‫أصول اللغة العربية القرآنية‬

ESSENTIALS OF QURANIC ARABIC

Volume 1

by Masood Aḥmed Ranginwala

edited by Abu Zayd

Obaidullah Choudry

i
 Table of Contents

Copyright © Masood Aḥmed Ranginwala 2012

Second Edition June 2013

All rights reserved. No part of this publication may be reproduced, stored in any retrieval system, or
transmitted in any form or by any means, electronic, or otherwise, without written permission of the
publisher.

ISBN 978-1-300-07804-3

Published by:
ILF- Islamic Learning Foundation (NY)
ICNA (Islamic Circle of North America)
166-26 89 th Ave
Jamaica, NY 04262

masoodar@gmail.com
Additional copies of this 2-Volume Series softcover textbook or ebook can be purchased at
<http://www.lulu.com/spotlight/MasoodR>
Please note that all profits go towards advancing Quranic Studies.

Cover design by Adam Ranginwala and Omar Ranginwala.

Any mistakes or shortcomings in this book are due to errors of the author, and all that is correct and true
solely are due to Allah . Please feel free to contact the author at the email listed above to notify him of any
errors present.

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 Essentials of Quranic Arabic

Table of Contents
TABLE OF CONTENTS ......................................................................................................................................................................................... 1
ACKNOWLEDGEMENTS.................................................................................................................................................................................. 6
TRANSLITERATION KEY..................................................................................................................................................................................... 7

FOREWORD...................................................................................................................................................................................................... 8

PREFACE........................................................................................................................................................................................................ 9
I. THE IMPORTANCE OF THE ARABIC LANGUAGE........................................................................................................................................... 9
II. TEXT GOALS AND O BJECTIVES ................................................................................................................................................................10

HISTORY OF ARABIC GRAMMAR.................................................................................................................................................. 13

I. ARABIC AT THE TIME OF THE PROPHET...................................................................................................................................................13
II. EVOLUTION OF ARABIC GRAMMAR .........................................................................................................................................................14

LESSON 1: INTRODUCTION TO ARABIC GRAMMAR: THE ARABIC WORD ]‫ [الكلمة‬............................................. 16

I. PRE -GRAMMAR REVIEW OF ARABIC .......................................................................................................................................................16
II. THE ARABIC WORD [‫ ]الكَلِمَة‬...................................................................................................................................................................19
III. THE FOUR CHARACTERISTICS OF ARABIC NOUNS [‫ ]اَألَ مسْاء‬...................................................................................................................21
IV. I'RĀB [‫ ] إعْراب‬.........................................................................................................................................................................................21

LESSON 2: I‛RĀB AND FLEXIBILITY........................................................................................................................................... 26

I. THE THREE CATEGORIES OF ARABIC WORDS [‫]اَلْكَلِمَات‬..........................................................................................................................26
II. THE NOUN [ ‫ ]اَالسْم‬AND ITS FOUR CHARACTERISTICS .............................................................................................................................26
Table 1: Inflection of “Noun Endings” by I‛rāb .............................................................................................................................31
III. FLEXIBILITY AND I‛RĀB..........................................................................................................................................................................32
IV. THE THREE D EGREES OF FLEXIBILITY OF NOUNS ................................................................................................................................33

LESSON 3: THE PRONOUNS [‫ ]الضَّمائِر‬AND THE POINTING NOUNS [‫ ]أَمساءُ اإلشارَة‬......................................................... 37

I. PRONOUNS ] ‫ ضَمِري‬/‫[ضَمائِر‬........................................................................................................................................................................37
Table 2: Detached Pronouns [ ‫مُنْفَ صِل‬ ‫ ]ضَمائِر‬.....................................................................................................................................37
Table 3: Attached Pronouns ] ‫مُتَّ صِلَة‬
‫ [ضَمائِر‬......................................................................................................................................39
Table 4: Conjugation of Attached Nouns in Three I‛rābs [‫]كِتاب‬................................................................................................40
II. POINTING NOUNS [‫ ]َأسْماءُ الْإِشارَة‬.............................................................................................................................................................41
Table 5: Pointing Nouns - Near [ ‫ ]أَسْماءُ الْإِشارَةِ الْقَريب‬......................................................................................................................41
Table 6 : Pointing Nouns: Far [ ‫]َأسْماءُ الْإِشارَ ِة الْبَعيد‬............................................................................................................................41

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LESSON 4: PARTICLES [‫ ]اَلْحُروف‬AND BROKEN PLURALS [‫ ]جَمعُ التَّكْسري‬........................................................................... 43

I. PARTICLES OF JARR [ّ‫حرُوفُ الْ جَر‬

ُ ]..............................................................................................................................................................43
Table 7: Ḥarf Jarr [ ّ‫حرُوفُ الْ جَر‬
ُ ]..........................................................................................................................................................44
Table 8: Nouns of Place [ ‫ظرْفُ املَكان‬
َ ] and Nouns of Time [‫ ] َظرْفُ الزَّمان‬........................................................................................46
II. PARTICLES OF NAṢB [‫حرُوف النَّ صْب‬
ُ ]........................................................................................................................................................47
Table 9: Inna and i ts Sisters [ ‫َو أَخَواتُها‬ َّ‫ ]إِن‬........................................................................................................................................47
Ḥarf Naṣb for Verbs ............................................................................................................................................................................48
Table 10: Ḥarf Naṣb for Verbs ..........................................................................................................................................................48
III. PARTICLES OF JAZM [‫جزْم‬
َ ْ‫] ُحرُوف ال‬........................................................................................................................................................49
IV. BROKEN PLURAL PATTERNS [‫]جَمْعُ التَّكْسِري‬............................................................................................................................................50
Table 11: Broken Plural Patterns ....................................................................................................................................................50

LESSON 5: WORD CONSTRUCTIONS ]‫[املُرَكِّبات‬.......................................................................................................................... 52

I. INTRODUCTION TO WORD CONSTRUCTIONS ...........................................................................................................................................52
II. THE DESCRIBING CONSTRUCTION [ّ‫]ا ُملرَكَّبُ التَّوْصِيفِي‬...............................................................................................................................52
III. POINTING CONSTRUCTIONS ..................................................................................................................................................................54
IV. IḌĀFAH - THE POSSESSION CONSTRUCTION [ّ‫ ]ا ُملرَكَّبُ اإلِضا فِ ي‬................................................................................................................55
V. RELATIVE PRONOUNS ]‫ [أَسْماءُ الْمَوْصُولَة‬..................................................................................................................................................60
Table 12: Relative Pronouns: [ ‫ اَلَّذِي‬/َ‫ ]اَلَّذِين‬......................................................................................................................................60
VI. JARR CONSTRUCTIONS AND SENTENCES AS ADJECTIVES ......................................................................................................................62
VII. THE FIVE SPECIAL NOUNS ] ‫ [األَسْماءُ الْ خَمْسة‬.........................................................................................................................................63
Table 13: The Five Special Nouns ] ‫[األَسْماءُ الْ خَمْسة‬..........................................................................................................................64
Table 14: Conjugation of Five Special Nouns as Muḍāf ..............................................................................................................64

LESSON 6: THE NOMINAL SENTENCE [ُ‫ ]اَجلُملَةُ الْاِسْمِيَّة‬................................................................................................................ 67

I. THE BASIC NOMINAL SENTENCE [ُ‫]اجلُم لَةُ الْاِسْمِيَّ ة‬.......................................................................................................................................67

II. SUBJECT AND PREDICATE [‫ ]اَلْمُبْتَدَأ‬AND ]‫ [اَلْ خَبَر‬........................................................................................................................................68
III. THE FOUR TYPES OF PREDICATES ]‫ [أَخْبار‬.............................................................................................................................................70
IV. IMPORTANT MISCELLANEOUS PARTICLES IN SENTENCES .....................................................................................................................73
V. INTERROGATIVE SENTENCES [‫ ]اَلِّاسْتِفْهام‬..................................................................................................................................................76
Table 15: Interrogative Particles ]‫ [حُروفُ الِّاسْتِفْهام‬......................................................................................................................77

LESSON 7: TYPES OF NOMINAL SENTENCES ]‫ [أنْواعُ اجلُمَل‬................................................................................................... 79

I. NOMINAL SENTENCES AND ITS VARIANCES .............................................................................................................................................79
II. CASES WHEN THE PREDICATE IS D EFINITE............................................................................................................................................79
III. REVIEW OF NOMINAL SENTENCES WITH EMBEDDED CONSTRUCTIONS ..............................................................................................81
IV. M ETHODOLOGY FOR ANALYZING NOMINAL SENTENCES.......................................................................................................................83

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 Essentials of Quranic Arabic

LESSON 8: INTRODUCTION TO VERBS [‫ ]أَفْعال‬......................................................................................................................... 85

I. INTRODUCTION TO VERB CLASSIFICATION ..............................................................................................................................................85
II. THE PAST TENSE VERB [‫]اَلْفِعْلُ الْماضي‬....................................................................................................................................................86
Table 16: Verb Conjugation of Past Tense Fami ly I Verbs ..........................................................................................................88
III. THE PRESENT TENSE VERB [‫ ]اَلْفِعْلُ املْمُضارِع‬.........................................................................................................................................90
Table 17: Verb Conjugation of [‫]الفعل املضارع‬...................................................................................................................................91
TABLE 18 - CONJUGATION OF ALL FAMILY I FORMS ]‫ [اَلْفِعْلُ الثُّالثي الْمُ جَرَّد‬...................................................................................................94

LESSON 9: THE VERBAL SENTENCE [ُ‫]اَلْجُمْلَةُ الْفِعْلِيَّة‬.............................................................................................................. 95

I. INTRODUCTION TO VERBAL SENTENCES .................................................................................................................................................95
II. VERBAL SENTENCE WITH EXPLICIT SUBJECT (THIRD PERSON)............................................................................................................96
III. IDENTIFYING THE D OER AND D IRECT O BJECT IN VERBAL SENTENCES ...............................................................................................98
IV. TRANSITIVE AND INTRANSITIVE VERBS: ] ‫ [اَلْفِعْلُ املُتَعَدِّي] & [اَلْ ِفعْلُ الَّازِم‬...................................................................................................98
Table 19: Examples of Verbs with an Associated Ḥarf Jarr .......................................................................................................99
V. INDIRECT O BJECT OF AN INTRANSITIVE VERB [‫ ]شِبْهُ الُ جُمْلَة‬.................................................................................................................. 100
VI. EXCEPTIONS TO RULES OF VERB CONJUGATION: BROKEN PLURALS................................................................................................. 101

LESSON 10: THE VERB OF COMMAND ]‫[اَلْفِعْلُ الْأَمْر‬, I‛RĀB OF VERBS, VERBAL PARTICLES, AND VERBS IN
THE FUTURE TENSE............................................................................................................................................................ 102
I. THE VERB OF COMMAND [‫ ]اَلْفِعْلُ األَمْر‬.................................................................................................................................................... 102
Table 20: Converting Verbs to the Co mmand Tense [ ‫]اَلْفِعْلُ الْ أَمْر‬............................................................................................... 103
Table 21a: Conjugation of Command Verbs [ ْ‫ ]اِ فْعَل‬and [ْ‫ ]اِ فْعِل‬.................................................................................................... 104
Table 21b: Conjugation of Command Verbs - [ْ‫ ]اِ فْعُل‬.................................................................................................................. 104
II. I‛RĀB OF VERBS: SOME IMPORTANT PRINCIPLES................................................................................................................................ 104
Table 22 – Verb Conjugation in Naṣb and Jazm ........................................................................................................................ 105
III. V ERBAL PARTICLES – ḤARF NAṢB AND ḤARF JAZM.......................................................................................................................... 106
Table 23: Ḥarf Naṣb on Verbs ........................................................................................................................................................ 106
Table 24: Ḥarf Jazm on Verbs ........................................................................................................................................................ 107
IV. FUTURE TENSE ]‫ [االِسْتِقْبال‬................................................................................................................................................................... 109

LESSON 11: THE PASSIVE VERB ]‫[اَلْفِعْلُ الْمَجْهول‬, THE DOER NOUN [‫]اِس مُ الفاعِل‬, THE PASSIVE NOUN
[‫املَفْعُول‬ ُ‫]اِسْم‬, THE VERBAL NOUN [‫]اَلْ َمصْدَر‬, AND USING AN ARABIC DICTIONARY .................................................. 111
I. THE PASSIVE VERB TENSE ]‫[اَلْفِعْلُ الْمَ جْهول‬................................................................................................................................................. 111
II. THE VERBAL D OER PATTERN ] ‫ [اِسمُ الفاعِل‬........................................................................................................................................... 113
Table 25: The Verbal Doer Pattern ]‫ [اِسمُ الفاعِل‬........................................................................................................................... 113
III. THE PASSIVE NOUN PATTERN ]‫ [اِسْمُ املَفْعُول‬........................................................................................................................................ 114
Table 26: Passive Noun Pattern ]‫[اِسْمُ املَفْعُول‬................................................................................................................................ 115
IV. THE VERBAL NOUN ]‫ [اَلْ َم صْدَر‬........................................................................................................................................................... 116
Table 27: Common Verbal Noun Pattern .................................................................................................................................... 116
V. USING ARABIC D ICTIONARIES.............................................................................................................................................................. 117

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LESSON 12: VERB FAMILIES II, III, AND IV - ِ‫اَلْفِعْلُ الثُّالثي الْمَزي دُ فيه‬.................................................................................... 124
I. R EVIEW OF VERB FAMILY I CONJUGATIONS ......................................................................................................................................... 124
Table 28: [ ِ‫ ]الفِعْلُ الثُالثي املُ جَرَّد‬............................................................................................................................................................. 124
II. VERB FAMILY II [ َ‫ فَعَّل‬/ ُ‫ ]يُفَعِّل‬................................................................................................................................................................... 126
Conjugation of Family II Verbs [َ‫ فَعَّل‬/ُ‫ ]يُفَعِّل‬..................................................................................................................................... 127
Table 29: Conjugation of Family II Verbs [ َ‫ فَعَّل‬/ُ‫ ]يُفَعِّل‬................................................................................................................... 127
Table 30 : Family II Conjugations for Advanced Forms [َ‫] فَعَّل‬.................................................................................................. 127
III. V ERB FAMILY III [َ‫ فَاعَل‬/ُ‫ ]يُفاعِل‬............................................................................................................................................................. 129
Table 31 – Verb Family III Conjugations..................................................................................................................................... 129
IV. VERB FAMILY IV ]َ‫أَ فْعَل‬/ُ‫ [يُفْعِل‬............................................................................................................................................................... 130
Table 32 – Verb Family IV Conjugations ..................................................................................................................................... 130
V. M ETHOD FOR ANALYZING VERBAL SENTENCES ................................................................................................................................... 131

LESSON 13: VERB FAMILIES V THROUGH X - ِ‫ اَلْفِعْلُ الثُّالثي الْمَزي دُ فيه‬................................................................................. 133

I. VERB FAMILY V [ُ‫يَتَفَعِّل‬/َ‫ ]تَفَعَّل‬.................................................................................................................................................................. 133

Table 33 – Verb Family V Conjugations ...................................................................................................................................... 134
II. VERB FAMILY VI [ُ‫يَتَفاعَل‬/َ‫ ]تَفاعَل‬............................................................................................................................................................. 135
Table 34 – Verb Family VI Conjugations ..................................................................................................................................... 135
III. V ERB FAMILY VII [َ‫اِنْفَعَل‬/ُ‫ ]يَنْفَعِل‬........................................................................................................................................................... 136
Table 35 – Verb Family VII Conjugations ................................................................................................................................... 136
IV. VERB FAMILY VIII [َ‫اِ فْتَعَل‬/ ُ‫ ]يَفْتَعِل‬........................................................................................................................................................... 137
Table 36 – Verb Family VIII Conjugations .................................................................................................................................. 137
V. VERB FAMILY IX [َّ‫اِ فْعَل‬/ُّ‫ ]يَفْعَل‬.................................................................................................................................................................. 137
Table 37 – Verb Family IX Conjugations ..................................................................................................................................... 138
VI. VERB FAMILY X [َ‫اِسْتَفْعَل‬/ُ‫ ]يَسْتَفْعِل‬.......................................................................................................................................................... 138
Table 38 – Verb Family X Conjugations ...................................................................................................................................... 138
VII. FUTURE TOPICS COVERED IN VOLUME TWO OF “ESSENTIALS OF Q UR’ĀNIC ARABIC”.................................................................... 139
Table 39 – Conjuation of the Ten Families ................................................................................................................................. 140
REQUIRED VOCABULARY ASSIGNMENTS FOR QUR’ĀNIC ARABIC ....................................................................................... 141
SUPPLEMENTARY QUR’ĀNI C VOCABULARY .................................................................................................................................. 142

GLOSSARY OF ARABIC GRAMMAR TERMS [ ‫ ا‬- ‫ ]س‬..................................................................................................................... 146

GLOSSARY OF ARABIC GRAMMAR TERMS [ ‫ ش‬- ‫]ل‬.................................................................................................................... 147

GLOSSARY OF ARABIC GRAMMAR TERMS [ ‫ م‬- ‫ ] ي‬...................................................................................................................... 148

REVIEW QUESTIONS FOR ESSENTIALS OF QUR’ĀNIC ARABIC............................................................................................... 149

ANSWER KEY FOR REVIEW QUESTIONS ........................................................................................................................................ 165
REFERENCES ............................................................................................................................................................................................ 176
About the Author ................................................................................................................................................................................... 177

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 Essentials of Quranic Arabic

‫بسم الله الرحمن الرحيم‬

‫الحمد لله ربّ العالمين و الصّالة و السّالم على نبينا محمّد‬

‫و على آله و صحبه أجمعين و من استنّ بِسنّته إلى يوم الدين‬

‫القرآن شافع مشفع و ماحل مصدق من جعله أمامه‬

‫قاده إلى الجنة و من جعله خلف ظهره ساقه إلى النار‬
“The Qur’ān is an intercessor, something given permission to intercede, and it is rightfully
believed in. Whoever puts it in front of him, it will lead him to Paradise; whoever puts it
behind him, it will steer him to the Hellfire.”
(An authentic Ḥadīth found in [‫الكبري‬ ‫ ]املعجم‬by At-Ṭabarānī, on the authority of
‘Abdullāh ibn Mas’ūd verified as Ṣaḥīḥ in [‫الصحيحة‬ ‫ ]السلسلة‬by Sheikh al-Albāni)

5
 Acknowledgements

Acknowledgements

All Praise is to Allah for this work could never have been accomplished without His Help and Guidance.

Furthermore, this book on Qur’ānic Arabic was made possible through my many teachers who have guided
me and imparted me knowledge in this sacred language. I am even more indebted to my parents who have
raised me on the Deen and its foundation, and who continue to advise and guide me. I am also grateful to
my wife and children who have been very patient with this effort, and whose precious time I have
sacrificed. I am very grateful to Dr. Abu Zayd, founder of the Qur’ān Literacy Institute who edited this
textbook and improved on its format and readability.
A special note of thanks also goes to one of my early teachers, Ustādh Nouman Alī Khān, founder of the
Bayyinah Arabic Institute. He was my initial inspiration to teach what I learned of Qur’ānic Arabic and
make it accessible to those who wish to learn from its treasures. I thank my teachers at the Qibla Institute
(formerly the Sunnipath Institute) namely Sheikh Hamza Karamali and Sheikh Farīd Dingle. I also thank
Sheikh Shakiel Humayun from the Foundation of Knowledge and Development. The individuals involved
with websites “The Qur’ānic Arabic Corpus”, “Zekr”, and “OpenBurhan” also deserve thanks as their
resources were used extensively for this work. May Allah reward all these special people, and others not

mentioned here who contributed to this book.

The journey of learning this sacred language has been an arduous for me and has come with its
challenges. It is my hope that this book series can facilitate this journey for other students, enabling them
to understand the lofty and majestic words of the Qur’ān.

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 Essentials of Quranic Arabic

Transliteration Key

‫ء‬/‫أ‬/‫ؤ‬/‫ئ‬ ’ ‫ر‬ r ‫ف‬ f

١ ā ‫ز‬ z ‫ق‬ q

‫ب‬ b ‫س‬ s ‫ﮎ‬/‫ك‬ k

‫ت‬ t ‫ش‬ sh ‫ل‬ l

‫ث‬ th ‫ص‬ ṣ ‫م‬ m

‫ج‬ j ‫ض‬ ḍ ‫ن‬ n

‫ح‬ ḥ ‫ط‬ ṭ ‫ﻫ‬/‫ه‬ h

‫خ‬ kh ‫ظ‬ ẓ ‫و‬ w, ū, u

‫د‬ d ‫ع‬ ‛ ‫ي‬ y, i, ī

‫ذ‬ dh ‫غ‬ gh

This transliteration key is being provided to help bridge the gap between Arabic and English letters. There
are several letters that are specific to the Arabic language, and do not have an English equivalent. Please
also note that we have chosen to capitalize many of the Arabic terms mentioned in this book, especially
those of a grammatical context. Furthermore, Arabic terms written in English have been pluralized in
English to facilitate the reader.

7
 Foreword

Foreword
by Dr. Mohammad Yūnus

Arabic grammar deals with principles by which the states of the endings of the words are known in
regard to declension (I‛rāb) and construction (Binā'), and the manner of constructing one word with
another. It is highly essential for the students of Arabic to learn this science in order to be proficient in the
language. Acquiring an understanding of word patterns (Ṣarf) is also of prime importance in learning the
language. “Essentials of Qur’ānic Arabic” is a book compiled for easy understanding of Qur’ānic Arabic with
focus on its grammar rules. There are many books on Arabic grammar on the market today. For example,
Hidāyatun Naḥw is one classical book that has been used in teaching Arabic grammar for generations.
The goal of this book is to enable the student to read, translate, and understand the Āyāt of the Qur’ān,
Aḥādith, and Arabic sentences without difficulty. Emphasis is also placed on learning the vocabulary with
the help of standard dictionaries. Chapters in “Essentials of Qur’ānic Arabic” are organized in a simple way
that can easily be understood by the students of this Subject. Review questions at the end of this book are
very useful to practice and revise the concepts learned during the study. This is a comprehensive book
dealing with all the important aspects of the Subject of Qur’ānic Arabic grammar. I am confident that when
a student studies this book thoroughly with the guidance of a teacher or engages in self-study, they would
develop a very good foundation in this science, and it would absolve them of the need to study similar
books on the Subject.
I pray to Allah that He may make this book beneficial for the students of Arabic grammar and simplify
the path to understanding the Qur’ān, and the Sunnah of the Prophet Muḥammad . I also pray that Allah
bestow rewards for the compiler and everyone who contributed to its completion and publication. ‫آمِني‬

Dr. Moḥammad Yūnus is currently the director of the Tarbiyah Department of ICNA, and has held the position
of Amīr of ICNA for 17 years from 1977 - 2000. He is the Imām/Director at Masjid Dawah in Bonifay, FL. Dr.
Yūnus is a cardiologist and a Clinical Assistant Professor of Medicine at Florida State University, College of
Medicine.

8
 Preface

Preface
I. The Importance of the Arabic Language

﴾ َ‫﴿ إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُون‬

Indeed, We have sent it, an Arabic Qur’ān so that you all may understand. (12:3)

﴾ َ‫﴿ قُرآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَّعَلَّهُمْ يَتَّقُون‬

It is a Qur’ān in Arabic, without any crookedness, in order that they may have Taqwah. (39:28)

Imam Shāfi‛ ‫ رمحه اهلل‬:

“Every Muslim is obligated to learn the Arabic tongue to the utmost of his power in order to profess
through it that "There is no God but Allah and Muḥammad is His Messenger" and to utter what is
1
mandated upon him....” .

Sheikh Ibn Taymīyah ‫رمحه اهلل‬:

“The Arabic language is part of the religion, and knowing it is obligatory. This is because the ability
to understand the Qur’ān and Sunnah is obligatory on every Muslim, and yet they cannot be
understood without knowing Arabic, and (the general Islamic principle is that) every act that is an
2
essential prerequisite to perform an obligatory act is also obligatory” .

 It is through the medium of Arabic that Islam has been preserved; primarily through the Qur’ān and
the Sunnah, and secondarily through the numerous classical books on Islam written by the scholars
over the past 1400 years or so.
 Translations are important but we need to know Arabic in “real” time. We cannot take out our
translations during Ṣalāh, Jumu‛ah Khutbah, or Tarawīḥ in Ramaḍān. It is through this language that
Allah speaks to us, and to His Messenger . Translations are often inaccurate and cannot equal

the beauty of the actual Arabic language.

1
Ar-Risāla : ‫ الرِّسالَة‬, Imām Shāfi‛, pg. 93.
2
Iqtidā Ṣirātul Mustaqeem: ‫ إقتضاء الصراط املستقيم‬pg. 469.

9
 Preface

II. Text Goals and Objectives

The ultimate goal is to learn the fundamentals of Arabic Grammar so that the Qur’ān and the Ḥadīth can be
understood at a basic level. Specifically, we are seeking to understand the Qur’ān in terms of reading
comprehension (i.e. understand the Qur’ān that you read). Our goal here is not to develop fluency in speaking
the language. Instead, our focus is on understanding the written words. From this, there should be direct
progression to listening comprehension. Many think that speaking Arabic is the most important aspect of
learning the language. However, we do not hold this sentiment, particularly in the context that the majority of
today's Muslims do not understand basic spoken Arabic while having the ability to read it. Since they have
some basic ability to read the Qur’ān, a more realistic and relevant goal should be to focus on its reading
comprehension. Fluency in the language should be focused upon after gaining a solid foundation in reading
and listening comprehension. Thus, our focus here is to gain reading and listening comprehension of the Divine
words of Allah and the words of His Messenger . All other goals relative to learning Arabic should be

secondary.

III. Methodology of this Book

This book begins with the study of the three types of Arabic words. This is followed by looking at Arabic
Nouns and Particles. Then, we examine the various types of Word Constructions followed by studying
Nominal Arabic sentences. The last part of the book focuses on verbs, verbal sentences, and verb
derivatives. All throughout this book, a firm emphasis is placed on grammar. The vocabulary that is
emphasized is specific to that of the Qur’ān to retain the book’s focus. This will Inshā Allah facilitate the
student to utilize and apply any learned vocabulary. Much of the technical Arabic terminology is not
emphasized to ease the novice student. Each lesson covers fundamental rules of Arabic presented in a
simplified and condensed manner, aiming to teach Qur’ānic Arabic in a most efficient way.
This book should be primary studied alongside with study of vocabulary collection from “80% of
Qur’ānic Vocabulary”.3 On page 141, vocabulary assignments for each lesson are detailed. It is expected
that all vocabulary be learned and memorized. A firm grasp on basic vocabulary is essential for learning
grammar.
“Review Questions” are included in the back of this book and are an essential part of this course. It forces
the student to review the material each and every week. Without appropriate review and practicing
examples from the Qur’ān, Qur’ānic Arabic cannot be properly learned. Furthermore, we are focusing on

3
This excellent compilation of “high-yield” Qur’ānic vocabulary by Abdul-Raḥeem Abdul-Azeez is available online for free download at
<http://emuslim.com/Qur’ān/English80.asp>. Memorizing this booklet is a fundamental component of learning the basic essential vocabulary of
Qur’ānic Arabic.

10
 Preface

the vocabulary specifically used in the Qur’ān. For each lesson, there is a list of new vocabulary that needs
to be memorized.4
There are several topics in Arabic Grammar that may be difficult. This will require effort and persistence.
Inshā Allah with time these concepts will be understood. As the student embarks forward, concepts should
start fusing together like pieces of a puzzle. The goal of this first volume is to develop the ability to
translate a typical āyah from the Qur’ān, Ḥadīth, or an Arabic sentence with the aid of an Arabic dictionary.
The Second Volume builds on the core Arabic grammar principles found in this First Volume.

IV. Advice for the New Student

It is essential to start learning with a righteous intention, and not to let this go. The Prophet said in
one Ḥadīth central to Islam:

[… ‫] إنَّما الْأَعْمالُ بِالنِّياتِ وَ إِنَّما لِكُلِّ ٱمْرِئٍ ما نَوَى‬

“Indeed actions are by intention, and each person will have what he intends...”5

Keep in mind that when you are learning Arabic, you are in fact learning the Qur’ān, and developing the
keys to understanding the Lofty Words of Allah . Furthermore, you are also learning to understand the

comprehensive speech of His Messenger . The key to learning Arabic is being constant and consistent.
This is not an endeavor of a few months. It takes persistence of several years to truly learn the language. 6
Most students give up after the first few weeks. However, the purpose of this book is to equip students with
the necessary skills and fundamentals by which the Qur’ān, Ḥadīth, and other Arabic literature can be
properly understood and utilized. The first step is the hardest: other steps become easier once that first
step has been taken successfully.
Realize that the Qur’ān is weighty. Allah tells His Messenger :

﴾‫ثَقِيلًا‬ ‫﴿إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا‬

“Indeed, We will soon send upon you a weighty word”(73:4).

4
Refer to Required Vocabulary List for “Essentials of Qur’ānic Arabic” on pg. 141. This also includes “Supplemental Qur’ānic Vocabulary” listed on
pgs. 142-145.
5
Ṣaḥīḥ al-Bukhāri, Chapter on Beginning of Revelation:‫كتاب بدء العحي‬, Ḥadīth #1.
6 This does not mean that students cannot learn the basics of Qur’ānic Arabic in less time. In a few months and with some dedication, students
should be able to learn basic Qur’ānic Arabic ‫بِإِذْ نِ اهلل‬.

11
 Preface

One final caveat is that the student should increase his/her connection with the Qur’ān. The Prophet

said: “The Book of Allah is the Rope of Allah which is dangling from the Heavens down to the Earth”6. It is of
no benefit to learn the Arabic Grammar but yet be devoid of a connection with the Qur’ān on a regular basis.
We need to continuously ask Allah to help us succeed in this important journey. We have to remain
steadfast as Shaytān will try to deter us from this great endeavor, and so will many commitments from our
everyday lives.
The material presented in this textbook is ideally learned in a classroom setting with a teacher proficient
in Qur’ānic Arabic Grammar. Nonetheless, dedicated students who can read the Qur’ān and do not have
access to a teacher can Inshā Allah benefit from the material presented here. For students who have taken
an Introductory Arabic course, it should be very useful for review and advancement in the language.
Writing Arabic is a skill that needs to be learned. Those students who are unfamiliar need to devote the
necessary time to enhance their writing skills7. The gauge for successfully learning the material is related
directly to completing the assigned lessons and memorizing the designated vocabulary. One major reason
why students are not able to go forward in Arabic studies is that they simply do not study the material, do
not do the designated assignments, nor memorize enough vocabulary. With mastering the material
presented here, the student will Inshā Allah be better equipped to perform a rough translation of a typical
āyah from the Qur’ān.

6
Musnad of Imām Aḥmed. [‫ ]كتاب اهلل حبل ممدود من السماء إىل األرض‬Ḥadīth Classified as Ḥasan Ṣaḥīḥ by Sheikh al-Albāni.
7
An excellent free resource is the course available at Islāmic Online University titled “Arabic Reading and Writing Made Easy”. You can register for
this and other excellent free courses at <www.fanarinstitute.com>.

12
 History of Arabic Grammar

History of Arabic Grammar

I. Arabic at the time of the Prophet
Arabic had evolved to a very high level as a language when the Qur’ān was revealed. The Arabs knew
their language so well that illiteracy only made them better in mastering their native tongue. In terms of
writing, Arabic words at the time did not even have any dots on its letters besides not having any Ḥarakāt
(diacritical vowel marks). The Arabs prided their language to such a degree that they would call non-Arabs

[‫ ]عَجَمي‬or “one who is illiterate in language”. It was at this time that the lofty and imitable words of the

Qur’ān were revealed to them through Prophet Muḥammad . In fact, the Qur’ān directly challenged the

Arabs in their language to produce something like it.

ِ‫َزلْنَا عَ لَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِِّن مِِّثْلِه‬

َّ ‫﴿ َوإِنْ كُنتُمْ فِي رَيْبٍ مِِّمَّا ن‬
﴾َ‫َوٱ دْعُواْ شُهَدَاءَكُم مِِّن دُونِ ٱللّهِ إِنْ كُنْتُمْ صَادِقِني‬

“And if you are in doubt concerning that which We have sent down to Our slave, then
produce a chapter of the like thereof and call your witnesses besides Allah, if you are
truthful” (2:23).

The people of Makkah were well acquainted with the life of Muḥammad , who they recognized as the
most exemplary and trustworthy among them. Further, it was also known that he had no ability to read
or write. Muḥammad was commanded to say:

‫ِال ﻫُوَ يُحْيِـي‬

َّ ‫﴿ قُلْ يَا أَيُّهَا النَّاسُ إِنِِّي رَسُولُ ٱللّهِ ِإلَيْكُمْ جَمِيعًا ٱلَّذِي لَهُ مُلْكُ ٱلسَّمَاوَاتِ وٱلْأَرْضِ الَ ِإلَـهَ إ‬
﴾ َ‫وَيُمِيتُ فَآمِنُواْ بِٱللّهِ وَرَسُولِهِ ٱلنَّبِيِِّ ٱلْأُمِِّ يِِّ ٱلَّذِي يُؤْمِنُ بِٱللّهِ وَكَلِمَاتِهِ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُون‬

“Say: "Oh mankind! Verily, I am sent to you all as the Messenger of Allah, to Whom belongs the
dominion of the heavens and the earth. None has the right to be worshiped but He; It is He Who
gives life and causes death. So believe in Allah and His Messenger, the Prophet who can neither read
nor write, who believes in Allah and His Words, and follow him so that you may be guided” (7:158).

13
 Essentials of Qur’ânic Arabic

Despite his lack of ability in reading and writing, which was a sign of his prophethood mentioned in the
prior scriptures8, the Messenger of Allah had been given the gift of eloquence by Allah , and was the most

eloquent of the Arabs. He said:

]‫الْكَلِم‬ ِ‫[بُعِثْتُ بِجَوامِع‬

“I have been sent with Comprehensive speech.”9

II. Evolution of Arabic Grammar

The earliest attempt to write the Arabic grammar began when A‛li commissioned one of his students

Abu al-Aswad ad-Du'ali ‫( رمحه اهلل‬69 AH10) to codify Arabic grammar. During the time of the caliphate of A‛li ,

it was apparent that Arabic grammar needed to be systemized. This was because many of the non-Arabs
who had embraced Islam were making critical errors in the Arabic language. Here is an excerpt from ad-
Du'ali:11
“I came to the Leader of the Believers, A‛li ibn Abi Ṭālib , and found that he was holding a note in

his hand. I asked, "What is this, Oh Leader of the Believers?" He said, "I have been thinking of the
language of the Arabs, and I came to find out that it has been corrupted through contacts with these
foreigners. Therefore, I have decided to put something that they (the Arabs) refer to and rely on."
Then, he gave me the note and on it, he wrote:
"Speech is made of nouns, verbs, and particles. Nouns are names of things, verbs provide
information, and particles complete the meaning." Then he said to me, "Follow this approach and
add to it what comes to your mind." Ad-Du'ali continued to say, “I wrote two chapters on
conjunctions and attributes then two chapters on exclamation and interrogatives. Then I wrote

about [ ‫أَخَوَاتِها‬ َ‫ ]إِنَّ و‬and I skipped [‫]لَکِ َّن‬. When I showed that to him , he ordered me to add [‫ن‬
َّ ِ‫]لَک‬.
Therefore, every time I finished a chapter I showed it to him, until I covered what I thought to be
enough. He said, "How beautiful is the approach you have taken!"”

8
“Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Torah and the Injīl
(Gospel), who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and pr ohibits for them
the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him
and followed the light which was sent down with him it is those who will be the successful (7:157).”
9
Ṣaḥīḥ al-Bukhāri, Chapter on Holding Fast to the Book and Sunnah : ‫ كتاب االعتصام بالكتاب و السنّة‬, Ḥadīth # 6845.
10
AH refers to “After Hijri”, is also the reference point for the Muslim calendar. The first year AH corresponds to 622 CE (Gregorian Calendar).
11
Adapted from Ibn al-Anbari in his book [‫]نُزْﻫة االلِباء يف طبقات االُدَباء‬.

14
 History of Arabic Grammar

At this point in history, the science of grammar called ] ‫ [اَلنَّحْو‬started to evolve and blossom. Following

Ad-Du'ali came many other grammarians, who studied and developed the science of the language. The
period between 750 and 1500 AD saw more than 4000 grammarians who have been recorded in history.12 Of
these, the most famous was Sībaway ‫رمحه اهلل‬ (180 AH), who compiled the work, “Al-Kitāb”, which became the
standard reference for Arabic grammar. The teacher of Sībaway, al-Khalīl‫اهلل‬ ‫رمحه‬ (75 AH) is credited with

compiling the first complete Arabic dictionary [‫الْعَني‬ ُ‫]كِتاب‬ based on Arabic roots. The work of these

grammarians and their counterparts set the paradigm for subsequent generations of grammarians. These
grammarians studied the Arabic of the Qur’ān, pre-Islamic poetry, and other literature from Bedouin Arabs
as the ideal standard of the language. Interestingly, the pure, unadulterated language of the Bedouins

became regarded as what we now know as Classical Arabic or Al-Fuṣḥā [‫]اَلْفُصْحٰى‬. This pure Arabic was

spoken for the first 300 years AH. Until today however, the rules of Classical Arabic have been preserved in
the numerous voluminous works from Islamic scholarship. We hope that Inshā Allah our Ummah will once
again be able to understand and speak the original language that was spoken by the Prophet , his

companions , and the early successors. ‫!آمني‬

12
Jiyad, Mohammed. A Hundred and One Rules ! A Short Reference for Syntactic, Morphological, & Phonological rules for Novice and Intermediate
Levels of Proficiency. Lambert Academic Publishing, 2010.

15
 Essentials of Qur’ânic Arabic

Lesson 1: Introduction to Arabic Grammar :

The Arabic Word ]‫[الكلمة‬

A‛li said: "Speech is made of nouns, verbs, and particles. Nouns are names of things, verbs provide

information, and particles complete the meaning." Then A‛li said to Abu al-Aswad ad-Du'ali‫رمحه اهلل‬, "Follow

this approach and add to it what comes to your mind." We will Inshā Allah start in this same manner as
A‛li , beginning with the study of the basic unit of speech, the word.

I. Pre-Grammar Review of Arabic

A. The Arabic Letters
These letters below comprise the complete Arabic alphabet and they are written from right to left.

‫]ا ب ت ث ج ح خ د ذ ر ز س ش ص ض ط ظ ع غ ف ق ك ل م ن ه و ي‬
[

B. Tajwīd13
1. We need to know the correct pronunciation (Tajwīd) of each letter in a word because if we
speak it wrong, there can be a drastic change in the meaning. Each letter should be pronounced
according to its proper articulation (Makh’raj). This also includes appropriately elongating long
vowels like the long Alif as shown below in the second example.

 ٌ‫(كَلْب‬dog) vs.
ٌ‫( قَلْب‬heart)
 ‫( جَعَلْنَا‬We made) vs.
َ‫( جَعَلْن‬the women made)
2. Appropriate Tajwīd also prevents the listener from confusing between similar letters.

 ‫س‬ vs.
‫ص‬ vs.
‫ث‬
 ‫ز‬ vs.
‫ظ‬ vs.
‫ذ‬
 ‫ق‬ vs.
‫ك‬

13
There are many resources to learn and review Tajwīd. We recommend the excellent online lectures of Tajwīd on “www.youtube.com” by Sheikh
Yāsir Qādhi or Ustādh Wisām Sharieff.

16
 Introduction to Arabic Grammar: [‫]الكلمة‬

 ‫أ‬ vs.
‫ع‬
 ‫ح‬ vs.
‫ه‬
C. Vowels and Diacritical marks in Arabic: A Quick Review
1. There are three vowels (‫ )حَرَكات‬in Arabic: Ḍammah, Fatḥah, and Kasrah.

 Ḍammah ( ‫)ـــُـــ‬
 Fatḥah ( ‫) ـــَـــ‬
 Kasrah ( ‫) ـــِـــ‬
2. The Sukūn ( o
) is a symbol that represents a necessary stop on a letter.
 Arabic cannot have two consecutive Sukūn because this causes no pronunciation between
letters. When there is the occurrence of consecutive Sukūn during sentence construction, a
Kasrah is usually added between the letters so that there is "flow" between words. Let us
look at the example below to get clarity on this concept.

