Mantiq

Notes & Diagrams

in English

Based on Urdu Book ‫آسان منطق‬

by Mufti Saeed Palalanpuri Saheb (DB)

2nd Edition: Dhul-Hijjah 1439 / Sept. 2018

by
Darul Uloom New York Publications Committee

1
 Foreword

Bismillah

This is the 2nd version of the Mantiq Notes & Diagrams in English. These
notes and diagrams are based on the Urdu book titled ‫ آسان منطق‬by Mufti Saeed
Palalanpuri Saheb (DB). These were made as the kitaab was being taught.
There are 120 terms with brief explanations and examples. Diagrams
corresponding to the terms have been placed in the appropriate places. Tamreens
(exercises) from the original Urdu book have also added. The answers to the
tamreens are at the end of the book.
I thank Allah first and then I thank the students who have tremendously
assisted in typing the notes and diagrams. (Some of those students are ‘ulama’
now, Ma-sha-allah.) I also ask Allah to grant ikhlas and qabuliat.
There are still many revisions to be made and mistakes to be corrected;
Insha-allah, by next year we plan to have a better 3rd version. For any
suggestions, corrections and advices, feel free to contact: suhel@duny.us.

Sincerely,
Darul Uloom New York Publications committee.

2
 Part 1:‫تصورات‬
Lesson 1(P.8): Types of ‫علم‬
)1(‫العلم‬
The image of something in one's mind.
For example:
When the word "Zaid" is mentioned, an image of Zaid comes to mind.
Add later: hashia page 8 -- parable about mirror

)2(‫التصديق‬
The knowledge of a certain thing being something or that a certain thing is not something.
A statement which can be classified as being true or false.
For example:
Zaid is Umar's father.
or
Zaid is not Umar's father.

)3(‫التصور‬
The knowledge of an idea or concept in such a manner that it would not be placed in the category of
tasdeeq.
Add later: hashia page 9---about being without any ‘nisbah tammah khabariyyah’. ‘Nisbah tammah khabariyyah’ means …??.
For example:
the knowledge of only “Zaid”.
or
the knowledge of only “Zaid’s slave”

3
 Tamreen #1 (P.9)

Identify each as being a ‫ تصور‬or a ‫تصديق‬.

Type: Arabic Urdu/English
‫ تصديق‬/ ‫تصور‬
‫زيد کا گھوڑا‬ 1
Zaid's horse
‫کی بیتی عمرو‬ 2
Umar's daughter
‫زيد کا غالم‬ 3
Zaid’s slave
‫ٹوپی‬ 4
hat
‫اچی ٹوپی‬ 5
nice hat
‫بکر خالد کا بیٹا ہوگا‬ 6
Bakr might be/must be Khalid’s son
‫ٹھنڈا پانی‬ 7
cold water
‫حضرت محمد صلی ہللا علیہ وسلم ہللا کے سچے‬ 8
‫رسول ہیں‬
Muhammad (‫ )ﷺ‬is Allah’ true messenger
‫جنت‬ 9
Paradise
‫دوزخ‬ 10
Hell
‫جنت کی نعمتیں‬ 11
the bounty’s of Jannah
‫دوزخ کا عذاب‬ 12
the punishment of the hellfire
‫جنت برحق ہے‬ 13
Jannah is real.
‫قبر کا عزاب حق ہے‬ 14
the punishment of the grave is real
‫دھیلی‬ 15
Dehli (name of a city)
‫مکہ معظمہ‬ 16
Makkah Muazzamah

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 Lesson 2(P.9): Types of ‫ تصور‬and ‫تصديق‬
)4(‫التصور البديھي‬
A tasawwur (idea/concept) which is understood without a need for much explanation.
For example:
water, fire, heat, cold

)5(‫التصور النظري‬
A tasawwur (idea/concept) which cannot be understood unless it is explained and/or proven.
For example:
ism, fi’l, harf, mu’rab, mabni, angels, jinn

)6(‫التصديق البديھي‬
A tasdeeq (statement) which is understandable without need for much explanation.

For example:
2 is half of 4.
and
1 is one-fourth of 4.

)7(‫التصديق النظري‬
A tasdeeq which cannot be understood unless it is explained and/or proven.
For example:
Fairies (small female jinns) exist.
and
Allah is one pure being.

Diagram #1

5
 Tamreen #2 (P.11)
Identify each as being a ‫ تصور‬or a ‫ تصديق‬as well as ‫ بديہى‬or ‫نظرى‬.
Type: Arabic Urdu/English
‫ تصديق‬/ ‫تصور‬
‫پل صراط‬ 1
Bridge of Siraat
‫جنت‬ 2
Paradise
‫دوزخ‬ 3
Hell
‫قبر کا عذاب‬ 4
the punishment of the grave
‫چاند‬ 5
moon
‫سورج‬ 6
sun
‫آسمان‬ 7
sky

‫زمین‬ 8
Earth
‫دوزخ موجود ہے‬ 9
Hell is real
‫میزان عمل‬ 10
The scale of deeds

6
 ‫جنت کی نعمتیں‬ 11
The bounty’s of paradise
‫عمرو کا بیٹا کھڑا ہے‬ 12
Umar’s son is standing
‫حوض کوثر‬ 13
the fountain of Kowthar
‫کوثر جنت کی نہر ہے‬ 14
Kauthar is a river in paradise
‫آفتاب روشن ہے‬ 15
The sun is bright/shinning
‫بغداد‬ 16
Baghdad
‫امريکہ‬ 17
America
‫معبود برحق صرف ہللا تعالی ہے‬ 18
Allah is the only true deity

Lesson 3 (P.11)

)8(‫التعريف والمعرف والقول الشارح‬

The acquiring and derivation of an unknown tasawwur tasawwur (idea/concept) by combining two or more
known tasawwurs (ideas/concepts).
Ex: A person has the knowledge of ‫( حیوان‬living creature) and ‫( ناطق‬speaking/intelligent creature). He
combines both tasawwurs to form (‫) َحیَ َوانٌ نَاطِ ٌق‬
i.e. that living creation which possesses complete intelligence.
Now the person has the knowledge of a previously unknown tasawwur;
He has derived the definition that a human is ‫ َحیَ َوانٌ نَاطِ ٌق‬.

This is also called the ‫معرف‬

ّ of human being. It is also called ‫ قول شارح‬of ‫( انسان‬human being).

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)9(‫الدلیل والحجة‬
The acquiring and derivation of an unknown conclusion by combining two or more known ‫تصديقات‬
(statements/postulates).
For example:
A person has the knowledge that “Humans are living creatures”.
And he also knows that “Every living creation possesses a physical body structure”.
So, when he combines both statements/postulates, he acquires the knowledge that “Human beings
possess physical body structures”.

)10(‫النظر والفكر‬
The acquiring and derivation of unknown knowledge/information by combining two or more known ideas
or pieces of information.
Examples are mentioned above in #8 and #9.

)11(‫الترتیب‬
To arrange the known statements/postulates (‫ )تصديقات‬and ideas/concepts (‫)تصورات‬
ّ in their proper method or
order.

)12(‫المنطق‬
That knowledge which prevents one from making errors in ‫ نظر و فكر‬.

)13(‫الموضوع‬
The topics and subject matter that are discussed about in any field of knowledge.
For example:
The ‫ موضوع‬of ‫( نحو‬Arabic grammar) is words and sentences (‫)كلمة و كالم‬.

)14(‫موضوع المنطق‬
The topics and subject matter that are discussed in Mantiq are those definitions (‫ )تعريفات‬and proofs (‫)دلیل‬
through which the knowledge/information of unknown statements and ideas is obtained.

)15(‫غرض المنطق‬
The aim and goal of Mantiq is to correct the ‫نظر و فكر‬.
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Lesson 4 (P.15): Review Terms 1-15

Lesson 5 (P.13): ‫ داللة‬and ‫وضع‬

Diagram #2A

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 Diagram #2B

Types of
‫داللة لفظیة‬
(Indicated) (Indicator)
‫مدلول‬ ‫دال‬
The being of Mr. Zaid. The word ‫زيد‬ * ‫داللة لفظیة وضعیة‬
Difficulty, pain. The sound of ‫آہ آہ‬ ‫لفظیة طبعیة‬

A person speaking, talking. Unintelligible or meaningless speech (gibberish)

‫لفظیة عقلیة‬
(‫)بولنے واال‬ heard from behind a wall.

Diagram #2C

Types of
‫داللة غیر لفظیة‬
(Indicated) (Indicator)
‫مدلول‬ ‫دال‬
specific letters (A,B,C) inscriptions/letters ‫غیر لفظیة وضعیة‬
the horse desires fodder the neighing of a horse ‫غیر لفظیة طبعیة‬
fire smoke ‫غیر لفظیة عقلیة‬

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 Diagram #2D

*Types of
‫داللة لفظیة وضعیة‬
(Indicated) (Indicator)
‫مدلول‬ ‫دال‬
towards the indication of
‫داللة مطابقیة‬
‫حیوان ناطق‬ "‫"انسان‬
towards "‫ "حیوان‬only
the indication of
or ‫داللة تضمنیة‬
"‫"انسان‬
towards "‫ "ناطق‬only
the indication of
towards the “capability of understanding ‫داللة التزامیة‬
"‫"انسان‬

)16(‫الداللة‬
For something to indicate and give knowledge/information about an unknown thing--whether this indication
is done automatically/naturally or by stipulation.
For example:
By hearing the word “pen” one understands that it is a tool for writing.
And, by seeing “smoke” one understands that there is a fire nearby.
)17(‫الدال‬
The first thing (the indicator); which indicates towards the second thing.
Ex: the word “pen” or the smoke.

)18(‫المدلول‬
The second thing; which is indicated towards by the ‫( الدال‬the indicator).
For example:
The tool of writing, or the fire.

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)19(‫الوضع‬
One piece of information which is made specific (intentionally and deliberately) for another bit of
information in such a way, that when the first piece is comprehended, the other is understood and derived
from it.
For example:
Tthe word “pen” has been coined (and stipulated) to refer to an instrument of writing, and the word
“knife” has been coined to refer to a tool of cutting. By hearing the word “pen”, a writing tool is
understood,and by hearing the word “knife”, a tool of cutting is understood.
Another example: In bowling, the word strike means the hitting and dropping of all 10 pins, while in
baseball it means for a batter to miss the ball.

)20(‫الموضوع‬
The first word which is used to coin a term.
‫ موضوع‬is a specific type of ‫دال‬. (In other words, every ‫ موضوع‬is a ‫دال‬, but every ‫ دال‬is not a ‫موضوع‬.)

)21(‫الموضوع له‬
The second word; the term for which the ‫ موضوع‬is specified.
‫ موضوع له‬is specific type of ‫مدلول‬. (In other words, every ‫ موضوع له‬is a ‫مدلول‬, but every ‫ مدلول‬is not a ‫موضوع‬
‫له‬.)

Lesson 6 (P.14): Type of ‫داللة‬

)22(‫الداللة اللفظیة‬
That type of indication in which the indicator (the ‫ )دال‬is a spoken word.
For example:
The word “Zaid” indicates toward the being and physical body of Zaid.

)23(‫الداللة غیر اللفظیة‬

That type of indication in which the indicator (the ‫ )دال‬is not a spoken word.
For example:
“Smoke” indicates toward a fire.

12
)24(‫الداللة اللفظیة الوضعیة‬
That type of indication in which the indicator (the ‫ )دال‬is a spoken word and the indication is achieved
through stipulation/coinage.
For example:
The word “Zaid” indicates toward the being/person of Zaid himself.

)25(‫الداللة اللفظیة الطبعیة‬

That type of indication in which the indicator is a spoken word and the indication is achieved through a
natural inclination, feeling or instinct.
For example:
The exclamation : Ah! Ah!” is an indication towards severe pain or difficulty.

)26( ‫الداللة اللفظیة العقلیة‬

That type of indication in which the indicator is a word and the indication is achieved through
intelligence/reasoning/deduction.
For example:
The (nonsensical) word “D-a-i-z” [which is the word “Zaid” spelled backwards] (i.e. a murmuring
sound and gibberish coming from behind a wall is an indication toward a speaker existing behind the
wall.

)27(‫الداللة غیر اللفظیة الوضعیة‬

That type of indication in which the indicator is not a spoken word and the indication is due to a stipulation
coinage.
For example:
Various written symbols indicate towards various letters.

(28) ‫الداللة غیر اللفظیة الطبعیة‬

That type of indication in which the indicator is not a spoken word and the indication is achieved through a
natural inclination, feeling or instinct.
For example:
The neighing of a horse indicates that the horse desires fodder.

13
)29(‫الداللة غیر اللفظیة العقلیة‬
That type of indication in which the indicator is not a spoken word and the indication is achieved through
intelligence/deduction.
For example:
Physical smoke indicates towards a fire.

Tamreen #3 (P.15)

In #5-#9, identify which type of ‫ داللة‬is going on. Also, identify which is the the ‫ دال‬and
which is the ‫مدلول‬.
In #5-#9, only the ‫ دال‬is written. Thus, not only identify which type of ‫ داللة‬is going on,
but also give the ‫ مدلول‬.
Type of ‫داللة‬ Arabic Urdu
shaking the head- ‫سر کا ہالنا‬- 1
yes or no ‫ہاں يا نہیں‬
red flag- ‫سرخ جھنڑی‬- 2
the train stopping ‫ريل کا ٹھہرنا‬
sunlight- ‫ آفتاب‬- ‫دھوپ‬ 3
sun
Ah! Ah!- - ‫ اُوہ‬، ‫اُوہ‬ 4
sadness/grief ‫رنج و صدمہ‬
pen ‫قلم‬ 5

writing board ‫تختی‬ 6

madrasah (school) ‫مدرسہ‬ 7

Zaid ‫زيد‬ 8

human ‫انسان‬ 9

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 Lesson 7 (P.15): Types of‫الداللة اللفظیه الوضعیه‬

)30(‫الداللة المطابقیة‬
That type of indication in which the word indicates towards its full and entire ‫( موضوع له‬stipulated meaning);
and it does not indicate towards just a part of ‫موضوع له‬.
For example:
The word ‫ انسان‬said with the intention to indicate fully towards ‫ حیوان ناطق‬.
Also, the word “knife” being said with the intention to indicate towards the entire knife, i.e. the word
“knife” being said with the intention to indicate towards the combination of the blade plus the
handle. The word “knife” is not said with the intention to just indicate towards the blade only, nor
just indicate towards the handle only; but rather the intention is both the blade and the handle.

)31(‫الداللة التضمنیة‬
That type of ‫( داللت‬indication) in which the word is intended to refer to only a part of the ‫; موضوع له‬
the word does not refer to the entire ‫ موضوع له‬.
For example:
The indication of ‫( انسان‬human being) with the intention that it refers only to ‫( حیوان‬living creature),
or, the indication of ‫( انسان‬human being) with the intention that it refers only to ‫( ناطق‬creature with
the capability of speech).
Another example:
The indication of the word “knife” with the intention that it refers only to the “handle”, or with the
intention that it refers only to the “blade”, and not referring to the handle and blade together. In the
same strain, when it is said: “The knife is very sharp”, the word knife is intended to mean the blade
only, not the handle. Why? Because blades are sharp while handles are not sharp.
Another example:
The basketball team scored a basket.” The intention was made that only 1 player scored a basket,
because all 5 players cannot score one basket all at the same time; but rather only 1 player can score
a basket at a time.

