalli rafa.

‫ج ٰد‬ ْ َ ‫ َطاِلٰ ًا َِف‬A student in the masjid. Fragment.

ٰ ‫المس‬
Note: Why do we say fee mahalli jarr, when
Jarr-majroor fee mahalli nasb. masjidi is already jarr-majroor, Because it’s not a
comment about only masjid being jarr, it’s about
filmasjid being jarr. And fee doesn’t have no
status because it’s a harf. So now you have to
make a comment that includes fee and masjidi,
so you have to give it a fee mahalli status.

‫ج ٰد‬ ْ َ ‫ َطالٰب ِف‬A student in the masjid. Fragment.

ٰ ‫المس‬ ٰ ‫د‬
Jarr-majroor fee mahalli jarr.

Not mowsoof sifah, because

jarr-majroor is in the
beginning. So its a sentence JI.

‫الم ْسج ٰد َطال د‬

‫ٰب‬ ٰ َ ‫ ِٰف‬In the the masjid there is a student. Sentence.
Common mubtada Mbk muqaddam.
muakkhar.
 “HE HAS” AND “THERE IS” SENTENCES
There are two structures in Arabic where abnormal sentence
structure is used. These structures are used in ordinary speech and
not for rhetorical purposes (special reasons) They are:

1.“he has” sentences, which express possession.

2.”there is” sentences, which express the existence of something
or someone.
• Meaning don’t look for special meanings just because they are
out of order. The “has-have” sentences are out of order.
• The are two templates that are commonly used to express the
existence of something at a certain location. One of them is, mbk
muqaddam followed by a mubtada muakkhar.

POSSESSIVE SENTENCES

• There are two templates commonly used to express possession.

As stated previously, both of these templates are made up of
MBK Muqaddam followed by MUBTADA Muakkhar.
In the first template below, the MBK MUQADDAM is made up of
َ ‫ )الم‬followed by the owner of the item. The
a )‫حرف اجلَر‬
MUBTADA MUAKKHAR is the item that is owned.
‫ِش دب‬
ْ ٰ ‫لها‬
َ
She has a right to drink.
m.ilaih. m.ilaih& For her is a right to drink.
chained mubtada mudaf. Mudaf.
proper, (alunthaain
ُْ
ْ‫اْلنْثَيَي‬ ُْ َ ْ
is proper) so there
is special meaning, ٰ ‫ظ‬
ٰ ‫ح‬ ‫ل‬ ‫ل ْٰلك ٰر مٰث‬
and mbk is
muqaddam. The male has the equivalent of the share of
two females.
For the male is the equivalent of the share of
two females.
 ‫‪SURAH MUNAFIQOON‬‬
‫َ‬
‫َميئًا ‪1. to come‬‬ ‫َ‬
‫جاءَ – ي ِٰجءُ – ٰ‬
‫َ‬
‫ُ ًَ ً‬ ‫َ ً‬ ‫َ َ‬
‫ومنَافقة ‪2. to be a hypocrite‬‬ ‫ناف َق ‪ُ -‬ينَاف ُٰق ‪-‬ن ٰفاقا ‪-‬‬
‫ُ ُ َ ً‬ ‫َ َ‬
‫قال ‪َ -‬يقول – قوْال ‪3. to say‬‬
‫َ‬ ‫ْ‬ ‫َ‬
‫شهٰ َد ‪ -‬يَش َه ُد – ش َهادَ ًة ‪4. to testify‬‬
‫ْ‬ ‫َ‬
‫َعل َٰم ‪َ -‬يعْل ُم – عٰلما ‪5. to know‬‬
‫ً‬
‫َ‬ ‫َ َ َ َ ْ‬
‫ٰب – كذٰبًا ‪6. to lie‬‬ ‫كذ ُ‬ ‫كذب ‪ -‬ي‬
‫َ ً‬ ‫ُ‬ ‫َّ َ َ‬
‫ا َّٰتذ ‪َ -‬يتَّخٰذ ‪ -‬ا َّٰٰتاذا ‪7. to take‬‬
‫ص ًّدا ‪8. to block your self and others‬‬ ‫ص َّد‪ -‬يَ ُصد‪َ -‬‬‫َ‬
‫ً‬ ‫ُ‬ ‫َ‬
‫َعمٰل َيعْ َمل َع َمل ‪9. to do‬‬
‫ْ‬ ‫َ‬
‫َ‬
‫أيمن ‪10. oaths‬‬
‫جنَّة ‪11. shield/cover‬‬
‫ُ‬

‫َساءَ ‪12. how horrible‬‬

‫َع ْن ‪13. away from/from‬‬
‫َسبٰيل ‪14. path‬‬
‫َّ َّ ُ ۡ َ ٓ َ َ َ ُ ْ َ ۡ َ ُ َ‬ ‫َ‬ ‫َ‬ ‫َّ َ ُ ٓ ْ َ ۡ َ َ ُ ۡ ُ َّ ٗ َ َ ْ‬
‫ٱّلِل إٰنهم ساء ما َكنوا يعملون ‪٢‬‬ ‫يل ِٰۚ‬
‫ٱَّتذوا أيمنهم جنة فصدوا عن سبٰ ٰ‬
 SURAH AR-RUM
AYAH 8

َ َ
َ َ ۡ َّ ٓ َ ُ َ ۡ َ َ َ َ َ ۡ َ َ َ ۡ َ َ َ َّ ُ َّ َ َ َ َّ ُ َ ٓ ْ ُ َّ َ َ َ ۡ َ َ َ
‫س ٰهمۗ ما خلق ٱّلِل ٱلسموتٰ وٱْلۡرض وٱْلۡرض وما بينهما ٰإال بٰٱحل ٰق وأج ٖل‬ ٰ ‫أو لم يتفكروا ِٰف أنف‬
َ َ َ َٓ ٗ ‫ِإَون َكث‬
َّ ٗ َ
٨ ‫اس بٰلٰقا ِٕي َرب ٰ ٰه ۡم لكف ُٰرون‬
ٰ َّ‫ٰريا م َٰن ٱنل‬ ۗ‫مسّم‬

DIDN’T THEY THINK DEEPLY ABOUT THEMSELVES?

ALLAH DIDN’T CREATE THE SKIES, NOR THE EARTH NOR WHATEVER IS
BETWEEN THEM EXCEPT WITH A PURPOSE AND A WELL NAMED
DEADLINE.

AND NO DOUBT A GREAT MANY FROM HUMANITY ARE IN SERIOUS

DENIAL ESPECIALLY WHEN IT COMES TO THE MEETING WITH THEIR
MASTER.
 >% 4

ْ َ‫أَ َّن ل َ ُه ْم أ‬
ً‫ج ًرا َح َسنا‬

َّ َ َ
Difference between ‫ أن‬and ‫ذل ِك‬
َّ َ
• ‫ أن‬is a clarifier “that”.
َ
• ‫ ذل ِك‬is a pointer “that”.
َّ َ
• Eg of ‫ أن‬- you said that you would call me. (clarifier)
َ
• Eg of ‫ – ذل ِك‬I saw that photo. (pointer)

َّ َ
‫ أن‬in the Quran means that something before is
connected to it, because its clarifying something that’s
been said before it.
NOTES ON ‫ ِعن ِ َد‬+m.ilaih and ‫( ل‬POSSESSION) ONLY IN JI
ْ
• ‫ل‬+MAJROOR OR ‫عِن َد‬+MUDAF ILAIH. Meaning= HAS/HAVE.
Only in jumla ismiyya. Possession (doesnt necessarily
ْ
mean you own it) is with ‫ ِعن َد‬and Ownership (own it) is
with ‫ل‬.

ْ
The ‫ ل‬and ‫ ِعن َد‬after the mubtada

َ ْ ُْ َُ َ
• ‫ القلم ل ِْلستاد‬sentence. “the pen belongs to ustad” or “the

pen is for ustad”. ‫ ل‬+ Majroor. The ‫ ل‬is after the mubtada.
“ustad has” part gets confusing in english translation,
because it sounds like “ustad” is the doer, and doer
should be rafa? But “ustad” is jarr, in the translation it
sounds like a doer even though its a jarr-majroor.
Different languages have a different way of saying things.
When the ‫ ل‬is after, you can use “belongs to” or “is for”.

mbk. Idafah=chained mubtada

ٰ َْ ُْ
proper.

• ِ‫ب ِلِل‬
ِ ‫ عِلم الغي‬sentence. eg with ‫ ل‬- ownership. The ‫ ل‬is after
the mubtada, so there is two ways to translate. “belongs
to” or “is for”. “knowledge of the unseen belongs to
Allah” or Knowledge of the unseen is for Allah.
 SAME TOPIC CONTINUED.

Special mudaf.
mubtada proper.

ُ َْ َ َ
Idafah=chained mbk.

َ ْ ْ
• ِ‫ القل ُم ِعند األستاد‬sentence. eg with ‫ ِعن َد‬- possession. “the pen
is in ustadhs possession” or “ the pen is with ustadh”. The
mbk is after the mubtada. It Doesn’t necessarily mean
ownership. it just means it he has it. Ownership comes
more from ‫ل‬.

Special mudaf.
Idafah=chained mbk. Idafah=chained mubtada

ٰ َْ ْ َ ُْ َْ
proper.

• ِ‫ب ِعند الِل‬

ِ ‫ ِعلم الغي‬. sentence. eg with ‫عِند‬-possession
“knowledge of the unseen is in the possession of Allah” or
“knowledge of the unseen is with Allah.
‫ ل‬before the mubtada (sentence)
Mubtada
muakkhar Mbk muqaddam

َ ِ‫“ ِ ٰلِل‬hamd belongs only to Allah” and “hamd is only

• ‫ال ْم ُد‬
proper.

for Allah”.
Mubtada
Mbk muqaddam
ُ
muakkhar

ُ
proper.َ َ َ ْ
• ‫“ ل ِْلستادِ القلم‬the pen belongs only to ustad” and “ the pen
is only for ustad”.
Chained Mubtada
Mbk muqaddam

َ ُْ ٰ
muakkhar proper.

• ‫ب‬ ْ
ِ ‫“ ِلِلِ عِلم الغي‬knowledge of the unseen only belongs to
Allah” and “knowledge of the unseen is only for Allah”.
 ْ
‫ ِعن َد‬Before the mubtada (sentence)

َ َ َ ْ ُ َْ
ُ
• ‫“ عِند األستادِ القلم‬the pen is only in usdadhs possession” and

“the pen is only with ustad”.

ْ َ ُْ ٰ َْ
• ‫ب‬
ِ ‫“ عِند الِلِ عِلم الغي‬knowledge of the unseen is only in

Allah’s possession” and “knowledge of the unseen is only

with Allah”.
ََ َُْ
• ‫“ ل ِْلستادِ قلم‬ustadh has a pen” Mbk muqaddam. Nakirah mubtada
muakkhar.

ََ َُْ َْ
• ‫“ ِعند األستادِ قلم‬ustadh has a pen” and “usdah has a pen in
Special mudaf. Nakirah mubtada
Idafah=chained mbk
his possession” muqaddam.
muakkhar.

ْ
• ‫ ِعن َد‬+ m.ilaih= possession. can be used for things, you

have it in your possession right now, it doesn’t necessarily

mean you own it.

• ‫ل‬+majroor=ownership. Can be used for things and

people. It means you own it, it doesn’t necessarily mean

it’s in your possession right now.
 Nakirah mubtada
Mbk muqaddam.

َ َ َََْ
muakkhar.

• Eg of ‫ ِل‬+majroor= people. ‫ان‬ َ

ِ ‫“ ل ِمريم أخو‬maryam has two
Rafa.

brothers.
َ ْ َ َ َ ََْ َ َْ
• Eg of ‫عِند‬. You can’t say ‫ان‬
ِ ‫ عِند مريم أخو‬because it wouldn’t

make sense.

Mubtada muakkhar. Mbk muqaddam.

