BAYYINAH DREAM INTENSIVE QUR’AN ARABIC LESSON

DREAM INTENSIVE 1

DAY 1 – 2 Oct 2020

3 Kinds of ARABIC:
1. Street Arabic
Different Arabic in different places. Pronunciation of words that changes in different places
(ex: when people pronounce “Water”)
2. Fus-Ha
New Proper Arabic (official), like in newspaper
3. Ancient Arabic Language
Old Proper Arabic 1400 years ago, used in Al-Qur’an. Way richer than Fus-Ha, Arabic gets
shrinker as time went by.

3 kinds of words in Ancient Arabic:

1. Ism
Person, Place, Thing, Idea, Adjective, Adverb and more. Example:
Person: Ahmad, She, They, Her, Who, That
Place: Ice cream shop, Ocean, Park, Campus, House, Canada, New York
Thing: Pen, Laptop, Microphone,
Idea: Love, Mercy, Teaching, Cooking (in “he loves cooking”), Expectations, Jealousy,
Emotions, Islam, Pandemic, Knowledge
Adjective: Cool, Brown, Happy, Hot, Great and any other words that can explain 4 things
above (person, place, thing and idea)
Adverb: Happily, Nicely, Kindly, Softly, Patiently, Gently, Slowly, Peacefully
2. Fi’l
A word stuck in the past, present and future tense (stuck in time). In English, is called verb
but this is more than that.
3. Harf
A word that does not make sense unless followed by another word. In English is called
prepositions. Example: at, in, of, to, from, etc.

ISM
4 Properties of ISM:
1. Status
2. Number
3. Gender
4. Type

I. STATUS
RAF’: Doer of the Fi’l
Example:
Student was sleeping in the classroom → Identify the fi’l first: sleeping. Student do the act of
sleeping, so it is Raf’
 Allah created the earth → Fi’l: created, so the word Allah is the Raf’
My car broke down → Fi’l: Broke down, so car is the Raf’. “My” only explains of who the car
belongs to.
The messenger of Allah taught us the Qur’an → Fi’l: Taught, so the messenger is the Raf’.

NASB: Details of the Fi’l

Example:
I ate → first we identify that Ate is the fi’l.
The main Question is who ate? I is the Raf’
The next questions will be the investigation questions: What did you eat? When did you eat?
Where did you eat? How did you eat? Why did you eat?
All investigation questions are for the Fi’l (for “ate”, not “I”)
I ate an apple yesterday outside the house quickly out of hunger.
So all of the details of the fi’l after the word “ate” is NASB.

Another example:
My dad ate an apple yesterday outside the house quickly out of hunger.
“My” is not NASB, because it does not explain the details of the Fi’l.

JARR: The word after “of”

My car → car of mine. So Mine is Jarr.
Their religion → Religion of theirs. So Theirs is Jarr.
So the previous example of “My dad”, the word “my” is actually Jarr.

Ending sounds of “un” or “u” at the end of Arabic word → Raf’

Ending sounds of “an” or “a” at the end of Arabic word → Nasb
Ending sounds of “in” or “i” at the end of Arabic word → Jarr

Memorize RUNAJI

DAY 2 – 3 Oct 2020

MOSLEM CHART

Plural Pair Singular

Muslimoona 3R Muslimaani 2R Muslimun 1R Raf’
Muslimeena 3N Muslimayni 2N Musliman 1N Nasb
Muslimeena 3J Muslimayni 2J Muslimin 1J Jarr

Singular column is called ending sounds

Pair and Plural are called ending combinations

Example #1: “Alameena”,

Always look for ending combinations first, then ending sound.
Alameena matches muslimeena in the Plural Chart, means that would be 3N or 3J
Example #2: “Alkitabaani”
Alkitabaani matches muslimaani in the Pairs chart, means that would be 2R

Do the drills in Dream Worldwide page #5

Open after page #3 – HOW TO TELL STATUS

##QUICK RECAP##
4 properties of ISM:
1. Status
2. Number
3. Gender
4. Type

STATUS (4 lessons):
1. Forms of Status (R, N, J)
2. How to tell status (page #6 – MEMORIZE)
a. By ending sounds (u/un R, a/an N, i/in J)
b. By ending combinations → look for them first
i. 2 (pair) combinations
Aani 2R, Ayni 2NJ
ii. 3 or more (plural) combinations → only for people that have minds/intellectual and
are able to communicate (humans, jins, angels)
Oona 3R, Eena 3NJ
Q: Then… How about “eena” in alameena (world), that’s not people! Why?
Because Allah wants us to translate it as “world of people”
iii. 3 combos of Female
Aatun 3R, Aatin 3NJ

FEMINIME MOSLEM CHART

Plural Pair Singular

Muslimaatun 3R Muslimataani 2R Muslimatun 1R Raf’
Muslimaatin 3N Muslimatayni 2N Muslimatan 1N Nasb
Muslimaatin 3J Muslimatayni 2J Muslimatin 1J Jarr

Homework page #5 Questions 17-34!

DAY 3 – 4 Oct 2020
1. Forms of Status (R, N, J)
2. How to tell status (page #6 – MEMORIZE)
a. By ending sounds (u/un R, a/an N, i/in J)
b. By ending combinations → look for them first
i. 2 (pair) combinations
Aani 2R, Ayni 2NJ
ii. 3 or more (plural) combinations → only for people that have minds/intellectual and are
able to communicate (humans, jins, angels)
Oona 3R, Eena 3NJ
Q: Then… How about “eena” in alameena (world), that’s not people! Why?
Because Allah wants us to translate it as “world of people”
iii. 3 combos of Female
Aatun 3R, Aatin 3NJ
c. Pronouns are crazy
3. Light vs. Heavy Status

MOSLEM CHART – LIGHT VERSION

Plural Pair Singular

Muslimoo 3R Muslimaa 2R Muslimu 1R Raf’
Muslimee 3N Muslimay 2N Muslima 1N Nasb
Muslimee 3J Muslimay 2J Muslimi 1J Jarr

FEMINIME MOSLEM CHART – LIGHT VERSION

Plural Pair Singular

Muslimaatu 3R Muslimataa 2R Muslimatu 1R Raf’
Muslimaati 3N Muslimatay 2N Muslimata 1N Nasb
Muslimaati 3J Muslimatay 2J Muslimati 1J Jarr

Light version does not like “nun” sound. That’s why in moslem chart all “tanwin” in singular form are
got rid of, and “nun” in pair and plural forms are taken out.

The normal form of word in Arabic is heavy. If it’s light, then something fishy must be going on
there, cause it’s not normal.

Notes of Light vs Heavy:

1. Every word in page 6 is Heavy
2. Every word in page 6 can be Light
3. To make it Light, either:
a. Remove tanween
b. Remove extra “nun”
4. Making a word Light means removing the extra “nun”, not any other “nun”
Example:
 Firaunu is Light, not Firau. Because the “nun” is not extra “nun” in Firaunu
Haruunu is Light, not Haruu. Because the “nun” is not extra “nun” in Haruunu
5. There are 4 reasons to make Light. Without them, normally a word should be Heavy.
6. If there is JI (AL) on a word, then we don’t care to ask the question of Light vs. Heavy
(Irrelevant??)

4. FLEXIBILITY
Arab names can get heavy ending sound all the time and are fully flexible, but not for immigrants.
Non-arabs can only get light ending sound and are partly flexible.
Example:
ARABS (Fully Flexible):
Solihun, Solihan, Solihin
Muhammadun, Muhammadan, Muhammadin
NON-ARABS:
Maryamu, Maryama, Maryama
Ibrahimu, Ibrahima, Ibrahima
Yusufu, Yusufa, Yusufa
NAME of PLACES (also treated like non-arabs):
Yathribu, Yathriba, Yathriba
Makatu, Makata, Makata
Exception: Madinnah is fully flexible (with un/an/in ending sounds), because the meaning of
Madinnah is “city”, originated from “city of the prophet”

Musa, Musa, Musa

Isa, Isa, Isa
Yahya, Yahya, Yahya
Huda, Huda, Huda
Husna, Husna, Husna

Type of Flexibility:
1. Fully Flexible (Muhammad) → All of page #6 → UN/AN/IN endings
2. Partly Flexible: Places, Non-Arabs (Yusuf) → U/A/A endings
3. Non-Flexible (Musa) → No change at all

DAY 4 – 5 Oct 2020

‘Aalim = people who knows. Umar is considered as ‘aalim in the qur’an when he knew that there is
only 1 god (Allah), and Muhammad is His messenger. ‘aalim is not literally a knowledgeable people,
but people who knows.

Broken plural → treated as one feminine in a sentence (although the meaning is still plural)

Broken plural cannot be learned through prediction, it can only be learned through vocab.
Example: Ajnihatun is a broken plural of wings, although it looks like muslimatun
Kaafirun has 3 plural word options (1 regular and 2 broken):
Kaafiruuna (regular), Kuffaarun (broken), Kafaratun (broken) → all of them mean “disbelievers”

II. NUMBER
Plural
1. Masc. Plural (oona, eena), page #6 → can be used to talk about men and women altogether
2. Fem. Plural (aatun, aatin), page #6 → can only be used to talk about women
3. Broken Plurals → When the singular word is broken in the plural version
(e.g. masjid → masaajid)
a. Human BPs can be treated as “she”
e.g. Rusulun (broken plural of Raasulun) guided people. They/She were honest.
b. Non-human BPs must be treated as “she”
4. Plural because the ARABS SAID SO
e.g. Qawm (nation), Naas (people), Qarn (generation).

III. GENDER
Masculine vs. Feminine

FEMININE:
Real vs. Fake
Real is biologically feminine like mom, sister, etc. so we will not talk about it.

Fake Feminine:
1. Many words that end with:

2. Broken plurals can be a fake feminine.

3. Feminine on page #12 workbook because the ARABS SAID SO
4. Body parts in pairs

Do the workbook page #13.

Al Jibaala (the mountains) : Feminine, 1N
From the meaning, we know that it’s not Singular.
How did we know it’s a broken plural? → Through elimination
process:
1. Singular → X
2. Pair (aani, ayni) → X
3. Masc. Plural (oona, eena) → X
4. Fem. Plural (aatun, aatin) → X
5. Plural bcoz Arabs said so (qawm, naas, qarn) → X
6. Broken Plural → √
Remember, Non-human BPs must be treated as “she”.
So it’s plural by meaning, but treated as singular feminine by
grammar.
 Ending sound identifies the Status (N).
Al Qubuuri (the graves) : Feminine, 1J
Rusulun (messengers) : Masculine, 3R or Feminine, 1R
From the meaning, we know that it’s not Singular, it doesn’t have
ending combination and does not fall into category Plural because
the Arabs said so. Therefore, it is a BP.
Remember that Human BPs can be treated as “she”.
So it’s plural by meaning, and can be treated as singular feminine
or stays as plural masculine by grammar.
Al Yusraa (the easiest) : Feminine, 1 R/N/J
Singular because of the meaning.
Feminine because of the ending letter.
Status can’t be defined as in Musa (non-flexible)

Do Homework page #14, including the type (proper/common)

DAY 5 – 6 Oct 2020

IV. TYPE
Common vs. Proper
Proper examples in English: an apple, the car, that man, etc.
Whatever is not Proper will be Common.
Un/an/in ending means “a” most of the time.
Al means “the”.
Muslimun: a muslim
Al Muslimu: The muslim

Al only has problem with “tanween”, so it’s not correct to say that Al makes a word light.
Because the light version of Muslimoona is Muslimoo,
but the Al version of it will stay as Al Muslimoona.

7 kinds of proper:
1. Words with JI (Al)
2. Proper names
e.g. Musa, Ibrahim, etc.
Not only a person’s name but anything, including name of a cat, turtle, car (if you name it).
3. The one being called
If you specifically call someone, even if the word is actually common, e.g. Boy! Dude!
Yaa Allah, Yaa Ahmad
4. Pronouns (page #18)
He, You, etc.
5. Ism Ishaarah (pointer words)
This, that, these, etc.
6. Ism Mowsool
Alladzii, maa, man
7. The word before “of” if the word after “of” is proper
FRAGMENTS
MUHDAF & MUDHAF ILAIH (IDHOFA)
House of Allah → Book is Mudhaf, the word Allah is Mudhaf Ilaih
The religion of Islam → Religion is Mudhaf, Islam is Mudhaf Ilaih
Allah’s Book → Book of Allah → Book is Mudhaf, the word Allah is Mudhaf Ilaih
His Pen → Pen of His → Pen is Mudhaf, His is Mudhaf Ilaih
Owner of the Day of Judgement → Owner is Mudhaf, the Day has 2 jobs, as Mudhaf Ilaih and
Mudhaf, Judgement is Mudhaf Ilaih

Rules
1. Mudhaf has to be: Light and No JI (Al)
2. Mudhaf Ilaih has to be: Jarr
3. Mudhaf (M) & Mudhaf Ilaih (MI) are always next to each other, cannot be long distance.

e.g. #1
Messenger of Allah

e.g. #2
Master of the Throne

e.g. #3
In the name of Allah

e.g. #4
Master of the worlds of people

e.g. #5
NOT A MUDHAF-MUDHAF ILAIH, REMEMBER THE RULES (MUDHAF → NO AL)

e.g. #6
YUSUFA IS JARR, REMEMBER THE FLEXIBILITY OF NON-ARABS (YUSUFU, YUSUFA, YUSUFA). IF IT
POSSIBLY A MUDHAF-MUDAHF ILAIH, THEN IT IS M+MI
DOESN’T MATTER IF THE MUDHAF IS JARR, BECAUSE MUDHAF CAN BE RAF’, NASB OR JARR
Exercise page #23

Other Examples:

e.g. #1
Master of the Day of Judgement. Yaumi is double agents, as Mudhaf and Mudhaf Ilaih.

e.g. #2
Define the Status/Number/Gender/Type!
Rabbi : J1M?
Al’Alameena : J3MP
To answer the “?”:
Because the Mudhaf Ilaih is PROPER, then the Mudhaf will be PROPER as well.

e.g. #3
Deenu : R1M?
Qawmin : J3MC
Because the Mudhaf Ilaih is COMMON, then the Mudhaf will be COMMON as well.
And the Properties of this idhofa is drived by the Mudhaf, which is R1MC

HARF Of JARR
Ba, Ta, Kaf, Lam, Waw, Min, Fii, ‘An, ‘Alaa, Hattaa, Ilaa
Any word after the HARF above should be JARR

So, we now understand that there are 2 conditions of a word to become Jarr:
1. Mudhaf Ilaih
2. Harf of Jarr

HARF Of NASB

Inna, Anna, Ka anna, Bi anna, Layta, Laakinna, La’alla

Identify Harf of Jarr and Harf of Nasb in Al-Asr
Waw, Inna, Fii

Appreciation to the Quran:

DAY 6 – 7 Oct 2020

##QUICK RECAP##
Harf of Jarr can be called → Jaarr
A word that’s beaten up by the harf of jarr is called → Majroor
Therefore “Wal’asri” can be called → Jaarr Majroor
Bi Ibrahiima → Jaarr Majroor (remember the partly flexible non-arab names)
Millata Ibraahiima → Mudhaf – Mudhaf Ilayh (Light, No Al + Jarr)
‘Alaa Aali Muhammadin → Jarr Majroor & Mudhaf – Mudhaf Ilayh, Aali is the double agents
Remember that a HARF cannot be a Mudhaf, only ISM can be Mudhaf
Innallaaha → the word Allah gets beaten up by the Harf of Nasb → the word Allah is Ismu Inna
Laytalmuslima → Ismu Layta

4 Properties of ISM → Status, Number, Gender, Type

5 Fragments (More than a word, less than a sentence):
1. Idhofa (Mudhaf & Mudhaf Ilayh) → has to be Close Distance Relationship
2. Jarr & Majroor (page #27) → has to be Close Distance Relationship
3. Inna & Its ISM → can be Long Distance relationship
Inna Lil Muttaqiina Mafaazan (Mafaaazan is the Ismu Inna)
Al-Baqarah:164 → pretty long distance between Inna & Ayaatin, as the ismu inna
PRONOUNS are crazy
Memorize Workbook Page #18

Hum Humaa Huwa Independent (R) 3rd PERSON

(talk about
“They” “Both of them” “He” people who are
Hum / Him Humaa / Himaa Hu / Hi Attached (N/J) not here)
Hunna Humaa Hiya Independent (R)

“They (f)” “Both of them (f)” “She”

Hunna / Hinna Humaa / Himaa Haa Attached (N/J)
Antum Antumaa Anta Independent (R) 2nd PERSON
(talk about
“You all” “Both of you” “You” people who are
Kum Kumaa Ka Attached (N/J) here)
Antunna Antumaa Anti Independent (R)

“You all (f) “Both of you (f)” “You”

Kunna Kumaa Ki Attached (N/J)
Nahnu Anaa Independent (R) 1st PERSON
(myself)
“We” “I”
Naa Ni / ii Attached (N/J)

*Sometimes when attached version of Nahnu (Naa) attached in “Inna” (Harf of Nasb), instead of
“Innanaa”, it will be merged into just “Innaa”
Example is in the surah “Certainly we, we sent down the quran and we will guard it”

Hum & him are used depending on the word comes before it.
e.g. Robbuhum, Robbahum and Robbihim

La (J) is a weird Harf of Jarr

When it comes with an ISM it will be written as Li, Alhamdu Lillaahi
When it comes with a pronoun it will be written as La, e.g. Lakum diinukum waliyadiiin

Other examples:
Binaa → attached pronoun Naa in Jarr status → Jarr majroor
Innanaa → attached pronoun Naa in Nasb status → Ismu inna
Robbunaa → attached pronoun Naa in Jarr status as Mudhaf Ilayh → Mudhaf + Mudhaf Ilayh

FAST WAY → When a pronoun is attached to an ISM → Definitely 1million % Mudhaf – Mudhaf Ilayh
Ending sounds in “masjid” changes as the status changes, as in above examples.
Masjid as the doer of the act, Masjid as a details of the act, and Masjid as the word after “of”.

DAY 7 – 8 Oct 2020

##QUICK RECAP##
When a word is light, you should question about it.
4 reasons an ISM should be light:
1. Mudhaf
2. Partly flexible (Non-arab names)
3. When you call someone (Yaa waladu! → Hey boy!)
4. ???

Broken Plural Observations:

1. Ending sound
2. Can’t be recognized without vocab
3. Human BP can be treated as “she”, Non-Human BP always “she”

Gender: Fake feminine:

1. Many words that end with

2. Arabs said so on page #12
3. Body parts in pairs
4. Broken plurals

Type:
Proper : Names, Al (JI), Pronouns, Pointers, Mowsool, Calling someone, Mudhaf is Proper when
Mudhaf Ilayh is Proper

Additional Note for Flexibility:

All non-Arab names are Partly flexible, EXCEPT: Non-Arab names with 3 letters
e.g. Nuh (Nuhun, Nuhan, Nuhin) & Luth (Luthun, Luthan, Luthin). Aadam is not included, because the
name it has 2 Alifs in it.
This also applies for Names of Places with 3 letters, which can be fully flexible too.
5 Fragments:
1. Mudhaf & Mudhaf Ilayh
a. Rules for Mudhaf: Light & No Al
b. Rules for Mudhaf Ilayh: Jarr
c. Mudhaf Ilayh: ISM after “of”
d. Nothing gets in between
e. When the MI is proper, then the M is proper
2. Harf of Jarr: JAAR MAJROOR
Ba Ta Kaf Lam Waw Min Fii ‘An ‘Alaa Hatta Ilaa
3. Harf of Nasb: Ismu Inna (or other harfs)
Inna Anna Ka’anna Bi’anna Layta Laakinna La’alla

Pronouns:
1. Independent Pronouns alwas RAF’
2. Attached Pronouns always NASB / JARR
a. When attached to Harf of Jarr → Jarr
b. When attached to ISM → Jarr (M.I.)
c. When attached to Harf of Nasb → Nasb

Additional Note: “Allahumma” is not a pronoun attached to the word Allah. It’s just a special &
specific way to call to Allah, like “Yaa Allah”

NOUNS & ADJECTIVES (MOWSOOF-SIFA)

1. Nouns first, adjective second
2. All 4 properties match
3. Can have distance
4. Multiple adjective possible

Example #1:

Bi : Harf of Jarr
Ismi : Majroor
Ismi : Mudhaf
Allaahi : Mudhaf Ilaih
Allaahi : J1MP (Noun)
Alrahmaani : J1MP (Adj-1)
Alraheemi : J1MP (Adj-2)

Example #2:
Lillaahi : Jaar + Majroor
Allaahi : J1MP
Rabbi : Light & No Al (Mudhaf)
Al’Alameena : Jarr (Mudhaf Ilaih)
Rabbi : J1MP (Proper because of the Al’Alameena)
Rabbil’Alameena : J1MP (the Properties of idhofa follow the Mudhaf)
Al Rahmaani : J1MP
Al Raheemi : J1MP
Maaliki : Mudhaf
Yawmi : Mudhaf Ilaih
Yawmi : Mudhaf
Al Deeni : Mudhaf Ilaih
Maaliki : J1MP (Proper because the 2nd chain of Mudhaf Ilaih on Al Deeni is proper)
Maaliki Yawmi Aldeeni : J1MP (Properties of the Mudhaf define the whole M+MI chains’)

Since many of the words and fragments after the word “Allahi” has the same properties, then the
rest of the words and fragments are adjectives (Sifat) for the word “Allah” (as Noun / Mowsoof).
So that, the meaning is Allah is described with Rabbil Alameena (adj-1), Arrahmaani (adj-2),
Arraheemi (adj-3), Maaliki Yawmiddeeni (adj-4).

So in the Qur’an, you can have multiple ayats but actually it’s still 1 sentence!

HOMEWORK!! Try to go through this again by yourself!

*Side Notes → This is how you say “Allah” (right) and “Lillaah” (left).
You took one off but you’re saying more.
Another example of a long M&MI chains

The Properties of the whole chains (idhofa) are defined by the word “dzikru” as the first Mudhaf,
except for the Type which is defined by the last Mudhaf Ilaih in the chains. Since Pronoun “Ka” is
Proper, then the whole chains become Proper.

DAY 8 – 9 Oct 2020

POINTER ISMS

Haa’ulaa’i Hadzihi Hadzaa Near

Uulaaika Tilka Dzalika Far

Pointers are all non-flexible, so the R, N, J are all the same.

Pointers are Proper

Hadzaa Al-Masjidu → This Masjid

Hadzaa Masjidun → This is a Masjid

Al hates tanwin and Al hates “is” too ☺

Other examples:
Hadzal Qur’aan → This Qur’an

There is still no “is” on above sentence, because the AL is not right after the pointer.
If it’s right after, then put the “is” there.

Look at page #31 Workbook

Now we have learned 5 fragments:

1. Mudhaf & Mudhaf Ilaih + Pronoun
2. Harf of Jarr
3. Harf of Nasb
4. Mowsoof (Noun) & Sifa (Adj.)
5. Pointer + Al

SENTENCE
When a word does not connect with a fragment, then there will be “IS” between them. This is the
invisible “IS” in the Arabic.

Min affected Robbi (Harf of Jarr), and Robbi affected Kum (Mudhaf-Mudhaf Ilaih).
Alhaqqu is disconnected with the fragment, then there is an “IS” after Alhaqqu.
Meaning: The truth is from your Master

Another example: HuwAllaahu (He is Allah), AnAllaahu (I am Allah), Alhamdulillaahi

SENTENCE:
1. Break in the chain
2. Independent pronouns are all start of a sentence

##QUICK RECAP##
What we’ve learned so far:

DAY 9 – 10 Oct 2020

ISM is done, we’re gonna learn FI’L today, and the only thing we learned in the past that we’re
gonna see it again in FI’L is PRONOUNS. That’s why you should be good and super solid at Pronouns.
PAS TENSE FI’L

Open page #18 and write this down:

1. Memorize
2. Meanings
3. Attached recognitions (backwards & forwards)
4. Grammar

Identify the Pronouns in Surah Al-A’raf

Note: When Ilaa and ‘Alaa (Harf of Jarr) attached to a pronoun, they become Ilay and ‘Alay as in
Assalaamualaykum

Meanings:

He asked for He taught He hit He listened He helped

forgiveness carefully

He came He heard He fought

close

All above examples are for “He” (Fi’l that ends with “a”) E.g. Nasara

If you add “t” at the end of the word, the meaning will be “She” (for a Fi’l that ends with “at”) E.g.
Nasarat
If you add an “alif” at the end of the word, the meaning will be “Both of them” (for a Fi’l that ends
with “aa”). E.g. Nasaraa

From the “She” version, if you add “fathah” and “alif” at the end of the word, the meaning will be
“Both of them (f)” (for a Fi’l that ends with “ataa”). E.g. Nasarataa

From the “He” version, if you change the “a” to “oo” (with a “waw” and silent “alif), the meaning will
be “They” (for a Fi’l that ends with “oo”). E.g. Nasaruu
The combination of “waw” and “alif” is an easy indication of this Plural FI’L version in any surahs in
the Qur’an. Because a light version of Plural ISM Muslimoona will be Muslimoo and end with waw
(no alif). The alif is very important to differentiate.

If the harakat at the end of the word is made silent with “sukun” and you add “na” after it, the
meaning will be “They (f)” (For a Fi’l that ends with “na”). E.g. Nasarna

So when a Fi’l ends with:

A → He
At → She
Aa → Both of them
Ataa → Both of them (f)
Oo → They
Na → They (f)

Memorize page #33 !!

Try to replace the word “Nasara” with “Qaatala”, and rhyme them with each pronoun it associates!
Then they will be like this:

Hum Humaa Huwa

Hunna Humaa Hiya

HOMEWORK: PRACTICE All below words attached with all pronouns (1 st, 2nd & 3rd persons)
Dream Intensive1 Day 9 at 01:56!!

Notice that:
Huwa Nasara sounds similar to Humaa Nasaraa
Hunna Nasarna sounds similar to Nahnu Nasarnaa
Humaa Nasarataa sounds similar to Anta Nasarta
BUT THEY’RE DIFFERENT

Open Page #34 and do the drills.

Homework → Master the Fi’l versions for each Pronoun (singular, pair, plural, 1st, 2nd & 3rd
persons)!

DAY 10 – 11 Oct 2020

Important! Re-Memorize Page # 6, 18, 27, 28, 33

Page #6, 18 & 33 include the meanings.

FI’L PRESENT TENSE

A/U (Alif) at the beginning of each word means “I”

Na/Nu (nun) at the beginning of each word means “We”

When you read Arabic in the Quran, basically the words will be Ism, Past Fi’l, Present Fi’l, and Harf.

Audzubillah : I seek refugee of Allah

Naudzubillah : We seek refugee of Allah

Ya/Yu (ya) at the beginning of each word means “He”

##QUICK RECAP##
The meaning when a FI’L begins and ends with:
A/U :I
NA/NU : WE
YA/YU : HE
Y + AANI : BOTH OF THEM
Y + OONA : THEY
Y + NA : THEY (F)
TA/TU : YOU
T + AANI : BOTH OF YOU
T + OONA : ALL OF YOU
T + NA : ALL OF YOU (F)
TA/TU : SHE
T + EENA : YOU (F)
DAY 11 – 12 Oct 2020
Q & A Day 1

DAY 12 – 13 Oct 2020

Q & A Day 2

There are 2 disconnections, but the 1st connection is where the “IS”. No matter how many
disconnections of fragments after it, it is irrelevant to put another “IS” after that.

Arabic font Ustadh uses: KFGQPC Uthmanic Script HAFS

Dzuu is a crazy word, it’s always mudhaf. Dzuu is Raf’, Dzaa is Nasb, and Dzii is Jarr.
The example shows that Dzuu as a Mudhaf can be a Sifa (adjective) too, for Wajhu.
Other than 2 reasons why a word can be Nasb, Nasb is also used in a sentence to describe “!!!!!!”

Surat Al-Lahab is also the example of “!!!!!!” caused by the Nasb status.

Surat Al-Asr, why is it As-Shaalihaati, not Solihun?

‘Amiluu comes from “Hum ‘Amiluu” meaning “They did”. And the last word becomes Nasb because
of it’s the details of the act.
 BAYYINAH DREAM INTENSIVE QUR’AN ARABIC LESSON
DREAM INTENSIVE 2

DAY 1 – 16 Oct 2020

Alternative definition of ISM:
If it ain’t FI’L, and it ain’t HARF, it’s gotta be ISM

Alternative definition of FI’L:

If it ain’t ISM, and it ain’t HARF, it’s gotta be FI’L

Alternative definition of HARF:

If it ain’t ISM, and it ain’t FI’L, it’s gotta be HARF

Answer all questions on page #3 (no. 4 was skipped, too advanced)

NAHW: GRAMMAR
SHARF: MORPHOLOGY

DAY 2 – 17 Oct 2020

NUMBER

If you have a plural (by meaning), and it doesn’t have a combination but instead has an ending
sound, IT HAS TO BE A BROKEN PLURAL

Non-Human Broken Plural : 1F

Human Broken Plural : 1F or 3X (Common sense/reality, whatever the meaning tells you)
Non-Human Plural ends with AATUN/AATIN : 3F (from the chart) or 1F

The quantity in Broken Plural are way more than a word in the chart (<10),
e.g. 7 ears of grain in Surat Yusuf (about Yusuf’s King dream) and Al-Baqarah (about charity)
DAY 3 – 18 Oct 2020
GENDER

Remember MANY WORDS, not ALL WORDS

DAY 4 – 19 Oct 2020

DAY 5 – 20 Oct 2020

DAY 6 – 21 Oct 2020

ISM

STATUS NUMBER GENDER TYPE

1. FORM (RNJ) 1. Singular ES Fake Fem. 7 Propers
2. HTT 2. Pairs EC a) Ta, Alif Maq & Mam 1. AL (JI)
a) E. Sounds 3. M. Pl EC b) Pg. 12 & paired 2. Names
b) E. Combo 4. F. Pl EC body parts 3. Pronouns
c) Pronouns r weird 5. Qawm, Naas, Qarn c) BP 4. Pointers
3. Light vs Heavy 6. BP NHBP = 1F 5. One being called
a) 4 Reasons a) NHBP = 1F HBP = 1F & 3Real 6. Mowsool
b) Pg. 6 = Heavy b) HBP = 1F & 3Real 7. Mudaf is Proper if
c) Al doesn’t matter MI is Proper
4. FLEX
a) P. FLEX (u – a – a)
Places, non arabs,
some BPs
b) 3 letters become
Full flex
c) Non FLEX same in
RNJ
5 FRAGMENTS
1. Idhafah – M + MI
M – Light, No Al
MI – Jarr
“of” goes between them
Always together
M is P if MI is P
ISM + PRN = M + MI
Sp. M = Pg. 22
2. HoJ (pg. 27)
Jaarr + Majroor
Always together
3. HoN (pg. 28)
Inna + Ismu Inna
Can be apart
4. Mowsoof (Noun) + Sifah (Adj.)
a) Reverse order from English
b) 4 properties match
c) L vs H doesn’t need to match
d) One Mowsoof can have many Sifahs
e) Can be apart
f) NHBP Mowsoof has “1F” Sifah
HBP Mowsoof has “1F” Sifah or “3Reality” Sifah
g) Qawm, Naas, Qarn have “3M” Sifah
5. Pointer (Ismul Isharah) + AL ISM (Musharun Ilaih) (pg. 30)
a) 4 properties match but still not Mowsoof Sifah
b) Without immediate “AL”, there is an “is”

DAY 7 – 22 Oct 2020

We know that Haadzaa become Nasb because of Inna, and ‘Aduwwun doesn’t have AL so it is not
connected to the haadzaa, thus it is not a Musyarun Ilaih. But Why ‘Aduwwun is in Raf’ form?
Because when a word is not affected by anything to make it Nasb or Jarr, then the DEFAULT will be
RAF’

“wau” in Harf of Jarr

“wau” is used for an oath/to swear, meaning I swear by
Why do people take oaths?
 1. Prove their point (when your listener is doubtful)
2. Testimony (e.g. on the court)
3. Anger (e.g. Wallahi don’t be like that!)
4. Playfully
Ancient Arabs had an extra reason:
5. To get your attention.

So there is the object of the oath – whatever comes after the “wau”
and subject of the oath – the thing you actually want to say
For example, in Surat Al-Asr: I swear by time (object), human beings are in loss (subject)
Quran adds another extra reason: Object becomes proof of the Subject.
Allah uses time as a proof that human beings are always losing, since we cannot gain time but only
losing it.

“wau” in Harf of Nothing ☺

This “wau” just means = And
It can continue/chain the effect of Mudhaf towards the Mudaf Ilaih

e.g. Robbussamaawaati wal ardhi (The master of the sky and the earth) → 1 mudaf, 2 mudaf ilaih

e.g. Innallaaha warrosuula walmu’miniina walmalaaikata → all Nasb because of the wau

And note that this “wau” can connect words in long distance.

DAY 8 – 23 Oct 2020

Identify the difference! One word has an attached pronoun and the other word is without it.

We call this concept of pronoun inside the FI’L as Inside Doer

FI’L WITH OUTSIDE DOER
Rules:
1. Always after the FI’L. But NOT NECESSARILY right after.
2. Outside Doer has to be in RAF’ form.
3. An Outside Doer fires the Inside Doer. But it can only fire Huwa/Hiya version of the FI’L.

E.g. #1

Is there an Outside Doer in above example?

Let’s take a look at the RULES.
1. “Almuslimoona” is after the FI’L
2. “Almuslimoona” is in RAF’ form
3. So, “Almuslimoona” can fire the “He” in the word “Nashara”

YES, there is an outside DOER because it meets the Rules, even though the Outside Doer is Plural
and the pronoun being replaced is Singular, because NUMBER doesn’t matter. What only matter is
the GENDER, although in Qur’an there are also examples that these 2 words don’t match in Gender
but still can be replaced, which will be a later discussion. E.g.:
So the meaning is “THE MUSLIMS HELPED”

E.g. #2

Is there an Outside Doer in above example?

NO, because the FI’L “Ana Nashartu” is not the Huwa/Hiya version.
So we can’t even have a conversation of Outside Doer in this example.

E.g. #3

Is there an Outside Doer in above example?

NO, because “Almuslimeena” is in NASB/JARR form not RAF’ form.
This will still mean “HE HELPED THE MUSLIMS”
E.g. #4

Mudhaf-Mudhaf Ilaih of Rasulullaah is in Raf’ form, and it’s after the FI’L in Huwa version.
Meaning: “The Messenger of Allah said”

E.g. #5

The word “Allaahu” is in Raf’ form, and it’s after the FI’L in Huwa version.
Even if the word “Allaahu” is placed at the end of the sentence, it will still replace the “He” in
“Kholaqa”.
Meaning: “And Allah created the sky and the earth with purpose”

E.g. #6

The word “Allaahu” is in Raf’ form, and it’s after the FI’L in Huwa version.
Remember the attached pronoun “Kum” is also placed after the FI’L.
Meaning: “Allah helped you all at the Badr”

E.g. #7

Mawaadziinuhu → Mudhaf – Mudhaf Ilaih, meaning “his scales”

It’s in Raf’ form, 1F because NHBP, and it’s Proper because the Mudhaf Ilaih is proper → R1FP
The FI’L “Tsaqulat” means “She became heavy”, but the “She” got replaced by the MMI with 1F
So the meaning: “His scales became heavy”
E.g. #8

Can there be multiple Outside Doers?

“Jaa’a” is Huwa version of FI’L meaning “He came”
“Nasrullaahi” is MMI in Raf’ form, as well as “Alfathu”. These words are after the FI’L.
So the meaning will be: “The help of Allah and the victory came”
You can have more and more doers by adding “wau” means “and”.

DAY 9 – 24 Oct 2020

PRESENT TENSE / FUTURE TENSE
Present Tenses → They don’t change at the end like the Past Tenses, but they change in the
beginning of a word.

##QUICK RECAP##
1. A/U =I
2. NA/NU = We
3. YA/YU = He (1M)
4. YA/YU + AANI = Both of Them (2M)
5. YA/YU + OONA = They (3M)
6. YA/YU + NA = They (3F)
7. TA/TU = You (1M)
8. TA/TU + AANI = Both of you (2M) / Both of you (2F) / Both of them (2F)
9. TA/TU + OONA = All of you (3M)
10. TA/TU + NA = All of you (3F)
11. TA/TU = She (1F)
12. TA/TU + EENA = You (1F)

E.g. from Ustadh Jawaad

“Jadzaa” is Huwa version of FI’L meaning “He rewarded”. Although it’s in past tense, it can also be
translated as “May He reward”. The past tense is just showing how a number of du’as are stated.
The word “Allaahu” is in Raf’ form and it’s after the FI’L, so it can replace the “He”.
So the meaning is: “May Allah reward you with goodness”
Memorize pg. 45 & 47!!!