)32(‫الداللة اإللتزامیة‬
That type of ‫( داللت‬indication) in which the word is intended to refer to something attached to the ‫ موضوع له‬.
15
For example:
The indication of ‫( انسان‬human being) with the intention that it refers only to “the ability to possess
knowledge”. Since this is a quality attached or related to the haqeeqat of ‫انسان‬, and it is not a quality
which is an integral part of the haqeeqat of ‫ انسان‬, thus it is a type of ‫التزامیة داللة‬

Tamreen #4 (P.17)
Identify which is the the ‫ دال‬and which is the ‫مدلول‬.
Type of Arabic Urdu
‫داللة‬
Blind- eye ‫ آنکھ‬-‫نابینا‬ 1
Lame-Leg ‫ ٹانگ‬-‫لنگڑا‬ 2
Tree- Branch ‫ شاخیں‬-‫درخت‬ 3
Nose ring- Nose ‫ ناک‬-‫نکٹا‬ 4
Al-Hidaayah - ‫ کتاب الصوم‬-‫ہدايۃ‬ 5
The chapter of Sowm (Fasting)
Haatim Taai - the quality of ‫ سخاوت‬-‫حاتم طائی‬ 6
generosity

Lesson 8 (P.17): Review Terms 16-32

Lesson 9 (P.18): ‫المفرد و المركب‬

)33(‫المفرد‬
That word (‫ )موضوع‬in which the meanings of individual parts do NOT indicate toward parts of the ‫موضوع له‬.
For example:
The word “Zaid” is ‫ مفرد‬because the letters ‫ ز‬,‫ ى‬,‫ د‬individually do not indicate towards different
parts of the person Mr. Zaid (which is the ‫)موضوع له‬. Such an indication (‫ )داللت‬is not intended.
In fact, there is no indication (‫ )داللت‬at all—the letters ‫ ز‬,‫ ى‬,‫ د‬do not indicate towards anything.

There are 4 types of ‫مفرد‬. Add later: from page 18---

)34(‫المركب‬
That word (‫ )موضوع‬in which the meanings of individual parts do indicate toward parts of the ‫موضوع له‬.

16
In a ‫ مركب‬term, the word (‫ )موضوع‬has parts, and those parts are meaningful, and also each part of the word
(‫ )موضوع‬indicates toward some part of the ‫موضوع له‬, and such an indication (‫ )داللت‬is actually intended by
the speaker.
For example:
The statement: “Zaid is standing”. In this statement, the word “Zaid” indicates towards the being of
the person Mr. Zaid, while “standing” refers to a condition of the person Mr. Zaid, and the word “is”
indicates towards existence; and all of these indications are intended.

Tamreen #5 (P.19)

Identify each one as ‫ مفرد‬or ‫مرکب‬.

Type English Arabic Urdu
‫احمد‬ 1
‫مظفر نگر‬ 2
‫اسالم آباد‬ 3
‫عبد الرحمٰ ن‬ 4
‫ظہر کی نماز‬ 5
‫رمضان کا روزہ‬ 6
‫ما ِہ رمضان‬ 7
‫جامع مسجد دہلی‬ 8
‫جامع مسجد دہلی خدا‬ 9
‫کا گھر ہے‬

Lesson 10 (P.19): ‫الكلي و الجزئ‬

(35) ‫المفھوم‬
Everything which can be imaged and understood in the mind.

(36) ‫الجزئي‬
That ‫ مفھوم‬whose name is not shared by multiple individuals. In other words, it is a ‫ مفھوم‬which refers to one
particular individual.

17
(37) ‫الكلي‬
That ‫ مفھوم‬whose name is be shared between multiple individuals. In other words,it is a ‫ مفھوم‬which refers to
multiple individuals.

(38) ‫الجزائیات واإلفراد‬

Those things which a ‫ كلي‬indicates towards. In other words, the individuals that make up the collective noun.
For example:
Zaid, Umar, and Bakr are individuals and each one is a part of the category (group) of ‫( انسان‬human
beings).
Another example:
Humans, oxen, and goats are all individuals and each one is a part of the category (group) of ‫حیوان‬
(living creatures).

Tamreen #6 (P.20)
Identify each as being a ‫ كلى‬or a ‫ ُجزي‬.
Type Arabic English Urdu
‫گھوڑا‬ 1
‫بکری‬ 2
‫میری بکری‬ 3
‫زيد کا غالم‬ 4
‫سورج‬ 5
‫يہ سورج‬ 6
‫آسمان‬ 7
‫يہ آسمان‬ 8
‫سفید چادر‬ 9
‫سیاہ کرتہ‬ 10
‫ستارہ‬ 11
‫ديوار‬ 12
‫يہ مسجد‬ 13
‫يہ پانی‬ 14
‫میرا قلم‬ 15

18
 Diagram #3A, p. 20-21
The ‫ ماھیة‬/ ‫ حقیقة‬of that ‫كلي‬ Name of ‫كلي‬
English Arabic English Urdu
speaking/thinking creature = ‫انسان‬ Human ‫انسان‬
‫حیوان ناطق‬
mooing creature = ‫ثور‬ Cow ‫بیل‬
‫حیوان ذو خوار‬
braying creature = ‫حمار‬ Donkey ‫گدھا‬
‫حیوان ناہق‬
neighing creature = ‫فرس‬ Horse ‫گہوڑا‬
‫حیوان صاہل‬
bleating creature = ‫غنم‬ Goat ‫بکری‬
‫حیوان ذو رغاء‬

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 Diagram #4, p. 20-21

Lesson 11 (P.22): ‫الحقیقة و الماھیة والعوارض‬

(39) ‫الحقیقة والماھیة‬
The basic fundamental components/elements which make up something. If one of these basic fundamental
components/elements is missing, then the thing does not exist. If one of these basic fundamental
components/elements is missing, then the thing loses its identity.
For Example:
The ‫ ماھیة‬/ ‫ حقیقة‬of a ‫ انسان‬is ‫ حیوان ناطق‬.
If ‫ حیوان‬or either ‫ ناطق‬is missing, then it is not in the category of ‫( انسان‬human being).

20
 Diagram #5

Haqiqat/Mahiyat of Pizza: 3 Main Components

Mozzarella Cheese + Sauce + Dough

+ +

= (Plain Pizza)

cheese + sauce makes “saucy cheese” (not pizza)

dough + sauce makes “saucy dough” (not pizza)
cheese + dough makes “cheesy dough” (not pizza)

Pizza with Toppings (al-‘Awaaridh):

- Olives
- (Halal) Pepperoni
- Green Pepper

21
(40) ‫العوارض‬
Everything other than the ‫ماھیة‬/‫ حقیقة‬. Those “extras” which are BESIDES the basic fundamental
components/elements which make up a thing. Those things on which the existence/identity of an object or
perception is NOT dependent upon.
For example:
To be “dark-skinned” or “fair-skinned” or to be “knowledgeable” or “ignorant” are the ‫ عوارض‬of
a ‫انسان‬, because these qualities are not part of the ‫ماھیة‬/‫حقیقة‬of ‫انسان‬.

(41) ‫الكلي الذاتي‬

That collective noun whose ‫ ماھیة‬/‫ حقیقة‬is such that the ‫ماھیة‬/‫ حقیقة‬of the collective noun matches the /‫حقیقة‬
‫ ماھیة‬of its individual members; this ‫ ماھیة‬/‫ حقیقة‬matches either entirely or partially.
For example:
‫ انسان‬as a group refers to the individual beings of Zaid, Umar, Bakr, etc.
The ‫ماھیة‬/‫ حقیقة‬of ‫ انسان‬is ‫ حیوان ناطق‬, and the ‫ماھیة‬/‫ حقیقة‬of the individuals inside ‫( انسان‬i.e. Zaid, Umar,
Bakr) is also ‫ ; حیوان ناطق‬i.e. they are exactly the same.
Another example:
The ‫ ماھیة‬/ ‫ حقیقة‬of ‫ حیوان‬and the ‫ ماھیة‬/ ‫ حقیقة‬of the the individuals inside ‫[ حیوان‬i.e. ‫( بقر‬cow), ‫( غنم‬goat), ‫فرس‬
(horse), ‫( حمار‬donkey0, ‫( انسان‬human)] correspond in a partial way:
The ‫ ماھیة‬/ ‫ حقیقة‬of ‫ بقر‬cow is ‫حیوان ذو خوار‬
and the ‫ ماھیة‬/ ‫ حقیقة‬of ‫ غنم‬goat is ‫حیوان ذو رغاء‬
and the ‫ ماھیة‬/ ‫ حقیقة‬of ‫فرس‬ horse is ‫حیوان صاھل‬
Thus, the ‫ ماھیة‬/ ‫ حقیقة‬of the the individuals inside ‫ حیوان‬all have the component of ‫ حیوان‬inside.

(42) ‫الكلي العرضي‬

Those collective nouns which refer to the qualities of the individuals of a ‫كلي‬.
For example:
Laughing (‫ )ضاحق‬is the quality of the human but, it is not the entire ‫ ماھیة‬/ ‫ حقیقة‬of human being, nor
is laughing (‫ )ضاحق‬a part of the ‫ ماھیة‬/ ‫ حقیقة‬of human being. Instead, laughing (‫ )ضاحق‬is something
besides it and separated from it.

22
 Tamreen #7 (P21)

Identify each as being ‫ کلی ذاتی‬or ‫کلی عرضی‬.

Type English Arabic Urdu
‫جسم نامی – درخت انار‬ 1
‫ انار‬- ‫سرخ‬ 2
‫ فرس‬-‫حیوان‬ 3
‫ گہڑا‬-‫قوی‬ 4
‫ مسجد‬-‫کشادہ‬ 5
‫ پتہر‬-‫جسم‬ 6
‫ پتہر‬-‫سخت‬ 7
‫ چاقو‬-‫لوہا‬ 8
‫ چاقو‬- ‫تیز‬ 9
‫ تلوار‬- ‫تیز‬ 10

Lesson 12 (P.21): Types of ‫ذاتی الكلي‬

(43) ‫الجنس‬
That collective noun which refers to a group of individuals whose ‫ ماھیة‬/ ‫ حقیقة‬are different from each other.
For example:
‫ حیوان‬is a “‫ ”جنس‬because it refers to includes ‫( بقر‬cow), as well as ‫(غنم‬goat), ‫( فرس‬horse), ‫حمار‬
(donkey), and ‫( انسان‬human). The ‫ ماھیة‬/ ‫ حقیقة‬of each one of these are different from each other.

(44) ‫النوع‬
That collective noun which refers to a group of individuals whose ‫ ماھیة‬/ ‫ حقیقة‬are all the same.
For example:
‫ انسان‬is a “‫ ”نوع‬because it refers to Zaid, Umar, Muaz, etc. and the ‫ ماھیة‬/ ‫ حقیقة‬of each one of these
are all the same.

(45) ‫الفصل‬
That collective noun which refers to a group of individuals whose ‫ ماھیة‬/ ‫ حقیقة‬are the same AND that same
‫ ماھیة‬/ ‫ حقیقة‬is the specific trait that acts as a differentiator/separator between it and other ‫ ماھیة‬/ ‫ حقیقة‬.
For example:

23
 ‫( ناطق‬ability to speak) is the ‫( فصل‬differentiator/separator) for ‫ انسان‬because it refers to Zaid, Umar,
Muaz, etc. The ‫ ماھیة‬/ ‫ حقیقة‬of all these are the same AND ‫ ناطق‬differentiates and separates the / ‫حقیقة‬
‫ ماھیة‬of ‫( انسان‬humans) from the ‫ ماھیة‬/ ‫ حقیقة‬of ‫( بقر‬cow), ‫(غنم‬goat), ‫( فرس‬horse), ‫( حمار‬donkey).

Diagram #6 p.21
‫ عمق‬+ ‫ عرض‬+ ‫ طول‬+ ‫جوھر‬ Physical body =‫جسم‬ 1
)Depth( )Width( )Length( )Tangible(
growing =‫نامي‬ 2

moving by itself =‫متحرك باإلرادة‬ 3

‫جسم نامي متحرك باإلرادة‬ =‫حیوان‬ 1

‫جسم نامي‬ =‫شجر‬ 2
‫جسم مطلق‬ =‫حجر‬ 3

‫ ريح‬/‫ ہوآ‬Wind

24
 Tamreen #8 (P.22)
For each pair mentioned, identify their relationship to one other in terms of being ‫ نوع‬,‫ جنس‬,
or ‫فصل‬.
English Arabic Urdu
Body- horse -‫حیوان‬ 1
‫فرس‬
Pomegranate tree -‫ جسم نامی‬2
‫درخت انار‬
Animal-hasaas -‫حیوان‬ 3
‫حساس‬
Horse- neighing - ‫فرس‬ 4
‫صاہل‬
Horse -‫ جسم مطلق‬5
‫فرس‬
Donkey- braying ‫ ناہق‬- ‫ حمار‬6

Goat- bleating (sound -‫ممیانا‬ 7

that goats make) ‫بکری‬

25
 Lesson 13 (P.22): Types of ‫الكلي العرض‬
(46) ‫الخاصة‬
That type of ‫ كلي عرضي‬which is specific for one group of individuals--all of whose ‫ ماھیة‬/ ‫ حقیقة‬are identical.
For example:
The trait of ‫ ضاحك‬laughing is specific for ‫ انسان‬humans, because it is a trait specific for Zaid, Umar,
Bakr, etc. And the ‫ ماھیة‬/ ‫ حقیقة‬of each and every human (Zaid, Umar, Bakr, etc.) are all identical.

(47) ‫العرض العام‬

That type of ‫ كلي عرضي‬which is NOT specific for one group of individuals. It is such that it applies to
individuals whose ‫ ماھیة‬/ ‫ حقیقة‬are different from one another. .
For example:
‫ ماشي‬walking on foot is the ‫ عرض عام‬for ‫ انسان‬humans because it applies to ‫(انسان‬human), as well as
to ‫( بقر‬cow), ‫(غنم‬goat), ‫( فرس‬horse), ‫( حمار‬donkey). These individuals all have ‫ ماھیة‬/ ‫ حقیقة‬which are
different from one another.

26
 Diagram #4 (p. 22)

mafhoom—entity, idea
kulle dhaatee—main components
kullee ardhee—qualities, traits
khassah—traits/characteristics specific to only one group
ardhi aam— traits/characteristics that are shared with multiple groups

27
 Diagram #5 (p. 24-25)
A ‫ جنس‬consists of many ‫( انواع‬plural of ‫)نوع‬.
A ‫ فصل‬differentiates between the many ‫انواع‬.

‫ حیوان‬is ‫ جنس قريب‬for: ‫ انسان‬،‫ شاة‬،‫ حمار‬،‫ بقر‬and ‫ فرس‬.

‫ جسم نامي‬is ‫ جنس بعید‬for: ‫ انسان‬،‫ شاة‬،‫ حمار‬،‫ بقر‬and ‫ فرس‬.

Note: highlighted portion is ‫فصل‬

"‫ "ناطق‬is ‫ فصل قريب‬for ‫انسان‬
"‫ "ذو رغاء‬is ‫ فصل قريب‬for ‫شاة‬
"‫ "ناهق‬is ‫ فسل قريب‬for ‫حمار‬
"‫ "ذو خوار‬is ‫ فصل قريب‬for ‫بقر‬
"‫ "صاها‬is ‫ فصل قريب‬for ‫فرس‬

Another Example
"‫ "الصف الثالث‬is ‫ جنس قريب‬for Zubair, Hamdan, Kahis,Ahmad, etc.

“DUNY Alim Course" is ‫ جنس بعید‬for Zubair, Hamdan, Kahis, Ahmad, etc

28
29
‫‪Diagram #7 p.20-22‬‬
‫‪Types of kullees‬‬

‫كلّي‬
‫عرضى كلّى‬
‫عام عرض‬
‫خاصة‬

‫ذاتى كلّى‬
‫فصل‬
‫نوع‬
‫جسم‬

‫‪30‬‬
 Diagram #8 p.23
Khaassah vs. Ardh-Aaam
Example of ‫صه‬
ّ ‫خا‬:

Example of ‫عرض عام‬:

31
 ‫‪Diagram # 9, p. 24-26‬‬

‫?انسان ‪ for‬جنس قريب ‪Q: What is‬‬

‫حیوان ‪A:‬‬
‫انسان? ‪ for‬جنس بعید ‪Q: What is‬‬
‫جسم نامى ‪A:‬‬
‫انسان? ‪ for‬قريب فصل ‪Q: What is‬‬
‫ناطق ‪A:‬‬
‫انسان? ‪ for‬فصل بعید ‪Q: What is‬‬
‫‪A:‬‬ ‫متحرك باإلرادة = حساس‬
‫‪…………………………………...‬‬
‫حیوان = جسم ‪ +‬نامى ‪ +‬متحرك باإلرادة‬
‫‪or‬‬
‫حیوان = جسم ‪ +‬نامى ‪ +‬حساس‬
‫………………………‬
‫انسان = حیوان ‪ +‬ناطق‬
‫‪……………………….‬‬
‫‪Because‬‬
‫جسم ‪ +‬نامى ‪ +‬متحرك باإلرادة‬ ‫حیوان =‬

‫‪Thus:‬‬
‫جسم ‪ +‬نامى ‪ +‬متحرك باإلرادة ‪ +‬ناطق‬ ‫انسان =‬

‫‪32‬‬
 Tamreen #9 (P.23)

For each pair mentioned, identify their relationship to one another in terms of being ‫خاصہ‬
or ‫عرض عام‬.
English Urdu Arabic
‫ کاتب‬-‫انسان‬ 1
‫ قائم‬-‫انسان‬ 2
‫ ماشی‬-‫غنم‬ 3
‫ ہندی‬-‫انسان‬ 4

(48) ‫ما ھو‬

In Mantiq, the question: “‫ ”ما ھو؟‬is a way to ask about the ‫ ماھیة‬/ ‫ حقیقة‬of an entity.
For example:
“‫ ”االنسان ما ھو ؟‬means: “What is the ‫ ماھیة‬/ ‫ حقیقة‬of ‫( انسان‬human beings)?”