 ُ‫ قالَتْ ٱلْأَعْراب‬becomes written as ُ‫قالَتِ ٱلْأَعْراب‬

3. Tanwīn refers to doubling of one of the three vowels: It has a Nūn sound at the end.

ً ٍ ٌ

4. Shadda َّ ُّ ِّ is a symbol placed above a letter and causes a doubling of the letter.

D. Distinction of the Alif and Hamzah: ‫ا‬ vs. ‫أ‬

1. Alif [‫ ]ا‬is pronounced only when it starts a sentence, or if Alif is present directly after a pause
within a sentence. Hamzah [‫]ء‬, on the other hand, is always pronounced.

(i) ً‫ٱدْخُلُوا فِي ٱلسِّلْمِ كافَّة‬

(ii)14 ﴾ً‫كَافَّة‬ ِ‫﴿يَا أَيُّهَا ٱلَّذِينَ آمَنُوا ٱدْخُلُوا فِي ٱلسِّلْم‬

14
“Oh you who believe, Enter into Islām completely” (2: 208).

17
 Essentials of Qur’ânic Arabic

1. In the above examples the Alif is pronounced where it is silent in (i) where it is silent in (ii). The
Hamzah in (ii) is pronounced even though it comes in the middle of the sentence. Please note

that in (ii), if there is a spoken pause after [‫آمَنُوا‬ َ‫]يَا أَيُّهَا ٱلَّذِين‬, the Alif in [‫]ٱدْخُلوا‬ will have be

pronounced. In this case, there is a Ḍammah on the Alif.

2. If Alif is at the beginning, a Hamzah al-Waṣl [‫ ]ٱ‬is added so that it can be pronounced. This

essentially is an Alif with a vowel, most cases being the Fatḥah. In the example below, the first

Alif takes a Fatḥah as is the typical case of sentences that begin with [‫] ال‬. As for the second Alif,

it remains silent since there is already a preceding vowel before it (Kasrah).

﴾ َ‫ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْ َعـٰلَمِني‬ ﴿

3. The Hamzah needs to be “seated” on one of three letters. The “seat” of the Hamzah can be Alif,
Wāw, or Yā, depending on the preceding vowel. Please note that in the first example below, the
seat of the Hamzah is an Alif if its preceding vowel is a Fatḥah. In the second example, the seat is
a Wāw, since its preceding vowel is a Ḍammah.

 َ‫َسأَل‬ ٌ‫رُؤُوس‬ ٌ‫َب ِرئ‬

E. Difference between Tā [‫ ]ت‬and Tā Marbūṭah [‫]ة‬

Tā Marbūṭah is pronounced as a [‫]ت‬, however if it is the last word in a sentence, or if there is a pause ending

with this letter, it is pronounced as a [‫]ه‬. A general rule that occurs in Arabic reading is that when there is a
stop at the end of a sentence, or a pause in the middle, the last vowel is not spoken. The exception to this
principle is that of words ending with double Fatḥah vowels.

F. Tashkīl
1. Tashkīl: Most written Arabic including Classical Islamic texts does not have Tashkīl (vowels and
diacritical markings) with exception of the Qur’ān and Ḥadīth collections. Being able to read Arabic
without Tashkīl requires a thorough knowledge of both grammar and vocabulary.
2. For Qur’ān reading, we generally recommend using the Naskhī Muṣḥaf (the mint green Saudi
Muṣḥaf) instead of the Farsi Muṣḥaf to learn Arabic since it emphasizes the Hamzah, and it also
excludes extra Tashkīl. Please note both are authentic Muṣḥafs. Furthermore, most written Arabic
in Islamic texts today follows this Naskhī Muṣḥaf style.

18
 Introduction to Arabic Grammar: [‫]الكلمة‬

II. The Arabic Word [‫]الكَلِمَة‬

A. The Arabic Word [‫]الكَلِمَة‬
1. Words in Arabic are usually associated with a “Root Verb” composed of three “root” letters.
2. Its meaning is usually related directly or indirectly to the root word.
3. Vast majority of Arabic nouns are based on one three-letter root verb.

 ٌ‫عِلْم‬ from the verb

َ‫عَلِم‬

 ٌ‫فِتْنَة‬ from the verb

َ‫فَتَن‬
The Arabic Word can be one of three types.
i. Fi’l [‫ل‬
ٌ ْ‫( ]فِع‬verb)

ii. Ism [ٌ‫( ]اِسْم‬noun)

iii. Ḥarf [‫ف‬

ٌ ْ‫( ]حَر‬particle)

B. Ism - The Arabic Noun [‫]اَلْاِسْم‬

i. The Arabic noun includes the following categories of words:
◦ noun
◦ pronoun
◦ adjective
◦ verbal noun (verb not confined to a specific time period (past, present, or future)

ii. Only Ism carry Tanwīn [ ً/ ٌ / ً]

iii. Only Ism carry Tā Marbūṭah [‫]ة‬

iv. Only Ism has "Al" [‫]ال‬

v. Most words beginning with the letter [‫ ]م‬are Ism.

vi. When we mention the Name “Allah” linguistically, we avoid saying “the word Allah” or “the
name Allah” in order to give proper respect to Allah , and to prevent using His name in a
casual way. Instead, we say [‫الْجَاللَة‬ ُ‫]لَفْظ‬, the Grand Word.

19
 Essentials of Qur’ânic Arabic

vii. Ism can have several different plural patterns, and thus are more challenging to learn than
English plurals. It is essential to memorize the plural of a word along with its single form.

C. F'il - The Arabic Verb [‫]اَلْفِعْل‬

i. It is a verb, specifically an action confined to a specific time period (past, present, or

future).
 e.g. He killed ≠ he is killing, He went ≠ he is going

ii. never has a Tā Marbūṭah [‫]ة‬

iii. does not have Tanwīn [ ً/ ٌ/ ً ]

iv. does not carry the particle “Al” [‫]ال‬

v. Numerous nouns and verb-like entities can be derived from verbs
vi. Verbs are conjugated in the past tense, the future/present tense, or the command tense.

D. Ḥarf - The Arabic Particle [‫]اَلْحَرْف‬

i. Particles include the following categories of words:

 Prepositions
 Words indicating Emphasis
 Conjunctions
 Particles of Negation
 Conditional Particles
 Particles of Interrogation
 Connectors
ii. A particle joins the word directly following it to result in a useful meaning (in speech).
Any respective particle can be associated with either a verb or a noun.
iii. A particle comes before the word that it links to. It can be composed of one, two, or three
letters. Some examples are shown below.
to/
‫إِىل‬ toward
ْ‫مِن‬ From ‫ِل‬ for/with ‫عَلى‬ upon/ on

20
 Introduction to Arabic Grammar: [‫]الكلمة‬

iv. Most particles cause a change in inflection or case of the word that it is associated with.
These types of particles are focused upon here is this First Volume. Some act on nouns
while others act on verbs.
v. There are several particles in Arabic that have diverse grammatical functions. In this
volume, we will focus on particles that cause a change in I‛rāb, versus particles that do not
[‫]حُرُوف غَيْرُ عامِل‬.

III. The Four Characteristics of Arabic Nouns [‫]اَألَمسْاء‬

1. An Ism can be typically described as an Arabic noun. In this text, the term “noun” will be
synonymous with “Ism”.
2. It can be a person, place, object, adjective, verbal noun, or action (e.g. murder, anger).
3. Every Arabic Noun has four characteristics

i. I'rāb [‫ ] إعْراب‬- Case or inflection (grammatically known as nominative, accusative, or

genitive).
a) [‫ ] َرفْع‬Raf‛ (nominative)

b) [‫ ]نَصْب‬Naṣb (accusative)

c) [ّ‫ ]جَر‬Jarr (genitive)

ii. [‫ ]َالْ َعدَد‬Number/plurality (single, dual, or plural)

iii. [‫ ]َاجلِْْنْس‬Gender (masculine or feminine)

iv. [‫ ]َالْقِسْم‬Definiteness (indefinite or definite)

 Only nouns carry these four characteristics: Verbs and Particles have different rules and are
discussed later.
 Knowing the four characteristics of a noun allows one to determine the "state" or inflection of
the word in a āyah of the Qur’ān, or in a typical Arabic sentence. This is known as I'rāb.

IV. I'rāb [ ‫]إعْراب‬

The I'rāb of a noun points to the specific grammatical role that it has in a sentence. For example, in a
verbal sentence, the word that takes the I‛rāb of Raf‛ is identified as the Subject, while a word in the Naṣb
case is identified as the direct object of the verb. A word with the I‛rāb of Jarr is either associated with a
preposition or functions in a role of possession. To determine the I‛rāb of a noun, we need to examine the
inflection on its last letter. In order to do this, we first need to determine the other three qualities of the

21
 Essentials of Qur’ânic Arabic

respective word, such as its gender, plurality, and definiteness. We then examine the noun’s ending vowel,
and then subsequently determine its I‛rāb. Please note that verbs can also have I‛rāb, but this in discussed
later on the section on verbs. A better understanding of I‛rāb and inflection of Arabic words will be
achieved by looking at the following examples and principles presented in this Lesson.

1. The Three Types of I‛rāb (for Nouns)

i. ‫ رَفْع‬Raf‛ (Nominative)
 Subject in a Verbal Sentence.
 Subject and Predicate in a Nominal sentence.
 In Arabic, there are up to eight conditions in which a noun can take the Raf‛
case. Some of these conditions are examined in this first Volume, while
others are discussed in Volume 2.

ii. ‫ نَصْب‬Naṣb (Accusative)

 Object in a Verbal Sentence.
 Objects of certain particles [‫وَ أَخَواتِها‬
ّ‫]إن‬.
 Adverbs denoting detail in a sentence [‫] مَفْعُول‬.
 In Arabic, please note that there are up to twelve conditions where a noun
can take the Naṣb case. Some of these conditions are examined in this first
Volume, while others are discussed in Volume 2.

iii. ّ‫ جر‬Jarr (Genitive)

▪ Can denote possession, typically the word after “of” [‫]إِضافَة‬.
▪ Objects of preposition [‫]حُروف اجلَ ّر‬
▪ In Arabic, there are only two conditions in which a noun can take Jarr, which
have been listed above.

2. Determining I‛rāb of Nouns

Determining the I‛rāb of nouns is done by examining the vowel ending on the last letter. The
Ḍammah vowel typically denotes the case of Raf‛. The Fatḥah vowel denotes the Naṣb case whereas the
Kasrah vowel denotes the Jarr case. Please note that nouns that are indefinite typically carry Tanwīn,
whereas nouns that are definite do not carry Tanwīn. Even though identifying the last vowel usually
allows one to successfully determine the I‛rāb, this is not often the case. There are several exceptions,
particularly if the noun is not singular. At this point we are only beginning to analyze the Arabic noun
and the concept of I‛rāb.

22
 Introduction to Arabic Grammar: [‫]الكلمة‬

1. Ḍammah [ ُ ُ] at the end of a noun denotes Raf‛.

2. Fatḥah [ُ ً ] at the end on a noun typically denotes Naṣb.
 (Exceptions are the partially flexible nouns like [ُ‫ ]مَرْيَم‬and [ُ‫]إِبْ َرﻫِم‬.

3. Kasrah [ ٌ ٌ] at the end of a noun denotes Jarr.

 Exceptions are rare such as words like [ٍ‫ ]قاض‬and [ٍ‫ ]ماض‬era h ib f btob
Raf‛ here.
3. Identifying Singularity, Plurality and Duality of Nouns
Arabic nouns can come in the singular, dual, or plural tense. The specific number that is
reflected by any word depends on its morphology, and/or its ending. Unlike English, Arabic
words are also found in the dual form. Furthermore, they have multiple plural patterns.
-
i. Dual Nouns and their Structure [ ِ‫ يْن‬/ ‫] َا ِن‬
A dual noun can be readily identified by looking at its ending. It typically carries one of two
-
endings, [‫ن‬
ِ ‫ ]َا‬or [ِ‫] يْن‬. Any noun in the single form can be converted to the dual form by simply
adding one of the two ends above to the end of the word. The specific dual ending is based on
-
its I‛rāb. The ending [‫ن‬
ِ ‫ ]َا‬denotes Raf‛, while the [ِ‫ ] يْن‬ending denotes Jarr or Naṣb.
a) ‫َا ِن‬
[ ] Raf‛
-
b) [ِ‫ ] يْن‬Naṣb or Jarr

I‛rāb of Singular and Dual Nouns

Singular Singular
Singular (Raf‛) Dual (Raf‛) Dual (Naṣb/Jarr)
(Naṣb)15 (Jarr)

ٌ‫كَلِمَة‬word ‫كَلِمَ ًة‬ ‫كَلِمَ ٍة‬ ‫كَلِمَتَا ِن‬ ‫كَلِمَتَيْ ِن‬

ٌ‫ حَبِيب‬beloved ‫حَبِيبًا‬ ‫ب‬
ٍ ‫حَبِي‬ ِ‫حَبِيبان‬ ِ‫حَبِيبَيْن‬
ٌ‫ ُمسْلِم‬Muslim ‫مُسْلِمًا‬ ‫مُسْلِ ٍم‬ ِ‫مُسْلِمَان‬ ‫مُسْلِمَيْ ِن‬
ٌ‫ عَيْن‬eye ‫عَيْنًا‬ ‫عَيْ ٍن‬ ِ‫عَيْنان‬ ِ‫عَيْنَيْن‬

15
For indefinite nouns which have a double Fatḥah ending (Fatḥah with Tanwīn), an extra Alif is placed at the ending letter. The exception is the Tā
Marbūtah. For example, for the word [ٌ‫ ]مُسْ ِلم‬in Naṣb is [ً‫ ]مُسْ لِما‬and not [ً‫]مُسْ ِلم‬. This Alif denotes a Fatḥah Tanwīn if Tashkīl is not present. It also
indicates that the Alif be pronounced if a stop is made at that letter, as opposed to no pronunciation of the last vowel if it is a Ḍammah or Kasrah
Tanwīn.

23
 Essentials of Qur’ânic Arabic

 Last Ḥadīth of Ṣaḥīḥ al-Bukhāri16 : “Two words beloved words to Ar-Raḥmān, that are
light on the tongue, heavy on the scales, [‫الْعَظيم‬ ِ ِ‫”]سُبحانَ اهللِ وبِحَمدِهِ سُبحان اهلل‬.
ِ‫يف الْمِيزَان‬
ِ ِ‫]كَلِمَتانِ حَبِيبَتانِ إىل الرَّحْمَٰ ِن خَفِيفَتانِ َع ٰلى اللِّسانِ ثَقِيلَتان‬
] ِ‫سُبحانَ اهللِ وبِحَمدِهِ سُبحانَ اهللِ الْعَظيم‬
In looking at this Ḥadīth, the highlighted words are all dual, but we also see that some words with
ِ ‫ ]َا‬ending are not plural. For example, the following words [‫سُبْحان‬,
the [‫ن‬ ‫الرَّمحان‬, ‫الِّسان‬, ‫ ]ميزان‬are
all single. This shows that several words in Arabic exist with an [‫ن‬
ِ ‫ ]َا‬ending that are not dual, but
these are exceptions.

ii. Sound Masculine Plural [‫]جَمْعُ املُذَكَّرِ السَّالِم‬

The “Sound Masculine Plural” is the plural pattern found on nouns that act as “Doers”
[‫]اِسْمُ الْفاعِل‬. Nouns that depict a person or persons doing a particular action take this pattern.
Similar to the dual inflection on nouns, there are two possible endings. The [ َ‫ ]ُون‬ending is

placed on sound masculine plural that take Raf‛, while the [َ‫ ]ِيْن‬ending is placed on plurals taking
either Naṣb or Jarr.

I‛rāb of Sound Masculine Plural

Singular Singular Plural
Singular (Raf‛) Plural (Naṣb/Jarr)
(Naṣb) (Jarr) (Raf‛)
‫ ُمسْلِ ٌم‬Muslim ‫مُسْلِمًا‬ ‫مُسْلِ ٍم‬ ‫مُسْلِمُو َن‬ ‫ني‬
َ ِ‫مُسْلِم‬
ٌ‫ ناصِر‬helper ‫ناصِرًا‬ ٍ‫ناصِر‬ َ‫ناصِرُون‬ َ‫ناصِرِين‬
ٌ‫ مُعَلَّم‬student ‫مُعَلَّمًا‬ ٍ‫مُعَلَّم‬ َ‫مُعَلَّمُون‬ ‫ني‬
َ ِ‫مُعَلَّم‬

iii. Sound Feminine Plural [‫السَّالِم‬ َّ‫]جَمْعُ املُنَؤَن‬

This plural pattern only applies to words that have the feminine Tā Marbūṭah letter [‫]ة‬.
Most nouns that end with this letter take this Sound Feminine Plural even if they are
nonhuman objects. The [‫ ]َات‬ending replaces the Tā Marbūṭah. The ending in Raf‛ is [‫ت‬
ٌ ‫]َا‬,
while the ending in Naṣb/Jarr is [‫ت‬
ٍ ‫]َا‬.

16
Ṣaḥīḥ al-Bukhāri, Chapter on Tawhīd: ‫كتاب التَّ وْحيد‬, Ḥadīth #7124.

24
 Introduction to Arabic Grammar: [‫]الكلمة‬

I‛rāb of Sound Feminine Plurals

Singular Singular Plural Plural
Singular (Raf‛)
(Naṣb) (Jarr) ( Raf‛) (Naṣb/Jarr)
ٌ‫ مُسْلِمَة‬Muslimah ‫مُسْلِمَ ًة‬ ‫مُسْلِمَ ٍة‬ ٌ‫مُسْلِمات‬ ٍ‫مُسْلِمات‬
ٌ‫ كَلِمَة‬word ‫كَلِمَ ًة‬ ‫كَلِمَ ٍة‬ ٌ‫كَلِمَات‬ ٍ‫كَلِمَات‬
ٌ‫ آيَة‬sign ً‫آيَة‬ ٍ‫آيَة‬ ٌ‫آيَات‬ ٍ‫آيات‬

iv. Broken Plurals [‫التَّكْسري‬ ُ‫]جَمْع‬

Broken Plurals are by far the most common plural pattern type for nouns. There are
several different patterns possible. As we go forward in later Lessons, we will discuss these
patterns in greater detail. Also for ease and clarity, we will assume that any specific noun
takes only one respective broken plural pattern17. Unlike dual nouns and Sound Plurals, the
I‛rāb of broken plurals is determined simply by looking at the vowel endings (just as in
single nouns).

I‛rāb of Broken Plurals

Singular18 Singular Singular Plural
Plural (Raf‛) Plural (Jarr)
(Raf‛) (Naṣb) (Jarr) (Naṣb)
‫قَلَ ٌم‬ ‫قَلَمًا‬ ‫قَلَ ٍم‬ ‫أَقْلَا ٌم‬ ‫أَقْلَامًا‬ ‫أَقْلَا ٍم‬
ٌ‫قَلْب‬ ‫قَلْبًا‬ ٍ‫قَلْب‬ ٌ‫قُلُوب‬ ً‫قُلُوبا‬ ٍ‫قُلُوب‬
ٌ‫رَسُول‬ ً‫رَسُوال‬ ٍ‫رَسُول‬ ٌ‫رُسُل‬ ً‫رُسُال‬ ٍ‫رُسُل‬

17
Most nouns in Arabic take a broken plural, which consists of one of several different morphological patterns that are discussed later. Some
nouns take more than one type of broken plural pattern. For example the word ‫ بَحْر‬can take two plural patterns , ‫ بُحُور‬and ‫بِحار‬. In the Qur’ān we
only find the pattern ‫ بِحار‬mentioned. Thus this is the most prominent pattern for this word, and should be memorized and focused upon and not
the other for ease and clarity.
18 The meaning of the following words is the following: [ٌ‫ ]قَ َلم‬is pen, [ٌ‫ ]قَ لْب‬is heart, and [ٌ‫ ]رَسُو ل‬is messenger.

25
 Essentials of Qur’ânic Arabic

Lesson 2: I‛rāb and Flexibility

Review of the Arabic Word [‫]َالْكَلِمَة‬

I. The Three Categories of Arabic Words [‫]اَلْكَلِمَات‬

1. Noun [ٌ‫اِسْم‬ / ٌ‫]أَسْماء‬
 [‫ ]اِسْم‬can be a noun, pronoun, adjective, adverb, or infinitive verb (verbal noun). In
this text, the term noun will be synonymous with Ism.

2. Verb [ٌ‫فِعْل‬ / ٌ‫]أَفْعَال‬

 It is defined as action connected to a specific time period (past, present, or future); It
does not carry Tā Marbūṭah or Tanwīn19.
3. Particle [ٌ‫حَرْف‬ / ٌ‫]حُرُوف‬
 A Particle needs to join to a corresponding word to yield a meaning. It always comes
before the word that it links to. It often composed of less than three letters.

II. The Noun [‫ ]اَالسْم‬and Its Four Characteristics

1. Gender [‫جلنْس‬
ِ ‫]َا‬
Every noun has a gender, masculine or feminine. The gender of the noun will require other
words referring to it (pronouns, pointing nouns, adjectives, and verbs) to change in terms of
morphology. For example, when an adjective describes “a girl”, it needs to be modified to a
feminine morphology. The same holds true for a pronoun or a Pointing noun (that, this, etc.)
that describes the noun
All Arabic nouns are assumed to be masculine unless proved otherwise. Specifically, if it is a
feminine noun, it should contain a sign within its structure that points to its femininity. Please
note that words that are inherently feminine (mother, daughter, female name, etc.) do not need
such a sign in its word structure.

19
In rare cases, verbs can have Tanwīn. In the Qur’ān (96:15) ﴾ ِ‫ ﴿ كلَّا لَئِن لَّم يَنْتَ هِ لَنَسْفَعاً بِالنَّا صِيَ ة‬, the underlined word is a verb with an apparent
Tanwīn. This situation however has more to do with morphology than grammar. The suffixed emphatic particle is known as the Nūn of emphasis
(‫)نون التوكيد‬, and is indicated by Tanwīn.

26
 I‛râb and Flexibility

Common Feminine Signs on Nouns

 ending with: Tā Marbūṭah [‫ ]ة‬as in [‫]كَلِمَ ٌة‬

 ending with [‫ ]ي‬as in [‫]ﻫُودَى‬

 ending with Alif Hamzah [‫ ]اء‬as in [ٌ‫]سَماء‬20

 body parts in pairs: [ٌ‫عَيْن‬ / ٌ‫ رِجْل‬/ ٌ‫]يَد‬21

 names of countries or lands: [ُ‫الرُوم‬ / ُ‫]مِصْر‬22
 special feminine nouns : these feminine nouns below do not possess a feminine sign in
their word structure.

Special Feminine Nouns

ٌ‫حَرْبٌ شَمْسٌ رِيْحٌ نَفْسٌ خَمَرٌ نارٌ سُوق‬ ٌ‫سَبِيل‬ ‫بِئْرٌ كَأْسٌ عَصا‬ ٌ‫دار‬
market fire wine self; wind sun war path stick cup well house
soul

 Other Exceptions: Masculine names with a feminine sign, or “masculine” broken

plurals. [ٌ‫رُسُل‬/ ٌ‫طَلْحَة‬/‫]رِجا ٌل‬
2. Number/Plurality [‫]َالْ َعدَد‬
i. Singular
ii. َ َ
Dual - add [ِ‫ ]ان‬or [ِ‫ ]يْن‬to its end.

a) ]‫ن‬
ِ ‫ [َا‬: Raf‛
َ
b) [ِ‫]يْن‬: Naṣb or Jarr
iii. Plural (more than 2)
a. Broken plural [‫ ]جَمْعُ التَّكْسري‬- most common plural
The most common types of broken plurals are listed here. Please note that Broken plurals
in Arabic are considered feminine single. This is the case grammatically even if the
respective noun is masculine. If the noun is a “male person”, then there are two possibilities,

20
Translated as “sky” or “heaven”.
21
Translated from left to right as “ eye, foot, and hand”.
22
Translated from left to right as “ Rome and Egypt”.

27
 Essentials of Qur’ânic Arabic

male or female grammatically. This point is being mentioned here since these two variations
are found in the Qur’ān.

Broken Plural Single Noun Plural Noun

Pattern23
ٌ‫أَفْعَال‬ ٌ‫ قَلَم‬pen ٌ‫أَقَْالَم‬
‫فُعُو ٌل‬ ٌ ْ‫ دَر‬lesson
‫س‬ ٌ‫دُرُوس‬
ٌ‫فِعَال‬ ٌ‫ جَبَل‬mountain ٌ‫جِبال‬
ُ‫فَعاعِل‬ ٌ‫مَسْجِد‬ mosque ُ‫مَساجِد‬

b. Sound Feminine Plural [‫السَّالِم‬ ِ َّ‫ ]جَمْعُ املُنَؤَن‬ending with Tā Marbūṭah [‫]ة‬.
 [ٌ‫ ]اَت‬replaces [‫ ]ة‬in Raf‛ I‛rāb.

 [ٍ‫ ]اَت‬replaces [‫ ]ة‬in Jarr or Naṣb I‛rāb.

c. Sound Masculine Plural [‫السَّالِم‬ ِ‫]جَمْعُ املُذَكَّر‬

 [َ‫ ]ُون‬is added to the end of the single noun in Raf‛ I‛rāb.

 [َ‫ ]ِْيْن‬is added to the end of the single noun in Jarr or Naṣb I‛rāb.
 These plurals are found on “Doers” or persons involved in doing a
certain action, or task.

3. Definiteness [‫النَّكِرَة‬/‫]املَعْ ِرفَة‬

i. Definiteness [‫]اَلْمَعْرِفَة‬
A definite or proper noun is a noun that is specific, defined, and more than ordinary. It
may also encompass any noun that is specified by a relationship (e.g. my pen, his mother,

etc.). Any noun that begins with the particle [‫ ] ال‬is definite since this particle denotes “the”

on that particular noun. Any noun that is named also by default becomes definite. In this

case, an [‫ ] ال‬does not need to be added. Please also note that most definite nouns do not

23
The letters [‫ ]فعل‬represent a stem in Arabic grammar that denote various patterns of words, whether nouns or verbs. These letters are used to
teach morphological derivations and conjugation patterns of several different classes of words in Arabic. We will revisit this [‫ ]فعل‬stem frequently in
this Volume and later as well ‫إن شاء اهلل‬.

28
 I‛râb and Flexibility

carry Tanwīn since nouns with [‫ ]ال‬cannot carry Tanwīn, and also the fact that many Arabic
names are incompletely flexible.
a) Adding [‫ ]ال‬adds the particle “the” to any indefinite noun making it definite.

Words with [‫ ]ال‬do not take Tanwīn and end in a single vowel.

ٌ‫مَسْجِد‬ ُ‫اَملسْجِد‬

mosque the mosque
b) Any proper name of a person or place is definite:[ ‫مُوسٰى‬/ ُ‫ مَكَّة‬/ٌ‫] حممد‬
c) Any possession relationship is definite. Examples are the following:
my house / your town / Messenger of Allah = [‫بَيْيت‬ / َ‫ بَلَدُك‬/ ِْ‫]رَسولُ اهلل‬
ii. Indefiniteness [‫]اَلنَّكِرَة‬
Nouns that do not have [‫ ]ال‬are indefinite and take Tanwīn by default24.
Please note the following examples [ٌ‫ رَجُل‬/ ٌ‫ مَسْجِد‬/ ٌ‫]قَلَم‬25.

4. I‛rāb [‫ ]اَلْإِعْراب‬- Case/Inflection

The term I‛rāb reflects a specific case that every noun carries. Specifically, it is a
characteristic that imparts the noun to have certain grammatical function(s). Every noun
carries one of three cases. The default case of a noun is the Raf‛ state. For example only nouns
in the “Raf‛” I‛rāb can function as the Subject in a Nominal Sentence or as the “Doer” in a Verbal
Sentence. Contrasting this, only a noun in the “Naṣb” I‛rāb can function as a “object” of a verb in
a Verbal Sentence. The specific I‛rāb is typically reflected on nouns by the varying vowels at
their ends.

(i) The Three Cases

1. [‫]رَفْع‬ Raf‛- Nominative

2. [‫ ]نَصْب‬Naṣb- Accusative

3. [ّ‫]جَر‬ Jarr - Genitive

24
Please note that certain proper names take Tanwīn and include the following [ ٌ‫ مَنْصُور‬/ ٌ‫ نُ وح‬/ ٌ‫َمد‬
َّ ‫]مُح‬.
25
Translations of the words from left to right are the following “a man, a masjid, a pen”.

29
 Essentials of Qur’ânic Arabic

(ii) How to Distinguish the Three Different I‛rābs

a. Ending Vowels on a Noun

1. Ḍammah [ ُ ُ] at the end of a noun denotes Raf‛.

2. Fatḥah [ ُ ً] at the end on a noun typically denotes Naṣb.
 (Exceptions are the partially flexible nouns like [ُ‫ ]مَرْيَم‬and [ُ‫]إِبْرَﻫِم‬.

3. Kasrah [ ٌ ٌ] at the end of a noun denotes Jarr.

 Exceptions are rare such as words like [ٍ‫ ]قاض‬and [ٍ‫]ماض‬, both of which are

Raf‛ here.
b. Dual Endings on all Nouns (revisited)

 ]ِ‫ [ان‬for Raf‛

 ]‫ [يْن‬for Naṣb or Jarr

c. Endings on Sound Masculine Plurals (revisited ):

 [َ‫ ]ُون‬for Raf‛

 [َ‫ ]ِْين‬for Naṣb or Jarr

d. Endings on Sound Feminine Plurals

 [ٌ‫ ]ات‬for Raf‛

 [ٍ‫ ]ات‬for Naṣb or Jarr

30
 I‛râb and Flexibility

Table 1: Inflection of “Noun Endings” by I‛rāb

[ّ‫ ] جَر‬Jarr ]‫ [َنصْب‬Naṣb [‫ ]رَفع‬Raf‛ Type of Noun

Kasrah Fatḥah Ḍammah Singular

Kasrah Fatḥah Ḍammah Broken Plural

ِ‫َيْن‬ ِ‫َيْن‬ ِ‫َان‬ Dual

‫ِيْ َن‬ ‫ِيْ َن‬ َ‫ُون‬ Sound Masculine Plural

‫ت‬
ٍ ‫َا‬ ‫ت‬
ٍ ‫َا‬ ٌ‫َات‬ Sound Feminine Plural26

Fatḥah Fatḥah Ḍammah Flexible

Fatḥah Fatḥah Ḍammah Partially Flexible
no change no change no change Inflexible

Analyzing Nouns from the Qur’ān

Gender, I‛rāb of
Selected Noun
Qur’ānic Āyāt Plurality, and selected
in single form
Definiteness noun
﴾ِ‫ٱملَغْرِبَيْن‬ ُّ‫﴿رَبُّ ٱلْمَشْرِقَيْنِ وَرَب‬ ‫[ مَغْرِب‬west] Male, Dual, and Naṣb or
“Lord of the two easts and wests” (55:17) Definite Jarr

﴾َ‫َوَلـٰكِن لَّا يَشْ ُعرُون‬ َ‫﴿ أَالَ إِنَّهُم ﻫُمُ ٱلْمُفْسِدُون‬ ‫مُفْسِْد‬ Male, Plural
“Unquestionably, it is they who are the corrupters, [corrupter] (proper), and Raf‛
but they perceive not.”(2:12) Definite

ٍ‫َن لَ ُهمْ جَنَّات‬

َّ ‫﴿ َوبَشِِّرِ ٱلَّذِين آمَنُواْ وَعَمِلُواْ ٱلصَّالِحَاتِ أ‬ ‫[ جَنَّة‬garden]
Female, plural
(proper),
Naṣb or
Jarr
indefinite
﴾...ُ‫تَجْرِي مِن تَحْتِهَا ٱلْأَنْهَار‬
Female (broken
“And give good tidings to those who believe and do
righteous deeds that they will have gardens beneath which
‫[ نَهْر‬river] plural), plural, Raf‛
rivers flow…”(2:25) definite

26
Please note that non-human nouns with “sound feminine plurals” can behave like broken plurals, and thus can be "feminine singular". They can
also be treated as “feminine plural” as well grammatically.

31
 Essentials of Qur’ânic Arabic

Gender, I‛rāb of
Selected Noun
Qur’ānic Āyāt (Cont.) Plurality, and selected
in single form
Definiteness noun
ُ‫﴿ َوإِذْ وَاعَدْنَا مُوسَى أَرْبَعِنيَ لَيْلَةً ثُمَّ ٱتَّخَذُْتم‬ ‫[ لَيْلَة‬night] Female, single,
indefinite Naṣb

﴾ َ‫ٱلْعِجْلَ مِن بَعْدِهِ َوأَنتُمْ ظَالِمُون‬

“And [recall] when We made an appointment with Moses ‫[ عِجْل‬calf] Male, single,
indefinite
Naṣb
for forty nights. Then you took [for worship] the calf after
him, while you were wrongdoers.”(2:51)

﴾ ‫مِهَادًا۝ وَٱلْجِبَالَ أَوْتَادًا‬ َ‫﴿َألَمْ نَجْعَلِ ٱلْأَرْض‬ ‫[ أَرْض‬earth] Female, single,

definite Naṣb

“Have We not made the earth a resting place?, And the

mountains as pegs?”(78:6-7)
‫[ جَبَل‬mountain] Female single
(broken plural), Naṣb
definite

III. Flexibility and I‛rāb

What do we mean by flexibility? One can say flexibility is a fifth characteristic of nouns not mentioned
earlier. Flexibility is the ability of a noun to adapt its ending appropriately (inflect) to one of the three I‛rāb
states. A noun that is fully flexible perfectly adapts its endings to a particular I‛rāb as per the rules
discussed earlier in this chapter. Please note that most nouns in Arabic are fully flexible. However, there
are many nouns in Arabic that are partially flexible, and thus can only partially change their endings. Other
nouns in Arabic are completely inflexible, and cannot change their endings at all. Despite this, every noun
has an I‛rāb, even if its ending does not change appropriately. I‛rāb of words that are not fully flexible are
determined based on the context of the word in its respective sentence.

The Concept of Flexibility and a Simile:

All Muslims are required to pray the obligatory Ṣalāh daily, even if they have a physical impairment that
limits their ability to do Rukū‛, Sujūd, or to stand. If a Muslim has these impairments they should pray the
Ṣalāh to the best of their ability and Inshā Allah they will be complying with the rules of Ṣalāh like the
Muslim who stands, does proper Rukū‛, and Sujūd etc. From this, let us say we have three Muslims. The first
Muslim is Muḥammad who is healthy and “fully flexible”. He does Ṣalāh according to full rules and proper
motions (of doing Rukū‛ and Sujūd). Then we have a second Muslim Zaid who has a bad back. He is able to
stand, but cannot flex properly and do proper Rukū‛ and Sujūd. Unlike Muḥammad, Zaid needs to use a
chair during Ṣalāh, but his Ṣalāh is accepted and valid since he followed the rules to the utmost of his ability
(or in this case flexibility). We then have third brother Mansūr who is unfortunately crippled. Despite
being unable to stand or bend, he performs Ṣalāh in bed using hand gestures. Even though neither Mansūr
nor Zaid could not perform the appropriate actions of Ṣalāh like Muḥammad, their Ṣalāh is accepted Inshā

32
 I‛râb and Flexibility

Allah. Altogether, the prayer of all three Muslims is accepted as they performed the actions of Ṣalāh as
much as they were capable of despite their varying degrees of flexibility.

IV. The Three Degrees of Flexibility of Nouns

Similar to the preceding simile, nouns also can have one of three degrees of flexibility. Specifically, this
flexibility is in terms of how their endings adapt appropriately to the respective I‛rāb that they are in.
Flexibility has no effect on I‛rāb, and is a specific attribute of the particular noun in question.

1. Flexible; the normal noun [‫]مُعْرَب‬

2. Inflexible noun [‫]مَبْىن‬

3. Partially flexible noun [‫]غَريُ مُنْصَرِف‬

A. Flexible Nouns [‫] ُمعْرَب‬

The normal noun in terms of flexibility is one whose ending fully conforms to expressing its
respective I‛rāb.

e.g. [ُ‫ اَلقُراَن‬/ ٌ‫ بَيْت‬/ ٌ‫ مَسْجِد‬/ ٌ‫ قَلَم‬/ ٌ‫ مُسْلِم‬/ ٌّ‫]رَب‬

B. Inflexible Nouns [‫]مَبْىن‬
1. The noun does not change at all, but it is still in one of the three states depending on its
context in the sentence. For example if the noun is an owner or possessor, then it is Jarr.

Please note that the term [‫ ]مَبْىن‬is also used for verbs that do not inflect an I‛rāb.

2. These Inflexible Nouns include Pronouns [‫هُم‬/َ‫هِي‬/َ‫] ُهو‬, Pointing nouns [َ‫ذٰلِك‬/‫]هٰذا‬,
Relative Pronouns [‫]اَلَّذِي‬, and names such as [‫ ]عِيسٰى‬or [‫]مُوسٰى‬.
Non-Flexible Isms in Various I‛rāb
Raf‛ Naṣb Jarr

﴾... ِ‫﴿ َوإِذْ قَالَ مُوسَىٰ لِقَوْمِه‬ ﴾‫مُوسَىٰ تَكْلِيمًا‬ ُ‫﴿وَكَلَّمَ ٱللَّه‬ ﴾ ..ٰ‫﴿ َوأَوْحَيْنَا ِإلَىٰ مُوسَى‬
And when Mūsa said to his And when Allah talked to Mūsa And when We revealed to
people...(2:54) directly (4:163) Mūsa...(7:117)
(Mūsa is the Subject) (Mūsa is the direct object) (Ḥarf causes Mūsa to be Jarr)

﴾َّ‫لِبَاسٌ لَهُن‬ ْ‫ َوأَنْتُم‬...﴿ ﴾ْ‫خَلَقَكُم‬ ‫﴿ٱعْبُدُوا رَبَّكُمُ ٱلَّذِي‬ ﴾ ِ‫﴿ لَكُ ْم دِينُكُمْ َولِيَ دِين‬
...and you are a garment to them ...worship your Lord the One Who To you is your religion, and to me
(2:187). created you...(2:21). in my religion (109:6).

33
 Essentials of Qur’ânic Arabic

C. Partially Flexible Nouns [‫]غَريُ مُنْصَرِف‬

These nouns follow all the rules of fully flexible nouns except the following:
1. They do not take Kasrah.
2. They do not take Tanwīn (no double vowel).
3. They do not take [‫ ]ال‬nor are they Muḍāf 27 .

Different Types of Nouns that are Partially Flexible

1. Non-Arabic Names: e.g. [ُ‫ ]فِرْعَون‬and [‫م‬
ُ ‫]إِبْرَهِي‬
Raf‛ ‫فِرْعَو ُن‬ ‫إبرَﻫي ُم‬
Naṣb َ‫فِرْعَون‬ َ‫إبرَﻫيم‬
Jarr َ‫فِرْعَون‬ َ‫إبرَﻫيم‬

2. Feminine names in Arabic that have no masculine counterpart.

 e.g. [ُ‫ ]طَلْحة‬and [ُ‫]عائِشَة‬
3. Names of places (these are grammatically feminine)
 e.g. [ُ‫ أَمرِيكَة‬/ُ‫مِصْر‬/ ُ‫] مَكَّة‬
4. Certain three-letter Arab names
 e.g. [ُ‫]عُمَر‬
5. Comparative and superlative adjectives and colors.
 e.g.28 [ُ‫سوَد‬
ْ َ‫ ]ا‬and [ُ‫]أَكْبَر‬
6. Attributes occurring in the pattern of [‫]فَعْالن‬
 e.g. 29 [ُ‫ ]كَسْالن‬and [ُ‫]غَضْبان‬
7. Broken Plural Patterns on patterns [‫ ]مَفاعِل‬and [‫]فُعَالء‬.
Please note when these two broken plural patterns are only partially flexible when
they do not contain [‫] ال‬30. When they have [‫] ال‬, they are flexible. Do not
memorize this right now. It is being mentioned here for completeness.

27
See Lesson 5 on the section on Possession Constructions.
28
Translation from left to right is “black” and “greater”.
29 Translation from left to right is “lazy” and “angry”.
30
An example to illustrate this concept is in the following using the plural of [‫ ]مَسْجِد‬and [‫ ]عالِم‬:
 [َ‫ ]الْخَيْرُ فِي مَسا ِجد‬versus [ ِ‫“ ]اخلَيْرُ يف اْلمَسا ِجد‬Good is in mosques.” vs. “Good is in the mosques.”
 [َ‫ ] اِذْﻫَبُ وْا إىل عُلَماء‬versus [ ِ‫“ ]اِذْﻫَبُ وْا إِىل الْعُلَماء‬Go to scholars.” vs. “Go to the scholars.”