LIGHT HARFs FOR PRESENT TENSE

LIGHTEST HARFs FOR PRESENT TENSE

Homework!! Read Transcript Day 8 & 9

DAY 10 – 25 Oct 2020

Memorize the Foundations in workbook page 6, 18, 27, 28, 30, 33, 39, 45, 47

PRESENT TENSE
Normal version = Yansuru; Yansuraani; Yansurna
Light version = Yansura; Yansuraa; Yansurna
Lightest version = Yansur; Yansuraa; Yansurna

Normally, present tense is in normal version, with “u” ending.

Light reasons to make it light → Light Harf page 45
Lightest reasons to make it lightest → Lightest Harf page 47

COMMANDING & FORBIDDING

Forbidding: Laa + lightest present tense 2nd person

: You’re sad

: Don’t be sad

##Vocab##

: You study

: You struggle
 : You teach

: You learn

: You get mad

: You listen

Now all above words are changed to COMMAND sentence:

Notice that the rules are:

1. Make the word to lightest version
2. Take away the “ta” in the beginning
3. If the word cannot be pronounced/read easily, put an Alif in the beginning
4. To determine the harakat of the Alif: Look at the last 2 letters in the word. If it is “u” then the Alif
shall be “u”. Anything other than “u” will make the Alif become “i”

DAY 11 – 26 Oct 2020

Q&A Session
Q #1

What Status is “Robbii”?

JARR? → No MMI and HoJ, so NO
NASB? → The meaning will be “He commanded my Master” which makes no sense, so NO
RAF’? → Remember in Raf’ form it can be Outside Doer by replacing the “He”, and the meaning will
be “My Master commanded”, so YES.

Q #2

Translate this!
This actually comes from “Antum Nasartum” with an attached pronoun “Haa”
All past tenses in page 39 remains the same when being attached with pronouns, except “Antum
Nasartum”. The Arabs (in the BBQ) decided to add “oo” after the “tum” for coolness.
So the meaning of above sentence is “you all helped her”

This also applies to any FI’L (both past & present) in “antum” version, which ends with “tum”

E.g. #1 E.g. #2 E.g. #3

Q #3

What is the attached pronoun “Ka” status in this fragment?

Remember on Day 1 Intensive 1, you were given an example of:
He helped you
R F N
And also, remember an attached pronoun is Nasb in 2 conditions/cases:
1. When it’s attached to a Harf of Nasb
2. When it’s attached to a Fi’l (be it past/present tense)

So, from above explanation, we recall that the attached pronoun “Ka” is in Nasb form.

Q #4

How to say “we helped ourselves” in Arabic?

To make it easier: “we helped the selves of ours”, meaning that “ourselves” is MMI.
Or another example:

Meaning: “All of you wronged yourselves”.

Q #5

“Yarfa’u” means “he raises”. But the “he” got replaced by “Ibrahiimu” (as the outside doer).
In this Ayat, “Isma’il” appears at the end of the ayat in Raf’ status.
Meaning that Isma’il is also in fact the doer of this act, replacing the “He” in “He raises” as well.
So the meaning of this ayat will be: “Ibrahim and Ismail raise the foundations from the house”.

THE EXAM!! – 29 Oct 2020

THE EXAM!! Day 1 – 30 Oct 2020

Homework assignment:
1. Essay on each answer’s explanation in the exam (first 2 pages) → due Friday, November 6
2. Reprint and do the page 3 section 1 (FI’L) all over again → due Tomorrow

THE EXAM!! Day 2 – 31 Oct 2020

All explanations of the wrong answers are already in the exam sheet.
SHARF

Every word has contents and a shape

Take a look at below example #1:

Notice that all of the words have the same SHAPE, except “Sami’a”.
It does not belong there, because it has a different shape with the other words.

Now take a look at another example #2:

Notice that all of the words have the same CONTENTS, by having ‫ ﻡ ﻝ ﻉ‬in each of them.
In Example #2 every word has different SHAPE, but same CONTENTS.
In example #1 every word has different CONTENTS but same SHAPE.
Memorize!!
 BAYYINAH DREAM INTENSIVE QUR’AN ARABIC LESSON
DREAM INTENSIVE 3

DAY 1 – 1 Nov 2020

Aslama : He surrendered (past Tense)

Yuslimu : He surrenders (present tense) / He will surrender (future tense)
Islaaman : To surrender (Ism Idea / Masdar)

Akhbara : He informed
Yukhbiru : He informs / He will inform
Ikhbaaran : To inform

Anzala : He sent down

Yunzilu : He sends down / He will send down
Inzaalan : Sending down

Asyraka : He committed syirk

Yusyriku : He commits syirk / He will commit syirk
Isyraakan : Commitment of syirk / associations

Asma’a : He made someone listen

Yusmi’u : He makes someone listed / He will make someone listen
Ismaa’an : To make someone listen

Asyrafa : He honored
Yusyrifu : He honors / He will honor
Isyraafan : To honor

A’lana : He announced
Yu’linu : He announces
I’laanan : To announce

Now let’s add some more..

E.g. #1

means “So He is”

means “one who surrenders (surrenderer)”

This word comes from the Present Tense Yuslimu, by replacing the Ya with Mim and add a tanween
at the end.

E.g. #2

means “Informant”, and you know where does it come from.

E.g. #3

means “one who does syirk”, that’s where you get the word “Musyrik” from.

HOMEWORK
Get super solid memorization of past tense (pg. 33) and Present Tense (pg. 39) for below words!!
Hint: “Aslama” is for Past Tense and “Yuslimu” is for Present Tense.

DAY 2 – 2 Nov 2020

Rules in recognizing the SARF family:
1. Recognize whether the word is a Past tense (Fi’l Maadhi), Present tense (Fi’l Mudhari), or
Idea (Masdar)
2. Bring it back to Huwa version

E.g.
We recognize that this is a past tense, and we know that this is in “Anta” version. Let’s change it
back to Huwa version to be able to recognize the entire family (Past, Present and Masdar):

Now let’s go back to the family:

The word is called (Ismu Faa’il), meaning a person who does something.
Examples of Ismu Faa’il in English are Helper, Writer, Reader, Killer, etc.

INTRODUCTION TO A CONCEPT OF 4 BIG WORDS IN ENGLISH:

1. Transitive
2. Intransitive
3. Active
4. Passive

Let’s take a look at these words:

I ate. I slept. I studied. I taught. I helped. I laughed. I lost. I won. I sat. I said.

The sentences highlighted in red are the sentences that you cannot add “something/someone”
right after the act/verb.
These red verbs are called Intransitive. And, Transitive is exactly the opposite (when you are able to
add someone/something right after the act).

Intransitives are usually words that affect you (yourself) directly, like something actually happened
to you. Your action and the impact of your action was first and foremost on you. And your action is
not directive towards someone/something.
Transitives are actions pointing outwards, which affect something/someone else.

“I went” would be Intransitive, because it would be “I went somewhere”, not someone/something.

Transitive : Can add someone/something

Intransitive : Cannot add someone/something
Active : Doer is known. E.g. “Allah created us”
Passive : Doer is unknown/mistery. E.g. “My cake was eaten”

Transitive verbs can be active/passive. E.g. “I helped” → I was helped

Intransitive verbs can only be active. E.g. “I stood” → Impossible to make passive

How to make an ACTIVE word to become PASSIVE in PAST TENSES?

By changing the first 2 harakat to “U” and “I”, but keep the last harakat.
E.g. Nasara (I helped) become Nusira (I was helped)
The “I” in “I was helped” is called the DONE TO (opposite of the DOER)
DAY 3 – 3 Nov 2020
ACTIVE to PASSIVE PAST TENSE
We’ve learned how to make an ACTIVE word to become PASSIVE by replacing the harakat to “U” and
“I”, and then keep the last harakat as it is. But this only works for words with 3 letters.
How to do this for word with 4 letters?
You can have “U” as many as possible, and right before you get to the last letter, put at least one “I”,
then the last letter stays the same (U-U-I).

E.g. #1 ACTIVE: PASSIVE:

(He learned) (It was learned)

E.g. #2 ACTIVE: PASSIVE:

(He asked for forgiveness) (Forgiveness was asked)

E.g. #3 ACTIVE: PASSIVE:

(He discussed) (It was discussed)

Notice that the last letter is off limits because the last letter will change based on what we’ve
learned on pg. 33 (Past Tense Chart)
CAN PASSIVE PAST TENSES HAVE OUTSIDE DOER?
IT CAN HAVE OUTSIDE DONE TO
Example:

ACTIVE FI’L WITH OUTSIDE DOER

“Zaydun helped”

PASSIVE FI’L WITH OUTSIDE DONE TO

“Zaydun was helped”

ACTIVE to PASSIVE PRESENT/FUTURE TENSE

How to make an ACTIVE word to become PASSIVE in PRESENT/FUTURE TENSES?
By changing the first harakat to “U”, then put “A” as many as possible, and keep the last
harakat (U-A-A)

E.g. #1 ACTIVE: PASSIVE:

(He helps) (He is being helped)

E.g. #2 ACTIVE: PASSIVE:

(He kills) (He is being killed)

E.g. #3 ACTIVE: PASSIVE:

(He learns) (It is being learned)

E.g. #4 ACTIVE: PASSIVE:

(He fights) (He is being fought)
E.g. #5 ACTIVE: PASSIVE:
(He says) (It is being said)

MEMORIZE!!
FIRST FAMILY – ACTIVE LINE

FIRST FAMILY – PASSIVE LINE

POP QUIZ

1. R3MC
2. J1MC → J1FC (Broken Plural)
3. N1MC
4. NJ3FP
5. RNJ1FP → RNJ1MP (Alif Maqsoora doesn’t always make a word Feminine)

1. Mawsoof Sifah (R1FC, Broken Plural)

2. MMI with Special Mudhaf
3. MMI with attached pronoun
4. HoJ + Ism (Jarr Majroor)
5. HoN + Ism (Lakinna & Ismu Lakinna)
6. Ismul Isyaarah & Musyarun Ilayh
7. MMI

DAY 4 – 4 Nov 2020

Ism Faa’il Masdar Mudhaari’ Maadhi

Ism Maf’ool Masdar Mudhaari’ Maadhi

Past Tense → (Maadhi)

Present Tense → (Mudhaari’)

Someone who does something in the Dict. (doer) → (Ism Faa’il)

Someone/something done to them (victim) → (Ism Maf’ool)

DON’T GET CONFUSED OF ISM FAA’IL.

ISM FAA’IL: When the word means someone who does something in the DICTIONARY. Could be
in any status
FAA’IL: Someone who does something in the SENTENCE. Always in Raf’ form.
ISM MAF’OOL: Someone who has something done to them in the DICTIONARY. Could be in any
status.
Teacher is a doer of teaching; thus it is ISM FAA’IL. But it can be in any status in a sentence.
Example:
I love the teacher (Nasb)
The teacher doesn’t love me (Raf’)
The book of the teacher is missing (Jarr)

A person being taught is ISM MAF’OOL. But it can be in any status in a sentence.
Example:
The person being taught sleeps during the class (Raf’) → doing the act of sleeping
POP QUIZ

1. N1MP → N1FP (Ta Marbuta)

2. NJ1MP
3. N1FP
4. NJ3MP
5. R1MC → R1FP (Ta Marbuta)

1. HOJ, HOJ → HOJ & HON (long distance), The “La" in Lahafidziina is not HOJ (If it was, it would’ve
been “Li” not “La”. It’s the “La” for emphasizing)
2. MMI
3. HOJ, MMI → HOJ & Mawsoof Sifah (J1MP)
4. Mawsoof Sifah (N1MC)

1. Before Lafii
2. After Anaa (Robbukum & Al-a’la is Mawsoof Sifah with R1MP, meaning: “I am Your
Supreme/Highest Master”)
3. After Wallaahu
4. After Assaa’atu
DAY 5 – 5 Nov 2020
1st FAMILY: ASLAMA (AF’ALA)

Al amru minhu → Amr : Commanding

Wannahyu ‘anhu → Nahi : Forbidding
Wazzorfu minhu → Zorf : Word to describe the place / time of the act

Note for Amr, only Aslama family can have “a”/fathah on the helper alif in “Aslim”

We’re now done for the 1st FAMILY, the ASLAMA family.

2nd FAMILY: ‘ALLAMA (FA’ALA)

POP QUIZ

1. Light because of An; Original Huwa version: Yadhribu

2. Light/est because of Li; Original Huwa version: Ya’kulu
3. Lightest because of Lam; Original Huwa version: Yaghfiru
4. Light because of Lan; Original Huwa version: Yu’minu
5. Lightest because of In; Original Huwa version: Yadzharu
6. Light because of Hatta; Original Huwa version: Yaqoolu
7. Lightest because of Wal; Original Huwa version: Yaktubu
8. Lightest because of In; Original Huwa version: Yattabi’u
9. Light because of An; Original Huwa version: Yut’imuunu?
“ni” is actually an attached pronoun of “Nii” (me), so the Huwa version is Yut’imu
10. Lightest because of Fal; Original Huwa version: Yunfiqu

DAY 6 – 6 Nov 2020

POP QUIZ REVIEW (see above)

Most words in Arabic are made up of 3 ROOT LETTERS

In Arabic, the 1st, 2nd and 3rd letter is called (right to left):

Which means actually in formal Arabic the name of the 1st FAMILY (Aslama) is called the family of:

And the name of the 2nd FAMILY (‘Allama) is called the family of:

FAMILY is the SHAPE explained in the SARF concept, in which the ROOT LETTERS are the CONTENTS.

So… Meaning of words in arabic: Roots x Shape x Usage (in bbq)

Homework Discussion on Sarf Workbook

This comes from the Aslama (Af’ala) family with the original Huwa version: A’mana
Arabs don’t want the hiccups, so they made it like this instead: Aamana
So does its Masdar, which was made without hiccups: iimaanan (instead of i’maanan)
This is one of the examples of irregularities which will be discussed in later topic.
Sometimes in Quran the hiccups are totally removed to become:
Aamana Yuuminu iimaanan Fahuwa Muuminuun

3nd FAMILY: JAAHADA (FAA’ALA)

Note that any ROOT LETTERS can be put in any FAMILY. But WHY?
What does the SHAPE/FAMILY do to the meaning?

When things come from the certain family, NOT ALWAYS but MANY TIMES:
1. ASLAMA (AF’ALA)
Things happen to something/someone else (transitive), and it happens immediately/altogether.
2. ‘ALLAMA (FA’ALA)
Things happen to something/someone else (transitive), and it happens overtime/process.
3. JAAHADA (FAA’ALA)
One side is struggling against another side, some kind of conflict (1 v 1).
Let’s take example for number 1 & 2 above from this root letters: (Knowledge)
In ASLAMA family becomes:

meaning: He informed → It happens immediately, just once and it’s over.

In ‘ALLAMA family becomes:

meaning: He taught → It happens overtime in a process.

Note that the meanings in both family above have something to do with their root letters →
knowledge.

Example for number 3 above:

→ “He Fought”

→ “He Argued”

→ “He debated”

→ “He consulted”

Let’s take a look at another interesting example from Surat Al-Imron:3

By using the family of
“He brought down the book (Quran) on you” → Done overtime

By using the family of

“He has already brought down Taurat & Injil” → Already done revealing Taurat and Injil altogether

And another example from Surat Yusuf:

is used as opposed to

Both of them means “She locked”. But some scholars say that the ALLAMA family was used in this
Surat to reflect many doors/locks to be locked (not done immediately/altogether), to prevent Yusuf
from escaping the Minister’s wife.

HOMEWORK!! MEMORIZE SURAT AL-MUNAFIQOON in 6 weeks from now

The lecture is under “The Deeper Look” section in Bayyinah TV.

DAY 7 – 7 Nov 2020

4th FAMILY: TA’ALLAMA (TAFA’ALA)
5th FAMILY: TASAA ALU (TAFAA’ALA)

In Surat Al-Munafiqoon:

is followed by a past tense meaning “He came”

But every past tense after this “idzaa” is converted to Present Tense.
So the meaning will be “When he comes”.

DAY 8 – 8 Nov 2020

There are 8 FAMILIES of SARF and they are broken up into 3 GROUPS.

ASLAMA, ‘ALLAMA and JAHADA FAMILIES are in 1 GROUP

Because their PRESENT TENSE starts with “YU” and have “I” sound in the middle:

TA’ALLAMA & TA’AAWANA are in the 2nd GROUP

Because the PRESENT TENSE starts with “YA” and they are “Fathah-fied”.
Observations about Aslama, ‘Allama, Jaahada:

1. The present tenses start with and has (i) sound on the 2nd last letter ( letter)

2. All ISM FAA’ILs in all the big 8 families have “MU” beginning and

3. The ISM FAA’IL is made by taking the from the present tense and putting there instead
along with tanween at the end.

Note of Caution: In and , Make sure to do in the beginning and also.

st
4. The PAST passive (1 word in line two) in all families is always dominated by U-U-I sounds, but
the last letter stays “A” because it’s based on page #33.

5. The PRESENT passive (2nd word in line two) in all families is always dominated by U-U-A sounds,
and keep the last letter.

6. The ISM MAF’OOL is a copy of #5 except with a instead of and a tanween at the end.
7. The commands for ASLAMA, ‘ALLAMA and JAHAADA families can be made quickly by using the

active PAST TENSE, ending it with sukoon and changing the to

8. For the and families, the command can be quickly made by simply changing the past
tense to a sukoon ending:

9. Quick way to make forbidding FI’L for family is to take the command and add

10. Quick way to make forbidding FI’L for family is to take the command and add an

extra

And Here are the last 3 families in the 3rd GROUP, find their similarities
(Starts with “I” followed by sukoon and the rests are fathah).

6th FAMILY: IQTARABA (IFTA’ALA)

 7th FAMILY: INQALABA (INFA’ALA)

------NO 2ND LINE (PASSIVE) – INTRANSITIVE------

8th FAMILY: ISTAGHFARA (ISTAF’ALA)

 BAYYINAH DREAM INTENSIVE QUR’AN ARABIC LESSON
DREAM INTENSIVE 4

DAY 1 – 13 Nov 2020

Goals for this Intensive 4:
1. Am I looking at an ISM, FI’L, or a HARF?
2. Identifying the SARF (if any)
3. Learning all 14 of the most popular SARF families
4. The ability to do SARF SAGHIR and SARF KABIR once the SARF has been identified.

Identifying ISM by process of elimination:

1. Proper names of people, places and nations: Ibrahim, etc.
2. Pronouns
3. Pointers (hadza, hadzihi, etc.)
4. If it looks like HOJ + victim, it probably is.
5. If it looks like HON + victim, it probably is.
6. If 2 words look like IDHAFAH, then they probably are and therefore they’re both ISMs
7. If 2 words look like Mowsoof + Sifah, then both parts are ISMs
8. , but make sure it’s not (a hamzah sitting on top of the Alif)
9. If you see tanween, it’s an ISM
10. is an ISM last letter
11. Ending combinations (Oona/Eena/Aani etc.) are ISM, BUT look out for PRESENT TENSE

Identify the ISMs in Surat At-Takatsur in red based on above hints/clues

Additional Notes:

is a HARF means “NOT AT ALL”

When a word has on it, it will be FULLY FLEXIBLE (even if the original word is partly flex)

Let’s have another exercise from Surat Al Furqan:16 and An-Naas

Elimination process (by priority) from the BIG WORDS:

ISM > PAST > PRESENT > COMMAND

Not an ISM because of the Sukoon

Not a PAST TENSE because the ending sound doesn’t match with PAST TENSE chart
Not a PRESENT TENSE because it can only have ANTY beginning (Alif, Nun, Ta and Ya)
It is a COMMAND because it’s in a lightest form (sukoon) with “ta” in the beginning is taken off

Not an ISM because it is light with no GOOD REASON. (Not a proper names of places, partly flexible,
mudaf-mudaf ilaih, one being called and not an absolute no)
Not a PAST TENSE because the ending sound doesn’t match with PAST TENSE chart
It could be a PRESENT TENSE since it begins with Alif.
Not a COMMAND because command should be in lightest form (sukoon).

HOMEWORK!! IDENTIFY ISM, FI’L & HARF IN AL-FATIHAH & AL-IKHLAS

Go through the elimination process by priority.
DAY 2 – 14 Nov 2020

THE SMALL FAMILIES

EXPLANATION OF SURAT AL-FATIHAH

Meaning: HE HELPED ONLY YOU.

The word “Iyyaa” is just a chair for the attached pronoun “Ka” to sit on before the FI’L.
When a DETAIL is put before the FI’L, it will have additional meaning of “ONLY”

That’s why the meaning of above sentence is: “We worship only You”

“Ihdi” is a command from the normal version of

The light version of the word is

But since the original version already have sukoon at the end, crazy enough the lightest version will

be

And from the lightest version, we can convert it to command and become
By the way this is not a command to Allah, the context tells us we use a command form to beg Allah.
Side Note: “Ihdi” cannot be present tense because present tense’ “Alif” always come with a
“Hamzah” on top of it.
QUIZ

Determine the family of the word being given by UNAK, fill in the family number.

→ 4

→ 2

→ 10

→ 7

→ 5

HOMEWORK!! TAKE ANY ROOT LETTERS AND YOU SHOULD BE ABLE TO COMFORTABLY PUT THEM
IN ANY SHAPES/FAMILIES

DAY 3 – 15 Nov 2020

We’ve learned all of these families (in FA ‘AIN LAM format):
GETTING TO KNOW THE 6 SMALL FAMILIES

OBSERVATION OF THE SOUND ON THE 2ND LETTER (‘AIN) OF ABOVE FAMILIES:

Past → Present
A → U/A/I
I → A/I
U →U

That being said, you can have exactly same words in PAST TENSE form but have different words in
PRESENT TENSE form, and vice versa.
For instance, in Surat Al-Fatihah, which family does “Na’budu” come from?

VS
(To worship) (To become a slave)

Or, example of the same letters in PAST TENSE, but different in PRESENT TENSE:

VS
(He calculated) (He assumed)
You will have to open ARABIC DICTIONARY to get the answer right (ARATOOLS.com or
ALMAANY.com)

So the full list of the families above (incl. Masdar, Ism Faa’il, Ism Maf’ool and their passive lines):

1. Nasara Family (Nun)

Meaning: He helped

2. Fataha Family (Fa)

Meaning: He opened

3. Dhoroba Family (Dho)

Meaning: He Hit

4. Sami’a Family (Sin)

Meaning: He heard
5. Hasiba Family (Ha)
Meaning: He calculated

6. Karuma Family (Kaf)

Meaning (from right to left):
He was honored/gracious – He is honored/gracious – To honor/Grace – He is honorable

This family does not have passive line (intransitive), just like “Inqalaba” in one of the previous Big
families. The meaning itself sounds so passive that it doesn’t make sense to make passive line of
these words.

OBSERVATION OF THE ISM FAA’IL & MAF’OOL IN ABOVE FAMILIES:

- ISM FAA’IL can be generated by inserting the root letters into

- ISM MAF’OOL can be generated by inserting the root letters into

- Except for Karuma Family, in which the ISM FAA’IL can be generated by inserting the root letters

into

Let’s exercise to identify SARF in Surat Al-Hijr

is ISM FAA’IL because of the “MU” & “I” sound.

is a PRESENT TENSE but complicated word. It originally came from the

family, with as its root letters, and so it become:

But because it sounds so lame, the ARABS thousands of years ago changed it to:
 is a PRESENT TENSE because of the “Ya” beginning and “Oona” ending in
lightest form (that we don’t know the reason yet).

Bring this word back to Huwa version: , and check is there any PRESENT TENSE in certain
family.

It matches with , so SARF-wise this word comes from the TA’ALLAMA family.

is a PRESENT TENSE with “Oona” ending.

Bring it back to Huwa version:

This PRESENT TENSE sounds like in family.

But also sounds like from the family. So which one is it?

Go to the Dictionary (ARATOOLS or ALMAANY) and search as the keyword.

And from the Dictionary we know that this word is actually from the family.

HOMEWORK!! IN SURAT AL-MUNAFIQOON:2, DETERMINE WHETHER THE WORD IS ISM, FI’L OR

HARF AND IF IT IS A FI’L, DETERMINE THE FAMILY

DAY 4 – 16 Nov 2020

Analysis on Surat Al-Ikhlas:

was actually originated from: , which came from family.

But because “Yawlidu” sounds weird, the ARABS changed it to instead.

And because the Harf of Lightest makes the word after it lightest, it became
But where does come from?

Let’s make a full SARF lines of

The meanings from Right to Left are:

He fathered (He caused birth) – He fathers (He causes birth) – To give birth – a Father
He was fathered – He is fathered – To give birth – Baby
Give birth! – Don’t give birth! – Birthday

Btw, that’s why when we congratulate someone having a new baby we call it

And since the dharf is the place/time of birth, Birthday is called

So from the full SARF lines we know that is the passive form of in lightest form.

Therefore the meaning of is:

“He did not father and He was not fathered” → became Past Tense because of the Lam (didn’t).
Lam will force the Present Tense to become Past Tense.

Analysis on Surat Al-Munafiqoon

Analysis #1

ISM: X → no reason to be light

PAST TENSE: Let’s check:
Change it back to Huwa version:
There are only 3 families start with “I” (Iqtaraba, Inqalaba & Istaghfara)

And it seems to be pretty close with

PRESENT TENSE: X → Only Helper Alif (the Alif doesn’t come with Hamzah), and no present tense
start with “I” sound.
Or maybe it’s in Command form? Let’s check:

The command form is , and with plural attached pronoun become:

Well this could’ve been a match, except the different harakat on the ‘AIN letter (Khi not Kha)
Therefore, this is not PRESENT TENSE.
This is IRREGULAR PAST TENSE with plural attached pronouns, with root letters: Hamzah, Kho & Dzal

Analysis #2

As explained earlier, is from the .

This family has a purpose to inject steroids to the meaning. For example:

from the KARUMA family, means “He came close”. But in the IQTARABA family it becomes

means “He came super close”.

means “He was patient”.

means “He was super patient”.

That’s why has a hyperbolic meaning: “They held on tight/for dear life”

Analysis #3

Ya beginning + Oona ending is an easy give away that this is a PRESENT TENSE.

Let’s take it back to Huwa version:

This cannot be from the ASLAMA, ALLAMA & JAAHADA families because they start with “YU”.
This cannot be from the TA’ALLAMA & TASAA’ALA families because they have “TA” in them and too
many letters.
This cannot be from the IQTARABA, INQALABA & ISTAGHFARA because they are too big.
All 8 BIG Families are eliminated.
By checking the 6 SMALL families, this word rhyme with 2 small families:

&
To determine which family does this word come from, let’s check it through the Dictionary

(ARATOOLS or ALMAANY) and search for the root letters as the keyword.

From the Dict. we know that this come from the family.

HOW TO DISTINGUISH BETWEEN A COMMAND WITH “ANTUM” ATTACHED PRONOUN AND A

PAST TENSE WITH “HUM” ATTACHED PRONOUN, SINCE THEY ARE PRETTY SIMILAR?

Command FI’L:

Meaning from Right to Left:

Surrender! All of you! – Believe! All of you! – Struggle! All of you! – Fight! All of you! – Listen
Carefully! All of you! – Get conscious! All of you! – Spend! All of you! – Give! All of you! – Establish!
All of you!

Past Tense Fi’L:

Meaning from Right to Left:

They surrendered – They believed – They struggled – They fought – They listened carefully – They
had taqwa – They spent – They gave – They established

OBSERVATION: Commands have Kasrahs, Past Tenses have Fathahs

DAY 5 – 17 Nov 2020

PAST TENSE RECOGNITION

To do process:
1. Is it a past tense?
2. If yes, is it Active or Passive?
3. Check for passive: U + I sound before the ending.
4. What family does it come from?
5. Take it back to the “Huwa” Active version
6. Then you see what it rhymes with perfectly
How can we determine the family if the word is:

or
Since it can perfectly match with IQTARABA and INQALABA families.
The rule is if you see a “ta” in the word, it will definitely be IQTARABA.
But if you see no “ta”, then it is INQALABA.

Another analysis on Surat Al-Munafiqoon:2

If we bring it back to “Huwa” version, it becomes:

We learned ISTAGHFARA family, but this one starts with “A”. What is this?

In Arabic, if we say this will mean: “Did he help?”

Or if we say this will mean: “Did she hit me?”

at the beginning of the FI’L will turn it into a question. So basically above examples are 2 words.

means “You asked for forgiveness”

And if we want to change it into question it will be:

Since the alif is only a helper alif (a silent alif without a hamzah), then basically it has no rights.
It will be ignored if there’s a vowel comes before it (as if it doesn’t even exist).
So in this case, the alif got beaten up by the Alif with hamzah. And it became:

which means: “Did you ask for forgiveness?”

DAY 6 – 18 Nov 2020
Exercise on Recognition Workbook

Exercise Section 2 no #7

What is the pronoun of this FI’L MAADHI?

We can recognize that this FI’L is from ISTAGHFARA family
The “Huwa” version of this FI’L is:

And the “Hunna” version of this FI’L is:

Since the 2 “nun” are together, we can comfortably say that with a “shadda”, and it becomes:

Discussions of Iltifaat (Prof. MAS Abdul Haleem)

Iltifaat means: “To turn/turn one’s face to”
Types of iltifaat in the Qur’an:
1. Change in person, between 1st, 2nd and 3rd person, which is the most common and is usually
divided into 6 kinds;
2. Change in number, between Singular, Dual and Plural;
3. Change in addressee (who you’re talking to);
4. Change in the tense of the Verb (Past – Present – Future);
5. Change in case marker (R, N, J);
6. Using noun in place of pronoun (e.g. change from cat – it – cat again).

Example: Surat Yunus:22

Notice that in this Surat, Allah uses 2nd person pronouns in the beginning, then switch to 3rd person
pronouns in the middle, then switch again to 1st person pronouns at the end of the surat.

At the end of the surat Allah brought us so close to those people that He made us feel like we are
those people – we’re on that ship and we are begging Allah.
This is like the Qur’an is changing the camera angles time to time; First the camera sees you close
enough and it sees the land and the sea (2nd person), then the camera shows that the ship is going
far and further away. Then there’s a drone view when the ship is tossing and turning because of the
rough wind (3rd person). Then there’s a zoomed-in camera and it shows your own hands praying and
begging for Allah’s mercy (1st person).

DAY 7 – 19 Nov 2020

Intensive 1 & 2 Review Exam
1. R1MP
2. N1FP (broken plural because of the meaning)
3. J3MP (HoJ)
4. J1MP (MMI)
5. R1MP
6. N3MP (HoN)
7. R1FC
8. J3MP (HoJ)
9. N3MP (Plural because the Arabs said so)
10. HoN & its Inna
11. Jarr Majroor & Idhafa
12. Jarr Majroor & Idhafa
13. Idhafa (“Lam” of emphasis)
14. Mowsoof Sifah (N3MP)
15. HoN & its Lakinna
16. HoN & its Bianna (Not Ism Isyarah & Musyarun Ilayh)
17. Idhafa (Special Mudhaf)
18. Jarr Majroor
19. After the HoN & its Inna
20. After the word Allahu (P followed by C)
21. No “is” at all (will be explained later after SARF is done)
22. After the pointer
23. After the pointer
24. After “Lillahi”
25. Past tense (Huwa version) – Outside Doer (Almunafiqoona)
26. Present tense (Hiya version) – Outside Doer (Ajsaamuhum)
27. Present tense (Nahnu version) – Inside Doer
28. Present tense (Hum version) – Inside Doer
29. Past tense (Hum version) – Inside Doer
30. Past tense (Huwa version) – Outside Doer (word Allah)
Discussions of Iltifaat
Example: Surat An-Nisa:92-93

Meaning: “Whoever killed a believer by mistake”

Meaning: “Whoever kills a believer on purpose”

The Iltifaat in these 2 ayats is the switch from Past tense to Present tense.
The past tense was used to describe that the action was only done once, by mistake. Because in
language, past tense refers to something that happens once.
And the present tense in another ayat, can mean that the action is done over and over again
(multiple times), on purpose.

Exercise on Recognition Workbook page 3 section 1.

Homework!! Recognition Workbook page 3 section 2.

DAY 8 – 20 Nov 2020

PASSIVE IN ARABIC:

So, PASSIVE PAST TENSE: Maadhi Mabnee Lil Majhool

And, PASSIVE PRESENT TENSE: Mudhaare’ Mabnee Lil Majhool

DIFFERENT PURPOSES OF EACH FAMILY

The root letters means “knowledge”. So each family with these root letters has
something to do with knowledge. In each family, the word knowledge has been transformed, and a
new meaning has been created.
If you want to know the very basic meaning of a group of root letters, then you should go to the
small family, because the small family is the base meaning (basic meaning of these 3 letters).
The small families which we learned 2nd, are actually the starting point.
E.g. SMALL FAMILIES ASLAMA ‘ALLAMA TA’ALLAMA ISTAGHFARA

1.
He knew / He He tried to find
found out He informed He taught He learned out / He inquired

2.
He died He killed

3.
He sat He seated

4.
He/It came He/It brought
down down

5.

He heard He made
somebody listen

6.

He killed He got someone He massacred

killed

7.
He made
He understand somebody
understand

8.
He made
He felt
someone feel
 E.g. SMALL FAMILIES ASLAMA ‘ALLAMA TA’ALLAMA ISTAGHFARA

9.
He made
He was safe He totally
someone safe /
He surrendered surrendered

10.
He committed
He slaughtered
genocide

11.
He totally locked
He locked
up

OBSERVATIONS:
A LOT OF TIMES (NOT ALWAYS):
1. In the SMALL Families, it could be that something is about you. But in the ASLAMA family it
pushes the meaning to somebody else → become extra transitive.
E.g. #1 He knew vs. He informed
Knowledge came to you in “He knew”, but you gave knowledge to somebody else in “He
informed”. In a sense that it is directed towards you in SMALL families, but then it got
pushed out to somebody else in the ASLAMA family.
E.g. #2 He died vs. He killed
You push the death to somebody else in “he killed”.
2. The word from one family can totally mean different things/meanings too.
E.g. #9 He made someone safe / He surrendered

So one meaning of is “He made someone safe”, and the other meaning is “He
surrendered”.
3. The shadda in ‘ALLAMA family can intensify the word from both SMALL or ASLAMA family.
Scholars of Balagha also argue that the shadda can have the effect of talking about
something happening multiple times, just like the letter is happening multiple times
(repetition).
E.g. #6 He killed → He massacred
Because of the repetition of killings
E.g. #10 He slaughtered → He committed genocide
Repetitions of slaughtering, this is the word used in the Quran for Fir’aun when he was
slaughtering the children of Israelites (hundreds of thousands of people slaughtered).
E.g. #11 He locked → He totally locked up
Repetition of locking somethings, this is the word used in the Quran for Yusuf A.S. story.
 E.g. #1 He informed → He taught
Repetition of informing somethings to someone in certain period of time is called teaching.
So the multiplicity of the act of informing is captured in the shadda and that’s the
fundamental component of teaching, repeating yourself. And the philosophy of teaching is
captured inside the ‘ALLAMA family.

DISCUSSIONS ON THE BEAUTY OF SURAT AN-NAABA

Allah answers the question of the Judgement Day without answering it, through pairing things
together but did not pair the sleep (which equals to cut off). That makes it obvious that the cut off is
to be paired with the waking up a.k.a. Judgement Day.

DAY 9 – 21 Nov 2020

HOW TO DETERMINE THE SMALL FAMILIES OF A PRESENT TENSE?
The highlighted words are the most common family compared to one beside it.

So the present tense of:

NASARA family is more common than KARUMA family;
SAMI’A family is more common than FATAHA family;
DOROBA family is more common than HASIBA family.

HOW TO MAKE COMMANDS FOR ALL FAMILIES

Remember that:
- We cannot command someone in the past
- Commands only work in Present Tense
- Commands only work for 2nd person (you chart)
- 1st step: Make sure the word is in 2nd person version (with “ta/tu” beginning)
- 2nd step: Make the word lightest (sukoon, aa, uu, ee, aa, na endings)
- 3rd step: Get rid of the ta/tu beginning
- 4th step: If you can’t read the word (because it begins with sukoon), then add a “helper Alif”
- 5th step: Determine the harakat of the helper Alif. If the 2nd last letter (‘ain letter) is dommah,
then you put dommah. If it’s anything else, put kasrah instead.