(49) ‫الجنس القريب‬

Such a ‫ جنس‬that if the ‫ ماھیة‬/ ‫ حقیقة‬of 2 entities is asked about, then the answer given will be that same ‫جنس‬.
‫ جنس قريب‬is a small selective group, while ‫ جنس بعید‬is a large and more inclusive group.

Lesson 14 (P.23): The terminology of ‫ما ھو‬

(50) ‫الجنس البعید‬
Such a ‫ جنس‬that if the ‫ ماھیة‬/ ‫ حقیقة‬of 2 entitiesare asked about, then the answer given will NOT be that same
‫جنس‬, but rather the answer to each separate question will be a DIFFERENT ‫جنس‬.
‫ جنس بعید‬is a large and more inclusive group, while ‫ جنس قريب‬is a small selective group.

33
 Tamreen #10 (P.24)
Answer Arabic Translation Urdu #

What are a Human ‫انسان اور گہرا کیا چیز‬ 1

and a horse? ‫ہیں؟‬

What are a horse ‫گہوڑا اور بکری کیا ہیں؟‬ 2

and a goat/sheep?

What is the reality ‫درخت انگور اور پتہر کی‬ 3

of a grape tree and ‫حقیقت کیا ہے؟‬
a stone?
What are these: ‫ زمین اور زيد کیا‬،‫آسمان‬ 4
sky, earth/land, ‫ہیں؟‬
And Zaid?
What are these ‫ چاند اور آم کا‬،‫سورج‬ 5
things: the sun, ‫درخت کیا ہے؟‬
the moon, and a
mango tree?
What are these: ‫ چڑيا اور گرجا کیا‬،‫مکہی‬ 6
fly, bird/sparrow, ‫ہیں؟‬
and a donkey?
What is the reality ‫انسان کی حقیقت کیا ہے؟‬ 7
if human (insaan)?

What are a Human ‫گہڑے کی ماہیت کیا ہے؟‬ 8

and a horse?

What are a horse ‫گدہے کی حقیقت کیا ہے؟‬ 9

and a goat/sheep?

What is the reality 10

of a grape tree and ‫بکری اينٹ اور پتھر کیا‬
a stone? ‫ہیں؟‬

What are these: ‫پانی ہوا اور حیوان کیا‬ 11

water, air, and ‫ہیں؟‬
animal?

34
 Lesson 15 (P.25): Types of ‫ الجنس‬and‫الفصل‬
(51) ‫الفصل القريب‬
That ‫ فصل‬which separates the ‫ ماھیة‬/ ‫ حقیقة‬of one individual from other individuals in the same ‫جنس قريب‬.

(52) ‫الفصل البعید‬

That ‫ فصل‬which separates the ‫ ماھیة‬/ ‫ حقیقة‬of one individual from the ‫ ماھیة‬/ ‫ حقیقة‬of other individuals in the
same ‫ جنس بعید‬, and does NOT separate it from the ‫ ماھیة‬/ ‫ حقیقة‬of other individuals in the ‫جنس قريب‬.

Add hashia of page 26 later

Tamreen #11 (P.23)

Identify each as being ‫ قريب جنس‬or ‫ جنس بعید‬or ‫ قريب فصل‬or ‫بعید فصل‬.
English Urdu Arabic
1
2
3
4
5
6
7

Lesson 16 (P.26): Review Terms 33-52

35
 Lesson 17 (P.27): Types of ‫ نسبت‬between 2 ‫الكلي‬
(53) ‫التساوي‬
That type of relationship between 2 ‫ كلي‬in which each ‫ كلي‬refers to every individual of the other. Basically,
the 2 ‫ كلي‬are synonymous to one another, and the individuals in each of the 2 ‫ كلي‬are identical to one
another.
For example:
The relationship between ‫ انسان‬human and ‫ ناطق‬human, is a relationship of ‫تساوي‬, because every ‫انسان‬
(human) is ‫ ناطق‬and every ‫ ناطق‬is ‫( انسان‬human).

(54) ‫التباين‬
That type of relationship between ‫ كلي‬in which each ‫ كلي‬does NOT refer to any individual of the other.
For example:
The relationship between ‫(انسان‬human) and ‫( فرس‬horse) is a relationship of ‫تباين‬, because no ‫انسان‬
(human) is a ‫( فرس‬horse), and because no ‫( فرس‬horse) is an ‫( انسان‬human).

Lesson 18 (P.27): The remaining ‫نسبت‬

(55) ‫عموم وخصوص مطلق‬
That type of relationship between 2 ‫ كلي‬in which the individuals of the smaller and more specific ‫ كلي‬applies
to every individual of the other (bigger and more inclusive) one; while all the individuals of the bigger and
more inclusive ‫ كلي‬do NOT apply to every individual of the smaller and more specific ‫كلي‬.
For example:
The relationship between ‫( انسان‬human) and ‫( حیوان‬living creature) is a relationship of ‫عموم و خصوص‬
‫ حیوان‬. ‫( مطلق‬living creature) applies to every ‫( انسان‬human), but ‫( انسان‬human) does not apply to
every ‫ ( حیوان‬living creature), but rather ‫(انسان‬human) applies to only SOME of the ‫( حیوان‬living
creature).

(56) ‫عموم وخصوص من وجه‬

That type of relationship between 2 ‫ كلي‬in which the first ‫ كلي‬applies to some individuals of the second ‫ كلي‬,
and the second ‫ كلي‬applies to some individuals of the second ‫ كلي‬.
For example:
The relationship between ‫( حیوان‬living creatures) and ‫( أبیض‬white) is ‫ عموم خصوص من وجه‬because
each one refers to a few of the other, and vice versa. In other word,, some ‫( حیوان‬living creatures)
are ‫( أبیض‬white) while some are NOT ‫( أبیض‬white). And some are ‫( أبیض‬white) are ‫( حیوان‬living
36
 creatures) while some are NOT ‫( حیوان‬living creatures). A black cow is ‫( حیوان‬living creatures) but
not ‫( أبیض‬white); while a white rock is ‫( أبیض‬white) but it is not a ‫( حیوان‬living creature).

Diagram #10, p.27

4 types of nisbats between 2 kullees

1.‫تباين‬.2 ‫تساوى‬

.4 ‫كموم خصوص مطلق‬.3

‫كموم خصوص من رجم‬

37
 Tamreen #12 (P.28)
For each pair, identify which type of nisbat is occurring.
Type of nisbat English Urdu Arbic
‫ فرس‬-‫حیوان‬ 1
‫ حجر‬-‫انسان‬ 2
‫ حمار‬-‫جسم‬ 3
‫ اسود‬-‫حیوان‬ 4
‫ كھجر‬-‫جسم نامى‬ 5
‫كا درخت‬
‫ جسم‬-‫حجر‬ 6
‫ غنم‬- ‫انسان‬ 7
‫ انسان‬-‫رومى‬ 8
‫ حمار‬-‫غنم‬ 9
‫ صاھل‬- ‫فرس‬ 10
‫ حیوان‬-‫حساس‬ 11

Lesson 19 (P.28): Types of ‫معرف‬

ّ
(57) ‫الحد التام‬
That type of ‫ تعريف‬which is a combination of ‫فصل قريب & جنس قريب‬.
For example:
The ‫ حد تام‬of ‫ انسان‬is ‫حیوان ناطق‬.

(58) ‫الحد الناقص‬

That type of ‫ تعريف‬which is a combination of ‫فصل قريب & جنس بعید‬.
For example:
The ‫ حد ناقص‬of ‫ انسان‬is ‫ جسم ناطق‬, or only ‫ناطق‬.

(59) ‫الرسم التام‬

That type of ‫ تعريف‬which is a combination of ‫خاصه &جنس قريب‬.
For example:
The ‫ رسم تام‬of ‫ انسان‬is ‫حیوان ضاحك‬.

38
‫الرسم الناقص )‪(60‬‬
‫‪.‬خاصه & جنس بعید ‪ which is a combination of‬تعريف ‪The type of‬‬
‫‪For example:‬‬
‫‪.‬ضاحك ‪ or only‬جسم ضاحك ‪ is‬انسان ‪ of‬رسم ناقص ‪The‬‬

‫‪Diagram #11, p.29‬‬

‫‪4 types of tareef / mu’arrif / qowl-shaarih‬‬
‫‪Made up of:‬‬ ‫)انسان( ‪Example‬‬
‫‪1‬‬ ‫‪Hadd taamm‬‬
‫حد تام‬ ‫جنس قريب و فصل قريب‬ ‫حیوان ‪ +‬ناطق‬
‫‪2‬‬ ‫‪Hadd naaqis‬‬
‫حد ناقص‬ ‫جنس بعید و فصل قريب‬ ‫جسم نامي ‪ +‬ناطق‬
‫‪3‬‬ ‫‪Rasm taamm‬‬
‫رسم تام‬ ‫جنس قريب و خاصة‬ ‫حیوان ‪ +‬ضاحك‬
‫‪4‬‬ ‫‪Rasm naaqis‬‬
‫رسم ناقص‬ ‫جنس بعید و خاصة‬ ‫جسم نامي ‪ +‬ضاحك‬

‫‪39‬‬
 ‫)‪Tamreen #13 (P.29‬‬
‫معرف ‪Identify the type of each‬‬
‫‪ّ given.‬‬
‫‪Type‬‬ ‫‪English‬‬
‫جوھر ناطق‬ ‫‪1‬‬
‫جسم نامي ناطق‬ ‫‪2‬‬
‫جسم حساس‬ ‫‪3‬‬
‫جسم متحرک باإلرادہ‬ ‫‪4‬‬
‫حیوان صا ھل‬ ‫‪5‬‬
‫حیوان ناھق‬ ‫‪6‬‬
‫جسم ناھق‬ ‫‪7‬‬
‫حساس‬ ‫‪8‬‬
‫ناطق‬ ‫‪9‬‬
‫الكلمة لفظ وضع لمعنى مفرد‬ ‫‪10‬‬
‫على معنى في نفسھا‬
‫الفعل كلمة دلت ٰ‬ ‫‪11‬‬
‫‪.‬مقترنا بأح ِد األزمنة الثالثة‬

‫)‪Diagram #12, p.30 (use in tamreen 13‬‬

‫‪Hadd taam of kalimah, ism, fe’l, harf‬‬

‫‪kalimah‬‬ ‫‪Ism‬‬ ‫‪fi’l‬‬ ‫‪harf‬‬

‫‪1‬‬ ‫‪Hadd taamm‬‬ ‫لفظ‬ ‫كلمة‬ ‫كلمة‬ ‫كلمة‬
‫حدتام‬ ‫وضع لمعنى‬ ‫دلت على معنى في نفسھا غیر‬ ‫دلت على معنى في نفسھا‬ ‫التدل على معنى في‬
‫مفرد‬ ‫مقترن باحد االزمنة الثالثة‬ ‫مقترن باحد االزمنة الثالثة‬ ‫نفسھا‬
‫‪2‬‬ ‫‪Hadd naaqis‬‬ ‫وضع‬ ‫دلت على معنى في نفسھا غیر‬ ‫دلت على معنى في نفسھا‬ ‫التدل على معنى في‬
‫حد ناقص‬ ‫لمعنى مفرد‬ ‫مقترن باحد االزمنة الثالثة‬ ‫مقترن باحد االزمنة الثالثة‬ ‫نفسھا‬
‫‪3‬‬ ‫‪Rasm taamm‬‬
‫رسم تام‬
‫‪4‬‬ ‫‪Rasm naaqis‬‬
‫رسم ناقص‬

‫‪40‬‬
 Lesson 20 (P.29): Review Terms 52-60

Part 2: ‫تصديقات‬

Lesson 21 (P.31): Explanation of ‫القضیة‬

(61) ‫القضیة‬
That statement which can classified as being either true or false.
Note: Even if it is a false statement, it will still be considered a ‫ قضیة‬.

(62) ‫القضیة الموجبة‬

That ‫( قضیة‬statement) which is positive/affirmative and affirms something.
Note: Even if it is a false ‫( قضیة‬statement ), but it is positive/affirmative in meaning, it will still be
considered to be a ‫ موجبة قضیة‬, i.e. lies and false statements can still be ‫ – موجبة قضیة‬truth/falsehood does not
affect the category of a statement being ‫ موجبة‬or ‫ سالبة‬.

(63) ‫القضیة السالبة‬

That ‫( قضیة‬statement) which is negative and negates something.
Note: Even if it is a true ‫( قضیة‬statement ), but it is negative in meaning, it will still be considered to be a
‫سالبة قضیة‬, i.e. true statements can still be ‫ – سالبة قضیة‬truth/falsehood does not affect the category of a
statement being ‫ موجبة‬or ‫ سالبة‬.
.

41
42
43
(64) ‫القضیة الحملیة‬
That ‫( قضیة‬statement) which affirms something for something else (whether it is positive or negative).
In terms of nahw (Arabic grammar), a ‫ حملیة قضیة‬is usually classified as a jumlah ismiyyah.

(65) ‫الموضوع‬
The 1st part of a ‫حملیة قضیة‬. In terms of nahw, the 1st part of a ‫ حملیةقضیة‬is usually classified as a mubtada of
a jumlah ismiyyah.
For example:
The word “Zaid”, in the sentence “Zaid is standing.”

(66) ‫المحمول‬
The 2nd part of a ‫حملیة قضیة‬. In terms of nahw, the 2nd part of a ‫ حملیة قضیة‬is usually termed as a khabr of a
jumlah ismiyyah.
For example:
The word “standing”, in the sentence “Zaid is standing.”

(67) ‫الرابطة‬
The “connector” that is between the ‫( موضوع‬the 1st part of ‫ ) حملیة قضیة‬and the ‫( محمول‬the 2nd part of the
‫)حملیة قضیة‬
For example:
The word(s) “is” or “is not”
Lesson 22 (P.32): Types of ‫القضیة الحملیة‬
(68) ‫القضیة المخصوصة‬
That type of ‫ حملیة قضیة‬in which the ‫( موضوع‬the 1st part of ‫ ) حملیةقضیة‬is a specific person.
For example:
Zaid is standing.

(69) ‫القضیة الطبعیة‬

That type of ‫ حملیة قضیة‬in which the ‫( موضوع‬the 1st part of ‫ ) حملیةقضیة‬is a ‫ ; كلي‬and the ‫ حكم‬is based on the
entire group collectively--the ‫ حكم‬is not just applied on one individual of the group, but rather the ‫ حكم‬refers
to the group as a whole.
For example: ‫ انسان‬is a ‫)نوع (موجبہ‬. (Human beings are a species)
44
(70) ‫القضیة المحصورة‬
That type of ‫ قضیة‬where the ‫ موضوع‬is a ‫ كلي‬AND the ‫ حكم‬of that ‫ كلي‬is being applied to the individuals of the
‫ كلي‬. Moreover, the ‫ حكم‬of that ‫ كلي‬is specified as applying to either each and every individual of that ‫كلي‬
OR applying to only a few individuals of that ‫كلي‬. The word ‫ كل‬or ‫ بعض‬is used in such a situation.