34
 I‛râb and Flexibility

 Examples of broken plurals on patterns [‫ ] مَفاعِل‬and [‫] فُعَالء‬.

Stem Plural Pattern Example

[ُ‫]فُعَالء‬ ُ‫فُعَالء‬ ُ‫غُرَباء‬

ُ‫أَفْعِالء‬ ُ‫أَغْنِياء‬
[ُ‫]مَفاعِل‬ ُ‫فَعالِل‬ ُ‫كَواكِب‬
ُ‫فَعَالِيل‬ ُ‫سَكَاكِني‬
ُ‫مَفاعِل‬ ُ‫مَساجِد‬

In these two examples, both ‫ مساجد‬and ‫ علماء‬take a Fatḥah instead of Kasrah because they are incompletely flexible. This is in contrast to when they
carry the particle [‫]ال‬.

35
 The Pronouns [‫ ]الضَّمائِر‬and the Pointing Nouns [‫]أمساءُ اإلشارَة‬

Lesson 3: The Pronouns [‫ ]الضَّمائِر‬and the Pointing Nouns [‫]َأمساءُ اإلشارَة‬

I. Pronouns ] ‫ ضَمِري‬/‫[ضَمائِر‬
Arabic pronouns are of two types, attached or detached. Please note that pronouns that detached are
Raf‛31. Attached pronouns on the other hand, cannot take Raf‛ , but instead take either Jarr or Naṣb. All
pronouns are completely Inflexible [‫]مَبْين‬. Please note that sometimes, the attached pronouns can modify

one of its vowels for the purpose of better phonation or sound as per Arabic. As we saw in the previous
chapter, minor changes in the structure of a word due to phonation [‫ ] الصّرف‬does not impact I‛rāb.
Pronouns are inherently tied to the gender and the plurality of the noun it refers to.
A. The Detached Pronouns [‫]اَلضَّ ِمائِرُ الْمُنْفَصِلَة‬

Table 2: Detached Pronouns [‫]ضَمائِر مُنْفَصِل‬

Plural Dual Single

ْ‫هُم‬ ‫هُما‬ َ‫هُو‬ 3rd person masculine

َّ‫هُن‬ ‫هُما‬ َ‫هِي‬ 3rd person feminine

ْ‫أَنْتُم‬ ‫أَنْتُما‬ َ‫أَنْت‬ 2nd person masculine

َّ‫أَنْتُن‬ ‫أَنْتُما‬ ِ‫أَنْت‬ 2nd person feminine

ُ‫نَحْن‬ ُ‫نَحْن‬ ‫أَنا‬ 1st person

1. Detached Pronoun Structure

i. All third person pronouns begin with [‫]ه‬.

ii. All second person pronouns begin with [َ‫]أَنْت‬.

iii. All dual pronouns end with [‫]ما‬.

iv. All Masculine second/third person plural end with [ْ‫]م‬.

v. All Feminine second/third person plural end with [ّ‫]ن‬.

31
Exception to this is the particle [‫]إِيَّا‬, which is always Naṣb. Please see the following page for a discussion on [‫]إِيَّا‬.

37
 Essentials of Qur’ânic Arabic

vi. It is easiest to remember these phonetically from the far right ]ْ‫هُما هُم‬ َ‫[ ُهو‬.

2. Detached Pronouns in Naṣb: ]‫[إِيَّا‬

The particle [‫ ]إِيَّا‬allows for a detached pronoun to function as a direct object for verbs.
[‫ ]إِيَّا‬is the only detached pronoun in the Naṣb state, functioning as a direct object, and
preceding a verb for meaning of exclusivity 32. In a normal verbal sentence pattern, the
direct object follows the verb.
[ َ‫ إِيَّاك‬/ َ‫ إِيَّاي‬/ ‫ إِيَّاكُم‬/ ‫] إِيَّانا‬

﴾ُ‫نَسْتَعِني‬ َ‫﴿إِيَّاكَ نَعْبُدُ وَإِيَّاك‬

“To You alone we worship and to You alone we ask for help.” (1:5)

﴾ِ‫وَإِيَّايَ َفٱرْﻫَبُون‬ ْ‫﴿يا بَنِي إِسْرَائِيلَ ٱذْكُرُواْ نِعْمَتِيَ َٱِت ي أَنْعَمْتُ عَلَيْكُمْ َوأَوْفُواْ بِعَهْدِي أُوفِ بِعَهْدِكُم‬
“Oh Children of Israel, remember My favor which I have bestowed upon you and fulfill My
covenant that I will fulfill your covenant [from Me], and be afraid of only Me.” (2:40)

B. The Attached Pronouns [‫الْمُتَّصِلَة‬ ُ‫]اَلضَّمائِر‬

Attached pronouns attach to the ends of nouns, verbs, and certain particles. An attached

pronoun joins a noun with no [‫ ] ال‬at its end, and becomes a Possession construction or [‫]إِ ضافَة‬.

The pronoun takes the case of Jarr while being inflexible [‫]مَبْنِي‬. The same pronouns that attach to

nouns also attach to verbs with the exception of the first person pronoun (see footnote #34).
When a pronoun attached to a verb at its end, the pronoun becomes a “direct object” of that verb.
In this case the pronoun always takes the Naṣb I‛rāb. With respect to particles, they are more
specifically found attached to the ends of Ḥarf Jarr and Naṣb particles.

32
This is related to the advanced grammar principle called ‫تَقْدمي وَ تَأْخِري‬. In this case by placing the direct object before the verb causes exclusivity
and places emphasis on the word that has an abnormal sentence structure in terms of sequence.

38
 The Pronouns [‫ ]الضَّمائِر‬and the Pointing Nouns [‫]أمساءُ اإلشارَة‬

Table 3: Attached Pronouns ]‫[ضَمائِر مَُّتصِلَة‬

Plural Dual Single

ْ‫هُم‬ ‫هُما‬ ‫ُه‬ 3rd person masculine

َّ‫هُن‬ ‫هُما‬ ‫ها‬ 3rd person feminine

ْ‫كُم‬ ‫كُما‬ ‫َك‬ 2nd person masculine

َّ‫كُن‬ ‫كُما‬ ‫ِك‬ 2nd person feminine

‫نا‬ ‫نا‬ [‫ ي‬or ‫]ين‬33 1st person

1. Attached Pronoun Structure

i. all 3rd person pronouns ending with [‫]ه‬

ii. all dual pronouns ending with [‫]ما‬

iii. all masculine 2nd/ 3rd person plural ending with [ْ‫]م‬

iv. all feminine 2nd and 3rd person pl. end with [ّ‫]ن‬

v. 2nd person masculine and feminine beginning with [‫]ك‬

vi. 1st person single beginning with [‫ [ي‬or [‫]نِي‬

33
[‫ ]ين‬is only attached to verbs, and is called ‫نو نُ الْ وِقايَة‬.

39
 Essentials of Qur’ânic Arabic

Table 4: Conjugation of Attached Nouns in Three I‛rābs34 [‫]كِتاب‬

ٍ‫(كِتاب‬Jarr) ً‫( كِتابا‬Naṣb) ٌ‫( كِتاب‬Raf‛)
‫كِتابِ ِهم‬ ‫كِتابِهِما‬ ‫كِتابِ ِه‬ ‫كِتابَهُم‬ ‫كِتابَهُما‬ ُ‫كِتابَه‬ ‫كِتابُهُم‬ ‫كِتابُهُما‬ ُ‫كِتابُه‬
‫كِتابِ ِه َّن‬ ‫كِتابِهِما‬ ‫كِتابِها‬ َّ‫كِتابَهُن‬ ‫كِتابَهُما‬ ‫كِتابَها‬ َّ‫كِتابُهُن‬ ‫كِتابُهُما‬ ‫كِتابُها‬
‫كِتابِكُم‬ ‫كِتابِكُما‬ ‫ك‬
َ ِ‫كِتاب‬ ‫كِتابَكُم‬ ‫كِتابَكُما‬ َ‫كِتابَك‬ ‫كِتابُكُم‬ ‫كِتابُكُما‬ َ‫كِتابُك‬
َّ‫كِتابِكُن‬ ‫كِتابِكُما‬ ‫ك‬
ِ ِ‫ِكتاب‬ َّ‫كِتابَكُن‬ ‫كِتابَكُما‬ ِ‫كِتابَك‬ َّ‫كِتابُكُن‬ ‫كِتابُكُما‬ ِ‫كِتابُك‬
‫كِتاِبنا‬ ‫كِتابِنا‬ ‫كِتابِي‬ ‫كِتابَنا‬ ‫كِتابَنا‬ ‫كِتابِي‬ ‫كِتابُنا‬ ‫كِتابُنا‬ ‫كِتابِي‬

C. Examples of Pronouns from the Qur’ān

Translation of Type of I‛rāb of
Qur’ānic Āyah
Selected Pronoun Pronoun pronoun
‫[ رَبَّكُم‬your Lord] attached to
Jarr
noun
ْ‫﴿يَا أَيُّهَا ٱلنَّاسُ ٱعْبُدُواْ رَبَّكُمُ ٱلَّذِي خَلَقَ ُكم‬ ْ‫خَلَقَكُم‬ Attached to
Naṣb
verb
﴾َ‫َوٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُون‬ [He created you]

“Oh mankind, worship your Lord, who created you and those
ْ‫لَعَلَّكُم‬ Attached to
Naṣb
before you, that you may become righteous” (2:21) [so that you] Ḥarf Naṣb

ْ‫[قَبْلِكُم‬before you] Attached to

Ḥarf Jarr
Jarr

‫ك ٱلْجَنَّةَ وَ ُكالَ مِنْ َها رَغَدًا‬

َ ُ‫﴿وَقُلْنَا يَا آدَمُ ٱسْكُنْ أَنتَ وَزَوْج‬ َ‫أَنت‬ [you] Detached
Raf‛
pronoun
﴾َ‫حَيْثُ شِئْتُمَا وَالَ تَقْرَبَا َﻫـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلْظَّالِمِني‬ ‫ك‬
َ ُ‫زَوْج‬ Attached to
Jarr
“And We said, "Oh Ādam, dwell, you and your wife, in Paradise noun
[your wife]
and eat therefrom in [ease and] abundance from wherever you will.
But do not approach this tree, lest you be among the wrongdoers."
(2:35)
‫[ مِنْهَا‬from it] Attached to
Ḥarf Jarr
Jarr

34
Please note that the conjugated structure of [‫ ]كِتاب‬with an attached pronoun (or for that matter any noun) can be altered due to Phonetics
[‫]الصَّرف‬. For example [ُ‫ ]كِتابِه‬is changed to [ِ‫ ]كِتَابِه‬because it is awkward in pronouncing [ُ‫ ]ه‬directly after a Kasrah. Similarly, there is only one possible
pattern in [‫ ]كِتابِي‬due to the [‫]ي‬. These changes in vowel do not cause any change in the meaning of the word or its I‛rāb. It is simply an issue of
phonetics and morphology. More variances like this will be seen in later lessons.

40
 The Pronouns [‫ ]الضَّمائِر‬and the Pointing Nouns [‫]أمساءُ اإلشارَة‬

II. Pointing Nouns [‫]َأسْماءُ الْإِشارَة‬

These are nouns, and thus have all their four characteristics that are gender, number, definiteness, and
I‛rāb. Pointing nouns like the pronouns are always definite and are inflexible. However, they can take all
three I‛rāb depending on their context in the respective sentence. Masculine Pointing nouns usually have

the letter [‫ ]ه‬as the first letter while the feminine nouns usually start with the letter Tā. There are two

types of Pointing nouns, “near” [‫ ]َا ْل َقريب‬and “far’ [‫]َا ْلَبعيد‬. The “far” Pointing noun would be used to refer to

something far literally or figuratively while the “near” noun would be used for something closer, or near.

A. Pointing Nouns - [ِ‫]أَسْماءُ الْإِشارَة‬

 “This/These” - denotes nearness
Table 5: Pointing Nouns - Near [‫] أَسْماءُ الْإِشارَةِ الْقَريب‬

Plural Dual Single

ِ‫ٰﻫؤُالء‬ ِ‫ ﻫٰذَيْن‬/ ِ‫ٰﻫذَان‬ ‫ٰﻫذَا‬

3 rd person masculine
These These (two) this

ِ‫ٰﻫؤُالء‬ ِ‫ ﻫٰتان‬/ ِ‫ﻫٰتَيْن‬ ِ‫ٰﻫذِه‬ 3 rd person feminine

These These (two) this
﴾ ْ‫﴿ ٰﻫذَانِ خَصْمَانِ ٱخْتَصَمُوا فِي رَبِِّهِم‬
“These two antagonists dispute with each other about their Lord..”(22:19).

 “ That/Those ” - denotes being far away

Table 6 : Pointing Nouns: Far [‫الْبَعيد‬ ِ‫]َأسْماءُ الْإِشارَة‬

Plural Dual Single

َ‫أُ ْوَلـٰئِك‬ َ‫ ذَيْنِك‬/ َ‫ذانِك‬ َ‫ٰذلِك‬ 3 rd person masculine

Those (all) Those (two) That
َ‫أُ ْوَلـٰئِك‬ َ‫ تَيْنِك‬/ َ‫تانِك‬ َ‫تِلْك‬ 3 rd person feminine
Those (all) Those (two) That

 Instead of [َ‫]ذٰلِك‬, you can also use [ْ‫ ]ذٰلِكُم‬or [‫ ]ذٰلِكُما‬which have similar meaning
and, are singular.

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 Essentials of Qur’ânic Arabic

i. e.g. ﴾ ْ‫﴿ ٰذلِكُمُ ٱهللُ رَبَّكُم‬

“That is Allah, your Lord...”(10:3).

ii. ﴾ ‫اللَةَ بِٱلْهُدَى‬

َ َّ‫﴿ أُ ْوَلـٰئِكَ ٱلَّذِينَ ٱشْتَرَوُاْ ٱلض‬
“Those are the ones who have sold guidance for error ....”(2:16).

B. Additional Pointing Nouns

َ‫کَذَٰلِك‬ like this

‫ﻫٰكَذَا‬ in this way

‫ ﻫُنا‬/ ‫ﻫٰهُنا‬ here

َ‫ﻫُناك‬ there

َّ‫تَم‬ there/over there

﴾‫كَبِريًا‬ ‫﴿ َوإِذَا َرأَيْتَ ثَمَّ َرأَيْتَ نَعِيمًا وَمُلْكًا‬

“And when you look there [in Paradise], you will see pleasure and great dominion.” (76:20)

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 Word Constructions [‫]املر كّبات‬

Lesson 4: Particles [‫ ]اَلْحُروف‬and Broken Plurals [‫]جَمعُ التَّكْسري‬

Particles ‫حَرْف‬/‫]حُرُوف‬
[
Particles are the third category of words in Arabic. Within this category, there is a large subcategory of
particle types that function in a specific way in the Arabic language. In this book, we will focus upon the
most common and high-yield particles. In particular we will discuss the particles that cause a change in

I‛rāb which are respectively [‫ [حُرُوف النَّصْب‬,]ّ‫ ]حُرُوف ا لْجَر‬, and [‫ا لْجَزْم‬ ‫]حُرُوف‬. Other particles that do not affect

I‛rāb [ ٍ‫عامِلَة‬ ُ‫ ]حُروفٌ غَيْر‬will be covered very briefly in this volume.

As a review, particles are words that require an associated to another word to have meaning in speech.
They attach to the end of a specific word, whether a noun or verb. Some particles can impart a new
meaning to a noun or verb while others do not.

I. Particles of Jarr [ّ‫]حُرُوفُ الْجَر‬

These particles are prepositions and cause nouns that immediately follow them to be in the Jarr [ّ‫]جَر‬

state. They require another word to have a useful meaning. Please note that the Jarr state is specific only to
nouns, therefore Ḥarf Jarr do not act on verbs. 35 See Table 7 on the following page for a listing of common
Ḥarf Jarr. When a Jarr particle acts on a noun causing the noun to take the Jarr I‛rāb, it becomes a unit
called “Jarr Construction”. This unit has some important grammar functions in sentences, which we will
later see.

A. Examples of Jarr Particles

The Ḥarf Jarr (shaded) above causes the word after it to be Jarr. In some cases, the Ḥarf Jarr is
attached directly to the noun.
1. ﴾َ‫ِبمُؤْمِنِني‬ ‫﴿ َومِنَ ٱلنَّاسِ مَنْ يَّقُولُ آمَنَّا ِبٱللّهِ وَِبٱلْيَوْمِ ٱآلخِرِ وَمَا ﻫُم‬
“And from the people are some who say, "We believe in Allah and the Last Day," but they are not
believers.” (2:8)

2. ﴾...ً‫خَلِيفَة‬ ِ‫﴿ َوإِذْ قَالَ رَبُّكَ ِللْمَالَئِكَةِ إِنِِّي جَاعِلٌ فِي ٱلْأَرْض‬
“And (remember) when your Lord said to the angels: "Verily, I am going to place a representative on
earth.” (2:30)

35
As we will later see, Ḥarf Jarr are associated with intransitive verbs. Furthermore, these Ḥarfs can impact verb meaning. For example, the verb
[َ‫ ]جاء‬means “to come”. However [ِ‫ ]جاءَ ب‬means “to bring”. The verb [‫ ]تابَ إلَى‬means “to repent” while [‫ ]تابَ عَلى‬means “to accept the repentance”.

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 Essentials of Qur’ânic Arabic

B. Ḥarf Jarr [ّ‫الْجَر‬ ُ‫]حُرُوف‬

Table 7: Ḥarf Jarr [ّ‫]حُرُوفُ الْجَر‬

‫إِىل‬ to/towards ‫فِي‬ in

‫ب‬
ِ in/with ‫َك‬ like (similarity)

‫ت‬
َ by (oath) ‫ِل‬ for/to

‫حَتَّى‬ until ‫َو‬ by (oath)

ْ‫عَن‬ from/about ‫مِن‬ from

‫عَلى‬ upon/on

C. Ḥarf Jarr Attached to Pronouns (Variant Conjugations)

In the examples below, we see that when pronouns attach to Ḥarf Jarr, they often modify
one of their vowels. This was similar in certain cases when Nouns attached to pronouns as we
saw for the various conjugations of [‫]كِتاب‬. Please refer to footnote #35 for a more detailed
discussion.

Jarr
Pronoun Jarr Particle
Construction
ُ‫ه‬ ‫ِل‬ ُ‫َله‬ ُ‫لِه‬
ُ‫ه‬ ‫إِىل‬ ‫إِلَيْ ِه‬ ُ‫ِإلَيْه‬
‫هُما‬ + ‫فِي‬ = ‫فِيْهِما‬ ُ‫فْيْه‬
َّ‫هُن‬ ‫عَلى‬ َّ‫عَلَيْهِن‬ َّ‫عَلَيْهُن‬
‫هُم‬ ‫ب‬
ِ ْ‫ِبهِم‬ ْ‫بِهُم‬
ُ‫ه‬ ‫ِمن‬ ُ‫مِنْه‬ ‫مِنْ ِه‬

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 Word Constructions [‫]املر كّبات‬

D. Ḥarf Jarr–like Nouns and [‫]ظُرُوف‬

Sometimes nouns can act as Jarr particles. Please note these nouns are characteristically found attached
to another noun in a “Possession Constructions” and not alone. In this way, they act like Ḥarf Jarr and cause
the word after it to be in the Jarr state. An evidence for these words being nouns is that their ends get

affected by a Ḥarf Jarr. Most of these nouns below belong to a category of words known as [‫]ظُرُوف‬. These

words are exclusively found in the Naṣb case and point to the relative place ]‫املَكان‬ ُ‫[ظَرْف‬ or the relative time

[‫الزَّمان‬ ُ‫ ]ظَرْف‬that a certain action occurs in.36 These nouns are being listed here for completion.

1. Examples of Ḥarf Jarr-like Nouns

‫بَعْض‬ some (of)

َ‫حَوْل‬ Around

َ‫قَبْل‬ Before

َ‫بَعْد‬ After

َ‫دُون‬ besides/other than

َ‫ غَيْر‬/ َ‫مِنْ دُون‬ other than

‫ لَدَى‬/ ْ‫لَدُن‬ from/with

36
These nouns can however take the Jarr case if acted upon by a Ḥarf Jarr. Please see examples (i) and (ii) on the next page.

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 Essentials of Qur’ânic Arabic

2. Nouns of Place and Time

Table 8: Nouns of Place [‫ ]ظَرْفُ املَكان‬and Nouns of Time [‫]ظَرْفُ الزَّمان‬

Nouns of Place [‫]ظَرْفُ املَكان‬ Nouns of Time [‫]ظَرْفُ الزَّمان‬

َ‫أَمام‬ in front of/before َ‫قَبْل‬ before

َ‫بَيْن‬ between َ‫بَعْد‬ after

َ‫فَوْق‬ above َ‫اليَوْم‬ today

َ‫تَحْت‬ under ‫أَبَدًا‬ always

َ‫وَراء‬ behind ً‫حِيْنا‬ for a period of time

َ‫خَلْف‬ before ‫صَباحًا‬ morning

َ‫ عِنْد‬or َ‫مَع‬ with ‫سَحَرًا‬/ً‫بُكْرَة‬ early morning

3. Qur’ānic Examples:
i. ﴾َ‫لَعَلَّكُمْ تَشْكُرُون‬ ْ‫﴿ ثُمَّ بَعَثْنَاكُم مِِّنْ بَعْدِ مَوْتِكُم‬
“Then We revived you after your death that perhaps you would be grateful.” (2:56)

ii. ﴾ُ‫ٱلْأَنْهَار‬ ‫﴿ تِلْكَ حُدُودُ ٱللّهِ وَمَن يُطِعِ ٱللّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا‬
“These are the limits of Allah, and whoever obeys Allah and His Messenger will be admitted
by Him to gardens under which rivers flow”. (4:13)

iii. ‫ لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ ٱلْفَتْحِ وَقَاتَلَ أُ ْولَئِكَ أَعْظَمُ دَرَجَةً مِِّنَ ٱلَّذِينَ أَنفَقُوا‬..﴿
﴾ ......‫مِن بَعْدُ وَقَاتَلُوا‬
“Not equal among you are those who spent before the conquest [of Makkah] and
fought [and those who did so after it].” 37 (57:10)

37
In the above āyah, we see an occurrence that is found frequently in the Qur’ān: the presence of a Ḍammah on [‫] ظُرُوف‬, [‫ [بَعْد‬and [‫]قَبْل‬. This is
related to what follows the Noun of Place/Time and if it is connected to it (i.e. Possession construction). If the noun is not connected and does not
link with the word after, it carries a single Ḍammah as in [‫ ]بَعْد‬above. Here we see that [ ‫ ]قَبْل‬has Kasrah because it forms a Possession construction
with [‫]الفتح‬. On the other hand [‫ ]بَعْد‬does not form a link with [‫ ]و قاتلوا‬thus resulting in a Ḍammah. This phenomenon occurs several times in the
Qur’ān.

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 Word Constructions [‫]املر كّبات‬

E. Particles for Oaths: ]‫القَسَم‬ ‫[حُرُوف‬

There are only three particles that can be used in making an oath in Arabic. These include the
following: Wāw, Tā, and in some cases Bā. The Wāw is the most common particle for making
an oath and is differentiated by other types of Wāw by the sign of Jarr on words it is associated
with.

﴾ ‫﴿ َوٱلشَّمْسِ وَضُحَاﻫَا‬ “By the sun and its brightness”

﴾ ‫وٱلْقَمَرِ إِذَا تَلَاﻫَا‬

َ﴿ “And by the moon when it follows it”

﴾ ‫وٱلنَّهَارِ إِذَا جَلَّاﻫَا‬

َ﴿ “And by the day when it displays it” (91:1-3)

II. Particles of Naṣb [‫النصْب‬

َّ ‫]حُرُوف‬
A. Particles on Naṣb on Nouns [‫]إِنَّ وَ أَخَواتُها‬
These Ḥarf cause words to go into the Naṣb state and act only. Particles of Naṣb that act on nouns
are called [‫ ]إِنَّ وَ أَخَواتُها‬or “Inna and its Sisters” in grammar terminology. These particles act on
nouns causing Naṣb on a Nominal sentence. The most common particle is [َّ‫]إِن‬, which is seen
through the Qur’ān and Ḥadīth and imparts emphasis on the corresponding noun. It is easier to
memorize these six particles phonetically from right to left [َّ‫لَعَل‬ َّ‫]إِنَّ أَنَّ كَأَنَّ لَيْتَ لَكِن‬.
B. Inna and its Sisters

Table 9: Inna and its Sisters [‫]إِنَّ وَ أَخَواتُها‬

َّ‫إِن‬ Surely, Verily (used in the beginning)

َّ‫أَن‬ Surely, Verily (used in the middle)

َّ‫كأَن‬ As though (used to draw a parallel)

َ‫لَيْت‬ If only, (used to wish for what could have been)

َّ‫لَكِن‬ But, on the contrary, actually

َّ‫لَعَل‬ Perhaps, maybe, so as to

47
 Essentials of Qur’ânic Arabic

C. Examples from the Qur’ān and Ḥadīth

1. [‫وَ أَعْمالِكُ ْم‬ ْ‫]إِنَّ اللَّهَ ال يَنْظُرُ إِىل صُوَرِكُم وَ أَمْوالِكُم وَ لَكِنْ يَنْظُرُ إِىل قُلُوبِكُم‬
“Indeed, Allah does not like to look at your forms or your wealth, but He looks at
your hearts and your actions.38”
2. [..َ‫يَرَاك‬ ُ‫أَنْ تَعْبُدَ اهللَ كَأَنَّكَ تَراهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّه‬..]
“... That you worship Him as if you see Him, And if you cannot see Him, then
Indeed He sees you..39”.
3. ﴾َ‫مِن قَبْلِكُمْ لَعَلَّ كُمْ تَتَّقُون‬ َ‫﴿كُتِبَ عَلَيْكُمُ ٱلصِِّيَامُ كما كُتِبَ عَلى ٱلَّذِين‬
“...Fasting is prescribed for you as it was prescribed for those before you, that you may gain
Taqwah (2:183).”

D. Particles of Naṣb for Verbs [‫]حروف النَّصب‬

These particles only work on present tense [‫ ]مُضارع‬verbs40. These are discussed in further detail
in Lesson 10. They cause the Ḍammah at the end of single present tense verbs to become Fatḥah
(like nouns). They cause the Nūn at the end of a dual or plural verb to be cut off.41 The most
common Particles of Naṣb for verbs are listed below. It is easier to memorize these Particles in the
following rhyming order from right to left ]‫حَتَّى‬ ‫ [أَنْ لَنْ لِأَنْ كَيْ إِذًا‬. The most common Ḥarf

Naṣb are [ْ‫ ]أَن‬and [ْ‫]لَن‬.

E. Ḥarf Naṣb for Verbs

Table 10: Ḥarf Naṣb for Verbs

‫أَ ْن‬ that/to ‫إِذًا‬ therefore

ْ‫لَن‬ will never

(future)
‫حَتَّى‬ until

‫ِل‬ so that ‫اَلَّا‬ may not

ْ‫كَي‬/ ْ‫لِكَي‬ so that ْ‫لِأَن‬ for that

38 Ṣaḥīḥ Muslim, Chapter The Book of Virtue, Good Manners and Joining of the Ties of Relationship :ِ‫ كِتَاب الْبِرِّ وَالصِّ لَ ةِ وَالْآدَاب‬, Ḥadīth # 2564.
39
Ṣaḥīḥ al-Bukhāri, Chapter on Imān: ِ‫ كِتَاب الْإِميَا ن‬Ḥadīth #50.
40
The one exception to this is the particle [‫ ]حَتَّى‬which also acts as a Ḥarf Jarr on nouns.
41
The exception is the Nūn of femininity present in feminine plural present tense verb conjugation(s), which cannot be truncated.

48
 Word Constructions [‫]املر كّبات‬

F. Examples from the Qur’ān

1. ﴾ ‫﴿لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ َولَا أَ ْولَادُﻫُم مِِّنَ ٱللَّهِ شَيْئًا‬
“Never will their wealth or their children avail them against Allah at all..” (58:17)

2. ‫﴿ َوإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ ٱللّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُواْ بَقَرَةً قَالُواْ أَتَتَّخِذُنَا ﻫُزُواً قَالَ أَعُوذُ بِٱللّهِ أَ ْن‬
﴾َ‫أَكُونَ مِنَ ٱلْجَاﻫِلِني‬
“And remember when Mūsa said to his people, "Indeed, Allah commands you to slaughter a
cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allah from being among
the ignorant.” (2:67)

III. Particles of Jazm [‫] حُرُوف الْجَزْم‬

The Jazm case is specific to verbs, and characterized by a Sukūn on the end of Jazm verbs. Present tense
verbs can also go in Raf‛ and Naṣb states but they never go into the Jarr state; instead they go into the Jazm
state. There are several particles that cause Jazm and these outnumber the other Jarr and Naṣb Particles.
Please note that Ḥarf Jazm are discussed in further detail in Lesson 10, a chapter dedicated to verbs.

A. Common Ḥarf Jazm

‫ِل‬ should
(encouraging/admonishing)
‫ال‬ negation (forbidding)

ْ‫لَم‬ did not (past tense)

ْ‫إِن‬ If (condition)

‫لَمَّا‬ not yet/ when

B. Examples from the Qur’ān

1. ﴾‫أَمْرُهُ فُرُطًا‬ َ‫﴿ َو َال تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَٱتَّبَعَ ﻫَوَاهُ وَكَان‬
“…and do not obey one whose heart We have made heedless of Our remembrance and who
follows his desire and whose affair is ever [in] neglect”. (18:28)

2. ﴾ٌ‫أَحَد‬ ‫﴿لَمْ يَلِدْ وَلَمْ يُولَدْ ۝ َوَلمْ يَكُن لَّهُ كُفُوًا‬

“He who has not begotten, nor has been begotten, Nor has there been to Him any equivalent.”
(112:2-3).

49
 Essentials of Qur’ânic Arabic

IV. Broken Plural Patterns [‫]جَمْعُ التَّكْسِْري‬

We briefly discussed broken plurals in Lesson 1. We are discussing this more detail here since the
student needs to be familiar with broken plurals and their intricacies. Please note that the majority of
nouns take broken plurals. Typically, there is not set rule for the broken plural pattern that any specific
noun takes. Some patterns are more common than others. These plural patterns should be memorized
alongside with the noun that is being learned. The actual broken plural pattern for a noun can be
determined by using an Arabic dictionary like Hans Wehr42, unless you have memorized it already. There
are more patterns than the ones listed in this lesson, but these are the most common. Remember the I‛rāb
for broken plural is feminine singular, even when the singular noun is male. This is essential to remember
since Arabic grammar places much emphasis on gender distinction. It is also important to remember the
structures of male and female proper plurals as was discussed in the first lesson.
The most common plural patterns for three-letter words are patterns #1 through #4 shown in the
table below. The most common patterns for four-letter words are plural patterns #7 through #9, shown
on the next page. Please note that Plural patterns #7 through #11 are partially flexible and do not take
Tanwīn when they are indefinite. Addition plural patterns listed are #12 – 14 which are not very common.
Memorizing the most common plural patterns on the [ ‫ ]فعل‬stem allows the student to readily identify

plurals even if one does not know the word itself (in terms of meaning). Identifying and analyzing words
from Āyāt of the Qur’ān is the first step in reading comprehension.

Table 11: Broken Plural Patterns

Broken Broken Plural Pattern Singular Noun Example Plural
Plural [‫ ] فعل‬Stem [‫]مُفْرَد‬ [‫]جَمْع‬
Pattern #

1 ٌ‫أَفْعال‬ ‫قَلَم‬ [pen] ٌ‫أَقْالَم‬

2 ٌ‫فُعُول‬ ‫[ قَلْب‬heart] ٌ ‫قُلُو‬
‫ب‬
3 ٌ‫فِعَال‬ ‫[ كَبِري‬big] ٌ‫كِبار‬
4 ٌ‫فُعُل‬ ‫مَدِينَة‬ [city] ٌ‫مُدُن‬

42
See Lesson #10 on the section on using Arabic Dictionaries.

50
 Word Constructions [‫]املر كّبات‬

Table 11 : Broken Plural Patterns (Contd.)

Broken Broken Plural
Singular Noun Example Plural
Plural Pattern
[‫]مُفْرَد‬ [‫]جَمْع‬
Pattern # [‫ ]فعل‬Stem

5 ‫فُعَ ٌل‬ ‫غُرْفَ ٌة‬ room ٌ َ‫غُر‬

‫ف‬
6 ٌ‫فُعَّال‬ ٌ‫كَاتِب‬ writer ٌ‫كُتَّاب‬
7 ُ‫مَفاعِل‬ ٌ‫إِصْبَع‬ finger ‫أَصابِع‬
8 ‫فُعَال ُء‬ ٌ ‫شَرِي‬
‫ك‬ partner ‫شُرَكا ُء‬
9 ُ‫فَوَاعِل‬ ٌ‫شَارِع‬ road ُ‫شَوَارِع‬
10 ‫فَوَاعِي ُل‬ ٌ ‫قََامُو‬
‫س‬ dictionary ُ ‫قَوَامِي‬
‫س‬
11 ُ‫مَفَاعِيل‬ ٌ‫مِفْتَاح‬ key ُ‫مَفَاتِيح‬
12 ٌ‫أَفِعَّلَة‬ ٌ‫ذَلِيل‬ humble/
low
ٌ‫أَذِلَّة‬
13 ‫أَفْعِلَ ٌة‬ ‫فُؤَا ٌد‬ heart ‫أَفْئِدَ ٌة‬
14 ٌ‫فَعَل‬ ٌ‫عِماد‬ pillar ٌ‫عَمَد‬

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 Essentials of Qur’ânic Arabic

Lesson 5: Word Constructions ]‫[املُرَكِّبات‬

I. Introduction to Word Constructions
Understanding Word Constructions are required in order to properly analyze and translate sentences.

Here, we will analyze the different types of Word Constructions. A construction [‫ ]مُرَكَّب‬is composed of two

or more words that join together to form one unit in a particular sentence. These include the following:
Describing Constructions, Pointing Constructions, Possession Constructions, and Jarr Constructions. We
will also see that adjacent constructions can often be merged together into a single unit. Learning the Word
Constructions greatly facilitates the student to analyze any particular sentence. In this lesson, we have
also included Relative Pronouns since they act like Possession Constructions in describing a definite noun.
They are also found frequently in the Qur’ān.

II. The Describing Construction [ّ‫]املُرَكَّبُ التَّوْصِيفِي‬

In Arabic, the word being described [‫ ]مَوْصُوف‬comes first and the adjective follows (opposite in English).

The adjective [‫ ]صِفَة‬used retains all four characteristics of the noun described such as gender, definiteness,
plurality, and I‛rāb. The adjective usually directly follows the described word without any word coming in-
between. The word and its adjective(s) that follow form a “Describing Construction” know as
[ّ‫]املُرَكَّبُ التَّوْصِيفِي‬.
In the examples below the adjective is highlighted while the noun described is underlined. Remember
that the which is a broken plural will have an adjective that is female singular. This is displayed in examples
#1 and in #2 [ٍ‫مَّرْفُوعَة‬ ٍ‫]فُرُش‬. In example #2, we see that a [‫ ]مَوْصُوف‬can have many adjectives describing it

sequentially. However, if you look closely we see that there is a word [َّ‫ ]مِ نْكُن‬in-between the [‫ ]مَوْصُوف‬and

[‫]صِفَة‬. This can sometimes happen, but in this case this Jarr Construction acts functionally as a [‫]صِفَة‬43. A

similar phenomenon occurs in example #4 with the term [ٍ‫مَمْنُوعَة‬ ‫ ]لَّا مَقْطُوعَةٍ وَلَا‬that functions in describing
[ٍ‫]فَاكِهَة‬. In example #5, we see that the adjective [َ‫ ]ٱلْمُؤْمِنِني‬describes the possession construction [َ‫]عِبَادِ نا‬. Here

the [‫ ]مَوْصُوف‬is one unit, even though it is composed of two words. The [‫ ]مَوْصُوف‬is Jarr and plural because

of [ِ‫]عِباد‬, and it definite because possession constructions are definite.

43
Sometimes Jarr Constructions, Verbs, and other words can act functionally as a [‫ ] صِفَة‬. Obviously, in these cases, the rules that were presented in
the above paragraph are excluded. Please note that this topic is more of an advanced grammar discussion at this point.

52
 Word Constructions [‫]املر كّبات‬

Examples of Describing Constructions from the Qur’ān and Ḥadīth

1. ﴾َ‫خَالِدُون‬ ‫ َولَهُمْ فِيهَا أَ ْزوَاجٌ مُّطَهَّرَةٌ وَّﻫُمْ فِيهَا‬...﴿

“…And they will have therein purified spouses, and they will abide therein eternally.” (2:25)

2. ٍ‫﴿عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْ ِدلَهُ أَزْوَاجًا خَيْرًا مِِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَات‬
﴾‫وأَبْكَارًا‬
َ ٍ‫سَائِحَاتٍ ثَيِِّبَات‬
“Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you
submitting [to Allah], believing, devoutly obedient, repentant, worshipping, and traveling [ones]
previously married and virgins.”(66:5)

3. ٍ‫﴿إِنَّ ٱلَّذِينَ يُحَادُّونَ ٱللَّهَ وَرَسُولَهُ كُبِتُوا كَمَا كُبِتَ ٱلَّذِينَ مِن قَبْلِهِمْ وَقَدْ أَن َزلْنَا آيَاتٍ بَيِِّنَات‬
﴾ٌ‫مُّهِني‬ ٌ‫َولِلْكَافِرِينَ عَذَاب‬
“Indeed, those who oppose Allah and His Messenger are abased as those before them were
abased. And We have certainly sent down verses of clear evidence. And for the disbelievers is a
humiliating punishment.”(58:5)

4. ٍ‫﴿ َوأَصْحَابُ ٱلْيَمِنيِ مَا أَصْحَابُ ٱلْيَمِنيِ ۝ فِي سِدْرٍ مَّخْضُودٍ ۝ َوطَلْحٍ مَّنضُودٍ ۝ َوظِلٍِّ مَّمْدُود‬
﴾ ٍ‫۝ َومَاءٍ مَّسْكُوبٍ ۝ َوفَاكِهَةٍ كَثِريَةٍ ۝ لَّا مَقْطُوعَةٍ َولَا مَمْنُوعَةٍ ۝ َوفُرُشٍ مَّرْفُوعَة‬
“The companions of the right what are the companions of the right?, [They will be] among lote
trees with thorns removed, And trees layered, And shade extended, And water poured out, And
fruit, abundant, Neither limited [to season] nor forbidden, And [upon] thrones raised
high.”(56:27-34)

5. ﴾َ‫ٱلْمُؤْمِنِني‬ ‫﴿ إِنَّهُ مِنْ عِبَادِنَا‬

“Indeed, he was of Our believing servants.” (37:132)

6. [ِ‫الضَّعيف‬ ِ‫]َالْمُؤْمِنُ الْقَويُّ خريٌ مِن املُؤْمن‬

“The strong believer is better than the weak believer” (Muslim)44

7. [ َ‫الصَّالِحني‬ َ‫]التَّاجِرُ الصَّدُوقُ الْأَمنيُ مَعَ النَّبِييِّنَ وَ الشُّهَدَاءِ و‬

“The trustworthy, truthful merchant is with the prophets and the martyrs, and the righteous.”
(Tirmidhi)45

44
Ṣaḥīḥ Muslim, Chapter on Predestination: ‫كتاب ال َقدَر‬, Ḥadīth #2664.
45
Sunan Tirmidhi, Chapter on Transactions: ‫ كتاب البيوع‬Ḥadīth #1209.

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 Essentials of Qur’ânic Arabic

III. Pointing Constructions

When a Pointing Noun such as [‫ ]ﻫٰذَا‬or [َ‫ ]ذٰلِك‬is used to refer to a noun, it becomes one unit, which we

have termed “Pointing Construction”. Similar to Describing Constructions, both the Pointing Noun and the
noun being pointed to have the same four characteristics (gender, plurality, definiteness, and I‛rāb). If the
noun is indefinite and matches the other remaining three characteristics, then what you now have is a

Nominal Sentence [‫اِسْمِيَّة‬ ‫]جُمْلَة‬. A Pointing Construction on the other hand like the other constructions are

not complete sentences.