NASARA
FORBIDDING

SAMI’A

FORBIDDING

FATAHA

FORBIDDING

DOROBA

FORBIDDING

HASIBA
FORBIDDING

KARUMA

FORBIDDING

ASLAMA

FORBIDDING

‘ALLAMA

FORBIDDING

JAAHADA
FORBIDDING

TA’ALLAMA

FORBIDDING

TASAA’ALA

FORBIDDING

INQALABA

FORBIDDING

IQTARABA
 FORBIDDING

ISTAGHFARA

FORBIDDING

HOMEWORK!! DEFINE WHICH FAMILY ARE THESE WORDS FROM SURAT AL-MUNAFIQOON.
GENERATE ALL 6 COMMANDS & FORDBIDDINGS FROM THEM.

→ ASLAMA

→ SAMI’A
(Be careful)
DAY 10 – 22 Nov 2020
ANALYSIS ON SURAT AL-BAQARAH:221
2 different families were used for a same group of root letters in this surat:

→ from DOROBA family

“Men! Don’t marry to Idolatrous women”

→ from ASLAMA family

“Men! Don’t marry ____ off to Idolatrous men”

Remember that the switch from SMALL family to ASLAMA family can push the meaning to someone
else (extra transitive).
In the first word, Allah commands men to not marry idolatrous women. Men are being commanded
that “you have the choice and the responsibility to marry someone rightly”.
In the second word, Allah commands men (again) not to marry someone off to idolatrous men. Allah
put the responsibility on every man of the household and told them “Don’t you make them marry a
musyrik man, and don’t you allow for that to happen”
In both words, Allah implies the responsibility of man in the household to not marry musyrik women
and to not marry the women in the family off to musyrik men.
Now you know why are you learning the families in SARF, because each of them doesn’t mean the
same thing.

FORBIDDING in Arabic is called “Nahi”

When you are stopping someone from doing something.

e.g. “You! Don’t Study!”

NEGATING in Arabic is called “Nafi”

When you are commenting someone.

e.g. “You don’t study”

ANALYSIS ON SURAT AL-MUNAFIQOON:1

Analysis #1

is a past tense.
If this word is combined with PRESENT TENSE afterwards, it will have a meaning of Past continuous.
Something that happened in the past, but it kept on happening.

→ He had been helping

→ Both of them had been helping

→ They had been helping

So in the ayat, the words are:

, meaning → They had been doing

Analysis #2

→ You saw them

But, forces the PAST TENSET to become PRESENT TENSE.

So that the translation will be: “And when you see them”

Analysis #3

→ “She impresses you”

is an outside doer (R and after) in MMI fragment, meaning → “their physical

presence”
So the whole meaning will be: “Their physical presence impresses you”
Analysis #4

is a lightest HARF which makes the FI’L after it become lightest (including the “Tasma’”)

→ And if they speak

→ You listen to their talk

Analysis #5

is HoN and its victim, meaning → As though they

both words are R1FC (Mowsoof Sifah) → Leaning Planks

Allah uses the analogy of leaning planks to describe the Hypocrates, as leaning planks are so
impressive to see but so weak and cannot stand by themselves. When one of them fall over, the
rests will fall too. This describes their weak faith.
As opposed to Believers who are analogized as a tree with deep and strong roots, that keeps getting
stronger because of the rains (Qur’an). A plank used to be a tree too! But it got cut out and chopped
up, and no longer connected to the roots, stop being fed from the water of the earth, just a dead
piece of wood (even though they look nice).
Allah uses the simplest words to say the most beautiful things! So that everyone can understand it,
even if he’s a taxi driver, farmer etc. Unlike philosophers and professors who use big words and not
everybody can understand them.

Analysis #6

The words literally means → Allah fought them

But in Arabic, the Arabs use PAST TENSE for prayer (pray for someone or against someone) and
cursing, e.g. May you be cursed!
We use this in shalat too like “SamiAllaahu liman hamidah” which literally means “Allah heard the
one who praised him” but it can also mean “May Allah hears the one who praised him”
Or in “Jazakallah” which literally means “Allah rewarded you”, but it actually means “May Allah
reward you”
Or in “Rahimahullah” which literally means “Allah showed mercy to him”, but it actually means “May
Allah show mercy to him”
Or in “Radiyallaahuanhu” which literally means “Allah was pleased with them”, but it actually means
“May Allah be pleased with them”
In this ayat, the PAST TENSE is used for cursing so the translation is → “May Allah destroy them!”

HOMEWORK!! Read all 9 days’ transcript from Intensive 1 and read the full analysis of Surat Al-
Munafiqoon:1
 BAYYINAH DREAM INTENSIVE QUR’AN ARABIC LESSON
DREAM TEXT BOOK SECTION 1 – NAHW

DAY 1 – 30 Nov 2020

CHAPTER 1 TEXTBOOK
There are 4 Properties of the ISM, and one of them is TYPE.
Under TYPE, there are COMMON and PROPER.
Instead of saying PROPER, from now on we will call it:

And instead of saying COMMON, from now on we will call it:

And instead of saying ADVERB, from now on we will call it:

And instead of saying ADJECTIVE, from now on we will call it:

POP QUIZ (PRONOUN)

1. She? Hiya √
2. Both of you? Antuma √
3. We? Nahnu √
4. They? Hum √
5. You ladies? Antunna √

5 SPECIAL ISMs
These ISMs are special because of their LIGHT FORMS. Instead of just getting rid of the tanween,
each of them has an additional letter to it to prolong the sound.

→ Possessor of

→ Father of (the heavy forms are )

→ Brother of (the heavy forms are )

→ Mouth of
DAY 2 – 1 Dec 2020
POP QUIZ (PRONOUN)
1. I? Ana √
2. She? Hiya √
3. Both of them? Huma √
4. You all? Antum √
5. You women? Antunna √

5 SPECIAL ISMs

Possessor of – Father in Law – Mouth – Brother – Father

In Arabic, these 5 Special ISMs are called Asmaa Khamsa (5 isms)
They are Special because of their LIGHT FORM or when they appear as MUDHAF.
Special ISM #1

→ Father

Plural (BP) Pair Singular

RAF’

NASB

JARR

In classical/ancient Arabic, Abu/Father is also used to talk about forefathers, step dad, uncle,
grandparents, the elders, someone who takes care of you.
Not only that, it is also used for nickname “Father of” or “_____man”
For example, Rasulullah SAW found Ali RA was lying in the dirt and called him “Yaa Abaa Turab”
meaning Father of dirt, or Dirt man.
The name Abuu Hurairah means Father of Cat or Cat Man, because he was usually surrounded by
cats. Abuu Jahal is Ignorant Man, and Abuu Lahab is Father of the flame or Fire Man because of his
red hair.
It is sometimes used in Abu/Aba/Abi version depends on its status (R, N, J). When its Raf’ you use
Abu. When it’s Nasb you say Aba, for example when you call someone as in “Yaa Abaa Bakr”, or “Yaa
Rasulallah”. When it’s Jarr you say Abi, for example when it’s after HoJ as in “’an Abii Bakr”.
Example of the special light form of this ism in Surat Yusuf

“Certainly our Father truly is….”

The special ism is in Nasb form and Light, as a Mudhaf.

“To our Father”

The special ism is in Jarr form because of the HoJ.

“My Father”

Here’s the tricky one. When attached pronoun of being added after this special ism, we can’t
tell anymore whether the ism is in Raf’, Nasb or Jarr form, because the last harakat gets eaten up by
the sound of the attached pronoun. So basically this attached pronoun makes the word before it
become non-flexible. Only the context will tell you whether it’s in Raf’, Nasb or Jarr form.

Another Example from Surat Al-Lahab

“Both hands of Abuu Lahab were destroyed and so was he”

is actually the light from of meaning “both hands”, which tells us it is in Raf’ form.

And it is after the word which is a Past Tense in Hiya form meaning “she was destroyed”. This
is a valid Outside Doer situation. And remember that Body Parts in Pair gets treated as Singular
Feminine, which is why the Hiya form was used.
Special ISM #2

→ Brother

Plural (BP) Pair Singular

RAF’

NASB

JARR

Example of the special light form of this ism in Surat Yusuf

“This is my brother”

The same situation appears again in Surat Yusuf where we cannot identify the status of this special
ISM because the last harakat gets eaten up by the sound of the attached pronoun.

Another example from Surat Yusuf

“In Yusuf and his brothers”

Remember that Non Arabs-Names are Partly Flexible, that’s why after the HoJ the word “Yusuufa”
is still in Jarr form even though it cannot show it.
And also remember that Human Broken Plural can be treated as 1F or 3Reality, in this case is
1F/3M.
Special ISM #3

→ Possessor of

Plural Pair Singular

RAF’

NASB

JARR

This special ISM doesn’t have Heavy form; hence it is always in Light form, because this special ISM
is always act as Mudhaf.

Example of this ISM is “Dzulkarnain”

DAY 3 – 2 Dec 2020

So we know that the LIGHT FORM of is

But we also know that is an IDHAFA fragment (ISM + Pronoun) meaning “My father”
How to tell the difference between these 2 conditions?
If the word after it is JARR, then we know it’s the LIGHT FORM

e.g.
But If the word after it is not JARR, then we know on its own it’s already an IDHAFA fragment (My
father)
POP QUIZ (PRONOUN)
1. They? Hum √
2. He? Huwa √
3. You two? Antuma √
4. Them ladies? Hunna √
5. You Mariam? Anti √

Let’s come back to 5 Special ISMs.

has another PLURAL form, and they also always act as Mudhaf, hence always in Light form.

Plural (BP)

RAF’

NASB

JARR

Note that even though it is written “Uuluu”, the Arabs decided that the first “waw” should be
ignored when you say it.

e.g. → Possessors of good minds

This will be read as “Uluul Albaab”, not “Uuluul Albaab”

CHAPTER 2 TEXTBOOK
Every ISM has 4 Properties, i.e. STATUS, NUMBER, GENDER and TYPE.
Instead of saying STATUS, from now on we will call it:
Instead of saying NUMBER, from now on we will call it:

Instead of saying GENDER, from now on we will call it:

And instead of saying TYPE, from now on we will call it:

STATUS #1: THE DOER ( )

Instead of saying DOER, from now on we will call it:

How to identify FAA’IL in a sentence:

1. Find the FI’L
2. Find the FAA’IL

When you find a sentence with no FI’L, then the word should be in RAF’ status. That is why the RAF’
is also known as the Default status. Because there is no reason for the ISM to be put in another
status.

e.g. #1
“Alhamdu” is in RAF’ status because there is no FI’L in the sentence.
So if there is no FI’L, there will be no FAA’IL.

In other words, we can say that RAF’ happens for 2 main reasons:
1. It serves as the FAA’IL
2. Default status, when there is no reason to change it because there is no FI’L.

e.g. #2
Both words are in RAF’ status because there is no FI’L. And because there is no FI’L, we have to look
for a reason why the word “Allaahu” should be anything other than RAF’, which there isn’t one, so
it’s RAF’. The same goes for “Akbaru”, it has no reason to be anything other than RAF’, and it’s not a
detail, so it’s RAF’.
Instead of saying in RAF’ status, from now on we will call it:

This is actually from the ISM MAF’OOL from the FATAHA family, with root letters RAFA’A

For example in
We can say that the word “Alhamdu” is in RAF’ status, or is Marfoo’.
So, RAF’ is a status. But Marfoo’ is label of a word in that status.

STATUS #2: THE DETAIL ( )

Detail is additional information about the FI’L, which is always in the NASB status.
How to identify “detail” in a sentence:
1. Find the FI’L and the FAA’IL
2. Everything else in the sentence is a detail
Instead of saying in NASB status, from now on we will call it:

e.g. #1
Since there is no FI’L and no FA’IL in this sentence, there will be no details.

e.g. #2
Allah created the skies and the earth with purpose/justice

First step is identify the FI’L → and identify the FAA’IL → the word
And the rest of the sentence will be the DETAILS in NASB status, although if we break it down
fragment by fragment you can see JARR MAJROOR at the end but act as the DETAILS of the
sentence.

e.g. #3

is Marfoo’ because of the “default” reason, not because it’s a FAA’IL. In order to be an
outside FAA’IL, it has to be after the FI’IL (‘allama), not before it. So “arrahmaanu” is Marfoo’ because
it has no reason to be anything else.
First step is identify the FI’L → and identify the FAA’IL → Huwa (already an Inside FAA’IL)
And the rest of the sentence will be the DETAILS.

Instead of saying DETAILS, from now on we will call it:

Since the rest of the sentence is MAF’OOL, now you can identify the MAF’OOL →
So in this sentence you have FI’L, FAA’IL (Outside & Inside) and MAF’OOL.

e.g. #4

Identify the FI’L → and identify the FAA’IL → Huwa (inside FAA’IL)

So the MAF’OOL →

SO, WHAT’S THE DIFFERENCE BETWEEN MANSOOB AND MAF’OOL SINCE BOTH OF THEM ARE
DETAILS?

Not every MANSOOB is MAF’OOL, but every MAF’OOL is MANSOOB.

Because MANSOOB has lots of jobs, i.e.:
- After Harf of Nasb
- Calling a Mudaf (Yaa Abdallah)
- Absolutely No! (Laa ilaaha illallaah)
- MAF’OOL

What’s the difference between and ?

FAA’IL is the DOER of the FI’IL → NAHW term
ISM FAA’IL is the “-er” nouns like Muslimun, Mu’allimun, Mujaahidun → SARF term

Defining FAA’IL and MAF’OOL is based on the context of a sentence (NAHW)

Defining ISM FAA’IL and ISM MAF’OOL is based on how it is spelled, and which pattern & family it
matches (SARF)

e.g. #1 Islam spread throughout the world

NAHW : Islam → FAA’IL
SARF : Islam → MASDAR
So, “Islam” is a FAA’IL but NOT ISM FAA’IL (because the ISM FAA’IL of this family is Muslimun)
e.g. #2 I taught a Muslim Arabic
NAHW : Muslim → MAF’OOL
SARF : Muslim → ISM FAA’IL
So, “Muslim” is a MAF’OOL but NOT ISM MAF’OOL (because the ISM MAF’OOL of this family is
Muslamun), in fact it is an ISM FAA’IL

Example of a word as FAA’IL and ISM FAA’IL at the same time in a sentence (Surat Yusuf:70)

“The announcer announced”

NAHW : Muadzzinun → FAA’IL
SARF : Muadzzinun → ISM FAA’IL (from the ‘ALLAMA family)

DAY 4 – 3 Dec 2020

STATUS #3: AFTER OF ( )

Instead of saying in JARR status, from now on we will call it:

We’ve learned that there are 2 main reasons for a word to be in JARR status, when it got beat up by:
1. Mudhaf (and it acts as its Mudaf Ilayh)
2. Harf of Jarr

In addition to the above, a word can also be in JARR status because it acts as a FOLLOWER.

In Arabic, FOLLOWER →
Like an Adjective that follows its Noun.

e.g. #1
The HoJ “bi” makes the word after it (“ismi”) MAJROOR, which then acts as a Mudaf for the word
“Allahi” so that it also become MAJROOR.
But the words “Arrahmaani” & “Arrahiimi” are MAJROOR because they act as Sifah and are matching
their Mowsoof, the word “Allahi”. Sifah acts as a FOLLOWER of its Mowsoof.
There are other FOLLOWERS like Sifah, and Sifah is one of them.

e.g. #2
We know that the word “Assamaawaati” is MAJROOR because it acts as Mudaf Ilayh. But “Alardhi” is
MAJROOR because of the “waw”, meaning “and” (not the “waw” from HoJ).
The job of this “waw” is to make the next word follow the same status as the word before it. So
“Alardhi” became MAJROOR because it is a FOLLOWER of “Assamaawaati”.

So in other words we can say that is a secondary reason why a word is MAJROOR.

e.g. #3
“Certainly I, I have clung to my Master and your Master”
These are words of Musa AS when he spoke to Fir’aun and his armies when they were threatening to
kill Musa AS.
The “waw” here is also not a HoJ, but a “waw” which means “and”. That’s why the word “Robbikum”
is MAJROOR, following the status in the word “Robbii”.
This ayat means My God has authority over me and over you as well.

HOMEWORK!! DO DRILLS 4 & 5 IN TEXTBOOK!

POP QUIZ (PRONOUN)

1. Both of us? Nahnu √
2. You two Ahmed & Maryam? Antuma √
3. They? Hum √
4. You two Zaynab & Maryam? Antuma √
5. I? Ana √

Question on the different status of SPECIAL ISM from Surat Ar-Rahmaan

“Yabqaa” is irregular FI’L MUDHAARI’ in Huwa version → He shall remain

“Wajhu” is MARFOO’ and after the FI’L → Face (honor/dignity)
“Wajhu” is a MUDHAF of “Robbi” with properties R1MC → Face (honor/dignity) of Master
“Robbi” is a MUDHAF of “Ka” with properties J1MP → Master of you
“Wajhu Robbika” is a chain of IDHAFAs with properties R1MP → Face (honor/dignity) of your Master
“Dzuu” is a MUDHAF of “AlJalaali” with properties R1MP → Possessor of glory
“Alikraami” is a TABI’ of “AlJalaali” with properties J1MP → Glory and nobility
“AlJalaali Walikraami” together is MUDHAF ILAYH of “Dzuu” with properties R1MP
Properties match (R1MP); “Wajhu Robbika” is the MOWSOOF of SIFAH “DzulJalaali walikraami”
“Wajhu Robbika DzulJalaali Walikraami” then replaces the “He” as a valid outside FAA’IL
Altogether, the meaning is:
“The face (honor/dignity) of your Master which possesses glory and nobility shall remain”
“Tabaaraka” is FI’L MAADHI (TASAA’ALA family) in Huwa version → He is blessed
“Ismu” is MARFOO’ and after the FI’L → Name
“Ismu” is MUDHAF of “Robbi” with properties R1MC → Name of Master
“Robbi” is MUDHAF of “Ka” with properties J1MP → Master of You
“Ismu Robbika” is a chain of IDHAFAs with properties R1MP → Name of Your Master
“Dzii” is a MUDHAF of “AlJalaali” with properties J1MP → Possessor of glory
“Alikraami” is a TABI’ of “AlJalaali” with properties J1MP → Glory and nobility
“AlJalaali Walikraami” together is MUDHAF ILAYH of “Dzii” with properties J1MP
Properties match (J1MP); “Robbika” is the MOWSOOF of SIFAH “DzilJalaali walikraami”
Note that the SIFAH’s properties only match with “Robbika”, not “Ismu Robbika”
“Ismu Robbika DzilJalaali Walikraami” then replaces the “He” as a valid outside FAA’IL
Altogether, the meaning is:
“The name of your glory and honor possessing Master is blessed”

DAY 5 – 4 Dec 2020

POP QUIZ (PRONOUN)
1. We? Nahnu √
2. The muslims? Hum √
3. All of you students? Antum √
4. Both Ahmed & Maryam? Huma √
5. Hey you little boy? Anta √

LIGHT VS HEAVY
Default form (starting point) of an ISM is Heavy form.
Discussions of Light and Heavy are still under the subject of STATUS (sub-topic).
Discussions of Light & Heavy when a word has an → irrelevant
Because the main reason we learn the Light form is to find the Mudhaf (out of 3 other reasons), and
when a word has an on it, then it’s not going to be a Mudhaf (become irrelevant).
That’s why when there’s an on a word, then we don’t really care about the Light and Heavy
questions anymore.
+ word ends with tanween = X
+ word ends with =√

FLEXIBILITY
Same as Light & Heavy, Flexibility is also a sub-topic under STATUS.
3 forms of Flexibility:
1. Fully-Flexible
2. Partly-Flexible
3. Non-Flexible
Instead of saying Fully-Flexible, from now on we will call it:

(By the way, this is an ISM MAF’OOL of “a’raba” in ASLAMA family)

Or

(And this is an ISM FAA’IL of “insarafan” in INQALABA family)

Instead of saying Partly-Flexible, from now on we will call it:

(meaning “you can’t do all the changes you want”)

Instead of saying Non-Flexible, from now on we will call it:

(meaning “well built”)

FLEXIBILITY #1: FULLY-FLEXIBLE

Default state of a word is Fully-Flexible.
Fully-flexible words can show all 3 of their STATUS by their ending sounds
RAF’ un/u
NASB an/a
JARR in/i

FLEXIBILITY #2: NON-FLEXIBLE

Non-flexible words can never show their STATUS, since the ending sound of each of their STATUS is
the same.
Group of Pointers (Ismul Isyarah) in Singular and Plural forms are Non-Flexible.
Aside of that, there’s also another group that is Non-Flexible:

(ISM MOWSOOL)

The ones who / those who The one who / which

The ones who (f) / the ladies who The one who / which (f)

Who / whoever / someone who What

e.g. #1
“The path of those who..”
In this fragment, “alladziina” cannot show its STATUS, but since it could be MAJROOR, then it is
MAJROOR.

FLEXIBILITY #3: PARTLY-FLEXIBLE

This type of words can only show their STATUS in 2 ways (dhommah & fathah).
And it can never take tanween.
RAF’ u
NASB a
JARR a

Aside from what we’ve learned so far, there are additional groups of ISMs that are Partly-Flexible.
Those are ISMs used to describe Comparative/Color/Disability.
To identify this type of ISM, the pattern will be similar like:

→ Starts with and the next letter has a sookoon (note that this is not a FI’L)

e.g. #1 ISMs for COMPARATIVE

Smaller More beautiful Prettier Better / More Greater

preferred

Better seeing More More honored Greater

knowledgeable

e.g. #2 ISMs for COLOR

Black Green Red White Yellow

e.g. #3 ISMs for DISABILITY

Physically disabled Can’t Talk / Mute

(Broken leg,
missing arm, etc.)
All of the ISMs above are Partly-Flexible.
But for Comparative ISM, if you add an before it, it will become Fully-Flexible, and the meaning
will change to Superlative.

e.g. #4 → Fully Flexible & Superlative, meaning “The most knowledgeable”

e.g. #5 → Fully Flexible & Superlative, meaning “The Greatest”

Then why adzan (Allahuakbar) uses Comparative instead of Superlative ISM?

Because Allah wants to remind you that Allah is greater than everything else you’re doing at the time
of the adzan. And the proof Allah wants from you is that you drop everything else you’re currently
doing and you pray.

The addition of also works for ISMs for Color & Disability, meaning it will become Fully-Flexible
too, but the meaning stays unchanged. It will only change the TYPE from Common to Proper.

Aside from adding an , Partly-Flexible word can also become Fully-Flexible by making it a MUDHAF.
Not only it become Fully-Flexible, the meaning changes to Superlative too!

e.g. #6
“The most authoritative of all rulers”

e.g. #7
“In the most beautiful of forms”

So, Partly-Flexible word can be made Fully-Flexible:

1. By adding an (note that this doesn’t apply for Non-Flexible words and is not applicable to
Partly-Flexible Names)
2. By making it a Mudhaf

And as a side note, all Partly-Flexible words that got changed into Fully-Flexible through 2 ways
mentioned above, the meaning also got changed to Superlative. But, you should pay more attention
to Superlative words since they also have feminine form which has not been taught by Ustadh.
Question on how to differentiate as FI’L & Comparative

as Comparative ISM → More knowledgeable

as FI’L MUDHAARI’ (“Anaa” as Faa’il) → I know

Let’s take a look at the duality of this word’s meaning in Surat Al-Baqarah

As Comparative ISM → Certainly I am more knowledgeable

As Fi’L MUDHAARI’ → Certainly I, I know!

Both meaning make sense when you only look at the words.
But if you go further to the rest of the ayat:

You’ll see that the word is MANSOOB. From this you know that in this ayat cannot be
an ISM, because an ISM cannot make another ISM MANSOOB (it can only make another ISM MAJROOR
as its MUDHAF ILAYH).

But a FI’L can make an ISM MANSOOB as its MAF’OOL. Then you know that has to be the
MAF’OOL of the FI’L.
So the correct translation of this ayat is:
“Certainly I, I know the unseen of the skies and the earth”
Therefore, in identifying this type of word, you need to look at the whole context, not only the word
on its own.

HOMEWORK!! TRY TO ANALYSE THE GRAMMAR IN SURAT AL-MUNAFIQOON:2-3 BY YOURSELF

DAY 6 – 7 Dec 2020

REVIEW OF PARTLY-FLEXIBLE WORDS
A. NON-ARAB NAMES
All Non-Arab Names are Partly Flexible.
There are only 4 Arab Prophets mentioned in Qur’an:

So the rest of the Prophets’ names will be Partly-Flexible due to this rule, i.e. Non-Arab Names.
But there’s 1 exception to this rule: 3-letter names with sookoon on the middle letter are Fully-
Flexible (even if they are Non-Arab Names)
e.g. Exception of Partly-Flexible Non-Arab Names: 3-letter names with sookoon on the middle
(become Fully-Flexible)

B. FEMININE NAMES & UNIQUE NAMES

The names under this category don’t really happen in the Qur’an, but they do in Hadith & other books.
In Arabic, sometimes you can convert a boy name to a girl name and vice versa, for example by adding
and taking off (“ta marbuta”). All convertible names like this are Fully-Flexible.
e.g. #1 Convertible Names: Fully-Flexible

And other times you have girl names like “Aisyah”, “Fatimah”, “Zaynab” & “Widaad” that cannot be
converted into boy names, or you simply don’t find the boy name version of them. This is called
Unique Names, and they are Partly-Flexible.
Conversely, there are also boy names that you’re not able to turn them into girl names like “Nu’maan”,
“Uthmaan”, “Ubaydah” & “Thalhah”. These are also Unique Names, hence Partly-Flexible.
e.g. #2 Inconvertible (Unique) Girl Names: Partly Flexible

e.g. #3 Inconvertible (Unique) Boy Names: Partly-Flexible

That’s why a lot of hadiths narrated by ‘Aisyah start like this:

It cannot show its JARR status even though it got beat up by a HoJ

The exception of the 3-letter names with sookoon on the middle letter also applies to this category.

But why is not Fully-Flexible when it only has 3 letters? Because there’s no sookoon in the
middle letter, so it is still Partly-Flexible.
C. PROPER NAMES OF PLACES
All proper names of Places are Partly Flexible.
The exception of the 3-letter names with sookoon on the middle letter also applies to this category.

But then why (Egypt) is valid for this exception but still treated as Partly-Flexible?

There is another word of used in Surat Al-Baqarah which is Fully-Flexible.

e.g. # Partly-Flexible used in the Qur’an (Fir’aun’s speech)

“Don’t I alone own the Kingdom of Egypt and these rivers, they flow from under me?”

We know that the word “Misra” used here is MAJROOR because it serves as MUDAF ILAYH, but it
cannot show its status because it’s Partly-Flexible.

e.g. # Fully-Flexible used in the Qur’an (Musa AS’ speech) after Fir’aun’s was drowned and the
Israelites had escaped into the desert

“Settle down you all in the countryside!”

From elimination process, we know that the word “Ihbitoo” is a COMMAND form in DOROBA family.
In this scene, the Israelites were ungrateful of the food (manna wasalwa) and their overall condition
in the desert, hence they requested Musa AS to ask Allah to give them other kind of foods they used
to eat back in the day when they were still being enslaved in Egypt. And this was how Musa AS
answered their ungrateful request.

So the purpose of these different words used in the Qur’an:

1. To make the reciter understand what’s being talked about in the ayat (whether it’s talking
about Egypt or Countryside);
2. Sarcastic remarks from Musa AS to the Israelites who were ungrateful to Allah’s blessings (by
using similar words but different meaning).

POP QUIZ (ATTACHED PRONOUN)

1. You two? Kuma √
2. She? Haa √
3. They? Hum/Him √
4. We? Naa √
5. Both of them ladies? Humaa/Himaa √
Qur’an: 114 Surahs

1 Makki 2-5 Madani

6,7 Makki 8,9 Madani
10-23 Makki 24 Madani
25-32 Makki 33 Madani
34-46 Makki 47-49 Madani
50-56 Makki 57-66 Madani
67-112 Makki 113,114 Madani*

DAY 7 – 8 Dec 2020

Instead of saying the word Allah, from now on we will call it:

→ The Word of Glory (meaning the word “Allah”)

e.g. #1
So from on we will say: “Rasoolu” MUDHAF, “Lafdzul Jalaalah” MUDHAF ILAYH

e.g. #2
From now on we will say: “Inna” HARFUN NASB, “Lafdzul Jalaalah” ISMUHAA

e.g. #3
From now on we will say: “Li” JARR, “Al‘alamiina” MAJROOR

e.g. #4
From now on we will say: “Fii” JARR, “Yuusufa” MAJROOR

e.g. #5
From now on we will say: “’An” JARR, “Annabai” MAJROOR; “Annabai” MAWSOOF, “Al’adziimi”
SIFAH

e.g. #6
From now on we will say: “Inna” HARFUN NASB, “Al insaana” ISMUHAA; “Fii” JARR, “Husrin”
MAJROOR
Side note about Oath: 4 ways of saying “I swear by Allah”

Oath

Oath by Allah (said by Ibrahim AS when he was being made fun of by his fellow villagers who
worship idols while he was talking about there is only 1 God)

Can be used for Oath

Lam of emphasis or Lam of oath (Harfut Taukiid)

A bit of analysis on Surat Al-A’la

“Instead, you all prefer the worldly life”

“While the afterlife is better and longer lasting”

“Certainly this is truly (found) in the earliest scriptures”

“The scriptures of Ibrahim and Musa”

This is a big controversy in modern academic/university studies.

Because in this Surat Allah is saying you people prefer worldly life, while the afterlife is better and
longer lasting, and this is certainly not new in the Qur’an, as it has already been said in the earliest
scriptures of Ibrahim AS and Musa AS. Which means the earliest revelations given to Ibrahim AS and
Musa AS were always talking about the afterlife being more important and better.

What interesting is, in Jewish tradition you’ve got the Old Testament/Taurat which is made up of 5
books. And, the afterlife is almost nowhere in the books, like it’s not there.
Which is epic! Because Allah says that this was already given in the scriptures of Ibrahim AS and Musa
AS. Allah says it’s there, but when you read what they have with them, it’s not there.

And when you study Musa AS in the Qur’an, he’s always talking about the afterlife. But when you
study Musa AS in the Bible, he’s almost never talking about the afterlife. It’s crazy! Like they removed
most of the discussions about the afterlife from that entire story. And Allah brings it back.
That’s why Allah says , because “inna” means there’s no doubt about it. And afterwards, Allah
also uses in the same ayat to even emphasize it more. Because some people were like “really??”
yes really, this truly is in the earliest scriptures.

So that’s why Allah used and together (2 stressors) in the same ayat.

But what exactly the main purpose of 2 stressors being used together in the same ayat?
To get the idea on its purpose, take a look at this example of Q & A dialogue:

Answer (assumed) Question Person who’s asking you is

I came early When did you come? Neutral, no judgement
For real I came early Did you come late? Not sure, doubtful
I swear! I really did come early You came late! Judging, believe the opposite

No emphasis/stressor → Person you‘re talking to was Neutral

1 emphasis/stressor → Person you’re talking to was Doubtful
Multiple emphasis/stressors → Person you’re talking to believe the opposite and you’re
contradicting/debating them

Now if you pay attention to above things when you’re studying the Qur’an, it tells you who you’re
talking to and what they’re thinking.

So when Allah says and (2 stressors together), Allah is contradicting them and debating with

them. And so in the language of , it tells us that Allah is talking to

people that actually believed the opposite. And they do believe the opposite! Because there are
people who believe in the scriptures of Ibrahim AS and Musa AS who don’t think that this is a big deal,
because it’s not there, and Allah as if says “yes it is, you’re wrong” by using these 2 stressors together.

Further in Balagha studies, when you’re learning the grammar, you’ll also learn what does an ayat tells
you about the audience and the thinking of somebody. And you’re supposed to figure out to whom
Allah is talking to from the way Allah is talking in the Qur’an.

POP QUIZ (ATTACHED TO INDEPENDENT PRONOUN)

1. Kum? Antum (all of you) √
2. Nii? Anaa (I) √
3. Ki? Anti (You she) √
4. Haa? Hiya (She) √
5. Humaa? Humaa (Both of them) √
DAY 8 – 9 Dec 2020
POP QUIZ (INDEPENDENT & ATTACHED PRONOUNS MEANING)
1. Kunna? All of you ladies √
2. Hunna? Them ladies √
3. Antuma? Both of you √
4. Kuma? Both of you √
5. Antum? All of you √

Get to know the meaning and purpose of each HoN

Harf of Nasb Meaning Purpose

Certainly / for sure
→ Getting rid of doubt

That Clarifier, not pointer

e.g. I know “that” I’m cool

As though Analogy
e.g. He’s fast as though he’s a rabbit

Because Reason

If only Express regret

However Indicate opposition between 2 clauses

So that / hopefully / maybe 3 different meanings.

You have to look at all 3 possibilities of the meaning
based on the context when translating an ayat.

In the Qur’an, you’ll also find a word similar to “Lakinna” i.e.:

This is Harf of Nothing, the meaning is still “However”, but no grammatical impact to the word after
it.
As mentioned before, one of the meanings of is “so that”, but there’s also Light Harf for Present
Tense which has the same meaning, i.e. meaning “so that”.
So what’s the difference between these two? Let’s take a look at below examples in the Qur’an.

e.g. #1
The translation would simply be: “So that you will have taqwa”

But the ayat of Ramadhan in the Qur’an uses instead:

e.g. #2
In this ayat, Allah wants us to do fasting ……… you will have taqwa.
Since this HoN has 3 meanings, the translation will have to look at 3 possibilities:
“So that you will have taqwa”
“Hopefully you will have taqwa”
“Maybe you will have taqwa”
So since this HoN have 3 meanings that it is not a guarantee if you do fasting then you will have taqwa.
Unlike the Light Harf which indicates a guarantee by only having a “so that” as its meaning.

Qur’an discussions: Surat Al-Asr

We can translate the overall meaning of this Surat as:
There is not a lot of time and people are losing, except those who:
1. Keep faith
2. Do good
3. Counsel each other with the truth
4. Counsel each other to stay firm

Doesn’t matter what surat in the Qur’an, it’s talking about one of the things above from surat Al-Asr.
So Surat Al-Asr is like a seed and the rest of the Quran is the tree.

HOMEWORK!! Get to know Special Mudhaf better ahead of the class

DAY 9 – 10 Dec 2020

POP QUIZ (Pronouns Meaning)
1. They √
2. They √
3. They √
4. They √
5. They √
6. All of you √
 7. They √
8. They √
9. She √
10. They √

SPECIAL MUDHAF
Words that always appear as MUDHAF but do not necessarily create the meaning of
belonging/possession

Almost sound like (since they don’t make any sense on their own), but they’re not.

They are actually , which is an ISM used to describe a TIME or a PLACE.

By meaning/definition, they are DETAILS/MAF’OOL, hence it makes sense to find them in NASB form.

e.g. #1
under the tree in front of the tree after the tree

Notice the rules of above examples. They still follow the rules of IDHAFA, but there’s no “of” in the
translations, since SPECIAL MUDHAF does not create the meaning of belonging/possession.

The tricky one is

Beside having 3 meanings (with/at/by), it also means “has”, which sounds like a FI’L.

e.g. #2 → Can mean “Allah has” and “with Allah”

“Min” (HoJ) likes to play with Special Mudhaf.

e.g. #3
From under the tree

Notice that the Special Mudhaf got beat up by the HoJ and became MAJROOR.
e.g. #4
Gardens, from right underneath her/them the rivers flow

“Tajrii” means “She flows”.

“Alanhaaru” is the outside FAA’IL of the FI’L “Tajrii”, even though it’s not immediately after the FI’L.
“Alanhaaru” means “The rivers” which is non-human BP, hence treated as “she”.
“Jannaatin” means “Gardens” which is non-human plural, hence treated as “she”.