َ ْ ْ
• SIDENOTE ‫ “ ِمن ُه ْم ال ُمؤم ُِنون‬shock” “even amongst them

there are believers” (christians) mbk muqaddam followed

by proper mubtada muakkhar. will there be ikhtisas?
There will be other things than “only”. When something is
so shocking you put khabar-mbk before the mubtada.
َ ُ َ ْ ُ َُ ْ ََ
• ‫“ وأكَثهم الفاسِقون‬and most of them are truly fasiqs”
Proper khabar. Al is Aktharu mduaf- Superlative.
used for “turly”. Hum m.ilaih. People who are so bad that you can
Chained mubtada.
tell by looking at them.
 REVIEW SESSION

Mubtada Mubtada
ُ ُ
‫ َو ِِف ال َّس َماءِ رِ ْزقك ْم‬.1
Mbk muqaddam. Mbk muqaddam.
muakkhar proper.
ُ َ ُ َ ٰ َّ َ
‫الِل بِك ْم ل َرؤوف َرحِيم‬
proper.
‫ و إ ِن‬.4
and in the sky only is your provision.
Khabar muakkhar 2. Khabar muakkhar 1.

And certainly allah is truly

compassionate, loving and caring
Mubtada especially when it comes to you.
Khabar muakkhar. Mbk muqaddam. proper.

َ ُ َْ َ ُ ََ َ
‫ َوه ْم ِِف غفل ٍة ُم ْع ِرضون‬.2 َ ُْ َ
Mubtada

‫ث ِمثل ذل ِك‬
ِ ِ ‫ار‬‫و‬ ‫ال‬ ‫َع‬ ‫ و‬.5
muakkhar
proper.

َ ُ
‫ – ُم ْع ِرضون‬those who ignore
Mubtada
Mbk muqaddam.
muakkhar
proper.
on purpose.
Even on the inheritor is the equivalent of
that.

‫ فِيهِ آيَات بَي ِ َنات‬.3

Mubtada
proper.
Mubtada
َ
Mbk muqaddam.

‫ ف ُه ْم فِيهِ َس َواء‬.6
muakkhar.

In it are miraculous signs.

Khabar muakkhar.

Mbk muqaddam.

Only when it comes to it they are equal.

Surah As-Saff 5-6

َ َ َ ُ َ َ ۡ
ِ‫وَس ل ِق ۡو ِمهِۦ يق ْو ِمه‬‫ِإَوذ قال م‬
When Musa said to his nation, oh my nation.
Because he is from that nation.

َ ََٰٓ ۡ ٓ َ َ َ َ ۡ َ ُ ۡ َ َ َ ۡ
‫سءِيل‬ ‫ِإَوذ قال عِيَس ٱبن مريم يب ِِن ِإ‬
When Isa son of marry said, oh sons of Israil.
Because he is not from that nation.
 >% 4

2 Idfafahs connected with

harf atf=chained ma’rifah
HOMEWORK REVIEW
mubtada muakkhar.

َ َ َ
Ikhtisas.
1. ‫ لهم أجرهم ونورهم‬they especially have their reward and their light.
Stressor.
Mbk muqaddam.

َ ٌ َ َ َ َ
2. ‫ َول ِلَكف ِِرين عذاب أ ِِلم‬and the disbelievers will have a painful punishment.
ٌ
Mowsoof-
sifah=chained nakirah Mbk muqaddam.
mubtada muakkhar.

Mbk muqaddam.

َ َ ََ َ َ َ ََ
3. ‫َلا أعماَلا ولكم أعمالكم‬ Mbk muqaddam.

Idfafah=chained ma’rifah Idfafah=chained ma’rifah

mubtada muakkhar. mubtada muakkhar.
Ikhtisas. Ikhtisas.

we only have our deeds and you all only have your deeds.
 QUICK REVISION

• Mubtada is rafa or hon+ism or kaana+ism or laisa+ism

• Mbk is jarr majroor or special mudaf (time and place)
• Khabar is the next rafa when its information or khabar can
be nasb when its the khabar of kaana or laisa.
• Khabar can have baa zaida on it because of laisa.
• Entire jumla fi’liyya can be the khabar of a jumla ismiyya.

5.6 COMPLEX SENTENCES

َ
having a sentence as a ‫( خ َب‬complex khabar)

َ
• The ‫ خ َب‬bucket is special and different than the other two
buckets(mubtada-mbk) in that it can hold a FULL SENTENCE
within it.
• khabar can carry both jumla ismiyya and jumla fi’liyya.

Eg of jumla ismiyya as a khabar.

َ
Here you could say ‫ هذا‬is mubtada 1 and ‫ ه َو‬is mubtada 2.
َ
But a new way of looking at it is, ‫ هذا‬is the mubtada
َ ‫ ه َو‬is the khabar.
and ‫الق‬
Mubtada.

َ ‫ه َذا ه َو‬
Khabar.
• ‫الق‬
Marco sentence level
“This, it is the truth” and micro fragment
Analyses.
 Continued

َ َ َ َ
• ‫وب‬
ِ ‫“ إِنك أنت عّلم الغي‬certainly you, you are the knower of the unseen”.
َ َ َ َ
‫ إِنك‬is the mubtada, and ‫وب‬ ِ ‫ أنت عّلم الغي‬is the khabar, and inside the
parenthesis, anta is the mubtada and (a’llaamu alghuyuubi) is the
idafah chained khabar (proper)

Proper khabar Macro level

َ
1. ‫إ ِنهم هم السف َهاء‬
Outside
parenthesis.
Mubtada.
Inside parenthesis: Khabar.
hum=proper mubtada.
Alsufahaau=proper
khabar.

َ َ َ َ َ َ
2. ‫إ ِن هذا لهو القصص الق‬
Sifah-mowsoof. Inside parenthesis:
lahuva=proper mubtada.
Khabar is normally Al kasasu
commom, but here it’s alhaqqu=mowsoof sifah
proper, creating the chained khabar.
meaning “only”.

َ َ
3. ِ‫َوألىئ ِك هم َوقود اَلار‬
Idafah.

Inside parenthesis:
Hum=proper mubtada.
Wa quudu annaari=idafah chained
proper khabar.
 NOTE ON KHABAR: it’s possible to have 2 or more khabar back to
back with no harf atf between them. This occurs mostly with the
names of Allah, but also elsewhere in the Quran and other literature.
Badal note: badal means
ٰ َ
ٌ ‫اّلل َوا ِس ٌع َعل‬
‫ِيم‬ ‫و‬
substitute.
Eg: my sister maryam ate
my cake. You could of said
“my sister ate my cake“. Khabar 2. Khabar 1. Mubtada.
Another eg of badal:
And Allah is all encompassing and all knowing.
“that man is a warrior a
scholar”. No “and” in In english there is “and”
between. but in arabic we dont put ‫و‬
Badal is considered separate The one whos help is
sought. when there is badal.
khabrs. If there is a badal,
Ism
then ‫ و‬isn’t there.
‫َو َرب َنا الرْحن المس َت َعان‬
mofoo’l When it starts off with
mudaf-m.ilaih, and there are
rafas after that, then
And our master is the merciful and the one who is relied upon. chances are it’s mubtada
khabar.
Khabar 2. Khabar 1. Idafah=chained
mubtada.

REFEREE PRONOUN (dameer Alfasl)

ٌ ‫ ه َذا َبي‬this is a house. Sentence.

‫ت‬
َ َ
‫ هذا ابليت‬this house. Fragment.

How to keep the ‫ ال‬and the “is”

There are 2 solutions.

• add ‫ ال‬and then add referee pronoun between ismul

ishaarah and the word following it. Pronoun should should
match ismul ishaarah in number and gender.
َ
Eg: ‫ هذا ه َو ابلَيت‬this is the house.
 ٌ ‫ ذل َِك فَو ٌز َع ِظ‬that is a great success. Sentence.
• ‫يم‬ Parenthesis
labeling
Sifah-mowsoof. Macro.
َ َ
َ ‫الفوز‬ Mubtada.
• ‫الع ِظيم‬ ‫ ذل ِك‬that great success. Fragment. Khabar.
Mowsoof sifah. Ism ishaarah. You can also say alfawzu is
Mushaarun ilaih. mushaarun ilaih and aladzeemu is
the sifah. Can also call it al badal.

َ َ َ
َ ‫الفوز‬ Parenthesis
• ‫العل ِيم‬ ‫ ذل ِك هو‬that alone is the the great success. labeling
Macro.
Sifah=mowsoof
Dameer al fasl-referee Mubtada.
pronoun.
• Sentence with dameer al fasl. Alone comes from the
Khabar.

additional huva and on top of that the khabar is proper.

Khabar is usually without ‫ال‬. The speaker is going out of his
way to make it ‫ال‬.

Parenthesis
labeling
macro .
َ َ َ Mubtada.
• ‫ظيم‬
ِ ‫ ذل ِك الفوز الع‬THAT ISSSS THE GREATTT SUCCESSSS. Khabar.
Sifah-mowsoof.

• Looks like a fragment, but When it’s very intense, even the
fragment can be looked at as a sentence. the dameer al fasl is kicked
out, as if the speaker was so eager to get to the khabar that he didn’t
even want to acknowledge the referee pronoun. What was normally
considered a fragment in special context is going to be looked as
sentence.
 SURAH BAQARAH-177

َ
Present+ْ‫ = أن‬idea=masdar=ism.
َ ُ َ َ َ َ
to help ‫ص‬
ْ ْ‫لْأنْين‬
ْ ْ‫ْقب‬
Outside Ism of laisa.
Entire jumla fi’liyya is the Ma’rifah
mubtada muakkhar. Khabar
An+whatever followed muqaddam.

ۡ َۡ َ ۡ َۡ ََ ۡ َ َ ۡ َ ۡ
َ
it,Its the ism of laisa.
Laisa+ism=mubtada.
ِ ‫ۡش ِق وٱلمغ ِر‬
‫ب‬ ِ ‫۞ليس ٱل ِب أن تولوا وجوهكم ق ِبل ٱلم‬
To turn your faces towards the east and the west alone isn’t all
there is to being good.
 >% 4

Nakirah mubtada muakkhar

‫د‬ ََ ْ َ
• ‫ج يد ول‬
‫“ يِف المس ي‬there is a boy in the masjid”. qurans way of
saying “there is...”
Other jarr-majroors (not ‫ )ل‬followed by nakirah mubtada,
typically you get a translation like above.

• New word ‫اك‬ َ ‫“ ُه َن‬there is”

ْ َ ‫د‬ ََ َ ُ
‫ج يد‬
‫ هناك ول يِف المس ي‬there is a boy in the masjid. New way of
saying there is...”
 • DHARF
َ ْ
‫ ظرف‬- ‫ عين َد‬can mean “with,has,near,has possession of, closeness.
ْ َ َ ْ ََ
‫ج يد‬
‫ أنا عيند المس ي‬i’m right by the masjid.

Possession eg
َ ُّ ُ َُْ َ
• ‫اب‬
‫ وعينده أم الكيت ي‬and with him only is the essence of the book.
Proper mubtada muakkhar. Idafah mbk muqaddam.
Ikhtisas created.

• ‫ب‬ َْ ُ ََ َُْ َ
‫ وعينده مفات يح الغي ي‬and with him exclusively are the keys to the
unseen.
Idafah-Proper mubtada
Idafah mbk muqaddam.
muakkhar.
Ikhtisas created.

“There is” sentence. mbk muqaddam followed by nakirah

mubtada muakkhar=”there is”

‫ُُ ْ ََ د‬
• ‫ يِف قلوب ي يهم مرض‬there is a disease in their hearts.
Nakirah
Jarr-majroor+idafah.
mubtada
Mbk muqaddam.
muakkhar.

Sidenote: in arabic, things that Sidenote: if a plural

rhymes with ‫جد‬
َ َ
‫ مسا ي‬,
are tools, they are called ism
a’la.
All the tools in arabic have a it could be a place.
certain spelling. They are
spelled with ‫ يم‬.
WHEN PAST TENSE IS USED WHERE PRESENT WAS EXPECTED.