1. Examples of Pointing Constructions

Pointing Nouns [‫ ] القريب‬include the following nouns: [‫هٰذَا‬/ِ‫هٰذِه‬ /ِْ‫] هٰنَؤُالء‬. Pointing nouns [‫] البَعيد‬

include the following: ]َ‫ذٰلِك‬ /َ‫ تِلْك‬/ َ‫[ُأوْلَـٰئِك‬. The dual pointing nouns are seldom used and do

not need to be emphasized. Let us look at the following Pointing Construction from the āyah
below.

i. ﴾َ‫بَلَغ‬ ‫﴿ َوأُوحِيَ ِإلَيَّ ﻫَذَا ٱلْقُرْآنُ لِأُنذِرَكُم بِهِ وَمَن‬

“…And this Qur'ān was revealed to me that I may warn you thereby and whomever it
reaches…”(6:19).

the Qur’ān this

ُ‫الْقُرْآن‬ ‫هَذَا‬

definite definite
Male  male
Single single
Raf‛ Raf‛


Pointing Construction 

“this Qur’ān”

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 Word Constructions [‫]املر كّبات‬

ii. ﴾..ِ‫يَدَيْه‬ َ‫ َوﻫَٰذَا كِتَابٌ أَنْ َزلْنَاهُ مُبَارَكٌ مُصَدِّقُ ٱلَّذِي بَيْن‬...﴿
“…And this is a Book which We have sent down, blessed, and confirming what was
before it…” (6:72)

a book this
ٌ‫كِتاب‬ ‫هَذَا‬

indefinite ≠ definite
Male = male
Single = single
Raf‛ = Raf‛


Pointing Construction 
Nominal Sentence 
“This is a book”

2. Examples from the Qur’ān

i. ﴾...‫أَنْبَائِهَا‬ ْ‫ك ٱلْقُرَىٰ نَقُصُّ عَلَيْكَ مِن‬
َ ْ‫﴿تِل‬
“Those cities - We relate to you, [Oh Muḥammad], some of their news….” (7:101)

ii. ﴾َ‫ٱلْظَّالِمِني‬ َ‫وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا َولَا تَقْرَبَا ﻫَٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِن‬...﴿
“… and eat therefrom in [ease and] abundance from wherever you will. But do not approach this
tree, lest you be among the wrongdoers.”(2:35)

iii. ﴾َ‫يَتَفَكَّرُون‬ ْ‫﴿ َوتِلْكَ ٱلْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُم‬

“…And these examples We present to the people that perhaps they will give thought.” (59:21)

IV. Iḍāfah - The Possession Construction [‫ي‬

ّ ِ‫]املُرَكَّبُ اإلِْضاف‬
Possession Constructions, or Iḍāfahs [ّ‫اإلِضافِي‬ ُ‫ ]املُرَكَّب‬occur frequently Arabic, and need to be mastered
before analyzing Arabic sentences. We have briefly touched upon them when we looked at nouns
attached to pronouns, which essentially are Iḍāfah. An Iḍāfah is composed of two components, a Muḍāf

[‫] املُضاف‬, and a Muḍāf I’lai [‫]مُضافٌ إِلَيْه‬. The Muḍāf is the thing that belongs to the noun that directly

follows it. And conversely, the Muḍāf I’lai is the person or thing that possesses the Muḍāf (preceding it).
As we saw for the Attached Pronouns, the pronoun linked to the preceding noun “possessed” it. Aside
from Jarr Particles, an Iḍāfah is the only other situation that a noun can be Jarr (Muḍāf I’lai).

55
 Essentials of Qur’ânic Arabic

A. Rules of Iḍāfah/Possession Construction

1. The Muḍāf [‫]املُضاف‬

i. The Muḍāf is the object that “belongs” to the noun, or is possessed by the noun that
directly follows it. In other words, the Muḍāf is possessed.
ii. The Muḍāf never takes “Al”. This does not mean that is not definite though. It is definite
when its Muḍāf I’lai is definite.
iii. The Muḍāf has no Tanwīn, and has no Nūn ending (Nūn is cut off in dual endings and
sound plural endings). See the following examples.
-----------------------------------------------------------------------------------------------------

his two hands ِ‫يَدَيْن‬/ ِ‫يَدان‬ + ُ‫ه‬ = ‫يَدَيْ ِه‬/ُ‫يَدَاه‬ ِ‫يَدَيْنِه‬/ِ‫يَدانِه‬

her two eyes ِ‫عَيْنَيْن‬/ِ‫عَيْنان‬ + ‫ﻫا‬ = ‫عَيَْنيْها‬/‫عَيْنَيْنِها عَيْنَاﻫا‬/‫عَيْنَانِها‬
Muslims of
Makkah
َ‫مُسْلِمُون‬ + ُ‫= مَكَّة‬ َ‫مُسْلِمُونَ مَكَّةٍ مُسْلِمُوا مَكَّة‬

iv. The Muḍāf can be in any of the three states of I‛rāb [Raf‛, Naṣb, or Jarr]. It determines the
I‛rāb of the Possession Construction. This is the case even if the I‛rāb of its Muḍāf I’lai is
different. Please note gender and number do not need to match (e.g. her brothers, his
sisters).
v. The properties of the Iḍāfah (Gender/plurality/definiteness/I‛rāb) are determined by
the Muḍāf.

2. The Muḍāf I’lai [‫إَِليْه‬ ٌ‫]مُضاف‬

i. The Muḍāf I’lai is the person or thing that “possesses” the Muḍāf (preceding it).
ii. The Muḍāf I’lai is always in the Jarr state.
iii. No word comes in-between the Muḍāf and the Muḍāf I’lai in the Iḍāfah.
iv. The Iḍāfah is typically considered definite (exception is when the Muḍāf I’lai is indefinite.
(e.g. man of a village vs. man of the village).
v. The Muḍāf I’lai usually takes "Al" . Exceptions are if the Muḍāf I’lai is indefinite, or if it is a
"Double Muḍāf I’lai" as in the following examples:

i. [ٍ‫قَرْيَة‬ ُ‫“ ]رَجُل‬a man of a village”

ii. ]ِ‫ٱ لدِّين‬ ِ‫“ [ ٰملِكِ يَوْم‬Master of the Day of Judgment”

56
 Word Constructions [‫]املر كّبات‬

3. Determining an Iḍāfah
the scholar pen
ُ‫ٱلْعالِم‬ ٌ‫قَلَم‬
Muḍāf I’lai Muḍāf

definite no Tanwīn
Jarr

Possession Construction 

‫ٱلْعالِ ِم‬ ُ‫قَلَم‬

“pen of the scholar”

B. Examples from the Qur’ān

1. ﴾َ‫ٱلْعَالَمِني‬ َّ‫إِنِِّي أَخَافُ ٱللَّهَ رَب‬...﴿

“…Indeed, I fear Allah, Lord of the worlds.”(59:16)

2. ‫﴿ َوإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ لِمَ تُؤْذُونَنِي وَقَد تَّعْلَمُونَ أَنِِّي رَسُولُ ٱللَّهِ ِإلَيْكُمْ فَلَمَّا زَاغُوا‬
46

﴾ َ‫ٱلْفَاسِقِني‬ َ‫أَزَاغَ ٱللَّهُ قُلُوبَهُمْ َوٱللَّهُ لَا يَهْدِي ٱلْقَوْم‬

“And remember when Mūsa said to his people, "Oh my people, why do you harm me while you
certainly know that I am the messenger of Allah to you?" And when they deviated, Allah caused their
hearts to deviate. And Allah does not guide the rebellious people.” (61:5)

3. ﴾َّ‫وَتَب‬ ٍ‫﴿تَبَّتْ يَدَا أَبِي لَهَب‬

“May the hands of Abu Lahab be ruined, and ruined is he”. (111:1)

C. Embedded Constructions with Iḍāfah/Possession Constructions

An Iḍāfah can be associated of linked to other constructions such as Jarr Constructions,
Describing Constructions, or Pointing Constructions. In these cases the Iḍāfah is embedded within
these constructions (and not the reverse). For example, when an Iḍāfah is associated with a Jarr

46
In the word [ِ‫]قَوْم‬, the [‫ ]ي‬has been omitted, despite there being no subtraction from its pronunciation. The Kasrah is retained as the sign of the
Yā. We see omission of the Yā in several places in the Qur’ān. The phenomenon of [‫ ]حَذْف‬or omission of words sometimes occurs in the Qur’ān for
purposes of eloquence and rhetoric.

57
 Essentials of Qur’ânic Arabic

construction, the entire unit becomes a Jarr construction.

1. Describing Iḍāfah Constructions

When an Iḍāfah is described by an adjective, it has to match the I‛rāb, number, and gender
of the Muḍāf. Definiteness is determined by looking at the Muḍāf I’lai. The adjective [‫ ]صِفَة‬comes

after the Iḍāfah Construction. Let us take a look at a couple of examples to clarify this rule. In the

first example the adjective [ُ‫ ] الصَّادِقَة‬describes the Muḍāf [ُ‫]إِمْرَأَة‬, but is definite because the Muḍāf

I’lai is definite. In the second example, the adjective describes a dual noun [ِ‫ ]رَجُالن‬whose Nūn is cut

off because it is a Muḍāf. The adjective does not have [‫ ] ال‬because the Muḍāf I’lai is indefinite.

Adjective + Iḍāfah = Describing construction

Described
woman of the truthful woman of the land
truthful land
‫ صَّادِقَة‬+ ‫إِمْ َرأَةُ الْبَلَ ِد‬ = ُ‫صادِقَة‬
َّ ‫إِمْ َرأَةُ الْبَلَدِ ال‬

two men of a Two generous men of a

generous mosque mosque
‫ كَرِمي‬+ ‫رَجُال مَسْجِ ٍد‬ = ِ‫رَجُال مَسْجِدٍ كَرِيْمان‬

2. Pointing Nouns and Iḍāfah

We run into a dilemma when pointing to a Iḍāfah with a pointing noun. This is because a
Pointing noun directly followed by a Iḍāfah is not a Pointing Construction but a Nominal
Sentence. This is similar to when a Pointing Noun is followed by an indefinite noun (being
pointed to). What allows us to point to a Iḍāfah in grammar is to place the Pointing Noun
directly after it. Let us take a look at the following examples to illustrate this point.

58
 Word Constructions [‫]املر كّبات‬

Iḍāfah being + Pointing = Pointing ≠ Nominal Sentence

pointed to Noun Construction
this Messenger of This is the
Messenger of Messenger of Allah
this Allah
Allah ≠
+ ‫ٰهذا‬ = ‫رَسُولُ اهللِ ٰﻫذا‬ ِْ‫ﻫذا رَسُولُ اهلل‬
ِْ‫رَسُولُ اهلل‬
those books Those are your
those
your books of yours books.
َ‫كُتُبُك‬ + َ‫تِلْك‬ = َ‫كُتُبُكَ تِلْك‬ ≠
َ‫ﻫٰذا كُتُبُك‬

3. Qur’ānic Examples of Embedded Iḍāfah Constructions

In the examples below, the entire merged Constructions are highlighted gray, the Jarr
Particles are in red, the Pointing Nouns are in yellow, and the adjectives [‫ ]صِفَة‬are in blue.
In example (i), there are two Jarr constructions. Within each there is an Iḍāfah, namely
[ِ‫ ]إِذْنِ ٱللَّه‬and [ٍ‫كلِِّ شَيْء‬
ُ ]. In example (ii), we again have two embedded Jarr Constructions as
in (i). In example (iii), we have an adjective [‫ ]احلكيم‬that describes the Iḍāfah [ِ‫ٱلْكِتَاب‬ ُ‫]آيَات‬.
Altogether, it is a Describing Construction with an embedded Iḍāfah. In example (iv), we
have two Iḍāfahs merged together [َ‫ ]رَبِّك‬and [َ‫رَبِّك‬ ِ‫]كِتَاب‬ within a Jarr Construction.
Examples (v) and (vi) show Pointing Constructions with embedded Iḍāfah.

i. ﴾ٌ‫عَلِيم‬ ٍ‫﴿مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا ِبِإذْنِ ٱللَّهِ وَمَن يُؤْمِن بِٱللَّهِ يَهْدِ قَلْبَهُ وَٱللَّهُ ِبكُلِِّ شَيْء‬
“No disaster strikes except by the permission of Allah. And whoever believes in Allah He will guide
his heart. And Allah is of all things Knowledgeable.” (64:11).

ii. ‫﴿يَا أَيُّهَا ٱلنَّبِيُّ إِذَا طَلَّقْتُمُ ٱلنِِّسَاءَ فَطَلِِّقُوﻫُنَّ ِلعِدَّتِهِنَّ َوأَحْصُوا ٱلْعِدَّةَ وَٱتَّقُوا ٱللَّهَ رَبَّكُمْ لَا‬
﴾ ...ٍ‫تُخْرِجُوﻫُنَّ مِن بُيُوتِهِنَّ َولَا يَخْرُجْنَ إِلَّا أَن يَأتِنيَ بِفَاحِشَة‬
“Oh Prophet, when you divorce women, divorce them for [the commencement of] their
waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not
turn them out from their houses, nor should they leave [during that period] unless they are
committing a clear immorality…” (65:1)

59
 Essentials of Qur’ânic Arabic

iii. ﴾ِ‫ٱلْحَكِيم‬ ِ‫﴿ الر تِلْكَ آيَاتُ ٱلْكِتَاب‬

“Alif, Lām, Rā. These are the Āyāt of the Wise Book”. (10:1).

iv. ﴾...َ‫رَبِّك‬ ِ‫﴿ وَٱتْلُ مَا أُوحِيَ ِإلَيْكَ مِنْ كِتَاب‬

“And recite, what has been revealed to you of the Book of your Lord...”(18:27)

v. ﴾َ‫تَعْمَلُون‬ ْ‫﴿ فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ ﻫَذَا إِنَّا نَسِينَاكُمْ وَذُوقُوا عَذَابَ ٱلْخُلْدِ بِمَا كُنتُم‬
“So taste [the punishment] because you forgot the meeting of this Day of yours, indeed, We have
forgotten you. And taste the punishment of eternity for what you used to do." (32:14).

vi. ﴾ِ‫ٱلْمَدِينَة‬ ‫فَٱبْعَثُوا أَحَدَكُم ِبوَرِقِكُمْ ﻫَذِهِ ِإلَى‬...﴿

“…So send one of you with this coin/money of yours to the town..”(18:19).

V. Relative Pronouns ]‫صولَة‬

ُ ْ‫[أَسْماءُ الْ َمو‬
A Relative pronoun connects the definite word before it to the sentence after it. The statement after

the Relative Pronouns [‫الْمَوْصُول‬ ُ‫ ]صِلَة‬functions to describe the definite word that precedes it. In English,

it includes "who, whom, whose, those". Relative pronouns similar to Pointing nouns retain all four
characteristics of nouns, are inflexible, and can take all three cases of I‛rāb. They are always definite like
the word they describe. Relative pronouns are used frequently in the Qur’ān.

A. Relative Pronouns [‫ اَلَّذِي‬/َ‫]َالَّذِين‬

Table 12: Relative Pronouns: [‫ اَلَّذِي‬/َ‫]َالَّذِين‬

Plural Dual Single
َ‫اَلَّذِين‬ َ‫ اَلََّذَيْن‬/ ِ‫اَلَّذَان‬ ‫اَلَّذِي‬ masculine
Those who These (two) who The one who

‫ اَلَّاتِي‬/ ‫اَلَّائِى‬ ِ‫ اَلََّتَيْن‬/ ِ‫اَلَّتان‬ ‫اَلَّتِي‬ feminine

Those who These (two) who The one who

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 Word Constructions [‫]املر كّبات‬

B. Additional Relative Pronouns: [ْ‫ ] َمن‬and [‫] َما‬

1. The relative pronoun [ْ‫ ]مَن‬is used only for people. It is not gender or number specific. Do not

confuse this relative pronoun with the Ḥarf Jarr [ْ‫]مَن‬, or with the Interrogative Particle [ْ‫]مَن‬

that has the same appearance. Like the Relative Pronouns just listed previously, both [ْ‫]مَن‬

and [‫ ]مَا‬follow the same rules in describing a definite noun.

2. The relative pronoun [‫ ]مَا‬is used for non-humans. It is also not gender or number specific.
Do not confuse this with the Negation Particle [‫]مَا‬, or the Interrogative particle [‫]مَا‬. When a
specific particular is used whose morphology is identical to others, its grammatical function
can be identified by context, and appropriate familiarity with grammar.

3. Examples from Qur’ān and Ḥadīth:

i. ﴾‫عِلْ ٍم‬ ِ‫﴿وَمِنَ ٱلنَّاسِ مَنْ يُجَادِلُ فِي ٱللَّهِ بِغَيْر‬

“And among men there are those who disputing about Allah without knowledge.” (22:3)

ii. [‫ٱسْتَطَعْتُم‬ ‫]ما نَهَيْتُكُمْ عَنْهُ فٱجْتَنِبُوهُ وَ ما أَمَرْتُكُمْ بِ ِه فَأْتُوا مِنْهُ ما‬
“What I have forbidden upon you, avoid; what I have ordered you,
do as much of it as you can....”.47 [‫ عائد‬is blue]
C. Relative Pronouns in sentences
Please note that relative pronouns essentially serve to describe a definite noun. The

description comes after the Relative Pronoun and is known in Arabic as the [‫] صِلَة‬. The [‫] صِلَة‬

serves as the [‫ ]صِفَة‬for the noun before the Relative pronoun. Often in sentences with Relative

pronouns we may see a pronoun that appears redundant in meaning. This is the connector [‫]عائِد‬

and connects the Relative pronoun back to the definite noun being described. This is not present
in English and can give an awkward meaning if it is not accounted for. Let us look at the following
Arabic sentence to clarify this point. In this example, the relative pronoun is underlined. But focus

your attention on the pronoun [ُ‫ ]ه‬attached to the verb [ُ‫ ]اِشْتَرَ يْت‬which means “I bought”. This [ُ‫ ]ه‬is

47
Ṣaḥīḥ al-Bukhāri, Chapter on Holding Fast to the Book and Sunnah; ِ‫كِتَاب الِاعْتِصَامِ بِالْكِتَابِ وَالسُّنَّ ة‬, Ḥadīth # 6777. Also in Ṣaḥīḥ Muslim,
ِ‫كِتَاب الْفَضَائِل‬, Ḥadīth #1337.

61
 Essentials of Qur’ânic Arabic

the connector, or [‫ ]عائِد‬and connects back to the definite noun being described [‫الكِتاب‬ ‫]هذا‬. If the

sentence is literally translated in English, it would read incorrectly as “This book is the one that I

bought it”. Here we also see that the words following the Relative Pronoun [‫ ] الَّذِي‬acts as an

adjective to describe the definite noun before it [‫الكِتاب‬ ‫]هذا‬. The noun is a Pointing Construction

and acts like a single unit.

 ُ‫ﻫٰذا الْكِتابُ الَّذِي ٱشْتَرَيْتُه‬

“ This book is the one that I bought.”

Examples of [‫ ]عائِد‬from the Qur’ān and Ḥadīth

In these two examples, the [‫َموْصول‬ ‫ ] اسم‬is highlighted and the [‫ ]عائِد‬is underlined. In example

#1, the [ُ‫ ]ه‬connects to the verb [ُ‫ ]يَقُوم‬that translates as “one standing”. In example #2, we see that

each unlined [ُ‫ ]ه‬connects back to preceding Relative Pronoun [‫]مَا‬. Please note that there may not be

a visible in every sentence with a Relative Pronoun. In cases where the [‫ ]عائِد‬is omitted, it is implied

in a grammatical sense.

1. ﴾...ِِّ‫ٱلْمَس‬ َ‫﴿ ٱلَّذِينَ يَأْكُلُونَ ٱلرِِّبَا الَ يَقُومُونَ إِالَّ كَمَا يَقُومُ ٱلَّذِي يَتَخَبَّطُهُ ٱلشَّيْطَانُ مِن‬
“Those who consume interest cannot stand [on the Day of Resurrection] except as one stands the
one who is beaten by Shaytān into insanity…”(2:275)

2. [‫ٱسْتَطَعْتُم‬ ‫]ما نَهَيْتُكُمْ عَنْهُ فٱجْتَنِبُوهُ وَ ما أَمَرُْتكُمْ بِ ِه فَأْتُوا مِنْهُ ما‬

“What I have forbidden upon you, avoid; what I have ordered you,
do as much of it [what] you can...”(al-Bukhāri)

VI. Jarr Constructions and Sentences as Adjectives

We just studied that Relative Pronouns act essentially as describers for definite nouns. Often the [‫ ]صِلَة‬is

an entire sentence that acts as a [‫ ] صِفَة‬and describes a definite noun (preceding the Relative Pronoun). But

what about an indefinite noun? Is there another way to describe it other than the conventional Describing

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 Word Constructions [‫]املر كّبات‬

Construction methodology? The answer is yes, and in fact it is an easier concept than that of the Relative
Pronouns we just studied.
Indefinite words can be described directly by a sentence or a Jarr Construction following it. The more
the student masters sentences and Word Constructions, these alternate Describers will be more easily
recognized.
Examples:
In these examples, the indefinite noun being described is highlighted while the [‫ ] صِفَة‬is

underlined. In the first example, the indefinite word [‫ ]خُبْزًا‬is being described by the sentence

[ُ‫كلُ ٱ لطَّيْرُ مِنْه‬

ُ ْ‫]تَأ‬. Note that the indefinite word is immediately followed by its [‫]صِفَة‬. In the second

example, we have two [‫ ] صِفَة‬of the indefinite word [ٌ‫] قِصَّة‬. First, we have the word [‫ ]عجيب ٌة‬that

matches all of the noun attributes of its described noun. Then, we have the Jarr Construction

[ِ‫]يف القُرآن‬, which also acts as an adjective to describe the indefinite word [ٌ‫] قِصَّة‬.

1. ﴾ ُ‫مِنْه‬ ُ‫﴿ قَالَ ٱلْآخَرُ إِنِِّي أَرَانِي أَحْمِلُ فَوْقَ َرأْسِي خُبْزًا تَأْكُلُ ٱلطَّيْر‬
“The other said, Verily I see myself carrying on my head bread, birds are eating from it.” (12:36)

2. ]ِ‫القُرآن‬ ‫[يُوسُفُ لَهُ قِصَّةٌ عَجيبَةٌ يف‬

“Yūsuf has a wondrous story in the Qur’ān.”

VII. The Five Special Nouns ]‫[ األَسْماءُ الْخَمْسة‬

A discussion on these five special nouns is being included here since conjugating these words requires
understanding Iḍāfah. The Five Special Nouns [ٌ‫أب‬ / ٌ‫ أخ‬/ ٌ‫ فَم‬/ ‫ ذُو‬/ ُ‫]ذَات‬ occur frequently in Arabic and

have a variant conjugation when they occur as Muḍāf. These words behave like normal words in terms of
inflection when not in an Iḍāfah Construction. For example, the word [‫] أب‬

in I‛rāb of Raf‛, Naṣb, and Jarr is respectively [ً‫ [ أبا‬,]ٌ‫] أب‬, and [ٍ‫] أب‬.

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 Essentials of Qur’ânic Arabic

A. The Five Special Nouns ]‫[األَسْماءُ الْخَمْسة‬

Table 13: The Five Special Nouns ]‫الْخَمْسة‬ ُ‫[األَسْماء‬

Plural Dual Single

ُ‫آباء‬ ِ‫ أَبُوَيْن‬/ ِ‫أَبَوان‬ ٌ‫أَب‬ Father

‫إِخْوا ُن‬ ِ‫ أَخَوَيْن‬/ ِ‫أَخَوان‬ ٌ‫أَخ‬ Brother

ٌ‫أَفْواه‬ ِ‫ فَمَيْن‬/ ِ‫فَمان‬ ٌ‫فَم‬ Mouth

ْ‫ُأ ْولُو‬ ِ‫ ذَوَيْن‬/ ِ‫ذَوان‬ ‫ذُو‬ owner of/

possessor (masculine)

ٌ‫أُوالت‬ ِ‫ ذَوتَيْن‬/ ِ‫ذَواتان‬ ٌ‫ذَات‬ owner of/

possessor (feminine)

B. Five Special Nouns as Muḍāf

Table 14: Conjugation of Five Special Nouns as Muḍāf

Five Special
Jarr 48
Naṣb Raf‛ Nouns
in single form
‫أَبِي‬ ‫أَبا‬ ‫أَبُو‬ ٌ َ‫أ‬
‫ب‬
‫أَخِي‬ ‫أَخا‬ ‫أَخُو‬ ٌ‫أَخ‬
‫فِي‬ ‫فَا‬ ‫فُو‬ ‫فَ ٌم‬
‫ذِى‬ ‫ذَا‬ ‫ذُو‬ ‫ذُو‬ 49

ِ ‫ذَا‬
‫ت‬ َ ‫ذَا‬
‫ت‬ ُ ‫ذَا‬
‫ت‬ ٌ ‫ذَا‬
‫ت‬
‫أُ ْولِى‬ ‫أُ ْولَى‬ ْ‫أُ ْولُو‬ ْ‫أُ ْولُو‬
ِ‫أُوْالت‬ ِ‫أُوْالت‬ ُ‫أُوْالت‬ ٌ‫أُوْالت‬

48
Please note these Five Special Nouns [‫ [أَخِي‬, ] ‫]يف‬, and [‫ ]أَيب‬in the Jarr state as Muḍāf have the same appearance as when they are attached to the
pronoun of first person [‫]ي‬. You can differentiate them from their Iḍāfah forms by their context in the sentence.
49
Please note that ]ْ‫ [ذُ و‬is always found in the form of a Muḍāf, but does not attach to pronouns. See examples #3 and #4.

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 Word Constructions [‫]املر كّبات‬

C. Examples from the Qur’ān

1. ﴾...ْ‫نَكْتَل‬ ‫يَا أَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ فَأَرْسِلْ مَعَنَا أَخَانَا‬...﴿
“…Oh our father, measure has been denied to us, so send with us our brother [that] we will be given
measure…(12:63)

2. ﴾...ْ‫مِنْ أَبِيكُم‬ ْ‫﴿ َولَمَّا جَهَّزَﻫُمْ بِجَهَازِﻫِمْ قَالَ ٱئْتُونِي بِأَخٍ لَكُم‬
“And when he had furnished them with their supplies, he said, "Bring me a brother of yours from
your father…”(12:59)

3. ﴾َ‫وَبَنِني‬ ٍ‫﴿أَنْ كَانَ ذَا مَال‬

“Because he is a possessor of wealth and children,”(68:14)

4. ﴾ِ‫ٱلْعَظِيم‬ ِ‫وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ وَٱللَّهُ ذُو ٱلْفَضْل‬...﴿

“..But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty.”(2:105)

65
 The Nominal Sentence [‫]اجلملة االمسيّة‬

Lesson 6: The Nominal Sentence [ُ‫]َاجلُملَةُ الِْاسْمِيَّة‬

I. The Basic Nominal Sentence [ُ‫]اجلُملَةُ الْاِسْمِيَّة‬
Arabic sentences are of two types, Nominal and Verbal. The type of sentence is identified simply by
examining the word at the beginning of the sentence. If the word is a noun, then the sentence is a “Non-

Verbal” nominal sentence or a [ُ‫الْاِسْمِيَّة‬ ُ‫]اجلُملَة‬. If the sentence begins with a verb, then you have a Verbal

Sentence or [‫الفِعْلِيَّة‬ ‫]الْجُمْلَة‬. Each sentence type has its own rules. Since we have thoroughly discussed the

grammar of words and word constructions, familiarization with the Nominal sentence should not take too
long.

Nominal sentences have two components: a Subject [‫ ]مُ بْتَدَأ‬and a Predicate [‫]خَبَر‬. The Predicate serves to

give information about the Subject. Unlike English, Arabic has no specific word for “is”. In Arabic there is a
hidden or implied “is” between the Subject and Predicate. A simple way to differentiate the Subject and
Predicate is by looking at the definiteness of the two. Since the Predicate gives information about the
Subject, both have to match in gender, number and also the Raf‛ case. The key difference is that Predicate is
typically indefinite. Another concept that is important to keep in mind since we covered Word
Constructions in the previous chapter is that both Subject and Predicate can be entire word
constructions.

Please note the following rules for Nominal Sentences:

1. Consists of two components, a Subject [‫ ] مُبْتَدَأ‬and a Predicate [‫]خَبَر‬.

2. There is an implied unwritten “is” between Subject and Predicate.

3. The Subject comes before the implied "is" and is generally definite. If the sentence starts with a
noun ( Ism), that noun is the Subject.
4. The Predicate comes after the implied "is" and is generally indefinite.
5. Both the Subject and Predicate are Raf‛.
6. The Nonverbal sentence can have other details after the Predicate that give additional
information.

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 Essentials of Qur’ânic Arabic

Let us look at the example below, which shows a basic Nominal sentence:

The house is big.

big The house

ٌ‫كَبري‬ ُ‫اَلْبَيْت‬
Predicate Subject
[‫]خَبَر‬ [‫]مُبتَدَأ‬
“is”

indefinite Definite
Raf‛ Raf‛


Nominal Sentence 
ٌ‫اَلْبَيْتُ كَبري‬
Other examples:
This is a book. [ٌ‫كِتَاب‬
‫]ﻫٰذَا‬
Those are Muslims. [َ‫وَلـٰئِكَ مُسْلِمُون‬
ْ ُ‫]أ‬

II. Subject and Predicate [‫ ]اَلْمُبْتَدَأ‬and ]‫[اَلْخَبَر‬

A. Subject [‫]اَلْمُبْتَدَأ‬
i. It is generally definite and Raf‛. It can be Naṣb however, when [َّ‫ ]إِن‬begins a sentence50.
ii. It is present at the start of a "sentence". Please note that a typical āyah of the Qur’ān is
often composed of many sentences, and thus can have many embedded Nominal and verbal
sentences within.
iii. The Subject can be an entire Word Construction (Possession, Pointing, or Describing
Constructions) and thus be composed of two or more nouns.

50
Inna and its sisters [‫ ]إِنَّ وَ أَخَواتِها‬are considered grammatically a bit different than a Nominal sentence. These Naṣb particles act on a Nominal
sentence and cause it to gain a verb-like meaning depending of on the particle used. That is why, when the particle [َّ‫ ]إِن‬acts on a sentence, the
subject becomes Naṣb and is termed [َّ‫ ]اِسْم إِن‬, while the Predicate is termed [َّ‫]خَبَر إِن‬.

68
 The Nominal Sentence [‫]اجلملة االمسيّة‬

B. The Predicate ]‫[اَلْخَبَر‬

1. The Predicate generally comes after the Subject.
2. It is Raf‛.
3. The Predicate agrees in gender, plurality, and I‛rāb since it gives information about its
Subject, but not in definiteness.
4. It is typically indefinite, but please note that exceptions do exist. Cases where the
Predicate is definite are discussed here later.
5. The Predicate can an entire Word Construction (Possession, Pointing, or Describing
Constructions) and thus be composed of two or more nouns.
6. There are four types of Predicate. The simplest one is termed [‫]مُفْرَد‬, which we looked at
in the previous examples.

C. Examples from the Qur’ān and Ḥadīth

Subject is red, Predicate is blue.

1. ﴾ ِ‫َوﻫُوَ عَلِيمٌ بِذَاتِ ٱلصُّدُور‬ 51

﴿
“…and He is knowing of what is in within the breasts..”(57:6)

2. ]...َ‫عَلَيْك‬ ْ‫ وَ الْقُرْآنُ حُجَّةٌ لَكَ أَو‬، ٌ‫ وَ الصَّبْرُ ضِياء‬، ٌ‫ َوالصَّدَقَةُ بُرْﻫان‬، ٌ‫] وَ الصَّالةُ نور‬
“…And the prayer is a light, and charity is a proof, and patience is a shine, and the Qur’ān is an
evidence for or against you…”.(Muslim)52

3. ﴾َ‫تَعْمَلُون‬ ‫﴿ َوٱللَّهُ بَصِريٌ بِمَا‬

“…and Allah is seeing of what you do.”(49:18)

4. [ِ‫الْكافِر‬ ُ‫]اَلدُّنْيا سِجْنُ الْمُؤْمِنِ وَ جَنَّة‬

“The world is a prison for the believer and a paradise for the disbeliever”.(Muslim) 53

5. [ ...ٌ‫]آيَةُ الْمُنَافِقِ ثَالث‬

“The signs of the hypocrite are three….”( Bukhāri)54

51
Please note that in all these examples, there is a [َ‫ ] و‬present before the Subject [‫]مُبْتَدأ‬. This is because these examples were taken from in
between the respective Qur’ānic āyah or Ḥadīth. A [َ‫ ] و‬often serves as a particle, which connects two adjacent sentences. There are many different
types of [َ‫ ] و‬in Arabic grammar, but the [َ‫ ] و‬mainly functions as a connector, without any effect on I‛rāb.
52
Ṣaḥīḥ Muslim: Chapter on Book of Purification, ‫ كتاب الطّهارة‬, Ḥadīth # 223.
53
Ṣaḥīḥ Muslim, Chapter on Piety and Softening of the Hearts: ِ‫ كِتَاب الزُّ ْﻫدِ وَالرَّقَائِق‬, Ḥadīth # 2956.

69
 Essentials of Qur’ânic Arabic

6. ِ‫﴿إِنَّمَا ٱلْمُ ْؤمِنُونَ ٱلَّذِينَ آمَنُوا بِٱللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاﻫَدُوا بِأَمْوَالِهِمْ َوأَنفُسِهِمْ فِي سَبِيل‬
﴾ ..ِ‫ٱللَّه‬
“The believers are only those who have believed in Allah and His Messenger and then doubt not but
strive with their properties and their lives in the cause of Allah....”(49:15)

III. The Four Types of Predicates ]‫[أَخْبار‬

A. Predicate as a Single word or Word Construction: [‫]مُفْرَد‬
This type is the major type of Predicate that we will be dealing with. Sometimes the Predicate is a single
word as in prior examples # 1, 2, 3, and 5. Sometimes it can be a Word Construction such a
Iḍāfah/Possession Construction as shown in example #4. Please note that sometimes even the Subject can
be a construction as shown in Example #5. Whatever the case, it is essential to identify Word Constructions
when analyzing the sentence. Incorrect identification will inherently lead to erroneous and confused
translation. Sometimes the Predicate can be a Relative Pronoun that encompasses within it an entire

sentence. In example #7, the Predicate is the Relative Pronoun [َ‫]ٱلَّذِين‬. Since all Relative Pronouns are

connected with a [‫] صِلَة‬, the entire sentence (dotted) after it becomes part of the Predicate. These type of

sentences incorporating Relative Pronouns are frequently seen in the Qur’ān and Ḥadīth. Please also note
that addition details can follow the Predicate such as a Jarr constructions (example #1 and 3), conjunctions
(example #4), etc. At this point, it is a bit premature to discuss these details that will be touched upon in
more detail in the Second Volume Inshā Allah .

B. Predicate as a Ḥarf Jarr Construction [‫]جارُّ َوالْمَجْرور‬

These include nouns like [‫ ] الظُّرُوف‬that act like Jarr particles55 (see Table 8, pg. 46). The implied “is” is

placed between the Jarr Construction and the Subject. Since the Jarr Construction is the Predicate,
functionally it is considered to be Raf‛ even though its appearance is void of this.
In the examples below, the basic Nominal sentence is underlined which contains the Predicate that is in
blue. Additional words after the underlined basic Nominal sentence are in a “extra” components that
add additional information to the basic sentence unit.

54
Ṣaḥīḥ al-Bukhāri, Chapter on Imān: ‫ كتاب اإلميان‬, Ḥadīth #33.
55
In Arabic Grammar terminology, this category of [‫ ]خَبَر‬is termed [‫]شبه مجلة‬, and includes Jarr Constructions and those words associated with
[‫] ظُرُوف‬

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 The Nominal Sentence [‫]اجلملة االمسيّة‬

1. ﴾...ْ‫رَّبِِّهِم‬ ‫﴿أُ ْوَلـٰئِكَ عَلَى ﻫُدًى مِِّن‬

“They are on guidance from their Lord...”(2:5)

2. [ِ‫الْجَماعَة‬ ٰ‫]يَدُ اهللِ عَلى‬

“The hand of Allah is on the group”.56

3. ﴾‫نَصِريًا‬ ْ‫﴿إِنَّ ٱلْمُنَافِقِنيَ فِي ٱلدَّرْكِ ٱلْأَسْفَلِ مِنَ ٱلنَّارِ َولَن تَجِدَ لَهُم‬
“Indeed, the hypocrites will be in the lowest depths of the Fire and never will you find for them a
helper”.(4:145)

C. Nominal sentence [ُ‫]اجلُم َلةُ الِْاسْمِيَّة‬

Sometimes the Predicate can come in the form of a sentence, such as Nominal sentence. This
embedded sentence directly follows the Subject that initiates a sentence and acts as the Predicate.
This is often done for purposes of placing emphasis on the Subject itself. This is because there is
often a redundancy in bringing forth an extra Subject. Furthermore, it is not proper to place an
implied “is” between the Subject and Predicate. Let us look at the following example.

1. Nominal Sentence as Predicate:

ٌ ِ‫الرَّجُلُ ﻫُوَ صاد‬
‫ق‬
ٌ‫ﻫُوَ صادِق‬ ُ‫الرَّجُل‬
Predicate Subject
[‫]خَبَر‬ [‫]مُبتَدَأ‬

Definite
[ُ‫]اجلُملَةُ الِْاسْمِيَّة‬
Raf‛

Nominal Sentence 
ٌ‫الرَّجُلُ ﻫُوَ صادِق‬
The man, he is truthful.
(The man is he is truthful.)

56
Sunan Tirmidhi: Chapter on Tribulation from ِ‫ كِتَاب الْفِتَن‬Ḥadīth #2166.

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 Essentials of Qur’ânic Arabic

2. Single Word as Predicate [‫]مُفْرَد‬:

ٌ ِ‫الرَّجُلُ صاد‬
‫ق‬
ٌ‫صادِق‬ ُ‫الرَّجُل‬
Predicate Subject
[‫]خَبَر‬ [‫]مُبتَدَأ‬

Definite
[‫]مُفْرَد‬
Raf‛

Nominal Sentence 
ٌ‫الرَّجُلُ صادِق‬
The man is truthful.

D. Verbal Sentence [‫]الْجُمْلَةُ الفِعْلِيَّة‬

Similar to the previous discussion, the Predicate can also be a Verbal Sentence. Again, the
embedded sentence follows directly after the Subject that initiates a Nominal Sentence and acts as
the Predicate. Similar to a Nominal Sentence Predicate, it is inappropriate to place an implied “is”
in-between. This also serves to place extra emphasis or attention to the Subject being discussed, as
the Subject is referenced again in the Verbal Sentence. Please note that a Verbal Sentence is always
initiated by a verb at the beginning. Let us look at the following examples.

1. [ِ‫اهلل‬ ِ‫]َالْمُ ْؤمِنُونَ جاﻫِدُوا يف سَبِيل‬

“The Believers, they struggle in the way of Allah.”

2. ﴾ ..ِ‫ٱللَّهُ يَعْلَمُ مَا فِي ٱلسَّمَاوَاتِ وَمَا فِي ٱلْأَرْض‬.. ﴿

“…Allah (He) knows whatever is in the heavens and whatever is on the earth…”(49:16)

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 The Nominal Sentence [‫]اجلملة االمسيّة‬

IV. Important Miscellaneous Particles in Sentences

There are numerous particles that occur frequently in Arabic sentences that the student should be
familiar with. We already discussed those that affect I‛rāb such as those that cause Naṣb, Jarr, and Jazm.
In this section we will briefly discuss several of these important particles that have no effect on I‛rāb
[ٍ‫]حُروفٌ غَيْرُ عامِلَة‬.

A. Categories of Miscellaneous Particles [ٍ‫]حُروفٌ غَيْرُ عامِلَة‬

1. Particles of Negation [‫]حُرُوف النَّفْي‬
Please note that there are other particles of negation that cause a change in I‛rāb that are
not included in this category such as [ْ‫ [لَن‬, ]ْ‫]لَم‬, or the forbidding [‫]ال‬. The Particles of
Exception [‫االسْتِثْناء‬ ُ‫ ]حُرُوف‬such as [‫ ]إِلَّا‬are also not included here since they cause a
change in I‛rāb.