What we’ve learned so far about SPECIAL MUDHAF:

- Usually in NASB form because they are DETAILS about “when” and “where”
- DHARF not HARF
- They are MUDHAF, and after them is MUDHAF ILAIH
- Sometimes “min” comes before them (enhances the meaning)

→ Before them

→ Right before them / Way before them (opposite meaning)

→ Right after sunset / Way after sunset (only context can tell)
- Special Mudhafs think they’re special, so they act like Brats ☺ . They always want MUDHAF ILAYH.
So when a SPECIAL MUDHAF is found without its MUDHAF ILAYH, it’s always going to sound and
act as it is in RAF’ form (but it’s not actually RAF’, it’s just acting non-flexible)

e.g. in Ar-Rum:4

The term for this case is A REMOVED MUDHAF ILAYH

And in this case, the listeners/reciters of the Qur’an have to fill in the blank (MI) themselves. Allah
does that sometimes in purpose.
The translation of this ayat: “Allah owns the decision from right before and right after”
So many scholars who were commenting on this case, the missing MI can actually be filled with
“everything” (right before/after of everything). Allah wants us to think about our own life and
expect us to fill in the blank ourselves, which is beautiful.

There are some SPECIAL MUDHAFs that are not TIME or PLACE (not DHARF).
They can be in any STATUS and can be Light or Heavy. When they are Heavy, they’re just normal
words. But when they are Light, they’re pretty much always MUDHAF.
DAY 10 – 11 Dec 2020
POP QUIZ (PRONOUN RECOGNITION)
1. Hi? He
2. Hu? He
3. X
4. X
5. Him? They
6. X
7. Ka? You
8. X
9. Hum? They
10. Na? We
11. Ha? She
12. X
13. Na? We
14. Ka? You
15. Him? They
16. X
17. X
18. Nahnu? We
19. Him? They
20. X

REVIEW ON 5 SPECIAL ISMS (ASMAA KHAMSAH)

These ISMs commonly appear as MUDHAF.
They are Special because of their LIGHT FORM (or when they appear as MUDHAF), in which they show
their STATUS through a letter that corresponds with each ending harakat.
Harakat “u” (dommah), is cousins with the letter “waw”
Harakat “a” (fathah), is cousins with the letter “alif”
Harakat “I” (kasrah), is cousins with the letter “ya”

So theoretically, you would say that the LIGHT FORM of:

→ X
Instead, the LIGHT FORM of the above SPECIAL ISMs are:

→ √
LIGHT FORM OF SPECIAL ISM #1

Singular →

LIGHT FORM OF SPECIAL ISM #2

Singular →

LIGHT FORM OF SPECIAL ISM #3

Singular →

LIGHT FORM OF SPECIAL ISM #4

Singular →

LIGHT FORM OF SPECIAL ISM #5

Singular →

QUR’AN DISCUSSIONS (SURAHS IN PAIR: AL-ISRA & AL-KAHF)

DAY 11 – 14 Dec 2020
POP QUIZ (PRESENT TENSE RECOGNITION)
1. He √
2. All of you √
3. They √
4. They (f) √
5. Both of them (f) / both of you √
PRACTICE FOR TOMORROW’S POP QUIZ (PRESENT TENSE RECOGNITION)
1. They √
2. All of you √
3. I √
4. We √
5. He √

GENDER
Default gender of an ISM is Masculine.
There are 6 categories of feminine words.
1. Biologically Feminine (mother, sister, cow)

2. Words that end in (ta marbutah) or (alif mamdooda) or (alif maqsoora)

3 letters + or → 99.9% chance of being feminine (e.g. is feminine)

2 letters + or → 50% chance of being feminine (e.g. is masculine)

Almost all words end in are feminine. This letter can also empower the meaning of a word.

Additional Explanations on COMPARATIVE & SUPERLATIVE ISMs related to Gender

- When they are COMPARATIVE (Partly-Flexible):

can be for Masculine or Feminine

e.g. “He is bigger” “She is bigger”

- When they are made SUPERLATIVE (Fully-Flexible), then the Masculine vs. Feminine are different.

is for Masculine, but is for Feminine

e.g. #1 “He is the biggest” “She is the biggest”

e.g. #2 “The best” (M) “The best” (F)

e.g. #3 “The smallest” (M) “The smallest” (F)

e.g. #4 “The greatest” (M) “The greatest” (F)

That’s why in below ayat, the word “Ahsanu” was used instead of “Husnaa” even though it’s after
“Hiya”. Because the ISM being used is Comparative (M = F)

And remember that COMPARATIVE ISM can also be made SUPERLATIVE by making it a MUDHAF
(aside from adding an “al”)

→ Comparative
“Bigger”

→ Superlative
“Biggest”

→ Superlative
“The biggest of the homes”

e.g. #1
“He made the words of those who disbelieve the lowest”

e.g. #2
“The lowest of the low”
e.g. #3 3 Superlative ISMs in Surat At-Tiin. Notice how Allah owns grammar and speech.

→ Jarr Majroor, Positive meaning, Proper Idhafa

“In the most beautiful of forms”

→ Negative meaning, Common Idhafa

“Lowest of the low”

→ Jarr Majroor, Positive meaning, Proper Idhafa

“The greatest ruler of all rulers”

QUR’AN DISCUSSIONS

is Masculine Comparative ISM means “lower” and means “the lowest”.

Guess what is its Superlative Feminine form,

 This is actually where the word “dunya” comes from, meaning the “lowest life”. As if Allah is telling
us that this is the least form of life Allah created. But what about Hellfire? Is that not the least and
worst? Well no, because hellfire is not considered as a life form.
So the lowest quality of life, is this beautiful world.

can also mean “closer” and can also mean “the closest”
So this is the life that is closest to you right now, because there is also a life that is a little bit further
away (akhirat). And you’re too immersed in this closest life, that it makes you don’t think further
away.

HOMEWORK!! Sharpen your ears to recognize PRESENT TENSE and its FAA’IL

DAY 12 – 15 Dec 2020

POP QUIZ (PRESENT TENSE RECOGNITION)
1. She/You
2. All of you
3. They
4. Both of them (f) / both of you / both of you (f)
5. He

DETAILS ON COMPARATIVE ISMS

Sometimes when you compare something, it can get too broad and not specific, like for example “I
am more than you”. We don’t know in what way that I am more than you.
In Arabic, the details of the comparison are the words in NASB form after those COMPARATIVE ISMs.

This type of word has the purpose “to specify” or in Arabic is

e.g. #1
“he is greater testimony-wise”
Which we can then translate the meaning as: He is greater in terms of testimony.

e.g. #2
“I am bigger age-wise”
Which we can then translate the meaning as: I am bigger in terms of/when it comes to age, which
simply means that “I am older”.

e.g. #3
“I am more than you children-wise”
Which simply means “I have more kids than you”
GENDER (CONTINUED)
Continuation of 6 categories of feminine words:
3. Body Parts in Pairs

is hand. The Plural Form of is , and the Light Plural form is (the plural
form is Non-Flexible).

e.g. #1
“between their hands”
Instead of saying “in front of you”, sometimes in the Qur’an Allah described something that is right
in front of you as something that are “between your hands”, to illustrate something that is so close
to you (in your face) which is impossible to ignore. Because “in front of you” could also be far away
from you.

is eye. It arguably has 70 different meanings in Arabic. Because back in the day, anything
that ancient Arabs looked at and it’s pleasing to the eye, they also kind of started calling it as “ain”
e.g. waterfall, beautiful sword, etc. that is pleasing to the eye. This word started getting used for
anything that really catches the eye.

is shin (part of leg below the knee). This word sometime used to describe the level of pain
being endured/experienced by someone, e.g. in Surat Al-Qiyamat

e.g. #2
“The shin intertwined with the shin”

was originally from IQTARABA family, but the “fa” gets merged (idgham
in SARF). The word “assaaqu” is a valid outside FAA’IL for this FI’L.
This ayat describes a person who was about to die and all he could do was lying in bed and his legs
were crossed & rubbed against each other because of the pain he’s enduring. In short, a description
of a painful death.
 The poets used to use this phrase as well before Islam, to describe a dehydrated camel that ran
out of energy and its legs became intertwined with each other before it collapsed.
Allah compares a person’s life running out with an animal that is collapsing. Because when the time
comes for the angel to take our soul, these muscles that our body has are no longer under our
control, so our legs become intertwine with each other and we collapse.

is heel. Allah uses this body part in this ayat:

e.g. #3
“He turns around on both his heels”
This phrase is used to describe a 180° turn, meaning to show your back to the enemy and gearing
up to take off running in retreat. This phrase is used multiple times in the Qur’an for somebody
who wants to retreat and run from the enemy like a coward. It’s also used for people who wanted
to leave Islam, because they were too scared to be moslems who had many enemies at that time.

4. Specific Names of Places

Most specific names of places are feminine.

QUR’AN DISCUSSION: Surat Yusuf:6

Remember when does Special Mudhaf act like a Brat? It’s when you take away their MUDHAF ILAYH.

“That is how your Master has selected you and will be teaching you from the interpretation of all kinds
of speech and He will complete His favor on you, and He will complete his Favor on the family of Yaqub,
just as He had completed it on both your fathers from before, Ibrahim and Ishaq”

The word “Qablu” in this ayat acts like a Brat → Non-Flexible and pretend that it is in RAF’ form.
Whenever you find SPECIAL MUDHAF in this condition (Non-Flexible), that is actually the proof that
its MUDHAF ILAYH has been taken away. So it is definitely not a MUDHAF for the word “Ibrahiima”.
The effect of HoJ “’ala” is continuing from “abawayka” all the way to “Ibrahiima” and “Ishaaqa”. So
they’re not MAJROOR because of being MUDHAF ILAYH.
Therefore, it would be grammatically incorrect if we say that “Qablu” is the MUDHAF of “Ibrahiima”.
And if we say that this “Qablu” is a MUDHAF for “Ibrahiima” the meaning will change too!
“He had completed it on both your fathers from before Ibrahim & Ishaq”
Which also makes no sense, because there is no mysterious father before Ibrahim and Ishaq. In this
ayat, Allah favors Ibrahim and Ishaq, not favors fathers before them.

HOMEWORK!! DRILL 1 & 2 PG. 37-39

DAY 13 – 16 Dec 2020

DRILL 2 PG. 39
Remember the Steps to define Number and Gender of a word in this drill:
1. Determine if it’s an ending sound or combination;
If it’s combo then it’s done, you get the answer from the muslim chart;
2. If it’s sound, look at the meaning and determine if it’s singular or broken plural;
If it’s singular then it’s done, you get the answer;
3. If it’s broken plural, determine if it’s human or non-human BP from the meaning;
If it’s human BP, the answer is 1F or 3Reality
If it’s non-human BP, the answer is 1F

GENDER (CONTINUED)
A bit of Review and Additional Notes on ISMs for Comparative, Superlative, Color & Disability
related to Gender

Remember that one of the signs that a word is feminine is when it ends with (alif mamdooda) or

(alif maqsoora). Actually that clue is mostly/pretty much for below categories (mostly, not all):

(alif mamdooda) → ISMs for Color and Disability (body defects) e.g. black (f)

(alif maqsoora) → ISMs for Superlative e.g. biggest (f)

GENDER
ISM
Masculine Feminine
Comparative

Bigger Bigger (F)

Superlative

Biggest Biggest (F)

Color

Black Black (F)

 GENDER
ISM
Masculine Feminine

Green Green (F)

Yellow Yellow (F)

Color

Red Red (F)

White White (F)

Additional Notes on Feminine Plural and the Secret Code for Less than 10
Feminine Plural Adjective (3F SIFAH) is a sign of a Noun (MAWSOOF) that is quantified less than 2
digits, or less than 10.
This is a secret code decided from ancient Arabs BBQ thing ☺

(R1MC) (R2MC) (R1FC) or (R3FC)

Day 2 Days Days

→ MAWSOOF SIFAH, meaning “Limited Days”

(R1FC) (R1FC)

→ MAWSOOF SIFAH, meaning “Limited Days (<10)”

(R3FC) (R3FC)

So if the SIFAH (adjective) used to describe the MAWSOOF (noun) is Feminine Plural (3F), then the
MAWSOOF (noun) would also be considered as Feminine Plural (3F), no longer considered as Singular
Feminine (1F).
When this happens, this is actually a secret code that the MAWSOOF being described is quantified
less than 2 digits, or less than 10.
That’s why a 3F SIFAH is a sign of less than 10 MAWSOOF.
So when a NHBP is considered as 3F instead as 1F, that means the BP is less than 10.
In other words, NHBP usually have 1F Adjectives. But if you want to limit their meaning to less than
10, then you can give them a 3F Adjective.

e.g. #1 In Surat Al-Baqarah, the Jewish says:

In this surat, Allah mentions so many of their sins, and their response is as if they say “Ok fine we’ll go
to hell but it’ll be limited days”, but they didn’t limit it too much because they kind of realized of their
many sins being mentioned.

e.g. #2 In the next Surat, Ali-Imran, the Jewish says:

In this surat, Allah mentions lesser of their sins, and their response is as if they say “Ok fine we’ll go to
hell but it’ll be only less than 10 days”. They are more confident in this Surat then they are in Surat Al-
Baqarah.

e.g. #3 In the ayat about fasting, it’s also written as:

Ramadhan is 30 days, but how come in this surat the fasting is described as less than 10 days?
That’s because this ayat of fasting is not talking about Ramadhan, but it’s talking about the revelation
of fasting before Ramadhan given to Musa AS and the Jews in the old scriptures which used to be
limited days. It was the middle 3 days of the month and Monday and Thursday in each week, which
was limited to up to 9 days of the month.
That’s why Allah said “fasting was made mandatory on you just like it was on those who came before
you”. Which means the law that Allah gave to the people of Musa AS was exactly the same fasting
rules we used to have up until Ramadhan came. Ramadhan came, then the rules changed to 30 days
in a month.

POP QUIZ (PRESENT TENSE RECOGNITION)

1. They √
2. He √
3. She/You √
4. All of you √
5. I √
DAY 14 – 17 Dec 2020
Remember that an ISM is a person, place, thing, idea, adjective, adverb, special mudhaf (more)
In English, Idea is usually a word that:
- ends in “-ion” like submission, explanation, compilation, education, introduction, conclusion, etc.
- ends in “-ing” like helping, jogging, running, flying, learning, etc. e.g. “Running is healthy”
- begins with “to” like to help, to eat, to ride, to sleep, to fly, etc. e.g. “I love to help”

As we already know that is a Light Harf meaning “to”

So if we combine and → meaning “to help”

Which is exactly the same as an example of Idea above: “to help” is an Idea, and Idea is considered
ISM.

Therefore is considered equal to an ISM.

But the thing is, this Acting/Honorary ISM can never show its STATUS (because of the rules on Light
Harf + FI’L Mudhari’), unlike the original ISM which always shows ending sound/combo.
So we’re not going to treat it like an ISM, but respect it like an ISM.
However, even though the STATUS is never visible, it is always understood.

The STATUS of Original ISM is simply defined by , &

But the STATUS of this Honorary ISM will be defined by adding “at heart” before the ,

or

e.g. #1 in Surat Al-Munafiqoon

“Qabli” is a Special Mudhaf.

Remember that a Special Mudhaf will always have a Mudhaf Ilayh, except when it’s being a brat (Non-
Flexible & pretends to be RAF’) like “Qablu”.
But in this ayat, we can see that the word “Qabli” is not being a brat, which is a proof that it’s supposed
to have Mudhaf Ilayh. But where?

Since + FI’L Mudhari’ can be considered an Idea (Masdar) and therefore an ISM,

Then the Mudhaf Ilayh of “Qabli” is

And the STATUS of this Honorary ISM is → Jarr at heart (not actual Jarr)
So the fragments breakdown is as follows:
“Min” JARR, “Qabli” MAJROOR;
“Qabli” MUDHAF, “An Ya’tiya” MUDHAFUN ILAYHI FII MAHALLI JARR
REVIEW ON 4 PROPERTIES OF ISM (INCL. THE ADDITIONAL NEW STUFFS)
1. STATUS
1.1. Forms of Status:

RNJ, RNJ (Not obvious)

1.2. How to Tell Status:
a. Ending Sounds
Fully-Flex: u/un → R; a/an → N; i/in → J
Partly-Flex: u → R; a → N; a→J
Non-Flex: Doesn’t change at all
b. Ending Combinations
Aani, Ayni, Ayni → 2RNJ
Oona, Eena, Eena → 3RNJ
Aatun, Aatin, Aatin → 3RNJ(F)
c. Light vs. Heavy
Light means get rid of extra ‘n’ sound: No tanween, No ‘noon’ from combinations
Normally a word shouldn’t be light. 1 of 4 possible reasons a word is light:
- Mudhaf
- Partly Flex.
- Being called

e.g.
- Absolutely Not

e.g.
1.3. Flexibility:
Fully-Flex. (ending sounds and combos, both light and heavy)
Partly-Flex. (u → R; a → N; a → J):
a. Foreign Names
b. Places
c. Comparatives (but when you add AL or when they are Mudhaf → Fully-Flex & Superlative).
Colors & Body Defects/Disability (+ AL or when they are Mudhaf → Fully-Flex.)

2. NUMBER
2.1. Singular (ending sounds)
Pair (aani, ayni, ayni)
Plural (oona, eena, eena) → people only
Fem. Plural (aatun, aatin, aatin) → people or things
2.2. Plural because the Arabs said so: Qawm, Naas, Qarn (ending sounds)
2.3. Broken Plurals (Human → 1F or 3Reality; Non Human → 1F or 3F if less than 10)
3. GENDER
Masculine vs. Feminine
Fake Feminine:
3.1. Word ends with
→ Most words
→ Fem. Superlative. Also if it’s a 3-letter word with the 4th being
→ Fem. Colors and Females with Body Defects/Disabilities
3.2. Fem. Because the Arabs said so on pg. 36 Textbook
3.3. Broken Plurals (re-read rules from above)
3.4. Body parts in pairs pg. 35 Textbook

e.g. The Jewish said: Allah’s hands are tied

4. TYPE
Common vs. Proper
Proper:
4.1. AL on words (hates tanween, doesn’t hate ‘noon’ on combinations)
4.2. Names
4.3. Pronouns
4.4. Pointers (with AL they are fragment, without AL they create ‘is’)
4.5. ISM Mowsool
4.6. The one being called → becomes light no AL
If the one being called is a Mudhaf → becomes Nasb

e.g. #1 Calling a person:

e.g. #2 Calling a person being a Mudhaf: →

e.g. #3 Calling Lafdzul Jalaalah being a Mudhaf: ,

4.7. If a Mudhaf Ilayh is Proper, then the Mudhaf is Proper.

POP QUIZ (PRESENT TENSE RECOGNITION)

1. She/You √
2. All of you √
3. He √
4. Both of them (f)/you/you (f) X
5. Them ladies √

HOMEWORK!! Complete everything up to Drill 4 on pg. 42 (excluding Chapter 4)

DAY 15 – 18 Dec 2020
POINTERS
Instead of being written as ‘Ismul Isyaarah’, it is written as ‘Asmaaul Isyaarah’ which is its Plural Form.
‘Asmaaul Isyarah’ means ISMs of POINTING.

Something Cool and New About Pointers

As you can see, the “Ka” in the 3rd and 4th row are actually Attached Pronouns.
But note this is not an IDHAFA (Mudhaf-Mudhaf Ilayh). Every Pointer is still 1 word, but it consists of
2 components/parts.

To understand this concept, let’s take as an example. The purpose of:

“Dzali” → What are you pointing at.
“Ka” → Who you’re talking to / Whose attention do you want to get.

e.g. #1 that (you) → Pointing at something far (1M), talking to you (1M)

e.g. #2 that (you fem.) → Pointing at something far (1M), talking to you fem. (1F)

e.g. #3 that (you ladies) → Ponting at something far (1M), talking to you ladies (3F)
This was used in the story of Yusuf AS, when the Minister’s wife was talking to her friends (all women)
to get their attention and pointing at Yusuf AS.

e.g. #4 that fem. (both of you) → Pointing at something far (1F), talking to
both of you (2M/F)
This was used in the story of Adam AS, when Allah told him and Hawa “Didn’t I tell both of you not to
go near that tree?”

This concept doesn’t apply to the 1st and 2nd row of the above table, because you simply don’t need
to get someone’s extra attention to point something nearby.
ISM MOWSOOL

The ones who / those who The two who The one who / which

The ones who (f) / the women who The two who (f) The one who (f) / which (f)

Who / whoever / someone who What

Let’s observe:

He helped → Sentence

He helps → Sentence

The one who helped → Not a Sentence, the “He” as the DOER got removed

The one who helps → Not a Sentence, the “He” as the DOER got removed

From above observation, can take a FI’L which is on its own a sentence, and turn it into a
Fragment (less than a sentence).

Because, together meaning “The one who helped”, is basically describing a person.

Therefore, never call the DOER. Because if you do, then you’re talking about a sentence,
meanwhile it’s a Fragment.
This type of Fragment is called:

→ ISM MOWSOOL + SILATUL MOWSOOL

e.g. Surat Al-Ma’un:1

So the fragment breakdown is as follows:

“Alladzii” ISM MOWSOOL, “Yukadzzibu biddiin” SILATUL MOWSOOL
POP QUIZ (PRESENT TENSE FAA’IL & MAF’OOL RECOGNITION)
1. They √
2. We √
3. He X
4. She/You √
5. I √

NO. QUESTIONS DOER DETAIL

1 They Me

2 Both of them Him

3 He You

4 All of you Me

5 She / You You

6 They You

7 He All of you

8 They Them

9 We All of you

10 I Him

HOMEWORK!! MAINTAIN YOUR MEMORIZATION OF ALL SARF FAMILIES!

DAY 16 – 21 Dec 2020

POP QUIZ (PRESENT TENSE FAA’IL & MAF’OOL RECOGNITION)
NO. QUESTIONS DOER DETAIL
1 They Him
Both of them (f) / Both
2 Him
of you / Both of you (f)
3 He Us

4 She / You Them

5 We You

6 They Him
Both of them (f) / Both
7 -
of you / Both of you (f)
 NO. QUESTIONS DOER DETAIL

8 All of you Them

9 He All of you

10 He Him

SPECIAL MUDHAF “KULLU”

is one of 6 SPECIAL MUDHAFs that is NOT DHARF (time & place). It means “everything”.
But as a MUDHAF, it can have different meanings, depending on its MUDHAF ILAYH.
If the MUDHAF ILAYH is:
- Singular & Common (1C) → each and every
- Singular & Proper (1P) → the entire / the whole
- Plural & Proper (3P) → all of the

e.g. #1 → MI is 1C → each and every muslim

→ MI is 1P → the whole muslim

→ MI is 3P → all of the muslims

e.g. #2 → MI is 1C → each worshipper

→ MI is 1P → the entire worshipper

→ MI is 3P → all of the worshippers

e.g. #1 → MI is 1C → each thing/everything

→ MI is 1P → the whole thing/the entire thing

→ MI is 3P → all of the things/all the things

By observing the meanings above, it seems like in English the meaning when MI is 1C (each/every) &
3P (all of) are very similar. For example, “each worshipper” and “all of the worshippers”.
However, in Arabic there is a difference between these 2:
- Each worshipper (MI: 1C) → General, Incomplete: More will be said in the sentence about
the MI
- All of the worshippers (MI: 3P) → Specific, Complete: More doesn’t have to be said

QURAN TIME ABOUT THE JINNS

The Jinns are made of fire that is invisible (part of the fire you cannot see), and that’s why the Jinns
are invisible. But that doesn’t mean that they have a very high temperature, like us who were made
of mud but we don’t make things dirty when we touch them. Fire and Mud are just components to
make Jinns and Humans consecutively.
Jinns have the ability to see the angels. They live in both world, the seen and the unseen world.
Rasulullah SAW also taught us that the Jinns can actually shapeshift, just like the angels.
One of the abilities they have is also flying into the skies, which means they can engage in intergalactic
space travel, as well as the angels.
The unseen world has its own rule of physics, chemistry, time etc. So the way they work in this world,
is not the way they work in that unseen world. That’s why angels can be bigger than the horizon and
they can sit on our shoulders too.
When Allah decided to send His final book, the Qur’an into this world, the task was given to Jibril AS
to deliver the Qur’an all the way down to Rasulullah SAW. Since the Qur’an is so important, Jibril AS
was followed by legions of angels as they come down to deliver the Qur’an.
Not only that, when the Qur’an started coming down to earth, Allah also limited the Jinns flying ability.
From that moment, they must remain on earth and they are not allowed to fly beyond the first sky
(earth’s atmosphere).
They were surprised when they realized that the entire earth was completely surrounded by legions
of angels, not letting them to go through the first sky, in which this was never happened to them
before. They had no clue why and what was happening at that time.
At the same time in Thaif, Rasulullah SAW was giving the message of Islam to the people of Thaif. They
rejected Rasulullah SAW, threw stones at him, harassed and tortured him until a point where he was
nearly collapsed. In that moment, Allah revealed to him a Surat, Surat Al-Kahf.
When he was reciting the Surat, the Jinns who were now stuck on earth invisibly passing by Rasulullah
SAW and heard him reciting: “When We made it so that a group of Jinns pass by you and started
listening to the Qur’an, when they found themselves in its presence, they said “be quiet and listen!”.
And when they were done listening and they turned back, they went back to their nations to try to
warn them and said: “We have heard a book now that has been sent down finally after the book of
Musa AS (Taurat)”. That was when they finally realized the cause on why the sky was locked down and
guarded by legions of angels, because the Qur’an was coming down. At that point, they responded to
what they heard of the Qur’an, and they became Muslim right away. There are 2 speeches that they
gave, became part of Surat Al-Kahf at the end and in Surat Al-Jinns.
This is a pretty incredible background, because here you have the Prophet Rasulullah SAW who went
to Thaif and nobody wanted to hear what he had to say. And Allah says even when nobody wants to
hear what you have to say, I will take Jinns who were used to travelling around the skies, and I will
pass them by you, you don’t even know when someone is hearing the Qur’an you were reciting and
they will become believers. Subhanallah.

HOMEWORK!! Read ahead pg. 44 – 48 and do the drills

DAY 17 – 22 Dec 2020
Q&A
1. Question on Surat Al-A’raf:111 regarding irregular attached pronoun

The origin of is actually from ASLAMA family

The FI’L AMR of it is:

With َ‫ هُو‬attached pronoun it will be: (leave him be)

But then the Hamzah got removed and the sookoon was shifted and replaced the dommah on the
attached pronoun. So it looks like the 2 words that were previously separated become merged into
just 1 word:

This case is like:

e.g. #1 →
Just to sound cool by putting sookoon in the middle.

e.g. #2 →
Sometimes the Arabs also used to replace certain vowel letter with other vowel letter just to make
things flow smoother.

2. Question on Surat Al-Ahzab:32 regarding gender

In this ayat, Allah speaks to the wives of Rasulullah SAW:

“Women of the prophets, you all (f) are not like anybody from other women (unlike any other women).
If you have taqwa then don’t ever be soft/gentle in the way you speak that somebody that have a
disease in their heart may develop a wish for you (may get a crush on you). If this is too much for you,
he will leave you and will give you a good dowry (marriage gift) and then you can live a comfortable
live”.

This is because the wives of Rasulullah SAW are special category of human beings. They are like the
mothers of the believers. Allah put guidance for them that are just so unique to them.
Why “Ahadin” was used instead of its Feminine version while this ayat is talking about the wives of
Rasulullah SAW?
Because the Feminine version will only be used when it serves as a Mudhaf.

Besides that, َ ُ ‫ ل ْست‬was actually came from َ‫ ليْس‬+ ‫ن‬

‫ن‬ َ ُ ‫“( ت‬antunna” version of “laysa”).
3. Question on why Fir’aun and Musa AS are speaking Arabic in the Qur’an while they’re not Arabs?
Allah is the owner of all languages, emotions, situations, He’s the owner of all of it.
So the only one who can translate the way that everything is captured (that Allah wants to have
captured), is only Allah. He may not use the exact words use by Musa AS, but the words He will use
might even captured not just the words Musa AS said, but the feelings Musa AS had, the temperature
in the room, the stress, the relaxation, the calm, and He uses and morphs the Arabic language to
communicate more things that any translators could have.
That’s what Allah does in the Qur’an. Allah translating in the Qur’an is one of the most remarkable
features in the Qur’an and actually it’s going to be a deep discussion we’re going to have in class down
the road.

POP QUIZ (PRESENT TENSE FAA’IL & MAF’OOL RECOGNITION)

NO. QUESTIONS DOER DETAIL
1 َ ُ‫يَْبتغ‬
‫ون‬ They -

2 ْ‫وأنَتسْت ْق ِس ُموَا‬ All of you -

3 َ ‫يسْئلُون‬
‫ك‬ They You

4 َ ‫تُع ِل ُمون ُه‬

‫ن‬ All of you Them (f)

5 ‫ِليُط ِهرَ ُك َْم‬ He All of you

Side Note about ‫ُن‬

َ‫ه‬
Aside from being used for only fem. humans, sometimes this pronoun can also be used for NHBP
(which should’ve been using 1F pronoun according to what we have learned).

When َ‫ هُن‬is used for Non-Humans e.g. dogs, skies, idols (Ibrahim AS’ story), etc., it means that the
speaker wants to make a really big deal out of something e.g.:
It is used to express how important and massive the skies are, for us to appreciate it;
It is used to express the closeness between a hunter and his dog;
It is used to express Ibrahim AS’ anger towards the idols, as if they are living things.

CHAPTER 4 – ISM IN ACTION

Review on IDHAFA
Take a look on below cases, identify the difference and its impact:

‫س ْولَُهللاَِالك ِر ْي َُم‬
ُ ‫ر‬
Rasuulu: R1MP ; Allaahi: J1MP (Rasuulu is Proper because of the MI)
Rasuulullaahi: R1MP ; Al-Kariimu: R1MP
→ “Al-Kariimu” is the Sifah of “Rasuulu” (match in properties)
→ The Noble messenger of Allah

‫س ْولَُهللاَِالك ِري َِْم‬

ُ ‫ر‬
Rasuulu: R1MP ; Allaahi: J1MP
Rasuulullaahi: R1MP ; Al-Kariimi: J1MP
→ “Al-Kariimi” is the Sifah of “Lafdzul Jalaalah” (match in properties)
→ The messenger of Allah the gracious

َ‫س ْولَُهللاَِك ِريْم‬

ُ ‫ر‬
Rasuulu: R1MP ; Allaahi: J1MP
Rasuulullaahi: R1MP ; Kariimun: R1MC
→ “Al-Kariimi” doesn’t have any relation with the Idhafa, break in the chain → Invisible is
→ The messenger of Allah is noble

Review on ISMUL ISYARAAH + MUSYAARUN ILAYH & POINTING AT AN IDHAFA

َ‫س ْو ُل‬ ُ ‫هذاَالر‬ Fragment → This messenger

‫س ْو َل‬ ُ ‫هذاَر‬ Sentence → This is a messenger

‫س َْو َِل‬ُ ‫أُمةَُالر‬ Fragment → The nation of the messenger

‫س َْو َِل‬ ُ ‫أُم َةَُهذاَالر‬ Fragment → The nation of this messenger

Recall that Pointers are Non-Flexible. It is Majroor because it is a Mudhaf Ilayh. And because of that,
Al-Rasuuli become Majroor too (Musyaarun Ilayh is bound to match with the Ismul Isyaarah).
Recall that Pointers can never be a Mudhaf, but it can be a Mudhaf Ilayh.

‫س َْو َِل‬ُ ‫هَ ِذَِهَأُم َةَُالر‬ Sentence → This is the nation of the messenger

‫لَهَ َِذَِه‬ ُ ‫أُم َةَُالر‬

َِ ‫س َْو‬ Fragment → This nation of the messenger
Recall that for a Mudhaf to be Musyaarun Ilayh, place the Pointer at the end of the Idhafa.
This is because a Mudhaf cannot have an ‫ال‬, but in the other hand a Musyaarun Ilayh needs an ‫ال‬
(because if it has no ‫ ال‬it will be a sentence, no longer a fragment).

e.g. Ayat from the Qur’an

‫َِم ْنَف ْو ِر ِه ْمَهذا‬

From this moment of theirs.

DAY 18 – 23 Dec 2020

Review on MAWSOOF SIFAH
Recall that there are Plural words because the Arabs said so, i.e.: Qawm, Naas, Qarn.
Gender-wise, Qawm can be treated both Masculine and Feminine.
When it’s treated as Fem. → Talking about a larger nation
When it’s treated as Masc. → Talking about a comparatively smaller nation
e.g. ‫ْن‬
َ ‫اس ِقي‬
ِ ‫الف ْومَالف‬ corrupt nation
N3MP N3MP
Since we know that the Qawm in this example is Masc. according to its Sifah (Plural Masc.), then this
fragment is talking about a comparatively smaller nation/group of people.

Note:
1. Keep in mind that Pronouns, Pointers and Ism Mowsool can never be a Mawsoof or a Mudhaf.
2. Names of Allah are not considered as Mawsoof Sifah (even though they match in all 4 properties)
e.g. #1 ‫وهُوَالس ِم ْي ُعَالع ِل ْي َُم‬ and He is the Hearing, the Knowing
e.g. #2 ‫يَح ِمي َْد‬ ٌّ ِ‫هللاَغن‬َُ ‫و‬
and Allah is Free of need, Praiseworthy
The main reason that these names cannot be a Mawsoof Sifah fragment is because they are all
adjectives. The other reason is this is actually part of Badal lesson. Meaning that each of the
example above is actually a merged version of 2 sentences, for example in e.g. #1, the breakdown
is: “and Allah is Free of Need and Allah is Praiseworthy”.

Side Note on Arabic Writings

Feminine Superlative

َ‫ال ُحسْنى‬ َ ‫ال ُكب‬

‫ْرى‬ َ‫ص ْغرى‬
ُّ ‫ال‬ ‫العُ ْليَا‬ ‫ال ُّد ْنيا‬
The most beautiful The greatest The smallest The highest The lowest
Notice the difference in writing Alif Maqsoora )َ‫ (ى‬on above examples:
If the letter before Alif Maqsoora )َ‫ (ى‬is Ya )َ‫(ي‬, it uses Normal Alif )‫ (َا‬instead.
Ta Marbuta )‫ (ة‬before an attached Pronoun
‫ِقيام َة‬ ‫ِكتاب َة‬ َ ‫ح‬
‫ياة‬ ‫رحْ م َة‬
‫ك‬َ ُ ‫قِيامت‬ َ‫ِكتابتُك‬ َ‫حياتُك‬ َ‫رحَْمتُك‬
Notice that when you add an attached Pronoun after a Ta Marbuta )‫– (ة‬or in other words making it
an Idhafa– it will change into a Normal Ta )‫ (ت‬instead.

e.g. ‫حياتُناَال ُّد ْنيَا‬ our lowest life

R1FP R1FP
Notice that:
“Hayaatu” and “Ad-dunyaa” are both Fem. because of the unseen Ta marbuta and Alif maqsoora.
“Ad-dunyaa” cannot show its status because it ends with Alif maqsoora (original version).
So the conclusion is they do match in 4 properties → Mawsoof Sifah

Explanation of Mawsoof Sifah Drill on page 48, no #2

َ‫ربُّ ُك ْمَاألعْلى‬ your highest master

This is a Mowsoof Sifah fragment with matched properties of R1MP.
But we recall that a word that ends with Alif Maqsoora is one of the signs that the word is Feminine.
 َ ‫ األع‬is Fem., it will not match with ‫ربُّ ُك َْم‬, hence it won’t be a Mawsoof Sifah fragment.
‫ْلى‬
And If

So َ
‫ األعْلى‬is actually Masc. with root letters of: ‫عََلََ َو‬
Which makes the original version of it is: ‫و‬
َُ َ‫األعْل‬
Recall that there are 3 vowel letters in Arabic that are cousins, related to harakaat that comes before
each of them:
‫ا‬ → ‫َـ‬ → ‫َ ـا‬or ‫ى‬َ‫ـ‬
‫ي‬ → ِ‫َـ‬ → َْ ِ‫ـ‬
‫ي‬
‫و‬ → ُ ‫َـ‬ → ‫ـ ُ َْو‬
َ‫األعْلَ ُو‬, the Arabs decided to replace the “waw” with “alif” just to have
So instead of being written as

it sound better/smoother with the harakaat before it, so that it became: َ ‫األعْلى‬
And that’s why even though this word ends with Alif Maqsoora, it is actually Masculine according to
its original version of the word, and therefore this is a legit fragment of Mawsoof Sifah.