• To show you that it is as sure as the past.

• It is something almost done – about to happen (like in ikaamah)
• Optimism (if you were grateful, I will increase you)
• When you are talking positively to “A” but the same words are
heard by “B” as an insult” (“A” hasn’t done the wrong yet/hasnt
done the good yet but “B” has already done the wrong or failed to
َ ُ َ َ َّ َ َ ْ َ َ َ ْ َ ْ َ ْ َ
do the good) ‫ لئين أْشكت َلحبطن عملك‬if you at all you (prophet) did

shirk, all your deeds will become null and void. (‫عريض‬َ
‫)اتل ي‬

• When you expect something to happen just once. (if I ate a burger
vs if I eat a burger)
• praying for someone or praying against someone.

َ َ
NOTE ON ‫( َكن‬HE WAS)

َ َ
• ‫ َكن‬HE WAS

ُ
• ‫ َي ْع َمل‬HE DOES

َُْ َ َ َ
• ‫ َكن يعمل‬HE HAS BEEN DOING
 SURAH MUNAFIQOON
ٞ َ َّ َ ُّ ٞ ُ ُ ۡ ُ َّ َ َ ۡ ۡ َ ۡ َ ۡ َ ْ ُ ُ َ ۡ ُ ُ َ ۡ َ َ ُ ۡ ُ ۡ ُ َََۡ َ
ۡۖ ‫جبك أجسامهمۖۡ ِإَون يقولوا تسمع ل يقول ي يهمۖۡ كأنهم خشب مسندة‬ ‫۞ِإَوذا رأيتهم تع ي‬

WHEN YOU SEE THEM THEIR BODIES IMPRESS YOU, AND IF THEY
SPEAK THEN YOU LISTEN TO THEIR SPEECH AS THOUGH THEY ARE
LEANING PLANKS OF WOOD.

SARF
َ ‫ إ ْع‬- ‫ب‬
ً‫جابا‬ ُ ‫ ُي ْعج‬- ‫ب‬ َ ‫ أَ ْع‬TO IMPRESS.
َ ‫ج‬
‫ي‬ ‫ي‬

‫ َس ْم ًعا‬- ‫ ي َ ْس َم ُع‬- ‫ َس يم َع‬TO LISTEN/HEAR.

ًَُْ ٰ ََ ٰ ََ
‫ رأية‬- ‫ يري‬- ‫ رأي‬TO SEE.

‫َ َ َ ُ ُ َ ًْ َ د‬
‫َكن يكني كونا َكءين‬
AMR MOFOOL BIHI
MBK MUBTADA. AMR MUQADDAM IKHTISAS.

َّ َ ْ ُ َ ْ ُ ْ َ َ ‫َ ه‬
َ ‫الشاكير‬
ُ ‫ين‬‫ي‬ ‫ب يل اّٰلل فاعبد وكن مين‬
‫ ك ْن‬AMR SO WORSHIP ONLY ALLAH AND BE AMONG THE
GRATEFUL PEOPLE.
َ َ
‫ َكن‬HE WAS

ُ
‫ ك ْن‬BE!

َ ُ
‫ ك ْن شاك ًيرا‬BE GRATEFUL
 >% 4

ْ ُ ُ
‫مقول القوْ ِل مف ُعول بِهِ ِِف َم ِل نصب‬
The thing that was said...
Inside the parenthesis its jumla ismiyya.
 He helped you all You all he
We taught him him we
You asked them them you
You all asked them ladies Them ladies You all
We wrote it it we
They entered it it they

He addressed them them he

We read it it we
He wanted it me he

He ate it it he
 NOTES ON FEE MAHALLI NASB

• ‫ج ِد‬ ْ ‫دخل ِف الم‬

‫س‬
ِ ِ
MBF.
MOFOOL FEEHI FEE MAHALLI NASB,
BECAUSE IT ANSWERS WHERE
QUESTION.

• ‫قال ل ُه ْم‬
MBF.
MOFOOL BIHI FEE MAHALLI
NASB, BECAUSE ANSWERS
WHO QUESTION.

ۡ ُ ۡ
ِ ‫ان إَِل‬
ِ ِ‫ٱلصرَٰطِ ٱلمستق‬
• ‫يم‬ ِ ‫هد‬
MBF.
MOFOOL BIHI FEE MAHALLI NASB,
BECAUSE IT ANSWERS WHAT
QUESTION.
 >% 4

ُ َّ ْ ُ ُ ُ ْ َ ُ ْ َ
ْ‫اهم‬ َْ ْ ْ ُ َ ََْ َُُْ َ
‫وال تقتلوا أوالدكم مِن إِمَل ٍق َنن نرزقكم ِإَوي‬

‫ إِيَّا‬doesn’t create “only”

mubtada
Parenthesis: After Mofoo’l bihi. La+lightest fil mudaari’
Mbf. 2nd person antum.
the mubtada you
Mofool lahu fee
because it’s not can only have a
mahalli nasb –
muqaddam, it’s after the khabar, so the
answers “why”
fil narzuku. entire khabar is a
question.
JI.

ُ َّ ْ ُ ُ ُ ْ َ ُ ْ َ
ْ‫اكم‬ َْ ََ ْ َ ْ ُ َ ََ َُُْ ََ
‫وال تقتلوا والدكم خشية إِمَل ٍق َنه نرزقكم ِإَوي‬
• Most of the time, if a masdar makes sense, it’s a mofool lahu.
• I ate a burger because of hunger.
• Hunger is an idea=masdar.
• Masdars can be used in a sentence (when you make them nasb)
to be the mofool lahu.
 MOFOOL
• Its the detail about the act
• I ate
• What,where,how,why,when,with who
Doesn’t happen in the
quran.

• Who/What? I ate an apple. (what was the eating done

to?) mofool bihi.
• Who/what? I taught you. (who was the teaching done
to?) mofool bihi.

ٌ ‫ ذٰل َِك فَ ْو ٌز َع ِظ‬that is a great success. Sentence.

• ‫يم‬

ٌ ‫ ذٰل َِك ُه َو فَ ْو ٌز َع ِظ‬that and that alone is a great success.

• ‫يم‬
Sentence.

َ ََ َ ٰ
َ ‫الف ْو ُز‬
ُ ‫الع ِظ‬
• ‫يم‬ ‫ ذل ِك هو‬that, and that alone is the ultimately
great success. Sentence.

َ َ ٰ
َ ‫الف ْو ُز‬
ُ ‫الع ِظ‬
• ‫يم‬ ‫ ذل ِك‬that great success. Fragment.

َ َ ٰ
َ ‫الف ْو ُز‬
ُ ‫الع ِظ‬
• ‫يم‬ ‫ ذل ِك‬that is the ultimate ultimate great success.
Sentence. looks like a fragment/Sentence.
 >% 4

HARF OF NASB
• ‫ ِإن‬certainly, for sure.
َ
• ‫ أن‬that.
ََ
• ‫ كأن‬as though, as if.
َ
• ‫ بِأن‬because.
َ ْ‫ ََل‬if only (regret)
• ‫ت‬
ٰ
• ‫كن‬ ِ ‫ ل‬however.
َ َ
• ‫ لعل‬so that, hopefully, however.

MOFOOL LAHU

Most often the mofool lahu is a madar. Masdar=idea. “to”

words, “to teach”, “to surrender”, “to help” etc.
 َ
MASDAR AS A MAFOOL LAHU ‫“( هل‬WHY”)

ْ َ ‫ه ْ ه‬
ً ‫كر‬
• ‫يما‬ِ ‫ قمت ت‬I STOOD OF RESPECT.

MASDAR.
Why?: out of
respect.

HARF OF NASB AS A MOFOOL LAHU= ANSWERS “WHY”

QUESTION.
َ
• ‫“ – بِأن‬because”. Every time you have a “why”?, you have a

“because”.
Sometimes the “because” is a whole sentence, and that
َ َ
sentence will start with a ‫بِأن‬-because. So ‫ بِأن‬becomes mofool
lahu sometimes.

َ َ
• ‫“ – لعل‬so that”. Can also be a mofool lahu- answer to
“why” question.
Why did Allah give us fasting? So that we can have taqwa.
 َ
LIGHT HARF ْ ‫“ ل َِك‬so that” AS MOFOOL LAHU.

• After either of these harf, there is a Present tense that

becomes light.
“I stood up so that I could eat.
When you see either of these harf, they are probably a
mofool lahu, because they answer “why” something
happened.
ْ َ َ
‫ ك – ِل‬- ْ‫لَِك‬

THE HARF OF JARR ‫ ِل‬AS MOFOOL LAHU.

• ‫ ِل‬hoj (meaning “because of” sometimes)

MOFOOL MUTLAQ HAS 3 PURPOSES

1. To emphasize the action (when mofool mutlaq is a

single word) by using the masdar from the same
family or similar meaning masdar.
ً ْ َ‫ْص ن‬
‫ْصا‬ ‫ َينْ ه ه‬he helps a lot! He really really helps!
Mofool mutlaq stresses the act.– masdar of yansuru.

Stressing the word “help” by Using the masdar from

the same family.
2. To describe the action (when the mofool mutlaq has a
sifah) The sifah gets added as a description to what
happened.

‫يزا‬ ً ْ َ‫اّٰلل ن‬
ً ‫ْصا َعز‬ ‫ْص َك ه ه‬
َ ‫َويَنْ ه‬
ِ
Mofool mutlaq stresses the
Sifah of mofool act.– masdar of yansura,
mutlaq.

3. To indicate the number of times an action happened

(when mofool mutlaq has a number) it appears as a
masdar that shares the same root letters as the ‫ ف ِعل‬.

ً ‫كل‬ْ َ ٰ ‫ََ َ هه ه‬
‫ِيما‬ ‫وَكم اّٰلل موس ت‬
Mofool mutlaq stresses the
act-masdar of kallama.

‫َْ ه َا َا‬ ‫ه‬

• ‫ت الألرض دًّك دًّك‬ ِ ‫دك‬
ً
• ً‫ دهكتَا دَكة َواح َِدة‬both of them were beat down a single time
really hard.
MOFOOL HAAL
• Mofool Haal: when its nasb it can come as an ism faail
or ism mofool. Bmf- mofool
lahu fee
mahalli nasb.

َ ِ ‫اّٰلل قَانِت‬
‫ي‬ ‫قه ه‬
ِ ‫وموا ِ ه‬

ism faail Command=antum.

‫قَان ر‬
‫ِت‬ How? Submissively.
Mofool haal.

ISM FAAI’L (noun doer in a dictionary-active participle noun)

َ ‫َ ر َ ر‬ َ – ‫ِب‬ َ
• Small family: ‫اص‬ ‫ر‬ ِ ‫ار رب – سامِع – فات ِح – ن‬ ِ ‫ض‬ ‫حاس ر‬
َ‫ه‬ ‫َ ر‬ َْ ‫ه‬
• Big family: ‫َت رب – همت َساءِل – همتَ َعل رِم – هم َعل رِم – ُماه رِد – هم ْسل رِم‬
ِ ‫مق‬
ْ ‫همنْ َقل ر‬
‫ِب – هم ْستَغفِ رر‬

ISM MOFOOL (done to in a dictionary-passive participle noun)

‫منص ر‬
• Small family: ‫ور‬
‫وع – َم ْفته ر‬
‫وح – َ ْ ه‬ ‫َ ْ ه ر‬ ‫ْض ر‬
‫وب – مسم‬ ‫ََمْ هس ر‬
‫وب – َم ْ ه‬
‫ر‬ َ ْ ‫هََ ر هَ َ ر ه َ ر ه‬ ‫ه َ َ َر‬ ‫ر‬ َ َْ ‫ه‬
• Big family: ‫مقَتب – متساءل – متعلم – ُماهد – معلم – مسلم‬
َْ
‫هم ْستَغف رر‬

• Note: usual thing to use for mofool haal is ism faail or ism
mofool, sometimes masdar will be used.
• Note: ism faail or ism mofool sometimes come nasb in a
sentence. When they do, they might be describing how something
happened.