Particles of Negation [‫النَّفْي‬ ‫]حُرُوف‬

‫ال‬ no
See Next Section:
Example #1
‫ما‬ no Examples #2 and 3

ْ‫إِن‬ no57 Example #8

‫كَلَّا‬ Never!/by no
means! 58
Example #9

2. Particles of Interrogation [‫االِسْتِفْهام‬ ُ‫] ُحرُوف‬.

Please see the next section.
3. Connecting Particles [‫الْعَطْف‬ ‫]حُرُوف‬
These particles connect two words or phrases together in a sentence. Furthermore, these
particles transfer I‛rāb of the first word onto the following word that the particle connects to.
Similar to English conjunctions, these particles allow for less redundancy in the language. These
particles transfer the I‛rāb that were caused on the first word by a Ḥarf, Verb, etc. Please see

57
There are different grammatical functions of [ْ‫]إِ ن‬, the most common being that of a conditional particle. It serves as a negation particle only
when followed by the exception particle [‫ ]إِلَّا‬later in the sentence. See Example #8 on pg. 76.
58
This particle stands out from the other particles as it is a solitary particle, which used as an exclamation.

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 Essentials of Qur’ânic Arabic

Qur’ānic examples #7 in the next section which shows how [‫ ]عَطْف‬works. In these examples, the

underlined nouns are connected by a [‫الْعَطْف‬ ُ‫ ]حَ ْرف‬which retain the same I‛rāb.

Connecting Particles [‫الْعَطْف‬ ‫]حُرُوف‬

Examples shown on pgs. 75-76
‫و‬ "and"
Examples #5 and 7

‫ف‬ "and/then"
See Example #2
(immediately following)
َّ‫ثُم‬ "then"
See Examples #6, 7, and 9
(after a period of time)
ْ‫أَو‬ "or" See Example #10
(alternation or doubt)
ْ‫أَم‬ "or"/rather (used in questions) See Example #1

ْ‫بَل‬ but/rather See Example #10

ْ‫َلكِن‬ but59 See Example #4

4. Particles of Emphasis [‫التَّوْكِيد‬ ُ‫]حُرُوف‬

These particles function in causing emphasis. Please note that the particle [َ‫ ]ل‬can
attach to the beginning of a particle, noun, or a verb

Particles of Emphasis [‫التَّوْكِيد‬ ُ‫]حُرُوف‬

Examples shown on pgs. 75-76
‫َل‬ Indeed Examples #3, 6 and 8

ْ‫قَد‬ Indeed/certainly 60 ------

‫إِنَّما‬ only61 Example #7

5. Particles of Condition [‫الشَّرْط‬ ‫]حُرُوف‬

Conditional particles function in initiating a condition statement (if/then statement) that
consists of two parts: a condition [‫ ]شَرط‬and a response [‫]جَوابُ الْشَرْط‬. These particles can act on

59
This particle is very similar in meaning and form to [َّ‫ ]لَكِن‬which is also Naṣb Particle.
60
Even though this particle has been grouped under [‫]حُرُو فُ التَّ وْكِيد‬, it is more accurately termed [‫]حَرْ فُ التَّحْقيق‬, being a particle of certainty.
61
This particle unlike the particle [َّ‫ ]إِن‬does not cause Naṣb even though it appears similar.

74
 The Nominal Sentence [‫]اجلملة االمسيّة‬

both nouns and verbs. If they act on a present tense verb, then they cause Jazm. Otherwise,
they have no effect on I‛rāb. The response particle Fā [َ‫ ]ف‬is used to indicate a response
statement. The Fā is not used when present tense verbs are used in both the condition and the
response.

Particles of Condition [‫الشَّرْط‬ ‫]حُرُوف‬

Examples shown on pgs. 75-76
ْ‫َلو‬ If Example #9

ْ‫إِن‬ If Example #5 and 10

‫مَ ْن‬ who -----

‫ما‬ what -----

had it not
‫لَوْال‬ been/were it Example #6
not for
‫أَمَّا‬ as for Example #4
“then”
‫ف‬
َ Response Example #4, 5, and 10
particle62

B. Examples from the Qur’ān:

Particles are highlighted.
1. ﴾َ‫لَا يَشْعُرُون‬ ْ‫﴿َألَا إِنَّهُمْ ﻫُمُ ٱلْمُفْسِدُونَ وَلَٰكِن‬
“Unquestionably, it is they who are the corrupters, but they perceive [it] not.”(2:12)

2. ﴾‫ن‬
َ ‫مُهْتَدِي‬ ْ‫ـئِكَ الَّذِينَ ٱشْتَرَوُا ٱلضَّلَالَةَ بِٱلْهُدَىٰ َفمَا رَبِحَت تِِّجَارَتُهُمْ وَمَا كَانُوا‬
ٰ َٰ‫﴿أُول‬
“Those are the ones who have purchased error [in exchange] for guidance, so their transaction has
brought no profit, nor were they guided.”(2:16)

3. ﴾ٌ‫رَحِيم‬ ٌ‫ َومَا كَانَ ٱللَّهُ لِيُضِيعَ إِميَانَ ُكمْ إِنَّ ٱللَّهَ بِٱنَّاسِ َلرَءُوف‬...﴿
“…and never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind
and Merciful.”(2:143)

62
This Fā is actually a “response particle” and frequently precedes the response statement of a conditional statement.

75
 Essentials of Qur’ânic Arabic

4. ‫ـذَا‬
ٰ َ‫َفأَمَّا ٱلَّذِينَ آمَنُواْ َفيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِِّهِمْ وَأَمَّا ٱلَّذِينَ كَفَرُواْ َفيَقُولُونَ مَاذَا أَرَادَ ٱللَّهُ بِه‬...﴿
﴾...ً‫مَثَال‬
“…and (as for) those who have believed, they know that it is the truth from their Lord. But as for
those who disbelieve, they say, "What did Allah intend by this as an example?...”(2:26)

5. ﴾َ‫لِلْكَافِرِين‬ ْ‫﴿َفإِنْ لَّمْ تَفْعَلُواْ َولَن تَفْعَلُواْ َفٱَّتقُواْ ٱلنَّارَ ٱلَّتِي وَقُودُﻫَا ٱلنَّاسُ َوٱلْحِجَارَةُ أُعِدَّت‬
“But if you do not and you will never be able to then fear the Fire, whose fuel is men and stones,
prepared for the disbelievers.”(2:24)

6. ﴾َ‫ٱلْخَاسِرِين‬ َ‫﴿ثُمَّ تَوَلَّيْتُم مِِّنْ بَعْدِ َذلِكَ فَلَوْالَ فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ َلكُنْـتُم مِِّن‬
“Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you
would have been among the losers.”(2:64)

7. ‫ٱلل ِه‬
َّ ِ‫﴿إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ آمَنُوا بِٱللَّهِ َورَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاﻫَدُوا بِأَمْوَالِهِمْ َوأَنفُسِهِمْ فِي سَبِيل‬
﴾َ‫ولَـئِكَ ﻫُمُ ٱلصَّادِقُون‬ ْ ُ‫أ‬
“The believers are only the ones who have believed in Allah and His Messenger and then do not
doubt but strive with their properties and their lives in the cause of Allah. It is those who are the
truthful.”(49:15)

8. ﴾ٌ‫مُبِني‬ ٌ‫﴿َلقَالَ ٱلَّذِينَ كَفَرُوا إِنْ ﻫَٰذَا إِلَّا سِحْر‬

“…the disbelievers would say, "This is not but obvious magic…”(6:7)

9. ﴾‫۝‬ ِ‫﴿كَلَّا سَوْفَ تَعْلَمُونَ ۝ ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ ۝كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِني‬
“No! You are going to know. Then no! You are going to know. No! If you only knew with knowledge
of certainty”(103:2-5)

10. ‫قُلْ َفمَن يَمْلِكُ لَكُم مِِّنَ ٱللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا بَلْ كَانَ ٱللَّهُ بِمَا تَعْمَلُو َن‬..﴿
﴾‫خَبِريًا‬
“…Say, "Then who could prevent Allah at all if He intended for you harm or intended for you
benefit? Rather, ever is Allah , with what you do, Acquainted.”(48:11)

V. Interrogative Sentences [‫]اَلِّاسْتِفْهام‬

Interrogative Particles act to make the sentence into a question when placed at the beginning of a
sentence. They do not have any effect on I‛rāb, and can act on both a Nominal or Verbal Sentence and turn it
into an interrogative sentence. Interrogative particles can act on both Nominal and Verbal Sentences alike.

For example, the particle [‫ ] أ‬or [ْ‫ ] َهل‬directly converts any question into a question form. Please note that

76
 The Nominal Sentence [‫]اجلملة االمسيّة‬

some Interrogative Particles like [‫ ]ما‬and [ْ‫ ]مَن‬can have other grammatical roles even though they may be

present at the beginning of a sentence. For example, [‫ ]ما‬can act in negation, or may act as a Relative

Pronoun. [ْ‫ ]مَن‬can also act as a Relative Pronoun.

Table 15: Interrogative Particles ]‫[حُروفُ الِّاسْتِفْهام‬

Interrogative
Particle
ْ‫ ﻫَل‬/ َ‫أ‬ or / do ْ‫أَم‬
When َ‫ أَيَّان‬/ ‫مَتَى‬ Who ْ‫مَن‬
What ‫ ماذا‬/ ‫ما‬ Where َ‫أَيْن‬
Why ‫ لِما‬/ ‫لِماذا‬ Which
(this is Muḍāf)
ُّ‫أَي‬
How َ‫كَيْف‬ How many ْ‫كَم‬
from where/how ‫أَنَّى‬ About what َّ‫عَم‬

Examples from the Qur’ān

1. ﴾....ِ‫ٱللَّه‬ ِ‫﴿قُلْ يَا أَﻫْلَ ٱلْكِتَابِ لِمَ تَكْفُرُونَ بِآيَات‬
“Say, "Oh People of the Book, why do you disbelieve in the verses of Allah..?” (3:98)

2. ﴾...‫هلل‬
ِ ‫بِٱ‬ َ‫﴿ َومَا لَكُمْ لَا تُؤْمِنُون‬
“And why do you not believe in Allah…”(57:8)

3. ﴾ٰ‫مُوسَى‬ ُ‫﴿ﻫَلْ أتَاكَ حَدِيث‬

“Has there reached you the story of Mūsa?”(79:15)

4. ﴾...ُ‫يُوسُف‬ َ‫﴿قَالُواْ َأإِنَّكَ لَأَنت‬

“They said, "Are you indeed Yūsuf ?..”(12:90)

5. ﴾....ْ‫مِنْكُم‬ ‫﴿أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا ٱلْجَنَّةَ َولَمَّا يَعْلَمِ ٱ َّللهُ ٱلَّذِينَ جَاﻫَدُوا‬

77
 Essentials of Qur’ânic Arabic

“Or do you think that you will enter Paradise while Allah has not yet made evident those of you who
fight in His cause”…(3:142)

6. ﴾...ْ‫فَأَحْيَاكُم‬ ً‫﴿كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَاتا‬

“How can you disbelieve in Allah when you were lifeless and He brought you to life..?”(2:28)

7. ﴾‫كَذِبًا‬ ِ‫فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَى عَلَى ٱللَّه‬....﴿

“…And who is more unjust than one who invents about Allah a lie?"”(18:15)

8. ﴾...ْ‫لَبِثْتُم‬ ْ‫قَالَ قَائِلٌ مِِّنْهُمْ كَم‬...﴿

“…a speaker said from among them, "How long have you remained?...”(18:19)

9. ﴾‫أَكُ بَغِيًّا‬ ْ‫﴿قَالَتْ أَنَّى يَكُونُ لِي غُالَمٌ َولَ ْم يَمْسَسْنِي بَشَرٌ َولَم‬
“She said, "How can I have a boy while no man has touched me and I have not been
unchaste?”(19:20)

10. ﴾َ‫يَتَسَا َءلُون‬ َّ‫﴿عَم‬

“Concerning what are they disputing?”(78:1)

11. ﴾..‫عَمَلًا‬ ُ‫﴿ٱلَّذِي خَلَقَ ٱلْمَوْتَ وَٱلْحَيَاةَ لِيَبْلُوَكُمْ أَيُّ كُمْ أَحْسَن‬
“The One who created death and life to test you which of you is best in deeds..”(67:2)

78
 Types of Nominal Sentences [‫]أنواع اجلمل‬

Lesson 7: Types of Nominal Sentences ]‫[أنْواعُ اجلُمَل‬

I. Nominal Sentences and its Variances
In Lesson 6, Nominal Sentences were reviewed thoroughly with the rules for the standard sentence
detailed. However, Arabic and the Qur’ān are filled with variances. Discussing “atypical” cases of Nominal
Sentences are important. In most cases in the Nominal Sentence, the Predicate is indefinite. However, there
are important exceptions as we shall see here.
Examples of a typical Nominal Sentence where the Predicate is indefinite:

1. ﴾ِ‫يَدَيْه‬ َ‫﴿وَﻫَٰذَا كِتَابٌ أَنْ َزلْنَاهُ مُبَارَكٌ مُصَدِّقُ ٱلَّذِي بَيْن‬

“And this is a Book which We have sent down, blessed and confirming what was before it”(6:92)

2. ﴾..ْ‫مِثْلُكُم‬ ٌ‫إِنَّمَا أَنَا بَشَر‬..﴿

“..I am only a man like you..”(41:6)

3. ﴾ٌ‫عَلِيم‬ ٌ‫﴿وَقَاتِلُوا فِي سَبِيلِ ٱللَّهِ وَٱعْلَمُوا أَنَّ ٱللَّهَ سَمِيع‬

“And fight in the cause of Allah and know that Allah is Hearing and Knowing.”(2:244)

4. [ٍ‫عِلْم‬ ُ‫]ﻫُوَ رَجُل‬

“He is a man of knowledge”.

5. [‫ن‬
ٌ َ‫حَس‬ ِ‫]رَجُلُ الْبَلَد‬
“The man of the city is good”.

II. Cases when the Predicate is Definite

There are situations where the the Predicate can be definite in Nominal Sentences. The dilemma that
occurs is that it can be difficult to differentiate the sentence from a Describing Condition since there are
two consecutive nouns that possess that same four inherent characteristics including definiteness. The
important factor that differentiates between these two possibilities is context.

A. Situation # 1: A pronoun is placed between the Subject and Predicate

In order to avoid making this a Describing Construction, We need to put another word in between
these two words and make it a sentence (with the hidden “is”) thus making it a Nominal Sentence. The

79
 Essentials of Qur’ânic Arabic

word that is placed in-between is the pronoun of the Subject. Remember, the pronoun needs to match
in number and gender of the Subject.

1. ﴾ َ‫﴿ فَمَنْ تَوَلَّىٰ بَعْدَ ٰذَلِكَ َفأُولَٰـئِكَ ﻫُمُ ٱلْفَاسِقُون‬

“And whoever turned away after that - they were the defiantly disobedient.”(3:82)

2. ﴾ ُ‫إِنَّكَ أَنْتَ ٱلسَّمِيعُ الْعَلِيم‬.. ﴿

“Indeed, You are the All-Hearing.” (2:127)

3. ﴾ُ‫ٱلْعَظِيم‬ ُ‫لَا تَبْدِيلَ لِكَلِمَاتِ ٱللَّهِ ٰذَلِكَ ﻫُوَ ٱلْفَوْز‬...﴿

“..No change is there in the words of Allah. That is what the great attainment is.”(10:64)

B. Situation # 2: Nothing is placed between the Subject and Predicate

In this instance, there is an implied “is” between two continuous definite nouns. This is more of an
exception to the above stated rules even though these types of sentences are found in the Qur’ān. This
meaning is determined by the context of the words. Please note that in case of a pronoun being the
Subject and being attributed with a proper name such in the first example, there is no other way that it
can be stated but by having a definite Predicate. This is not the case for other examples however, where
by having a definite Predicate evokes more attention and emphasis than an indefinite Predicate. Please
see the following examples.

1. ﴾..ُ‫يُوسُف‬ ‫َأنا‬..﴿
“..I am Yūsuf..” (12:90).

2. ﴾ُ‫ٱلْعَلِيم‬ ُ‫فَسَيَكْفِيكَهُمُ ٱللَّهُ َوﻫُوَ ٱلسَّمِيع‬...﴿

“…and Allah will be sufficient for you against them. And He is the Hearing, the
Knowing.”(2:137)

3. ﴾َ‫لِِّلْمُتَّقِيْن‬ ‫﴿ ذلِكَ ٱلْكِتَابُ الَ رَيْبَ فِيهِ ﻫُدًى‬

“This is the Book about which there is no doubt, a guidance for those conscious of Allah”(2:2)

4. ﴾ُ‫ٱلْمُبِني‬ ُ‫﴿مَنْ يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ وَ ٰذَلِكَ ٱلْفَوْز‬

“He from whom it is averted that Day, He has granted him mercy. And that is the clear
attainment.”(6:16)

80
 Types of Nominal Sentences [‫]أنواع اجلمل‬

III. Review of Nominal Sentences with Embedded Constructions

A. In the following Nominal Sentences the Predicate is blue. Please note that the Subject precedes the
Predicate.
1. [ ِ‫النَّاس‬ ُ‫حقِّ وَ غَمْط‬
َ ْ‫]َالْكِبَرُ بَطَرُ ال‬ “Arrogance is rejecting the truth and looking down on
people”.(Muslim)63
2. ]َ‫مِصْر‬ ‫“ [َالْإِسْالمُ دِينُ قَوْ ِم‬Islam is the religion of the people of Egypt”.
3. ]ٌ‫“ [وَقْتُ الصَّالةِ قَريب‬The time for prayer is near”.

4. [ٌ‫“ ]بِنْتُكِ طِفْلَةٌ جَميلَة‬Your daughter is a pretty infant.”

5. [‫“ ]َالْمَساجِدُ الْقَدميَةٌ مَحْبُوبَةٌ لَنا‬These old mosques are beloved to us.”

6. [ٍ‫“ ]طَلَبُ الْعِلْمِ فَريضَةٌ عَلى كُلِّ مُسْلِم‬Seeking knowledge is obligatory on every Muslim”(Abu
Dawūd).64
7. [ٌ‫صغري‬ ‫“ ]ﻫَلْ بَيْتُ زَيْدٍ كَبريٌ أَ ْو‬Is the house of Zaid big or small?
8. ]ِ‫“ [َالْمُؤْمِنُونَ على الصِِّراطِ الْمُسْتَقِيم‬The believers are on the straight path”.
9. [ٍ‫“ ]ما أَنا بِقارِئ‬I am not a reciter”.

10. [ ‫“ ]َالْكافِرونَ ﻫمُ الْخاسِرو َن‬The disbelievers, they are the losers.”
11. [ِ‫“ ]َالْمُعَلِّمُ عَلِّمَ يف الْجامِعةِ الْمَدِينَة‬The teacher, he taught in Madīnah University”.

B. Additional Practice with Word Constructions and Sentences

The following exercises are designed to review principles that were covered for Nominal
Sentences and Word Constructions.

a) Exercise 1: Translate the following phrases or sentences and identify specific Word
Constructions that are present.

1. ‫ٰﻫذَا الرَّجُ ُل‬

2. ٌ‫ﻫٰذَا رَجُل‬
3. ِ‫رَجُلُ الْبَلَد‬

63
Ṣaḥīḥ Muslim: Book of Imān , ِ‫كِتاب اإلميان باب تَحْرِ ميِ الْكِبْرِ وَبَيَانِ ه‬, Ḥadīth #91.
64
Sunan Abu Dawūd , [3808 ‫] ونقله ايضا عن املزي وقد صححه الشيخ االلباين يف صحيح اجلامع‬, Ḥadīth #224.

81
 Essentials of Qur’ânic Arabic

4. ‫ﻫٰذَا رَجُلُ الْبَلَ ِد‬

5. ٍ‫ﻫٰذَا رَجُلُ بَلَد‬
6. ‫رَجُلُ الْبَلَ ِد ﻫٰذَا‬
7. ‫رَسُولُ اللَّهِ ﻫٰذَا‬
Answers for Exercise 1:
1. this man : Describing construction / pointing construction.
2. This is a man. Nominal Sentence.
3. the man of the city. Possession construction.
4. This is the man of the city: Nominal Sentence with a Possession construction.
5. This is a man of a city. Nominal Sentence with a Possession construction.
6. this man of the city: Possession construction with a Pointing Construction.
7. this messenger of Allah. Possession construction with a Pointing Constructi on.
b) Exercise 2: Let us go further with this and take it to the next level .
8. ‫رَجُلُ الْبَلَدِ الْحَسَ ُن‬
9. ٌ‫رَجُلُ الْبَلَدِ حَسَن‬

10. ُ‫إِنَّكَ أنْتَ الْغَفُور‬

11. ُ‫أَنْتِ فاطِمَة‬

Answers for Exercise 2:

8. the good man of the city. Describing construction with Possession construction.
9. The man of the city is good. Possession construction with a Nominal Sentence.
10. Indeed, You are All Forgiving. Nominal Sentence
11. You are Fāṭimah. Nominal Sentence (both Subject and Predicate are definite).

82
 Types of Nominal Sentences [‫]أنواع اجلمل‬

IV. Methodology for Analyzing Nominal Sentences 65

Correctly analyzing and translating a Nominal sentence requires that one be very familiar with I‛rāb and
Sentence Constructions. A Nominal sentence is identified by looking at the first word of the sentence. If the
first word is a particle, then the next word is looked at to see if it is a noun.

1. The first step before analyzing the sentence in question, each word should be analyzed thoroughly
and be categorized (noun, particle, or verb). If the word is a noun, then its gender, plurality,
definiteness, flexibility, and I‛rāb should be identified. If the word is a particle, then it should also be
identified.
2. The second step should be to identify Word Constructions (Possession, Pointing, Describing, and
Jarr Constructions) and merge words together. Relative Pronouns also should be looked at carefully
since they are associated with embedded sentences are numerous times when you have to merge
the rules.
3. The third step is to merge any Word Constructions together, and or words joined by connecting
particles [‫العطف‬ ‫]حروف‬.
4. Then the fourth and final step is to identify the Subject and the Predicate of the nominal sentence,
and then translate the sentence. Please look at the algorithm below detailing the methodology to
analyze nominal sentences.

65
This methodology is not a novel one, and has been used in some traditional institutions where Arabic is not a first language. For example this
methodology was taught to me by my teachers at the online Sunnipath Academy (now Qibla for the Islāmic Sciences). If one uses this methodology
well, mistranslations and errors will be decreased.

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 Essentials of Qur’ânic Arabic

Methodology of Analyzing a Nominal Sentence:

َ‫[ كُلُّ بَنِي آدَمَ خَطَّ اءٌ وَ خَيْرُ الْخَطَّائِنيَ التَّوَّابُون‬Tirmidhi] 66

َ‫التَّوَّابُون‬ َ‫الْخَطَّائِني‬ ُ‫خَيْر‬ ‫َو‬ ٌ‫خَطَّاء‬ َ‫آدَم‬ ‫بَنِي‬ ُّ‫كُل‬

Step #1 Ism Ism Ism Connect- Ism Ism Ism Ism
Word male male male ing female male male male
proper-plural proper- single particle plurals single plural plural
Analysis definite plural in- indefinite definite indefinite indefinite
flexible definite definite flexible Partially flexible flexible
Raf‛ flexible flexible Raf‛ flexible Jarr Raf‛
Jarr Raf‛ Jarr

Step #2 Possession Possession

Word َ‫التَّوَّابُون‬ Construction ٌ‫خَطَّاء‬ Construction ُّ‫كُل‬
Construction [ َ‫]خَيْرِ ا لْخَطَّائِني‬ [َ‫]بَين آ َدم‬
Possession Construction
[ َ‫]كُلُّ بَين آدَم‬
Step #3 Possession Possession Construction
Merging Construction [ َ‫]كُلُّ بَين آدَم‬
words [ َ‫]خَيْرِ ا لْخَطَّائِني‬

Step #4 [َ‫= ] التَّوَّابُون‬ [ َ‫= ]خَيْرِ ا لْخَطَّائِني‬ َ‫و‬ [ٌ‫= ]خَطَّاء‬ [ َ‫ = ]كُلُّ بَين آدَم‬Subject
ID the
Predicate Subject Connect Predicate “All of the Children of Adam”
Subject/ “Those who “the best of those who both “those who
Predicate repent commit sin” sentences commit
and repeatedly” “and” mistakes/
Translate sins”

“All the Children of Ādam commit sins, and the best of those who commit sins
are those who seek repentance.”

66
Sunan Ibn Mājah, ‫کِتاب الزﻫد‬, Ḥadīth # 4251.

84
 Introduction to Verbs [‫]أفعال‬

Lesson 8: Introduction to Verbs [‫]أَفْعال‬

I. Introduction to Verb Classification

We have at this point Alhamdulillah reached the halfway point of this book. We will now start discussion
on verbs, which will encompass the entire second half of this book. Since Arabic roots are based on verbs,
even discussions of nouns in many ways are linked to verbs and their derivatives.
1. Verbs are divided into two types based on Root letters.
i. Three-letter roots [‫الثُّالثي‬ ُ‫]اَلْفِ ْعل‬: these constitute the majority from verbs. These three-letter
verbs will be our primary focus.
ii. Four-letter Root [‫]اَ لْفِ ْعلُ الرُّباعي‬: these are not common and are discussed in Volume 2.
2. Verbs have two different types of conjugations.
i. Past tense [‫]اَلْفِ ْعلُ الْماضي‬
ii. Present/Future tense [‫]اَلْفِ ْعلُ الْمُضارِع‬

3. Each Verb has an associated Verbal Noun [‫]مَصْدَر‬.

4. The Verb and its associated three-letter root. Many nouns are derived from this verbal noun
related to the verb in meaning in some way.

5. The three-letter root verb [ِ‫ ]اَلْفِ ْعلُ الثُالثي املُجَرَّد‬will be referred to as Verb Family I in this book to

avoid confusion with technical Arabic terminology. This is the basic origin of most Arabic words.
Each Verb Family I (based on a specific three-letter root) can have with it, other families of verbs
added to its three-letter root.
i. These verbs with extra letters added to its three-letter root is termed
[ِ‫]اَلْفِ ْعلُ الثُّالثي املَزِيد فِيه‬.
ii. These verb families are termed according to Orientalist classification by Roman Numerals II
through X. This classification scheme is very simple and is easier for learning Introductory
Arabic, and thus used in this series.
6. Verbs can be regular or irregular . This occurs when any of the root letters of a verb are

weak [‫ا لْعِلَّة‬ ‫]حروف‬, and of the following letters: ] ‫ ا‬/ ‫ ي‬/ ‫ و‬/ ‫ [ أ‬or if any of the letter has a

Shadda [ّ ] (or consecutive doubled letters of a three-letter root). At this early stage we recommend

85
 Essentials of Qur’ânic Arabic

not studying these Irregular verbs in detail since they can be confusing. Once the rules for regular
verbs are mastered, then should the student study the grammar of Irregular verbs.
7. Verbs can be attached to the following pronouns at their ends:

i. [ُ‫ه‬ / ‫ هُم‬/ ‫ هُما‬/ ‫ ها‬/ َّ‫] هُن‬

ii. ]‫ك‬
َ / ِ‫ ك‬/ ‫ كُما‬/ َّ‫[كُن‬
iii. [‫ين‬ / ‫]نا‬ (Please note that [‫ ]ين‬instead of [‫ ]ي‬is attached to verbs.)
iv. All the above act as the direct object [ِ‫بِه‬ ‫]مَفْعُول‬ or the verb when attached.

II. The Past Tense Verb [‫]اَلْفِ ْعلُ الْماضي‬

A. Family I Past tense Verbs

Verb Family I, from which most of words of the Arabic language are derived are composed of three
basic root letters. Specifically, it the past tense of Verb Family I that is in its male third person single
conjugation. All other conjugations contain more than three letters. Even though other verb
conjugations carry more than three letters, each carries all three letters from the Root Verb. This will be
clarified when looking at verb conjugations here in this lesson.

1. Using the [‫ ] فعل‬stem 67 nomenclature.

Let us take an example of a common verb: [َ‫]نَصَر‬, which means to help.

َ‫نَصَر‬ 3 rd Person Male

Verb Root

[َ‫ ]فَعَل‬stem

⇙  ⇘
[‫ ]ل‬letter is ‫ر‬ [‫ ]ع‬letter is [‫ ]ف‬letter is ‫ن‬

‫ص‬

67
In Arabic grammar, the [‫ ]فعل‬stem is routinely utilized to derive various conjugations or patterns of both verbs and nouns. Recall, it was used to
characterize the various broken plural patterns that were discussed earlier.

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 Introduction to Verbs [‫]أفعال‬

2. The Root Verb [َ‫ ]فَ َعل‬and its derivatives.

i. It typically has Fatḥah on the beginning and end letter.

ii. The middle [‫ ]ع‬letter vowel varies and is key in verb conjugation to the present tense

form. For example, the following verbs are all Verb Family I with the same conjugation.

 [َ‫ضَرَب‬ / َ‫سَمِع‬ / َ‫]كَرُم‬

iii. Each verb has its own Verbal Noun [‫] مَصْدَر‬. Similar to broken plurals, there are several

different patterns. Each verb has its own distinct Verbal Noun.
iv. A root verb is the source of numerous words and verbs families that are connected in by

a similar meaning. For example, from the verb [َ‫( ]عَلِم‬to learn), the following verbs are

derived:

َ‫عَلَّم‬ َ‫أَعْلَم‬ َ‫تَعَلَّم‬ َ‫اِسْتَعْلَم‬

To teach To notify To learn To ask for
(knowledge) (knowledge) information
 [َ‫ ]عَلِم‬also gives rise to other “action” nouns directly and indirectly related
to its meaning shown in these following words.

‫عِلْم‬ knowledge ‫عَلَم‬ mark/token

‫تَعْلِيم‬ learning ‫اِسْتِعْمالَة‬ information

‫عالِم‬ knowledgeable ‫عُلُوم‬ sciences

‫مُعَلِّم‬ teacher ‫مُعَلَّم‬ student

‫اِسْتِعْمال‬ inquiry ‫مَعْلُوم‬ known

B. Verb Conjugation of Family I Verbs

We just discussed that the basic Verb unit is in the third person masculine single past tense form.

The first and last letter ([‫ ]ف‬and [‫ ]ل‬letters) carries the Fatḥah vowel. The middle [‫ ]ع‬letter however

carries either a Fatḥah, Ḍammah, or Kasrah. In the following table, the verb conjugation has been

87
 Essentials of Qur’ânic Arabic

detailed for Family I Verbs in the past tense based on the [‫ ]فعل‬stem. Please note that each conjugated

form reflects a specific pronoun. That pronoun is the doer of the action if the doer is not mentioned
explicitly.
Perhaps the easier way to memorize the Verb Conjugation Table is to go from right to left starting
from the single masculine third person line and then proceeding downwards. Furthermore, you will
notice that in conjugation of past tense, the first three letters remain the root letters; additional letters
are added on at the end. This contrasts with present tense verbs where letters are added on both at the
beginning and at the end of the 3-root letters.

Table 16: Verb Conjugation of Past Tense Family I Verbs

Plural Dual Singular

‫فَعَلُوْا‬ ‫فَعَال‬ َ‫فَعَل‬ 3 rd person masculine

[ْ‫]ﻫُم‬ [‫]ﻫُما‬ [َ‫ ]ﻫُو‬root verb

َ‫فَعَلْن‬ ‫فَعَلَتَا‬ ْ‫فَعَلَت‬ 3 rd person feminine

[َّ‫]ﻫُن‬ [‫]ﻫُما‬ [‫ي‬
َ ‫] ِﻫ‬

ْ‫فَعَلْتُم‬ ‫فَعَلْتُمَا‬ َ‫فَعَلْت‬

2 nd person masculine
]ْ‫[أَنْتُم‬ ]‫[أَنْتُما‬ ]َ‫[أَنْت‬

َّ‫فَعَلْتُن‬ ‫فَعَلْتُمَا‬ ِ‫فَعَلْت‬

2 nd person feminine
]‫ن‬
َّ ُ‫[أَنْت‬ ]‫[أَنْتُما‬ ]ِ‫[أَنْت‬

‫فَعَلْنَا‬ ‫فَعَلْنَا‬ ‫ت‬

ُ ْ‫فَعَل‬ 1st person
]ُ‫[نَحْن‬ ]ُ‫[نَحْن‬ ]‫[أَنا‬ (masculine/feminine)

88
 Introduction to Verbs [‫]أفعال‬

C. Example of Past Tense Conjugation: [َ‫“ ]فَتَح‬to open”

Plural Dual Singular

‫فَتَحُوْا‬ ‫فَتَحَا‬ َ‫فَتَح‬ 3 rd person

masculine
They (all) opened They (two) opened He opened

َ‫فَتَحْن‬ ‫حتَا‬
َ َ‫فَت‬ ْ‫فَتَحَت‬ 3 rd person
They (feminine) They (two) opened She opened feminine
opened

ْ‫فَتَحْتُم‬ ‫فَتَحْتُمَا‬ َ‫فَتَحْت‬ 2 nd person

masculine
You (all) opened You (two) opened You (masculine) opened

َّ‫فَتَحْتُن‬ ‫فَتَحْتُمَا‬ ِ‫فَتَحْت‬ 2 nd person

You (all feminine) You two opened You (feminine)opened feminine
opened

‫فَتَحْنَا‬ ‫فَتَحْنَا‬ ُ‫فَتَحْت‬ 1st person

(masculine/
we opened we opened I opened feminine)

D. Examples of Past Tense Verbs in the Qur’ān

In the following examples, pay attention to the highlighted verbs. At this point, you should be
trying to identify their respective conjugation (specific pronoun). Please note that any pronoun
attached to a verb at its end is the direct object of the pronoun. Do not confuse the direct object
with the extra letters that cannot be separated from a particular conjugation.

1. ﴾...َ‫وَٱلنُّور‬ ِ‫﴿ٱلْحَمْدُ لِلَّهِ ٱلَّذِي خَلَقَ ٱلسَّمَاوَاتِ وَٱلْأَرْضَ َوجَعَلَ ٱلظُّلُمَات‬

“All praise is [due] to Allah, who created the heavens and the earth and made the darkness and the
light...”(6:1)

2. ﴾ٍ‫طِني‬ ْ‫﴿قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِن‬
“[Allah] said, "What prevented you from prostrating when I commanded you?" [Satan] said, "I am
better than him. You created me from fire and created him from clay.”(7:12)

3. ﴾..َ‫ٱللَّه‬ ‫﴿ َوٱلَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا‬

“And those who, when they commit an immorality or wrong themselves remember Allah..”(3:153)

4. ﴾...َ‫ٱلطُّور‬ ُ‫﴿ َوإِذْ أَخَذْنَا مِيثَاقَكُمْ َورَفَعْنَا فَوْقَكُم‬

“And [recall] when We took your covenant, and We raised over you the mount )2:63(”..

89
 Essentials of Qur’ânic Arabic

5. ﴾...ْ‫كَسَبْتُم‬ ‫﴿تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ َولَكُمْ مَا‬
“That was a nation which has passed on. It will have what it earned, and you will have what you have
earned…”(2:134)

III. The Present Tense Verb [‫]اَلْفِعْ ُل املْمُضارِع‬

A. Recognizing verbs (present tense)
1. Present tense verbs start with the following letters: [‫ ن‬/ ‫ت‬/‫ أ‬/‫]ي‬
2. If the word starts with a [‫ ]ي‬assume it is a verb because very few nouns start with [‫]ي‬. The

following nouns begin with the letter [‫ ]ي‬: [‫يَوم‬ /‫ يَمِني‬/‫ يَتيم‬/‫ يَقِني‬/‫ يُسْر‬/‫[يَسري‬.
Please note that although most Present tense verbs begin with the letter [‫]ي‬, very few verbs
actually have the [‫ ]ي‬letter root as their first [‫ ]ف‬letter.
3. Present tense verbs unlike Past tense verbs take an I‛rāb. This typically occurs when there is
a Ḥarf acting on the Verb such as a Ḥarf Naṣb or Ḥarf Jazm. Otherwise the default I‛rāb for
Present tense verbs is Raf‛. Please note that Present tense verbs do not take the Jarr case
just like how nouns do not take Jazm.
4. Please note that Present tense verbs can sometimes actually refer to the future tense. This
differentiation depends on context. There are two particles that specific the future tense

without ambiguity , [َ‫ ]س‬and [َ‫سوْف‬

َ ] placed at the beginning of Present tense verbs. These
are discussed at the end of Lesson 10.

B. Verb Conjugation of ]‫[اَلْفِعْلُ الْمُضارِع‬

Perhaps the easiest method to memorize the following Present Tense Conjugation Table is
from top to bottom starting from the right and moving left. It is essential to memorize the past
and present verb conjugation Tables completely before moving forward. Learning the two verb
conjugation tables in this lesson should allow you to conjugate most Family I Verb fully in all
forms in the past or present tense. Knowing this Table furthermore allows the student to
conjugate theoretically verbs of all families (I through X). Please note that conjugation of
Irregular Verbs also utilizes these two tables with some modification due to vowel letters. The
conjugation of these verbs is discussed in depth in “Volume 2”. It is required that you study and
memorize the verbs of “80% of Qur’ānic Vocabulary”.

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 Introduction to Verbs [‫]أفعال‬

C. Verb Conjugation of [‫]الفعل املضارع‬

Table 17: Verb Conjugation of [‫] الفعل املضارع‬

Plural Dual Single
َ‫يَفْعَلُون‬ ِ‫يَفْعَالن‬ ُ‫يَفْعَل‬ 3 rd person
masculine
[ْ‫]ﻫُم‬ [‫]ﻫُما‬ [َ‫ ]ﻫُو‬root verb

َ‫يَفْعَلْن‬ ِ‫تَفْعَالن‬ ُ‫تَفْعَل‬ 3 rd person

feminine
[َّ‫]ﻫُن‬ [‫]ﻫُما‬ [‫ي‬
َ ‫] ِﻫ‬

َ‫تَفْعَلُون‬ ِ‫تَفْعَالن‬ ُ‫تَفْعَل‬ 2 nd person

masculine
]ْ‫[أَنْتُم‬ ]‫[أَنْتُما‬ ]َ‫[أَنْت‬

َ‫يَفْعَلْن‬ ِ‫تَفْعَالن‬ َ‫تَفْعَلِني‬ 2 nd person

feminine
]‫ن‬
َّ ُ‫[أَنْت‬ ]‫[أَنْتُما‬ ]ِ‫[أَنْت‬

ُ‫نَفْعَل‬ ُ‫نَفْعَل‬ ُ‫أَفْعَل‬ 1st person

(masculine/
]ُ‫[نَحْن‬ ]ُ‫[نَحْن‬ ]‫[أَنا‬ feminine)

D. Example of Present Tense Conjugation: [َ‫“ ]فَتَح‬to open”

Plural Dual Single

َ‫يَفْعَلُون‬ ِ‫يَفْعَالن‬ ُ‫يَفْعَل‬ 3 rd person

masculine
[ْ‫]ﻫُم‬ [‫]ﻫُما‬ [َ‫ ]ﻫُو‬root verb

َ‫يَفْعَلْن‬ ِ‫تَفْعَالن‬ ُ‫تَفْعَل‬ 3 rd person

feminine
[َّ‫]ﻫُن‬ [‫]ﻫُما‬ [‫ي‬
َ ‫] ِﻫ‬

َ‫تَفْعَلُون‬ ِ‫تَفْعَالن‬ ُ‫تَفْعَل‬ 2 nd person

masculine
]ْ‫[أَنْتُم‬ ]‫[أَنْتُما‬ ]َ‫[أَنْت‬

َ‫يَفْعَلْن‬ ِ‫تَفْعَالن‬ َ‫تَفْعَلِني‬ 2 nd person

feminine
]‫ن‬
َّ ُ‫[أَنْت‬ ]‫[أَنْتُما‬ ]ِ‫[أَنْت‬

ُ‫نَفْعَل‬ ُ‫نَفْعَل‬ ُ‫أَفْعَل‬ 1st person

(masculine/fem
]ُ‫[نَحْن‬ ]ُ‫[نَحْن‬ ]‫[أَنا‬ inine)

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 Essentials of Qur’ânic Arabic

E. Relationship between Past and Present Tense verbs

When studying any respective verb, it is essential to memorize the Root form (Past tense 3 rd
person male) and also that of its counterpart present tense form. If this is achieved, then the
student should be able to conjugate all its past tense and present tense forms using the memorized

table(s). There is one caveat however. And that is the issue of the middle [‫ ]ع‬vowel, which often

changes when switching between past and present tense for any specific verb. Let us look at the
following rules to clarify this.