POP QUIZ (PRESENT TENSE FAA’IL & MAF’OOL RECOGNITION)

NO. QUESTIONS DOER DETAIL
1 ‫يُناد ُْون ُه َْم‬ They Them

2 َ‫تُجا ِدلُك‬ She/You You

3
ُ‫يُحا ِو ُرَه‬ He Him

4 ُ‫أُع ِذبُ َه‬ I Him

5 ‫يُمَِتعُ ُك َْم‬ He All of you

HOMEWORK!! Start Memorizing Surat Al-Juma’ah and Recognize Words & Fragments in it.

DAY 19 – 28 Dec 2020

Review on ISMUL ISYAARAH & MUSYAARUN ILAYH
No new things explained in this session. Just went through the textbook, and repeated the process on
how to POINT AT AN IDHAFA.

Question Hour
Analysis on Surat Al-Hud:81

Surat Toha:63
َْ َِ‫ إ‬in this ayat is not a HoN. It’s actually an ancient Egyptian’s language in saying “yes”.
The ‫ن‬

Surat Hud:64
ِ‫هللا‬
َ َ ُ‫هَ ِذهَِناقت‬
In this ayat, َ‫ هَ ِذ ِه‬is put before َِ‫ ناقتُ َ هللا‬because it is a sentence, not a fragment of Ism Isyaarah &
Musyaarun Ilayh.

Surat Saad:1
َ‫الذ ْك ِر‬
ِ َ‫آنَذِي‬ِ ‫و ْالقُ ْر‬
‫الذ ْك َِر‬ َِ ‫ ْالقُ ْر‬, and that’s why it’s Majroor.
ِ َ‫ ذِي‬is an Idhafa and also act as the Sifah of ‫آن‬

Surat Al-Ahzab:13

ً ‫ِإ ْنَي ُِر ْيدُونَ ِإَّلَفِر‬

‫ارَا‬ They don’t want anything but to flee
َْ ‫ َِإ‬in this ayat doesn’t make the word after it lightest?
Why the ‫ن‬
َْ َِ‫إ‬:
This hasn’t been taught before but actually there are 3 types of ‫ن‬
َ‫ إَِ ْن‬as one of the Lightest Harf → means “if”.
َْ ‫ َِإ‬by itself
‫ن‬ → means “yes” as explained above (ancient Egyptians)
َْ َِ‫ إ‬as an ISM )َ ‫(إَِنَنافية‬
‫ن‬ → means “Not at all/Nothing”, usually followed by َ‫ إََِّل‬meaning “but”
The ‫َن‬ َْ ِ‫ إ‬in this ayat is actually the ‫إِنَنافي َة‬
FYI that a combination of ‫ ما‬and َ‫ َِإَّل‬can also produce the same meaning (aside from ‫ن‬ َْ ‫ َِإ‬and َ‫)َِإَّل‬.
DAY 20 – 29 Dec 2020
POP QUIZ (PAST TENSE FAA’IL & MAF’OOL RECOGNITION)
NO. QUESTIONS DOER )َ ‫(فاعِل‬ DETAIL )َ ‫(م ْفعُول‬
1 ‫فت ْحنَا‬ We -
2 َ‫تقدم‬ He -
3 َ‫كان‬ He -
4 ‫تول ْيت َُْم‬ All of you -
5 ‫آمنُ ْوا‬ They -
6 ‫نصر ُك َْم‬ He All of you
7 ‫قاتلُ ْونَا‬ They Us
8 ‫ك‬
َ ‫كفيْنا‬ We You
9* َُ‫ع ِل ْمت ُ ُم ْوه‬ All of you* Him
10 ‫خانتاهُما‬ Both of them (f) Both of them (m) / (f)

*Notes on no. 9
Whenever a pronoun attached to a Past Tense with َ‫ أ ْنت ُ ْم‬as Faa’il, a ‫ َْو‬gets added before attaching the
pronoun. If the Faa’il was “They”, it would’ve been ُ‫ ع ِل ُم ْوَه‬meaning “they knew him”.
This rule is unique to Past Tense with ‫ أ ْنت ُ َْم‬as Faa’il.
e.g. in the Qur’an
 ‫قتَ ْلت ُ َُم َْوهُ َْم‬ ‫ِجئْت ُ َُم َْونَا‬ ‫آت ْيت ُ َُم َْوه َُن‬ ‫ث ِق ْفت ُ َُم َْو ُه َْم‬ َ ‫طل ْقت ُ َُم َْوه‬
‫ُن‬
You all killed them You all You all gave them (f) You all found them You all divorced
came/approached us them (f)

In short, below are the endings of a Past Tense with “They” and “You all/All of you” as Faa’il:
They → ‫ـ ُ ْوا‬ or ‫ـ ْوا‬
You all → ‫ت ُ َْم‬ or ‫ت ُ ُم ْوا‬
Review on ISMUL ISYAARAH related to Number
ُّ ‫َأ ُ ْوَّلئِك‬
َ‫َالرسُ ُل‬
Recall that ‫ل‬َُ ُ‫الرس‬ ُّ is a NHBP which can be treated as 1F or 3R. One way to find out how it’s being
treated is by looking at its Ismul Isyaarah. So the 2 possibilities and their hidden meanings are:
1F ُ ‫س‬
→ َ‫ل‬ ُّ ‫ِت ْلك‬
ُ ‫َالر‬ → More quantity of messengers (compared to 3R)
3R → َ‫ل‬ ُّ ‫َأ ُ ْوَّلئِك‬
ُ ُ‫َالرس‬ → Lesser quantity of messengers (compared to 1F)
This is a rhetorical meaning (Balagha) which will not be shown in the Qur’an translations, but
Arabic/Qur’an students will know the difference.

CONNECTOR LETTERS
In Arabic it’s called: ‫ف‬ ْ ‫فَالع‬
َِ ‫ط‬ ُ ‫ ُح ُر ْو‬meaning “letters of joining”, or connector letters.
They can carry over the STATUS of the ISMs they’re connecting to.
The most common example of connector letter is the َ‫و‬, meaning “and”.

‫ضَوخا ِلقُ ُهما‬

ِ ‫ربََُّالسماواتَِواأل ْر‬
The master of the skies and the earth and the creator of them both
َ‫ض‬ ِ ‫ األ ْر‬is Majroor because it connects with ‫ت‬َِ ‫ السماوا‬through َ‫ و‬between them.
َُ ‫ خا ِل‬is Marfoo’ because it connects with َُّ‫ رب‬through َ‫ و‬before it (long distance).
‫ق‬

e.g. in Surat Al-Fath:1-3

َ‫َم ْن َذَْنَِبكَ َوماَتاخر َويُ ِتم َ ِن ْعمتهٗ َعليْك‬ ُ ‫اِناَفت ْحناَلكَفتْ ًحاَ ُّم ِب ْينًاَ ِلي ْغ ِفرَ َلك ه‬
ِ ‫َّٰللاَماَتقدم‬
‫ص ًراَع ِزي ًْزا‬
ْ ‫َّٰللاَن‬
ُ ‫صرَك ه‬ ُ ‫طاَ ُّمسْت ِق ْي ًماَ وي ْن‬ ً ‫َصرا‬
ِ ‫وي ْهدِيَك‬
Recall that the Light Harf ‫ل‬ َِ makes a Present Tense after it Light, that’s why َ‫ ِلي ْغ ِفر‬is light.
But then the Light effect is being carried over by َ‫ و‬and makes Present Tenses after it to become Light
as well (highlighted in red). So, in summary there are some Present tenses that are connected:

َ‫ِلَي ْغ ِفر‬ َ‫ويُتِم‬ َ‫وي ْهدِي‬ ُ ‫وَي ْن‬

‫ص َر‬
So that He forgives And He completes And He guides And He helps

Now we know that aside from carrying over a Status of an ISM, the connector letters (َ‫ و‬in this case)
can also carry over whatever effect was going on before. But why is this important?
That means in this case, the “so that” has to be thought about every single time since the effect is
being carried on.
And so now we know translation-wise, that these ayats are saying:
“So that He forgives, and so that He completes, and so that He guides, and so that He helps.”

Question Hour
Comparative ISM as a Mudhaf

Comparative ISM
ْ ‫أ‬
َ‫ظل ُم‬ َ‫أ ْكث ُر‬ َ‫أ ْكب ُر‬
Worse More Greater

As a Mudhaf becomes ْ ‫أ‬

‫ظل ُمَنَا‬ َ‫أ ْكث َُر ُك ْم‬ َ‫أ ْكب ُرهُ ْم‬
Superlative The worst of us The most of all of you The greatest of them

Honorary ISM (‫ أَن‬+ FI’L) as a Mudhaf Ilayh

‫إِ ْشال ًما‬ → Masdar → to surrender

َ‫أ ْنَيُ ْس ِلم‬ → Honorary ISM → to surrender Equal, considerably the same
Since they are considerably the same, hence this Honorary ISM can act as a Mudhaf Ilayh or even can
be found after a HoJ.
e.g. #1 َ‫علََأ ْنَت ُ ْش ِرك‬
َ‫ عل‬JARR, َ‫ أ ْنَت ُ ْش ِرك‬FII MAHALLI JARR
e.g. #2 ‫ن‬ َُ ‫ِم ْنَب ْعدَِأ ْنَنذغَالشيطا‬
َْ ‫ ِم‬JARR, َ‫ ب ْع ِد‬MAJROOR; َ‫ ب ْع ِد‬MUDHAF, ‫ن‬
‫ن‬ َُ ‫ أ ْنَنذغَالشيطا‬MUDHAF ILAYH (FII MAHALLI JARR)
From this example we can observe that:

- The Honorary ISM can also be formed from َ‫ أ ْن‬+ FI’L MADHI (not only Fi’l Mudhaari’)
- Any Special Mudhaf can form an Idhafa fragment with this Honorary ISM (not only َ‫ل‬
ِ ‫)ق ْب‬

Analysis of Surat Al-Baqarah:127 ( , َ‫)حرفَعطف & إذا ِإ ْذ‬

ْ ‫َمن‬
َُ ‫َالب ْيتَِواِسْم ِع ْي‬
‫ل‬ ْ ‫واِ ْذَي ْرف ُعَاِبْرهي ُم‬
ِ ‫َالقوا ِعد‬
And when Ibrahim raised the foundation of the house and also Ismail
َ‫ِإ ْذ‬ (when) + Any FI’L → Forces the meaning to Past Tense

‫إذا‬ (when) + Any FI’L → Forces the meaning to Future Tense

The َُ ‫ وَاِسْم ِع ْي‬is a connector letter. It grammatically connects “Ibrahim” and “Ismail”, proven by
َ‫ و‬in ‫ل‬
the Raf’ Status in ‫ل‬ َُ ‫ اِسْم ِع ْي‬which was carried over from ‫اِبْرهي َُم‬. So both of them were the Faa’il in
raising the foundation, but Ibrahim is mentioned first because he was the chief architect and Ismail
was his assistant.

Analysis of Surat Al-Baqarah:172

ِ ‫يٰٓايُّهاَال ِذيْنَامنُ ْواَ ُكلُ ْو‬

‫اَم ْنَطيِبتَِماَرز ْقن ُك ْمَوا ْش ُك ُر ْو ِ ه‬
َ‫اَّلِلَِا ِْنَ ُك ْنت ُ ْمَاِياهَُت ْعبُد ُْون‬
Is ‫ ما‬a Mudhaf Ilayh of ‫ت‬ َِ ‫?طيِب‬
Yes, even though ‫ ما‬is Non-Flexible but in this case it is Majroor. ‫ ما‬means “what”.
So the translation would be:

َ‫طيِبتَِماَرز ْقن ُك ْم‬ good things of what we provided you

Analysis of Surat Asy-Syu’ara’:160

ْ ‫تَق ْو ُمَلُ ْوط‬
َ ‫ََٱل ُم ْرس ِلي‬
‫ْن‬ ْ ‫ كذب‬The nation of Luth called the sent ones (messengers) liars
َْ ‫كذب‬, and notice that in ‫ت‬
‫ ق ْو َُم‬is the outside Faa’il of ‫ت‬ َْ ‫كذب‬, the ‫ هي‬version is used.
Because the Qawm is treated as Feminine, this means that it’s referring to a larger group.

Additional notes, َ‫ ُم ْرس ِليْن‬is ISM MAF’OOL from ASLAMA family, with Fi’l Madhi “Arsala”

Irregular Plural form of ‫( يَد‬hand)

This word has irregular Plural form, as seen in below chart.

Plural Pair Singular

‫أي َْد‬ َ‫ان‬

ِ ‫يد‬ ‫ي َد‬ Heavy
RAF’
َْ ‫أ ْي ِد‬
‫ي‬ ‫يدا‬ ‫ي َُد‬ Light

‫أ ْي ِديًَا‬ ‫ْن‬
َِ ‫يدي‬ ‫يدًا‬ Heavy
NASB
َ‫أ ْيدِي‬ َْ ‫يد‬
‫ي‬ َ‫يد‬ Light

َ‫أيْد‬ ‫ْن‬
َِ ‫يدي‬ َ‫يد‬ Heavy
JARR
َْ ‫أ ْي ِد‬
‫ي‬ َْ ‫يد‬
‫ي‬ ‫ي َِد‬ Light

Notice that the RAF’ and JARR (for both heavy & light) forms of this word look the same.
There are some words in Arabic that are like this, we’ll get to that later.

e.g. ْ ‫ قدم‬Their hands sent forward

َ‫تَأ ْي ِد ْي ِه ْم‬
So in this ayat, even though it looks like ‫م‬ َْ ‫ أ ْي ِد ْي ِه‬is in JARR form, it’s actually in RAF’ form and became
outside FAA’IL of the word ‫ت‬ َْ ‫قدم‬.
“Their hands” in this ayat means the sins caused by their bad deeds (hands), that are sent to Allah by
the angels who always record their deeds. And it gets sent in advance to Allah, or in other words it got
there before they do when they die.

DAY 21 – 30 Dec 2020

POP QUIZ (PAST TENSE FAA’IL & MAF’OOL RECOGNITION)
NO. QUESTIONS DOER )َ ‫(فاعِل‬ DETAIL )َ ‫(م ْفعُول‬

1 ُ‫علم َه‬ Huwa (He) Hu (Him)

He taught him

2 ‫أضلنِي‬ Huwa (He) Nii (Me)

He misguided me

3 ُ‫أ ْخل ْفت ُ ُم ْوَه‬ Antum (All of You) Hu (Him/It)

You all went back on it

4 َ‫اِتبعُ ْوك‬ Hum (They) Ka (You)

They followed you

5 َ‫خافا ُه ْم‬ Humaa (Both of Them) Hum (Them)

Both of them feared them

Review on CONNECTOR LETTERS

We’ve learned that connector letters can carry over Status or other grammatical effects to an ISM or
a FI’L that has a connector letter before it. So if you see an effect on a Present Tense, the connector
letter can carry that effect over and over again to other Present Tenses with a connector letter before
each of them. But keep in mind that the effect on a Present Tense cannot be carried over to an ISM,
or vice versa. This is because the world of ISM is entirely different from the world of FI’L, and so are
the terms being used in each of them.
So, even though some of the terms being used are the same, e.g. Light in ISM and Light in Present
Tense, the rules of Light in Present Tense will never affect an ISM and vice versa.
For example: ‫ن‬ َْ ‫ أ‬doesn’t make an ISM to be Light, because this rule only applies to Present Tense. And
so does the 4 reasons which make an ISM to be Light, will never affect a FI’L to be Light. So when you
see a Light Harf that has an effect to a Present tense after it to become Light, the effect will not be
carried over to any ISMs after it, even though there is a connector letter before the ISM.

LABELING a Connector Letter and the word after it

How to label something that contains a connector letter:
The Harf (connector letter) itself → ‫حرفَعطف‬
Word after the Harf (connector letter) → _____َ‫عطُ ْوفَعلى‬
ْ‫م‬
The blank is the word being followed.

e.g. #1 َ‫س ْو ُل‬

ُ ‫هللاََوالر‬
ُ Allah and the messenger
The green part is the connector letter and the word that got the carried over effect (Raf’ Status).
The red part is the word being followed, that has the initial effect (Raf’ Status).
 So the labeling of the green part is as follows:
‫ف‬
َ ‫ط‬ ْ ‫فََع‬
ُ ‫َح ْر‬:َ‫الواو‬
ُ
َ‫َم ْعطُ ْوفَعلىَل ْف ِظَالجالل ِه‬:َ‫س ْو ُل‬
ُ ‫الر‬
e.g. #2 Surat Al-Ahzab:35

َ‫ت‬
ِ ‫صدِق‬ ‫ص ِدقِيْنَوَال ه‬ ِ ‫تَوَ ْالقنِتِيْنَوَ ْالقنِت‬
‫تَوَال ه‬ ِ ‫تَوَ ْال ُمؤْ ِمنِيْنَوَ ْال ُمؤْ ِمن‬
ِ ‫اِنََ ْال ُم ْس ِل ِميْنَوَ ْال ُم ْس ِلم‬
ِ ‫ت َوَ ْال ُمتص ِدقِيْن َوَ ْال ُمتصدِق‬
َ‫ت َوَالصاىَ ِميْن‬ ِ ‫ت َوَ ْالخ ِش ِعيْن َوَ ْالخ ِشع‬ ِ ‫صبِر‬ ‫صبِ ِريْن َوَال ه‬ ‫وَال ه‬
….‫ت‬
َِ ‫صىم‬ ‫وَال ّٰۤ ه‬
Indeed, the Muslim men and Muslim Women, the believing men and believing women, the obedient
men and obedient women, the truthful men and truthful women, the patient men and patient women,
the humble men and humble women, the charitable men and charitable women, the fasting men and
fasting women
Notice how the effect of َ‫اِن‬ is carried on to so many words by using the َ‫و‬ as ‫ف‬
َ ‫حرفَعط‬. It’s
connecting a series of ISMs and they all carry the same Status: Nasb.
When labeling these words, every word after each َ‫ و‬is labeled as َ‫س ِل ِميْن‬ ْ ‫م ْعطُ ْوفَعل‬
ْ ‫ىَال ُم‬

INTRODUCTION OF JUMLAH ISMIYYAH

In Arabic, Sentence is called ‫ُجملة‬

2 kinds of sentence in Arabic:

1. JUMLAH ISMIYYAH ‫ُج ْمَلةََاَِس ِْمي َة‬

ISM-based sentence, the important part of this sentence is ISM

2. JUMLAH FI’LIYYAH ‫ُج ْمَلةََ ِف ْع ِلي َة‬

FI’L-based sentence, the important part of this sentence is FI’L

Jumlah Ismiyyah can have a FI’L in it, and so does a Jumlah Fi’liyyah which can have an ISM in it. In
recognizing which type of sentence we’re looking at, we need to know who’s in charge in that
sentence, is it an ISM-based or FI’L based.

JUMLAH ISMIYYAH is made up of 3 parts:

A. Mubtada ‫ُمبْتدَأ‬
 B. Khabar ‫خب َر‬
C. Muta’alliq bil Khabar ‫ُمتع ِلقَبالخب َر‬
Jumlah Imsiyyah should always have a Mubtada.
It can have multiple parts, i.e. multiple Mubtada, Khabar and Muta’alliq bil Khabar in 1 sentence.
Or it can have at least 2 parts, but important to note again that the Mubtada is always have to be
there, i.e. Mubtada & Khabar, or Mubtada & Muta’alliq bil Khabar.
What is going to happen sometimes in the Qur’an is they are not in order.
Sometimes the order is Mubtada –Muta’alliq bil Khabar – Khabar, or Muta’alliq bil Khabar – Mubtada
– Khabar, or even only a Khabar – Mubtada pattern.
We have to be able to spot which part is which, in order to recognize them completely in a sentence.

Question Hour
Connector Letter in Surat Saad:12
ْ ُ‫تََقبْل ُه ْمَق ْو ُمَنُ ْوحَوَعادَوَفِ ْرع ْو ُنَذ‬
َ‫وَاَّل ْوتا ِد‬ ْ ‫كذ ب‬
The nation of Nuh before them lied and ‘Aad (also lied) and Fir’aun the possessor of pegs (also lied)
Notice that the ‫ف‬
َ ‫ (و) حرفَعط‬carry over the Raf’ Status from ‫ ق ْو َُم‬to every word after it.
And since َ‫ ق ْو ُمَنُ ْوح‬is an Outside Faa’il, so the words after ‫ف‬
َ ‫ حرفَعط‬will also be added to the
meanings as the Doer.
Difference between a Taabi’ and the word after a Connector Letter (Ma’toof)
Sifah follows (is a Taabi’ of) Mawsoof in 4 Properties
Mushaarun Ilayh follows (is a Taabi’ of) Ismul Isyaarah in 4 Properties
A Ma’toof Follows something before “wa” in Status only

What type of word is َ‫ أفم ْن‬in Surat Ar-Ra’d:19

َ‫ أفم ْن‬is definitely not an ISM (because of the sookoon) and it doesn’t match with any families in
SARF for both Fi’l Maadhi & Mudhaari’.
It’s actually not 1 word, but 3 words:

‫َأ‬ → Question mark (?)

َ‫ف‬ → So

َْ ‫م‬
‫ن‬ → Whoever

DAY 22 – 4 Jan 2021

JUMLAH ISMIYYAH
Jumlah Ismiyyah and Jumlah Fi’liyyah become a part of each other. In complicated sentences, a part
of Jumlah Ismiyyah is a Jumlah Fi’liyyah, or even sometimes a part of Jumlah Fi’liyyah is an entire
Jumlah Ismiyyah.
Recall that Jumlah Ismiyyah is made up of 3 parts:

A. Mubtada ‫ُمبْتدَأ‬ → Subject

B. Khabar ‫خب َر‬ → Predicate

C. Muta’alliq bil Khabar ‫ُمتع ِلقَبالخب َر‬ → Related to the Khabar (Secondary Predicate)

MUTA’ALLIQ BIL KHABAR (MBK)

How do you spot an MBK? It is either:
- JARR MAJROOR
- SPECIAL MUDHAF OF TIME AND PLACE (DHARF)
So if you see either Jarr Majroor or Dharf in a Jumlah Ismiyyah, it might be MBK

e.g. ِ ‫الح ْمد ِ ه‬

َ‫َُّلِل‬
“Lillaahi” is Jarr Majroor and therefore it is MBK

MUBTADA (M) & KHABAR (K)

Mubtada is the topic (subject) of the sentence, and Khabar is the information.
e.g. #1 Peter is a Rabit
M K
e.g. #2 Allah is Merciful
M K

Rules of Mubtada:
1. Usually it must be PROPER
2. Either they should be RAF’, or NASB because of HoN
If you see a HoN, then the HoN and its ISM together are the Mubtada

e.g. #1 َ‫س ْولَهللاََِالعَ ِظي َِْم‬

ُ ‫ِإنَالر‬
Since all of the words are connected & chained to each other (through HoN + its ISM – Idhafa –
Mawsoof Sifah), then all of them will go into one bucket, i.e. Mubtada.

e.g. #2 َ‫ِإنَالقُرآنَالك ِريْمََهُدًى‬

K M
The words in the Mubtada bucket are chained to each other (through HoN + its ISM – Mowsoof
Sifah), and the Khabar is not grammatically connected to them (not part of that chain).
3. A Mubtada could be a chain of Fragments
4. An Independent Pronoun, or a Pointer are usually Mubtada

e.g. #1 ِ ‫أ ُ ْو‬
ََ‫آلءكََهُ ُمََال ُم ْف ِل ُح ْون‬ Those people, they are the successful ones
K َM2 َM1
There are 2 Mubtadas in this example, a Pointer and an Independent Pronoun. Notice that:
- “Those people” and “they” are not chained to each other, that’s why they don’t fall into one
Mubtada bucket.
- “They” doesn’t explain anything about “those people”, that’s why it is not a Khabar.
- “The successful ones” is the information of “those people” and “they”, that’s why it falls into a
Khabar bucket.
 e.g. #2 ََ‫ِإنَهللاََهُوََالرزا ُق‬
Certainly Allah, He is The Provider
K M2 M1
Notice that:
- “Certainly Allah” is a fragment of HoN + its ISM, that’s why it falls under Mubtada bucket.
- “He” is not explaining anything about “Allah”, it’s only repeating the word “Allah” with a
pronoun. And also, “He” is not grammatically connected / chained to “Certainly Allah”, that’s
why it falls under another Mubtada bucket (M2).
- “The Provider” is an information about Allah, and therefore it falls under a Khabar bucket.
5. You can have multiple Mubtada, and you can identify them by common sense.

Rules of Khabar:
1. It is usually RAF’. It is NASB only for a special reason.

Look at below examples for a combination of M, K & MBK

e.g. #1 َ‫صد ُْو ِر‬

ُّ ‫هللاََع ِليمََ ِبذاتَِال‬
ُ
MBK K M
e.g. #2 َ‫َال ْنسانََل ِفيَ ُخسْر‬
َِ ‫ِإن‬
MBK M

e.g. #3 ِ ‫الح ْم ُد ِ ه‬
َ‫ََّلِل‬
MBK M
e.g. #4 ‫ِإنَهللاََ ِع ْندهََُ ِع ْل ُمَالساع َِة‬ Certainly Allah, only He has the knowledge of the hour
M MBK M

When MBK is put/moved forward, special meaning of “only” is added to the meaning.

Question Hour

“Ahmad” is an Arabic Name but why is it Partly-Flexible?

Because it is a Comparative ISM.
Certain Plurals are also Partly-Flexible, especially Broken Plurals which starts with “mim” and have
extra “alif” in the middle of the word, e.g. “Masjid” in Singular form is Fully-Flex. but the Broken
Plurals of it is Partly Flex.

َ‫ساج ُد‬
ِ ‫م‬ َ‫ساجد‬
ِ ‫م‬ َ‫ساجد‬
ِ ‫م‬
R N J

What is‫? ِم َّما‬

َْ ‫ ِم‬+ َ‫ما‬
َ‫ن‬ → ‫ِمما‬ or sometimes َ‫ِمم‬
From What
َْ َ‫ ع‬+
َ‫ن‬ َ‫ما‬ → ‫عما‬ or sometimes َ‫عم‬
On What
The short version is usually used when there’s a question, while normal version is for normal phrase.
Analysis on َ‫سبْحانَهللاَِو ِبح ْم ِد ِه‬
ُ
Why is it in NASB form?
Sometimes when you speak, you mention only the MAF’OOL without mentioning the FI’L but it’s
completely understandable to the listener. This happens in any language, including the Arabic.
Actually there’s a FI’L before it that has not been said. Scholards tend to agree that the unsaid FI’L is:
َ‫أُسبِ ُح‬ → I declare _______ perfect

َُ ِ‫أُسب‬
َ‫حَهللا‬ → I declare Allah perfect

ِ‫هللا‬
َ َ‫سبْحان‬ َُ ِ‫ → أُسب‬I declare like I declare nothing else, the perfection of Allah!
ُ َ‫ح‬
Notice that ‫سبْحان‬ َُ ‫أُس ِب‬,
ُ is a MASDAR (idea) of the FI’L ‫ح‬
And in Arabic, sometimes the Masdar is added to a Detail, to create this type of meaning.
So the “perfection” is mentioned as a FI’L, and it’s mentioned again as a MASDAR.
This is an advanced Grammar called MAF’OOL MUTLAQ. This is something we will do in sentence
structure, under JUMLAH FI’LIYYAH topic.
So, the complete translation is as below:

َ‫سبْحانَهللاَِوبِح ْم ِد ِه‬ َُ ِ‫َ(أُسب‬

ُ َ)‫ح‬
(I declare) the perfection of Allah, and (I declare it) by His praise

Another example of Jumlah Fi’liyyah (Ibrahim AS story):

Angels came to the house of Ibrahim AS and said:

‫سال ًما‬
And Ibrahim AS responded with:

َ‫سالم‬
We’ve learned in grammar that when a word is NASB, that means there must be a reason for it to be
NASB. And one of the reasons is because there is a FI’L before it.
So the complete sentence said by the angels with an unsaid FI’L would be:
َ‫(نُس ِل ُمكَ)َسال ًما‬ → (We extend/offer) you peace
And also, from what we’ve learned so far, we know that:
FI’L is stuck in time (temporary), while ISM is not stuck in time (permanent)
FI’L has a Doer (specified/ limited doer), while ISM has no Doer (not specified/limited to a doer)

Observations from above conversation & facts:

- Angels’ “salam” was in NASB form, which means there’s actually a FI’L before it. This makes it
under the category of JUMLAH FI’LIYYAH.
- Because it is a JUMLAH FI’LIYYAH, it is Temporary and it has a Specified/Limited Doer.
- Ibrahim AS’ “salam” was in RAF’ form. This makes it under the catefory of JUMLAH ISMIYYAH.
- Because it is a JUMLAH ISMIYYAH, it is Permanent and it’s Not Specified/Limited to a Doer.

So when the angels gave Ibrahim AS a salam, it’s as if he responded to them by saying:
“Peace itself should be on you, whether the peace comes from other angels, comes from me, comes
from Allah, comes from the rest of His creations, and all peace that there may exist may be on you,
and not just for the present, but peace may exist for you without any limit of time”.
In this story, Ibrahim AS respond the angels with something better.
Because Allah said in the Qur’an “when you are greeted with a greeting, respond with something
better than it or at least respond with the same”.

Review on Concept and Impact of “Qawm” & NHBP being Feminine

1. When “Qawm” is treated as Feminine (indicated by its FI’L), then it means more in quantity.

َ‫→ كذبَالق ْو ُم‬ Masculine → The nation lied

ْ ‫كذب‬
َ‫تَالق ْو ُم‬ → Feminine → The nation lied (more people)
2. When a NHBP is treated as 3F (indicated by its SIFAH) then it means the quantity is less than 10
ً‫أيا ًماَ ُمبارك َة‬ → 1F (Usual) → Blessed days

َ‫أيا ًماَ ُمباركات‬ → 3F (Unusual) → Blessed days (less than 10 days)

Keep in mind that two concepts above are separate concepts and are not related to each other.

Proper Names of Places are Partly-Flex. But why is there a Tanween on َ‫س ْورةَم ِكية‬
ُ ?
The “Ya” with a shadda on it which is added at the end of the word is called “Ya An-Nisbah”. This
“Ya” makes a Partly-Flex. word into a regular Arabic word (Fully-Flex.). The purpose of this “Ya” is to
make an adjective of the noun. That’s why we see َ‫ مكِية‬as a SIFAH.
e.g. Egypt vs. Egyptian
RAF’ NASB JARR
Egypt (place)
َ‫ِمس ُْر‬ َ‫ِمسْر‬ َ‫ِمسْر‬
Egyptian (person)
َ‫ي‬
ٌّ ‫ِمس ِْر‬ ‫ِمس ِْريًّا‬ َ‫ِمس ِْري‬

Review on Special Meaning of “Only” when an MBK is moved forward before the Mubtada
‫ِإنَهللاََ ِع ْندهََُ ِع ْل ُمَالساع َِة‬
M MBK M

َ َ‫ِإن‬
‫هللا‬ → Certainly Allah → Mubtada (M)

ُ‫َ ِع ْندَه‬ → With Him → Muta’alliq bil Khabar (MBK)

‫ِع ْل ُمَالساع َِة‬ → Knowledge of the hour → Mubtada (M)

Let’s imagine for a moment that the words "َ‫ " ِإنَهللا‬was not there, and all we had was:
َ‫ِع ْندهََُ ِع ْل ُمَالساع ِة‬
→ The knowledge of the hour is only with Him
M MBK
MBK is supposed to be at the end (after Mubtada). When an MBK is moved to the beginning, then
the meaning “only” is created and added to the meaning.
Therefore, with above in mind, translation of the complete sentence will be:

‫ِإنَهللاََ ِع ْندهََُ ِع ْل ُمَالساع َِة‬ → Certainly Allah, the knowledge of the hour is only with Him.
M MBK M or
Certainly Allah, it is only with Him that the knowledge of the hour
lies.
or
Certainly Allah, only He has the knowledge of the hour.

Let’s see another example in the Qur’an.

e.g. Surat Al-Munafiqoon

َ‫ض‬ ْ ‫ّلِلَخزا ِئنَُالسماوات‬

ِ ‫َِواأل ْر‬ َِ‫ِ ه‬
ِ‫ّلِل‬
َ‫ِ ه‬ → Jarr Majroor → MBK

‫ض‬ ْ ‫خزائِنَُالسماوات‬
َ ِ ‫َِواأل ْر‬ → Chain of Idhafa and
Harf Athf-Ma’toof →M
Recall that a Mubtada is supposed to be at the beginning of the sentence. When an MBK is earlier
than the Mubtada, then a special meaning of “only” is added into the meaning:

َ‫ض‬ ْ ‫ّلِلََخزائِنَُالسماوات‬
ِ ‫َِواأل ْر‬ ِ‫ِه‬
M MBK
“The treasures of the skies and the earth are only for (possessed by) Allah”

Analysis on Ustadh’s closing du’a

َ‫َِوالذ ْك ِرَالح ِكي ِْم‬

ِ ‫يَو ِإيا ُك ْمَبِاآليات‬ ِ ‫يَالقُ ْر‬
َْ ِ‫آنَالح ِكي ِْمَوَنفعن‬ َْ ِ‫يَول ُك ْمَف‬
َْ ‫هللاَ ِل‬
َُ َ‫بَارك‬
- َ‫ بَارك‬is Past Tense (Fi’l Maadhi) from Jaahada Family.
- The َ‫ ك‬in َ‫ بَارك‬is not an attached Pronoun but part of the root letters: َ‫بَرَك‬
- In classical Arabic, Fi’l Maadhi is also used to make a prayer/du’a. So instead of being translated
as “He blessed”, َ‫ بَارك‬is translated as “may He bless”.
- Some Fi’l come packaged with a HoJ. In this case, َ‫ بَارك‬comes packaged with HoJ َ‫ل‬
- َ‫ نفع‬is Fi’l Maadhi from Fataha Family, means “He benefited”. Since in this case is used as a du’a,
it’s translated as: “may He benefit”.
So the complete sentence is translated as:
“May Allah bless me and all of you by means of the wise Qur’an, and may He benefit me and all of
you by means of the ayaat and the wise reminder”
HOMEWORK!! Identify and Underline all PRESENT TENSES in Surat Al-Jumu’ah & Al Munafiqoon

DAY 23 – 5 Jan 2021

Homework Discussion:
Recognizing FI’L MUDAHAARI’ and its FAA’IL in Surat Al-Jumu’ah & Al-Munafiqoon
From now on, each time you see FI’L MUDHAARI, find its FAA’IL and say for example:

‫ح‬
َُ ِ‫يُسب‬ → “Yusabbihu” FI’LUN MUDHAARI’; FAA’ILUHU “Maa”
→ Meaning: “Yusabbihu” is Present Tense; Its Doer is “Maa”

‫يتْلُ ْوَا‬ → “Yatluu” FI’LUN MUDHAARI’; FAA’ILUHU “Huwa”

→ Meaning: “Yatluu” is Present Tense; Its Doer is “He”
َ‫يُذ ِك ْي‬ → “Yudzakkii” FI’LUN MUDHAARI’; FAA’ILUHU “Huwa”
→ Meaning: “Yudzakki” is Present Tense; Its Doer is “He”
َ‫سع ِل ُم‬
ُ → “Yu’allimu” FI’LUN MUDHAARI’; FAA’ILUHU “Huwa”
→ Meaning: “Yu’allimu” is Present Tense; Its Doer is “He”
‫“ → ي ْلحقُوا‬Yalhaqoo” FI’LUN MUDHAARI’; FAA’ILUHU “Hum” (notice the Lightest form)
→ Meaning: “Yalhaqoo” is Present Tense; Its Doer is “They”

Find and write them down in the next 4 ayat.