ً َ َ ْ َ َ َ َ
‫فخرج مِنها خاءِفا‬
This ism faail is no long
a person. It’s
describing the person.
How did he leave?
Fearfully.

Then he left it fearfully.

‫َ ر‬
‫خاءِف‬ in the dictionary means ‫َ ر‬
“fearer, but when it comes as nasb ‫ خاءِف‬fearer.
in the sentence, it becomes the
adverb (haal) of the person doing
the act.

NOTE ON IKHTISAS 1:34:42

1. MUBTADA IS USUALLY PROPER AND IN THE BEGINNING

FOLLOWED BY KHABAR FOLLOWED BY MBK. NO IKHTISAS.

2. MUBTADA IS USUALLY COMMON AND MUAKKHAR AND

DELAYED BY 1 MBK MUQADDAM. NO IKHTISAS.

DELAYED BY 2 MBK.

NOTE ON IKHTISA S: EVEN IF THE MUBTADA IS NAKIRAH AND IT’S

MUAKKHAR AND DELAYED BY 2 MBK MUQADDAM, THEN THERE
IS IKHTIISAS.
‫َ ََْ ََ َ ر‬
‫ِلرجا ِل علي ِهن درجة‬
ِ ‫ل‬
Mubtada nakirah Mbk 2 Mbk 1
muakkhar. muqaddam. muqaddam.
 >% 4

HOME WORK REVIEW

• َُ‫ قات ََلَ ُه َُمَللا‬may allah destroy them.

Faail. Mofool bihi. Fil maadi huva.

ُ ُ
• ‫ وقتل د ُاوود جالوت‬and dawud killed jaalut.
Mofool bihi. Faail. Fil maadi-huva.

ْ ً ً ُ ْ
• ‫فجعلناه ْم سلفا ومثًل ل ِْلخ ِِرين‬ Some words in arabic need 2
mofool bihi. Ja’ala is one of
Mofool bihi 2 Mofool bihi 1. Fil maadi. those words.
Mbf. attached with Inside faail-we.
Also could be 2 nasbs means mofool bihi.
wa.
the sifah fee Eg: I made this wood a table.
mahalli nasb 2 step process.
of salafan and
mathalan.

So we made into a precedent and an example for the last

ones.

َّ ُّ ُ ‫فأخذ ُه ْم عذ‬
• ِ‫اب ي ْو ِم الظلة‬
Whole thing is the Faail. Mofool bihi. Fil maadi huva.
2 idafahs chained.
So the punishment of the day of the shadow took
them.
 ْ
• ‫ أ ْرسلنا ُموس بِآيات ِنا‬we sent musa our signs.
Mbf. Mofool bihi. Fil maadi.
Chained jarr- Inside faail-we.
majroor and
idafah.
Idafah – chained
mofool mutlaq.
Mofool bihi. Wa’da=masdar.

ُ ْ ْ ُ ُ ْ ُ
• ‫وعدك ْم وعد احل ِق ووع ْدتك ْم فأخلف ُتك ْم‬
Harf atf means
new sentence.
Mofool bihi. Fil maadi. Fil maadi. Mofool bihi. Fil maadi huva.
Ana version. Ana version.

And he promised you the promise of truth and I promised you

then I went back on you.

MOFOOL HAAL: state of the doer when they are

doing something. More about the person doing.
Sidenote: there is
He drove while eating. Describing the person doing
no harf atf
as they are doing it.
between 2 badals.
He helped me while working.

MOFOOL MUTLAQ: state of the act that is being

done. More about the thing that’s done.
He drove very well. Describing the action.
He helped me greatly.
We partied hard.

• ‫اسم‬
• ‫ – فعل مايض‬PAST TENSE
• ‫ فعل ُمضارع‬PRESENT TENSE
• ‫ أمر‬- COMMAND
• ‫ – ن ِه‬FORBID
 BAQARAH 36

and You have, especially in the earth a place to rest and

enjoy until it’s time.
Mbk 2 muqaddam.

َٰ ٌ ّٞ ُ
ُ ِ ‫كم ِف ٱۡل‬
‫ۡرض مستقر ومتَٰع إَِل ح ن‬
In this world we will find comfort
but it will always be temporary. ‫ِي‬ ِ ‫ول‬
The ease will be temporary, the mbk
Chained mubtada Mbk 1 muqaddam.
discomfort will be temporary, nariah muakkhar.
that’s what especially earth was Ikhtisas delayed by 2
mbk muqaddam.
made for.

‫“ – تعال‬common”
Only command version exists.

ARABIC

COULD YOU PLEASE REPEAT WHAT YOU SAID (MALE

TEACHER)
ُْ ُ ْ ْ
‫هل لك أن ت ِعيد ما قلت‬
FEMALE TEACHER.
ُْ ُ ْ ْ
‫ت‬ِ ‫ل‬ ‫ق‬ ‫ا‬ ‫م‬ ‫ِي‬
‫د‬ ‫ي‬ ‫ع‬
ِ ‫ت‬ ‫ن‬ ‫أ‬ ‫ك‬
ِ ‫ه‬
‫ل‬ ‫ل‬

ْ ُ ُ ْ
‫ما ف ِهمت يا أستادِي‬
I DIDN’T UNDERSTAND MY TEACHER.
 >% 4

• MOFOOL HAAL is 2 things happening at the same.

there is the action that’s happening and something is
happening exactly at the same time.

• Something that’s in motion, something alive, you can

visualize it, It’s not permanent.
“A teacher being patient”

• “HE TURNED THE COMPUTER ON AS HE SAT DOWN”

• “I WAS DRIVING WHILE IT WAS RAINING”

NEW NOTES ISM MOWSOOL

• ISM THAT IS USED TO TO TAKE A SENTENCE AND REDUCE IT TO
A FRAGMENT/ OR EVEN A WORD.
• ISM MOWSOOL SHRINKS WHAT’S COMING AFTER IT.
•‫ص‬َ َ َ‫ ن‬HE HELPED – COMPLETE SENTENCE.

َ َ َ‫ ذاَّلِي ن‬THE ONE WHO HELPED FRAGMENT. (NOT A SENTENCE

•‫ص‬
ANYMORE, BUT RATHER ANOTHER WAY OF SAYING “THE
HELPER”)
 ISM MOWSOOL (NON FLEX)
‫األسما الموصولة‬
‫ذ‬ َ‫َذ‬ ‫َذ‬
‫ِين‬
ِ ‫( اَّل‬m) those ِ ‫اَّل‬
‫ان‬ (m) the two who ‫( اَّلِى‬m) the one who
who – the ones
who
‫َذ‬ َ ‫َذ‬ َ ‫َذ‬ ‫َذ‬
‫( اَّل ِت‬f) ‫ات‬
ِ ‫الو‬ ِ ‫ اَّل‬the two who (f)
‫ان‬ ‫ ال ِت‬the one who (f)
‫َذ‬
‫ اَّلء ِي‬the
women who-the
ones who (f)

‫( َم ْن‬m) ‫ َما‬what-whatever (m/f)

who/whoever

ْ ْ ََ َ ْ ََْ
• ‫ت علي ِهم‬ ‫ أنعم‬you showered blessings on them. Complete
Fii’l-anamta.
Mbf.
Faa’il=anta.
sentence.
ْ ْ ََ َ ْ ََْ َ ‫ذ‬
• ‫اَّلِين أنعمت علي ِهم‬
Silatul mowsool. Ism mowsool

Those who you showered blessings on. Fragment.

(acting like a word)
ْ َْ َ ُ ُْ َ ‫ذ‬
• ‫ب‬ِ ‫اَّلِين يؤمِنون ب ِالغي‬
Those who believe in the unseen. Fragment.
•‫ص‬َ َ َ‫ َم ْن ن‬whoever helped. someone who helped. Anyone

who helped. Fragment.

 َ ََُْ
• ‫ تعملون‬you all do.
َ ََُْ َ
• ‫ ما تعملون‬what you all do. Fragment.
َ ََُْ
• ‫ يعلمون‬they know.
َ َ
• ‫ َما َي ْعل ُمون‬what they know. Fragment.
َ ََُْ ‫ذ‬
• ‫ اَّلِي يعلمون‬that which they know. Fragment.
َ ُ َُ َ ‫ُ ُ ذ‬
• ‫ هم اَّلِين يقولون‬they are those who say. Fragment.
Silatul mowsool. Ism mowsool.

ُ َ َ َ ‫َ َ ُّ َ ذ‬
• ‫ يأيها اَّلِين ءامنوا‬hey those who believed. Fragment.
Silatul mowsool. Ism mowsool.

َ ُ ََْ َ ‫َ ُٰ َ ر‬
• ‫واّلل خبِي بِما تعملون‬
Fiil mudaari. Mbk. Khabar.
Antum. Mubtada.
Fee
mahalli
jarr.

and Allah is fully aware of whatever all of you do.

• Ism mowsool changes the sentence into fragment.
• The part that it converts into a to fragment is called
silatul mowsool. Together they act like a fragment.
Inside there a sentence going on, but it will be looked
at as a fragment.
Note on ayah:
ً‫َص ََصا‬ ْ َ ‫احا‬ ً ‫أَ ْر َسلْ َنا َعلَيْه ْم ر َي‬
ِ ِ
‫يح‬ ‫ ر ر‬wind - feminine because Arabs said so.
ِ
‫اح‬ ‫ ر َي ر‬winds- feminine because it’s NHBP.
ِ
ً‫َصة‬ َ ِ ‫ص‬ ْ َ ‫احا ُم‬ً ‫ ر َي‬relentless winds
ِ
ً‫َصة‬ َ َ ‫َص‬ ْ َ ‫َصا – َو‬ ً َ ‫َص‬
ْ َ - ‫َص‬ ُ ِ ‫ص‬ ْ َ ُ‫ ي‬- ‫َص‬
َ َ ‫َص‬
ْ َ
ً‫َصة‬ ْ َ ‫َصا – َو‬
َ َ ‫َص‬ ْ َ relentlessness
ً َ ‫َص‬

An idea is not an adjective.

Eg: islam is an idea. Islam boy is wrong.
Muslim is an adjective. Muslim boy.
Education is an idea.
Educated is an adjective.
An educated girl.
An education girl is wrong.
ْ َ ‫ ُم‬relentless is an adjective.
‫ص ِ ر‬
‫َص‬
‫َص َ ر‬
‫َص‬ ْ َ Relentlessness is an idea.

Relentless winds.
Relentlessness winds, doesn’t make sense.
‫َصةر‬ ْ َ ‫ر َيا رح ُم‬
َ ِ ‫ص‬
ِ
 ً َ ‫َص‬
‫َصا‬ ْ َ ‫احا‬
ً ‫ ر َي‬idea is used.
ِ
A masdar, you cannot change the gender.
Adjectives , ism faail, ism mofool can be converted to
feminine.
Difference between idea and adjective.
Idea is infinite and adjective is limited.
Sometimes in classical Arabic something is so endless
and so infinite, that the only way to describe it is with
the infinite word. That’s why the winds got described
ً َ ‫َص‬
with ‫َصا‬ ْ َ (idea-not adjective) it became so permanent

for them, that they actually felt like it will never end, it’s
an infinitely relentless wind ‫َصا‬ ْ َ ‫احا‬
ً َ ‫َص‬ ً ‫ر َي‬
ِ

NOTE: sometimes masdars have a regular version and a

ta marboota verison.
Surah zalzalah:
َ‫ زل ْ َزالَها‬masdar without ta marboota. Shaking it’s self.
ِ
‫َ َْ َ ر‬
‫ زلزلة‬masdar with ta marboota.
ً َ ‫َص‬
‫َصا‬ ْ َ masdar without ta marboota.
ً‫َصة‬
َ َ ‫َص‬
ْ َ ‫ َو‬masdar with ta marboota. There is Masdar

marrah and masdar mubaalagah. Here it’s marrah. An

idea that happens just once. A single act of
relentlessness. Reduced to one single act, then you will
see ta marboota.
‫ََْ َر‬
Like in tajweed we do ‫قلقلة‬, ta marboota is telling you it’s
an single act, it’s not continuous.
‫َ ْر‬
‫ أكل‬eating.
‫َ ْ َر‬
‫ أكلة‬single meal.
َ ُ ُ ُ ُ
SIDENOTE: light version of ‫ أولون‬is ‫ أولو‬rafa.
َ‫ أُول – أُول ِي‬nasb
ِ
َ‫ أُول – أُول ِي‬jarr.
ِ
They are always come as mudaf.
 NOTES ON ISM MOWSOOL-SILATUL MOWSOOL.
CAN BE ANYTHING- MUBTADA, KHABAR ETC.