(71) ‫القضیة المھملة‬

That type of ‫ قضیة‬in which the ‫ موضوع‬is a ‫ كلي‬BUT it is NOT specified that the ‫ حكم‬is being applied to all or
some of the individuals of that ‫ كلي‬.
For example:
Human beings are living.
AND Human beings are not stone.”
In these examples, no mention is made of “all/each” or “some” human beings. But rather, a general
ruling is mentioned that “Human beings are…”

Lesson 23 (P.33): Types of ‫القضیة المحصورہ‬

(72) ‫الموجبة الكلیة‬
That type of ‫ قضیة‬which is affirmative/positive AND the ‫ حكم‬is being applied to all/each individuals of that
‫ كلي‬.
For example:
Each/every insaan (human being) is a living creature.

(73) ‫الموجبة الجزئیة‬

That type of ‫ قضیة‬which is affirmative/positive AND the ‫ حكم‬is being applied to only some individuals of
that ‫ كلي‬.
For example:
Some living creatures are insaan insaan (human beings).

(74) ‫السالبة الكلیة‬

That type of ‫ قضیة‬which is negative AND the ‫ حكم‬is being applied to only all/each individuals of that ‫ كلي‬.
For example:
No insaan (human being) is a rock.

45
‫السالبة الجزئیة )‪(75‬‬
‫‪ .‬كلي ‪ is being applied to only some individuals of that‬حكم ‪ which is negative AND the‬قضیة ‪That type of‬‬
‫‪For example:‬‬
‫‪Some living creatures are not insaan.‬‬

‫)‪Tamreen #14 (P.33‬‬

‫‪.‬قضیة ‪Identify each type of‬‬
‫‪Type‬‬ ‫‪Arabic‬‬ ‫‪English‬‬ ‫‪Urdu‬‬
‫عمر و مسجد میں ہے‬

‫حیوان جنس ہے‬

‫ہر گھوڑا ہنہناتا ہے‬

‫کوئی گدھا بے جان‬

‫نہیں‬
‫بعض انسان لکھنے‬
‫والے ہیں‬
‫بعض انسان انپڑھ ہیں‬
‫ہر گھوڑا جسم والے‬
‫ہیں‬
‫کوئی پتھر انسان نہیں‬
‫ہر جان دار مرنے واال‬
‫ہے‬
‫ہر متکبر ذلیل ہے‬
‫ہر متواضع (انکساری‬
‫کرنے واال)‬
‫معزز(عزت واال) ہے‬
‫ہر حريص (اللچی)‬
‫خوار (ذلیل) ہے‬

‫‪46‬‬
 Lesson 24 (P.34): Types of ‫القضیة الشرطیة‬
(76) ‫القضیة الشرطیة‬
That ‫ قضیة‬which is made by combining two smaller ‫قضیة‬.
For example:
If the sun has risen, then it is day.

(77) ‫المقدم‬
The first part of a ‫قضیة شرطیة‬,
For example:
The sun has risen….

(78) ‫التالي‬
The second part of ‫قضیة شرطیة‬,
For example:
…it is day.

Lesson 25 (P.35): Types of ‫ الشرطیة المتصلة‬and ‫المنفصلة‬

(79) ‫الشرطیة المتصلة‬
Such a ‫ قضیة‬that if that if the 1st statement is accepted to be true, the 2nd statement must also be true.
For example:
If Zaid is insaan, then he is living.
If Zaid is insaan, then he is not a horse.

47
(80) ‫الشرطیة المنفصلة‬
That type of in which between two smaller ‫ قضیة‬there is affirmation (or negation) of both being true
together (or not). It is a ‫ قضیة‬which it states that the two smaller ‫ قضیة‬truly exist together simultaneously or
it states that the two smaller ‫ قضیة‬can never truly exist simultaneously.
For example:
This object is either a tree or it (this object) is a rock. [The speaker is stating that the object cannot
be a tree and a rock together.]
It can never be such that if the sun is out, that it is not daytime. [The speaker is stating that the sun
being out can never be in such a condition when it is not daytime, i.e. the sun being out can never be
in such a condition when it is not daytime. When the sun is out it must be daytime and vice versa:
When it is daytime the sun must be out.]

(81) ‫المتصلة الزومیة‬

That type of ‫ متصلة شرطیة قضیة‬in which there is a strong and direct relationship of cause and effect between
the ‫ مقدم‬and the ‫تالي‬. In other words, the 1st statement is a direct and actual cause for the 2nd statement.
For example:
If the sun is out, then it is daytime.

(82) ‫المتصلة اإلتفاقیة‬

That type of ‫ متصلة قضیة شرطیة‬in which there is NOT a direct relationship of cause and effect between the ‫مقدم‬
and the ‫تالي‬. In other words, the 1st statement is NOT a direct and actual cause for the 2nd statement, but
rather the 2 statements are coincidentally put together.
For example:
If insaan is living, then rocks are inamimate. [The 1st statement is NOT a cause for 2nd statement; but rather
the 2nd fact has nothing to do with the 1st statement.]
If today is Friday, the earth is round. [The 1 st statement is NOT a cause for 2nd statement; the 2nd fact about
the roundness of the earth has nothing do with the 1st statement about the day of the week.]

48
 Diagram #15 p.35-37

Taqseem B for
‫قضیة الشرطیة منفصلة‬
Option 1 Option 2 Option 3 Option 4
Only A is true. Only B is true. A & B are both Neither A nor B
(B is not true) (A is not true) true together. is present.
‫قضیة الشرطیة‬ Possible Possible Not Possible Not Possible
‫منفصلة عنادية‬
‫حقیقیة‬
(2 out of 4)
Possible Possible Not Possible Possible
‫قضیة الشرطیة‬
‫منفصلة عنادية‬
‫مانعة الجمع‬
(3 out of 4)
Possible Possible Possible Not Possible
‫قضیة الشرطیة‬
‫منفصلة عنادية‬
‫مانعة الخلو‬
(3 out of 4)

49
Note # 1:
If the statement is ‫ شرطیة منفصلة قضیة‬and is ‫عنادية‬,
then this ‫ عنادية شرطیة منفصلة قضیة‬will either be:
1. ‫ حقیقیة‬or it will be
2. ‫ مانعة الجمع‬or it will be
3. ‫مانعة الخلو‬. (i.e. Taqseem B only applies on ‫عنادية‬.)
Note # 2: If the statement is ‫منفصلة اتفاقیة شرطیة‬, then Taqseem B will not apply.

Option 1 Option 2 Option 3 Option 4

Only A is true. Only B is true. A & B are both true Neither A nor B
(B is not true) (A is not true) together. is present.
‫منفصلة اتفاقیة‬ Ex: This is a black cow. Ex: This is a white rock. Ex: This is a white cow. Ex: This is a black rock.

Possible Possible Possible Possible

(4 out of 4)
A: This is a cow.
B: This is white.

50
 Diagram #16 page 37
‫مانعة الجمع‬
This is either a tree [A] or a it is a rock [B].
The following 3 scenarios ARE possible:

Tree Rock Book

Neither A nor B is
Only A allowed/possible allowed/possible
Only B allowed/possible
while (the object could be books,
while
B is not allowed/possible. or a pen, or a desk, etc.)
A is not allowed/possible.

The following 1 scenario is NOT possible: Both statements can never be true together. i.e. the object being
pointed at can never be a tree and a rock together at the same time (i.e. there is no such thing as a “tr-ock”)

This scenario
cannot exist:
51
 Diagram # 17, p. 45

1) Only A, Not B: Basheer is in the water only –Possible to be True

2) Only B, Not A: Basheer is not drowning only – Possible to be True
3) A& B together: Basheer is in the water & Basheer is not drowning. –Possible to be True (i.e. he
knows how to swim or maybe he wearing a life jacket)
4) Neither A, nor B: Basheer is not in the water & Basheer is drowning- this is NOT possible to be
true, because it is not physically possible that Basheer can drown outside water. That would
wrongfully mean that Basheer is drowning on land??!

‫مانعة الخلو‬
A: Basheer is in the water B: Basheer is not drowning

2nd example of ‫مانعة الخلو حاشیة‬

A: This is ghair-shajar (non-tree)
B: This is ghair-hajar (non-rock)

Only A, Not B: This is a ghair-shajar, and it is not a ghair-hajar,

i.e. it is a rock – Possible to be True

Only B, Not A: This is not a ghair- shajar, and it is a ghair- hajar,

i.e. it is a tree – Possible to be True

Together A & B: This is not a ghair- shajar, and it is not a ghair-hajar,

– Possible to be True for example: it is a human, a table, a book, a pen, etc.

Neither A nor B: This is not a ghair- shajar, and it is not a ghair-hajar,

i.e. This is not non-rock nor non-tree,

i.e. This is a rock and a tree at the same time

– Impossible, it is NEVER possible for it to be True.

52
 Types of ‫القصیة المنفصلة‬
(83) ‫المنفصلة العنادية‬
That type of ‫ قضیة شرطیة منفصلة‬in which the nature of the ‫ مقدم‬and the ‫ تالي‬are such that they are “separated”.
The ‫ مقدم‬and the ‫ تالي‬cannot exist together and cannot be true together simultaneously.
For example:
This number is odd or even. (The qualities of being odd and even cannot exist together
simultaneously in a number).

(84) ‫المنفصلة اإلتفاقیة‬

That type of ‫ قضیة شرطیة منفصلة‬in which the nature of the ‫ مقدم‬and the ‫ تالي‬are such that they are NOT
separated, but rather they have been put together coincidentally. The ‫ مقدم‬and the ‫ تالي‬can exist together and
can be true together simultaneously.
Ex: Zaid is a kaatib or he is a shaair.
In other words,
it is possible that Zaid is only a kaatib and not a shaair,
OR it is possible that Zaid is a only shaair and not a kaatib
OR it is possible that Zaid is BOTH a shaair and a kaatib,
OR it is possible that Zaid is NEITHER a shaair NOR a kaatib.

The qualities of being kaatib and shaair are not related to one another; they are not connected, nor
are they attached to one another, nor are they dependent on one another.

53
 Tamreen #15 (P.36)
Identify each type of ‫قضیة‬.
Type Translation Arabic Urdu #

‫اگر يہ شے گہوڑا ہے‬ 1

‫تو جسم ضرور ہے‬
‫اگر گہوڑا ہنہنا واال ہے‬ 2
‫تو انسان جسم واال ہے‬
‫يہ بات نہیں ہے کہ اگر رات‬ 3
‫ہوگی تو سورج نکال ہوا ہو‬
‫اگر سورج نکلے گا تو زمین‬ 4
‫روشن ہوگی‬
‫اگر وضو کرو گے تو نماز‬ 5
‫صحیح ہوگی‬

‫اگر ايمان کے ساتھ اعمال‬ 6

‫صالحہ کرو گے تو جنت میں‬
‫جاؤ گے‬

Lesson 26 (P.36): The 2nd Categorization of ‫الشرطیة المنفصلة‬

Types of‫شرطیة منفصلة عنادية‬
(85) ‫المنفصلة الحقیقة‬
That ‫ قضیة منفصلة‬in which the nature of the ‫ مقدم‬and ‫ تالي‬is such that both matters/qualities cannot be together
at the same time NOR can they both be separated at the same time.
For example:
This whole number is odd or even. (The qualities of being odd and even cannot exist together in
a number, nor can it ever be that a number is empty of both qualities.)
Another example:
This newborn baby is male or female.
Another example:
This person will live eternally (after death) in Jannah or in Jahannam.

54
(86) ‫مانعة الجمع‬
That ‫ قضیة منفصلة‬in which the nature of the ‫ حكم‬of the ‫ مقدم‬and‫ تالي‬is such that both matters/qualities cannot be
together at the same time; but it is possible that neither exist simultaneously.
For example:
This thing is a tree or a rock. In other words, it can be a tree, or it can be a rock, or it can be neither
of the 2 because it is a desk, or it is a building or it is a book. But it can never be such that the thing
is a tree and a rock simultaneously.

(87) ‫مانعة الخلو‬

That ‫ قضیة منفصلة‬in which the nature of the ‫ مقدم‬and ‫ تالي‬is such that both matters/qualities cannot be
missing simultaneously; but it is possible that they both exist simultaneously.
For example:
Zaid is either in the water or he is NOT drowning. (It is possible that Zaid is in the water and he is
drowning, because he does not know how to swim.)
OR it is possible that Zaid is not in the water and thus he is not drowning.
OR it is possible that Zaid is in the water and he is NOT drowning; because he knows how to
swim.
BUT it is NOT possible that Zaid is NOT in the water and he IS drowning; because Zaid cannot
drown on land!

55
 ‫)‪Tamreen #16 (P.38‬‬
‫‪.‬قضیة ‪Identify each type of‬‬
‫‪ This thing is a horse or‬منفصلة عنادية‬ ‫يہ شے گہوڑا ہے يا گدھا‬ ‫ھذا الشيء اما فرس او‬ ‫‪1‬‬
‫مانعة الجمع‬ ‫‪a donkey.‬‬ ‫حمار‬
‫منفصلة اتفاقیة‬ ‫‪This thing is either‬‬ ‫يہ چیز يا تو جان دار ہے يا‬ ‫ھذا الشيء اما حیوان او‬ ‫‪2‬‬
‫‪living or white.‬‬ ‫سفید ہے‬ ‫ابیض‬
‫منفصلة عنادية‬ ‫‪Is Zaid an Alim or an‬‬ ‫زيد عالم ہے يا جابل ہے؟‬ ‫زيد عالم او جاھل‬ ‫‪3‬‬
‫حقیقیىة‬ ‫?‪illiterate‬‬

‫منفصلة عنادية‬ ‫‪Does Amr speak or is‬‬ ‫عمرو يا تو بولتا ہے يا‬ ‫عمرو اما متكلم او ابكم‬ ‫‪4‬‬
‫حقیقیىة‬ ‫‪he mute‬‬ ‫گونگا ہے‬
‫منفصلة اتفاقیة‬ ‫‪Is Bakr a poet or writer‬‬ ‫بکر شاعر ہے يا کاتب؟‬ ‫بكر اما شاعر او كاتب‬ ‫‪5‬‬

‫منفصلة عنادية‬ ‫‪Is Zaid in the masjid or‬‬ ‫زيد مسجد میں ہے يا گہر‬ ‫زيد اما في الدار او في‬ ‫‪6‬‬
‫مانعة الجمع‬ ‫‪in the house‬‬ ‫میں‬ ‫المسجد‬

‫منفصلة عنادية‬ ‫‪Is Khalid sick or is he‬‬ ‫خالد بیماری ہے‬ ‫خالد اما مريض او صحیح‬ ‫‪7‬‬
‫حقیقیىة‬ ‫‪healthy‬‬

‫منفصلة عنادية‬ ‫‪Is Zaid standing or‬‬ ‫زيد کھڑا ہے بیٹھا ہے‬ ‫زيد اما قائم او قاعد‬ ‫‪8‬‬
‫مانعة الجمع‬ ‫‪sitting‬‬
‫منفصلة عنادية‬ ‫‪Man is either fortunate‬‬ ‫االدمي اما سعید او شقي‬ ‫‪9‬‬
‫حقیقیىة‬ ‫‪or unfortunate.‬‬

‫‪56‬‬
 Lesson 27 (P.38): Review Terms 61-87

Lesson 28 (P.39): ‫التناقض‬

(88) ‫التناقض‬
For two ‫ قضیة‬to contradict one another in such a manner that if one of them is accepted to be true, then it
will be necessary to accept the other to be false, and if one of them is accepted to be false, then it will be
necessary to accept the other to be true.

(89) ‫النقیض‬
Whenever there are two ‫ قضیة‬which have ‫تناقض‬, each ‫ قضیة‬is a ‫ نقیض‬for the other.
For example:
Zaid is an alim. & Zaid is not an alim

(90) ‫النقیضین‬
The two ‫ قضیة‬in which there is ‫تناقض‬.