َ‫يُؤْ ِت ْي‬ → “Yu’tii” FI’LUN MUDHAARI’; FAA’ILUHU “Huwa”

‫يشآ َُء‬ → “Yasyaa-u” FI’LUN MUDHAARI’; FAAI’LUHU “Huwa”

‫يح ِْملُو‬ → “Yahmaloo” FI’LUN MUDHAARI’; FAAI’LUHU “Hum”

َ‫يح ِْم ُل‬ → “Yahmalu” FI’LUN MUDHAARI’; FAA’ILUHU “Huwa”

‫ي ْهدِي‬ → “Yahdii” FI’LUN MUDHAARI’; FAA’ILUHU “Huwa”

JUMLAH ISMIYYAH Pt. 2

Recall that in a sentence, Mubtada is the topic, Khabar is the information and MBK is the
additional/extra information about the information.
Recall that the first RAF’ that came along in a sentence is Mubtada, and the next RAF’ that is not
related/not chained to the first RAF’ is usually its Khabar. This is a Proper followed by Common & break
in the chain-situation.
Also, a HoN & its ISM in the beginning of a sentence is a dead give away that it is the Mubtada.
Recall that sometimes a Khabar is not present in a sentence, e.g. in a sentence like “Maryam is in the
Masjid”, which is a Mubtada – MBK sentence. The Khabar is too obvious that it didn’t have to be said
by the speaker, i.e. the speaker can put words like “sitting”, “present”, “praying” and other things as
the Khabar in that sentence. So actually, even the Khabar is not there, it was understood to be there.
And it could be more than 1 Khabar that could have been there, so it’s kind of leaves it to the
imagination.
Let’s take a look at this example again.

e.g. ِ ‫الح ْم ُد ِ ه‬
َ‫ََّلِل‬
MBK M
Recall that MBK is the additional/extra information about the Khabar. So there is actually a Khabar
here that has not been mentioned. It could be َ‫واقِع‬ (existence), َ‫ح ٌّق‬ (right), َ ‫( ِم ْل‬ownership /
‫ك‬
property) and many other possibilities. In short, there are multiple Khabar that are possible between
“Alhamdu” and “Lillaah”.

e.g. ‫الح ْم ُدَح ٌّق ِ ه‬

َِ‫ََّلِل‬ Praise and gratitude is a right due to Allah

So aside from being too obvious, the reason a Khabar not present is because there are maybe more
than 1 Khabar is possible. To include all the possibilities, not mentioning any 1 of them is better.
Because if you mention any one of them then you definitely excluded all the others. But if you didn’t
mention any of them, the readers can fill in the Khabar based on his analysis of what is possible to be
included. And sometimes Allah wants the readers/reciters of His words to wonder how to fill in that
blank. So Allah creates curiousity in the way He speaks.
So generally when you find a M-MBK sentence, the absence of Khabar could mean that there are
multiple possible Khabar (informations) to fill in, or sometimes it’s just too obvious that it didn’t have
to be said.

Question Hour
Why َ‫ خيْر‬in Arabic is translated as “better” when it doesn’t look like other comparative ISMs?

Comparative
َ‫خيْر‬ َ‫ش ٌّر‬
Better Worse
َ‫الخي ُْر‬ َ‫الش ُّر‬
Superlative The best The worst

These 2 comparatives are not written like other comparatives, because they are exceptions. The
Arabs just wanted to make it simpler in saying these words. However, the way to make them
Superlative is still the same.

Analysis on Surat Ad-Dukhan

َ‫ِإنهََُهَُوََالس ِم ْي ُعََالعتِ ْي ُم‬
K K M M

ُ‫ِإن َه‬ → Mubtada → HoN and its ISM is a dead giveaway

َ‫هُو‬ → Mubtada → Even though it’s Raf’, but it’s not an information of the 1st Mubtada

‫الس ِم ْي َُع‬ → Khabar → Raf’ and contains information about Mubtada

‫العتِ ْي َُم‬ → Khabar → Recall that Names of Allah are not Mawsoof Sifah, even though they match
in all 4 properties. This is because both of them are adjectives, separate
Quality of Allah.
Analysis on Surat Al-Qalam:34

َ‫إِنََ ِل ْل ُمت ِقيْنََ ِعندَربِ ِه َْمَجَنهتَِٱلن ِع ِيم‬

*Words with the same color are chained/connected to each other. Different color means break in the chain.

Note that even though َ‫ ِعند‬is in Nasb form, it can’t be the Ism of َ‫ ِإن‬because Special Mudhaf of
Time and Place (Dharf) can never be the victim of HoN (it can only be the victim of HoJ). Recall that
the default Status of a Dharf is Nasb. So the grammatical analysis is as follows:

َ‫ِإنََجَنهتَِٱلن ِع ِيم‬ → HoN + its Ism → Mubtada

َ ‫ِل ْل ُمت ِقي‬

‫ْن‬ → Jarr Majroor → MBK

‫ِعندَر ِب ِه َْم‬ → Chain of 2 Idhafas → MBK

Analysis on Surat Al-‘Adiyat

َِْ ‫اِن‬
‫َٱل ْنسانَ ِلربِ ِهََلكنُ ْو َد‬
َ‫واِنهََُعلىَذ ِلكََلش ِهيْد‬
َ‫َالخي ِْرََلش ِديْد‬ْ ‫ب‬
ِ ‫واِنهََُ ِل ُح‬
َ‫اِنَرب ُه ْمَبِ ِه ْمََي ْومىذََلخبِيْر‬
*Words with the same color are chained/connected to each other. Different color means break in the chain.

RED → Mubtada
BLUE → MBK
GREEN → 2nd MBK (َ‫ ي ْوم‬is considered as Special Mudhaf of Time and Place-Dharf)
YELLOW → Khabar

Analysis on Surat Asy-Syarh/Al-Insyirah:6

ْ ‫اِنََمع‬
‫َالعُس ِْرََيُس ًْرا‬
RED → Mubtada
BLUE → MBK

Recall that typically a Mubtada is supposed to be Proper. But here you see ‫ يُس ًْرا‬is the Mubtada but it
is Common, which means this is not a typical situation (unusual).
Later on we’ll learn that a Mubtada can be Common, but that’s only when it comes with Harf ‫ل‬, like
ً ‫إِنََِل ْل ُمت ِقيْنَمف‬
in ‫ازَا‬
But in this ayat there’s no ‫ل‬, it’s َ‫مع‬. And a Mubtada that comes with Special Mudhaf is supposed to
be Proper.

So, what this whole situation does & tells us is:

‫يُس ًْرا‬ Ease → Common → Unknown (mystery) → Used for Magnifying
َ‫ْالعُس ِْر‬ Difficulty → Proper → Known → Not Magnified
By considering the above, we can translate the ayat including its hidden meanings as:
With every known difficulty, there is an ease that is unknown.
You don’t even know what the ease is will be, it’s mysterious. But there’s no doubt about it.
But just because you don’t know it’s there, doesn’t mean it doesn’t exist. For sure it’s there, so that’s
why َ‫( اِن‬for sure) is necessary.
Then, here you have the “difficulty” is not magnified, which means as big as you think the problem is,
that’s not big. But in other hand, the “ease” that is coming has been magnified.
So Allah is saying in this beautiful ayat, the difficulty is limited and you can see it, what you cannot see
is the ease and the ease is so much bigger than the difficulty.
That’s why the “ease” is mysterious, unknown and magnified in this ayat.
And order-wise, MBK comes in the beginning before the Mubtada. Recall that this kind of
order/sequence creates special meaning of “only”.
So Allah is saying some great mysterious ease is coming, but it will only come with difficulty.
So the only reason you have difficulty is so Allah can give you ease, because ease can only come with
difficulty. So beautiful.

HOMEWORK!! Do the last homework with correct grammatical analysis and figure out how to
correctly say it in Arabic

DAY 24 – 6 Jan 2021

JUMLAH ISMIYYAH Pt. 3
Let’s take a look at below ayat in the Qur’an to start with.

َ‫ذَ ِلكََهُوََال ُخسْرانَُال ُم ِب ْي ُن‬ That, he is in obvious great loss

K M M
If there are 2 (or more) words connected to each other as a fragment, then they can only fall in one
bucket, e.g. the Mawsoof Sifah fragment above as one Khabar.
Let’s say we add more words after the Khabar like in below example (no longer ayat in the Qur’an):

َ‫ذَ ِلكََهُوََال ُخسْرانَُال ُمبِ ْينَُوالضاللَُالع ِظ ْي ُم‬ That, he is in obvious great loss and great
K M M misguidance

Recall that Harf Athf "‫ "و‬connects the words to what came before them (words with same Status or
effect), which means the additional words are still connected to the Khabar. Therefore, they are still
fall under one bucket, i.e. Khabar.
From this example, now we know that Harf Athf also creates connection (aside from other fragments
like Jar Majroor, idhafa, etc.).
Let’s review things a bit. In the Intensives, we’ve learned that Raf’ is the Doer. Actually, this statement
is only applicable and correct for Jumlah Fi’liyyah. Because in Jumlah Ismiyyah, Raf’ has nothing to
do with Doer. This is because there’s no Doer in Jumlah Ismiyyah. And in order to have a Doer, you’ve
got to have an action. And to have an action, you’ve got to have a Fi’l. But the moment you have a Fi’l,
it will be Jumlah Fi’liyyah.
In short, what Raf’ does in Jumlah Ismiyyah is totally different with what Raf’ does in Jumlah Fi’liyyah.
That’s why in the example of Jumlah Ismiyyah above, both Mubtada and the MBK are all in Raf’ Status
but each of them is not a Doer.
Raf’ in Jumlah Ismiyyah is a way to recognize either the word is the Mubtada or the Khabar. Except, a
Mubtada can also be Nasb because of a HoN affecting it.

We’ve learned that we can have multiple Mubtada. Now. Let’s take a look at below example for
multiple Khabar.

َ‫وهللاََُغفُ ْورََر ِحيْم‬ and Allah is forgiving, loving-caring

K2 K1 M
Now by commonsense, we can answer this question:
Is “loving-caring” describing/adjective of “forgiving”, or describing Allah? It’s definitely describing
Allah. So even though K1 & K2 match in all 4 properties, they are not a chain of Mawsoof-Sifah by
commonsense.
So, both K1 & K2 are separate information about Allah, and they are not chained either (Lafdzul
Jalaalah is Proper and the rest is Common). This is actually 2 sentences made into 1, fused together.

َ‫هللاََغفُ ْور‬
ُ َ‫و‬ ََ‫وهللاََُغفُ ْور‬
K M

َ‫هللاََر ِحيْم‬ َ‫ر ِحيْم‬

ُ َ‫و‬ K2 K1 M
K M

But if the 2 Khabar were connected to each other, they will go in one Khabar bucket, e.g.:

َ‫هللاََغفُ ْورَور ِحيْم‬

ُ ‫و‬
K M
Recall that Harf Athf connects words together, that’s why they become 1 Khabar in this example.

Now compare these 2 examples:

e.g. #1 ِ ‫هللاََهُوََالغفُ ْورََالر‬
َ‫َحيْم‬ ُ ‫و‬
K2 K1 M M

e.g. #2 َ‫هللاََالغفُ ْورَالر ِحيْم‬

ُ ‫و‬
M
Notice that when the َ‫ هُو‬was removed, all of the words in e.g. #2 became connected to each other in
a chain of Mawsoof-Sifah fragments, and they were no longer a sentence. At least A Khabar/MBK is
expected to come after it so that it would become a sentence again.

Let’s practice some more.

Surat Adz-Dzaariyaat:58

ِ ‫إِنَهللاََهُوََالرزا ُقََذُ ْوَالقُو‬

َ‫تََالمتِ ْي ُن‬
K3 K2 K1 M2 M1
Certainly Allah, He is the (continual) provider, the possessor of power, the (constantly) firm.

Surat An-Naba’:31-34
ً ‫اِنَ ِل ْل ُمت ِقيْنَمف‬
٣١َ–ََ‫ازا‬
٣٢َ–َ‫حدَآىقَواعْنابًا‬
٣٣َ–َ‫وكوا ِعبَاتْرابًا‬
ً ْ‫وكأ‬
٣٤َ–َ‫ساَدِهاقًا‬
Even though they are not in the same ayat, they are still connected grammatically to become 1
sentence.

ً ْ‫ازاَحدَآىقَوَاعْنابًاَوَكوا ِعبَاتْرابًاَوَكأ‬
‫ساَدِهاقًَا‬ ً ‫اِنَ ِل ْل ُمت ِقيْنََمف‬
M MBK
Notice that the Mubtada are all in Nasb Status, because of the HoN and Harf Athf that connect one
to another.
Recall that HoN + its ISM is a dead giveaway for a Mubtada. That’s why they all go in one Bucket, i.e.
Mubtada.
Recall that MBK is either Jarr Majroor or Special Mudhaf + Ism. That’s why the Jarr Majroor is MBK.
Recall that MBK is information related to Khabar. And if Khabar is missing, that means it is either too
obvious or it has multiple possible Khabar that Allah doesn’t want to limit the meaning by mentioning
any 1 of them, and Allah wants the reciter to “fill in the blank” themselves. The Khabar is missing but
it is understood.

Let’s try to find out the Khabar through this “premature” translation of the ayat:
“Certainly, success, garden and great vines and beautiful spouses and cups that are splashing are for
the people of taqwa.”
We can say that the red words are descriptions of Jannah, so let’s substitute it for ease.
“Certainly Jannah is _______ for the people of taqwa.”
M K MBK
The blank (Khabar) can be filled in with: created, waiting, a gift, Allah’s mercy, reward, etc.
There are so many possible Khabar, that writing any 1 of them would have limited the meaning. So
Allah did not mention the Khabar because there are too many possible Khabar.
And notice that in this ayat the Mubtada was delayed and the MBK was early (before the Mubtada).
Recall that this reversed sequence creates a special meaning of “only”.
So the hidden meanings of the translation would be:
“Certainly Jannah is created/waiting/a gift/Allah’s mercy/reward only for the people of taqwa.”

The purpose of special meaning “only”

In ‘Ied prayer, instead of saying “Alhamdulillaah”, we say “Lillaahilhamd” out loud.

َِ‫ْالَحَ ْم ُد ِ ه‬
َ‫ََّلِل‬
َMBK M

َ ْ ‫ّلِل‬
ِ‫ِه‬
‫ََالَحَ ْم َُد‬
M MBK

We also find this reversed sequence in Surat Al-Jathiya:36

ْ ‫ب‬
َ‫َالعل ِميْن‬ ِ ‫ضَر‬ ْ ‫ب‬
ِ ‫َاَّل ْر‬ ِ ‫بَالسموتَِور‬ ْ ‫فَ ِلله ِه‬
ِ ‫َٱلح ْمدَُر‬
Recall that this reversed sequence creates a special meaning of “only”.
So what’s the purpose of this “only”?

You use “Lillaahilhamd” when you’re confronting someone, as in “It is only to Allah all praise and
gratitude belongs!”
But when you’re speaking naturally when there’s no argument/disagreement/confrontation, you
would just say “Alhamdulillah”, like the way you say it in Surat Al-Fatihah.

Al-Fatihah came for all humanity, and Allah knows that even though they deny it, there’s something
inside their hearts that will never confront the reality of “Alhamdulillah”. So Al-Fatihah doesn’t even
establish an argument, as if there’s no argument at all, as in “All praise and gratitude is to Allah”. Some
scholars describe Al-Fatihah as Surat of Fitrah, the surat of human nature. And in the nature of human
being, there’s no argument that praise and gratitude only belongs to Allah. So you don’t have to stress
the “only” and go out of your way to emphasize it, because it’s already there.

In Surat Al-Jathiya, Allah is confronting people who are liars, arrogant, disbelieve and make fun of Allah
verses in the Qur’an. That’s why “Lillaahilhamd” was used at the end this Surat, because confrontation
is necessary in this Surat.

But ‘Ied is not a place of confrontation so why we say “Lillaahilhamd” out loud?
There’s a history why Rasulullah SAW taught us to say “Lillaahilhamd” out loud and take a different
road, turns and go different ways to the ‘Ied prayer than the normal road we usually take.
People of Mecca used to worship idols, multiple gods, angels and even demons. They worshipped and
praised all of them. And when finally Mecca was freed from all of the syirik, Rasulullah SAW and the
muslims had to proclaim out loud and go to streets they’ve never gone through before, so that all
society of Mecca (who were used to do syirik) hear “Today Allah is Greater than everything you have
ever worshipped, and today all praise and gratitude only belongs to Allah!”.
The reversed sequence was used by Rasulullah SAW because of the confrontation he had with the
society who did syirik. So when we say “Lillaahilhamd” in ‘Ied prayer, we’re reminding ourselves of the
victory of Rasulullah SAW over all of syiriks. So powerful.
This is why we learned Jumlah Ismiyyah and its sequencing, because it changes your view of your
religion completely. Allah said in the Qur’an that He sent the Qur’an in clear Arabic speech. Not only
it makes the message clear, it makes our understanding clear, but it also makes it clear that it could
only have been from Allah. And It makes it clear that this is not just a religion, but this is the truth.

Question Hour
What is the connection between ‫ َمفَازً ا‬and ‫ق‬
َ ‫ َح َدآ ِٕى‬in Surat An-Naba’:31 & 32?
ً ْ‫ازاَحدَآىقَوَاعْنابًاَوَكوا ِعبَاتْرابًاَوَكأ‬
‫ساَدِهاقًَا‬ ً ‫اِنَ ِل ْل ُمت ِقيْنََمف‬
M MBK
It was explained before that all words that appear in Nasb Status in this sentence are the Mubtada
because of the HoN and Harf Athf that connect one word to another.
ً ‫ مف‬and َ‫حدَآىق‬. So what is the connection between
But notice that there is no Harf Athf in between ‫ازا‬
those 2 words that makes َ‫ حدَآىق‬also appear in Nasb Status?

In English, when we want to clarify/specify things, we can say:

e.g. #1 I met your brother, Mustafa.
In this sentence, it is clarified that the one being talked about is Mustafa, not another brother.
e.g. #2 I went to the restaurant, Café Beirut.
It could have been any restaurant, but it is also clarified in this sentence that the restaurant he went
to was Café Beirut.
This also happens in Arabic. When the next word specifies what you mean, then the word is called a
BAYAAN in Arabic. For now, what we should know is the word itself and its clarifier are match in
Status, i.e. “Brother” and “Mustafa” are in the same Status, as well as “Restaurant” and “Café Beirut”.
They don’t have to match anything else, but they match in Status.
BAYAAN can be in many forms, for example:
e.g. #3 I went to Austin, the river.
The river is part of Austin. So in this sentence the speaker became so specific that he specifically went
to the river which is within/included in the Austin.
e.g. #4 I enjoyed vacation, the sleep that is.
So when someone says that he/she enjoys vacation, it could have been the trips, video games, the
cakes, the waking up late and whatever. But the speaker wants to be more specific that the one thing
he enjoyed during his vacation is the sleep.
Again, one thing to note that the word “sleep” is going to be the same Status as the “vacation”, as well
as “river” and “Austin”.

Now let’s go back to the ayat.

ً ‫ اَِنَ ِل ْل ُمت ِقيْنَمف‬Truly success is only for the people of taqwa.
‫ازَا‬
َ‫حدَآىق‬ Gardens.

Houses with large gardens are usually associated with houses owned by successful people. Homes are
beautiful because of the gardens inside them.
Allah said in this ayat, right after “success” is the “gardens”.
As if success is many things, but Allah was being more specific that He started to describe it with
gardens, and then followed by vineyards, and so on.

ً ‫ مف‬and
So, ‫ازا‬ َ ‫ حدَآى‬are in the same Nasb Status not because of Mawsoof-Sifah or Harf Athf, but
‫ق‬
ً ‫ مف‬further. So there are indeed other kinds of
because َ‫ حدَآىق‬is a BAYAAN, which is clarifying ‫ازا‬
followers (TAABI’) as we will learn it later.

Impacts of Independent Pronoun and Type in Jumlah Ismiyyah

Compare these 3 examples:

e.g. #1 َ‫ّٰللاََغفُ ْورََر ِحيْم‬

ُ‫و ه‬ Allah is forgiving, loving-caring.
K K M
e.g. #2 َ‫ّٰللاََهُوََالغفُ ْو ُرََالر ِح ْي ُم‬
ُ‫و ه‬ Allah, He is the forgiving, the loving-caring.
K K M M

e.g. #3 َ‫ّٰللاََالغفُ ْو ُرَالر ِح ْي ُم‬

ُ‫و ه‬ Allah the forgiving, the loving.
M

Notice that all words in e.g. #3 are match in all 4 properties, creating a chain of Mawsoof-Sifah-Sifah.
It is definitely not a complete sentence but more like only a Topic.
Notice that in e.g. #1 & e.g. #2 the invisible “is” appear at the the first contact between Mubtada-
Khabar.

Analysis on Surat Adz-Dzaariyaat:58

ِ ‫ِإنَهللاََهُوََالرزا ُقََذُ ْوَالقُو‬

َ‫تََالمتِ ْي ُن‬
K3 K2 K1 M2 M1
Certainly Allah, He is the (continual) provider, the possessor of power, the (constantly) firm.
Notice that there are 3 descriptions of Allah here. Each one of them is describing Allah.
It means that actually this sentence is made up from 3 sentences merged into 1.

َ‫ِإنَهللاََهُوََالرزا ُق‬
ِ ‫ِإنَهللاََهُوََذُ ْوَالقُو‬
َ‫ت‬ َ‫ِإنَهللاََهُوََالرزا ُقَذُ ْوَالقُوتَِالم ِت ْي ُن‬
َُ ‫ِإنَهللاََهُوََالمتِ ْي‬
‫ن‬
Explanation of specific style in Surat Adz-Dzaariyaat
In the Qur’an, different Surats have different styles. The Qur’an has its own divine music. Allah has His
own style of speech, His owns style of rhyme, His own style of word play.
And what Allah does in this Surat, He mentions things that come in pairs. Sky was paired with earth, a
pair of Jaar Majroors as 2 MBK and a pair of words as Mawsoof-Sifah in the Khabar bucket, the same
warnings were paired, a pair of acquisitions of rebellious people to every Allah’s messenger, a pair of
Allah’s instructions towards rebellious people, a pair of Allah’s creations (jin & human being), a pair of
Allah’s fundamental qualities/attributes (continual provider and possessor of power), a pair of 2
groups of people who did wrong, a pair of punishments i.e. Hellfire & Judgement Day. This is so far
beyond poetries.

Mubtada and MBK can be considered as a Khabar for the whole sentence
We’ve previously discussed and learned below example.
‫ِإنَهللاََ ِع ْندهََُ ِع ْل ُمَالساع َِة‬ Certainly Allah, the knowledge of the hour is only with Him.
M MBK M

If we pretend that the the words "َ‫ " ِإنَهللا‬is not there, all we have left is:
َ‫ِع ْندهََُ ِع ْل ُمَالساع ِة‬ The knowledge of the hour is only with Him.
M MBK
Notice that we can consider this as a Jumlah Ismiyyah by itself, since it has its own Mubtada and
MBK. And another way to think of it is, this Jumlah Ismiyyah acts as a Khabar fo the whole sentence,
in which if we break it down, this Khabar consists of a Mubtada & a MBK.

‫ِإنَهللاََ ِع ْندهََُ ِع ْل ُمَالساع َِة‬

M MBK M
K
So, from this we know that sometimes a Khabar is a whole sentence by itself, in which it has a subset
of M-MBK inside it. We’ll learn more of this concept later on.

DAY 25 – 7 Jan 2021

POP QUIZ (PAST TENSE FAA’IL & MAF’OOL RECOGNITION)
NO. QUESTIONS DOER )َ ‫(فاعِل‬ DETAIL )َ ‫(م ْفعُول‬

1 ‫ظل ُم ْونَا‬ Hum (They) Naa (Us)

They .… us

2 َ‫ظل ْمنا ُه ْم‬ Nahnu (We) Hum (Them)

We wronged them

3 َ‫ث ِق ْفت ُ ُم ْو ُه ْم‬ Antum (All of You) Hum (Them)

You all …. them

4 ُ‫قُ ْلت ُ َه‬ Anaa (I) Hu (Him/It)

I …. him/it

5 َ ‫ثب ْت‬
‫ناك‬ Nahnu (We) Ka (You)
We …. you

JUMLAH ISMIYYAH Pt. 4

Analysis of Surat Al-Jathiya:36

َ ‫َالعل ِمي‬
‫ْن‬ ْ ‫ب‬
ِ ‫ضَر‬ ْ ‫ب‬
ِ ‫َاَّل ْر‬ ِ ‫بَالسموتَِور‬ ْ ‫فَ ِلله ِه‬
ِ ‫َٱلح ْمدَُر‬
‫ف ِلله َِه‬ → Harf Athf "‫ "ف‬+ Jaar Majroor → MBK
َ‫ْٱلح ْم ُد‬ → First Raf’ in Jumlah Ismiyyah →M
َ‫ت‬ ِ ‫بَٱلسمو‬ ِ‫ه‬
ِ ‫ → ر‬Sifah of Lafdzul Jalaalah َ‫ّٰللا‬ → Chained to MBK
َ‫ض‬ ْ ‫ب‬
ِ ‫َٱَّل ْر‬ ِ ‫ → ور‬Part of the Sifah because of Harf Athf َ"‫"و‬ → Chained to MBK
َ‫َٱلعل ِميْن‬ْ ‫ب‬ ِ‫ه‬
ِ ‫ → ر‬Sifah #2 of Lafdzul Jalaalah َ‫ّٰللا‬ → Chained to MBK
So, the buckets of this ayat is as below.

ْ ‫ب‬
َ‫َالعل ِميْن‬ ِ ‫ضََر‬ ْ ‫ب‬
ِ ‫َاَّل ْر‬ ِ ‫بَالسموتَِور‬ ْ ‫ف ِلله ِه‬
ِ ‫ََٱلح ْم ُدََر‬
Sifah #2 Sifah #1 M ََMawsoof

MBK

Analysis of Surat Al-Jathiya:37

َ‫ض‬ ْ ‫وله‬
ِ ‫َُال ِكب ِْريا ُءَ ِفىَالسموتَِو ْاَّل ْر‬
ُ‫ول َه‬ → Harf Athf "‫ "و‬+ Jaar Majroor → MBK 1

‫ْال ِكب ِْريا َُء‬ → First Raf’ in Jumlah Ismiyyah →M

َ‫ت‬
ِ ‫ → فِىَالسمو‬Jarr Majroor → MBK 2

َ ِ ‫ → و ْاَّل ْر‬Part of the MBK 2 because of Harf Athf َ"‫"و‬

‫ض‬ → Chained to MBK 2

So, the buckets of this ayat is as below.

ْ ُ‫وله‬
ِ ‫ََال ِكب ِْريا ُءََفِىَالسموتَِو ْاَّل ْر‬
َ‫ض‬
MBK 2 M MBK 1
What is interesting about the ayat is the placement of the early MBK 1, that creates extra meaning of
“only”, just for MBK 1. The ayat is then translated as:
“Only for Him there is greatness in the skies and the earth.”
Imagine if, the MBK 2 was also early (along with MBK 1), then the translation would be:
“Greatness is only for Him in the skies and the earth.”
This would be wrong, because the meaning would be the greatness for Allah is limited to the skies and
the earth. It is as if that He is great but only in the skies and the earth.
We know that it is true that the greatness is only for Him, but the greatness itself is not limited only
to the skies and the earth.
The fact is, there’s more beyond the skies and the earth that Allah didn’t tell us about, i.e. the unseens.
So His greatness goes beyond even what we can think of in the skies and the earth.
And this is why the MBK 2 is still placed at the end, because He did not even limit His greatness to the
skies and the earth, Subhanallah.
Muqaddam (sooner than expected)
We’ve learned enough examples of MBK or Khabar that is placed early before the Mubtada.
If MBK or Khabar are sooner than expected, we call them َ‫ ُمقدم‬.

َ‫َخبرَ ُمقدم‬ → Khabar is sooner/earlier than expected

َ‫َ ُمتع ِلقَبالخبرَ ُمقدم‬ → MBK is sooner/earlier than expected

Muakhar (later than expected)

Keep in mind that it doesn’t make sense to have a Mubtada Muqaddam since Mubtada is supposed
to be the soonest one anyway in a sentence. However, we can have a delayed Mubtada.
If Mubtada is delayed/later than expected, we call them َ‫ ُمؤخر‬.

َ‫ُمبْتدأَ ُمؤخر‬ → Mubtada is delayed/later than expected

e.g. #1 ْ ُ‫له‬
َ‫َََالح ْم ُد‬
َM MBK
This example is a situation of:
Early MBK → ‫ُمتع ِلقَبالخبرَ ُمقد َم‬
Delayed Mubtada → َ‫ُمبْتدأَ ُمؤخر‬
e.g. #2 َ‫إنََفِ ْيَذَ ِلكََل ِعبْرةًََ ِل ْل ُمؤْ ِمنِيْن‬
MBK 2 MBK 1

Early MBK 1 → ‫ُمتع ِلقَبالخبرَ ُمقد َم‬

Delayed Mubtada → َ‫ُمبْتدأَ ُمؤخر‬
“Certainly there is a profound lesson, especially in that, for the believers”.
Notice that from the translation, the MBK Muqaddam can also create extra meaning of “especially”
other than “only”.
Notice that “for the believers” (MBK2) is not muqaddam, because the lesson that Allah is teaching is
not limited to the believers.

The meaning would be different if MBK 2 is also muqaddam:

“Certainly there is a profound lesson, especially in that, only for the believers”.
This would mean that nobody else can learn from it except the believers.
But here, the lesson is so powerful that not only the believers will benefit, even if somebody did not
believe and they pondered (on their way to believe), they would learn something from it.

Question Hour
Attached Pronoun "‫ "أنا‬on words end with "َ َ‫"ى‬

َ‫هُدى‬ + Attached pronoun َ‫هُو‬ → ُ‫هُدىَ َه‬ "His guidance”

َ‫هُدى‬ + Attached pronoun َ‫أ ْنت‬ → َ‫هُدىَك‬ “Your guidance”

َ‫هُدى‬ + َُ ‫ن ْح‬
Attached pronoun ‫ن‬ → ‫هُدىَنَا‬ “Our guidance”

َ‫هُدى‬ + Attached pronoun ‫أنا‬ → َ‫هُدىَي‬ “My guidance”

Notice that the َ‫ ى‬is part of the word, so it cannot be eliminated.

So when pronoun ‫ أنا‬is attached to it, "‫ "ي‬is added at the end of the word. Note that it comes with
fathah instead of kasrah just to make it easier to pronounce.
Same rule is applied for a similar word, e.g. َ‫“ مثْوى‬residence”.

Present Tenses end with vowel letters

We’ve learned that a Present Tense can be in Normal, Light and Lightest form that can be recognized
by looking at its ending.
But there are some words that end with vowel letter that cannot be recognized, because their Normal
version will have sookoon on its vowel letter at the end, as if they’re in the Lightest form.
Some of these words are:

ُ ‫ي ْد‬
َ‫ع ْو‬ ‫يتْلُ َْو‬ َ‫ي ْخفى‬ َ‫ي‬
ْ ‫يه ِد‬ َ‫يُز ِك ْي‬
Notice that they all end with vowel letters like ‫و‬, َ‫ ى‬and ‫ي‬.
And these are their Normal forms, and in above example all of their Faa’il is َ‫هُو‬.

Defining Mubtada Muakhar

ْ ‫ِإنََل ُك ْمََفِ ْي‬

ًَ‫ََاأل ْنع ِامََل ِعبْرة‬
MBK 2 MBK 1
M
How can we define whether the Mubtada is Muakhar or not, since a part of the Mubtada is at the
beginning and a part of it is at the end of the sentence?
Even if َ‫ ِإن‬is in the beginning that doesn’t mean that the Mubtada is in the beginning, because َ‫ ِإن‬is
only a Harf. And a Harf is always secondary, unlike ISM or FI’L which are the main thing. This means
that a Harf cannot decide the Mubtada, and in this case it is the ISM itself that decides the Mubtada.
And keep in mind that Jumlah Ismiyyah is an ISM-based sentence, that’s why ISM plays important
role here. If the ISM is delayed, then the Mubtada is delayed.
Therefore, in this example the labels are as follows:

Delayed Mubtada → َ‫ُمبْتدأَ ُمؤخر‬

Early MBK 1 → ‫ُمتع ِلقَبالخبرَ ُمقد َم‬
Early MBK 2 → َ‫ُمتع ِلقَبالخبرَ ُمقدم‬
DAY 26 – 8 Jan 2021
INTRODUCTION TO JUMLAH FI’LIYYAH
Note that this is a different approach of this concept, JUMLAH FI’LIYYAH is made up of 4 parts:
A. Action َ‫فِ َْعل‬
B. Doer َ‫فا ِعل‬
C. Detail َ‫( م ْفعُول‬in Nasb form)
D. Muta’alliq bil Fi’l ‫( ُمتع ِلقَ ِبال ِف ْعل‬only Jaar Majroor, can’t be Special Mudhaf)
FI’L in Jumlah Fi’liyyah
All kinds of FI’L can be used in Jumlah Fi’liyyah, i.e. PAST TENSE, PASSIVE PAST TENSE, PRESENT TENSE,
PASSIVE PRESENT TENSE, COMMAND or FORBIDDING.
Whenever you see any FI’L in Arabic, It is a Jumlah Fi’liyyah.
This doesn’t apply to Jumlah Ismiyyah, we cannot say that whenever we see an ISM it’s a Jumlah
Ismiyyah.

e.g. #1 I slept peacefully on the floor

The labels of this example are:
FI’L → Slept
FAA’IL → I
MAF’OOL → Peacefully
MUTA’ALLIQ BIL FI’L → On the floor

e.g. #2 Allah created the earth with purpose

FI’L → Created
FAA’IL → LJ (Allah)
MAF’OOL → The earth
MUTA’ALLIQ BIL FI’L → With purpose

Let’s try some Arabic examples.

e.g. #3 َُ َ‫نصر ُك ُم‬

َ‫هللاَ ِببدْر‬
َ‫ِف َْعل‬ → َ‫نصر‬
َ‫فا ِعل‬ → َُ‫هللا‬
َ‫م ْفعُول‬ ُ
→ َ‫ك ْم‬
‫ُمتع ِلقَبِال ِف ْعل‬ → َ‫بِبدْر‬
The NORMAL ORDER of a Jumlah FI’LIYYAH is: FI’L – FAA’IL – MAF’OOL – MUTA’ALLIQ BIL FI’L (MBF).
But just like in Jumlah Ismiyyah, the order/sequence of these labels can be anywhere in the sentence,
except: An outside FAA’IL must be AFTER the FI’L.
And, sometimes an extra meaning of “only” can be created too when the MBF is muqaddam.

e.g. #4 َُ‫عل ْي ِهََتوَك ْلت‬ I relied only on Him.

F & Fa MBF
Notice that the MBF is muqaddam, and therefore an extra meaning of “only” is created in this
example.

e.g. #5 ‫آمناَ ِب ِهََوَعل ْي ِهََتوك ْلنَا‬ We believed in Him, and only on Him we relied
F & Fa MBF MBF F & Fa

Notice that there are actually 2 Jumlah Fi’liyyah in above example, separated by the Harf Athf.
And Notice that the MBF in the 2nd Jumlah Fi’liyyah is muqaddam, that’s why the meaning “only” was
created.
Notice that the MBF in the 1st sentence is not muqaddam, because we also believed in the Qur’an,
prophets, the angels, devils, heaven, and so many other things. But when it comes to relying, we don’t
rely on many things. We only rely on Allah alone.

Jumlah Fi’liyyah inside Jumlah Ismiyyah

Let’s take a look at below ayat.
َ‫الرحْمَنَُعلمَالقُ ْرآن‬
َُ َ‫ الرحْ م‬is not the Faa’il in this sentence.
Recall that a Faa’il must be after the Fi’il, that’s why ‫ن‬
Recall that whenever you see a Fi’l, it is a Jumlah Fi’liyyah. And note that everything that comes after
that Fi’l has to be part of the Jumlah Fi’liyyah. Once the Fi’l starts, Jumlah Fi’liyyah starts.
So it’s correct to say that َ‫ علمَالقُ ْرآن‬is a Jumlah Fi’liyyah.
But when you have a sentence and the first thing you find is an ISM in Raf’ status, that Ism is the
Mubtada for that sentence.
Therefore, a sentence can be a combination of Jumlah Ismiyyah & Jumlah Fi’liyyah at the same time.
And what happens sometimes is, a Jumlah Fi’liyyah can be the Khabar in Jumlah Ismiyyah.

َ‫الرحْمَ علمَالقُ ْرآن‬

َُ
‫ن‬
J. Fi’liyyah
Jumlah Ismiyyah
K M

َُ َ‫الرحْ م‬, and the information of it is

This is entirely makes sense. Because the topic in this sentence is ‫ن‬
َ‫علمَالقُ ْرآن‬.
It’s a kind of sentence inside a sentence, and in this case is Jumlah Fi’liyyah inside a Jumlah Ismiyyah.
So, Allah is being reffered to twice in this ayat, not once. Allah is being talked about as “Arrahmaan”
and as a pronoun “He” that’s already in the Fi’l.
Therefore we can translate this ayat as:
“The Most Loving & Caring, He taught the Qur’an”

Let’s practice some more.

e.g. #1 َ‫َم ْنَتُراب‬
ِ ‫ِإنَهللاََخلقَآدم‬
َ َ‫ِإن‬
‫هللا‬ → First thing is ISM in Raf’ status → Mubtada of Jumlah Ismiyyah
َ‫َم ْنَتُراب‬
ِ ‫ → خلقَآدم‬Fi’l starts, J. Fi’liyyah starts → All Jumlah Fi’liyyah as Khabar
َ‫خلق‬ → Fi’l

َ‫آدم‬ → Maf’ool
َ‫ِم ْنَتُراب‬ → Jarr Majroor of J. Fi’liyyah → MBF (can no longer be labeled as MBK)

This is again, an example of Jumlah Fi’liyyah inside a Jumlah Ismiyyah. We can translate this ayat as:
“Certainly Allah, He created Adam from dirt”.