‫ص‬ُ ُ ْ‫ َين‬HE HELPS.

ُ‫ ذاَّلِي َينْ ُص‬THE ONE WHO HELPS.

I APPRECIATE THE ONE WHO HELPS.

THE ONE WHO HELPS IS A MUSLIM.
THE ONE WHO HELPS PRAYS REGULARLY.
THIS IS THE CAR OF THE ONE WHO HELPS.
THIS GIFT CAME FROM THE ONE WHO HELPS.
NEW NOTES
َ
• ‫ َّلزِم‬INTRANSITIVE (effects the doer- sitting, standing,
sleeping, dying, living, rising, etc. doesn’t have a direct
mofool bihi) eg: I rose ___ what?
• action is pointed inward.
Can’t add who or what question.

• ‫ ُم َت َعدِي‬TRANSITIVE (effects a mofool bihi - so you can add

the question of who or what, like teaching, helping, seeing,
raising) eg: I raised ____.
• action is pointed outward.
Can add who or what question.
 ً َْ ُ ُْ َ ََْ
• ‫ أنبت ينبِت إِنباتا‬Many words in the aslama family become
transitive-effects mofool bihi-effect somebody else)
َ ‫ َأنْ َب‬to nurture and raise.
ُ‫ت يُنْبت‬
ِ

ً َ ُ َُْ َ ََ
• ‫ت ن َباتا‬ ‫ نبت ينب‬to rise, to be nurtured. Doing on it’s own.
َ َ َ َْ
• ‫ أنبتها‬he nurtured and raised her (Maryam)
ً َْ ََََْ
‫ أنبتها إِنباتا‬was expected.
ً‫ َأنْبَ َت َها َن َباتًا َح َسنا‬was used. (fi’l is from the transitive

family, the mofool mutlaq is from the intransitive

family-action pointed inward)
• Sometimes Allah will mix 2 families together to give
you the meanings of both (transitive and intransitive)
at the same time. Allah gave credit to Zakariyya and
Maryam.
 >% 4

SURAH MUNAFIQOON AYAH 6

َ َ
When ‫ أ‬and ‫ أم‬are used in a same
sentence, they mean “Whether or not”

َ َ ُ َ َ َ َ َ َ َ َٓ َ
‫لم‬ ‫أم‬ ‫ل هم‬ ‫أست غ فرت‬ ‫علي ِهم‬ ‫س وا ء‬
‫=أ‬ism istivham
Lightest harf Harf atf Jarr-ism majroor jarr- ism majroor Ism-khabar
not or Mbf mbk It is the same
For them for them
Fiil maadi’-
f aail-anta
weather you
ask for

َ َُ ‫ٱ‬ َ َ َ
forgiveness

ُ
‫ل هم‬ ‫ّلل‬ ‫َي غ فِ َر‬ ‫لن‬ ُ
‫ل هم‬ َ
‫ت ست غفِر‬
Jarr-ism majroor Ism Fiil mudaari Light harf naf ee Jarr-ism majroor Fil mudaari-
them allah Will forgive never Mbf f aail-anta
For them Ask for

َ َ َ ََ ‫ٱ‬ َ
‫ٱل ق و َم‬
forgiveness
َ ِ‫س ق‬
‫ي‬ ِ َٰ ‫ٱلف‬ ‫َي ه ِدي‬ ‫ل‬ ‫ّلل‬ ‫إِن‬
Ism sif ah Ism moswoof Fiil mudaari Narf naf ee ism Hon
nation The corrupt Guide He Does not Allah certainly

َ َ َ َ َ َ
• Khabar is the entire jumla fi’liyya, )‫س قِي‬ َٰ
ِ ‫ ) ل ي ه ِدي ٱل ق وم ٱلف‬fee
mahalli rafa in parenthesis, inside it is a jumla fi’liyya, and it
َ َٰ َ
has nothing to do with jumla ismiyya, so the nasb in ‫سقِي‬
ِ ‫ٱلف‬
doesn’t affect the khabar in parenthesis.
 َ َ َ َ
• Munafiqoon ayah 6: ‫ أستغفرت‬past tense, then comes the
َ َ َ َ َ َ
(present tense ‫ )لم تستغفِر‬the ‫ لم‬pushes ‫ تستغفِر‬to the past, so
they are both past.
َ
• harf istifham ‫ – أ‬harf of question (has no effect on what type
of sentence it is JI or JF until you get to the main word)
َ َ
• ‫ أ‬in a sentence followed by ‫ أم‬on the next sentence, this
means (whether.... or....)

َ
‫ ف صل‬- FASL
َ
• ‫ ف صل‬: When you go from one sentence to another sentence
َ
without ‫ َو‬in between them, it’s called ‫ ف صل‬in balagha.

َ
• ‫ ف صل‬can mean 2 things in Arabic: the 2 sentences are totally
disconnected, or the 2 sentences are so connected that they
can’t even tolerate a ‫ َو‬.
 َ َ
‫ضمِري الشأن‬

َ ٓ
• ‫ َس َواء َعلي ِهم‬- “the fact is, it is the same for them”
• ‫ ُه َو‬he
َ َ pronoun of awesomeness (usually always huva
• ‫ضمِري الشأن‬
pronoun)
Eg: once upon a time there was a boy who got an epic
haircut, he came to class. When you say “he”, in your mind
you already know you are referring to the boy with epic
haircut.

• But Sometimes in Arabic you find that the word “huva” is

used without anyone being mentioned before, eg: he_____

• That pronoun is used to say- “the fact of the matter is...”

• “The critical issue is....”

• The shorter way of saying in arabic is huva, and that kind of

َ َ it’s used in the Quran.
use of huva is called ‫ضمِري الشأن‬,
 َ َ ُ‫ُ ُ ه‬
• In surah ikhlas, it says ‫قل ه َو اّلل أحد‬, and huva should refer
to something that was mentioned before, but there is
nobody before that was mentioned before. Some scholars
َ َ “the fact of the matter is that Allah
say that it’s ‫ضمِري الشأن‬.
is one” they won’t translate the huva.

َ َ َٓ َ
• Some grammarians will say, it is understood that ‫سواء علي ِهم‬
َ َ َٓ َ َ ُ
is actually ‫هو سواء علي ِهم‬, “the fact is, it is the same for
َٓ َ
them” “the fact is” is the huva before ‫سواء‬, but sometimes
َ َ
it’s so obvious that ‫( ض مِ ري الشأن‬huva) is there that it didn’t
even need to be said, so it’s like the sentence is there,
and the mubtada is supposed to be in the mind of the
listener, so they just go straight to the khabar, the
َ ٓ
mutada in ‫ َس َواء َعلي ِهم‬is not said, only the khabar is
mentioned.

• Eg: if you say “pizza”, it actually means pizza is here.

Mubtada was said, but the khabar wasn’t mentioned.

• And sometimes you can just say the khabar, but you
actually mean the mubtada and the khabar. Eg: landed-
The flight has landed.
• Eg: if you say, “the thing is that it’s the same” but if you
just say, “the same”, you skipped the (the thing is that
it’s) and that is sometimes the huva.

• Usually the first part (huva) is skipped when someone is

mad, upset, they say lesser words like “leave” instead of
“leave this room”. When there is high emotion
sometimes words are skipped.

ٓ
• Notice ‫ َس َواء‬is nakirah, but the we translate it as, “it is the
same for them ” because in English you can’t say “A say
for them”, it doesn’t make sense. So it’s normal to
translate as “the same” because you are translating the
idea not the word.

ُ
• So the grammar will be, the invisible ‫ ه َو‬will be the
ُ َ
mubtada (mubtada ‫"– َم ذوف‬hidden-something that
َٓ َ
wasn’t said, but it’s in your mind) ‫ سواء‬will be the khabar,
ََ
and ‫ علي ِهم‬is the mbk.
 ُ َ َ َ َ
NOTE ON ‫ ل ه م‬AND ‫غ فر‬
َ َ َ
• NOTE ON ‫ ل هم‬- JARR MAJROOR- ‫ تستَغفِر لهم‬when with
ُ ُ
َ َ
different families: ‫ تستغفِر‬is from ‫ ا ِستَغف َر‬family, when you put
َ
َ
a harf (‫ )ل‬with ‫ا ِستَغف َر‬, it has a certain effect- to ask for
ََ َ ‫يَْض ُب‬
forgiveness for someone. But ‫ َيغفِ ُر – غف َر‬like ‫ب‬
َ ‫رض‬
ِ
َ
family, different family than ‫ ا ِستَغف َر‬family, has a different
meaning when with a harf (‫)ل‬.

َ ََ
• ‫ ا ِستَغف َر‬and ‫ ل‬create a different meaning and ‫ َيغفِ َر) – غف َر‬in
this case( and ‫ ل‬create a different meaning.

َ ََ َ َ
• So when ‫ ل‬is with ‫ )يغفِر( غفر‬then you shouldn’t even
translate the ‫ ل‬in this case.
َ
َ َ ‫“ – ن‬he helped” and ‫ص ُه‬ َ
َ َ ‫“ ن‬he helped him”.
• Eg: ‫ص‬

ََ ََ
• But if you say ‫“ غف َر‬he forgave” then you cannot say ‫غف َر ُه‬, you
ُ ََََ
have to say ‫غفرل‬. When you want to add who you want to
َ َ َ
forgive, to ‫ غ فر‬then you must add ‫ ل‬with it. There is no
ُ َ ََ ُ ََََ
mofool bihi directly (‫ )غفره‬it will be a mbf awlays (‫)غفرل‬
• Some fi’l want certain harf with them.

• In English for eg: “he helped him” – “he forgave him” the
word “for” – )‫ )ل‬wasn’t added in English, but in Arabic it was
used, but wasn’t translated in English.

• The opposite can happen as well. Eg: َ‫جاء‬

َ
َ “he came” and ‫جاءَك‬
َ

we don’t translate as “he came you” but instead it’s “he came
to you”, we add “to” in English when it wasn’t even there in
Arabic. In English some verbs need a preposition with them,
and in Arabic some fi’l need a harf with them, so translation
will vary-which one will need a harf and which one wont.
ََ
(doesn’t only apply to forgive words ‫غف َر‬-there will be more
harf-fi’l combinations)

‫ب اغفِر ِِل‬ َ
ِ ‫ ر‬my lord forgive me.
ََ
The attached version is ‫ ِن‬but the ‫ غف َر‬needs a ‫ ل‬, so you

can’t say ‫ب اغفِر ِن‬ َ

ِ ‫ر‬, you need the ‫ ل‬there.

• Verbal idioms of the Quran by Mustansir Mir. All the fi’l in

the Quran that come with different harf and the different
chemical reaction with each.
 NOTE ON ‫ َي ه ِدي‬AND ‫ يَ ِق‬PRESENT TENSE
َ َ َ‫ ن‬is ‫ص‬
• ‫ص‬ ُ ُ ‫ َين‬, so you would expect ‫ َيهدِي‬to be ‫ِي‬
ُ ‫ َيهد‬but it’s

not. The last letter is a ‫ ي‬, which is a vowel, and they don’t
put harakahs on a vowel.
Lightest Light Normal Lightest Light Normal
‫َين ُص‬ َ ُ ‫َين‬
‫ص‬ ُ ُ ‫َين‬
‫ص‬ ‫َيه ِد‬ َ ‫َيهد‬
‫ِي‬ ‫َيهدِي‬

Lightest Light Normal Lightest Light Normal

ُ
‫يَ ِق‬ َ ِ َ‫ي‬
‫ق‬ ‫يَ ِق‬ ‫يَدع‬ ‫يَد ُع َو‬ ‫يَد ُعو‬

• To make a command – start with present tense 2nd person

lightest form, and remove the first letter, add helper alif if
needed.