57
 ‫وحدات ثمانیة ‪Lesson 29 (P.40):‬‬
‫وحدات ثمانیة ‪Lesson 30 (P.41): Remaining‬‬

‫وحدات ثمانیة‬ ‫‪Commented [1]: Made a comment‬‬

‫‪Ittifaaqi mithaal‬‬ ‫‪Ihtiraazi mithaal‬‬

‫‪Correct Qadhiya #2‬‬ ‫‪Qadhiya #2‬‬ ‫‪Qadhiya #1‬‬
‫‪and make it look like:‬‬
‫‪Zaid is not standing.‬‬ ‫‪Umar is not standing.‬‬ ‫‪Zaid is standing.‬‬ ‫وحدة‬ ‫‪1‬‬
‫زيد لیس قائما‬ ‫عمر لیس قائما‬ ‫زيد قائم‬
‫زيد کھڑا نہیں ہے‬ ‫عمر کھڑا نہیں ہے‬ ‫زيد کھڑا ہے‬ ‫موضوع‬
‫‪Zaid is not standing.‬‬ ‫‪Zaid is not sitting.‬‬ ‫‪Zaid is standing.‬‬ ‫وحد‬ ‫‪2‬‬
‫زيد لیس قائما‬ ‫زيد لیس جالسا‬ ‫زيد قائم‬ ‫ة‬
‫زيد کھڑا نہیں ہے‬ ‫زيد بیٹھا نہیں ہے‬ ‫زيد کھڑا ہے‬ ‫محمول‬
‫‪Zaid is not sitting in the masjid.‬‬ ‫‪Zaid is not sitting at‬‬ ‫‪Zaid is sitting in the‬‬ ‫‪ 3‬وحدة‬
‫‪home.‬‬ ‫‪masjid.‬‬ ‫مكان‬
‫زيد لیس جالسا في المسجد‬ ‫زيد لیس جالسا في البیت‬ ‫زيد جالس في المسجد‬
‫زيد مسجد میں بیٹھا نہیں ہے‬ ‫زيد گھر میں بیٹھا نہیں ہے‬ ‫"زيد مسجد میں بیٹھا ہے‬
‫‪Zaid's fingers don't move when‬‬ ‫‪Zaid's fingers don't‬‬ ‫‪Zaid's fingers move‬‬ ‫وحدة‬ ‫‪4‬‬
‫‪he writes.‬‬ ‫‪move when he does not‬‬ ‫‪when he writes.‬‬ ‫شرط‬
‫‪write.‬‬
‫زيد فتتحرك أصابعه لو يكتب‬ ‫زيد ال تتحرك أصابعه لو ال‬ ‫زيد فتتحرك أصابعه لو يكتب‬
‫يكتب‬
‫زيد کی انگلیاں نہیں ہلتی اگر وہ لکھتا‬ ‫زيد کی انگلیاں نہیں ہلتی اگر‬ ‫زيد کو انگلیاں ہلتی ہو اگر‬
‫ہو‬ ‫وہ نہ لکھتا ہو‬ ‫وہ لکھتا ہو‬
‫‪Zaid is not Umar's father‬‬ ‫‪Zaid is not Bakr's‬‬ ‫‪Zaid is Umar's father.‬‬ ‫وحدة‬ ‫‪5‬‬
‫‪father.‬‬ ‫إضافة‬
‫زيد لیس والدعمر‬ ‫زيد لیس والد بكر‬ ‫زيد والد عمر‬
‫زيد عمر کا باپ نہیں ہے‬ ‫زيد بکر کا باپ نہیں ہے‬ ‫زيد عمر کا باپ ہے‬
‫‪This food is not unsufficient‬‬ ‫‪This food is not‬‬ ‫‪This food is‬‬ ‫‪ 6‬وحدة‬
‫‪for everyone.‬‬ ‫‪unsufficient for some‬‬ ‫‪unsufficient for‬‬ ‫حكم‬
‫‪OR‬‬ ‫‪people.‬‬ ‫‪everyone.‬‬ ‫على كل‬
‫‪This food is enough‬‬ ‫‪OR‬‬ ‫‪OR‬‬ ‫أو جزء‬
‫‪for everyone.‬‬ ‫‪This food is enough for‬‬ ‫‪This food is not‬‬
‫‪some people.‬‬ ‫‪enough for everyone.‬‬
‫ھذا الطعام كافیا لجمیع الناس‬ ‫ھذا الطعام كافیا لبعض الناس‬ ‫ھذا الطعام لیس كافیا لجمیع‬
‫الناس‬
‫يہ کھانا کافی ہے يعنی سب کے لیے‬ ‫يہ کھانا کافی ہے بعض کے‬ ‫يہ کھانا کافی نہیں ہے سب‬
‫لیے‬ ‫کے لیے‬
‫‪58‬‬
 ‫‪This grape juice is wine‬‬ ‫‪This grape juice is‬‬ ‫‪This grape juice is not‬‬ ‫‪ 7‬وحدة‬
‫‪currently.‬‬ ‫‪wine later/potentially.‬‬ ‫‪wine currently.‬‬ ‫حكم‬
‫عصیر ھذا العنب خمر بالفعل ) اآلن(‬ ‫عصیر ھذا العنب خمرا بالقوة‬ ‫عصیر ھذا العنب لیس خمرا‬ ‫بالقوہ أو‬
‫بالفعل ) اآلن(‬ ‫بالفعل‬
‫کو "يہ شیرہ انگور شراب ہے"يعنی‬ ‫يہ شیرہ انگور شراب ہے‬ ‫"يہ شیرہ انگور شراب نہیں‬
‫بالفعل‬ ‫يعنی بالقوہ‬ ‫ہے بالفعل‬
‫‪Zaid does not study in the day.‬‬ ‫‪Zaid does not study at‬‬ ‫‪Zaid studies in the‬‬ ‫وحدة‬ ‫‪8‬‬
‫‪night.‬‬ ‫‪day.‬‬ ‫زمان‬
‫ال يقرا زيد في النھار‬ ‫ال يقرا زيد في اللیل‬ ‫يقرا زيد في النھار‬
‫زيد دن میں نہیں پڑھتا ہے‬ ‫زيد رات میں نہیں پڑھتا ہے‬ ‫زيد پڑھتا ہے دن میں‬

‫‪59‬‬
 ‫قضايا محصورة میں تناقض ‪Lesson 31 (P.42):‬‬
‫‪Diagram #19, P. 42‬‬

‫نقیض‬
‫سالبة جزئیة‬ ‫موجبه كلیة‬
‫بعض انسان جاندار نہیں ہیں‬ ‫جاندار ہے‬ ‫ہرانسان‬
‫بعض االنسان لیس حیوانا‬ ‫حیوان انسان کل‬
‫‪Some humans are not living.‬‬ ‫‪All humans are living.‬‬

‫موجبة جزئیة‬ ‫سالبة كلیة‬

‫پتھر ہیں انسان بعض‬ ‫ہے‬ ‫کوئں انسان پتھرنہیں‬

‫بعض االنسان حجر‬ ‫لیس احد من االنسان حجرا‬

‫‪Some humans are stone.‬‬ ‫) ال انسان حجر(‬

‫‪No human is a stone.‬‬

‫‪60‬‬
Diagram #20

61
 Tamreen #17 (P.42)
If only 1 statement is written, give its naqeedh.
If 2 statements are written, figure out if they are naqeedh of eachother or not. If not, explain
which shart is missing.
English Arabic Urdu #
All horses are animals-
Some horses aren’t animals
Some animals are goats-
Not all animals are goats
No humans are trees-
Some humans are trees
Umar is in the masjid-
Umar is not home
Bakr is Zaid’s son- Bakr is not
Umar’s son
The Englishman is white-
The Englishman is not white
Every human has a body-
Some humans don’t have a
body
Some white things are living-
No white things are living
Some animals are not donkeys-
All animals are donkeys
Some humans are writers-
No humans are writers
Some goats are not black-
All goats are black
Zaid sleeps at night- Zaid
doesn’t sleep in the day

Lesson 32 (P.43): ‫العكس المستوي‬

(91) ‫العكس المستوي‬
To make the 1st part of a ‫ قضیة‬its second, and the 2nd part its first, that is, to switch them. But both the
original and the new statement remain true. To flip the 1 st and 2nd parts of the the statement and making
sure both the original and the new statement are true.
For example:
The ‫ عكس مستوي‬of “Every human is living.” is “Some living creatures are humans.”

62
 ‫)‪Tamreen #18 (P.44‬‬

‫‪ of each statement.‬عكس مستوي ‪Give the‬‬

‫عكس مستوي‬ ‫‪Original Statement‬‬
‫‪English‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬ ‫‪English‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬ ‫‪#‬‬
‫كل إنسان جسم‪-‬‬ ‫‪1‬‬
‫بعض الجسم إنسان‬
‫ال حمار جماد‪ -‬ال‬ ‫‪2‬‬
‫جماد حمار‬
‫ال فرس عاقل‪ -‬ال‬ ‫‪3‬‬
‫عاقال فرس‬
‫كل حريص ذلیل‪-‬‬ ‫‪4‬‬
‫بعض الذلیل‬
‫حريص‬
‫كل قانع عزيز‪-‬‬ ‫‪5‬‬
‫بعض العزيز قانع‬

‫كل مصلى ساجد‪-‬‬ ‫‪6‬‬

‫بعض الساجد‬
‫مصلى‬

‫كل مسلم موحد‪-‬‬ ‫‪7‬‬

‫بعض الموحد مسلم‬

‫بعض المسلم غیر‬ ‫‪8‬‬

‫مصلى‪ -‬بعض غیر‬
‫مصلى مسلم‬
‫بعض المسلم‬ ‫‪9‬‬
‫صائم‪ -‬بعض‬
‫الصائم مسلم‬
‫بعض المسلم‬ ‫‪10‬‬
‫مصلى‪ -‬بعض‬
‫المصلى مسلم‬

‫‪63‬‬
 ‫‪Lesson 33 (P.44): Review Terms 88-91‬‬
‫‪???Unable to turn Horizontal‬‬
‫قیاس‪Lesson 34 (P.45):‬‬

‫‪Diagram #21 Page 49‬‬

‫محمول‬ ‫موضوع‬

‫حد اوسط‬
‫اصغر‬
‫صغري‬ ‫حیوان‬
‫انسان‬ ‫كل‬

‫اكبر‬ ‫حد اوسط‬

‫كبري‬ ‫جسم‬ ‫حیوان‬

‫جسم‬ ‫كل‬

‫اكبر‬
‫اصغر‬
‫نتیجة‬ ‫جسم‬
‫جسم‬ ‫انسان‬ ‫كل‬

‫‪64‬‬
(92) ‫القیاس‬
To derive a conclusion from two ‫ قضیة‬in such a manner that when both are accepted as being true, it
automatically necessitates the acceptance of another ‫قضیة‬.
For example:
“Every human is a living creature.” and “Every living creature has a body.” If these 2 statements are
accepted as being true, then it must be accepted that “Every human has a body.”
So the first 2 ‫ قضیة‬are the ‫قیاس‬, and the 3rd derived statement is the ‫ نتیجة‬of that ‫قیاس‬.

(93) ‫األصغر‬
The ‫ موضوع‬of the ‫نتیجة‬.
For example:
“Human” (‫ )اإلنسان‬as in the mentioned example.

(94) ‫األكبر‬
The ‫ محمول‬of the ‫نتیجة‬.
For example:
“has a body” (‫ ) جسم‬as in the previously mentioned example.

(95) ‫المقدمة‬
Those ‫ قضیة‬which become part of the ‫قیاس‬.
For example:
In the mentioned example, “Every human is a living creature.” is the 1 st ‫مقدمة‬, and “Every living
creature has a body.” is the 2nd ‫مقدمة‬.

(96) ‫الصغرى‬
The ‫ مقدمة‬of the ‫ قیاس‬which contains the ‫اصغر‬.
For example:
“Every human is a living creature.” in the mentioned example.

65
(97) ‫الكبرى‬
The ‫ مقدمة‬of the ‫ قیاس‬which contains the ‫اكبر‬.
For example:
“Every living creature has a body.” in the mentioned example.

(98) ‫الحد األوسط‬

The part of the ‫ قیاس‬which is repeated.
For example:
“Living creature” (‫ )حیوان‬which is in the ‫ صغرى‬as well as the ‫ كبرى‬of the mentioned example.

Lesson 35 (P.47): 4 ways of ‫قیاس‬

(99) ‫الشكل‬
The form of ‫ قیاس‬which is acquired by arousing the ‫ حد اوسط‬with the ‫ اصغر‬and ‫اكبر‬.

Tamreen #19 (P.47) shakls??? –MISSING???

66
 ‫‪Pg 47--DIAGRAM #22‬‬
‫‪4 Shakals--QIYAS SET-UP‬‬

‫‪ # 1‬شكل‬

‫محمول‬ ‫موضوع‬

‫حد اوسط‬
‫كلیه‬ ‫موجبه‬
‫اصغر‬ ‫)‪(+‬‬ ‫)‪(+‬‬
‫صغر‬ ‫حیوان‬
‫ي‬ ‫انسان‬ ‫كل‬

‫اكبر‬ ‫كلیه‬ ‫موجبه‬

‫حد اوسط‬
‫)‪(+‬‬ ‫)‪(+‬‬
‫كبري‬ ‫جسم‬
‫جسم‬ ‫حیوان‬
‫كل‬

‫اكبر‬
‫كلیه‬ ‫موجبه‬
‫اصغر‬ ‫)‪(+‬‬ ‫)‪(+‬‬
‫نتیجة‬ ‫جسم‬
‫جسم‬ ‫انسان‬ ‫ك‬
‫ل‬

‫‪67‬‬
 ‫‪ # 2‬شكل‬

‫محمول‬ ‫موضوع‬

‫حد اوسط‬
‫كلیه‬ ‫موجبه‬
‫اصغر‬ ‫)‪(+‬‬ ‫)‪(+‬‬
‫صغري‬ ‫حیوان‬
‫انسان‬ ‫كل‬

‫حد اوسط‬ ‫كلیه‬ ‫سالبه‬

‫اكبر‬
‫)‪(+‬‬ ‫)‪(-‬‬
‫لیس احد من‬
‫كبري‬ ‫حيوانً‬ ‫حجرا‬

‫اكبر‬ ‫كلیه‬ ‫سالبه‬

‫اصغر‬ ‫)‪(+‬‬ ‫)‪(-‬‬
‫حجرا‬ ‫لیس احد‬
‫نتیجة‬ ‫االنسان‬ ‫من‬

‫‪68‬‬
 ‫‪ # 3‬شكل‬

‫محمول‬ ‫موضوع‬

‫اصغر‬
‫كلیه‬ ‫موجبه‬
‫حد اوسط‬ ‫)‪(+‬‬ ‫)‪(+‬‬
‫حیوان‬ ‫انسان‬
‫صغري‬
‫كل‬

‫اكبر‬ ‫جزئیه‬ ‫موجبه‬

‫حد اوسط‬ ‫)‪(-‬‬ ‫)‪(+‬‬
‫كبري‬ ‫كاتب‬ ‫االنسان‬ ‫بعض‬

‫اكبر‬ ‫جزئیه‬ ‫موجبه‬

‫اصغر‬ ‫)‪(-‬‬ ‫)‪(+‬‬
‫نتیجة‬ ‫كاتب‬ ‫الحیوان‬ ‫بعض‬

‫‪69‬‬
 ‫‪ # 4‬شكل‬

‫محمول‬ ‫موضوع‬

‫اصغر‬
‫كلیه‬ ‫موجبه‬
‫حد اوسط‬ ‫)‪(+‬‬ ‫)‪(+‬‬
‫حیوان‬
‫صغري‬ ‫انسان‬ ‫كل‬

‫حد اوسط‬ ‫جزئیه‬ ‫موجبه‬

‫اكبر‬ ‫)‪(-‬‬ ‫)‪(+‬‬
‫كبري‬ ‫انسان‬
‫الكاتب‬ ‫بعض‬

‫اكبر‬ ‫جزئیه‬ ‫موجبه‬

‫اصغر‬ ‫)‪(-‬‬ ‫)‪(+‬‬
‫نتیجة‬ ‫كاتب‬
‫الحیوان‬ ‫بعض‬

‫‪70‬‬
 Lesson 36 (P.48): Types of ‫قیاس‬
(100) ‫القیاس اإلستثنائي‬
The type of ‫ قیاس‬in which the ‫ نتیجة‬or the ‫ نقیض‬of the ‫ نتیجة‬is mentioned therein.
For example:
When the sun is out, then the day is present (‫)صغرى‬.
But the sun is out (‫)كبرى‬.
So the day is present (‫)نتیجة‬.