The purpose of referring again the Mubtada (as a pronoun) in a Jumlah Fi’liyyah
Take a look at the difference between the two examples below.
َُ‫َّٰللا‬
‫خلق ه‬ Allah created.

َ‫ّٰللاَخلق‬
َُ‫َ ه‬ Allah, He created.
The most common reason in doing so is the principal in Arabic called:

‫الثْباتُ َعلىََغي ِْرَالفا ِع َِل‬

َِ
Which means it’s hinting at it’s establishing that you want to talk about someone other than the Faa’il.

To get the idea, let’s go back to the 2 examples above.

َ‫َّٰللا‬
ُ ‫خلق ه‬ Allah created. → This is an answer to a Question: “Who created?”

َ‫ّٰللاَخلق‬
َُ‫َ ه‬ Allah, He created. → This is a response to a wrong fact: “Fulan created!”
We can say that the 1st
example is an answer responding to a curiosity, while the 2nd one is actually
responding to a false idea/allegation.
This is as if someone doesn’t know, you should tell them a Jumlah Fi’liyyah.
But if someone knows the wrong thing or giving credit to the wrong source, you should respond to
them with a Jumlah ismiyyah.

So in Surat Ar-Rahmaan, we can observe that:

َ‫الرحْمَنَُعلمَالقُ ْرآن‬ The most Loving & Caring, He taught the Qur’an.
This is a sentence responding to a false allegation.
The meaning would be different if “Ar-rahmaan” was placed as the Faa’il:
َ‫علمََالرحْمَنَُالقُ ْرآن‬ The most Loving & Caring taught the Qur’an.
Which would only be a response to a curiousity of “Who taught the Qur’an?”.
POP QUIZ (PAST TENSE FAA’IL & MAF’OOL RECOGNITION)
NO. QUESTIONS DOER )َ ‫(فاعِل‬ DETAIL )َ ‫(م ْفعُول‬

1 َ‫مستْ ُه ْم‬ Hiya (She) Hum (Them)

She.… them

2 َ‫عل ْمت ِن ْي‬ Anta (You) Nii (Me)

You teached me

3 َ‫قُ ْلتِ ِه‬ Anti (You fem.) Hi (Him)

You (f) said to him

4 َ‫هز ُم ْوهُ ْم‬ Hum (They) Hum (Them)

They …. them

5 ‫ن ِس ْيتُماهَا‬ Antuma (Both of you) Haa (Her)

Both of you …. her

Question Hour
No significant questions were asked.

DAY 27 – 11 Jan 2021

JUMLAH FI’LIYYAH Pt. 2
4 Categories of Details (Maf’ool)
We’ve learned that a Jumlah Fi’liyyah is made up of 4 parts:

Now we’re getting more advanced in labeling a Jumlah Fi’liyyah, and new terms are coming.
In order to understand this concept, let’s take a look at an English example below.

e.g. #1 I ate an apple outside yesterday quickly out of hunger.

We can simply label “ate” as the Fi’l; “I” as the Faa’il;
And we used to say that the word “apple” onwards are just Maf’ool, but now not anymore.
Our understanding of Details in a Jumlah Fi’liyyah will become more complex, because the Maf’ool is
now divided into 4 categories. And the labels for this example are as follows:

Action → Ate → FI’L

Who did it (Doer) →I → FAA’IL and it’s always Raf’
Who & What Details → an Apple → MAF’OOL BIHI
When & Where Details → Outside, Yesterday → MAF’OOL FIIHI
How (state/condition) → Quickly → MAF’OOL HAAL
Why (reason) → Out of hunger → MAF’OOL LAHU

So the new terms we’ve learned on 4 categories of Maf’ool are:

Who & What Details → َ‫مفعولَبِ ِه‬
When & Where Details →‫ه‬ َِ ‫مفعولَ ِف ْي‬
How → َ‫مفعولَحال‬

Why → ُ‫مفعولَله‬

e.g. #2 َ‫نضر ُك ْم‬ He helped all of you

The Maf’ool in this example is “all of you”. But we don’t simply label it a Maf’ool anymore.
“All of you” would be an answer of a question: Who did he helped?
Therefore ‫ كُ َْم‬is ‫ه‬
َِ ‫مفعولَ ِب‬.
e.g. #3 ‫ِإتقُ ْواَ ه‬
َ‫ّٰللا‬ Fear Allah!
Who should we fear? → Lafdzul Jalaalah → َ‫مفعولَ ِب ِه‬
e.g. #4َ‫دار ِه ْمَجاثِ ِميْن‬
ِ َ‫ي‬َْ ِ‫صب ُح ْواَف‬ ْ َ‫أ‬ By morning they were mangeled in their homes.

How did they look? → ‫ْن‬َ ‫جاثِ ِمي‬ →َ‫مفعولَحال‬

Where were they? → َ‫ه ْم‬
ِ ‫دار‬
ِ َ‫ي‬ َْ ِ‫ف‬ →‫ه‬
َِ ‫مفعولَفِ ْي‬
Recall that whenever we found Jaar Majroor in Jumlah Fi’liyyah, we used to call it MBF.
But if we wanted to call it a Maf’ool, it is َ‫مفعولَفِ ْي ِه‬.

e.g. #5 ِ ‫اَّٰللاَ ُم ْخ ِل‬

َ‫صيْن‬ َ‫ دع ُو ه‬They called Allah sincerely
Who did they call? → ‫ّٰللا‬
َ‫ه‬ → َ‫ه‬
ِ ِ‫مفعولَب‬
How did they call Allah? → َ‫صيْن‬ ِ ‫مفعولَحالَ → ُم ْخ ِل‬
Maf’ool Mutlaq
Aside from what we have learned about the 4 categories of Maf’ool, there is actually 1 last Maf’ool
that hasn’t been mentioned previously i.e. Maf’ool Mutlaq. There’s no equivalent concept for this in
English, but what this Maf’ool does is it serves as Emphasizer/Stressor.
ْ ‫ – مفعولَ ُم‬Emphasizer/Stressor
‫طلق‬
This Maf’ool comes in a form of Masdar of the same Fi’l in Jumlah Fi’liyyah.

e.g. #1 ً ‫إِسْت ْغفرَإِ ْستِ ْغ‬

‫فارا‬ He greatly asked for forgiveness.
َ‫ ِإسْت ْغفر‬itself already means “He asked for forgiveness”, but then the Masdar of it i.e. ‫فارا‬
ً ‫ ِإ ْستِ ْغ‬was
added as a Maf’ool Mutlaq to further emphasize the act that as if he greatly asked for forgiveness
like he’s never done it before.

e.g. #2 ‫ص ًرا‬
ْ ‫َّٰللاَن‬ ُ ‫وي ْن‬
َُ‫س ُرك ه‬ And Allah greatly helps you.
This Maf’ool Mutlaq is used in Surat Al Fath:3.
It wouldn’t be make sense to literally translate this as “And Allah helps you a help”. And even though
we will not find it in Qur’an translation, but the meaning of this sentence would be as if Allah greatly
help you like no other help you’ve ever had.

So, the purpose of this Maf’ool Mutlaq as a stressor in a sentence is to dramatize / hyperbolize the
meaning.
And notice that by observing above examples, we know that an attached pronoun on a Fi’l is always
going to be a ‫ه‬
َِ ‫مفعولَ ِب‬. And since Special Mudhaf of Time and Place (Dharf) are somewhat details
of when and where, we can also say that Dharf in Jumlah Fi’liyyah is always going to be ‫ه‬
َِ ‫مفعولَفِ ْي‬.

RECAP
Details of:
Who and What → َ‫مفعولَبِ ِه‬ e.g. Attached Pronoun on a Fi’l
When and Where → َ‫مفعولَفِ ْي ِه‬ e.g. Dharf in J. Fi’liyyah like َ‫تحْ ت‬,ََ‫ق ْوق‬,َ‫ع َد‬
ْ ‫َب‬
How → َ‫مفعولَحال‬ e.g. –ly words like quickly (adverbs)
Why → ُ‫مفعولَله‬ e.g. Reason
Stress/Extra Impact → ‫طلق‬ ْ ‫مفعولَ ُم‬ e.g. Masdar of the same Fi’l / similar meaning Masdar
ً ‫ نصرَن‬or ‫ ع ْونًا( نصرَع ْونًَا‬is a different
like ‫صرا‬
word
but it has the same meaning i.e. “help”).

Surat Al Fajr has many good examples of Maf’ool Mutlaq being used in the Qur’an.

POP QUIZ (PAST TENSE, PRESENT TENSE & FAA’IL RECOGNITION)

 NO. QUESTIONS FI’L TYPE DOER )َ ‫(فاعِل‬

1 َ ‫وتأْ ُكلُ ْو‬

‫ن‬ ‫ضارع‬
ِ ‫ُم‬ Antum (All of you)
And all of you.…

2 َ ‫وت ُ ِحب ُّْو‬

‫ن‬ ‫ضارع‬
ِ ‫ُم‬ Antum (All of you)
And all of you like..

3* َ‫ض‬
ُ ‫دُكتَِٱأل ْر‬ ‫ماض‬ َ‫ض‬
ُ ‫ٱأل ْر‬
The earth..

4 َ‫ِبَعذابهَُأحد‬
ُ ‫يُعذ‬ ‫ضارع‬
ِ ‫ُم‬ َ‫أحد‬
One will…

5 َ‫ي ُْوثِ ُقَوثاقهَُأحد‬ ‫ضارع‬

ِ ‫ُم‬ َ‫أحد‬
One…

*‫ت‬ َ
َِ ‫ دُك‬was actually َْ‫دُكت‬. The kasrah was there just to connect it with the next word and make them
flow smoother, pronounciation-wise.

Question Hour
Review on Surat Al-Jumu’ah:4

٤ََ‫َالع ِظي ِْم‬ ْ ‫ض ِل‬

ْ ‫وَالف‬ ُ ‫ََّٰللاَِيُؤْ تِ ْي ِهَم ْنَيشا َُءَو ه‬
ْ ُ‫ّٰللاََذ‬ ‫ض ُل ه‬ ْ ‫ذ ِلكَف‬
َ‫ذ ِلك‬ Mubtada’ “That is”
ِ ‫ض ُل ه‬
َ‫ََّٰللا‬ ْ ‫ف‬ Khabar “The Favor of Allah”
‫يُؤْ ِت ْي َِه‬ Faa’il, Fi’l, Maf’ool Bihi “He gives it”
‫م ْنَيشا َُء‬ Maf’ool Bihi “Whoever He wants”
َُ‫و ه‬
‫ّٰللا‬ Mubtada’ “And Allah”
ْ ‫ض ِل‬
‫َالع ِظي َِْم‬ ْ ُ‫ ذ‬Khabar
ْ ‫وَالف‬ “The possessor of the great favor”

Observations:
- Harf Athf "َ‫ "و‬in "َ‫ّٰللا‬
ُ ‫ "و ه‬connects previous sentence to an entire new sentence. In English, we
start a new sentence with a Capital letter. So the purpose of this Harf Athf is just continuing the
conversation, not connecting the words grammatically.
- Notice that all of the words in "َ ‫لَا ْلعظِ ي َِْم‬ ْ ‫ّٰللاَذُوَا ْلف‬
ِ ‫ض‬ ُ ‫ "و ه‬match in all 4 Properties, R1MP. And when
they match, we usually call them Mawsoof-Sifah. But in Jumlah Ismiyyah cases like this, the
Mubtada’ will be separated with the Khabar. It wouldn’t be make sense to label these words as a
chain of Mawsoof-Sifah-Sifah fragment, because they will all go in one bucket, i.e. Mubtada’
(without a Khabar), which would be falsely translated as an incomplete part of speech: “And Allah
the possessor of the great favor…”. Therefore, it makes more common sense to consider them as
a Mubtada’ and Khabar, which then translated as “And Allah is the possessor of the great favor.”
Main difference between Khabar and MBK
We’ve done enough to differentiate these two through grammar.
Let’s look at an example in Surat Al-Qadr:3 so that we know the difference by common sense.

‫فَش ْه َر‬ ِ ‫َم ْنَا ْل‬ ْ ُ‫ليْلة‬

ِ ‫َالقد ِْرَخيْر‬
‫ْر‬ ْ ُ‫ليْلة‬
َِ ‫َالقد‬ Mubtada’ “The Night of power”

َ‫خيْر‬ Khabar “Better”

َ‫فَش ْهر‬ ِ ‫ِم ْنَا ْل‬ MBK "Then a thousand months”

If we consider a Khabar and MBK are the same, let’s translate this sentence without a Khabar:
“The Night of Power is then a thousand months”
This doesn’t make sense anymore because the words “Then a thousand months” are not related to
the “The Night of power”, but they’re actually related to “Better”.
That’s why we’ve learned that MBK is an information related to the Khabar.
Sometimes the Khabar isn’t even said because it’s too obvious, but this time it’s not so obvious so it
needs to be said.

DAY 28 – 12 Jan 2021

Analysis of Surat Al-Fatihah:1-4

١ََ‫ََّٰللاَِالرحْم ِنََالر ِحي ِْم‬

‫بَِس ِْم ه‬
Grammatical connections by line color:
RED : Jaar Majroor
BLUE : Mudhaf – Mudhaf Ilayh
GREEN : Mowsoof – Sifah #1
YELLOW : Mowsoof – Sifah #2

Notice that:
- All of the words are chained together, which means that they’ll all go in one bucket.
- It also means that this is a big fat fragment, not a sentence.
- But If this was Jumlah Ismiyyah, there is no Raf’, which means no Mubtada’.
- And If this was Jumlah Fi’liyyah, there is no Fi’l.

What is this then?

When you have a big fat fragment like this and no Raf’, this usually means there is a Fi’l that is invisible.
This is like an earlier discussion of “Subhaanallah” in Maf’ool Mutlaq topic.
ِ‫َّٰللا‬
َ‫سبْحان ه‬
ُ
We know that this is a Mudhaf-Mudhaf Ilayh fragment. And we also know that this is definitely not a
Jumlah Ismiyyah, because there is no Mubtada’ since there is no word appear in Raf’ status.

In fact, each of these examples is actually a Jumlah Fi’liyyah with an understood invisible Fi’l behind
them. Meaning that ‫نََالرحِ ي َِْم‬
َِ ‫َّٰللاَِالرحْ م‬
‫ َبِس ِْمَ ه‬is actually the completion of something that was before
it. This is something that we’re declaring in our mind before we say “bismillah” e.g. when we’re
reading Qur’an: “I recite – in the name of Allah”, when we’re about to eat: “I eat – in the name of
Allah”, etc.
َ‫َّٰللاَِالرحْ م ِنََالرحِ ي ِْم‬
‫بَِس ِْم ه‬ understood invisible Fi’l .

This means that our actions are the understood invisible Fi’l before the ‫نََالرحِ ي َِْم‬
ِ ‫َّٰللاَِالرحْ م‬
‫َِبس ِْم ه‬.
So we can say that this fragment is the Muta’alliq bil Fi’l (of whatever I’am doing). Which means that
actually the Fi’l was the actual sentence, and “bismillah” is what completes it.
This is so beautiful because from both grammar and philosophical point of view, everything we do is
incomplete until we complete it with this Muta’alliq bil Fi’l, i.e. ‫نََالرحِ ي َِْم‬
ِ ‫َّٰللاَِالرحْ م‬
‫َِبس ِْم ه‬.
So everything we do has to be related to the name of Allah.
That’s why ‫نََالرحِ ي َِْم‬
ِ ‫َّٰللاَِالرحْ م‬
‫ بَِس ِْم ه‬is only a fragment because our actions complete it.
And if our actions come after the “bismillah”, let’s say for example:
ُ ‫َّٰللاَِالرحْ م ِنََالرحِ ي َِْمََأ ْقرَأ‬
‫َِبس ِْم ه‬
Then the MBF is Muqaddam (before the Fi’l) and an extra meaning can be created. So that we can
translate this as “It is only by the blessing of the name of Allah, The Most Loving and Caring, that I can
read”.
So Allah purposely made it incomplete, because our action is actually the Fi’l (the rest of the Jumlah
Fi’liyyah), and our action speak louder than the word for the action itself. And if Allah did mention the
Fi’l, e.g. ُ ‫ أ ْقرَأ‬before the “bismillah”, then we would only be able to use “bismillah” when we are
reading, not any other actions we do in our daily life. So the Fi’l was also purposely not there to avoid
limitation in saying “bismillah” in everything we do.

٤ََ‫ََالدي ِْن‬ ْ ‫ب‬

ِ ‫َم ِل ِكَي ْو ِم‬٣ََ‫َالرحْم ِنَالر ِحي ِْم‬٢َ‫َالعل ِميْن‬ ِ ‫ا ْلح ْم ُد ِ ه‬
ِ ‫ََّلِلََر‬
M

MBK
Grammatical connections by line color:
RED : Jaar Majroor
BLUE : Mudhaf – Mudhaf Ilayh
GREEN : Mowsoof – Sifah #1
YELLOW : Mowsoof – Sifah #2
PURPLE : Mowsoof – Sifah #3
PINK : Mowsoof – Sifah #4

JUMLAH ISMIYYAH Pt. 5 (KAANA & ISMU KAANA)

َ‫ كان‬means “He was”.

Recall that Jumlah Ismiyyah has an “is” that is invisible, but not for “was”.
“Was” is always visible and appear as َ‫كان‬.
َ‫ كان‬changes depending on what Pronoun is inside it. It starts the same as َ‫ هُوَنصر‬in the Past Tense
chart, but it will be totally different starting from َ‫ هُن‬onwards.
To get to know all of it, we’ll have to memorize its chart.
 PLURAL PAIR SINGULAR

‫هُ َْمَكانُ ْوا‬ ‫هُماَكانَا‬ َ‫هُوََكان‬ Masc.

“They were” “Both of them were” “He was” 3rd PERSON

َ‫هُنََ ُكن‬ ‫هُماَكانتَا‬ ْ ‫هِيََكان‬

َ‫ت‬ Fem.
“They (f) were” “Both of them (f) were” “She was”

‫أ ْنت َُْمَ ُك ْنت َُْم‬ ‫أ ْنتُماَ ُك ْنتُمَا‬ َ‫أ ْنتََ ُك ْنت‬ Masc.
“You all were” “Both of you were” “You were” 2nd PERSON

َ ُ ‫أ ْنتُنََ ُك ْنت‬
‫ن‬ ‫أ ْنتُماَ ُك ْنتُمَا‬ ِ ‫تَ ُك ْن‬
َ‫ت‬ َِ ‫أ ْن‬ Fem.
“You all (f) were” “Both of you (f) were” “You (f) were”

‫نَ ُكنَا‬
َُ ‫ن ْح‬ َُ‫أناَ ُك ْنت‬ Masc./Fem. 1st PERSON
“We were” “I was”

So while independent Pronoun َ‫ هُو‬as the Mubtada in Jumlah Ismiyyah is translated as “He is” (incl. the
invisible is), َ‫ كان‬is translated as “He was”. ‫ هُما‬is translated as “Both of them are”, ‫ كانَا‬is translated
as “Both of them were” and so on and so forth. This means that the Independent Pronouns we know
are related to the present, while َ‫ كان‬and all of its other forms are related to the past.
From here we notice that َ‫ كان‬is actually a Fi’l Maadhi. But since the word “is”, “was” and “will be”
are all related (the same meaning, but different times), and we know that the word “is” is a part of
Jumlah Ismiyyah, then its past tense cousin (“was”) and its future tense cousin (“will be”) are also still
part of the Jumlah Ismiyyah. Therefore, even though َ‫ كان‬is a Fi’l, it’s still part of the Jumlah Ismiyyah.
And just like َ‫هُو‬, when we see َ‫ كان‬in a sentence, it would definitely be the Mubtada. This is because
there is also a َ‫ هُو‬inside the word َ‫كان‬. But, instead of calling the َ‫ هُو‬as its Faa’il, the َ‫ هُو‬is defined as
َ‫( اس ُم كان‬Ismu Kaana). Because if we use the word Faa’il, then we’re making it sound like it is a Jumlah
Fi’liyyah, while َ‫ كان‬is still part of the Jumlah Ismiyyah.

e.g. #1 َ
‫كان‬ → َ‫اس ُمَكانََهُو‬
e.g. #2 ‫كانُ ْوَا‬ → َ‫اس ُمَكانُ ْواَهُ ْم‬
So this is just like finding the inside Doer of a Fi’l, but for َ‫ كان‬what we’re looking for is not the Inside
Doer but the Inside Ism. Same concept, different stickers.
Let’s try an example from the Qur’an.

e.g. #3 ْ ُ‫ََّٰللاََغف‬
‫َو ًراَر ِح ْي ًما‬ ُ ‫كان ه‬ Allah was forgiving, loving and caring.
K K M
Notice that the Khabar are in Nasb Status (unlike the usual Jumlah Ismiyyah we’ve learned). This is
because whenever you find َ‫ كان‬as the Mubtada, the Khabar has to be in Nasb status. It’s kind of like
the Details, but we don’t call it a Detail since this is a Jumlah Ismiyyah. They are simply called the
Khabar of َ‫كان‬. So if we get rid of َ‫ كان‬from this sentence, the Khabar would go back to their normal
Status again (Raf’) as shown in below example.
e.g. #4 ْ ُ‫ّٰللاََغف‬
َ‫َورََر ِحيْم‬ ُ‫ه‬ Allah is forgiving, loving and caring.
K K M
Let’s try another example (not from the Qur’an).

e.g. #5 َ ‫نُ ْعما ُنََأُس‬

‫ْتاذ‬ compared with ‫كانَنُ ْعما ُنََأُسْتاذًَا‬
K M K M
“Nouman is a teacher” “Nouman was a teacher”

Notice that without َ‫كان‬, the Khabar is in normal state: Raf’ Status. But if there is َ‫كان‬, the Khabar will
be in Nasb Status.

The Logic: Complete vs. Incomplete Fi’l

To get to understand this better, let’s discuss this logically.
There are 2 types of Fi’l: Complete Fi’l & Incomplete Fi’l.
Complete Fi’l is a Fi’l which the act is known, e.g. helped, studied, read, slept, etc.
Incomplete Fi’l is the opposite, a Fi’l which the act is unknown, e.g. became, remained, continued to,
still was, etc. This type of Fi’l will always need a Khabar to complete it.
Say for example:
Complete Fi’l : Maryam traveled → The act is known
Incomplete Fi’l : Maryam wasn’t….. → The act is unknown

So actually, َ‫ كان‬and ‫س‬َ ‫ لَي‬are Incomplete Fi’l.

And according to what we have discussed & observed:
- Incomplete Fi’l are considered part of Jumlah Ismiyyah.
- Incomplete Fi’l don’t have a Doer because nothing was done yet (only a state of being, not an act).
- Incomplete Fi’l is always a Mubtada’, and its inside Pronoun (or outside & after Raf’) is called its Ism,
not its Faa’il.
- The Khabar is always in Nasb Status.
- Ism of َ‫ كان‬is Raf’; Khabar of َ‫ كان‬is Nasb.
- َ‫ كان‬and its Ism together are the Mubtada’.
- Examples of Incomplete Fi’l in English: was, remained, became, continued, etc.

Let’s have a practice from Surat Al-An’am:4.

‫ْن‬ َِ ‫كانُ ْواَع ْنهاَ ُم ْع َِر‬
َ ‫ضي‬
Recall that َ‫ كان‬is Part of Jumlah Ismiyyah, which means everything that comes after it is a piece of
Jumlah Ismiyyah, i.e. Mubtada’, Khabar, MBK.

‫كانُ ْوَا‬ ُ َ‫ → اس ُمَكانُ ْوا‬Mubtada’

→ َ‫ه ْم‬ → They were

‫ع ْنهَا‬ → Jaar Majroor → MBK Muqaddam → From it

َ‫ضيْن‬ ِ ‫ → ُم ْع ِر‬Nasb Status → Khabar Muakhar → Turned away

POP QUIZ from Surat Al-Jumu’ah:4-5 (Grammar & Sentence Recognition)

 ْ ‫ض ِل‬
َ‫َمثلَُال ِذيْنَ ُح ِملُواَالت ْورىةَثُم‬٤َ‫َالع ِظي ِْم‬ ْ ‫وَالف‬ ُ ‫َُّٰللاَِيُؤْ تِ ْي ِهَم ْنَيش ّٰۤا ُءَو ه‬
ْ ُ‫ّٰللاَذ‬ ‫ضل ه‬ ْ ‫ذ ِلكَف‬

َ‫ّٰللاََّل‬
ُ ‫َِّٰللاَِو ه‬ ْ ‫اراَ ِبئْسَمثل‬
‫َُالق ْو ِمَال ِذيْنَكذب ُْواَ ِبايت ه‬ ً ‫ارَيح ِْملَُاسْف‬ ْ ‫ل ْمَيح ِْملُ ْوهاَكمث ِل‬
ِ ‫َال ِحم‬

ْ ‫يَ ْهد‬
‫ِىَالق ْومَال ه‬
٥ََ‫ظ ِل ِميْن‬
1. Chain of Mudhaf-Mudhaf Ilayh & Mawsoof-Sifah fragments as a Khabar.
2. Mudhaf-Mudhaf Ilayh, Raf’ Status as a Mubtada’.
3. Fi’l Mudhaari’ from Dhoroba family, Faa’il Huwa & Maf’ool (its type will be defined by the meaning).
4. Fi’l Maadhi from ‘Allama family, Faa’il Hum, and a chain of Jaar Majroor & Mudhaf-Mudhaf Ilayh
fragments as the MBF, or to be more specific: Maf’oolun Bihi fii Mahallin Nasb (It’s in fact a Maf’ool
Bihi and it’s where Nasb was supposed to be/expected).

The Importance of Balagha in Arabic Language

If we’ve learned some of these elements in Arabic, does it mean that we already know Arabic?
Vocabulary = Know Arabic? X
Grammar = Know Arabic? X
Vocabulary & Grammar = Know Arabic? X
Vocabulary, Grammar & *Balagha = Know Arabic √
*Balagha: Richness of language & the culture of the ancient Arabs
The problem happens now when a lot of approaches to Qur’an studies which reduce the Qur’an to
only Vocabulary and Grammar, thus ignoring the role of Balagha.

In the Dictionary, َ‫ كان‬means “He was”.

But َ‫ كان‬was also used in the culture of the ancient Arabs to say “for sure”.
In English, this is like the usage of the word “done” when you ask someone a favor and he/she
responds by saying “done”. The word itseld is a Past Tense, but it actually means “consider it done”.
It’s as if he/she wants you to think of what’s going to happen in the Future is so guaranteed as the
Past is. Because there’s no doubt about what’s already happened in the Past (unlike what will happen
in the future).
This rethoric/cultural expression is beyond Grammar, and it will be covered in Balagha. But we cannot
learn the art of language in Balagha, until we do the science of it.

e.g. ‫َّٰللاَغفُ ْو ًَراَر ِح ْي ًما‬

َُ‫وكان ه‬
Grammar and vocabulary-wise, this is translated as:
“And Allah was extremely forgiving, loving and caring”.
How come it’s written as “was” while Allah still is?
Balagha-wise, this can be understood as the following:
“And Allah has always been extremely forgiving, loving and caring”.
“And Allah in that incident was extremely forgiving, loving and caring”.
“And Allah is in fact extremely forgiving, loving and caring”.
 Notice that there are many options in translating the sentence because this is not a 1 size fits all
formula for translating when it comes to Balagha. Otherwise, it would oversimplify the meaning by
not taking into account the situations, emotions, and all of the things involved in a certain ayat.

Qur’an Time
Surat Al-Baqarah:177

َ‫اّلِلَِو ْالي ْو ِم‬

‫بَول ِكن َ ْالبِرَ َم ْنَامنَ بِ ه‬
ِ ‫قَو ْالم ْغ ِر‬ ْ ‫اَو ُج ْوه ُك ْمَ قِبل‬
ِ ‫َالم ْش ِر‬ ُ ‫َالبِرا ْنَ تُولُّ ْو‬ ْ ‫ليْس‬
ّٰۤ
َ‫بَ والنبِ ّٖينََۚ واتىَ ْالمالَ علىَ ُحبِ ّٖهَ ذ ِوىَ ْالقُ ْربىَ و ْاليتمى‬ ِ ‫ْاَّل ِخ ِرَ و ْالملىك ِةَ و ْال ِكت‬
َ‫بَواقامَالصلوةَواتىَالزكوةََۚو ْال ُم ْوفُ ْون‬ ِ ۚ ‫َالرقا‬
ِ ‫فى‬ ِ ‫و ْالمس ِكيْنَوابْنَالسبِ ْي ِلَوالس ّٰۤاى ِليْنَو‬
ّٰۤ
َ‫صبِ ِريْنََفِىَ ْالبأْس ّٰۤا ِءَ والضر ّٰۤا ِءَ و ِحيْنَ ْالبأْ ِسَ اُولىكَ ال ِذيْن‬ ‫بِع ْه ِد ِه ْمَ اِذاَ عاهد ُْواَََۚوال ه‬
ْ ‫ولىكَهُ ُم‬ ّٰۤ ُ
َ‫َال ُمتقُ ْون‬ ‫صدقُ ْواَوا‬

َ‫ ْالبِر‬means “goodness”, which is an Idea/Masdar.

We use “good” to describe someone/something e.g. “Taha is good” instead of “Taha is goodness”. Or
in other words, we use adjective instead of idea to describe someone/something.
But here, Allah uses the word “goodness” instead of “good”:
ْ ‫ول ِكن‬
‫َال ِبرََم ْنَامنَ ِب ه‬
َِ‫اّلِل‬
“However goodness is someone who believed in Allah...”
It would be normal if we expect “good person is”, but it’s written as “goodness is”. So what does this
mean?
Aside from being an idea, we can think of goodness as a concept. Say if we imagine goodness, what
cross in our mind will be good things like charity, helping, praying, healing an animal, teaching a child,
so on and so forth. In other words, goodness is too big to be limited to 1 example, it’s a concept.
What happens in this ayat is that it’s as if telling you that:
The idea is too big, but if you want one example that represents the whole thing, according to Allah,
it’s this kind of person.
This ayat is so important, because it doesn’t just describe a person who is good, but a person who is
the living model of goodness itself. This ayat describes the volumes of what a person/muslim
personality should be, all inside just 1 place. So what does the ayat says?

“Goodness is one who believes in Allah, the Last Day, the angels, the Book, and the prophets and he
gave money against his love of it to the closest of relatives, orphans, and to those who can’t help
themselves/the needy, those who are stuck in travel/transits, those who ask for help, and those who
have chains around their neck, and he establish the prayers and gives zakat, they fullfil their promises
whenever they make them, and those who are PATIENT in poverty and hardship and during battle.
Those are the ones who who have been true, and it is those who are the righteous”

If we look at the grammar of the ayat, all of the Khabar are in Raf’ form all the way down describing
what goodness is. But suddenly one Khabar appears in Nasb form out of nowhere:
َ ِ ْ‫َالبأ‬
‫س‬ ْ ‫ىَالبأْس ّٰۤا ِءَوالضر ّٰۤا ِءَو ِحيْن‬
ْ ِ‫صبِ ِريْنَف‬
‫وال ه‬
Let’s say that you have a list of things and then 1 thing is more important than all the others, in which
if that’s not there, none of the other things matters (that 1 thing is above all else).
What the ancient Arabs would do is that they would have all of the things in Raf’ status but then
suddenly Nasb just to highlight it.
In this ayat, it became Nasb out of nowhere. But unfortunately this is not shown in the translation.
Until now we’ve only learned 6 reasons of why a word is Nasb, but there are actually 16 in total, and
this is one of them. Each one of these helps us appreciate the tone Allah is using, the stress Allah is
using, how Allah wants us to pay attention to something over the other things. And we can tell which
one is emphasized/stressed like that just because we’re paying attention to the Grammar of the ayat.

DAY 29 – 13 Jan 2021

JUMLAH ISMIYYAH Pt. 6
Notes on what we have learned about JUMLAH ISMIYYAH:
1. 3 Parts: Mubtada’ (‫)مبتدأ‬, Khabar (‫)خبر‬, Muta’alliq bil Khabar (‫)متعلقَبالخبر‬
2. Mubtada’:
a. The first RAF’
b. Inna (or any HoN) + its ISM
c. Kaana (any version) + its ISM
d. If it is Kaana or Kaanat, it might have an Outside ISM
e. The Mubtada’ is your Topic
f. There can be multiple Mubtada’
e.g. ‫َّٰللاََكانََعفُ ًّواَغفُ ْو ًرَا‬
‫إن ه‬
K K M M
K
- Multiple Mubtada’, Kaana + its ISM is a separate bucket of Mubtada’
- Names of Allah are not Mawsoof Sifah even though all 4 properties match
- Khabar is supposed to be RAF’, but if there’s Kaana involved, then it becomes NASB
g. When Mubtada’ is delayed, it is called Mubtada’ Muakkhar (َ‫) ُمبْتدأَ ُمأخر‬
h. Default (Original Status) for Mubtada’ and for Khabar is RAF’
i. Mubtada’ can only be forced to NASB by HoN. Khabar can only be forced to NASB when Kaana
is the Mubtada’
3. Khabar:
a. Information about the Mubtada’
b. It is supposed to be RAF’
c. The only time it is NASB is when Kaana was the Mubtada’
d. It is never a Pronoun or an isolated Pointer (on its own, without a musyarun ilayh)
e. It can be a FI’L
- When it is a FI’L, then the rest of that sentence is part of the Jumlah Fi’liyyah, and that
entire Jumlah Fi’liyyah is the Khabar.

e.g. #1 َ ‫الرحْ مَ ُنََعلمَََالقُ ْر‬

‫آن‬
M. Bihi F & Fa M
 J. Fi’liyyah

K
e.g. #2 َ ُ ‫َََََََمِنَت‬
‫راب‬ ْ ‫ّٰللاََََََخلقنا‬
ُ‫ه‬ *Disclaimer: This example is not from the Qur’an
MBF F, Fa & M. Bihi M
J. Fi’liyyah

K
Notice that the Jaar Majroor inside the bucket is classified as Muta’alliq bil Fi’l (MBF), not
Muta’alliq bil Khabar (MBK), because the Jaar Majroor is already part of the Jumlah Fi’liyyah.
So, even though Lafdzul Jalaalah at the beginning of the sentence is part of Jumlah Ismiyyah,
the Jaar Majroor that is already inside the bucket of Jumlah Fi’liyyah cannot be classified as
MBK.
e.g. #3 ‫إِناَََفتحْ ناَََََلكَََََفتْ ًحاََََ ُمبِ ْينًَا‬
Sifah - M. Mutlaq MBF F & Fa M
J. Fi’liyyah

K
Surat Al-Fath:1
This is also another example of Jaar Majroor inside the bucket of Jumlah Fi’liyyah, which is
then classified as MBF instead of MBK. And notice that there’s a Maf’ool Mutlaq in the
sentence, followed by its sifah.

Analysis of Surat Al-Fatihah:5

٥ََ‫ِإَياكَن َْعبُدَُو ِإَياكَنسْت ِع ْي ُن‬

‫ إَِيا‬is a Harf, but it is not a HoN so this cannot be a Jumlah Ismiyyah.
َ‫ ك‬is an attached Pronoun of َ‫أ ْنت‬.
We’ve learned that an attached Pronoun can only be JARR if it’s after a HoJ or a Mudhaf.
But ‫ إَِيا‬is also not a HoJ, and because it’s a Harf on its own, it cannot be a Mudhaf as well.
So what is ‫ إَِيا‬and what is its purpose?
‫ ِإَيا‬doesn’t have a direct meaning. It has some secondary meanings that aren’t used in this ayat.
َُ ْ‫ نح‬as the Faa'il and َ‫ك‬
Actually the normal version of this FI’L would be َ‫( ن ْعبُ ُدَك‬we worship you), with ‫ن‬
as the Maf’ool Bihi.
But in order to get an extra meaning of “only”, the Maf’ool Bihi is supposed to be Muqaddam.
However, since َ‫ ك‬is an attached Pronoun, it needs to be attached to something to be able to appear
before the FI’L. And that’s why ‫ إَِيا‬was there, to provide a “chair” for the attached pronoun َ‫ ك‬to sit on
before the FI’L.