• Comand of ‫ َي ه ِدي‬- start with present tense 2nd person in

َ then remove first letter ‫ه ِد‬, if you can’t
lightest form ‫ي ه ِد‬,
read it then add helper alif, ‫( ا ِه ِد‬That’s where the command
َ
form in fatiha comes from – ‫) ا ِه ِدنا‬
• Command of ‫ – ي َ ِق‬start with present tense 2nd person in

lightest form - ‫ ي َ ِق‬, then remove first letter - ‫ ِق‬, no helper

alif needed. As we say in the rabbana atina dua – ‫ ق ِنَا‬.
 >% 4

SURAH MUNAFIQOON AYAH 5

ُ‫ون َوهم‬َ ُّ ُ َ ۡ ُ َ ۡ َ َ َ ۡ ُ َ ُ ُ ْ ۡ ‫َ َ ُ ۡ َ َ َ ۡ ْ َ ۡ َ ۡ ۡ َ ُ ۡ َ ُ ُ ه َ ه‬ َ
‫ٱَّلل لوو ا رءوسهم ورأيتهم يصد‬ ِ ‫ِإَوذا قِيل لهم تعالوا يستغ ِفر لكم رسول‬
َ ُ ۡ َ ۡ ُّ
٥ ‫مستك ِِبون‬
ۡ‫كم‬ُ َ‫ل‬ ۡ‫ي َ ۡستَ ۡغفِر‬ ْۡ َ َ َ ۡ ُ َ َ َ
‫تعالوا‬ ‫لهم‬ ‫قِيل‬ ‫ِإَوذا‬
mbf Fil mudaari Fil amr antum Mbf. (could say m.ilaih fee mudaf
majzoom m.bihi fee mahalli jarr

َ ۡ‫َورَ َأ ۡيتَ ُهم‬ ْۡ ‫َه‬ ُ

mahalli nasb)

‫يَ ُص ُّدون‬ ‫وس ُه ۡم‬

َ ُ‫ُرء‬ ‫لوو ا‬ ِ‫ٱ هَّلل‬ ‫َر ُسول‬
Fiil mudaari hum Fiil maadi their heads Fil maadi hum m.ilaih mudaf

َ ُ ۡ َ ۡ ُّ
anta+mofool bihi

ِ ‫مستك‬
‫ِبون‬ ‫َو ُهم‬

• Families that start with ‫ ا ِْست‬- it does 3 things:

1. wanting something.
2. asking for something.
3. trying for something.

• Note: majzoom – fi’l in sukoon form (lightest)

 َ َ
SPECIAL MUDAF ‫ظ رف‬ – ‫إِذ‬
َ َ
• ‫“ ِإذا‬when” – is a ‫ (ظ رف‬ism special mudaf of time and place
in nasb status because mofool feehi in JF,– it’s the mofool
feehi for what comes after it. It’s answering the “when”.
ْ ُ ‫َ ه‬
Eg: surah tekvir: ‫“ ِإذا الشمْ ُس ك ِورَت‬when the sun is folded up”
َ
and many ayat followed after it with ‫ ِإذا‬, and at the end it’s
ْ َ َ ْ َ َ ٌ َْ ْ َ َ
‫“ علِمت نفس ما أحَضت‬a soul will know what it has brought” so
َ ْ َ َ ْ َ َ ٌ َْ ْ َ َ
all the ‫ إ ِذ ا‬ayat before ‫ علِمت نفس ما أحَضت‬are the mofool
ْ َ َ ْ َ َ ٌ َْ ْ َ َ
feehi fee mahalli nasb for ‫علِمت نفس ما أحَضت‬

َ
MUDAF ILAIH OF ‫إذ ا‬
َ
• ‫ ِإذا‬is a special mudaf, and after it you would expect a mudaf
ilaih, something jarr after it, and first thing that comes after
َ
‫ إ ِذ ا‬, doesn’t matter if it’s a fil or an ism, it is the mudaf ilaih
َ
fee mahalli jarr. It can be just ‫ قِيل‬or the whole highlted part
ُ‫ون َوهم‬ َ ُّ ُ َ ۡ ُ َ ۡ َ َ َ ۡ ُ َ ُ ُ ْ ۡ ‫َ َ َ ُ ۡ َ َ َ ۡ ْ َ ۡ َ ۡ ۡ َ ُ ۡ َ ُ ُ ه َ ه‬
‫ٱَّلل لوو ا رءوسهم ورأيتهم يصد‬ ِ ‫ِإَوذا قِيل لهم تعالوا يستغفِر لكم رسول‬
َ ُ ۡ َ ۡ ُّ
٥ ‫ِبون‬ ِ ‫مستك‬
 َ َ
‫ ق ال‬FI’L
َ َ َُ
• ‫ هو – قال‬he said – active.
َ َ ُ َ
• ‫ ُه ََو – قِيل‬it was said – passive – look for a ‫ِب الفاعِل‬ ‫ ناء‬after it,
and in rafa status. ‫ٱَّلل‬
ُ ُ َ‫ تَ َعال َ ۡواْ ي َ ۡستَ ۡغف ۡر ل‬is the naaibul
ِ ‫ك ۡم َر ُسول ه‬ ِ
faail fee mahalli rafa.
َ َ
• ‫ – ِإذا قِيل‬when it is said.

• TRANSLATION: The reason it’s “it is said” (present) and not

َ
“it was said” (past) because ‫ إِذا‬pushes the meaning to future
tense, and the reason you don’t have to say “when it will be
said” (future) because “when it is” is already telling you that
it’s future tense in English (hasn’t been said yet) eg: when it
is adhan, I will pray (hasn’t happened yet)

IRREGULAR VERBS

‫ تَ َع ي‬is used for 2 things: 1: exalting Allah (past tense) 2:

• ‫ال‬
ْ َ
command ‫“ تَ َعال ۡوا‬come on up, elevate yourselves”

‫ – تَ َع ي‬to be high/to be high status.

• ‫ال‬
Past tense- he was of high status.
May his high status be declared/how high he is.
‫ُ ْ َ َ َ ي‬
exalting Allah ‫حان ُه َوت َعال‬ ‫سب‬
 َ َ ُ َ
• (past ‫) (ت َساءَل‬present ‫(يَت َساءَل‬
Command 2nd person= lightest present tense-remove first
letter=‫ي‬, no helper alif needed.
َ َْ َ َ ََ َ َ َ َ َ َُ َ َ ََ َ َ ْ َ َ َ ُ ْ ُ ْ َ
• ‫ تساءل – تساءلن‬- ‫ تساء ِل‬- ‫ تساءلوا‬- ‫ تساءل‬- ‫األمر مِنه تساءل‬

‫ََ ي‬ ‫َََ ي‬
• )past ‫) (تعال‬present ‫) يتعال‬
• Command 2nd person =lightest present tense-remove first
‫ََ ي‬
letter=‫ي‬, no helper alif needed, ‫تعال‬

‫َََ ي‬
• For fi’l ‫ يتعال‬, the plural amr (antum) ends with a sukoon ‫ ْوا‬-
Instead of a ‫ ي ُ ْوا‬sound.
ْ‫ تَ َعالَوا‬- ‫ تَ َعلَيَا‬- ‫األَ ْم ُر مِنْ ُه تَ َع َال‬

PRESENT TENSE (no sukoon in the light or lightest form, it

ends with a fatha sound)

lightest light normal

َ ‫ي‬ ‫ي‬
‫َيتَ َعال‬ ‫َيتَ َعال‬ ‫َيتَ َعال‬
 ‫‪SURAH AL AN’AM 150-151‬‬
‫َ‬ ‫ون أَ هن ه َ‬
‫ُۡ َُه ُ َ ََٓ ُ ُ ه َ َۡ َ ُ َ‬
‫ح هر َم َهي َذاۖ فَإن َشه ُدوا ْ فَ ََل ت َ ۡش َه ۡد َم َع ُه ۡ ۚۡم َو َل تَته ِب ۡع أ ۡه َوآءَ‬ ‫ٱَّلل َ‬ ‫قل هلم شهداءكم ٱَّلِين يشهد‬
‫ِ‬ ‫ِ‬
‫ح هرمَ‬‫ون ‪۞ ١٥٠‬قُ ۡل تَ َعال َ ۡوا ْ أَتۡ ُل َما َ‬ ‫َ َ ُ َ ۡ َۡ ُ َ‬ ‫َي َ َ ه َ َ ُ ۡ ُ َ‬
‫بَٔٔايتِنا وٱَّلِين ل يؤمِنون بِٱٓأۡلخِرةِ وهم بِرب ِ ِهم يعدِل‬
‫ه َ َ هُ ْ‬
‫ٱَّلِين كذبوا ِ‬
‫كم م ِۡن إِ ۡم َليق هَّنۡنُ‬ ‫ح َسي ٗناۖ َو َل تَ ۡقتُلُوٓا ْ أَ ۡو َ يل َد ُ‬ ‫شٔٔٗاۖ َوبٱلۡ َو ي ِ َِليۡن إ ۡ‬ ‫ۡ‬ ‫َ‬ ‫َ ُّ ُ ۡ َ َ ۡ ُ ۡ َ ه ُ ۡ ُ ْ‬
‫ٖ‬ ‫ِ ِ‬ ‫ِ‬ ‫ربكم عليكمۖ أل ت ِ‬
‫ۡشكوا بِهِۦ‬
‫َۡ ُُ ُ ۡ ه ُ ۡ ََ ََُۡ ْ ََۡ َ َ َ ََ َۡ ََ ََ َ ََ َُُۡ ْ هۡ َ ه َهَ هُ ه‬
‫نرزقكم ِإَوياهمۖ ول تقربوا ٱلفويحِش ما ظهر مِنها وما بطنۖ ول تقتلوا ٱنلفس ٱل ِت حرم ٱَّلل إِل‬
‫ََه ُ ۡ َۡ ُ َ‬ ‫ُ‬ ‫ي‬ ‫ه‬ ‫َ‬ ‫ۡ‬ ‫ُ‬ ‫ي‬ ‫َۡ َ‬
‫ق ذلِكم وصىكم بِهِۦ لعلكم تعقِلون ‪١٥١‬‬ ‫بِٱۡل ِ ِّۚ‬

‫تَ َع ال َ ْوا ‪َ and‬هلُ مه‬

‫ُ‬
‫‪َ calling someone to equal level or something lower.‬هل هم •‬
‫ََ ي‬ ‫َ ي‬
‫َع ‪ is related to HOJ‬تعال •‬
‫َي‬ ‫ُ‬
‫‪ُ to be high.‬علو ‪َ comes from the word‬ع ‪• HOJ‬‬
‫ْ‬ ‫ََ َ‬
‫‪ command – calling someone - come on up, elevate‬تعالوا •‬
‫‪yourself.‬‬
‫ْ‬ ‫ََ َ‬
‫‪ command - Rasuulallah is calling them – to elevate their‬تعالوا •‬
‫‪status.‬‬
‫الۡشط ( َ ْ‬
‫)َشط ( ‪“IF” – “THEN” SENTENCE‬‬ ‫اب ه ْ‬ ‫َ‬
‫)ج َو ُ‬

‫الۡشط( ‪ْ َ you will benefit‬‬

‫)َشط( ‪• EG: If you listen‬‬ ‫اب ه ْ‬ ‫َ‬
‫)ج َو ُ‬
‫‪2 separate sentences- if part and then part.‬‬
‫‪ْ َ - “If” part.‬‬
‫َشط •‬
‫اب ه ْ‬
‫الۡشط •‬ ‫‪َ “Then” part.‬ج َو ُ‬
 َ َ ‫َ َ ُ ه‬
(DEMAND ‫) ( َطل ب‬THEN ‫الطلب‬ ‫)ج وا ب‬
َ َ َ ‫َ َ ُ ه‬
• Listen (demand ‫ (طلب‬you will benefit (then ‫)جواب الطلب‬
َ َ ْۡ َ َ َ
• DEMAND - ‫ طلب‬- ‫“ تعالوا‬come”
َ ‫َۡ َۡ ۡ َ َ ُ ه‬
• THEN - ‫ جواب الطلب‬- ‫“ يستغفِر‬will ask forgiveness for you”
rule in grammar is: it must be in lightest form always.