Converting Past Tense Verbs to Present Tense

‫اَلْفِعْلُ الْمُضارِع اَلْفِعْلُ الْماضي‬

ُ‫يَفْعُل‬
َ‫فَعَل‬ ُ‫يَفْعَل‬
ُ‫يَفْعِل‬
َ‫فَعِل‬ ُ‫يَفْعَل‬
َ‫فَعُل‬ ُ‫يَفْعُل‬
1. For past tense verbs with a Fatḥah on the middle [‫ ]ع‬letter, the middle letter can take either a
Fatḥah, Kasrah, or Ḍammah in the present tense. Thus, in these cases the [‫ ]ع‬letter vowel on
the present tense verb needs to be memorized since there is no set pattern. See the examples
below:

َ‫نَصَر‬ َ‫ضَرَب‬ َ‫فَتَح‬

⇙  ⇘ ⇙  ⇘ ⇙  ⇘

ُ‫يَفْتُحُ يَضْرُبُ يَضْرِبُ يَضْرَبُ يَنْصِرُ يَنْصُرُ يَنْصَر‬ ُ‫يَفْتِحُ يَفْتَح‬

✗ ✓ ✗ ✗ ✓ ✗ ✗ ✓ ✗

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 Introduction to Verbs [‫]أفعال‬

 One trick to aid in memorizing past tense verbs is knowing the following principle: In
past tense verbs where the [‫ ]ع‬letter takes a Fatḥah and where one of its last two letters
is a letter of the throat [‫ خ‬/ ‫ ح‬/ ‫ غ‬/ ‫ ع‬/ ‫ ه‬/ ‫]ء‬, then in the present tense, the middle letter
takes a Fatḥah.
 ]‫[قَرََأ‬  [ُ‫]يَقْ َرأ‬

 ]‫ل‬
َ ‫[ َج َع‬  [ُ‫]يَجْ َعل‬
2. For Past tense verbs with a Ḍammah on the [‫ ]ع‬letter, the [‫ ]ع‬letter always takes a Ḍammah in
the present tense. Please note that this does not work in the opposite direction as most random
Present tense verbs with a [‫ ]ع‬Ḍammah actually have a Fatḥah [‫]ع‬.

 e.g. ]‫كرُ َم‬

َ ُ‫[يَكْرُم‬
 ]‫َبصُ َر‬ُ‫[يَبْصُ ر‬

3. For past tense verbs with a Kasrah on the ]‫[ع‬letter, it takes a Fatḥah in the present tense with
rare exception. Please again note that this often does not work in the opposite direction. For
example, if you take any random Present tense verb whose [‫ ]ع‬letter has a Fatḥah, its past tense
[‫ ]ع‬letter is usually a Fatḥah. See below:
 e.g. ‫ َس ِم َع‬ُ‫َيسْ َمع‬
 ‫ َعِل َم‬ ُ‫يَعَْلم‬
C. Examples of Present Tense Verbs from the Qur’ān

1. ﴾...ْ‫يَنْصُرُونَهُم‬ ‫﴿لَئِنْ أُخْرِجُوا لَا يَخْرُجُونَ مَعَهُمْ َولَئِنْ قُوتِلُوا لَا‬

“If they are expelled, they will not leave with them, and if they are fought, they will not aid
them...”(59:12)

2. ﴾...ْ‫وإِيَّاكُم‬
َ ‫﴿وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا ٱللَّهُ يَرْزُقُهَا‬
“And how many a creature carries not its provision. Allah provides for it and for you …”(29:60)

3. ﴾َ‫تَعْمَلُون‬ ‫﴿قُلْ يَا أَﻫْلَ ٱلْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ ٱللّهِ وَٱللّهُ شَهِيدٌ عَلَى مَا‬
“Oh people of the book, why do you disbelieve in the verses of Allah while Allah is Witness over
what you do?”(3:98)

4. ﴾َ‫تَعْبُدُون‬ ‫﴿لَا أَعْبُدُ مَا‬

“I do not worship what you worship.”(109:2)

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 Essentials of Qur’ânic Arabic

5. ﴾...ُ‫نَشَاء‬ ‫﴿قَالُواْ يَا شُعَيْبُ أَصَالَتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا‬
“They said, "Oh Shu'ayb, does your prayer command you that we should leave what our fathers
worship or not do with our wealth what we please?...”(11:87)68

Table 18 - Conjugation of All Family I Forms 69 ]‫[اَلْفِعْلُ الثُّالثي الْمُجَرَّد‬

‫اِسْم مَفْعول‬ ‫اِسْم فاعِل‬ ‫مَصْدَر‬ ‫فِعْل أَمْر‬ ‫مُضارِع‬ ٍ‫ماض‬ [‫ ]ع‬Vowel
Passive Doer noun Verbal Command Present Past Variations in
noun noun Past/Present

ٌ‫مَفْ ُعوْل‬ ٌ‫فَاعِل‬ ٌ‫فِعْل‬ ْ‫اُفْعُل‬ ُ‫يَفْعُل‬ َ‫فَعَل‬ Past Present

ٌ ْ‫مَكُْتو‬
‫ب‬ ٌ ِ‫كَات‬
‫ب‬ ‫كِتَابَ ٌة‬ ْ‫اُكْتُب‬ ُ ُ‫يَكْت‬
‫ب‬ َ َ‫كَت‬
‫ب‬ ‫ﹷ‬ ‫ﹹ‬
ٌ‫مَفْ ُعوْل‬ ٌ‫فَاعِل‬ ٌ‫فِعْل‬ ْ‫اِفْعِل‬ ُ‫َيفْعِل‬ َ‫فَعَل‬ Past Present

ٌ‫مَجْلُوْس‬ ٌ‫جَالِس‬ ٌ‫جَلُوْس‬ ْ‫اِجْلِس‬ ُ‫يَجْلِس‬ َ‫جَلَس‬ ‫ﹷ‬ ‫ﹻ‬

‫مَفْ ُعوْ ٌل‬ ‫فَاعِ ٌل‬ ‫فَعْ ٌل‬ ‫اِفْعَ ْل‬ ‫يَفْعَ ُل‬ ‫فَعَ َل‬ Past Present

ٌ‫مَذْ ُﻫوْب‬ ٌ‫ذَاﻫِب‬ ٌ‫ذَﻫَاْب‬ ْ‫اِذْﻫَب‬ ُ‫يَذْﻫَب‬ َ‫ذَﻫَب‬ ‫ﹷ‬ ‫ﹷ‬

ٌ‫مَفْ ُعوْل‬ ٌ‫فَاعِل‬ ٌ‫فُعْل‬ ْ‫اُفْعُل‬ ُ‫يَفْعُل‬ َ‫فَعُل‬ Past Present

ٌ‫مَكُْبوْر‬ ٌ‫كَابِر‬ ٌ‫كُبْر‬ ْ‫اُكْبُر‬ ُ‫يَكْبُر‬ َ‫كَبُر‬ ‫ﹹ‬ ‫ﹹ‬

ٌ‫مَفْ ُعوْل‬ ٌ‫فَاعِل‬ ٌ‫فَعْل‬ ْ‫اِفْعَل‬ ُ‫يَفْعَل‬ َ‫فَعِل‬ Past Present

ٌ‫مَشْ ُروْب‬ ٌ‫شَارِب‬ ٌ‫شَرْب‬ ْ‫اِشْرَب‬ ُ‫يَشْرَب‬ َ‫شَرِب‬ ‫ﹻ‬ ‫ﹷ‬

‫مَفْ ُعوْ ٌل‬ ‫فَاعِ ٌل‬ ‫فَعْ ٌل‬ ْ‫اِفْعِل‬ ُ‫يَفْعِل‬ ‫فَعِ َل‬ Past
70
Present

ٌ‫مَيْبُوْس‬ ٌ‫يَاْبِس‬ ٌ‫يَبْس‬ ْ‫اِيْبِس‬ ُ‫يَيْبِس‬ َ‫يَبِس‬ ‫ﹻ‬ ‫ﹻ‬

َ ُ‫ ]نَتْر‬and [َ‫ ]نَفْعَل‬have a Fatḥah at the end instead of the Ḍammah. This is because these two verbs are in the Naṣb
68
Please note that for the verbs [‫ك‬
state due to the Ḥarf [ْ‫]أَ ن‬.
69
In the above noted table, please focus on the first three columns on the right for now. The other columns to the left are further discussed in later
chapters of the book. The columns on the left show the conjugation of the Doer, Passive, and Verbal nouns. These are all int rinsically related to its
Type I Verb by meaning. These are discussed later in Lesson 11.
70
This [‫ ]ع‬vowel variation is not common and thus not discussed earlier. Vast majority of Past tense verbs with a [‫ ]ع‬Kasrah yield a Present tense
verb with a [‫ ]ع‬Fatḥah.

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 The Verb of Command [‫] الفعل األمر‬, I‛râb of Verbs, Verbal Particles, and Verbs in the Future Tense

Lesson 9: The Verbal Sentence [ُ‫]َالْجُمْلَةُ الْفِعْلِيَّة‬

I. Introduction to Verbal Sentences
A Verbal Sentence [‫فعليّة‬ ‫ ]جُملَة‬is a sentence, which starts with a verb similar to how a Nominal Sentence
starts with a noun. In Arabic, there are two forms of verbs as we already covered in the previous lesson, the
past tense, and the present/future tense. In a Verbal Sentence, the verb is typically followed directly by the

Doer [‫] فاعِل‬, and then a Direct Object [ِ‫بِه‬ ٌ‫ ]مَفْعول‬if applicable. In a Verbal Sentence, the Doer is always Raf‛

while the Direct Object is always Naṣb.

Please note that neither the Doer nor the Direct Object needs to be mentioned to form a grammatically
correct Verbal Sentence. Furthermore, please remember that any pronoun attached to the end of a verb is
its Direct Object. In this case, the specified Doer will follow the Direct Object. In general, deviation from
the default sequence of the Doer and Direct Object in a Verbal Sentence is possible, and this usually has
rhetorical benefits. Let us take a look at the following grammatically correct Verbal Sentences to get some
familiarity.

1. َ‫كَتَب‬ He wrote.

2. ‫كَتَبَ زَيْ ٌد‬ Zaid wrote.

3. ً‫كَتَبَ زَيْدٌ كِتابا‬ Zaid wrote a book.

4. َ‫كَتَبَ زَيْ ٌد الْكِتاب‬ Zaid wrote the book.

5. ٌ‫كَتَبَهُ زَيْد‬ Zaid wrote it.

6. ُ‫كَتَبَه‬ He wrote it.

7. ً‫كَتَبَ كِتاباً وَ رِسالَة‬ He wrote a book and a letter.

8. ُ‫ما كَتَبَه‬ He did not write it

9. َ ‫ﻫَلْ كَتَبَ الْكِتا‬

‫ب‬ Did he write the book?

10. َ‫كَتَبَ زَيْدٌ الكِتابَ الصَّغريَ الْيَوْم‬ Zaid wrote the small book today.

11. َ‫كَتَبَ زَيْدٌ الكِتابَ الصَّغريَ يف بَيْتِهِ الْيَوْم‬ Zaid wrote a small book in his home today.

12. ُ‫يَكْتُبُه‬ He is writing it.

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 Essentials of Qur’ânic Arabic

13. ُ‫يَكْتُبُهُ غَدَاً إِنْ شاءَ اهلل‬ He will write it tomorrow Inshā Allah.

All of the previous sentences are correct Verbal Sentences, but differ in the details that they contain. The
most important detail that should be identified first in any Verbal Sentence after analyzing the verb is the
Doer. After this the Direct Object should be sought. In sentence #1 on the previous page, we see a verbal

sentence with no Doer specified, nor a Direct Object. In this case the Doer is [َ‫ ] ُهو‬and is implied (not

explicitly mentioned like in sentence #2). The Direct Object is not mentioned at all in sentence #1 and #2,
but is mentioned in later sentences, either as a pronoun or as a specified noun. In examples #8 and #9, we
see that using particles in front of verbs are allowed in Verbal Sentences. In examples #10, #11, and #13,
there is extra detail provided regarding the time when an action is occurring. This extra detail comes after
mention of respective Doer and Direct Object as indicated.

II. Verbal Sentence with Explicit Subject (Third Person)

In Verbal Sentences using the third person conjugation please note the following rule:

1. In a [‫فعليّة‬ ‫] مجلة‬, the verb always appears in the singular form when the Subject [‫ ]فاعِل‬is explicitly

mentioned, whether is single, dual or plural.

2. The verb is masculine if the doer is masculine, and the verb is feminine if the doer is feminine.
3. Look at the examples below which exemplify this rule:

i. ﴾ ْ‫﴿ َوقَالَ ٱلَّذِينَ الَ يَعْلَمُونَ لَوْالَ يُكَلِِّمُنَا ٱللّهُ أَوْ تَأْتِينَا آيَةٌ كَ َذلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِم مِِّثْلَ قَ ْولِهِم‬
“Those who do not know say, "Why does Allah not speak to us or there come to us a sign?"
Thus spoke those before them like their words.”(2:118)

ii. ْ‫﴿ قَالَ رَجُالَنِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنْعَمَ ٱللّهُ عَلَيْهِمَا ٱ دْخُلُواْ عَلَيْهِمُ ٱلْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّ ُكم‬
﴾ َ‫غَالِبُونَ وَعَلَى ٱللّهِ فَتَوَكَّلُواْ إِن كُنتُم مُّؤْمِنِني‬
“Said two men from those who feared upon whom Allah had bestowed favor, "Enter upon
them through the gate, for when you have entered it, you will be predominant. And upon
Allah rely, if you should be believers." ”(5:23)

iii. َ‫﴿ َوإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا مَا أَنزَلَ ٱللّهُ قَالُواْ بَلْ نَتَّبِعُ مَا َألْفَيْنَا عَلَيْهِ آبَاءَنَا أَ َولَوْ كَانَ آبَاؤُﻫُمْ الَ يَعْقِلُون‬
﴾ َ‫شَيْئاً وَالَ يَهْتَدُون‬

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 The Verb of Command [‫] الفعل األمر‬, I‛râb of Verbs, Verbal Particles, and Verbs in the Future Tense

“And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we w ill
follow that which we found our fathers doing." Even though their fathers understood
nothing, nor were they guided?”(2:170)

iv. َ‫﴿إِذْ يَقُولُ ٱلْمُنَافِقُونَ َوٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ غَرَّ َﻫـٰؤُالَءِ دِينُهُمْ وَمَن يَتَوَكَّلْ عَلَى ٱللّهِ فَإِنَّ ٱللّه‬
﴾ ٌ‫عَزِيزٌ حَكِيم‬
“[Remember] when the hypocrites and those in whose hearts was disease said, "Their religion has
deluded those [Muslims]." But whoever relies upon Allah then indeed, Allah is Exalted in Might and
Wise.”(8:49)

4. Contrast the above with these following examples of Verbal Sentences which have no explicit
[‫ ]فاعِل‬mentioned. You will note that the conjugated verb necessarily matches the

corresponding pronoun. In example (i), please note that the implied [‫ ] فاعِل‬for the verb double

underlined represents [‫]هُما‬. Specifically [‫ ]هُما‬refers to “wife of Nūḥ and the wife of Lūṭ” from what

is underlined. In example (ii), there are verbs with the implied pronoun [ْ‫]هُم‬, but there are two

different implied [‫] فاعِل‬. In this example, the verb [‫ ] قَالُوا‬refers to [ْ‫]هُم‬, specifically from “And when it

is said to them…”. The verbs [َ‫يَعْقِلُون‬ َ‫ ]ال‬and [َ‫ ]الَ يَهْتَدُون‬both refer to [ْ‫ ]هُم‬from “Even though their
fathers…..” .

i. ‫﴿ ضَرَبَ ٱللَّهُ مَثَلًا لِِّلَّذِينَ كَفَرُوا ٱمْ َرأَتَ نُوحٍ وَٱمْ َرأَتَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا‬
﴾َ‫صَالِحَيْنِ فَخَانَتَا ﻫُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْئًا وَقِيلَ ٱ دْخُلَا ٱلنَّارَ مَعَ ٱلدَّاخِلِني‬
“Allah presents an example of those who disbelieved: the wife of Nūḥ and the wife of Lūṭ.
They were under two of Our righteous servants but betrayed them, so those prophets did
not avail them from Allah at all, and it was said, "Enter the Fire with those who
enter."”(66:10)

ii. َ‫﴿ َوإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا مَا أَنزَلَ ٱللّهُ قَالُواْ بَلْ نَتَّبِعُ مَا َألْفَيْنَا عَلَيْهِ آبَاءَنَا أَ َولَوْ كَانَ آبَاؤُﻫُمْ ال‬
﴾ َ‫يَعْقِلُونَ شَيْئاً َوالَ يَهْتَدُون‬
“And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will
follow that which we found our fathers doing." Even though their fathers understood
nothing, nor were they guided?”(2:170)

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III. Identifying the Doer and Direct Object in Verbal Sentences

In Verbal Sentences, the verb is followed directly by the Doer [‫ ]فاعِل‬when mentioned explicitly, and then a

Direct Object [ِ‫بِه‬ ٌ‫ ]مَفْعول‬if applicable. In a Verbal Sentence, the Doer is always Raf‛ while the Direct Object is

always Naṣb. One needs to be proficient in identifying these words, in order to properly understand the

sentence in question. Please examine the following examples from the Qur’ān. The [‫ ] فاعِل‬is red while the is

[ِ‫ ] مَفْعولٌ بِه‬is blue. The verb is underlined with stripes.

Examples from the Qur’ān [‫]جُملَة فعليّة‬

1. ﴾ ..َ‫جَالُوت‬ ُ‫﴿ َفهَزَمُوﻫُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُود‬
“So they defeated them by permission of Allah, and Dawūd killed Jālūṭ” (2:251).

2. ﴾...‫أُخْتَهَا‬ ْ‫كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَت‬...﴿

“…Every time a nation enters, it will curse its sister..”(7:38)

3. ﴾ ُ‫﴿ قَالُوا َأأَنْتَ فَعَلْتَ َﻫذَا بِآلِهَتِنَا يَا إِبْرَاﻫِيم‬

“They said: "Are you the one who has done this to our gods, Oh Ibrāhīm?”(21:62)

4. ﴾ٍ‫طِني‬ ‫ك قَالَ أَنَاْ خَيْرٌ مِِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن‬
َ ُ‫ك أَالَّ تَسْجُدَ إِذْ أَمَرْت‬
َ َ‫﴿ قَالَ مَا مَنَع‬
“[Allah] said, "What prevented you from prostrating when I commanded you?" [Shaytān] said, "I am
better than him. You created me from fire and created him from clay.”(7:12)

5. ﴾..ْ‫وإِيَّاكُم‬
َ ‫﴿ وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا ٱللَّهُ يَرْزُقُهَا‬
“And how many a creature carries not its provision. Allah provides for it and for you...”(29:60)

IV. Transitive and Intransitive Verbs: ]‫[اَلْفِ ْعلُ املُتَعَدِّي] & [اَلْفِ ْعلُ الَّازِم‬

1. Transitive Verb [‫املُتَعَدِّي‬ ُ‫]اَلْفِعْل‬

i. All transitive verbs act directly on an object [ِ‫بِه‬ ‫]مَفْعُول‬.
ii. The action is done directly to another thing. Examples are the following: He hit, He
wrote, She is drinking.

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2. Intransitive Verb [‫الَّازِم‬ ُ‫]اَلْفِعْل‬

i. Intransitive verbs do not act directly on an object, and therefore do not take a [ِ‫بِه‬ ‫]مَفْعُول‬.
They can however act indirectly on an object through a Ḥarf Jarr.
ii. The action cannot be done directly to another thing. Examples are the following: He
went, He sat, She is happy.
iii. Intransitive verbs can be recognized by their association with a specific Ḥarf Jarr.
iv. Instead of taking a Direct Object [ِ‫] مَفْعُول بِه‬, Intransitive verbs take an Indirect Object,
which acts like a [ِ‫بِه‬ ‫]مَفْعُول‬. The Indirect Object is essentially a Jarr Construction that is
associated with a respective Intransitive verb and is termed a [‫الُجُمْلَة‬ ُ‫]شِبْه‬.
v. Not all verbs that are associated with Ḥarf Jarr are intransitive, as exceptions do exist.
For example, the verb [َ‫]غَفَر‬, which means to forgive is associated with a Ḥarf [ِ‫ ]ل‬even
though the verb is transitive. This verb is not used without the Ḥarf Jarr when a direct
object is mentioned. Please also note that Ḥarf Jarr present within a Verbal Sentence
need not be connected to the verb, and may be present as detail within the sentence.

3. Ḥarf Jarr can change the meaning of Verbs

Intransitive verbs [‫الَّازِم‬ ُ‫ ]اَلْفِ ْعل‬are associated with a specific Ḥarf Jarr to derive a certain
meaning. Some Verbs can be associated with different Ḥarf Jarr particles to derive a
different verbal meaning. The exact meaning of the verb can be determined from a
classical dictionary such as the Hans Wehr Arabic Dictionary.

Table 19: Examples of Verbs with an Associated Ḥarf Jarr

َ‫ذَهَب‬ to go َ‫ضَرَب‬ to strike ِ‫جاءَ ب‬ to bring

ِ‫ذَهَبَ ب‬ to take away ‫ضَرَبَ يف‬ to travel ‫تابَ إِىل‬ to repent

through/in

‫ذَهَبَ إِىل‬ to go toward ً‫ضَرَبَ مَثَال‬ to give an ‫تاَبَ عَلى‬ to accept

example repentance

ْ‫ذَهَبَ عَن‬ to go away ‫ضَرَبَ عَلى‬ to impose ‫قَضَى‬ to decree/fulfill

upon
to
‫أَتَى‬ to come ِ‫ضَرَبَ ل‬ mention/to َ‫قَضَى بَيْن‬ to judge
give an between
example
ِ‫أَتَى ب‬ to bring َ‫جاء‬ to come ‫قَضَى عَلى‬ to kill

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Examples from the Qur’ān

1. ﴾ٌ‫قَدِير‬ ٍ‫ َولَوْ شَاء ٱللّهُ لَذَﻫَبَ بِسَمْعِهِمْ َوأَبْصَارِﻫِمْ إِنَّ ٱللَّه عَلَى كُلِِّ شَيْء‬...﴿
“…and if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is
over all things competent.”(2:20)

2. ﴾...‫مُغَاضِبًا‬ َ‫﴿ وَذَا ٱلنُّونِ إِذ ذَّﻫَب‬

“And [mention] the man of the fish, when he went off in anger…”(21:87)

3. َ‫﴿ إِذْ يُغَشِِّيكُمُ ٱلنُّعَاسَ أَمَنَةً مِِّنْ هُ وَيُنَزِِّلُ عَلَيْكُم مِِّن ٱلسَّمَاءِ مَاءً لِِّيُطَهِِّرَكُم بِهِ وَيُذْﻫِبَ عَنكُمْ رِجْز‬
﴾...ِ‫ٱلشَّيْطَان‬
“[Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down
upon you from the sky, rain by which to purify you and remove from you71 the evil of Shaytān”(8:11)

V. Indirect Object of an Intransitive Verb [‫]شِبْهُ الُجُمْلَة‬

In Verbal Sentences, an intransitive verb takes an Indirect Object that acts like a [ِ‫بِه‬ ‫]مَفْعُول‬. The Indirect
Object is a Jarr Construction that is associated with a noun. This Jarr Construction is termed a [‫الُجُمْلَة‬ ُ‫]شِبْه‬.
The literal meaning of the particle is dropped, and the verbal meaning is incorporated.

Examples of Intransitive verbs and their Indirect Objects

1. ﴾...ِ‫بِه‬ ْ‫﴿ َوإِذَا جَآؤُوكُمْ قَالُواْ آمَنَّا وَقَد دَّخَلُواْ ِبٱلْكُفْرِ وَﻫُمْ قَدْ خَرَجُوا‬
“And when they come to you, they say, "We believe." But they have entered with disbelief, and they
have certainly left with it.”(5:61)

2. ﴾ ُ‫ رَّضِيَ ٱللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ َذلِكَ ٱلْفَوْزُ ٱلْعَظِيم‬..﴿

“..Allah being pleased with them, and they with Him. That is the great attainment.”(5:119)

3. ﴾ ..َ‫ِإلَىٰ إِبْرَاﻫِيم‬ َ‫﴿ قُولُوا آمَنَّا بِٱللَّهِ وَمَا أُنْزِلَ ِإلَيْنَا وَمَا أُنْزِل‬
“Say, "We have believed in Allah and what has been revealed to us and what has been revealed to
Ibrāhīm )2:136(”..

71
Please note that the verb conjugation [ُ‫ ]ُيذْﻫَب‬represents the Passive verb form, which has not been studied yet. Passive verbs are discussed in
Lesson 11.

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VI. Exceptions to Rules of Verb Conjugation: Broken Plurals

In Verbal Sentences, when the Doer is a male, the male conjugation is used, and in cases of a female Doer,
the female conjugation. In certain cases, however, the opposite is true, specifically when the Doer is a
broken plural. There are a few cases in the Qur’ān when this phenomenon occurs. It is not essential at this
point to dwell on this principle of exception too much, as this is being mentioned here for completion. 72 If
the Subject is a broken plural, the preceding verb can come in the form of singular of the opposite gender.
Remember broken plurals can take opposite gender. Please remember that they are grammatically
feminine singular.

1. ﴾ ..‫أَسْلَمْنَا‬ ‫﴿ قَالَتِ ٱلْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا َولَكِن قُولُوا‬

“The bedouins say, "We have believed." Say, You have not [yet] believed; but say, 'We have
submitted,...”(49:14)

2. ﴾ ..ِ‫عَن نَّفْسِه‬ ‫﴿ َوقَالَ نِسْوَةٌ فِي ٱلْمَدِينَةِ ٱمْ َرأَةُ ٱلْعَزِيزِ تُرَاوِدُ فَتَاﻫَا‬
“And women in the city said, "The wife of al-A‛zīz is seeking to seduce her slave boy…”(12:30)

3. ﴾ ..َّ‫ إِذَا جَاءَكُمُ ٱلْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَٱمْتَحِنُوﻫُنَّ ٱللَّهُ أَعْلَمُ بِإِيْمَانِهِن‬..﴿

“…when the believing women come to you as emigrants, examine them...”(60:10)

4. ﴾ ..ِ‫عِبَادِه‬ ْ‫ت لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِالَّ بَشَرٌ مِِّثْلُكُمْ َولَـكِنَّ ٱللّهَ يَمُنُّ عَلَى مَن يَشَاءُ مِن‬
ْ َ‫﴿ قَال‬
“Their messengers said to them, "We are only men like you, but Allah confers favor upon whom He
wills of His servants…”(14:11)

Les

72
This grammatical phenomenon is seen in the Qur’ān and has rhetorical benefits. The masculine verb denotes the Doers as few in number, while
the feminine verb denotes many Doers.

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so Lesson 10: The Verb of Command ]‫[اَلْفِعْلُ الْأَمْر‬, I‛rāb of Verbs,

Verbal Particles, and Verbs in the Future Tense
I. The Verb of Command [‫]اَلْفِ ْعلُ األَمْر‬
Verbs of Command have an important place with respect to Islamic Law since most commands in the
Qur’ān and Ḥadīth reflect a religious obligation. This is similar to Verbs involved in “Forbidding” using the

Ḥarf Jazm [‫]ال‬. Furthermore, the Command Tense is important with respect to supplication, or “du’ā”. Any

supplication directed towards Allah is in the command form. Verbs of Command have their own unique

conjugation, which will be discussed here. But the important prerequisite before learning them is that one
should have learning the conjugation of Past and Present Tense verbs.
A. Important points on Verbs of Command
1. Verbs in the command tense do not take an I‛rāb, and are [‫] َمبْىن‬. These verbs occur only in

the second person. The conjugation rules are also unique for these verbs.
2. Verbs can also go into the “command” tense when in the first or third person. But, this
occurs due to a Ḥarf where they take the I‛rāb of Jazm. Thus, these verbs in first and third

person are not [‫ ]مَبْين‬and differ from the [‫ا لْأَمْر‬ ُ‫ ]اَلْفِ ْعل‬of second person.

3. The command tense can be identified on most verbs by the Alif they start with. Few verbs
begin with an Alif that are not in the command tense.73
4. Any "command" directed toward Allahy is really a request or a “du’ā”. Any “command”
directed to another person of the same hierarchy is a suggestion or recommendation. A
“command” to someone of a lower hierarchy is a command.
5. For examples of verbs in command tense in the Qur’ān, please refer to section on verbs in
“80% of Qur’ānic Vocabulary” (third middle column).
10:

73
Verb families VII, VIII, IX, and X all begin with an Alif. They do not carry a Sukūn at their end unlike Verbs of Command.

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 The Verb of Command [‫] الفعل األمر‬, I‛râb of Verbs, Verbal Particles, and Verbs in the Future Tense

B. Rules for Conjugating Command Tense from Present Tense [‫]اَلْفِ ْعلُ الْمُضارِع‬
1. Change the verb into [‫ ]مُضارِع‬form specifically third person single masculine [ُ‫]يَفْ َعل‬.
2. Replace the [‫ ]ي‬with an Alif [‫]ا‬. The Alif can only take either a Kasrah or Ḍammah, but not
Fatḥah.
3. The vowel on the middle letter on [‫الْمُضارِع‬ ُ‫ ]اَلْفِ ْعل‬is important.
i. If verb has Ḍammah on the [‫ ]ع‬letter, the [ ‫ا لْأَمْر‬ ُ‫ ]اَلْفِ ْعل‬verb, if begins with a Alif with a
Ḍammah on the added Alif and also on the [‫ ]ع‬letter.
ii. If the verb has Fatḥah on the [‫ ]ع‬letter, the beginning Alif takes a Kasrah and the [‫]ع‬
letter takes a Fatḥah.
iii. If the verb has a Kasrah on the [‫ ]ع‬letter, the beginning Alif takes a Kasrah and the
[‫ ]ع‬letter also takes a Kasrah.
4. A Sukūn is placed on the last letter to obtain the singular masculine form.
5. Conjugate as needed to the appropriate verb in terms of gender and plurality.
6. The different conjugation schemes for ]‫ [اَلْفِعْلُ الْأَمْر‬are shown below and on the next page.

C. Conjugation of Command Verbs

Table 20: Converting Verbs to the Command Tense [‫]اَلْفِ ْعلُ الْأَمر‬

Replace [‫] ﻴ‬ Make last letter

ُ‫اَلْفِعْل‬ ُ‫اَلْفِعْل‬
‫الْماضي‬ ‫الْمُضارِع‬
ُ
with [ ‫ ] ِا‬/ [ ‫] ا‬ Sākin (Sukūn) ‫اَلْفِعْ ُل الْأَمْر‬

ُ‫يَفْ ِعل‬ ‫ِا‬ ‫ِا ْف ِع ُل‬ ْ‫ِافْعِل‬

َ‫فَعَل‬ ُ‫يَفْ َعل‬ ‫ِا‬ ‫ِا ْف َع ُل‬ ْ‫ِافْعَل‬

ُ‫يَفْعُل‬ ‫ُا‬ ‫ُا ْف ُع ُل‬ ْ‫ُافْعُل‬

َ‫فَعِل‬ ُ‫يَفْ َعل‬ ‫ِا‬ ‫ِا ْف َع ُل‬ ْ‫ِافْعَل‬

َ‫فَعُل‬ ُ‫يَفْعُل‬ ‫ُا‬ ‫ُا ْف ُع ُل‬ ْ‫ُافْعُل‬

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Table 21a: Conjugation of Command Verbs [ْ‫ ]اِفْ َعل‬and [ْ‫]اِفْ ِعل‬
plural Dual single Verb examples
past / present

masculine ‫اِعْمَلُوا‬ ‫اِعْمَال‬ ْ‫اِعْمَل‬

َ‫عَمِل‬/ُ‫يَعْمَل‬
feminine َ‫اِعْمَلْن‬ ‫اِعْمَال‬ ‫اِعْمَلِي‬

masculine ‫اِضْرِبُوا‬ ‫اِضْرِبا‬ ْ‫اِضْرِب‬ َ‫ضَرَب‬/ُ‫يَصْرِب‬

feminine َ‫اِضْرِبْن‬ ‫اِضْرِبا‬ ‫اِضْرِيب‬

Table 21b: Conjugation of Command Verbs - [ْ‫]اِفْ ُعل‬

plural Dual single Verb examples
past / present

masculine ‫اُنْصُرُوا‬ ‫اُنْصُرا‬ ْ‫اُنْصُر‬

َ‫نَصَر‬/ُ‫يَنْصُر‬
feminine َ‫اُنْصُرْن‬ ‫اُنْصُرا‬ ‫اُنْصُرِي‬

II. I‛rāb of Verbs: Some Important Principles

Like nouns, all Present Tense Verbs [‫الْمُضارِع‬ ُ‫]اَلْفِعْل‬ go into one of three I‛rāb. Past Tense verbs

[‫ ]اَلْفِعْلُ الْماضي‬and the Verbs of Command [‫ ]اَلْفِعْلُ الْأَمْر‬do not go into any I‛rāb and are [‫]مَبْىن‬. Like nouns, the

default case for any [‫الْمُضارِع‬ ُ‫ ]اَلْفِعْل‬is the Raf‛ state. One important difference with regards to I‛rāb that has

been mentioned is that [‫الْمُضارِع‬ ُ‫ ]اَلْفِعْل‬never go into Jarr state (instead they go into Jazm [‫]جَزْم‬. For any

Present Tense Verb in the Naṣb or Jazm case, then know that there is a Ḥarf acting on it. The Feminine
Nūn (third Person Feminine Plural) never changes in the Naṣb or Jazm case unlike other plural
conjugations.

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A. Raf‛ [‫ ] َرفْع‬- This is the default state of [‫ ]اَلْفِ ْعلُ الْمُضارِع‬verbs.

B. Naṣb [‫]نَصْب‬
1. There is a Fatḥah in place of the Ḍammah on single verbs.
2. The Nūn of dual, plural, and singular feminine 2nd person are cut off with the exception of
the Feminine Nūn, which never changes.
3. Ḥarf Naṣb that act on verbs are listed below which we have already covered earlier in the
section on Particles: [‫] أَنْ لَنْ لِأَنْ لِ كَيْ إِذًا حَتَّى‬

C. Jazm [‫]جَزْم‬

1. In this state, a Sukūn is placed at the end of the Ḍammah on single verbs :
[ْ‫نَفْعَل‬ ‫] يَفْعَلْ و تَفْعَلْ و‬.
.

2. Similar to the Naṣb state, the Nūn of dual, plural, and singular feminine 2nd person are cut
off. The exception is the Feminine Nūn of plurality, which as previously stated never is cut
off.
3. The Jazm state is found in conditional statements, and in command/forbidding statements
with Lām
4. The Particles of Jazm are many, the most important of which are the following:

[َ‫وأَيْن‬
َ / ‫ مَتَى‬/ ْ‫ مَن‬/ ‫ مَا‬/ ْ‫ إِن‬/ ‫ َل‬/ ‫ َل‬/ ‫ َألَمَّا‬/ ْ‫ َألَم‬/ ‫ لَمَّا‬/ ْ‫لَم‬ ]

Table 22 – Verb Conjugation in Naṣb and Jazm

Raf‛ [‫]اَلْفِ ْعلُ الْمُضارِع‬ Naṣb Jazm

َ‫يَفْعَلُون‬ ِ‫يَفْعَالن‬ ُ‫يَفْعَل‬ ‫يَفْعَلُوا‬ ‫يَفْعَال‬ ‫يَفْعَ َل‬ ‫يَفْعَلُوا‬ ‫يَفْعَال‬ ْ‫يَفْعَل‬

َ‫يَفْعَلْن‬ ِ‫تَفْعَالن‬ ُ‫تَفْعَل‬ َ‫يَفْعَلْن‬ ‫تَفْعَال‬ ‫تَفْعَ َل‬ َ‫يَفْعَلْن‬ ‫تَفْعَال‬ ْ‫تَفْعَل‬

َ‫تَفْعَلُون‬ ِ‫تَفْعَالن‬ ُ‫تَفْعَل‬ ‫تَفْعَلُوا‬ ‫تَفْعَال‬ ‫تَفْ َع َل‬ ‫تَفْعَلُوا‬ ‫تَفْعَال‬ ْ‫تَفْعَل‬

َ‫تَفْعَلْن‬ ِ‫تَفْعَالن‬ َ‫تَفْعَلِني‬ َ‫تَفْعَلْن‬ ‫تَفْعَال‬ ‫تَفْعَلِي‬ َ‫تَفْعَلْن‬ ‫تَفْعَال‬ ‫تَفْعَلِي‬

ُ‫نَفْعَل‬ ُ‫نَفْعَل‬ ُ‫َأفْعَل‬ ‫نَفْعَ َل‬ ‫نَفْعَ َل‬ ‫َأفْعَ َل‬ ْ‫نَفْعَل‬ ْ‫نَفْعَل‬ ْ‫َأفْعَل‬

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III. Verbal Particles – Ḥarf Naṣb and Ḥarf Jazm

A. Verbal Particles – Ḥarf Naṣb

Table 23: Ḥarf Naṣb on Verbs

‫ُحروف َنصْب‬ meaning Examples from the Qur’ān

﴾..ً‫بَقَرَة‬ ْ‫﴿ َوإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ ٱللّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا‬
ْ‫أَن‬ that/to
“And when Mūsa said to his people: Surely Allah commands you that you
should sacrifice a cow..”(2:67)

﴾..ِ‫ٱلْقِيَامَة‬ َ‫﴿ لَن تَنفَ َع كُمْ أَرْحَامُكُمْ َولَا أَ ْولَادُكُمْ يَوْم‬

ْ‫لَن‬ will never
“Never will your relatives or your children benefit you; the Day of
Resurrection..”(60:3)
﴾..ً‫عَمَال‬ ُ‫﴿ ٱلَّذِي خَلَقَ ٱلْمَوْتَ وَٱلْحَيَاةَ ِليَبْلُ َوكُمْ أَيُّكُمْ أَحْسَن‬
‫ِل‬ so that “[He] who created death and life to test you, which of you is best in
deeds”.(67:2)
﴾‫كَثِريًا‬ َ‫حك‬
َ ِّ‫﴿ َوأَشْرِكْهُ فِي أَمْرِي ۝ كَيْ نُسَب‬
so that
ْ‫كَي‬/ْ‫لِكَي‬
“And let him share my task, That we may exalt You much”. (20:32-33)
﴾..ْ‫ٱسْتَطَاعُوا‬ ِ‫ وَالَ يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىَ يَرُدُّوكُمْ عَن دِينِكُمْ إِن‬..﴿
‫حَتَّى‬ until “And they will continue to fight you until they turn you back from your
religion if they are able.”(2:217)

B. Ḥarf Jazm and Conditional Particles

In Arabic, there are specific particles that are used in conditional sentences or statements as were
previously mentioned. Common conditional particles that signal a conditional statement are

particles such as [ْ‫]مَن‬, [‫]ما‬, and [ْ‫]أَن‬. These particles specifically cause Jazm on Present Tense verb

[‫ ]اَلْفِ ْعلُ الْمُضارِع‬when it represents the condition and/or the response. Please see the examples on

the following page for the Jazm particles of conditional statements. Even though the Jazm particles
like [ْ‫]مَن‬, [‫]ما‬, and [ْ‫ ]أَن‬act on Present tense verbs to mark a conditional statement, they are also

commonly used with Past tense verbs in conditional statements. In cases when the response

particle is not a [‫الْمُضارِع‬ ُ‫]اَلْفِعْل‬, the particle [َ‫ ]ف‬is typically used to mark the response [‫]جَوابُ الشَّرْط‬.

The [‫الشَّرْط‬ ُ‫ ]جَواب‬can be a past tense verb, noun phrase, Verb of Command, etc.