DIAGRAM #22(page 46 Haashiah)

Positives vs. Negatives

‫نتیجہ‬ ‫کبری‬ ‫صغری‬

)+(‫موجبہ‬ )+( ‫موجبہ‬ )+( ‫موجبہ‬ 1
)-(‫سالبہ‬ )-( ‫سالبہ‬ )-( ‫سالبہ‬ 2
)-( ‫سالبہ‬ )-( ‫سالبہ‬ )+( ‫موجبہ‬ 3
)-( ‫سالبہ‬ )+( ‫موجبہ‬ ‫( سالبہ‬-) 4

71
 ‫‪Kulliya vs Juzziyah‬‬
‫نتیجہ‬ ‫کبری‬ ‫صغری‬
‫کلیہ (‪)+‬‬ ‫کلیہ (‪)+‬‬ ‫)‪ (+‬کلیہ‬ ‫‪1‬‬
‫جزءيہ (‪)-‬‬ ‫جزءيہ (‪)-‬‬ ‫)‪ (-‬جزءيہ‬ ‫‪2‬‬
‫جزءيہ (‪)-‬‬ ‫جزءيہ (‪)-‬‬ ‫)‪ (+‬کلیہ‬ ‫‪3‬‬
‫جزءيہ (‪)-‬‬ ‫کلیہ (‪)+‬‬ ‫)‪ (-‬جزءيہ‬ ‫‪4‬‬

‫‪72‬‬
 ‫‪Diagram #23 P. 48-49‬‬

‫قیاس استثنائ‬
‫فانھار موجود‬ ‫صغري لو كانت الشمس طالعة‬ ‫تو دن موجود ے‬ ‫جب سورج نكال ئو‬
‫لكن الشمس طالعة‬ ‫كبري‬ ‫لیكن سورج نكال ئواے‬
‫فانھار موجود‬ ‫نتیجة‬ ‫پس دن موجود ے‬

‫‪ If the sun is out‬صغري‬ ‫‪then the day is present.‬‬

‫كبري‬ ‫‪But the sun is out.‬‬

‫نتیجة‬ ‫‪Thus, the day is present.‬‬

‫………………………………………………‬

‫فانھار موجود‬ ‫صغري لو كانت الشمس طالعة‬ ‫تو دن موجود ے‬ ‫جب سورج نكال ئو‬
‫لكن النھار لیس موجود‬ ‫كبري‬ ‫لیكن دن موجود نہیے‬
‫فالشمس لیست طالعة‬ ‫نتیجة‬ ‫پس سورج نكال ئو نہی ے‬

‫‪ If the sun is out‬صغري‬ ‫‪then the day is present.‬‬

‫كبري‬ ‫‪But the day is not present‬‬

‫نتیجة‬ ‫‪Thus, the sun is not out.‬‬

‫‪5+ 3‬‬ ‫صغري‬ ‫‪5+ 3‬‬ ‫صغري‬

‫‪-3‬‬ ‫‪-5‬‬
‫كبري‬ ‫كبري‬

‫‪5‬‬ ‫نتیجة‬ ‫‪3‬‬ ‫نتیجة‬

‫‪73‬‬
 Lesson 36 (P.48): Types of ‫قیاس‬
(100) ‫القیاس اإلستثنائي‬
The type of ‫ قیاس‬in which the ‫ نتیجة‬or the ‫ نقیض‬of the ‫ نتیجة‬is mentioned therein.
For example:
When the sun is out, then the day is present (‫)صغرى‬.
But the sun is out (‫)كبرى‬.
So the day is present (‫)نتیجة‬.

(101) ‫القیاس اإلقتراني‬

The type of ‫ قیاس‬in (i.e. in ‫ صغرى‬not ‫ )كبرى‬which the specific ‫ نتیجة‬or the ‫ نقیض‬of the ‫ نتیجة‬is NOT mentioned.
Neither is the word “but” is mentioned therein.

Lesson 37 (P.49): Explanation of ‫استقرا‬

(102) ‫اإلستقراء‬
The literal meaning of ‫ ستقراء‬is to evaluate and investigate.
The technical meaning is to evaluate the (individuals) ‫ جزءيات‬of any (group) ‫كلي‬,
and when any specific quality is found in all of them, to stipulate the quality for all of the ‫ افراد‬of the ‫كلي‬. To
generalize a ruling based on observing a few individuals.

Lesson 38 (P.50): Explanation of ‫تمثیل‬

(103) ‫التمثیل‬
The literal meaning of ‫ تمثیل‬is: to be similar or to resemble.
The technical meaning is that a certain ‫ حكم‬is found in a specific ‫ جزءي‬. And after pondering, a certain
‫( علت‬cause/reason) is determined to be the cause of that ‫ حكم‬.
Then, that same ‫( علت‬cause/reason) is found to exist in another ‫ جزءي‬.
To establish and extrapolate the ‫ حكم‬of the first ‫ جزءي‬to the second ‫ جزءي‬is called ‫ تمثیل‬.
Note: The ‫ مناطقة‬call this process ‫تمثیل‬, while the ‫ فقھاء‬call it ‫قیاس‬.

74
(104) ‫االصل‬
The first ‫ جزءي‬in which the ‫ حكم‬is found. Another name is ‫مقیاس علیه‬

(105) ‫الفرع‬
The second ‫ جزءي‬in which that same ‫ حكم‬is applied to and extrapolated to. Another nameis ‫مقیس‬

(106) ‫العلة‬
The reason which was pondered about and concluded to exist in the first ‫( جزءي‬and exists in the second
‫ جزءي‬as well.)

(107) ‫الحكم‬
The ‫ حكم‬which exists in the first ‫( جزءي‬and is also applied to the second ‫جزءي‬.)

……………………………………………………………………….

---change name diagram of 24? Pg. 45-51

75
76
 ‫قیاس إقتراني‬

‫صغري‬ ‫كل‬

‫كبري‬ ‫كل‬

‫نتیجة‬ ‫كل‬

Lesson 39 (P.51): ‫ الدلیل اإلني‬and ‫الدلیل اللمي‬

(108) ‫الدلیل اللمي‬
That type of ‫ قیاس‬in which the ‫ حد اوسط‬is in reality the ‫ علت‬, just as it is the ‫ علت‬for the the ‫نتیجة‬.

(109) ‫الدلیل اإلني‬

That type of ‫ قیاس‬in which the ‫ حد اوسط‬is NOT the ‫ علت‬in reality, but rather it is only the ‫ علت‬for the the ‫نتیجة‬.
Instead, the reality of the matter is contrary to that.

Lesson 40 (P.53): Review Terms 92-109

77
 ‫ الدلیل العلمي و الدلیل اإلني‬p52

‫ل ّمي‬

The ground has sunlight on it. (‫) صغرى‬

And everything with sunlight on it is bright. (‫)كبري‬

__________________________________________
Thus, the ground is bright. (‫)نتیجه‬

…………………………………………

‫إني‬

The ground is bright.

And everything in which is bright has sunlight on it.

Thus, the ground has sunlight on it.

78
 Trans. of Footnote on pg. 52

#1 ???
#2 Forming a conclusion using ّ ‫الدلیل ال ِل ّم‬is termed as ‫تعلیل‬
‫ي‬
Forming a conclusion using ّ ّ‫الدلیل اإلن‬is termed as ‫استدالل‬
‫ي‬
#3 (The word) ‫( حقیقت‬in the book) and (the word) ‫( واقع‬in the book) are
interchangeable
#4 It should effortlessly be noted that establishing a ‫ حكم‬via its true origin
(cause) is termed ‫ي‬ ّ ‫الدلیل ال ِل ّم‬
ّ ّ‫الدلیل اإلن‬
While establishing a ‫ حكم‬via its ‫ عالمة‬is called ‫ي‬
e.g., “fire” is the cause for “smoke”
while “smoke” is an indication towards “fire”.

Therefore, if a person were to see a blazing fire (whose smoke exits through
the chimney), and had not seen the smoke, and then says to himself, “There
is a fire present, and since there is a fire, that means there is smoke present
as well”, then this is an example of ‫ي‬ ّ ‫الدلیل ال ِل ّم‬.

On the other hand, if the person were to only see smoke coming out of a
chimney and had not seen the fire, and then says to himself, “There is a
smoke present, and since there is a smoke, that means there is a fire present
ّ ّ‫الدلیل اإلن‬
as well”, then this is an example of ‫ي‬

79
 Lesson 41 (P.44): Explanation of ‫مادہَ قیاس‬

Diagram #23 P. 54-55

‫ صنعات خمسه‬5 types of Certainty

1 ‫يقین‬
‫قیاس برھاني‬ 100%
certain

2 ‫ظن‬
‫قیاس خطابي‬ 51 – 99% (educated ‫گمان‬
guess) Probable

3 ‫قیاس حدلي‬ 50% ‫شك‬

4 ‫وھم‬
‫قیاس شعري‬ 1 – 49%
(wild guess)

5 Lies
‫قیاس سفسطي‬ 0% ‫كذب‬
‫چھوٹے‬

80
 Trans. of Footnote on pg. 54

#1 If the existence and nonexistence of something in the mind are

equiprobable, then that is called ‫ شك‬.

If the existence of one of the two seems likelier than the other, then the one
with the higher probability is called ‫ظن‬,
and the one with the lower probability is called ‫وھم‬

If there occurs no doubt about the existence of one of the two then that is
called ‫يقین‬

Since the ‫ مقدمات‬of the ‫ قیاس‬must be ‫تصديق‬

(the ‫ صغرى‬and ‫ كبرى‬of the ‫ قیاس‬must be statements wherein there is no
doubt; whether they are true or false does not matter),
and ‫ شك‬and ‫ وھم‬are not‫( تصديق‬because there is doubt regarding both of
them), therefore, neither is ‫ ش ّكي‬nor ‫ وھمیمقدمات‬discussed here.
#2 The discussion of “‫ت يقینیّه‬
ِ ‫ ”مقدما‬is coming up in Lesson No. 43

(110) ‫القیاس البرھاني‬

That ‫ قیاس‬which consists of ‫ مقدمات‬yaqeeniyah (i.e. sure and certain).
For example:
Sughraa: Muhammad (sallallahu alayhi wasallam) is the messenger of Allah.
Kubraa: Every messenger of Allah it is incumbent that he be obeyed.
Nateejah: Thus, it is incumbent that Muhammad (sallallahu alayhi wasallam) be obeyed.

(111) ‫القیاس الجدلي‬

That ‫ قیاس‬which consists of ‫ مقدمات‬mash-hoorah (i.e. well-known).
OR those that are accepted by a certain group/sect (whether they are actually true or not)
For example:
Sughraa: The belief of the Hindus that slaughtering animals is bad.
Kubraa: And every bad thing should be refrained from.
Nateejah: Thus, slaughtering animals should be refrained from.

81
 Lesson 42 (P.55): Remaining types of ‫قیاس‬
(112) ‫القیاس الخطابي‬
That ‫ قیاس‬which consists of such ‫ مقدمات‬statements which the mind has a predominant feeling that they are
true.
For example:
Sughraa: Farming is beneficial.
Kubraa: Every beneficial thing should be adopted.
Nateejah: Farming should be adopted.

(113) ‫القیاس الشعري‬

That ‫ قیاس‬which consists of such ‫ مقدمات‬statements which are baseless thoughts, whether they are actually
true or not.
For example:
Sughraa: Zaid is a moon.
Kubraa: Every moon is shining.
Nateejah: Zaid is shining.

(114) ‫القیاس السفسطي‬

That ‫ قیاس‬which consists of such ‫ مقدمات‬statements which are absolutely false and lies.
For example:
A person points to a photo of a horse and says:
Sughraa: This is a horse.
Kubraa: Every horse neighs
Nateejah: Thus, This (photo) neighs.

82
 Lesson 43 (P.55)
(115) ‫االولیات‬
Those ‫( مقدمات‬statements) which the mind is instantaneously inclined towards just by mentioning the
mowdhoo and the mahmool.
For example:
The whole (kul) is made up of the parts (juz).

(116) ‫الفطريات‬
Those ‫( مقدمات‬statements) which are such that when they come to mind the daleel does not disappear from
the mind.
For example:
The number 4 is even, the number 3 is odd.

(117) ‫الحدسیات‬
Those ‫( مقدمات‬statements) which the mind is instantaneously inclined towards and no need is there for
putting a sughraa and kubraa together.
For example:
If an expert in nahw was asked, what is the word “‫”مساجد‬masaajid, he would immediately reply that
it is ghair-munsarif jama-muntah’l-jumoo.

(118) ‫المشاھدات‬
Those statements which are known though the five external senses or five internals senses.
For example:
The sun is bright, we feel hungry/thirsty

(119) ‫التجربیات‬
Those statements which are proven through repeated experiences.
For example:
The violet flower is good as a cold remedy

83
(120) ‫المتواترات‬
The statements which are known by such a large quantity of people, that to agree upon the fact that the
statements are lies cannot be accepted by the mind.
Ex: The Quran is word of Allah (swt)
Muhammad (sallahu –alayhi-wasallam) is his messenger.

Lesson 44 (P.57): Review Terms 110-120

Lesson 45 (P.57)
Tamreen #20 (P.47)???---MISSING

84
Answer Key
for Tamreens

85
 ‫)‪Tamreen #1 (P.9‬‬

‫‪ .‬تصديق ‪ or a‬تصور ‪Identify each as being a‬‬

‫‪Type:‬‬ ‫‪Arabic‬‬ ‫‪Urdu/English‬‬
‫تصورً‪ًًً/‬‬
‫تصديق‬
‫تصور‬ ‫فرس زيد‬ ‫زيد کا گھوڑا‬ ‫‪1‬‬
‫‪Zaid's horse‬‬
‫تصیر‬ ‫بنت عمرو‬ ‫عمرو کی بیتی‬ ‫‪2‬‬
‫‪Umar's daughter‬‬
‫تصور‬ ‫غالم زيد‬ ‫زيد کا غالم‬ ‫‪3‬‬
‫‪Zaid’s slave‬‬
‫تصور‬ ‫قلنسوة‬ ‫ٹوپی‬ ‫‪4‬‬
‫‪hat‬‬
‫تصور‬ ‫قلنسوة جیدة‬ ‫اچی ٹوپی‬ ‫‪5‬‬
‫‪nice hat‬‬
‫تصور‬ ‫لعل بكرا ابن خالد‬ ‫بکر خالد کا بیٹا ہوگا‬ ‫‪6‬‬
‫‪Bakr might be/must be Khalid’s son‬‬
‫تصور‬ ‫ماء بارد‬ ‫ٹھنڈا پانی‬ ‫‪7‬‬
‫‪cold water‬‬
‫تصديق‬ ‫محمد صلى علیه وسلم‬ ‫حضرت محمد صلی ہللا علیہ وسلم ہللا کے سچے‬ ‫‪8‬‬
‫رسول ه‬
‫َّللا الصادق‬ ‫رسول ہیں‬
‫‪) is Allah’ true messenger‬ﷺ( ‪Muhammad‬‬
‫تصور‬ ‫الجنة‬ ‫جنت‬ ‫‪9‬‬
‫‪Paradise‬‬
‫تصور‬ ‫جھنم‬ ‫دوزخ‬ ‫‪10‬‬
‫‪Hell‬‬
‫تصور‬ ‫نعیم الجنة‬ ‫جنت کی نعمتیں‬ ‫‪11‬‬
‫‪the bounty’s of Jannah‬‬
‫تصور‬ ‫عذاب جھنم‬ ‫دوزخ کا عذاب‬ ‫‪12‬‬
‫‪the punishment of the hellfire‬‬
‫تصور‬ ‫الجنة حق‬ ‫جنت برحق ہے‬ ‫‪13‬‬
‫‪Jannah is real.‬‬
‫تصديق‬ ‫عذاب القبر حققه‬ ‫قبر کا عزاب حق ہے‬ ‫‪14‬‬
‫‪the punishment of the grave is real‬‬
‫تصور‬ ‫دھیلی‬ ‫دھیلی‬ ‫‪15‬‬
‫)‪Dehli (name of a city‬‬
‫تصور‬ ‫مكة معظمة‬ ‫مکہ معظمہ‬ ‫‪16‬‬
‫‪Makkah Muazzamah‬‬
‫‪86‬‬
 ‫)‪Tamreen #2 (P.11‬‬