َ ُّ ُ َ ۡ ُ َ ۡ َ َ َ ۡ ُ َ ُ ُ ْ ۡ ‫َ َ ُ ۡ َ َ َ ۡ ْ َ ۡ َ ۡ ۡ َ ُ ۡ َ ُ ُ ه َ ه‬
ُ‫ون َوهم‬ َ
‫ٱَّلل لوو ا رءوسهم ورأيتهم يصد‬ ِ ‫ِإَوذا قِيل لهم تعالوا يستغ ِفر لكم رسول‬
َ ُ ۡ َ ۡ ُّ
٥ ‫ِبون‬ ِ ‫مستك‬
LIGHTEST HAPPENS WHEN THERE IS
َْ َْ ‫ْ َْ َه‬
• Lightest harfs ‫ِإن – لم – لما – ول – فل – ِل‬
َ
ْ (if) and ‫الۡشط‬
ْ ‫اب‬ ُ ‫ج َو‬ ‫ه‬
َ (then)
• ‫َشط‬
َ َ َ ‫َ َ ُ ه‬
• ‫( طلب‬demand) and ‫( جواب الطلب‬then)

NAQIS RULE
• ‫ َه يدي‬used to be ‫ي‬
َ ‫( َه َد‬past) ‫َ ي‬ َ َ ‫( تَ َع‬past)
• ‫ ت َعال‬used to be ‫ال‬
Masdar=‫ه َِدايَة‬ ‫َ ي‬
‫ ُه َو‬- ‫ت َعال‬
َ َ
‫ ُه َما‬- ‫ت َعاَلَا‬
• ‫ دَ َع‬used to be ‫( دَ َع َو‬past) َ َ
ْ ‫ ُه ْم‬- ‫ت َعالوْا‬
Masdar= ‫دَع َوة‬ ‫َ ي‬
• ‫( قل – ُه َو‬past)
‫َ ي‬
• ‫( ت َواص – ُه َو‬past) َ
• ‫ ُه َو‬- ‫ آت‬he gave (past)
َ ‫تَ َو‬
‫اصيَا – ُه َما‬ َ
‫ ُه َما‬- ‫ آتيَا‬both of them gave
َ ‫تَ َو‬
‫ ُه ْم‬- ‫اصوْا‬ َ
‫ ُه ْم‬- ‫ آتوْا‬they gave
 QURAN SESSION

َ ُ ُ ‫ه َ َ ي‬
َ
ٍ ‫ ِإنك لعل خل ٍق ع ِظ‬Rasullallah sav is being described as,
• ‫يم‬
‫ََ ي‬
No doubt you truly are ON a great character. ‫ لعل‬is being used
figuratively. A lot of ayat of the Quran that talk about things that
are you cannot touch (manners etc, it’s an idea.) Sometimes Allah
makes you think about ideas the way you would think about
something you can’t touch (manners etc)

• Things a person with a great character has: courteous,

kindness, truthful, brave, patient, caring, loving, charitable,
polite, honest, fair, humble, grateful, loyal, generous, forgiving,
concerned, selfless.

• Rasulallah saw is being told, you have this control over all of
your best qualities that you show them no matter what the
‫ه‬ ‫َ ي‬
situation is, you remain in charge of this character. ‫ ِإن‬and ‫ل َعل‬
double emphasis. All of these qualities, even in their best
form are still lesser than the standing of the Prophet himself
(sav). You can see generosity in every person, but the highest
of generosity is still under the great character of Rasulallah
sav, he is on top of that. If you think of good qualities as a
mountain, he is on top of the mountain, even all these
qualities are still combined less than what he represents, he is
above all of them, they are simply something he uses, he
utilizes, but his character is even above that, above ‫يم‬ ‫ظ‬ َ ‫خلُق‬
‫ع‬ ُ
ٍ ِ ٍ
 >% 4

َ ُ ۡ َ ۡ ُّ ُ َ َ ُّ ُ َ ۡ ُ َ ۡ َ َ َ ۡ ُ َ ُ ُ ْ ۡ ‫َ َ َ ُ ۡ َ َ َ ۡ ْ َ ۡ َ ۡ ۡ َ ُ ۡ َ ُ ُ ه َ ه‬
٥ ‫ِإَوذا قِيل لهم تعالوا يستغفِر لكم رسول ٱَّللِ لووا رءوسهم ورأيتهم يصدون وهم مستك ِِبون‬

SURAH MUNAFIQOON AYAH 5

ُ َ ۡ َْۡ َ َ َ َ َ
‫لك ۡم‬ ‫ي َ ۡس َتغفِ ۡر‬ ‫تعالوا‬ ‫ل ُه ۡم‬ ‫قِيل‬ ‫ِإَوذا‬
for you will ask Come! to them, it is said And when

ۡ‫َو َر َأ ۡي َت ُهم‬
forgiveness
َ ْۡ ‫َه‬ ‫ه‬ ُ َُ
‫يَ ُص ُّدون‬ ‫وس ُه ۡم‬
َ ‫ُر ُء‬ ‫لووا‬ ِ‫ٱَّلل‬ ‫رسول‬
turning away And you see them their heads They turn aside (of) Allah." (the) Messenger
َ ُ ۡ َ ۡ ُّ ُ
‫ِبون‬
ِ ‫مستك‬ ‫َوهم‬
(are) arrogant. while they

َ
‫ إِذا‬SPECIAL MUDAF AND M.ILAIH FOR IT
َ
00:5:43 ‫ إِذا‬is a special mudaf, and it needs a mudaf ilaih (doesn’t
َ
matter fi’l or an ism, the m.ilaih is ‫ قِيل‬fee mahalli jarr, or it can
be the entire jumla fi’liyya fee mahalli jarr, because they are
‫ُ ه‬ ُ َ ۡ ْ َ َ َ َ
connected.ِ‫ قِيل ل ُه ۡم ت َعال ۡوا ي َ ۡس َتغفِ ۡر لك ۡم َر ُسول ٱَّلل‬mudaf ilaih fee mahalli
jarr.
NAAIBUL FAAIL
َ
• 00:10:56 ‫ قِيل‬has a naaibul fail, (done to - doer is unknown)
‫َ َ َْۡ َ ۡ َ ۡ ۡ َ ُ ۡ َ ُ ُ ه‬
ِ‫ تعالوا يستغفِر لكم رسول ٱَّلل‬the whole sentence is the naaibul faail
fee mahalli rafa. You will be able to tell where the quote ended,
by vocabulary and common sense.
 ْ‫ َت َعالَوا‬AMR AND ‫ َت َع َاَلَا‬AMR VS PAST TENSE

ٰ َََ ْ َ ََ
• 00:11:48 plural amr (antum) of ‫ يتعال‬which is ‫تعالوا‬, is exactly
ْ َ ََ
like the past tense hum version, it’s ‫ تعالوا‬, and the pair amr
َ َ
‫( ت َعاَلَا‬antumaa) is exactly like the past tense humaa
َ َ
version, it’s ‫ت َعاَلَا‬.

ٰ َََ
• Side Note: the majzoom form of ‫ يتعال‬doesn’t end in a
sukoon like in other fi’ls, instead it ends with a fatha sound,
َ َََ
because alif maqsoora was taken away, so ‫ يتعال‬is lightest
form, to make command remove the first letter (‫ )ي‬then it
َ َ
becomes ‫ت َعال‬.
• First 3 Amrs:
antum antaumaa anta
َ َ َ َ َ َ
‫ت َعال ْوا‬ ‫ت َعاَلَا‬ ‫ت َعال‬

• First 3 past tenses:

hum humaa huva
َ َ َ َ ٰ ََ
‫ت َعال ْوا‬ ‫ت َعاَلَا‬ ‫تعال‬
• 00:13:22 How to tell if its amr or past tense? Eg: Word read.
• Eg: children read. (present)
• Eg: read! (command)
• I know how to read (idea)
• Same exact spelling, but all 3 are doing different things.
• Eg: book the tickets.
• I bought a book.
• Same spelling but different things.
ْ َ ََ َ َ ََ
• Same thing happens with ‫ تعالوا‬and ‫تعاَلا‬, come sense will tell.

َ َ َ ‫َ َ ُ ه‬
‫ طلب‬and ‫جواب الطلب‬
َ َ
• 00:19:32 ‫( ت َعال ْوا‬command) followed by a present tense that
ۡ َ َ
is mazjoom ‫ي َ ۡس َتغ ِف ۡر‬, then you get a ‫ َطلب‬and ‫الطلب‬ ُ ‫َج َو‬
‫اب ه‬
َ َْ َََ
• Grammar: present tense ‫ تتعالون‬, to make a command, make
ْ َ ََ
it lightest and remove the ‫ت‬, becomes ‫( تعالوا‬talab) and
ۡ ۡ
‫ي َ ۡس َتغفِ ُر‬, make it lightest becomes ‫( ي َ ۡس َتغفِ ۡر‬jawbu al talab)

• 00:25:23 when you tell someone to do something, there are 2

َ ‫ََ ُ ه‬
possibilities, either they will listen or they won’t listen. ‫الطلب‬ ‫ جواب‬is
the expectation is that they will listen.

َ َ
• 00:26:23 The “if” part is assumed between ‫ ت َعال ْوا‬and ‫ي َ ۡس َتغفِ ۡر‬.
ۡ
 ۡ ٰ ُ
• 00:26:37 ‫ ي َ ۡس َتغفِ ۡر‬huva version,look for an outside doer, ِ‫اَّلل‬ ‫َر ُسول‬
idafah (can’t separate mudaf from m.ilaih) is the outside
doer.

• 00:27:01 When it is said to them, “come! The messenger of

Allah will ask forgiveness even for you!”

• 00:27:32 When “come! The messenger of Allah will ask

forgiveness even for you!” is said to them. Naaibul faail.
Both translations are good.

• 00:29:02 Talab: is a command that makes a demand.

Jawab Al talab: is a present tense that responds to that
demand. (what will happen if you listen to that demand)

• 00:30:38 Talab: will be in one of these command forms

(sukooon, aa, oo, ee, aa, na, removal of present tense TA.
Jawab Al talab: lightest present tense. in between, unsaid
meaning is “if you listen to the talab, then... jawab al talab.