‫إَِياكََن ْعبُ ُد‬

Maf’ool Bihi Muqaddam
Fi’l & Faa’il
And from here on, we know that this is a Jumlah Fi’liyyah which translated as: “Only You, we worship”.

َُ ‫وإَِياكَنسْت ِع ْي‬
Now let’s look at the rest of the words in this ayat: ‫ن‬
The Harf Athf َ‫ و‬was there just to connect the sentences, in this case it connects 2 Jumlah Fi’liyyah.
The ‫اك‬
َ ‫ ِإَي‬in this sentence has the same concept with the previous one i.e. Maf’ool Bihi Muqaddam.
َ‫ نسْت ِع ْي ُن‬is a Fi’l Mudhaari’ with ‫ نحْ َُن‬as the Faa’il.
This is an irregular Fi’l from Istaghfara Family, with root letters ‫عَوَن‬
Fi’l Mudhaari’ Fi’l Maadhi
Family ‫يسْت ْغف َُِر‬ ‫اِسْت ْغف َر‬
Original َُ ‫يسْت ْع ِو‬
‫ن‬ َ‫اِسْت ْعون‬
Became َُ ‫يسْت ِع ْي‬
‫ن‬ َ ‫اِسْت‬
‫عان‬
Recall that in Arabic, vowel letters (‫ )وَاَي‬often got replaced one another just to have the word sounds
better & flow smoother. In this case, the "‫ "و‬got replaced with "‫ "ا‬in Fi’l Maadhi, and got replaced
again with "‫ "ي‬in Fi’l Mudhaari’. This is advanced Sarf which will be learned later on.
There are 4 things usually happen in Istaghfara Family. It is either asking, wanting, trying or extreme.
َُ ‫ نسْت ِع ْي‬it means that we are asking for help, or it could also mean we are wanting for help, or
So in ‫ن‬
trying to get your help and extremely trying really hard to get it.

َُ ‫و ِإَياكََنسْت ِع ْي‬
‫ن‬
Maf’ool Bihi Muqaddam
Fi’l & Faa’il
And from here on, we can translate this 2nd Jumlah Fi’liyyah as: “And only of You, we ask for help”.

POP QUIZ from Surat Al-Jumu’ah:1-11 (Grammar & Sentence Recognition)

‫لماَي ْلحقُ ْواَبِ ِه َْم‬
‫لمَا‬ → Lightest Harf
‫ي ْلحقُ ْوا‬ → Fi’l Mudhaari’, Faa’il Hum → Jumlah Fi’liyyah
‫ِب ِه َْم‬ → Jaar Majroor → MBF
Jumlah Ismiyyah vs. Jumlah Fi’liyyah
Look at the comparison of examples below.

Jumlah Ismiyyah Jumlah Fi’liyyah

َ‫ال ُم ْس ِل ُمَنصر‬ ‫نصرَال ُم ْس ِلَُم‬

The muslim, he helped! The muslim helped
‫ِمانَنصرا‬
ِ ‫ال ُم ْسل‬ َ‫ِمان‬
ِ ‫نصرَال ُم ْسل‬
The 2 muslims, both of them helped! Both of the muslims helped
‫ال ُم ْس ِل ُم ْونَنص ُر ْوَا‬ ‫ن‬
َ ‫نصرَال ُم ْس ِل ُم ْو‬
The muslims, they helped! The muslims helped
َْ‫ال ُم ْسلِمةَُنصرت‬ ُ‫نصرتْ َال ُم ْسلِم َة‬
The muslim woman, she helped! The muslim woman helped
‫تانَنصرتَا‬
ِ ‫ال ُم ْسلِم‬ ِ ‫نصرتْ َال ُم ْسلِم‬
َ‫تان‬
The 2 muslim women, both of them helped! Both of the muslim women helped
َ‫ال ُم ْس ِلماتُ َنص ْرن‬ َُ‫نصرتْ َال ُم ْسلِمات‬
The muslim women, they helped! The muslim women helped

By observing above comparison of the examples, the reasons for using Jumlah Ismiyyah when we
could have actually used Jumlah Fi’liyyah are:
- When you used J. Ismiyyah, you mentioned the muslim both as the topic and as the Doer;
- When you used J. Fi’liyyah, you mentioned the muslim only as the Doer;
- So J. Ismiyyah is used to stress on the muslim far more!
- J. Ismiyyah is used to prove someone wrong, and done to suggest only and only. It’s as if: “It’s the
muslims who helped, not the musyrikin!”
- It suggests someone who didn’t qualify like X did;
- To talk to someone who needs to be assured. It’s as if: “The muslims, they did help, don’t be in
doubt, they did that!”

DAY 30 – 14 Jan 2021

JUMLAH ISMIYYAH Pt. 7
Continued - Notes on what we have learned about JUMLAH ISMIYYAH:
3. Khabar:
f. Even though َ‫ كان‬is a FI’L, it or any of its cousins are never considered a Jumlah Fi’liyyah. That is
because َ‫ كان‬and its cousins are Incomplete FI’L. Examples of Incomplete FI’L in English are “is,
was, remained, became, becomes, isn’t, wasn’t”.
4. Muta’alliq bil Khabar (MBK)
a. It is called MBK (meaning related to the Khabar) because in grammar we assume that there’s
always a Khabar and the MBK is 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 IS STILL EXIST. e.g. the missing
but understood Khabar in the word “Alhamdulillaah”.
b. MBK can only be of 2 kinds: A chain starting with Jaar Majroor, or a chain starting with Special
Mudhaf of Time and Space – Dharf (‫ )ظرف‬e.g. ‫فوقَتحتَقبلَبعد‬, etc.
 c. Inna can NEVER have Special Mudhaf as its ISM (even if the Special Mudhaf looks Nasb).
e.g. ‫إنََمعَالعُس ِْرََيُس ًْرَا‬
MBK Muqaddam
M Muakkhar

‫إنََيُس ًْرَا‬ → Inna + its ISM → Mubtada’

‫معَالعُس َِْر‬ → Spec. Mudhaf + Mudhaf Ilayh → MBK
Notice that َ‫ مع‬is not NASB because of َ‫إن‬. Therefore, it is not the Ismu Inna and not part of the
Mubtada’. َ‫ مع‬is NASB because Dharf is in Nasb form by default. Another logical reason for this
is: Inna & its ISM are always going to be the Mubtada’, while Dharf is always going to be the
MBK. And since they are always in different buckets, they cannot be chained together.
5. Sequence/Order
a. The M, K and MBK can move around in different orders. Generally, the 1st RAF’ will be M, the
2nd RAF’ (if it means something new) will be the K, and the MBK is always obvious.

e.g. ْ ‫إنَب‬
‫طشَربِكَََلش ِديْدََإنهََُهُوََيُ ْب ِدئَُوَيُ ِع ْيدَُوهُوََالغفُ ْو َُرََالود ُْودَُذُ ْوَا ْلع ْر ِشََالم ِج ْيدَُفعالَلِماَي ُِر ْي ُد‬
K K K K K M K M M K M
‫إنهَُه َُو‬ → The RAF’ َ‫ هُو‬is not new information, so it’s another Mubtada’
2nd
‫وهُوَالغفُ ْو َُر‬ → The 2 RAF’ ‫ الغفُ ْو َُر‬is new information, so it’s the Khabar
nd

Question Hour
Analysis of Surat Al-Fath:9

٩ََ‫صي ًْال‬
ِ ‫س ْو ِل ِهََوتُع ِز ُر ْوهَُوتُوقِ ُر ْوهَُوتُس ِبَ ُح ْوهَُبُ ْكرةًَوا‬ ‫ِلتَُؤْ ِمنُ ْواَ ِب ه‬
ُ ‫اّلِلَِور‬
‫ِلتُؤْ مِ نُ ْوا‬ َِ . Faa’il ‫أ ْنت َُْم‬.
→ Fi’l in light version because of the Light Harf ‫ل‬
‫اّلِلَِورسُ ْو ِل َِه‬
‫ِب ه‬ → Jaar Majroor as MBF. Harf Athf chains these 2 words, so the whole chain is MBF.
َُ‫وتُع ِز ُر ْوه‬ → Fi’l in light version because of the Harf Athf carries over the effect from ‫ ِلتُؤْ مِ ن ُْوا‬.
Faa’il ‫أ ْنت َُْم‬, Maf’ool Bihi َُ‫ه‬.
َُ‫وتُوق ُِر ْوه‬ → Fi’l in light version because of the same reason. Faa’il ‫أ ْنت َُْم‬, Maf’ool Bihi َُ‫ه‬.

‫وتُس ِب ُح ْوَُه‬ → Fi’l in light version because of the same reason. Faa’il ‫أ ْنت َُْم‬, Maf’ool Bihi ‫َُه‬.
ًَ ‫صي‬
‫ْال‬ ِ ‫بُ ْكرةًَوا‬ → Means “morning and evening” in Nasb form, Maf’ool Fiihi.

Pronoun as a Break for Mawsoof-Sifah Chain

Compare these 2 examples:

e.g. #1 َ‫َّٰللاََهُوََالغفُ ْو ُرََالر ِح ْي ُم‬

ُ‫و ه‬
K K M M

e.g. #2 َ‫ض‬
ِ ‫بَاأل ْر‬ ِ ‫ف ِلَله ِهََالح ْم ُدََر‬
ِ ‫بَالسماواتَِور‬
Chain of Idhafah as Sifah M Jaar Majroor & Mawsoof

MBK

َُ‫ ه‬has the same all 4 properties with ‫ الغفُ ْو َُر‬and ‫الرحِ ْي َُم‬, but they are not
Notice that in e.g. #1, the word ‫ّٰللا‬
chained together as Mawsoof Sifah in the same bucket, only because of َ‫ هُو‬breaks them.
However, in e.g. #2, the word ‫ّٰللا‬
َُ‫ ه‬has the same all 4 properties with ‫ض‬
َ ِ ْ‫بَاألر‬
ِ ‫بَالسماواتَِو ر‬
ِ ‫ ر‬and they
are chained together as Mawsoof Sifah in the same bucket, even though there is ‫ الح ْم َُد‬in between and
it doesn’t break the chain.
Why? This happens because unlike any other ISM, a Pronoun is a kind of break you cannot get over.

Sentence inside a Sentence

Sometimes a sentence can be inside of a sentence like for example:
e.g. #1 He said, “Maryam did it”
Fa F Fa F Maf’ool
Maf’ool

e.g. #2 I thought that you travelled to China

Fa F Fa F MBF
Maf’ool

This happens in Surat Al-Ikhlas which we’ll learn some more about it later.

POP QUIZ from Surat Al-Jumu’ah

َ‫ظ ِل ِميْن‬ ْ ‫ّٰللاَََّلَي ْهد‬

‫ِىَالق ْومَال ه‬ ُ‫و ه‬
K M

َ‫ّٰللا‬
ُ‫و ه‬ → 1st Raf’, Mubtada’
‫ى‬
َ ‫َّلَي ْه ِد‬ → Fi’l Mudhaari’ with negation, Faa’il Huwa. Jumlah Fi’liyyah starts.
َ ‫ا ْلق ْومَالظهلِمِ ي‬
‫ْن‬ → Mawsoof Sifah in Nasb status, Maf’ool Bihi. Khabar

Qur’an Time
Surat Al-A’la:16-17

ْ ‫َر ْون‬
١٦ََ‫َالحيوةَال ُّد ْنيا‬ ُ ِ‫ب ْلَتُؤْ ث‬ Instead, you people prefer worldly life

١٧ََ‫َاَّل ِخرةَُخيْرَوابْقى‬ْ ‫و‬ And the afterlife is better and longer lasting
In Balagha study, Jumlah Fi’liyyah is more Temporary, because it’s a Fi’l-based sentence that stuck in
the Past, Present or Future. If it’s in the past then it’s no longer there, which means it wasn’t forever.
If it’s in the present, that means it wasn’t there before and it may not be there in the future as well. If
it’s in the future which is not right now, it means that none of those are permanent.
But Jumlah Ismiyyah is a way of communicating something that is Permanent, because it’s an Ism-
based sentence, which is not stuck in time.
Allah could have said ayat 17 with the same style as what He has said in ayat 16, i.e. Jumlah Fi’liyyah,
which would’ve been: “Instead, you people prefer worldly life and you don’t prefer the after life”. But
Allah took the Dunya and made it into a Jumlah Fi’liyyah, while He took the Akhirat and made it into
a Jumlah Ismiyyah. This is because the Dunya is temporary so the sentence style is Temporary, and
the Akhirat is permanent so the sentence style is Permanent. Dunya-Akhirat: Fi’liyyah-Ismiyyah. So
beautiful.

Homework!! Analyze Surat Al-Buruj:12-15 & 20-22

DAY 31 – 15 Jan 2021
Homework Discussion: Surat Al-Buruj:12-15 & 20-22

ْ ‫اِنَب‬
١٢َََ‫طشَر ِبكََلش ِديْد‬
K M

‫ك‬
َ ‫طشَر ِب‬ْ ‫اِنَب‬ → Chain of Inna + Ismu Inna and 2 Idhafa, as Mubtada’
‫لش ِديْد‬ → Lam of Emphasis + Next Raf’ and new information, as Khabar

١٣ََ‫اِنهََُهُوََيُ ْب ِدئَُويُ ِع ْي ۚ ُد‬

K M M

ُ‫اِن َه‬ → Inna + Ismu Inna, as Mubtada’

َ‫هُو‬ → Next Raf’ but not new information, as another Mubtada’
‫يُ ْب ِدئَُويُ ِع ْي ُد‬ → 2 Fi’l Mudhari connected by Harf Athf, Both Faa’il Huwa, no Maf’ool and no MBF,
J. Fi’liyyah as Khabar

ْ ‫ََالغفُ ْو ُر‬
١٤ََ‫ََالود ُْو ُد‬ ْ ‫وهُو‬
K K M

َ‫وهُو‬ → Harf Athf and 1st Raf’, as Mubtada’

‫ا ْلغفُ ْو َُر‬ → Next Raf’ and one of the names of Allah, as Khabar #1
‫ا ْلود ُْو ُد‬ → Next Raf’ and yet another name of Allah, as Khabar #2

ْ ‫وَالع ْر ِش‬
١٥ََ‫ََالم ِج ْي ُد‬ ْ ُ‫ذ‬
K K

‫ش‬ َ ِ ‫ذُوَا ْلع ْر‬ → Idhafa fragment in Raf’, and another new thing we learn about Allah, as Khabar #3
‫ا ْلم ِج ْي ُد‬ → Next Raf’ and yet another name of Allah, as Khabar #4

٢٠ََ‫َحي ْۚط‬
ِ ‫ََم ْنَورَآئَِ ِه ْمََ ُّم‬
ِ ‫ّٰللا‬
ُ‫و ه‬
K MBK M

َ‫ّٰللا‬
ُ‫و ه‬ → Harf Athf and 1st Raf, as Mubtada’
ْ
‫مِنَورَآئَِ ِه َْم‬ →A chain of Jaar Majroor and Idhafa (Special Mudhaf + Ism), as MBK Muqaddam
ۚ‫ْط‬
َ ‫مُّحِ ي‬ → Next Raf’ and new information, as Khabar Muakkhar

٢١ََ‫ب ْلََهُوََقُ ْرانَم ِجيْد‬

K M

‫بلْ َه َُو‬ → Harf and 1st Raf’, as Mubtada’

‫قُ ْرانَم ِجيْد‬ → Next Raf’ in Mawsoof-Sifah fragment, as Khabar

٢٢ََ‫ِف ْيَل ْوحََم ْحفُ ْوظ‬

MBK

َ ‫ → فِ ْيَل ْوحَمحْ فُ ْو‬A chain of Jaar Majroor & Mawsoof-Sifah, as MBK

‫ظ‬
JUMLAH ISMIYYAH Pt. 8
Continued - Notes on what we have learned about JUMLAH ISMIYYAH:
5. Sequence/Order
b. The Natural Order is Mubtada’ (usually Proper or Common for special reason), Khabar (usually
Common or Proper for special reason) and MBK. Any change to this order creates special
meanings like “ONLY”.
JUMLAH FI’LIYYAH Pt. 3
Notes on what we have learned about JUMLAH FI’LIYYAH
1. The most important quality of a JF is that the FI’L is first and the FAA’IL is somewhere after it or
inside it, NEVER BEFORE IT.
e.g. ‫شىَّٰللاَعِبا ِدهَِا ْل ُعلمآ َُء‬
َ‫ه‬ ‫ِإنماَي ْخ‬
‫ ِإنما‬is not ‫َما‬+ََ‫ ِإن‬. It’s another kind of Harf which have no grammatical impact, meaning “only”.
‫ ي ْخشى‬is Fi’l Mudhaari’ with Faa’il َ‫هُو‬, which means we should look for an outside Faa’il.
‫ ْالعُلمآ َُء‬is the outside Faa’il because it’s after & Raf’.
Lafdzul Jalaalah ‫ّٰللا‬َ‫ ه‬is Maf’ool Bihi.
“From among His slave, only truly the knowledgeable people fear Allah”
2. JF has 4 parts:
a. The Fi’l (Past, Present, Passive Past, Passive Present, Command, Forbid);
b. The Faa’il or Naa’ibul Faa’il ‫( نائبَالفاعل‬Doer or Vice-Doer);
c. The Maf’ool (Bihi, Feehi, Haal, Lahoo, Mutlaq, Ma’ahoo ُ‫;)معه‬
d. Muta’alliq Bil Fi’l (always a Jaar Majroor).
3. Sequence/Order:
a. The normal order is: Fi’l with inside Faa’il or Faa’il right after, followed by Maf’ool, followed by
Muta’alliq Bil Fi’l.
b. When this order is disturbed, there are Special Meanings created like “only”.

LAYSA & ISMU LAYSA

َ‫ ليْس‬is conjugated as Past Tense but it means “he is not” (instead of “he was not”).
And because it’s already translated as if it’s a Present Tense, it has no Present Tense form.
Just like َ‫كان‬, it starts the same as َ‫ هُوََنصر‬in the Past Tense chart, but it will be totally different
starting from َ‫ هُن‬onwards.
It should’ve been َ‫ ل ْيسْن‬if the inside Faa’il was َ‫هُن‬. But we can’t have 2 sookoons together in Arabic. So
the َ‫ ي‬got removed because vowel letters are considered weak in Arabic.
To get to know all of it, we’ll have to memorize its chart.
 PLURAL PAIR SINGULAR

ُ ‫هُ َْمَل ْي‬

‫س ْوا‬ ‫هُماَليْسا‬ َ‫هُوََليْس‬ Masc.
“They are not” “Both of them are not” “He is not” 3rd

َ‫هُنََلسْن‬ ‫هُماَليْستَا‬ ْ ‫هِيََليْس‬

َ‫ت‬ Fem.
PERSON

“They (f) are not” “Both of them (f) are not” “She is not”

‫ست َُْم‬
َْ ‫أ ْنت َُْمَل‬ ‫أ ْنتُماَل ْستُمَا‬ َ‫أ ْنتََلسْت‬ Masc.
“You all are not” “Both of you are not” “You are not” 2nd

َ ُ ‫أ ْنتُنََل ْست‬
‫ن‬ ‫أ ْنتُماَل ْستُمَا‬ َ‫ت‬ َِ ‫أ ْن‬
ِ ‫تَل ْس‬ Fem.
PERSON

“You all (f) are not” “Both of you (f) are not” “You (f) are not”

َُ ‫ن ْح‬
‫نَلسْنَا‬ َُ‫أناَلسْت‬ Masc./ 1st
“We are not” “I am not” Fem. PERSON

َ‫ ليْس‬is the first cousin of َ‫كان‬.

Therefore, all rules we’ve discussed about َ‫ كان‬are also applied for َ‫ليْس‬, i.e.:
- َ ‫ لي‬is considered part of Jumlah Ismiyyah;
‫ْس‬
- َ‫ ليْس‬and its Ism together are the Mubtada’;
- Ism of َ‫ ليْس‬is Raf’; Khabar of َ‫ ليْس‬is Nasb.

Let’s look at an example in the Qur’an:

e.g. ‫لسْتََ ُمؤْ ِمنًَا‬ “You are not a believer”
K M
In this ayat, Allah did not allow us to pass a judgement on somebody’s heart even when we’re being
careful of them. So don’t say “you are not a believer”.

Question Hour
The Purpose of MBK Muqaddam in Surat Al-Buruj:20

٢٠ََ‫ََم ْنَورَآى ِه ْمََ ُّم ِحي ْۚط‬

ِ ‫ّٰللا‬
ُ‫و ه‬ “And Allah have them surrounded even from behind them”
K MBK Muqaddam M

Recall that MBK Muqaddam can create special meaning of “only”, but not in this ayat. There are
different functions when something is Muqaddam, each has its own purpose.
POP QUIZ from Surat Al-Munaafiqoon:4 & 7 (Sentence Breakdown)

َ‫شبَ ُّمسندةََيحسب ُْونَ ُكلَصيْحةَعل ْي ِه ْم‬

ُ ‫كَأن ُه ْمَ ُخ‬
َ‫كأن ُه ْم‬ → َ‫ كأن‬+ َ‫ اسمَكأن‬as Mubtada’
‫ُخشُبَ ُّمسندَة‬ → Mawsoof Sifah (R1FC) as Khabar
‫ن‬ َ ‫يحَْسب ُْو‬ → Fi’l Mudhaari’ Faa’il ‫هُ َْم‬, Jumlah Fi’liyyah starts
َ‫كُلَصيْحة‬ → Special Mudhaf-Mudhaf Ilayh as Maf’ool Bihi Another Khabar?
َ‫عل ْي ِه ْم‬ → Jaar Majroor as MBF

َ‫ضَولَ ِكنَال ُمنَ ِف ِقيْنََّلَي ْفق ُه ْون‬

ِ ‫َِواألر‬
ْ َِ‫و ِ ه‬
‫ّلِلَخزآ ِئنَُالسماوات‬
َِ‫و ِ هّلِل‬ → Jaar Majroor as MBK Muqaddam
َ ِ ‫َِواألر‬
‫ض‬ ْ ‫خزَآ ِئنَُالسماوات‬ → Mudhaf-Mudhaf Ilayh & Harf Athf as Mubtada’ Muakkhar
‫ْن‬َ ‫ولَكِنَال ُمنَ ِف ِقي‬ → َ‫ لَكِن‬+ َ‫ اسمَلَكِن‬as another Mubtada’ in new sentence
َ‫َّلَي ْفق ُه ْون‬ → Fi’l Mudhaari’ Faa’il ‫هُ َْم‬, Jumlah Fi’liyyah as Khabar

Qur’an Time (Surat Al-Munaafiqoon)

When talking about somoeone/something we normally mention the Noun first, and use a Pronoun to
refer back to it everytime we want to mention/talk about it again.
In Surat Al-Munafiqoon, the word “hypocrates” was mentioned as a topic in the beginning of the ayat,
and they were referred back as attached Pronoun ‫ هُ َْم‬like in ‫ إنَ ُه َْم‬and as Inside Faa’il ‫ هُ َْم‬in many Fi’l
Maadhi like ‫قالُ ْوا‬.
But notice that every once in a while, the Noun “hypocrates” was brought back and mentioned again
instead of being referred as a Pronoun in some ayat (even though Allah could’ve just used the Pronoun
to refer to it and it would still make the same sense). Balagha is going on whenever this happens.
In Balagha, this happens for a number of reasons. One of those reasons is to highlight it again and
again. As for this case, since “hypocrates” is a bad word, it’s kind of an insult to them.
So, there are some points in the Surat that Allah is more aggressive with the hypocrates than other
points in the Surat. And when He gets really aggressive with them, He drops the Pronoun and goes
back to use the Noun “hypocrates”. In other words, everytime Allah uses the word “hypocrates”
instead of a Pronoun, it’s an insult to the hypocrates, and the insult is somewhat increased each time
Allah brings up the Noun “hypocrates” again and again.
In Balagha study, we have to pay attention to what is the word Allah chose to use and what word did
Allah abandon.
DAY 32 – 19 Jan 2021
JUMLAH ISMIYYAH Pt. 9 (LAYSA & ISMU LAYSA)

‫هُوَ ُم ْسل َِم‬ ‫الر ُجلَُ ُم ْسلَِم‬

He is a muslim The man is a muslim
‫ليْسَ ُم ْس ِل ًَمَا‬
He is not a muslim
‫ليْسَبِ ُم ْسل َِم‬
He is definitely not a muslim
‫ِمان‬
َِ ‫هُماَ ُم ْسل‬ َ‫ِمان‬
ِ ‫النَ ُم ْسل‬
ِ ‫الر ُج‬
Both of them are muslims Both of the men are muslims
‫ْن‬
َِ ‫ليْساَ ُم ْسلِمي‬
Neither of them are muslims
َ‫ليْساَ ِب ُم ْسلِمي ِْن‬
Neither of them are muslims at all
 َ‫هُ ْمَ ُم ْس ِل ُم ْون‬ َ‫الرجالَُ ُم ْس ِل ُم ْون‬
ِ
They are muslims The men are muslims
َ‫ل ْيسُ ْواَ ُم ْسلِمِ يْن‬
They are not muslims
َ‫ل ْيسُ ْواَ ِب ُم ْسلِمِ يْن‬
They are definitely not muslims
‫هِيََ ُم ْسلِم َة‬ ‫الم ْرأةَُ ُم ْسلِم َة‬
She is a muslim The woman is a muslim
ً‫ليْستََْ ُم ْسلِم َة‬
She is not a muslim
‫ليْستََْبِ ُم ْسلِم َة‬
She is definitely not a muslim
‫تان‬
َِ ‫هُماَ ُم ْسلِم‬ ‫تان‬
َِ ‫تانَ ُم ْسلِم‬
ِ ‫الم ْرأ‬
Both of them are muslim women Both of the women are muslims
‫ْن‬
َِ ‫ليْستاَ ُم ْسلِمتي‬
Neither of them are muslim women
‫ْن‬
َِ ‫ليْستاَبِ ُم ْسلِمتي‬
Neither of them are muslim women at all
‫ِمات‬
َ ‫هُنَ ُم ْسل‬ ‫ِمات‬
َ ‫النِسا ُءَ ُم ْسل‬
They are muslim women The women are muslims
‫ِمات‬
َ ‫لسْنَ ُم ْسل‬
They are not muslim women
‫ِمات‬
َ ‫لسْنَبِ ُم ْسل‬
They are definitely not muslim women
‫أ ْنتَ ُم ْسل َِم‬
You are a muslim
‫لسْتَ ُم ْس ِل ًمَا‬
You are not a muslim
‫لسْتَبِ ُم ْسل َِم‬
You are definitely not a muslim
َِ ‫أ ْنتُماَ ُم ْسل‬
‫ِمان‬
Both of you are muslims
َِ ‫ل ْستُماَ ُم ْسلِمي‬
‫ْن‬
Neither of you are muslims
َ‫ل ْستُماَ ِب ُم ْسلِمي ِْن‬
Neither of you are muslims at all
َ‫أ ْنت ُ ْمَ ُم ْس ِل ُم ْون‬
All of you are muslims
َ ‫ل ْست ُ ْمَ ُم ْسلِمِ ي‬
‫ْن‬
None of you are muslims
 َ‫ل ْست ُ ْمَبِ ُم ْسلِمِ يْن‬
None of you are muslims at all
‫أ ْنتَِ ُم ْسلِم َة‬
You are a muslim woman
ً‫ل ْستَِ ُم ْسلِم َة‬
You are not a muslim woman
‫ل ْستَِبِ ُم ْسلِم َة‬
You are definitely not a muslim woman
ِ ‫أ ْنتُماَ ُم ْسلِم‬
َ‫تان‬
Both of you are muslim women
َ‫ل ْستُماَ ُم ْسلِمتي ِْن‬
Neither of you are muslim women
َِ ‫ل ْستُماَبِ ُم ْسلِمتي‬
‫ْن‬
Neither of you are muslim women at all
َ ‫أ ْنتُنَ ُم ْسل‬
‫ِمات‬
All of you are muslim women
َ ‫ل ْستُنَ ُم ْسل‬
‫ِمات‬
None of you are muslim women
َ ‫ل ْستُنَ ِب ُم ْسل‬
‫ِمات‬
None of you are muslim women at all
‫أناَ ُم ْسل َِم‬
I am a muslim
‫لسْتُ َ ُم ْس ِل ًمَا‬
I am not a muslim
‫لسْتُ َ ِب ُم ْسل َِم‬
I am definitely not a muslim
‫أناَ ُم ْسلِم َة‬
I am a muslim woman
ً‫لسْتُ َ ُم ْسلِم َة‬
I am not a muslim woman
‫لسْتُ َ ِب ُم ْسلِم َة‬
I am definitely not a muslim woman
‫ِمان‬
َِ ‫نحْ نَُ ُم ْسل‬
We are both muslims
‫ْن‬
َِ ‫لسْناَ ُم ْسلِمي‬
Neither of us are muslims
َ‫لسْناَبِ ُم ْسلِمي ِْن‬
Neither of us are muslims at all
َ‫تان‬
ِ ‫نحْ نَُ ُم ْسلِم‬
We are both muslim women
 َ‫لسْناَ ُم ْسلِمتي ِْن‬
Neither of us are muslim women
‫ْن‬
َِ ‫لسْناَبِ ُم ْسلِمتي‬
Neither of us are muslim women at all
‫ن‬
َ ‫نحْ نَُ ُم ْس ِل ُم ْو‬
We are muslims
‫ْن‬
َ ‫لسْناَ ُم ْسلِمِ ي‬
We are not muslims
َ‫لسْناَ ِب ُم ْسلِمِ يْن‬
We are definitely not muslims
‫ِمات‬
َ ‫نحْ نَُ ُم ْسل‬
We are muslim women
‫ِمات‬
َ ‫لسْناَ ُم ْسل‬
We are not muslim women
‫ِمات‬
َ ‫لسْناَ ِب ُم ْسل‬
We are definitely not muslim women

In Laysa sentences, sometimes a Ba comes on the Khabar. But even though it’s a Jaar Majroor, it’s still
going to be the Khabar (not MBK). Note that this only happens in Laysa sentences.
This Ba is called Ba Za’ida, meaning “Extra Ba”. It’s still a HoJ but its purpose is to put more stress on
the negation (stronger negation).
And, even though the Khabar becomes Jarr because of the HoJ Ba, the Khabar is Fii Mahalli Nasb
(where Nasb was supposed to be).

Let’s take a look at an example of Ba Za’ida in the Qur’an:

e.g. ‫ْن‬
َ ‫َّٰللاََ ِبأحْك ِمَالحا ِك ِمي‬
ُ ‫أليْس ه‬ “Isn’t Allah the greatest of all judges?!”
K M

َ‫َّٰللا‬
ُ ‫أليْس ه‬ → Lafdzul Jalaalah is the َ‫اسمَليْس‬. َ‫ اسمَليْسَ & ليْس‬together as the Mubtada’
And ‫ أ‬makes the whole sentence into Question.
َ‫بِأحْ ك ِمَالحاكِمِ يْن‬ → Ba Za’ida in Laysa sentence. Jaar Majroor chained to a Mudhaf-Mudhaf Ilayh
as the Khabar. The Khabar is in Jarr status because of the Ba Za’ida.

Since the Khabar of Laysa is supposed to be Nasb, here we say:

‫ب‬
َ ‫خبراليسَفيَمح ِلَن ْس‬ (Khabar of Laysa is where Nasb was expected/supposed to be).

POP QUIZ from Surat Al-Munaafiqoon:1-2

1. ‫ّٰللاَي ْشه ُد‬

َُ‫وَ ه‬ “And Allah, He testifies”
َ‫ّٰللا‬
ُ‫و ه‬ → Lafdzul Jalaalah as Mubtada’.
 ‫ي ْشه ُد‬ → Jumlah Fi’liyyah starts. Fi’l Mudhaari’ with Faa’il َ‫هُو‬. J. Fi’liyyah as Khabar.

2. َ ‫ِإنَال ُمنَ ِفقُ ْونَلكَ ِذب ُْو‬

‫ن‬ “Certainly the hypocrates are liars”
َ ‫ِإنَال ُمَن ِفقُ ْو‬
‫ن‬ → َ‫ اسمَ ِإنَ & ِإن‬as Mubtada’.
Entire J. Ismiyyah as Maf’ool Bihi Fii Mahalli Nasb of
َ‫لكَ ِذب ُْون‬ → Khabar. ‫ي ْشه َُد‬, and still part of the Khabar of L. Jalaalah.
3. ً‫جن َة‬
َُ َ‫ٱتخذُ ْواَأيْمَن ُه ْم‬ “They took their oaths as a shield”
‫ٱتخذُ ْوَا‬ → J. Fi’liyyah starts. Fi’l Maadhi with Faa’il ‫هُ َْم‬, from Iqtaraba family.
‫أيْمَن ُه َْم‬ → Mudhaf-Mudhaf Ilayh as Maf’ool Bihi.
ً‫جن َة‬ َُ َ → Another Maf’ool Bihi.

4. ِ‫َّٰللا‬ َْ ‫فصد ُّْواَع‬

َ‫نَس ِب ْي ِل ه‬ “So, they averted from the way of Allah”
َ‫فصد ُّْوا‬ → Fi’l Maadhi with Faa’il ‫هُ َْم‬, irregular Sarf from Nasara family.
ْ ‫ صددَي‬to become ‫ص َُّد‬
(Originally from ‫س ُد َُد‬ ُ ‫ صدَي‬just to sound better)
َِ‫َّٰللا‬
‫عنَس ِب ْي ِل ه‬ → Chain of Jaar Majroor and Idhafa as MBF.

Qur’an Time
Why is there no “bismillaah” in the beginning of Surat At-Taubat?
Because this Surat is completing the Sunnah of the punishments of Allah.
Because it’s the Surat of the pause of Allah’s mercy on Jews, Christians, Meccans and the Empire
leader. Umar bin Khattab used to say that this Surat came with a sword out of its sheath – ready to
kill. This Surat came for that purpose, but still there’s an incredible mercy from Allah in it.
The Surat doesn’t begin with “bismillaahirrahmaanirrahiim” but at the end of the Surat Allah mentions
that Rasulullah SAW is rahiim.
This is because Allah gave a mercy to Rasulullah SAW that was never given to anybody before. Never
was punishment paused before. So even in the way Allah punished the Quraisy, was a mercy through
Rasulullah SAW that had never ever happened before.
And this Surat is something to celebrate because it’s the last time in the history of humanity that the
mercy of Allah will be paused because Rasulullah SAW is the last messenger. So when Allah paused
His mercy for the last time, it’s because He made His messenger specially merciful.

To understand more of this, we need to understand Sunnah of Allah first.

َِ‫( سُنةُ ه‬Sunnah of Allah) in dealing with nations that reject the messenger who was with them at that
‫َّٰللا‬
moment i.e. that nation gets wiped out in this life and then gets punishment in the next life (double
punishments). 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 to believe in
the UNSEEN. e.g. flood for Nuh AS nation, Fir’aun still got drowned even when he had already taken
syahadat.
In Surat At-Taubat Allah says to the Sahabat (the army of Rasulullah SAW) that “Allah is punishing
them by your hands”. Unlike the previous punishment to certain nation like flood, earthquake,
sandstorm, etc.

When Rasulullah SAW came to Mecca, there are groups of people who had direct communications
with Rasulullah SAW. Allah sent the Meccans Surats describing the nation of Nuh, Saleh, Shoaib, Musa,
Hud, etc. Allah talked about His Sunnah (refer to above explanation).

But Allah added something to His sunnah He had never added before, because He sent the messenger
like He had never sent before, Rasulullah SAW. Allah sent Rasulullah SAW as َ‫( رحْ مةًَللعالمِ يْن‬Allah’s act
of love and care for all nations).
In Surat At-Taubat, Allah says: “Go and travel freely in the land for 4 months, and if you were to make
taubat it is better for you. When the sacred months are done, then execute the musyrikin whenever
you may find them, and grab them, and surround them, and waiting to ambush them.”