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C. Ḥarf Jazm on Verbs

Table 24: Ḥarf Jazm on Verbs

‫حروف اجلَزْم‬ Meaning Examples from the Qur’ān

﴾َ‫ٱلْكَافِرُون‬ ُ‫وَمَن لَّمْ يَحْكُمْ بِمَا أَنزَلَ ٱللّهُ فَأُ ْوَلـٰئِكَ ﻫُم‬...﴿
ْ‫لَم‬ past negation
“..and whoever does not judge by what Allah has revealed, then it is those who
are the disbelievers.”(5:44)
﴾..ْ‫قُلُوبِكُم‬ ‫ َولَمَّا يَدْخُ ِل ٱلْإِيْمَانُ فِي‬..﴿
‫لَمَّا‬ not yet
“... for faith has not yet entered your hearts...”(49:14)
﴾...ِ‫وَٱلْأَرْض‬ ِ‫﴿ َألَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُ مُلْكُ ٱلسَّمَاوَات‬
Interrogative
ْ‫َألَم‬ of [ْ‫]لَم‬ “Do you not know that to Allah belongs the dominion of the heavens and the
earth?...”(5:40)

﴾...ِ‫سَعَتِه‬ ْ‫﴿ ِليُنْفِقْ ذُوْ سَعَةٍ مِن‬

‫ِل‬ Lām of
Command
“Let a man of wealth spend from his wealth...” (65:7)
﴾..‫تَحْزَنِي‬ ‫ فَإِذَا خِفْتِ عَلَيْهِ فََألْقِيهِ فِي الْيَمِِّ وَلَا تَخَافِي َولَا‬..﴿
‫ال‬ Lām of
Forbidding “…but when you fear for him, cast him into the river and do not fear and do not
grieve...”(28:7)
﴾...ْ‫لَكُم‬ َ‫﴿ إِنْ يَنْصُرْكُمُ ٱللَّهُ فَلَا غَالِب‬
ْ‫إِن‬ if (condition)
“If Allah should aid you, no one can overcome you..”(3:160)
﴾ٌ‫بَصِري‬ َ‫ َومَا ُتقَدِِّمُواْ لِأَنفُسِكُم مِِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللّهِ إِنَّ ٱللّهَ بِمَا تَعْمَلُون‬..﴿
‫مَا‬ What/That
(condition) “…and whatever good you put forward for yourselves - you will find it with
Allah. Indeed, Allah of what you do, is Seeing.”(2:110)
]ِ‫الدِّين‬ ‫[مَنْ يُرِدْ اهللُ بِهِ خَيْراً يُفَقِّهْهُ يف‬
ْ‫مَن‬ Who
(condition) “Whoever Allah wants for him good, He will give him understanding in the
Religion.74”
﴾...ٍ‫مُّشَيَّدَة‬ ٍ‫﴿أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ ٱلْمَوْتُ َولَوْ كُنتُمْ فِي بُرُوج‬
َ‫أَيْن‬ Where
(condition) “Wherever you may be, death will overtake you, even if you should be within
towers of lofty construction…”(4:78)

74
Ṣaḥīḥ al-Bukhāri, Chapter on Knowledge : ِ‫ كِتَاب الْعِ ْلم‬, subheading before Ḥadīth #68. In this Ḥadīth, the [ْ‫ ]مَن‬affects two verbs, the verb, which is
part of the condition [‫]الشَّرْط‬, and the verb that follows the condition [‫]جَوابُ الشَّرْط‬. The sign of Jazm is shown on both verbs by the Sukūn at the end.

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D. Command Tense for Third/First Person – The Lām of Command/Du’ā

The Lām of Command/D’ūa [ِ‫]ل‬75 is a Ḥarf Jazm which acts only on verbs in the first person and third

person. It behaves in similar in function to [‫ا لْأَمْر‬ ُ‫]اَلْفِ ْعل‬. It has the meaning of “should” or "must". An

example is shown in the Table 24 (fourth row) on the preceding page. This is identical to what occurs at
the ending in a second person verb in the command state except the following:
i. There is a Lām before the verb.
ii. Second person command tense does not have I‛rāb like past tense verbs, as what was
covered before.

In the Qur’ān, the Lām of command is usually preceded by a [َ‫ ]و‬or a [َ‫ ]ف‬and this causes the Lām to
take a Sukūn. Let us look at the following example from Sūrah Kahf.

 ﴾‫أَحَدًا‬ ِ‫ فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا َولَا يُشْرِكْ بِعِبَادَةِ رَبِّه‬..﴿
“…so whoever hopes for the meeting with His Lord, then let him work righteous deeds and associate
none as a partner in the worship of His Lord”. (18:110)
E. Lām of Emphasis [‫]لَامُ التَّوْكِيد‬
It is important to distinguish this from the Lām of Emphasis [‫]لَامُ التَّوْكِيد‬, which does not cause a

change in I‛rāb and is not a Ḥarf Jazm. It functions to cause a more emphatic meaning like "must" or
"need to". This Lām of Emphasis often comes with a Nūn at the end of the verb. This Lām can
also act on particles and noun for emphasis. Please look at the following examples using the Lām of
Emphasis.

i. ﴾ َ‫مُكَذِّبني‬ ْ‫﴿ وَ إِنَّا َلنَعْلَمُ أَنَّ مِنْكُم‬

“And We certainly know that among you are those that are denies”(69:49)

ii. ﴾ ٌ‫لَئِن لَّمْ تَنتَهُوا َلنَرْجُمََّنكُمْ وََليَمَسََّّن كُم مِِّنَّا عَذَابٌ َألِيم‬..﴿
“…If you do not desist, we will surely stone you, and there will surely touch you, from us, a
painful punishment.”(36:18)

iii. ﴾...ُ‫يُوسُف‬ َ‫﴿ قَالُواْ َأإِنَّكَ َلأَنت‬

“They said, "Are you indeed Yūsuf ?...”(12:90)

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Please note that there are different types of Lām in Arabic Grammar; these also include Lām of emphasis (Tawkīd), Lām as a Ḥarf Jarr, Lām as a
Ḥarf Naṣb on verbs (known as Lām Ta'līl).

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F. Lā of Forbidding [‫]ال َالَّنهِيَّة‬

This Ḥarf Jazm functions similar to [‫ا لْأَمْر‬ ُ‫ ]اَلْفِ ْعل‬but in forbidding an action. It typically denotes

religious prohibitions in the Qur’ān and Ḥadīth. Unlike [‫ا لْأَمْر‬ ُ‫]اَلْفِ ْعل‬, it can act on the third person and
the first person. This however is not that common as it is mainly found acting on the second person.
This Lā needs to be distinguished from the Lā of Negation, which does not cause any change in I‛rāb,
and can act on verbs and nouns.

i. ﴾..ِ‫بِٱلْبَاطِل‬ ْ‫﴿ يَا أَيُّهَا ٱلَّذِينَ آمَنُواْ الَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُم‬
“Oh you who have believed, do not consume one another's wealth unjustly...”(4:29)

ii. ﴾...َ‫ٱلْمُؤْمِنِني‬ ِ‫﴿ الَّ يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَافِرِينَ أَ ْولِيَاءَ مِن دُوْن‬
“Let not believers take disbelievers as allies rather than believers...”(3:28)

G. Lā of Negation [‫]الءُ َالَّنفي‬

This Lā is not a Ḥarf Jazm, and functions in general negation for verbs and nouns.

i. ‫﴿ َوٱتَّقُواْ يَوْماً الَّ تَجْزِي نَفْسٌ عَنْ نَّفْسٍ شَيْئاً وَّالَ يُقْبَلُ مِنْهَا شَفَاعَةٌ َّوالَ يُؤْخَذُ مِنْهَا عَدْلٌ وَّ َال‬
﴾َ‫ﻫُمْ يُنصَرُون‬
“And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted
from it, nor will compensation be taken from it, nor will they be aided.”(2:48)

ii. ﴾َ‫يَحْزَنُون‬ ْ‫﴿ إِنَّ ٱلَّذِينَ قَالُوا رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا ﻫُم‬
“Indeed, those who have said, "Our Lord is Allah ," and then remained on a right course - there will
be no fear concerning them, nor will they grieve.”(46:13)

IV. Future Tense ]‫[االِسْتِقْبال‬

The normal present tense state can also be used for “future” tense based on context. A definitive way to
express the future tense is by adding the following particles in front of the present tense verb. There are
two particles, which are used to specify the future tense, [َ‫ ]س‬and [َ‫سوْف‬
َ ]. Both are placed in from of a
[‫ ]اَلْفِ ْعلُ الْمُضارِع‬having no effect on its I‛rāb. The [َ‫ ]س‬specifies the near future while [َ‫سوْف‬
َ ] specifies the
distant future.

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 Essentials of Qur’ânic Arabic

ُ‫يَذْﻫَب‬ ُ‫َسيَذْﻫَب‬
He goes. He will go.
ُ‫أَعْلَم‬ ُ‫َسأَعْلَم‬
I learn. I will learn.
َ‫يَحْفَظُ الْقُرْآن‬ ُ‫سَوْفَ يَحْفَظُ الْقُرْآنَ إِنْ شاءَ اهلل‬
He is memorizing the Qur’ān. He will memorize the Qur’ān Inshā Allah .

Examples from the Qur’ān

1. ﴾َ‫تَعْلَمُون‬ َ‫﴿ كَلَّا سَوْفَ تَعْلَمُونَ۝ ثُمَّ كَلَّا سَوْف‬
“By no means, you all will know, Again by no means, you all will know”. (102:3-4)

2. ‫﴿ َوٱلَّذِينَ آمَنُوا وَعَمِلُوا ٱلصَّالِحَاتِ َسنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِ ْن تَحْتِهَا ٱلْأَنْهَارُ خَالِدِينَ فِيهَا‬
﴾‫أَبَدًا‬
“But those who believe and do righteous deeds - We will admit them to gardens beneath which rivers
flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to
deepening shade.”(4:57)

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Lesson 11: The Passive Verb ]‫[اَلْفِعْلُ الْمَجْهول‬, The Doer Noun
[‫الفاعِل‬ ُ‫]اِسم‬, The Passive Noun [‫]اِسْمُ املَفْعُول‬, the Verbal Noun
[‫مصْدَر‬
َ ْ‫]اَل‬, and using an Arabic Dictionary
I. The Passive Verb Tense ]‫[َالْفِعْلُ الْمَجْهول‬
So far, we have studied the active tense of Past and Present/Future tense verbs. We will now examine

the Passive Tense [ٌ‫مَجْهُول‬ ٌ‫] فِ ْعل‬. Please note that the basic conjugation patterns that have been studied for

the Past and Present Tenses do not change. All what changes is the vowel on the [‫ ]ف‬and/or [‫ ]ع‬letter.

The hallmark of a Verbal Sentence with a Passive Verb is that it lacks a Doer [‫] الفاعِل‬. Instead of a Doer, the

Passive Verb has a Deputy Doer or [‫الفاعِل‬ ُ‫] نائِب‬. This essentially is the thing that the verb is acting upon.

The Deputy Doer is always present, whether implied or explicitly mentioned in a Verbal Sentence with a
Passive Verb. The Deputy Doer always takes the case of Raf‛. The conjugation of the Deputy Doer has to
match that of the verb similar to the Doer in terms of gender and plurality. Please note that certain
verbs cannot take the Passive Tense. For example for the verb “to sit”, you cannot say “it is being sit”, or “it
was sat”.

A. Passive Past Tense [َ‫]فُعِل‬

It is easier to remember the phonetic sound “oo ee” that Passive Past Tense verbs start
with. The first two vowels are fixed as a Ḍammah on the [‫ ]ف‬and a Kasrah on the [‫]ع‬.
The remaining morphology is unchanged.

ِ‫اَلْفِعْلُ الْماضي الْمَجْهول‬

َ‫قَتَل‬ َ‫قُتِل‬
He killed. He was killed.

َ‫عَلِم‬ َ‫عُلِم‬
He knew. He was known.

َ‫َنصَر‬ َ‫ُنصِر‬
He helped. He was helped.

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 Essentials of Qur’ânic Arabic

Other conjugations:
ْ‫قَتَلَت‬ ْ‫قُتِلَت‬
She killed. She was killed.

‫عَلِ ُموا‬ َ‫عُلِم‬

They knew. They were known.

ِ‫َنصَرْت‬ ِ‫ُنصِرْت‬
You helped. You were helped.

B. Passive Present Tense ]ُ‫[يُفْعَل‬

The Present Passive tense begins with the “oo – aa” sound (with a slight pause due to a
Sukūn in the middle). The first letter preceding the [‫ ]ف‬letter carries a Ḍammah (versus a
Fatḥah). The [‫ ]ع‬letter carries a Fatḥah, which sometimes may occur on the active tense since
the [‫ ]ع‬vowel can vary.

ِ‫اَلْفِعْلُ الْمُضارِع الْمَجْهول‬

ُ‫َيقْتُل‬ ُ‫يُقَْتل‬
He is killing. He is being killed.
ُ‫َيعْ ِرف‬ ُ‫يُعْ َرف‬
He will know. He will be known.
ُ‫َينْصُر‬ ُ‫صر‬
َ ْ‫يُن‬
He helps. He is being helped.
Other conjugations:
ُ‫َتقْتُل‬ ُ‫تُقَْتل‬
She is killing. She is being killed.
َ‫َيعْ ِرفُون‬ َ‫يُعْ َرفُون‬
They will know. They will be known.
َ‫َتنْصُرِين‬ َ‫صرِيْن‬
َ ْ‫تُن‬
You are helping. You are being helped.

C. Examples of Passive Verbs in the Qur’ān

1. ﴾‫ضَعِيفًا‬ ُ‫﴿يُرِيدُ ٱللّهُ أَن يُخَفِِّفَ عَنكُمْ وَخُلِقَ ٱلْإِنسَان‬

“And Allah wants to lighten for you [your difficulties]; and mankind was created weak.”(4:28)

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2. ُ‫حفُ نُشِرَتْ ۝ َوإِذَا ٱلسَّمَاء‬

ُ ُّ‫﴿ َوإِذَا ٱلْمَوْؤُودَةُ سُئِلَتْ ۝ بِأَيِِّ ذَنبٍ قُتِلَتْ ۝ َوإِذَا ٱلص‬
﴾ ْ‫كُشِطَت‬
“And when the girl buried alive is asked, For what sin she was killed, And when the pages are made
public, And when the sky is stripped away..”(81:8-11)

3. ﴾َ‫تَشْعُرُون‬ َّ‫﴿ وَالَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبِيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ َولَكِن ال‬
“And do not say about those who are killed in the way of Allah, "They are dead." Rather, they are
alive, but you perceive not.”(2:15

II. The Verbal Doer Pattern ]‫[اِسمُ الفاعِل‬

In Arabic, there are several important categories of nouns that are directly derived from verbs

[ٌّ‫]اِسْمٌ مُشْتَق‬. One of these nouns is termed a Verbal Doer or [‫]اِسمُ الفاعِل‬. This is different from the Doer [‫]فاعِل‬

that we have studied thus far. The difference is that the [‫الفاعِل‬ ُ‫ ]اِسم‬has a specific morphology and a specific

grammatical function. In terms of morphology, it is on the stem of [‫ل‬

ٌ ِ‫]فاع‬. In terms of meaning, each

[‫ ]اِسمُ الفاعِل‬is inherently connected to it being a Doer of a specific verb. These category of noun can take the

sound plural pattern that was discussed in the early lessons of this book. Depending on the specific

[‫]اِسمُ الفاعِل‬, they may also take a broken plural.

Table 25: The Verbal Doer Pattern ]‫[اِسمُ الفاعِل‬

Verb Verbal Doer
‫عَبَ َد‬ ٌ‫عَابِد‬
to worship a worshiper
‫نَصَ َر‬ ٌ‫نَاصِر‬
to help a helper
َ‫عَلِم‬ ٌ‫عَالِم‬
to know one with knowledge

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 Essentials of Qur’ânic Arabic

Other conjugations:
ٌ‫عَابِد‬ ٌ‫عَابِدَة‬
a worshiper a female worshiper
ٌ‫عَابِد‬ ٌ‫عِباد‬
a worshiper worshipers
ٌ‫كَافِر‬ َ‫كَافِرِين‬/َ‫كَافِرُون‬
a disbeliever
disbelievers

Examples from the Qur’ān:

 َ ِ‫﴿ إِنَّ ٱلْمُسْلِمِنيَ وَٱلْمُسْلِمَاتِ وَٱلْمُؤْمِنِنيَ وَٱلْمُؤْمِنَاتِ وَٱلْقَانِتِنيَ وَٱلْقَانِتَاتِ وَٱلصَّادِق‬

‫ني‬
ِ‫وَٱلصَّادِقَاتِ وَٱلصَّابِرِينَ وَٱلصَّابِرَاتِ وَٱلْخَاشِعِنيَ وَٱلْخَاشِعَاتِ وَٱلْمُتَصَدِِّقِنيَ وَٱلْمُتَصَدِِّقَات‬
ِ‫وَٱلصَّائِمِنيَ وَٱلصَّائِمَاتِ وَٱلْحَافِظِنيَ فُرُوجَهُمْ وَٱلْحَافِظَاتِ وَٱلذَّاكِرِينَ ٱللَّهَ كَثِريًا وَٱلذَّاكِرَات‬
﴾‫وأَجْرًا عَظِيمًا‬ َ ً‫أَعَدَّ ٱ َّللهُ لَهُم مَّغْفِرَة‬
“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, the men who guard their private parts and the women who do so, and the
men who remember Allah often and the women who do so - for them Allah has prepared
forgiveness and a great reward.”(33:35)76

III. The Passive Noun Pattern ]‫[اِسْمُ املَفْعُول‬

Passive Nouns similar to [‫ ]اِسْمُ الفاعِل‬are also derived from verbs. They specify something that is a

recipient of an action. Similar to the Verbal Doer, these nouns also take the sound plural pattern. They have

a specific morphology based on the [ٌ‫ ]مَفْعُول‬stem and always begin with the letter [‫]م‬.

76
In this āyah, there are [‫ ]اسم الفاعل‬that were not highlighted such as [ ‫ [مُؤمِن‬,]‫]مُسْ لِم‬, and [‫ ]مُتَصَدِّق‬that are of Verb Families II and higher. These verb
families are discussed in the next two chapters are have a different morphology.

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 Verb Families II, III, and IV [‫] الفعل الثّالثي املزيد فيه‬

Table 26: Passive Noun Pattern ]‫املَفْعُول‬ ُ‫[اِسْم‬

Verb Passive Noun
‫عَبَ َد‬ ٌ‫مَعْبُود‬
to worship one who is worshiped
‫نَصَ َر‬ ٌ‫مَنْصُور‬
to help one who is helped
َ‫عَلِم‬ ٌ‫مَعْلُوم‬
to know one who is known

‫قَتِي ٌل‬
77

َ‫قَتَل‬
to kill ٌ‫مَقْتُول‬
One that is killed
Other conjugations:
ٌ‫مَنْصُور‬ ٌ‫مَنْصُورَة‬
one who is helped a female who is helped
ٌ‫مَنْصُور‬ َ‫مَنْصُورِين‬/َ‫مَنْصُورُون‬
persons who are helped

Examples from the Qur’ān:

1. ﴾ٍ‫مَّأْكُول‬ ٍ‫﴿ فَجَعَلَهُمْ كَعَصْف‬

“And He made them like eaten straw.”(105:5)

2. ﴾ٌ‫مَعْلُوم‬ ٌ‫﴿ أُولَٰئِكَ لَهُمْ رِزْق‬

“Those will have a provision determined.”(37:41)

77
Please note the [‫ ]فَعِيل‬pattern is less common pattern that some [‫سمُ املَفْعُول‬
ْ ِ‫ ]ا‬take. Please note that a similar pattern on this stem can be found in
superlative words such as the following: [ ‫[ثَقيل‬/]‫سمِيع‬
َ [/]‫ ]عَلِيم‬, etc.

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 Essentials of Qur’ânic Arabic

IV. The Verbal Noun ] ‫[اَلْ َمصْدَر‬

This noun essentially functions as a verb in the infinitive sense, not confined to a specific time or tense
(past, present, or future). Examples of verbal nouns in English include words such as knowledge, murder,

disbelief, and help. Unlike [‫الفاعِل‬ ‫ ]اِسْم‬and [‫]اِسم املَفْعُول‬, the verbal noun is not considered a derived noun

[ّ‫ ]اسم مُشْتَق‬even though it has a binding relationship with its root verb. It also unlike the previously

mentioned nouns has several different patterns on the [‫ ]فعل‬stem. Similar to broken plurals, there is no

specific pattern of verbal noun that belongs to a respective verb root (Family I). Please note that the
Maṣdars of high-yield verbs in “80% of Qur’ānic Vocabulary” are listed on the last column on the left (pgs.
15-33). Please note that there are about thirty different Verbal Noun patterns for Verb I roots. Fortunately,
there is a few that more common than the rest, which are detailed below in Table 27. Memorizing the
Maṣdars for common verbs will facilitate learning the language. The most common Verbal Noun pattern is

of the ]ٌ‫ [فَعْل‬pattern like ]ٌ‫ [قَ تْل‬or ]ٌ‫[صَ بْر‬. Other common patterns are on [ٌ‫ ]فُعْل‬and [ٌ‫ ]فِعْل‬as in ]ٌ‫ [كُفْر‬and [ٌ‫]عِلْم‬.

Table 27: Common Verbal Noun Pattern

[‫ ]فعل‬Stem ‫املَصْدَر‬ ‫فِعْل‬

ٌ‫فَعْل‬ ٌ‫فَتْح‬ َ‫فَتَح‬

ٌ‫فُعْل‬ ٌ‫شُكْر‬ َ‫شَكَر‬
ٌ‫فُعُول‬ ٌ‫قُعُود‬ َ‫قَعَد‬
ٌ‫فِعْل‬ ٌ‫صِدْق‬ َ‫صَدَق‬
ٌ‫فَعَل‬ ٌ‫عَمَل‬ َ‫عَمِل‬

Examples from the Qur’ān:

1. ﴾..ِ‫وَٱألَرْض‬ ِ‫﴿ ٱلَّذِينَ يَذْكُرُونَ ٱللّهَ قِيَامًا َوقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ ٱلسَّمَاوَات‬
“Those who remember Allah while standing or sitting or [lying] on their sides and give thought to the
creation of the heavens and the earth...”(3:191)

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 Verb Families II, III, and IV [‫] الفعل الثّالثي املزيد فيه‬

2. ﴾ٌ‫مُّبِني‬ ٌ‫فَلَمَّا جَاءَﻫُم بِٱلْبَيِِّنَاتِ قَالُوا ﻫَذَا سِحْر‬...﴿

“..But when he came to them with clear evidences, they said, "This is obvious magic."”.(61:6)

V. Using Arabic Dictionaries 78

Using an Arabic Dictionary is an essential component in Arabic learning since Arabic has a very deep and
rich vocabulary. Furthermore, as you already should have noted, most Arabic words are related and/or
derived from a certain root verb or Maṣdar. It helps greatly in acquainting oneself with the root words or a
word that is being learned or memorized. Most dictionaries of Classical Arabic are arranged by the Arabic
root. Most dictionaries related to conversational Arabic are arranged purely alphabetically. This allows the
student to connect one word to many other words of a similar meaning and relationship. Furthermore, the
vocabulary that is learned is more effectively applied and organized. The past few years has seen the
appearance of numerous resources online for Arabic students, both in English and Arabic, and has included
online dictionaries. Despite the ease of the internet and search engines, using a dictionary in the traditional
way (by the book) is still the more effective method for memorizing vocabulary.

A. Hans Wehr and other Classical Arabic Dictionaries

It is our opinion that the best dictionary to use for the Arabic student is Hans Wehr 79. Its organization
by root verbs, accurate and easy language, and its size altogether make it more useful than other
dictionaries in its class. Please note that the most detailed Arabic dictionary in English is the eight-
volume work, Lane's Lexicon. It is more detailed and comprehensive, but it is huge, and thus of less
utility to the novice student. For those who do wish to obtain a more in-depth meaning than Hans
Wehr, Lane’s Lexicon is the dictionary to use. Fortunately, it is now available for free with an index for
root verbs for easy navigation. 80 For in-depth Qur’ānic study, it is best to use a classical “Arabic-Arabic

dictionary” such as [‫ا لْعَرَب‬ ُ‫]لِسان‬81, which is available online82 and/or a classical Tafsīr. Nonetheless, the

Hans Wehr Dictionary does offer meanings that are for the most part in keeping with classical
definitions. The Hans Wehr dictionary is available in a pdf version that can be found online. A new

78
The dictionaries in this book that are discussed are best for Qur’ānic Arabic versus those that are best for conversational A rabic
79
Arabic-English Dictionary: The Hans Wehr Dictionary, by Hans Wehr, Edited by J. Milton Cowan, 4th edition, 1994. ISBN 0879500034
80
Lane’s Lexicon, An Arabic-English Lexicon, Volumes 1-8, by Edward W. Lane published by Librairie du Liban, 1968, available for free online at
http://www.tyndalearchive.com/tabs/lane/ since the older eight volume edition is out of copyright.
81
The dictionary [‫ ]لِسا نُ العَرَب‬by Ibn Manzūr (711 A.H.) is among the best-known and most comprehensive dictionaries of the Arabic language
encompassing 20 volumes.
82
The website [‫ ]الباحِث العريب‬at <www.baheth.info/> contains this and other Classical Arabic-Arabic dictionaries.

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 Essentials of Qur’ânic Arabic

online search engine, Arabic Almanac 83 has now made it very easy to access the knowledge contained
within both Hans Wehr and Lane’s Lexicon. It was just a few years ago that both these resources were
available only textbook form.

B. Word Search using the Hans Wehr Dictionary

1. Search word by the Arabic alphabet of its root word. Remember the Arabic alphabet
otherwise, the search will be cumbersome and time consuming.

[‫] ا أ ب ت ث ج ح خ د ذ ر ز س ش ص ض ط ظ ع غ ف ق ك ل م ن ه و ي‬

2. Determining the three-letter root word/root verb. This will require practice in many
cases, especially in cases of long words, or words derived from the higher verb families.

3. Let us practice by looking up the verb [َ‫]عَلِم‬. Page 120 shows a page from Hans Wehr that

defines the verb [‫]علم‬. We see the following entry in the dictionary:

 ‫علم‬ (alima) “a” (ilm) to know.

Here the verb is transliterated in its past tense Family I form. The term “ilm” represents it the
Maṣdar of the verb. The “ a ” represents the Fatḥah vowel present in its [‫]مضارع‬. A Kasrah would be
represented by “i”, while a Ḍammah would be a “u”. This is the same format for all other verbs. Any
Arabic word using these letters [‫ ]علم‬will be defined afterwards. As you look in the entry for

[‫( علم‬a‛lima)], you will note various Roman numerals. These actually represent the various “higher”
Verb Families that are derived from the three-letter root verb. You see the following:
 II to teach……….IV to let know…... V to learn, study…… X to inquire...
These Roman Numerals represent the Verb Families II through X. Each verb root only has certain
higher verb families derived that are used in the language. The next entry after the verb [‫ ]علم‬is the

noun [‫‛ ]علم‬ilm. We see after it the following:

 (pl. ‘ulūm ‫ )علوم‬science

This represents the plural of the noun [‫]عِلْم‬.

83
The Arabic Almanac (Version 1.7) is available for free download from the website <http://ejtaal.net/m/aa/> is a search engine which enables the
Arabic student to access the knowledge contained within Lane’s Lexicon, Hans Wehr, and the Arabic English Dictionary by J.G. Hava. By simply
inputting a verb root in either Arabic or English, the student has simultaneous access to these three classical dictionaries.

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 Verb Families II, III, and IV [‫] الفعل الثّالثي املزيد فيه‬

4. Looking up a Root with a vowel or a “weak letter”

Even though the Irregular Verbs are not discussed much in this volume, and more thoroughly in
the Second Volume, it is important for the student to be acquainted with Irregular verbs. For
example, the following verbs are all Irregular and have one vowel letter:[َ‫يَقُن‬ / ‫ دَعا‬/ ‫] قَال‬. Recall that
irregular verbs have in their root word one of the following letters:
[‫ا‬ / ِّ / ‫ أ‬/ ‫ي‬ / ‫] و‬. Let us look up the verb [‫]دَعا‬. The root letters are not [‫]دعا‬, but are

[‫]دعو‬. Often in the Irregular verbs the [‫ ]ا‬or [‫ ]ي‬can represent a different root letter. For example,

for the verb [َ‫] قَال‬, the root verb letters are actually [‫]قول‬. On page 121, we see the entry for [‫]دعو‬.

 (‫ دعو‬and ‫ دعي) دعا‬da’ā ū (‫ دعاء‬du’ā’) to call;

.. To summon (‫ ب‬or ‫ ه‬s.o.)…..; to invite, ask to come (‫…)… اىل‬

….. to invoke God against s.o.), call down evil, invoke evil (‫ على‬upon s.o.)

As you look through this definition for [‫]دعا‬, you will notice that there are several Ḥarf Jarr that are
associated with a specific shade of meaning from the original “to call”. Please note the even though
this verb is transitive, a specific Ḥarf Jarr can cause a change in its ultimate meaning. For example
using the Ḥarf [‫ ]على‬with this verb causes the meaning to change to “invoking God against” versus
“calling”.
C. Word Search Using Lane’s Lexicon
Similar to Hans Wehr, the Lane’s Lexicon is used by using the three-letter root. The meanings
that this dictionary provides are much more detailed and thorough. It often references its meanings
with sentence examples, specifically how the word is used in an Arabic sentence. Please see the

entry for [‫ ]علم‬on page 122. You will see that compared to Hans Wehr, the information provided on

the Verb I form [َ‫ ]عَلِم‬is more in-depth and many more examples are given. Nonetheless, the Hans

Wehr Dictionary is more suitable for the beginner and more than adequate for the intermediate
student.

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 Essentials of Qur’ânic Arabic

Page from the Hans Wehr Dictionary

Adapted from page 635 from Third edition of “Hans Wehr: A Dictionary of Modern Written Arabic”.

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 Verb Families II, III, and IV [‫] الفعل الثّالثي املزيد فيه‬

Page from the Hans Wehr Dictionary

Adapted from page 282 from Third edition of “Hans Wehr: A Dictionary of Modern Written Arabic”.

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 Essentials of Qur’ânic Arabic

Page from Lane’s Lexicon

Adapted from pages 423 and 424 from Volume 5 of “Arabic –English Lexicon” (1968) by Edward W. Lane.

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 Verb Families II, III, and IV [‫] الفعل الثّالثي املزيد فيه‬

D. Other Important Qur’ānic Arabic References in English

It is important for the novice student not to overwhelm themselves with the numerous resources and
books available on Arabic learning. It is important to adhere to one primary resource or Arabic curriculum,
and take to its finale. It is far more effective to learn the grammar and vocabulary well presented here than
to go tangentially into other areas prematurely. Nonetheless, when the need arises such as when finishes
the text, one can explore the resources for better understanding.
1. Lane's Lexicon: Arabic-English Lexicon- 2 Volumes84: This is the most comprehensive Arabic
dictionary in English and is the result of more than thirty years of research.
2. Dictionary of the Holy Qur’ān, Abdul Mannan Omar85: This is an excellent dictionary, which gives
detailed definitions of root words based on several classical works.
3. The Quranic Arabic Corpus at <http://corpus.quran.com/>: This is the most comprehensive
website on Qur’ānic grammar in English. As one goes forward in Qur’ānic Arabic studies, this
website is a great tool in studying Qur’ānic Grammar.
4. Open Burhan, at <http://www.openburhan.com/>: This is an excellent search engine for
Qur’ānic studies and verb roots. The author, however does not agree with website including
Qur’ānic commentary from some very questionable sources.
5. HdO Arabic-English Dictionary of Qur’ān Usage86, Elsaid M. Badawai, Muḥammad Abel Haleem:
This dictionary is the most comprehensive Arabic-English dictionary of the Qur’ān, and based
on Classical Arabic Dictionaries and Qur’ānic commentaries.
6. Bayyinah Institute Tafsīr Podcast at <http://bayyinah.com/podcast>: This is an excellent
initiative by Ustādh Noumān Ali Khān and Sheikh Abdul-Nāsir Jungda to explain the Qur'ānic
āyah by āyah in great detail and depth. This Tafsīr series places much focus on the Qur’ān's
eloquence and its inimitable grammar. There is much that is expounded upon of the Qur’ān
from several classical Tafsīrs of the past and there is also excellent commentary with respect to
contemporary issues. Another aspect that is unique to this Tafsīr series is explaining the
cohesiveness of the Qur’ān, Sūrah by Sūrah , and āyah by āyah.

84
E.W. Lane. Islāmic Texts Society (1992) Cambridge, UK. ISBN 0946621039. at “http://www.laneslexicon.co.uk”
85
Noor Foundation International. (2010), ISBN 0976697289. Please note that the author was known to be of the Qādiani sect and ُ‫ اهلل أعلم‬but the
work is good.
86
Koninklijke Brill NV (2008), Leiden, The Netherlands. ISBN 9789004149489 .

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 Essentials of Qur’ânic Arabic

Lesson 12: Verb Families II, III, and IV - ِ‫ل الُّثالثي الْمَزيدُ فيه‬
ُ ْ‫اَلْفِع‬
In review of the categorization and division of verbs, keep in mind that we are focusing on the three-

letter roots [‫]اَلْفِ عْلُ الثُّالثي‬, which constitute the vast majority of verbs. From each three-letter verb root, there

can be theoretically up to ten or more derived verb families, for which we are using the Roman numeral
designation. We have already studied in-depth Verb family I [ِ‫املُجَرَّد‬ ‫ ]اَلْفِ عْلُ الثُالثي‬in the past three lessons. We

have studied their conjugations in the past, present, future, command, and passive tenses. We have also
looked at verb-like nouns that stem from all respective verbs such as the verbal noun, verbal doer, and the
passive noun. We have also examined particles that affect verbs and the rules that govern Verbal Sentences.
All these grammatical points relative to verbs should be learned well before discussing the higher verb
families. These higher verb families have more than three letters in its third person male single past tense
form (Verb Families II through X). Please note that we will also continue to shy away from discussing the
Irregular verbs of the higher families just like those of Verb Family I, and leave that topic to Volume 2.

I. Review of Verb Family I Conjugations

Table 28: [ِ‫] ال فِ ْعلُ الثُالثي املُجَرَّد‬

‫اَلْفِعْلُ الْماضي‬ ‫اَلْفِعْلُ الْمُضارِع‬ ‫اَلْفِعْلُ الْأَمْر‬

َ‫فَعَل‬ ُ‫يَفْعَُِْل‬ ْ‫ اُفْعُل‬/ ْ‫اِفْعَِْل‬

َ‫فَعِل‬ ُ‫يَفْعَل‬ ْ‫اِفْعَل‬
َ‫فَعُل‬ ُ‫يَفْعُل‬ ْ‫اُفْعُل‬
‫مَجْهول‬ ‫مَجْهول‬ ‫نَصْب‬ َ‫يَفْعَُِْل‬
َ‫فُعِل‬ ُ‫يُفْعَل‬ ‫جَزْم‬ ْ‫يَفْعَُِْل‬
]‫[املصدر‬ ٌ‫فَعْل‬ ]‫[اسم الفاعل‬ ٌ‫فاعِل‬ ]‫مفعول‬ ‫مَفْعولٌ [اسم‬

124
 Verb Families II, III, and IV [‫] الفعل الثّالثي املزيد فيه‬

A. Diagram of Verb Families I through X

II
X َ‫فَعَّل‬ III
َ‫اِسْتَفْعَل‬ َ‫فاعَل‬

IX IV
َّ‫اِفْعَل‬ Family I َ‫أَفْعَل‬
َ‫فَعَُِل‬

VIII V
َ‫اِفْتَعَل‬ َ‫تَفَعَّل‬
VII VI
َ‫اِنْفَعَل‬ َ‫تَفَاعَل‬

B. Relation of Verb families to its Family I Root Verb [‫]اَلْفِعْلُ الثُالثي الْمُجَرَّد‬
All of the higher verb families (II through X) are related to its Root three-letter Verb (Family I) in
some way in terms of meaning. These higher Verb families that are derived from a respective three-
letter root give rise to a number of nouns directly or indirectly related in terms of meaning. This is one
important reason to pay close attention to nouns and their verb roots, as there are so many words that
are connected with one-another.
Please also note that for any root verb, there can be ten forms derived theoretically from Verb Family
II through Family X. In reality, however, there are only some specific verb families that exist for any

particular Family I Verb in the Arabic language. For example the verb [َ‫ ]عَلِم‬derives verb families II, IV,

V, and X, but not the rest. The verb [َ‫ ]سَلِم‬derives all higher families except VII and IX. In fact, some

verbs may not even be used in their Family I [‫ ]مُجَرَّد‬form. For example, the word [ٌ‫صوِير‬
ْ َ‫ ]ت‬is derived from

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 Essentials of Qur’ânic Arabic

the verb root [َ‫صوَر‬

َ ]. But this form [َ‫صوَر‬
َ ] is not used in Arabic, instead the Family II form is used [َ‫]صَوَّر‬.
The sure way to determine which verb forms exist of the particular verb root is to verify by a
standard dictionary like Hans Wehr. The Roman Numerals, which denote these verb families were
originally designated by Orientalists. They are very helpful in notation of verb families, perhaps more
than the traditional notation of using the Verbal Noun to identify the Verb Families. The author prefers
using the Roman numeral classification due to its ease of notation.

II. Verb Family II [َ‫ف ََّعل‬/ُ‫]يُف َِّعل‬

Verb Family II along with Family IV are the most frequently found higher verb families in the Qur’ān. In
terms of meaning with respect to the Verb I form, the Verb II form is usually the intensive meaning, or the
action done onto others. Thus, this form is generally transitive or ]‫[ مُتَعَدِّى‬. For example, [َ‫ ]قَتَل‬means “to

kill”, but its Verb II Family derivative [َ‫ ]قَتَّل‬means “to massacre”. The verb [َ‫ ]نَزَل‬means “to go down” and is

intransitive. Its Verb Family II derivative [َ‫ ]نَزَّل‬means “to send down”. Yet a third example of Family II

meaning and its relation to its root verb can be seen with the verb [َ‫]عَلِم‬, which means to know. The Family

II verb [َ‫ ]عَلَّم‬means to “apply knowing on others” or simply “to teach”. The present tense of [َ‫ ]عَلَّم‬would be

[ُ‫]يُعَلِّم‬. Unlike in the Verb I Family, there is no variability of vowels in the past or present tense. In order to
conjugate the appropriate gender and number in the past or present tense, we of its conjugations:

‫عَلَّمُوا‬  They (men) taught.

َ‫يُعَلِّمُون‬  They (men) teach.

ُ‫أُعَلِّم‬  I teach.

ْ‫عَلِّم‬  Teach (command).

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 Verb Families II, III, and IV [‫] الفعل الثّالثي املزيد فيه‬

A. Conjugation of Family II Verbs [َ‫فَعَّل‬/ُ‫]يُفَعِّل‬

Table 29: Conjugation of Family II Verbs [َ‫فَعَّل‬/ُ‫]يُفَعِّل‬

‫اَلْفِعْلُ الْمُضارِع‬ ‫اَلْفِعْلُ املاضي‬

[َ‫]فَسَّر‬
‫جَمْع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمْع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ to explain

َ‫يُفَسِّرُون‬ ِ‫يُفَسِّرَان‬ ‫يُفَسِّ ُر‬ ‫فَسَّرُوا‬ ‫فَسَّرَا‬ َ‫فَسَّر‬ ‫غائِب مُذَكَّر‬

َ‫يُفَسِّرْن‬ ِ‫تُفَسِّرَان‬ ‫تُفَسِّ ُر‬ َ‫فَسَّرْن‬ ‫فَسَّرَتا‬ ْ‫فَسَّرَت‬ َّ‫غائِب مُنَؤَن‬

‫تُفَسِّرُو َن‬ ‫تُفَسِّرَا ِن‬ ‫تُفَسِّ ُر‬ ‫فَسَّرْتُم‬ ‫فَسَّرْتُما‬ َ ْ‫فَسَّر‬

‫ت‬ ‫مُخاطَب مُذَكَّر‬
َ‫تُفَسِّرْن‬ ِ‫تُفَسِّرَان‬ َ‫تُفَسِّرِين‬ َّ‫فَسَّرْتُن‬ ‫فَسَّرْتُما‬ ِ‫فَسَّرْت‬ َّ‫مُخاطَب مُنَؤَن‬
ُ‫نُفَسِّر‬ ُ‫نُفَسِّر‬ ُ‫أُفَسِّر‬ ‫فَسَّرْنا‬ ‫فَسَّرْنا‬ ُ‫فَسَّرْت‬ ‫مُتَكَلَّم‬

 Please note that for Verb Families II, III, and IV, the present tense letter will always have a
Ḍammah on the first letter; all other present tense forms have a Fatḥah on the first letter
(with the exception of passive tense).