َ َ َ َ َ ٰ َ
• 00:32:37 ‫ ل هو َيا – ل هو ْوا‬- ‫ ل ٰوي‬is like ‫ ه َديَا – ه َد ْوا‬- ‫( هدي‬past tenses)
َ ٰ َ
• The past hum versions of ‫ ل ٰوي‬and ‫ هدي‬end with a sukoon ‫ْوا‬

instead of a ‫( يُ ْوا‬oo sound) hum humaa huva

َ َ َ
‫ل هو ْوا‬ ‫ل هو َيا‬ ‫ل ٰوي‬
 َ
• ‫ ل ٰوي‬he turned something around (past tense)
َ
• ‫ ل هو ْوا‬they turn something back
ۡ ُ َ ُ ُ ْ ‫ه‬ َ
• 00:35:30 ‫ لووا رءوسهم‬they turn their heads back )‫وس ُه ۡم‬
َ ‫ ُر ُء‬their

heads -mofool bihi)

TO SEE (past) TO GUIDE (past)

hum humaa huva hum humaa huva
ْ‫َرأ َوا‬ َ‫َرأَيا‬ ٰ َ َ ٰ َ
‫َرأ ي‬ ‫ه َد ْوا‬ ‫ه َديَا‬ ‫هدي‬

hunna humaa hiya hunna humaa hiya

َ‫َرأَ ْين‬ َََ
‫رأ تا‬
ْ ََ
‫رأ ت‬ َ
‫ه َد ْي َن‬
َ َ
‫ه َدتا‬
ْ َ
‫ه َدت‬

antum antumaa anta antum antumaa anta

ْ‫َرأَ ْي ُتم‬ َ‫َرأَ ْي ُتما‬ َ‫َرأَيْت‬ َ
‫ه َد ْي ُت ْم‬
َ
‫ه َد ْي ُت َما‬ َ ْ ‫َه َدي‬
‫ت‬

antunna antumaa anti antunna antumaa anti

‫َرأَي ْ ُته‬ َ‫َرأَ ْي ُتما‬ ْ ََ ‫َه َدي ْ ُ ه‬ َ ْ َ
‫ت‬
ِ ‫رأ ي‬ ‫ت‬ ‫ه َد ْي ُت َما‬ ِ ‫ه َدي‬
‫ت‬

nahnu anaa nahnu anaa

َ‫َرأَ ْينا‬ ُ‫َرأَيْت‬ َ ُ ْ ‫َه َدي‬

‫ه َد ْي َنا‬ ‫ت‬
 َ ُ ۡ َ ۡ ُّ ُ َ َ ُّ ُ َ ۡ ُ َ ۡ َ َ َ ۡ ُ َ ُ ُ ْ ۡ ‫َ ه‬
• 00:36:59 ‫ لووا رءوسهم ورأيتهم يصدون وهم مستك ِِبون‬they turn their
َ
heads back (not turned (past), because there is ‫ إِذا‬in the
beginning of the ayah, pushes the meaning to present)
ٰ ٰ َ َ
• 00:37:21 ‫ َرأي‬is like ‫ هدي‬and ‫( ل ٰوي‬past tenses) (the ‫ي‬
disappears from the hum version, and comes back from
hunna and onwards)

ۡ ُ َ ۡ ََ َ
• 00:40:29 ‫ ورأيتهم‬and you see them. (faail is anta) (mofool bihi
َ
is hum) (not “saw” past, because ‫ إِذا‬pushes meaning to
present)

َ ُّ ُ َ
• ‫ون‬ ‫ يصد‬they block themselves and others.

• 00:41:33 I saw a man walking. (doer= I (fil=saw) mofool

bihi=man) (haal=walking)

• I heard a dog barking. (doer=I (fil=heard) (mofool bihi=dog)

(haal=barking)
• 00:42:53 Present tense as a Haal: sometimes you have a fil
ۡ‫ َر َأ ۡي َت ُهم‬, and a mofool ‫ َر َأ ۡي َت ُه ۡم‬immediately followed by a fil
َ ُّ ُ َ َ ُّ ُ َ
mudaari ‫ون‬ ‫ يصدون ( يصد‬also has a hum inside it) and if it makes
sense that way, then it becomes the haal of the mofool bihi.
Allah is saying, “you see them blocking themselves and
َ ُّ ُ َ
others. ‫ون‬ ‫ يصد‬is the haal fee mahalli nasb
• 00:44:25 (a lot of present tenses come as a haal in the
Quran)

َ ُ َْ ً َ ْ ُ ََ ُْ َ
• 00:46:26 another eg of present tense: ‫جاءوا أباهم عِشاء يبكون‬
َ ُ
they came to their father at night time, crying. ‫ َيبْكون‬by itself
َ ُ
it means “they cry”. ‫ َيبْكون‬is the haal fee mahalli nasb. (‫اء ْوا‬
ُ ‫َج‬
َ ُ َْ
is plural and so is ‫)يبكون‬

َ ُ ْ َ ْ ُ ْ َُ
• 00:49:56 jumla ismiyya as a jumla haaliyya: ‫ وهم مستك ِِبون‬and
they are arrogant. (mubtada=hum) (khabar=mustakbiroona
(Nahw=rafa=oona) (sarf=ism faail=mustakbiroona)
• 00:51:49 Jumla ismiyya as a jumla haaliyya: after a fil
ُ َُ
sentence, when you see a ‫ و‬and a ‫)وه ْم( ه ْم‬ pronoun followed
َ ُ ْ َ ْ ُ
by a simple jumla ismiyya (abc-ab-ac) (‫ مستك ِِبون‬khabar)
then chances are the entire sentence is also a haal, called
jumla haaliyya. (haal is not just a word, not just an act, it
can be an entire sentence)

• English eg: I was teaching while Mariam was eating.

(“while or “as” and whatever comes after is haal also,
because 2 things are happening at the same time-called
jumla haaliyya)

• 00:53:25 A jumla ismiyya could also be a jumla haaliyya.

(describing while something is happening)

َ ُ ۡ َ ۡ ُّ ُ َ َ ُّ ُ َ ۡ ُ َ ۡ َ َ َ
• ‫ ورأيتهم يصدون وهم مستك ِِبون‬and you see them blocking
themselves and others while they are being arrogant. (Hum
pronoun followed by a kahabar) (jumla haaliyya)
 َ ُ ْ ُ ْ ََُْ ‫ََ ُ ُ ُ ه ه‬
• 00:54:21 ‫ وَل تموتن إَِل وأنتم مسل ِمون‬the ‫ َو‬becomes a haal, after a
َ ُ ْ ُ ْ ََُْ
fi’l sentence, antum pronoun followed by ‫وأنتم مسل ِمون‬
(khabar) it becomes a jumla haaliyya. “and don’t you dare
die except while you are muslims. (not “and you are
muslims”)

َ ُ َ ۡ َ َ ‫َ َ ُ َ َ ه ُ َ ۡ ً َ َ ٓ َ َ َ ُ َ َ ه ُ َ ُر‬
• 00:55:30 ١١ ‫ولن يؤخِر ٱَّلل نفسا إِذا جاء أجلها ۚ وٱَّلل خبِي بِما تعملون‬
(Munafiqoon 11) and Allah will not delay for any person
when their deadline arrives WHILE ALLAH IS FULLY AWARE
OF WHAT YOU ALL DO (jumla haaliyya) (most of the time
jumla ismiyya at the end of ayahs can be jumla haaliyya)

ۡ ُ َ ۡ ََ َ ۡ ُ َ ُ ْۡ ‫َ َ َُ ۡ َ َ َْۡ َ ۡ َ ۡ ۡ َ ُ ۡ َ ُ ُ ه َه‬
• 00:59:03 ‫ِإَوذا قِيل لهم تعالوا يستغفِر لكم رسول ٱَّللِ لووا ر ُءوسهم ورأيتهم‬
َ ُ ۡ َ ۡ ُّ ُ َ َ ُّ ُ َ َ
‫ِبون‬
ِ ‫ك‬ ‫ت‬ ‫س‬‫م‬ ‫م‬ ‫ه‬ ‫و‬ ‫ون‬ ‫د‬ ‫ص‬ ‫ي‬ (“they turn” present, ‫ا‬‫ذ‬ ِ ‫ إ‬pushes it to
present, rest of the statement will be present)

ََ َ َ
• 00:59:43 ‫ ورأيتهم‬is the 2nd JF, and ‫ يَ ُص ُّدون‬is it’s first haal, and
ۡ ُ َ ۡ
َ ُ ۡ َ ۡ ُّ ُ َ
‫ِبون‬
ِ ‫ وهم مستك‬is another haal, JH fee mahalli naasb.
 QURAN SESSION ANFAL 33

َ َ‫ٱَّلل َِلُ َعذ َِب ُه ۡم َوأ‬

ۡ‫نت فِيهم‬ ُ ‫َو َما ََك َن ه‬
ۚ ِ
• 1:00:06 And it would never be acceptable at all for Allah to
punish them while you are among them (jumla haaliyya)

• 1:00:36 People think nations get destroyed because a Prophet

comes. In reality Allah is saying, I would never punish them
because you are still there, the only reason they are not
destroyed is because you are among them, if you (prophet
Muhammad saw) left they would be wrecked. When Nuh (as)
leaves, the town is flooded, when Lut (as) leaves, the town is
destroyed. Musa (as) is told, you have to leave, then Firauwn
has to be destroyed. You (Prophet Muhammad as) are the
reason they are still breathing.

• 1:01:21 Now Prophet Muhammad (saw) is not among us, does

that mean we can be punished at any time? (fire,flood,etc) and
in the next Ayah Allah says,
َ ۡ ُ ُ ‫َو َما ََك َن ه‬
٣٣ ‫ٱَّلل ُم َعذ َِب ُه ۡم َوه ۡم ي َ ۡس َتغ ِف ُرون‬
• 1:01:46 And Allah would never be one to punish them at all
while they do istighfar. (so long as some people in a society
are still asking Allah’s forgviness, Allah will not destroy that
nation. When there is no one left to even ask for
forgiveness, then Allah destroys that nation.
 َ ۡ
• 1:02:12 The ‫ ي َ ۡس َتغ ِف ُرون‬here is a fi’l mudaari, not an ism faail,
َ ُ ْ َ ْ ُ
like in Surah Munafiqoon ayah 5 ‫ِبون‬ ِ ‫( )مستك‬an ism is
permanent, stuck in time, and a fi’l is not not permanent,
somebody can have a moment of arrogance, be obnoxious
temporarily) In Surah Munafiqoon Allah is describing how
solid their arrogance is, they are not just arrogant in this
moment, they are deeply arrogant that it has become a
permanent part of them. In jumla haaliya Allah used the
ism faail for the hypocrites, as if Allah is telling us, inside
and out deeply they have so much kibr in them, that it
doesn’t just come and go (eg: like a fi’l comes and goes, its
permanent) Therefore, Allah will not forgive them.

َ ُ ْ َ ْ ُ َ ۡ
• 1:04:32 If Allah said, ‫ مستك ِِبون‬instead of ‫ي َ ۡس َتغفِ ُرون‬, then that
means the only way for a nation to survive is if some people
are constantly constantly doing istighfar. (and Allah didn’t
use use the ism faail but he used the the fi’l mudaari
instead, and a fi’l is not permanent, and it’s Allah’s mercy
that he will not destroy a nation at least if some istighfar is
happening at sometimes and it’s not a constant thing they
are doing.
• 1:07:45 jumla haaliyya sequence:
1.(M-K-MBK) (2. M-K) (3. M- MBK)

• NOTE: muqaddadam- usually earlier than expected. As a

result you can get ikhtisas & other effects.
َ ُ َ ۡ َ ْ ُ َ َ َٓ َ ۡ ُ ‫َ َ ه هُ َُ ۡ َ َ ٗ َ ً ه‬
١٥ ‫أعد ٱَّلل لهم عذابا شدِيداۖ إِنهم ساء ما َكنوا يعملون‬

ْ ُ ْ‫( ل َ ْم َين‬PUSHED MEANING TO PAST) HE DID NOT

• NOTE: ‫ص‬
HELP.
َ َ َ‫ َما ن‬HE DID NOT HELP (REFUTATION) (CORRECTING)
‫ص‬

َ ْ‫ َت‬- ‫ ِعنْ َد – فَ ْو َق‬special mudafs of time and

• NOTE: 1:34:30 ‫ت‬
place (dharf-word for time & place) dharf is a mudaf, and it’s
َ
going to have a m.ilaih. ‫“ إ ِذا‬when” in meaning is a word for
َ
time & place, however it does not jarrify anything. ‫إِذا‬, not
only it doesn’t jarrify anything, it comes with a fi’l or ism,
but it’s still a word for time & place. So grammarians
َ
considered ‫ إ ِذا‬as part of special mudafs (dharf) which means
what comes after it is a mudaf ilaih (even if it doesn’t look
like a m.ilaih, we will call it fee mahalli jarr.
ُ َْ
‫يَ ْو َم ُينفخ‬
Fil mudaari.
m.ilaih fee mahalii jarr.