‫‪.‬نظرى ‪ or‬بديہى ‪ as well as‬تصديق ‪ or a‬تصور ‪Identify each as being a‬‬

‫‪Type:‬‬ ‫‪Arabic‬‬ ‫‪Urdu/English‬‬
‫تصديق ‪ /‬تصور‬
‫تصور نظرى‬ ‫الصرط‬ ‫پل صراط‬ ‫‪1‬‬
‫‪Bridge of Siraat‬‬
‫تصور نظرى‬ ‫الجنة‬ ‫جنت‬ ‫‪2‬‬
‫‪Paradise‬‬
‫تصور نظرى‬ ‫جھنم‬ ‫دوزخ‬ ‫‪3‬‬
‫‪Hell‬‬
‫تصور نظرى‬ ‫عذاب جھنم‬ ‫قبر کا عذاب‬ ‫‪4‬‬
‫‪the punishment of the grave‬‬
‫تصور بديہى‬ ‫قمر‬ ‫چاند‬ ‫‪5‬‬
‫‪moon‬‬
‫تصور بدہیہى‬ ‫الشمس‬ ‫سورج‬ ‫‪6‬‬
‫‪sun‬‬
‫تصور بديھى‬ ‫السمآء‬ ‫آسمان‬ ‫‪7‬‬
‫‪sky‬‬

‫تصور بديھى‬ ‫األرض‬ ‫زمین‬ ‫‪8‬‬

‫‪earth‬‬
‫تصديق نظرى‬ ‫الجھنم حق‬ ‫دوزخ موجود ہے‬ ‫‪9‬‬
‫‪Hell is real.‬‬
‫تصديق نظرى‬ ‫میزان العمل‬ ‫میزان عمل‬ ‫‪10‬‬
‫‪the scale of deeds‬‬
‫تصديق نظرى‬ ‫نعیم الجنة‬ ‫جنت کی نعمتیں‬ ‫‪11‬‬
‫‪the bounty’s of paradise‬‬
‫تصور نظرى‬ ‫إبن عمر قائم‬ ‫عمرو کا بیٹا کھڑا ہے‬ ‫‪12‬‬
‫‪Amr’s son is standing‬‬
‫تصور نظرى‬ ‫الحوض الكوثر‬ ‫حوض کوثر‬ ‫‪13‬‬
‫‪the fountain of Kowthar‬‬
‫تصديق نظرى‬ ‫الكوثر نھر في الجنة‬ ‫کوثر جنت کی نہر ہے‬ ‫‪14‬‬
‫‪Kauthar is a river in paradise‬‬

‫‪87‬‬
 ‫تصديق بدہیہی‬ ‫الشمس مشرقة‪/‬منیرة‬ ‫آفتاب روشن ہے‬ ‫‪15‬‬
‫‪The sun is bright/shinning‬‬
‫تصور بدہیہی‪/‬نظريہ‬ ‫بغداد‬ ‫بغداد‬ ‫‪16‬‬
‫‪Baghdad‬‬
‫تصور بدہیہى‪/‬يقینني‬ ‫األمريكة‬ ‫امريکہ‬ ‫‪17‬‬
‫‪America‬‬
‫تصور بدہیہی‬ ‫المعبود الحقیقي ھو ہللا فقط‬ ‫معبود برحق صرف ہللا تعالی ہے‬ ‫‪18‬‬
‫‪Allah is the only true deity‬‬

‫)‪Tamreen #3 (P.15‬‬

‫دال ‪ is going on. Also, identify which is the the‬داللة ‪In #5-#9, identify which type of‬‬
‫‪.‬مدلول ‪and which is the‬‬
‫‪ is going‬داللة ‪ is written. Thus, not only identify which type of‬دال ‪In #5-#9, only the‬‬
‫‪ .‬مدلول ‪on, but also give the‬‬
‫داللة ‪Type of‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬
‫داللت غیر لفظیہ‬ ‫تحرك الرئیس‪-‬‬ ‫‪shaking the head-‬‬ ‫سر کا ہالنا‪-‬‬ ‫‪1‬‬
‫وضعیہ‬ ‫نعم و ال‬ ‫‪yes or no‬‬ ‫ہاں يا نہیں‬
‫داللت غیر لفظیہ‬ ‫األحمر‪-‬‬
‫ُ‬ ‫العلم‬ ‫‪red flag-‬‬ ‫سرخ جھنڑی‪-‬‬ ‫‪2‬‬
‫وضعیہ‬ ‫وقف القطار‬ ‫‪the train stopping‬‬ ‫ريل کا ٹھہرنا‬
‫داللت غیر لفظیہ‬ ‫شواعًالشمس ‪-‬‬ ‫‪sunlight-‬‬ ‫دھوپً‪ -‬آفتاب‬ ‫‪3‬‬
‫عقلیہ‬ ‫الشمس‬ ‫‪sun‬‬
‫داللت لفظیہ‬ ‫أوهً‪ً،‬أوه ‪-‬‬ ‫‪Ah! Ah!-‬‬ ‫اُوهً‪ً،‬اُوه ‪-‬‬ ‫‪4‬‬
‫طبعیہ‬ ‫الحزن‬ ‫‪sadness/grief‬‬ ‫رنج و صدمہ‬
‫داللت لفظیہ‬ ‫القلم‬ ‫‪pen‬‬ ‫قلم‬ ‫‪5‬‬
‫وضعیہ‬
‫داللت لفظیہ‬ ‫اللوح‬ ‫‪writing board‬‬ ‫تختی‬ ‫‪6‬‬
‫وضعیہ‬
‫داللت لفظیہ‬ ‫المدرسه‬ ‫)‪madrasah (school‬‬ ‫مدرسہ‬ ‫‪7‬‬
‫وضعیہ‬
‫داللت لفظیہ‬ ‫زيد‬ ‫‪Zaid‬‬ ‫زيد‬ ‫‪8‬‬
‫وضعیہ‬
‫داللت لفظیہ‬ ‫االنسان‬ ‫‪human‬‬ ‫انسان‬ ‫‪9‬‬
‫وضعیہ‬

‫‪88‬‬
 Tamreen #4 (P.17)
Identify which is the the ‫ دال‬and which is the ‫مدلول‬.
Type of Arabic Urdu
ً ‫ًداللة‬
‫داللت تضمنی‬ ‫ عین‬-‫أعمى‬ Blind- eye ‫ آنکھ‬-‫نابینا‬ 1
‫داللت تضمنی‬ ‫ رجل‬-‫اَعْرج‬ Lame-Leg ‫ ٹانگ‬-‫لنگڑا‬ 2
‫داللت تضمنی‬ ِ ‫ فُ ُر‬-‫شجرة‬
‫ع‬ Tree- Branch ‫ شاخیں‬-‫درخت‬ 3
‫داللت التزامی‬ Nose ring- Nose ‫ ناک‬-‫نکٹا‬ 4
‫داللت تضمنی‬ Al-Hidaayah - ‫ کتاب الصوم‬-‫ہدايۃ‬ 5
The chapter of Sowm (Fasting)
‫داللت التزامی‬ Haatim Taai - the quality of ‫ سخاوت‬-‫حاتم طائی‬ 6
generosity

Tamreen #5 (P.19)

Identify each one as ‫ مفرد‬or ‫مرکب‬.

Type English Arabic Urdu
‫ مفرد‬#2 Ahmad ‫احمد‬ 1
‫ مفرد‬#3 Muzafanagar ‫مظفر نگر‬ 2
‫ مفرد‬#3 Islamabad ‫اسالم آباد‬ 3
‫ مفرد‬#3 Abdur Rahman ‫عبد الرحمٰ ن‬ 4
‫ مفرد‬#3 Prayer of Zuhr ‫ظہر کی نماز‬ 5
‫ مفرد‬#3 Fast of Ramadan ‫رمضان کا روزہ‬ 6
‫ مفرد‬#3 Month of Ramadan ‫ما ِہ رمضان‬ 7
‫ مفرد‬#3 Jame Masjid Delhi ‫جامع مسجد دہلی‬ 8
‫مرکب‬ Jame Masjid Delhi is the house ‫جامع مسجد دہلی خدا‬ 9
of Allah ‫کا گھر ہے‬

89
 ‫)‪Tamreen #6 (P.20‬‬
‫‪ُ .‬جزي ‪ or a‬كلى ‪Identify each as being a‬‬
‫‪Type‬‬ ‫‪Arabic‬‬ ‫‪English‬‬ ‫‪Urdu‬‬
‫كلى‬ ‫فرس‬ ‫‪horse‬‬ ‫گھوڑا‬ ‫‪1‬‬
‫كلى‬ ‫غنم‬ ‫‪goat‬‬ ‫بکری‬ ‫‪2‬‬
‫ُجزي‬ ‫غنمي‬ ‫‪my goat‬‬ ‫میری بکری‬ ‫‪3‬‬
‫كلى‬ ‫غالم زيد‬ ‫‪Zaid’s slave‬‬ ‫زيد کا غالم‬ ‫‪4‬‬
‫كلى‬ ‫الشمس‬ ‫‪Sun‬‬ ‫سورج‬ ‫‪5‬‬
‫كلى‬ ‫ھذا الشمس‬ ‫‪this sun‬‬ ‫يہ سورج‬ ‫‪6‬‬
‫كلى‬ ‫السمآء‬ ‫‪sky‬‬ ‫آسمان‬ ‫‪7‬‬
‫ُجزي‬ ‫ھذا السمآء‬ ‫‪this sky‬‬ ‫يہ آسمان‬ ‫‪8‬‬
‫كلى‬ ‫رداءًأبيض‬ ‫‪white sheet‬‬ ‫سفید چادر‬ ‫‪9‬‬
‫كلى‬ ‫قميصًأسود‬ ‫‪black shirt‬‬ ‫سیاہ کرتہ‬ ‫‪10‬‬
‫كلى‬ ‫نجم‬ ‫‪star‬‬ ‫ستارہ‬ ‫‪11‬‬
‫كلى‬ ‫لجدار‬ ‫‪wall‬‬ ‫ديوار‬ ‫‪12‬‬
‫ُجزي‬ ‫ھذا مسجد‬ ‫‪this masjid‬‬ ‫يہ مسجد‬ ‫‪13‬‬
‫ُجزي‬ ‫ھذا ماء‬ ‫‪this water‬‬ ‫يہ پانی‬ ‫‪14‬‬
‫ُجزي‬ ‫قلمي‬ ‫‪my pen‬‬ ‫میرا قلم‬ ‫‪15‬‬

‫)‪Tamreen #7 (P21‬‬

‫‪ .‬کلی عرضی ‪ or‬کلی ذاتی ‪Identify each as being‬‬

‫‪Type‬‬ ‫‪English‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬
‫کلی ذاتی‬ ‫‪Pomegranate tree‬‬ ‫شجر رمان‬ ‫جسم نامی – درخت انار‬ ‫‪1‬‬
‫کلی عرضی‬ ‫‪Red pomegranate‬‬ ‫رمان‬ ‫سرخ ‪ -‬انار‬ ‫‪2‬‬
‫کلی ذاتی‬ ‫‪Animal- Horse‬‬ ‫فرس‬ ‫حیوان‪ -‬فرس‬ ‫‪3‬‬
‫کلی ذاتی‬ ‫‪Strong – horse‬‬ ‫فرس‬ ‫قوی‪ -‬گہڑا‬ ‫‪4‬‬
‫کلی عرضی‬ ‫‪Wide/spacious masjid‬‬ ‫وسیع‬ ‫کشادہ‪ -‬مسجد‬ ‫‪5‬‬
‫کلی ذاتی‪ -‬حجر‬ ‫‪Body-rock/stone‬‬ ‫حجر‬ ‫جسم‪ -‬پتہر‬ ‫‪6‬‬
‫ذاتی کلی‬ ‫‪Hard- stone‬‬ ‫حجر صلب‬ ‫سخت‪ -‬پتہر‬ ‫‪7‬‬
‫کلی ذاتی‬ ‫‪Steel- knife‬‬ ‫حديد‪ -‬سکین‬ ‫لوہا‪ -‬چاقو‬ ‫‪8‬‬
‫کلی عرضی‬ ‫‪Sharp- knife‬‬ ‫حار‪-‬سکین‬ ‫تیز ‪ -‬چاقو‬ ‫‪9‬‬
‫کلی عرضی‬ ‫‪Sharp- sword‬‬ ‫حار –صیف‬ ‫تیز ‪ -‬تلوار‬ ‫‪10‬‬

‫‪90‬‬
 Tamreen #8 (P.22)
For each pair mentioned, identify their relationship to one other in terms of being ‫ جنس‬, ‫ نوع‬,
or ‫فصل‬.
English Arabic Urdu
‫ حیوان‬is a ‫ جنس قريب‬for ‫فرس‬ Body- horse -‫حیوان‬ 1
and ‫فرس‬
‫ فرس‬is a ‫ نوع‬for ‫حیوان‬
‫ جسم نامی‬is a ‫ جنس بعید‬for ‫درخت انار‬ Pomegranate tree -‫ جسم نامی‬2
‫درخت انار‬
‫ ) حساس‬i.e ‫ ) متحرک باألرادہ‬is a ‫فصل‬ Animal-hasaas -‫حیوان‬ 3
for ‫حیوان‬ ‫حساس‬
‫ صاہل‬is the ‫ فصل‬for ‫فرس‬ Horse- neighing - ‫فرس‬ 4
‫صاہل‬
‫ جسم مطلق‬is the ‫ جنس بعید‬for ‫فرس‬ Horse -‫ جسم مطلق‬5
‫فرس‬
‫ ناہق‬is the ‫ فصل‬for ‫حمار‬ Donkey- braying ‫ ناہق‬- ‫ حمار‬6

‫ ممیانا‬means ‫ذو رغاء‬ Goat- bleating (sound -‫ممیانا‬ 7

And ‫ ذو رغاء‬is the ‫ فصل‬of ‫بکری‬ that goats make) ‫بکری‬

Tamreen #9 (P.23)

For each pair mentioned, identify their relationship to one another in terms of being ‫خاصہ‬
or ‫عرض عام‬.
English Urdu Arabic
‫خاصہ‬ human- writer ‫ کاتب‬-‫انسان‬ 1
‫عرض عام‬ human- standing ‫ قائم‬-‫انسان‬ 2
‫عرض عام‬ goat-walking ‫ ماشی‬-‫غنم‬ 3
‫ ہندی‬-‫عرض‬ human- Indian ‫ ہندی‬-‫انسان‬ 4

91
 ‫)‪Tamreen #10 (P.24‬‬
‫‪Answer‬‬ ‫‪Arabic‬‬ ‫‪English‬‬ ‫‪Urdu‬‬ ‫‪#‬‬

‫حیوان‬ ‫‪ What are a Human‬االنسان والفرس ماھما؟‬ ‫انسان اور گہرا کیا چیز‬ ‫‪1‬‬
‫?‪and a horse‬‬ ‫ہیں؟‬

‫حیوان‬ ‫الفرس وشاة ما ھما؟‬ ‫‪What are a horse‬‬ ‫گہوڑا اور بکری کیا ہیں؟‬ ‫‪2‬‬
‫?‪and a goat/sheep‬‬

‫جسم مطلق‬ ‫شجر عنب و حجر ما‬ ‫درخت انگور اور پتہر کی ‪What is the reality‬‬ ‫‪3‬‬
‫ھم؟‬ ‫‪of a grape tree and‬‬ ‫حقیقت کیا ہے؟‬
‫?‪a stone‬‬
‫جسم مطلق‬ ‫اسماء واألرض و زيد‬ ‫‪What are these:‬‬ ‫آسمان‪ ،‬زمین اور زيد کیا‬ ‫‪4‬‬
‫ما ھم؟‬ ‫‪sky, earth/land,‬‬ ‫ہیں؟‬
‫?‪And Zaid‬‬
‫جسم مطلق‬ ‫الشمس‪ ،‬القمر و شجر‬ ‫‪What are these‬‬ ‫سورج‪ ،‬چاند اور آم کا‬ ‫‪5‬‬
‫منجاء ما ھم؟‬ ‫‪things: the sun,‬‬ ‫درخت کیا ہے؟‬
‫‪the moon, and a‬‬
‫?‪mango tree‬‬
‫حیوان‬ ‫الذباب‪ ،‬عصفور‬ ‫مکہی‪ ،‬چڑيا اور گرجا کیا ‪What are these:‬‬ ‫‪6‬‬
‫والحمار ما ھم؟‬ ‫‪fly, bird/sparrow,‬‬ ‫ہیں؟‬
‫?‪and a donkey‬‬
‫حیوان ناطق‬ ‫ھل انسان ما ھو؟‬ ‫انسان کی حقیقت کیا ہے؟ ‪What is the reality‬‬ ‫‪7‬‬
‫?)‪if human (insaan‬‬

‫حیوان صاھل‬ ‫الفرس ما ھو الحقیقة؟‬ ‫‪What is the‬‬ ‫گہڑے کی ماہیت کیا ہے؟‬ ‫‪8‬‬
‫‪maahiyat of a‬‬
‫?‪horse‬‬
‫حیوان ناھق‬ ‫الحمار ما ھو الحقیقة؟‬ ‫‪What is the reality‬‬ ‫گدہے کی حقیقت کیا ہے؟‬ ‫‪9‬‬
‫?‪of a donkey‬‬

‫جسم مطلق‬ ‫شاة و لبنان و حجر ما‬ ‫‪What are these:‬‬ ‫‪10‬‬
‫ھم؟‬ ‫‪sheep, brick, and‬‬ ‫بکری اينٹ اور پتھر کیا‬
‫?‪stone‬‬ ‫ہیں؟‬

‫جوھر‬ ‫الماء و ريح و حیوان ما‬ ‫‪What are these:‬‬ ‫پانی ہوا اور حیوان کیا‬ ‫‪11‬‬
‫ھم؟‬ ‫‪water, air, and‬‬ ‫ہیں؟‬
‫?‪animal‬‬

‫‪92‬‬
 Tamreen #11 (P.23)

Identify each as being ‫ جنس قريب‬or ‫ جنس بعید‬or ‫ فصل قريب‬or ‫فصل بعید‬.
English Urdu Arabic
1
2
3
4
5
6
7

Tamreen #12 (P.28)

For each pair, identify which type of nisbat is occurring.
Type of nisbat English Urdu Arbic
‫عام خاص مطلق‬ living-horse ‫ فرس‬-‫حیوان‬ 1
‫تباين‬ human- rock ‫ حجر‬-‫انسان‬ 2
‫عام خاص مطلق‬ body- donkey ‫ حمار‬-‫جسم‬ 3
‫عموم خصوص من وجه‬ animal-black ‫ اسود‬-‫حیوان‬ 4
– ‫عام خاص مطلق‬ growing body-date tree ‫ كھجر‬-‫ كھجر جسم نامى‬-‫جسم نامى‬ 5
)‫شجر نخل (خاص مطلق‬ ‫كا درخت‬ ‫كا درخت‬
– ‫عام خاص مطلق‬ Rock- body ‫ جسم‬-‫حجر‬ 6
)‫ (خاص مطلق‬rock
‫تباين‬ Human- goat ‫ غنم‬- ‫انسان‬ 7
‫عموم خصوص من وجه‬ Roman- human ‫ انسان‬-‫رومى‬ 8
‫تباين‬ Goat- donkey ‫ حمار‬-‫غنم‬ 9
‫تساوي‬ Horse- neighing ‫ صاھل‬- ‫فرس‬ 10
‫تساوي‬ Animal-hasaas ‫ حیوان‬-‫حساس‬ 11

93
 ‫)‪Tamreen #13 (P.29‬‬
‫معرف ‪Identify the type of each‬‬
‫‪ّ given.‬‬
‫‪Type‬‬ ‫‪English‬‬
‫حد ناقص لإلنسان‬ ‫جوھر ناطق‬ ‫‪1‬‬
‫حد ناقص لإلنسان‬ ‫‪Growing, Intelligent Body‬‬ ‫جسم نامي ناطق‬ ‫‪2‬‬
‫حد ناقص للحیوان‬ ‫‪Being with free will‬‬ ‫جسم حساس‬ ‫‪3‬‬
‫حد ناقص للحیوان‬ ‫‪Body that has free will‬‬ ‫جسم متحرک باإلرادہ‬ ‫‪4‬‬
‫حد تام للفرس‬ ‫‪Neighing animal‬‬ ‫حیوان صا ھل‬ ‫‪5‬‬
‫حد تام للحمار‬ ‫‪Braying animal‬‬ ‫حیوان ناھق‬ ‫‪6‬‬
‫حد ناقص للحمار‬ ‫‪Braying Body‬‬ ‫جسم ناھق‬ ‫‪7‬‬
‫حد ناقص للحیوان‬ ‫‪Free will‬‬ ‫حساس‬ ‫‪8‬‬
‫حد ناقص لإلنسان‬ ‫‪Intelligence/ability to speak‬‬ ‫ناطق‬ ‫‪9‬‬
‫حد تام للكلمة‬ ‫‪A word stipulated for a singular meaning‬‬ ‫الكلمة لفظ وضع لمعنى مفرد‬ ‫‪10‬‬
‫حد تام للفعل‬ ‫‪A word that can be understood by itself‬‬ ‫على معنى في نفسھا‬
‫الفعل كلمة دلت ٰ‬ ‫‪11‬‬
‫‪and is contained in one of the three tenses‬‬ ‫‪.‬مقترنا بأح ِد األزمنة الثالثة‬

‫‪94‬‬
 Part 2: ‫تصديقات‬

Tamreen #14 (P.33)

Identify each type of ‫ قضية‬.
Type Arabic English Urdu
Amr and Muhammad ‫عمر و مسجد میں ہے‬ 1
are in the masjid.
Animal is a type. ‫حیوان جنس ہے‬ 2
Every horse neighs. ‫ہر گھوڑا ہنہناتا ہے‬ 3

No donkey is without ‫کوئی گدھا بے جان‬ 4

life. ‫نہیں‬
Some humans are those ‫بعض انسان لکھنے‬ 5
who write. ‫والے ہیں‬
Some humans are ‫بعض انسان انپڑھ ہیں‬ 6
illiterate.
Every horse has a body. ‫ہر گھوڑا جسم والے‬ 7
‫ہیں‬
No stone is human. ‫کوئی پتھر انسان نہیں‬ 8
Every creation shall die. ‫ہر جان دار مرنے واال‬ 9
‫ہے‬
Every proud person is ‫ہر متکبر ذلیل ہے‬ 1
disgraced. 0

Every humble person is ‫ہر متواضع (انکساری‬ 1

honored. )‫کرنے واال‬ 1
‫معزز(عزت واال) ہے‬
Every greedy person is )‫ہر حريص (اللچی‬ 1
disgraced. ‫خوار (ذلیل) ہے‬ 2

95
 ‫)‪Tamreen #15 (P.36‬‬
‫‪.‬قضیة ‪Identify each type of‬‬
‫‪Type‬‬ ‫‪Translation‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬ ‫‪#‬‬

‫متصلة‬ ‫‪If this thing is a horse then‬‬ ‫لو كان ھذا الشئ فرسا فھو‬ ‫‪ 1‬اگر يہ شے گہوڑا ہےتو جسم‬
‫لزومیة‬ ‫‪its body is definite.‬‬ ‫جسم‬ ‫ضرور ہے‬

‫متصلة‬ ‫‪If a horse neighs than a‬‬ ‫لو كان فرس صاھل فا إلنسان‬ ‫اگر گہوڑا ہنہنا واال ہے تو‬ ‫‪2‬‬
‫اتفاقیة‬ ‫‪human is a possessor of a‬‬ ‫جسم‬ ‫انسان جسم واال ہے‬
‫‪body.‬‬
‫متصلة‬ ‫لو كان لیال فالشمس طالعة‪This is not the issue that if .‬‬ ‫يہ بات نہیں ہے کہ اگر رات‬ ‫‪3‬‬
‫لزومیة‬ ‫‪it is night then the sun is‬‬ ‫ہوگی تو سورج نکال ہوا ہو‬
‫‪out.‬‬
‫متصلة‬ ‫‪If the sun rises then the‬‬ ‫لو كانت الشمس طالعة‬ ‫اگر سورج نکلے گا تو زمین‬ ‫‪4‬‬
‫لزومیة‬ ‫‪land will be bright.‬‬ ‫فاألرض مشرقة‬ ‫روشن ہوگی‬
‫متصلة‬ ‫‪If you perform wudu then‬‬ ‫إن توضأت فالصلوة صحیحة‬ ‫اگر وضو کرو گے تو نماز‬ ‫‪5‬‬
‫لزومیة‬ ‫‪salah will be correct.‬‬ ‫صحیح ہوگی‬

‫متصلة‬ ‫‪If you do good deeds then‬‬ ‫لو عملت الصاحات باإليمان‬ ‫اگر ايمان کے ساتھ اعمال‬ ‫‪6‬‬
‫لزومیة‬ ‫‪you will go to Jannah.‬‬ ‫دخلت الجنة‬ ‫صالحہ کرو گے تو جنت میں‬
‫جاؤ گے‬

‫‪96‬‬
 ‫)‪Tamreen #16 (P.38‬‬
‫‪.‬قضیة ‪Identify each type of‬‬
‫‪ This thing is a horse or‬منفصلة عنادية‬ ‫يہ شے گہوڑا ہے يا گدھا‬ ‫ھذا الشيء اما فرس او‬ ‫‪1‬‬
‫مانعة الجمع‬ ‫‪a donkey.‬‬ ‫حمار‬
‫منفصلة اتفاقیة‬ ‫‪This thing is either‬‬ ‫يہ چیز يا تو جان دار ہے يا‬ ‫ھذا الشيء اما حیوان او‬ ‫‪2‬‬
‫‪living or white.‬‬ ‫سفید ہے‬ ‫ابیض‬
‫منفصلة عنادية‬ ‫‪Is Zaid an Alim or an‬‬ ‫زيد عالم ہے يا جابل ہے؟‬ ‫زيد عالم او جاھل‬ ‫‪3‬‬
‫حقیقیىة‬ ‫?‪illiterate‬‬

‫منفصلة عنادية‬ ‫‪Does Amr speak or is‬‬ ‫عمرو يا تو بولتا ہے يا گونگا‬ ‫عمرو اما متكلم او ابكم‬ ‫‪4‬‬
‫حقیقیىة‬ ‫‪he mute‬‬ ‫ہے‬
‫منفصلة اتفاقیة‬ ‫‪Is Bakr a poet or writer‬‬ ‫بکر شاعر ہے يا کاتب؟‬ ‫بكر اما شاعر او كاتب‬ ‫‪5‬‬

‫منفصلة عنادية‬ ‫‪Is Zaid in the masjid or‬‬ ‫زيد مسجد میں ہے يا گہر‬ ‫زيد اما في الدار او في‬ ‫‪6‬‬
‫مانعة الجمع‬ ‫‪in the house‬‬ ‫میں‬ ‫المسجد‬

‫منفصلة عنادية‬ ‫‪Is Khalid sick or is he‬‬ ‫خالد بیماری ہے‬ ‫خالد اما مريض او صحیح‬ ‫‪7‬‬
‫حقیقیىة‬ ‫‪healthy‬‬

‫منفصلة عنادية‬ ‫‪Is Zaid standing or‬‬ ‫زيد کھڑا ہے بیٹھا ہے‬ ‫زيد اما قائم او قاعد‬ ‫‪8‬‬
‫مانعة الجمع‬ ‫‪sitting‬‬
‫منفصلة عنادية‬ ‫‪Man is either fortunate‬‬ ‫االدمي اما سعید او شقي‬ ‫‪9‬‬
‫حقیقیىة‬ ‫‪or unfortunate.‬‬

‫‪97‬‬
 Tamreen #17 (P.42)
If only 1 statement is written, give its naqeedh.
If 2 statements are written, figure out if they are naqeedh of eachother or not. If not, explain
which shart is missing.
English Arabic Urdu #
‫تناقض‬ All horses are animals- -‫كل فرس حیوان‬ 1
Some horses aren’t ‫بعض‬
animals ‫الفرس لیس حیوانا‬

‫تناقض‬ Some animals are goats- -‫بعض الحیوان شاة‬ 2

Not all animals are goats ‫لیس كل شيء من الحیوان شاة‬

‫تناقض‬ No humans are trees- ‫ بعض‬-‫لیس أحد من اإلنسان شجرا‬ 3

Some humans are trees ‫اإلنسان شجر‬

-‫وحدة مكان‬ Umar is in the masjid- -‫عمر في المسجد‬ 4

Umar is not home
‫بیت إلى مسجد‬ ‫عمر لیس في البیت‬
Home to Masjid
-‫وحدة إضافة‬ Bakr is Zaid’s son- Bakr -‫بكر ولد زيد‬ 5
is not Umar’s son ‫لیس بكر ولد عمر‬
‫عمر الى زيد‬
Umar to Zaid
-‫وحدة كل أو جزء‬ The Englishman is white- -‫االفرنجي أبیض‬ 6
The Englishman is not
‫جلد االفرنجي‬ ‫االفرنجي لیس أبیض‬
white
Englishman’s skin
‫تناقض‬ Every human has a body- -‫كل إنسان جسم‬ 7
Some humans don’t have ‫بعض اإلنسان جسما‬
a body
‫تناقض‬ Some white things are -‫بعض األبیض حیوان‬ 8
living- ‫ال أبیض حیوان‬
No white things are
living
‫تناقض‬ Some animals are not ‫ كل‬-‫بعض الحیوان لیس حمارا‬ 9
donkeys- ‫حیوان حمار‬
All animals are donkeys
‫تناقض‬ Some humans are -‫بعض اإلنسان كاتب‬ 1
writers- ‫كل إنسان لیس كاتبا‬ 0
No humans are writers

98
 ‫تناقض‬ Some goats are not -‫بعض الشاة لیس اسود‬ 1
black- ‫كل شاة اسود‬ 1
All goats are black
‫ نھار الى لیل‬-‫وحدة زمان‬ Zaid sleeps at night- Zaid -‫زيد نائم في اللیل‬ 1
doesn’t sleep in the day 2
Day to night ‫زيد لیس نائم في النھار‬

Tamreen #18 (P.44)

Give the ‫ عكس مستوي‬of each statement.

‫عكس مستوي‬ Original Statement
English Arabic Urdu English Arabic Urdu #
Some body Every human has -‫كل إنسان جسم‬ 1
possessors are a body. ‫بعض الجسم إنسان‬
humans.
No non-living No donkey is ‫ ال‬-‫ال حمار جماد‬ 2
thing is a without life. ‫جماد حمار‬
donkey.
No intellectual No horse has ‫ ال‬-‫ال فرس عاقل‬ 3
being is a intellect. ‫عاقال فرس‬
horse.
Some Every greedy -‫كل حريص ذلیل‬ 4
disgraced person is ‫بعض الذلیل‬
people are disgraced. ‫حريص‬
greedy.
Some Every person -‫كل قانع عزيز‬ 5
respected who is obedient is ‫بعض العزيز قانع‬
people are respected.
obedient.
Some people Every person who -‫كل مصلى ساجد‬ 6
who prostrate, prays makes ‫بعض الساجد‬
pray. prostration. ‫مصلى‬

Some Every Muslim -‫كل مسلم موحد‬ 7

monotheists believes Allah to ‫بعض الموحد مسلم‬
are Muslims. be one.
Some people Some Muslims ‫بعض المسلم غیر‬ 8
who don’t don’t pray. ‫ بعض غیر‬-‫مصلى‬
pray are ‫مصلى مسلم‬
Muslims.
Some fasters Some Muslims ‫بعض المسلم‬ 9
are Muslims. keep fast. ‫ بعض‬-‫صائم‬

99
 ‫الصائم مسلم‬

Some people Some Muslims ‫بعض المسلم‬ 10

who pray are pray. ‫ بعض‬-‫مصلى‬
muslims. ‫المصلى مسلم‬

Tamreen #19 (P.47) shakls??? –MISSING???

Tamreen #20 (P.47)???---MISSING

100