B. Family II Conjugations for Advanced Forms [َ‫]فَعَّل‬

Table 30 : Family II Conjugations for Advanced Forms [َ‫َعل‬

َّ ‫]ف‬
Verbal Verbal Passive Present Past Forbidding Command Present Past Verb
Noun Doer Noun Passive Passive Family
‫املَصْدَر‬ ‫اسم‬ ‫اسم‬ ‫مُضارِع‬ ‫ماضي‬ ‫ال النَّهِيَّة‬ ‫اَلْفِ ْعلُ الْأَمْر‬ ‫مُضارِع‬ ‫ماضِي‬ II
Stem
‫فاعل‬ ‫مفعول‬ ‫مَجْهُول‬ ‫مَجْهُول‬ َ‫[فَعَّل‬
]

ٌ‫تَعْلِيم‬ ٌ‫مُعَلِّم‬ ٌ‫مُعَلَّم‬ ُ‫يُعَلَّم‬ َ‫عُلِّم‬ ْ‫ال تُعَلِّم‬ ْ‫عَلِّم‬ ُ‫يُعَلِّم‬ َ‫عَلَّم‬ َ‫عَلَّم‬

1. Please note that for Verbal Doer [‫ ]اسم الفاعِل‬forms, each of the families with more than three
letters will hav e [ُ‫ ]م‬as its first letter; For example, [‫ ]مُعَلِّم‬is a teacher, while [‫ ]مُعَلَّم‬is a student. It
is just one vowel, which makes this big distinction.

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 Essentials of Qur’ânic Arabic

2. You will notice in the other Verb families including Family II that the [‫ ]اسم الفاعِل‬is denoted by a
Kasrah before the last letter whereas the [‫املفعول‬ ‫ ]اسم‬has a Fatḥah vowel before its last letter.
Thus, this sharp difference in meaning stems from a single vowel. Please also note that both
[‫ ]اسم الفاعِل‬and [‫ ]اسم املفعول‬take the Proper Plural pattern, like those from the Verb I Family,
3. Conjugation of the [‫ ]اَلْفِعْلُ الْأَمْر‬command form is also more simple than that of Family I verbs.
From the bare [‫ ]مُضارِع‬present tense, the first letter is chopped off and the last letter is made
Sākin (with a Sukūn).
4. The conjugation of the Verbal Noun is also simpler than the Verb I Family forms. Higher families
have one set pattern unlike the Verb I Family, which has several variable patterns. Family III has
two Verbal Noun patterns.
5. The conjugation of the Passive Tense does not change for the Past and Present Tenses
respectively.
6. Please also note there can be Irregular forms (just like Form I) in each Verb Family II- X
containing one of the vowel letters [ ‫ أ‬/ ‫ ا‬/ ‫ ي‬/ ‫ ] و‬or a letter with a Shadda.

e.g.: َّ‫ اِسْتَحَق‬/ ‫ اِسْتِقام‬/ َ‫أَقَام‬

C. Verb Family II examples from the Qur’ān

1. ﴾...َ‫لَك‬ ُ‫قَالُواْ أَتَجْعَلُ فِيهَا مَن يُّفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِِّمَاءَ وَنَحْنُ نُسَبِِّحُ بِحَمْدِكَ وَنُقَدِِّس‬ ...﴿
“..They said, "Will You place upon it one who causes corruption therein and sheds blood, while we
declare Your praise and sanctify You?"…..(2:30) [‫مُضارع‬ ‫]فعل‬

2. ﴾َ‫ٱلْعَالَمِني‬ ‫﴿يَا بَنِي إِسْرَآئِيلَ ٱذْكُرُواْ نِعْمَتِيَ ٱلَّتِي أَنْعَمْتُ عَلَيْكُمْ َوأَنِِّي فَضَّلْتُكُمْ عَلَى‬
“Oh Children of Israel, remember My favor that I have bestowed upon you and that I preferred you
over the worlds.” (2:47) [ٍ‫]فعل ماض‬

3. ﴾ِ‫وَٱلْإِبْكَار‬ ِِّ‫ َوٱذْكُر رَّبَّكَ كَثِريًا وَسَبِِّحْ ِبٱلْعَشِي‬...﴿

“...And remember your Lord much and praise [Him] in the evening and the morning.” (3:41)
[‫الْأَمْر‬ ُ‫]اَلْفِعْل‬
4. ﴾َ‫خَالِدُون‬ ‫ َولَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ وَّﻫُمْ فِيهَا‬...﴿
“..And they will have therein purified spouses, and they will abide therein eternally. (2:25)
[‫املَفْعول‬ ‫]اسم‬

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 Verb Families II, III, and IV [‫] الفعل الثّالثي املزيد فيه‬

III. Verb Family III [َ‫فَاعَل‬/ُ‫]يُفاعِل‬

Its meaning is often related to doing an action against others. It often expresses an attempt to do

something. It is [‫] مُتَعَدِّي‬. An example is [َ‫]قَاتَل‬, which means “fighting with others”, or can be defined as “an

attempt to kill”, while [َ‫ ]قَتَل‬means “to kill”. The verb [َ‫ ]سَبَق‬means to precede or be ahead. Its Verb III Family

derivative [َ‫ ]سَابَق‬means to try to precede, or to compete with one another. The conjugation patterns for the

past and present tense is identical to the Verb I family and does not need to be restated at this point. Please
refer to the prior conjugation tables for the Verb II Family.

A. Verb Family III Conjugations

Table 31 – Verb Family III Conjugations

Verbal Verbal Passive Present Past Forbidding Command Present Past Verb
Noun Doer Noun Passive Passive Family
‫املَصْدَر‬ ‫اسم فاعل‬ ‫اسم‬ ‫مُضارِع‬ ‫ماضي‬ ‫ال النَّهِيَّة‬ ‫اَلْفِعْلُ الْأَمْر‬ ‫مُضارِع‬ ‫ماضِي‬ III
Stem
‫مفعول‬ ‫مَجْهُول‬ ‫مَجْهُول‬ ] َ‫[ فاعَل‬
ٌ‫مُجاﻫَدَة‬
ٌ‫مُجاﻫِد‬ ٌ‫مُجاﻫَد‬ ُ‫يُجاﻫَد‬ َ‫جُوْﻫِد‬ ْ‫ال تُجاﻫِد‬ ْ‫جَاهِد‬ ُ‫جَاﻫَدَ جَاهَدَ يُجَاهِد‬
ٌ‫جِهَاد‬

B. Verb Family III examples from the Qur’ān

1. ﴾...‫تَحَاوُرَكُمَا‬ ُ‫﴿قَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّتِي تُجَا ِدلُكَ فِي زَوْجِهَا وَتَشْتَكِي ِإلَى ٱللَّهِ وَٱللَّهُ يَسْمَع‬
“..Allah indeed has heard the plea of her who pleads with thee about her husband and complains to
Allah; and Allah hears the contentions of both of you.” (58:1) [‫ا لْمُضارِع‬ ُ‫]اَلْفِعْل‬

2. ﴾... ِ‫ٱللَّه‬ ُ‫﴿إِذَا جَاءَكَ ٱلْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُول‬

“When the hypocrites come to you, they say, "We testify that you are the Messenger of Allah."...”
(63:1) [‫الفاعل‬ ‫] اِسم‬
3. ﴾... ‫وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ ﻫَذَا ٱلْكِتَابِ الَ يُغَادِرُ صَغِريَةً وَالَ كَبِريَةً إِالَّ أَحْصَاﻫَا‬... ﴿
“They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing,
but has recorded it (with numbers)!"” (18:49) [‫ا لْمُضارِع‬ ُ‫]اَلْفِعْل‬

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 Essentials of Qur’ânic Arabic

4. ﴾...ْ‫عَلَيْهِم‬ ْ‫﴿يَا أَيُّهَا ٱلنَّبِيُّ جَاﻫِدِ ٱلْكُفَّارَ وَٱلْمُنَافِقِنيَ وَٱغْلُظ‬

“Oh Prophet, fight against the disbelievers and the hypocrites and be harsh upon them...” (9:73)
[‫الْأَمْر‬ ُ‫]اَلْفِعْل‬87

IV. Verb Family IV ]‫ل‬

َ َ‫أَفْع‬/ُ‫[يُفْعِل‬
The general meaning of Verb Family IV is related to forcing or doing an action on others. Thus it is
generally [‫] مُتَعَدِّى‬. Its meaning is similar to that of the transitive Verb family II and is very commonly used.
This is the only verb family where a Hamzah [‫ ] أ‬is used at the beginning of its command form. For
example, the verb [َ‫خل‬
َ َ‫ ]د‬means “to enter”, while [َ‫ ]أَدْ َخل‬means to “make others enter”, i.e. the action on
others. The verb [َ‫ ]نَزَل‬means “to go down” while [َ‫ ]أَ نْزَل‬means “to bring down” similar to [َ‫]نَزَّل‬. The
Verbal Noun pattern for Verb Family IV is on the pattern of [ٌ‫]اِفْعَال‬. The Verbal Noun for [َ‫ ]أَسْلَم‬which means
“to submit”, is [ٌ‫]اِسْالم‬, which means submission.

A. Verb Family IV Conjugations

Table 32 – Verb Family IV Conjugations

Verbal Verbal Passive Present Past Forbidding Command Present Past Verb
Noun Doer Noun Passive Passive Family
‫املَصْدَر‬ ‫اسم فاعل‬ ‫اسم‬ ‫مُضارِع‬ ‫ماضي‬ ‫ال النَّهِيَّة‬ ‫اَلْفِعْلُ الْأَمْر‬ ‫مُضارِع‬ ‫ماضِي‬ IV
Stem
‫مفعول‬ ‫مَجْهُول‬ ‫مَجْهُول‬ ]َ‫[أَفْعَل‬
ٌ‫إِنْزال‬ ٌ‫مُنْزِل‬ ٌ‫مُنْزَل‬ ُ‫يُنْزَل‬ َ‫أُنْزِل‬ ْ‫ال تُنْزِل‬ ْ‫أَنْزِل‬ َ‫يُنْزِل‬ َ‫َأنْزَل‬ َ‫َأنْزَل‬

B. Verb Family IV examples from the Qur’ān

1. ﴾...َ‫تَكْتُمُون‬ ْ‫﴿ َوأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُم‬
“..and I know what you reveal and what you have been concealing.”(2:33) [‫مُضارع‬ ‫]فعل‬
2. ﴾ َ‫﴿ َوإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَجنَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ َوأَنتُمْ تَنظُرُون‬
“And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh
while you were looking on..” (2:47) [‫]اَلْفِعْلُ الْماضي‬

87
Please note that the Kasrah on the last letter of [ِ‫ ]جا ِﻫد‬is added onto the Sukūn and original word [ْ‫]جا ِﻫد‬. This Kasrah is necessary because
without it there would be two consecutive Sukūn which are grammatically impossible in Arabic.

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 Verb Families II, III, and IV [‫] الفعل الثّالثي املزيد فيه‬

3. ﴾ ‫عَظِيمًا‬ ‫﴿ َوإِن كُنتُنَّ تُرِدْنَ ٱللَّهَ وَرَسُولَهُ وَٱلدَّارَ ٱلْآخِرَةَ فَإِنَّ ٱللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنكُنَّ أَجْرًا‬
“But if you desire Allah and His Messenger, and the home of the Hereafter, then verily, Allah has
prepared for the righteous (women) amongst you an enormous reward” (33:29). [‫] اس ُم الفاعل‬

4. ﴾ٌ‫َألِيم‬ ٌ‫﴿إِنَّا أَرْسَلْنَا نُوحًا ِإلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَاب‬
“Indeed, We sent Nuḥ to his people, [saying], "Warn your people before there comes to them a
painful punishment.” (71:1). [‫اَلْفِعْلُ الْماضي‬/‫]اَلْفِعْلُ الْأَمْر‬

V. Method for Analyzing Verbal Sentences

After the student becomes familiar with verbs, its conjugations, and the basic structure of Verbal
Sentences, it is useful to be systematic when reading and analyzing Verbal Sentences. If a specific
methodology is not used, things can be missed, and subsequently the translation being deficient. Using the
following methodology should be useful in extracting an appropriate meaning when examining a respective
Verbal Sentence from the Qur’ān or Ḥadīth.
1. The First step in analyzing a Verbal Sentence similar to the methodology of analyzing Nominal
Sentences is Word Analysis. Specifically, this involves fully identifying and characterize nouns
and particles involved in the Verbal Sentence. Leave the analysis of verbs to the next step.
2. The Second step is Verb Analysis. First, identify the verb family that is presented (Family I
through X). Without identifying the specific family, it will often not be possible to identify the
specific conjugation that is present, or the tense. Then, identify the tense (Past, Present,
Command, Passive) and the conjugation (pronoun in terms of gender, plurality, and person).
3. The Third step after appropriately analyzing the verb, is to identify the Doer. Remember the
Doer if explicitly mentioned is Raf‛, and may not necessary be found immediately after the verb
as in the typical case.
4. The Fourth step is to identify the Direct Object if present. This may be attached to the verb
itself, or be present sequentially after the Doer or Verb. When present, it is always Naṣb. If not

present, check to see if there is an indirect object (Jarr Construction), as the verb may be [ ‫]الزِم‬.

After screening for the object or direct object, there may be additional details noted in the
Verbal Sentence. Also note that not every noun in the Naṣb state is a Direct Object. This
discussion on other nouns that are Naṣb in Verbal Sentences is presented in detail in Volume 2.
5. The final step is putting everything together and deriving an appropriate translation/meaning.

131
 Essentials of Qur’ânic Arabic

Example of Analyzing a Verbal Sentence:

﴾...ُ‫وإِسْمَاعِيل‬
َ ِ‫﴿ َوإِذْ يَرْفَعُ إِبْرَاﻫِيمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْت‬ (2:127)

ُ‫إِسْمَاعِيل‬ ‫َو‬ ِ‫الْبَيْت‬ َ‫مِن‬ َ‫الْقَوَاعِد‬ ُ‫ِإبْرَاﻫِيم‬ ُ‫يَرْفَع‬ ْ‫َوإِذ‬

Step #1 -noun Ḥarf -noun Ḥarf -noun -noun verb [‫ ]و‬is
Word -male [‫]عَطْف‬ -male Jarr -feminine -male
particle
Analysis -singular -singular -singular -singular
-definite Connect -definite (broken -definite [ْ‫ ]إِذ‬is an
(partially- -ing -Jarr plural) (partially- Adverb
flexible) particle flexible)
-Naṣb particle
-Raf‛ -Raf‛

Step #2
Verb [ُ‫ =]يَرْفَع‬Verb family I Present tense [‫ ]فعل مضارع‬on conjugation [‫]ه ُ َو‬.
Analysis

Step #3 [ُ‫]إِسْمَاعِيل‬ [ُ‫]إِبْرَاﻫِيم‬

ID the
Doer Doer through [‫]و‬ Doer

Step #4 [ِ‫]مِنَ الْبَيْت‬ [‫]القَواعِد‬

ID object
Jarr Direct
and rest Object
Construction

Final Step And remember when Ibrāhīm was raising the foundations of the house and
(with him) Ismaīl...

132
 Verb Families V through X - ‫الفعل الثّالثي املزيد فيه‬

Lesson 13: Verb Families V through X - ِ‫اَلْفِعْلُ الثُّالثي الْمَزيدُ فيه‬

The same rules that applied to Verb Families II, III, and IV also apply to these families V through X as
previously discussed. The most frequently used families used in the Qur’ān are Family VIII and X. Family IX
is rarely used. Four of the verb families mentioned here start with an Alif.

II
X َ‫فَعَّل‬ III
‫اِسْتَفْعَل‬ ُ‫يُفَعِّل‬ ‫فاعَ َل‬
ُ‫يَسْتَفْعِل‬ ُ‫يُفاعِل‬
IX IV
َّ ‫اِفْع‬
‫َل‬ Family I
‫َأفْعَ َل‬
ُّ‫يَفْعَل‬ ُ‫يُفْعِل‬
ُ‫يَفْعَُِل‬/َ‫فَعَُِل‬
V
VIII
VI َ‫تَفَعَّل‬
‫اِفْتَعَ َل‬ VII
ُ‫يَفْتَعِل‬ ‫اِنْفَعَ َل‬ ‫تَفَاعَل‬ ُ‫يَتَفَعِّل‬
ُ‫يَنْفَعِل‬ ُ‫يَتَفاعِل‬

I. Verb Family V [ُ‫يَتَفَعِّل‬/َ‫]تَفَعَّل‬

This family is essentially a Tā attached to the Verb family II pattern in the past tense. This Verb family
can be [‫ ]الزِم‬or [‫] مُتَعَدِّى‬. This differs from the present tense however whose first letter takes a Fatḥah. In
terms of meaning, it is also closely tied to Family II, and is its reflexive form (the action done on oneself).
For example , the Verb II [َ‫ ]عَلَّم‬means “to teach”, while the Verb V [َ‫ ]تَعَلَّم‬from the same root means “to teach
oneself” or “to learn”. Similarly, [َ‫ ]فَرَّق‬means “to separate”, while [َ‫ ]تَفَرَّق‬means to separate oneself.
Please note that in the [‫]مُضارِع‬, one of the consecutive Tā’s may be deleted in conjugations, which start with
Tā (like the second person conjugations).
 Omission of the beginning Tā in certain Verb Family V [ ‫ا لْمُضارِع‬ ُ‫ ] الفِ ْعل‬conjugations:

1. ﴾ َ‫﴿ َولَا بِقَ ْولِ كَاﻫِنٍ قَلِيلًا مَّا تَذَكَّرُون‬

“Nor the word of a soothsayer; little do you remember.” (69:42)

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 Essentials of Qur’ânic Arabic

Please note that the full conjugation of the highlighted verb should have been ]َ‫ [تَتَذَكَّرُون‬without the omission of the
beginning Tā.
2. ﴾ َ‫﴿ َوإِن كَانَ ذُو عُسْرَةٍ فَنَظِ رَةٌ ِإلَى مَيْسَرَةٍ َوأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُون‬
“And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you
give charity, then it is better for you, if you only knew.” (2:280)
Please note that the full conjugation of the highlighted verb should have been [‫ ]تَتَصَدَّقو ا‬without the omission of the
beginning Tā.

A. Verb Family V Conjugations

Table 33 – Verb Family V Conjugations

Verbal Verbal Passive Present Past Forbidding Command Present Past Verb
Noun Doer Noun Passive Passive Family
‫املَصْدَر‬ ‫اسم فاعل‬ ‫اسم‬ ‫مُضارِع‬ ‫ماضي‬ ‫ال النَّهِيَّة‬ ‫اَلْفِعْلُ الْأَمْر‬ ‫مُضارِع‬ ‫ماضِي‬ V
Stem
‫مفعول‬ ‫مَجْهُول‬ ‫مَجْهُول‬ ]َ‫[تَفَعَّل‬

ٌ‫تَكَبُّر‬ ‫مُتَكَبِّر‬ ‫مُتَكَبَّر‬ ُ‫يُتَكَبَّر‬ َ‫تُكُبِّر‬ ْ‫ال تَتَكَبَّر‬ ْ‫تَكَبَّر‬ ُ‫يَتَكَبَّر‬ َ‫تَكَبَّر‬ َ‫تَكَبَّر‬

B. Verb Family V examples from the Qur’ān and Ḥadīth

1. ﴾ ...ُ‫ َوإِنَّ مِنَ ٱلْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ ٱألَنْهَار‬... ﴿

“...And indeed, there are stones out of which rivers gush forth ...”(2:74) [‫]اَلْفِعْلُ الْماضي‬

2. ﴾.. ِ‫وَزَوْجِه‬ ِ‫َفيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِِّقُونَ بِهِ بَيْنَ ٱلْمَرْء‬..﴿

“......And they learned from these two (angels) by what causes separation between man and his
wife....”(2:102) [‫]اَلْفِعْلُ الْماضي‬

3. ﴾ ...ْ‫ٱللَّهُ لَكُم‬ ِ‫﴿يَا أَيُّهَا ٱلَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي ٱلْمَجَالِسِ فَٱفْسَحُوا يَفْسَح‬
“Oh you who have believed, when you are told, "Space yourselves" in assemblies, then make space;
Allah will make space for you.....”(2:102) [‫]اَلْفِعْلُ الْأَمْر‬

4. ]ُ‫عَلَّمَه‬ َ‫[خَيْرُكُمْ مَنْ تَعَلَّمَ القُرآنَ و‬

“The best of you is one who learns the Qur’ān and teaches it”. (Bukhāri)88 [‫الْماضي‬ ُ‫]اَلْفِعْل‬

88
Ṣaḥīḥ al-Bukhāri, Chapter on the Bounties of al-Qur’ān: ‫ كتاب فضائل القرآن‬, Ḥadīth #4739.

134
 Verb Families V through X - ‫الفعل الثّالثي املزيد فيه‬

5. ﴾ٍ‫جَبَّار‬ ٍ‫ كَ ٰذَلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّر‬... ﴿

“Thus does Allah seal over every heart [belonging to] an arrogant tyrant.” (40:35)
[‫]اِسْمُ الْفاعِل‬

II. Verb Family VI [ُ‫يَتَفاعَل‬/َ‫]تَفاعَل‬

This family is essentially a Tā added in front of the Family III Verb pattern [َ‫]فاعَل‬. However, as opposed

to Family III Verbs, the present tense Tā in VI takes a Fatḥah. Family VI is the reflexive of Family III, which

represents the action done to oneself or the action done within. For example, Verb III [َ‫ ]قاتَل‬means “to fight”

while Verb VI [‫ل‬

َ َ‫ ]تَقات‬means “to fight with one another”. Likewise, Verb I [َ‫ ]سَأَل‬means “to ask”, while the Verb

VI [َ‫ ]تَسَائل‬means “to ask each other”.

A. Verb Family VI Conjugations

Table 34 – Verb Family VI Conjugations

Verbal Verbal Passive Present Past Forbidding Command Present Past Verb
Noun Doer Noun Passive Passive Family
‫املَصْدَر‬ ‫اسم فاعل‬ ‫اسم‬ ‫مُضارِع‬ ‫ماضي‬ ‫ال النَّهِيَّة‬ ‫اَلْفِعْلُ الْأَمْر‬ ‫مُضارِع‬ ‫ماضِي‬ VI
Stem
‫مفعول‬ ‫مَجْهُول‬ ‫مَجْهُول‬ َ‫[تَقاتَل‬
]

ٌ‫تَكاثُر‬ ٌ‫مُتَكاثِر‬ ٌ‫مُتَكاثَر‬ ُ‫يُتَكاثَر‬ َ‫تُكُوثِر‬ ْ‫ال تَتَكاثَر‬ ْ‫تَكاثَر‬ ُ‫يَتَكاثَر‬ َ‫تَكاثَر‬ َ‫تَكاثَر‬

B. Verb Family VI examples from the Qur’ān

1. ﴾... ِ‫ َولَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا ِبٱلَْألْقَاب‬... ﴿

“....and do not defame one another, nor insult another by nicknames...”(49:11).
[‫]اَلْفِعْلُ الْماضي املَجْزوم‬

2. ﴾... ‫أُخْرَى‬ ُ‫ َوإِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَه‬... ﴿

“....But if you disagree, then some other woman may suckle for him (65:6).
[‫]اَلْفِعْلُ الْماضي اجملزوم‬

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 Essentials of Qur’ânic Arabic

3. ﴾...ِ‫ٱللّه‬ َ‫ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِِّن‬... ﴿

“….And whoso finds this beyond his means, he must fast for two consecutive months in order to
seek repentance from Allah” (4:92). [‫]اسم الفاعل‬

III. Verb Family VII [‫ل‬

َ َ‫اِنْفَع‬/ُ‫]يَنْفَعِل‬
This verb family represents passive or intransitive actions that are done; thus verbs of this family are
[‫]الزِم‬. The first two letters of the verb are [ْ‫]اِن‬. Please note that this verb begins with Alif (not Hamzah) like
Verb families VIII, IX, and X. Therefore, the command tense also begins with an Alif. The verb [َ‫ ]كَسَر‬means
“to break”, while its VII derived form is [َ‫ ]اِ نْكَسَر‬means “to be broken”.

A. Verb Family VII Conjugations

Table 35 – Verb Family VII Conjugations

Verbal Verbal Passive Present Past Forbidding Command Present Past Verb
Noun Doer Noun Passive Passive Family

‫املَصْدَر‬ ‫اسم فاعل‬ ‫اسم‬ ‫مُضارِع‬ ‫ماضي‬ ‫ال النَّهِيَّة‬ ‫اَلْفِعْلُ الْأَمْر‬ ‫مُضارِع‬ ‫ماضِي‬ VII
Stem
‫مفعول‬ ‫مَجْهُول‬ ‫مَجْهُول‬ ]َ‫[اِنْفَعَل‬
ٌ‫اِنْكِسار‬ ٌ‫مُنْكَسِر‬ ٌ‫مُنْكَسَر‬ َ‫يُنْفَطَر‬ َ‫اُنْكُسِر‬ ْ‫ال تَنْكَسِر‬ ْ‫اِنْكَسِْر‬ ُ‫اِنْكَسَر اِنْكَسَرَ يَنْكَسِْر‬

B. Verb Family VII examples from the Qur’ān

1. ﴾...‫عَيْنا‬ َ‫ َفٱنْفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَة‬... ﴿
“...then gushed forth therefrom twelve springs...” (2:60). [ٍ‫ماض‬ ‫]فعل‬

2. ﴾َ‫تُكَذِّبُون‬ ِ‫﴿ ٱنْطَلِقُوا ِإلَىٰ مَا كُنْتُمْ بِه‬

“[They will be told], "Proceed to that which you used to deny”(77:29)[‫] فعل أمر‬

3. ﴾...‫خَرَقَهَا‬ ِ‫﴿ َفٱنطَلَقَا حَتَّى إِذَا رَكِبَا فِي ٱلسَّفِينَة‬

“So they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it…”(18:71)
[ٍ‫]فعل ماض‬

136
 Verb Families V through X - ‫الفعل الثّالثي املزيد فيه‬

IV. Verb Family VIII [‫ل‬

َ َ‫اِفْتَع‬/ُ‫]يَفْتَعِل‬
In this verb family, there is an Alif at the beginning, and there is a Tā is placed between the [‫ ]ف‬and [‫]ع‬
letters. In terms of meaning, this family of verbs often is related to actions done something for oneself.
For example, the verb [َ‫ ]كَسَب‬means “to earn”, while [َ‫ ]اِكْتَسَب‬means “to gain”.
A. Verb Family VIII Conjugations

Table 36 – Verb Family VIII Conjugations

Verbal Verbal Passive Present Past Forbidding Command Present Past Verb
Noun Doer Noun Passive Passive Family

‫املَصْدَر‬ ‫اسم اسم فاعل‬ ‫مُضارِع‬ ‫ماضي‬ ‫ال النَّهِيَّة‬ ‫اَلْفِعْلُ الْأَمْر‬ ‫مُضارِع‬ ‫ماضِي‬ VIII
Stem
‫مفعول‬ ‫مَجْهُول‬ ‫مَجْهُول‬ ]َ‫[ِافَْتعَل‬
ٌ‫جتَنِبٌ اِجْتِناب‬
ْ ُ‫مُجْتَنَبٌ م‬ ُ‫يُجْتَنَب‬ َ‫ال تَجْتَنِبْ اُجْتُنِب‬ ْ‫اِجْتَنِب‬ ُ‫اِجْتَنَبَ اِجْتَنَبَ يَجْتَنِب‬

B. Verb Family VIII examples from the Qur’ān

1. ﴾...ِ‫ٱلْكَهْف‬ ‫﴿ َوإِذِ ٱعْتَ َزلْتُمُوﻫُمْ وَمَا يَعْبُدُونَ إِالَّ ٱللَّهَ فَأْوُوا ِإلَى‬
And when you withdraw from them, and that which they worship, except Allah, then seek refuge in
the Cave... (18:16). [‫]اَلْفِعْلُ الْماضي‬

2. ﴾...‫نُورًا‬ ‫قِيلَ ٱرْجِعُوا وَرَاءَكُمْ فَٱلْتَمِسُوا‬.. ﴿

“…It will be said, "Go back behind you and seek light...” (57:13). [‫] اَلْفِعْلُ الْأَمْر‬

3. ﴾ٍ‫مُّقْتَدِر‬ ٍ‫﴿ إِنَّ ٱلْمُتَّقِنيَ فِي جَنَّاتٍ وَنَهَرٍ۝ فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيك‬
“Verily, the righteous will be in the midst of Gardens and Rivers. In a seat of truth, near the
Omnipotent Sovereign (54:54-55). [‫]اسم الفاعل‬

V. Verb Family IX [َّ‫اِفْعَل‬/ُّ‫]يَفْعَل‬

This form is used rarely in Arabic. It is often used to express colors and defects.

137
 Essentials of Qur’ânic Arabic

A. Verb Family IX Conjugations

Table 37 – Verb Family IX Conjugations

Verbal Verbal Passive Present Past Forbidding Command89 Present Past Verb
Noun Doer Noun Passive Passive
‫اَلْفِ ْعلُ الْأَمْر‬ ‫مُضارِع‬ ‫ماضِي‬ Family

‫املَصْدَر‬ ‫اسم اسم فاعل‬ ‫مُضارِع‬ ‫ماضي‬ ‫ال النَّهِيَّة‬ IX Stem

[َّ‫]اِفْعَل‬
‫مفعول‬ ‫مَجْهُول‬ ‫مَجْهُول‬
ٌ‫خضَرٍّ اِخْضِرار‬
ْ ُ‫م‬ -- ُّ‫يُخْضَر‬ َّ‫اُخْضُر‬ ِّ‫ال تَخْضَر‬ َّ‫اِ ْخضَر‬ ُّ‫خضَر‬
ْ َ‫اِ ْخضَرَّ ي‬ َّ‫اِخْضَر‬

B. Verb Family IX examples from the Qur’ān

‫َض وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ ٱسْوَدَّتْ وُجُوﻫُهُمْ أَكْفَرْتُم بَعْدَ إِميَانِكُمْ فَذُوقُواْ ٱلْعَذَابَ بِمَا‬
ُّ ‫﴿يَوْمَ تَبْي‬
﴾َ‫كُنْتُمْ تَكْ ُفرُون‬
“On the Day faces will turn white and [some] faces will turn black. As for those whose faces turn black, [to
them it will be said], "Did you disbelieve after your belief ? Then taste the punishment for what you used to
reject."”(3:106) [‫]اَلْفِعْلُ الْمُضارِع‬

VI. Verb Family X [َ‫اِسْتَفْعَل‬/ُ‫]يَسْتَفْعِل‬

Family X is frequently found in the Qur’ān and has a total of six base letters in its bare past tense third
person male form. This family essentially has [‫ ]اِسْت‬as the starting letters. If often has the meaning of
asking, or “to ask for”. For example, [َ‫ ]عَلِم‬means to have knowledge, where [َ‫ ]اِسْتَعْلَم‬means to “ask for
information ( knowledge)”. The verb [َ‫ ]غَفَر‬means to forgive, while [َ‫ ]اِسْتَغْفَر‬means to “ask for forgiveness”.
A. Verb Family X Conjugations

Table 38 – Verb Family X Conjugations

‫املَصْدَر‬ ‫اسم املفعول اسم الفاعل‬ ‫مُضارِع‬ ‫ماضي‬ ‫ال النَّهِيَّة‬ ‫اَلْفِ ْعلُ الْأَمْر‬ ‫مُضارِع‬ ‫ماضِي‬ Verb
Family X
‫مَجْهُول‬ ‫مَجْهُول‬ َ‫[ِاسْتَفْعَل‬
]

ٌ‫مُسْتَغْفِر اِسْتِغْفار‬ ‫مُسْتَغْفَر‬ ُ‫يُسْتَغْفَر‬ ‫اُسْتُغْفِ َر‬ ْ‫ال تَسْتَغْفِر‬ ْ‫اِسْتَغْفِر‬ ُ‫اِسْتَغْفَرَ اِسْتَغْفَرَ يَسْتَغْفِر‬

89
There are three possible conjugations for the command form due to the doubled last letter (with Shadda). The three possible conjugations are
[ ِّ‫ [اِخْضَر‬,]َّ‫]اِخْضَر‬, and [ْ‫]اِخْضَ ِرر‬.

138
 Verb Families V through X - ‫الفعل الثّالثي املزيد فيه‬

B. Verb Family X examples from the Qur’ān

1. ﴾...ٌ‫خَيْر‬ َ‫قَالَ أَتَسْتَبْ ِدلُونَ ٱلَّذِي ﻫُوَ أَدْنَى بِٱلَّذِي ﻫُو‬... ﴿
“…..he said, "Would you exchange that which is better for that which is lower?...”
(2:61). [ ‫] اَلْفِعْلُ الْمُضارِع‬

2. ﴾...‫لِنَفْسِي‬ ُ‫ وَقَالَ ٱلْمَلِكُ ٱئْتُونِي بِهِ أَسْتَخْلِصْه‬.. ﴿

“And the king said: "Bring him to me that I may appoint him for myself...” (12:54).
[‫] املَجْزوم اَلْفِعْلُ الْمُضارِع‬

3. ﴾ِ‫فِيه‬ َ‫﴿ آمِنُوا بِٱللَّهِ وَرَسُولِهِ َوأَنفِقُوا مِمَّا جَعَلَكُم مُّسْتَخْلَفِني‬

“Believe in Allah and His Messenger, and spend of that whereof He has made you trustees...” (57:7)
[‫] اسم الفاعل‬

4. ‫﴿ َوإِنِِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَٱسْتَغْشَوْا ثِيَابَهُمْ َوأَصَرُّوا‬
﴾‫وٱسْتَكْبَرُوا ٱسْتِكْبَارًا‬ َ
“And indeed, every time I invited them that You may forgive them, they put their fingers in their
ears, covered themselves with their garments, persisted, and were arrogant with [great] arrogance.”
(71:7) [‫املَصْدَر‬/ٍ‫فِعل ماض‬/ٍ‫]فعل ماض‬

VII. Future Topics Covered in Volume Two of “Essentials of Qur’ānic Arabic”

All of what has been presented here in this volume represents the core of Qur’ānic Arabic. Before, the
student goes further, it is paramount for them to be familiar with the grammar principles of this volume
alongside with memorizing the high yield vocabulary from the Qur’ān. The Second Volume of this series
builds upon this knowledge, and teaches other principles that are essential to Qur’ānic Arabic studies.
These include and are not limited to the following:

The Irregular Verbs, The Incomplete Verbs [َ‫ليْس‬ / ‫ كاد‬/ ‫]كان‬, Important points from

Morphology [‫] الصرف‬, Examples of Qur’ānic Eloquence [‫] البالغة‬, Review of Particles, [‫] املَنْصُوبات‬,
Methodology of Grammatically Analyzing Āyāt from the Qur’ān and Ḥadīth, Exceptions
[‫ ] اإلستثناء‬and Negation, Numbers and Warnings.

139
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪Table 39 – Conjuation of the Ten Families‬‬

‫اِسْم‬ ‫اِسْم‬ ‫مضارع‬ ‫ماضي‬ ‫اَلْفِعْلُ‬ ‫الفِعْلُ‬ ‫الفعلُ‬ ‫نَوْعُ‬

‫املَصْدَر‬ ‫ال النَّاهِيَّة‬ ‫‪Family‬‬
‫املَفْعول‬ ‫الفاعِل‬ ‫مَجْهول مَجْهول‬ ‫الْأَمْر‬ ‫املُضارِع‬ ‫املاض‬ ‫الْفِعْلٌ‬

‫ناصِرٌ مَْنصُورٌ‬ ‫َنصْرٌ‬ ‫يُْنصَرُ‬ ‫ُنصِرَ‬ ‫اُْنصُرْ ال تَْنصُرْ‬ ‫يَْنصُرُ‬ ‫َنصَرَ‬ ‫فَعَلَ‬ ‫‪I‬‬

‫مُعَلَّمٌ‬ ‫مُعَلِّمٌ‬ ‫تَعْلِيمٌ‬ ‫يُعَلَّمُ‬ ‫عُلِّمَ‬ ‫ال تُعَلِّمْ‬ ‫عَلِّمْ‬ ‫يُعَلِّمُ‬ ‫عَلَّمَ‬ ‫فَعَّلَ‬ ‫‪II‬‬

‫مُجاﻫَدَةٌ‬
‫مُجاﻫِدٌ مُجاﻫَدٌ‬ ‫فَاعَلَ جَاﻫَدَ يُجَاﻫِدُ جَاﻫِدْ ال تُجاﻫِدْ جُوﻫِ َد يُجاﻫَ ُد‬ ‫‪III‬‬
‫جِهَادٌ‬
‫مُنْزَلٌ‬ ‫مُنْزِلٌ‬ ‫إِنْزالٌ‬ ‫يُنْزَلُ‬ ‫أُنْزِلَ‬ ‫ال تُنْزِلْ‬ ‫أَنْزِلْ‬ ‫يُنْزِلَ‬ ‫أَنْزَلَ‬ ‫أَفْعَلَ‬ ‫‪IV‬‬

‫مُتَكَبِّرٌ مُتَكَبَّرٌ‬ ‫تَكَبُّرٌ‬ ‫تَكَبَّرْ ال تَتَكَبَّرْ تُكُبِّرَ يُتَكَبَّرُ‬ ‫يَتَكَبَّرُ‬ ‫تَكَبَّرَ‬ ‫تَفَعَّلَ‬ ‫‪V‬‬

‫مُتَكاثِرٌ مُتَكاثَرٌ‬ ‫تَفاعَلَ تَكاثَرَ يَتَكاثَرُ تَكاثَرْ ال تَتَكاثَرْ تُكُوثِرَ يُتَكاثَرُ تَكاثُرٌ‬ ‫‪VI‬‬

‫‪--‬‬ ‫اِنْفَعَلَ اِنْكَسَرَ يَنْكَسِرُ اِنْكَسِرْ ال تَنْكَسِرْ اُنْكُسِرَ يُنْكَسَرُ اِنكِسارٌ مُنْكَسِرٌ‬ ‫‪VII‬‬

‫اِ ْفتَعَلَ اِجْتَنَبَ يَجْتَنِبُ اِجْتَنِبْ ال تَجْتَنِبْ اُجْتُنِبَ يُجْتَنَبُ اِجْتِنابٌ مُجْتَنِبٌ مُجْتَنَبٌ‬ ‫‪VIII‬‬

‫‪--‬‬ ‫ض ُيبْيَضُّ اِبْيِضاضٌ مُبْيَضٍّ‬

‫يَبْيَضُّ اِبَْيضِضْ ال تَبْيَضّ ُابْيِ َّ‬ ‫اِ ْفعَ َّل اِبْيَضَّ‬ ‫‪IX‬‬

‫اِ ْستَفْعَلَ اِسْتَغْفَرَ يَسْتَغْفِرُ اِسْتَغْفِرْ ال تَسْتَغْفِرْ اُسْتُغْفِرَ يُسْتَغْفَرُ اِسْتِغْفارٌ مُسْتَغْفِرٌ مُسْتَغْفَرٌ‬ ‫‪X‬‬

‫‪140‬‬
 Qur’ânic Arabic Vocabulary

Required Vocabulary Assignments for Qur’ānic Arabic

 Alongside each lesson, “high-yield” vocabulary from the Qur’ān listed on the vocabulary
sheet “80% of Qur’ānic Vocabulary” should be memorized. It is available for free access on
the website <http://emuslim.com/quran/English80.asp>.
 Another supplementary vocabulary list is detailed on pages 142-145 that need to be learned
along with the former mentioned list.
 Memorization of high-yield Qur’ānic vocabulary is essential for understanding the Qur’ān.
Supplemental Qur’ānic
80% of Qur’ānic Vocabulary
Required Vocabulary Vocabulary
Handout
(pgs. 142-145)
Lesson 1 pgs. 9-10 ----
Lesson 2 pgs. 11-14 pg. 142
Lesson 3 pgs. 1-2 pg. 143
Lesson 4 pgs. 3-6 ----
Lesson 5 pgs. 7-8 pg. 144
Lesson 6 review pgs. 1-10 review pg. 142
Lesson 7 review pgs. 11-14 review pg. 143-144
pgs. 15 – 16
Lesson 8
(focus on the two right columns) ---
pgs. 17 – 19, 34
Lesson 9
(focus on the two right columns) ---
Lesson 10 review pgs. 15-19, 24 pg. 145
pgs. 15 - 24
Lesson 11
(focus on the two left columns) ---
Lesson 12 pgs. 25 – 28 ---
Lesson 13 pgs. 31- 33 ---

141
 Essentials of Qur’ânic Arabic

Supplementary Qur’ānic Vocabulary

‫الكَلِمَة‬ ‫جَمْع‬ ‫الكَلِمَة‬ ‫جَمْع‬ ‫الكَلِمَة‬ ‫جَمْع‬ ‫الكَلِمَة‬ ‫جَمْع‬

ّ‫رَب‬ ‫أَرْباب‬ ‫بَيِّنَة‬ ‫بَيِّنَات‬ ‫قَرين‬ ‫قُرَناء‬ ‫كَلْب‬ ‫ِكالب‬

Lord clear evidence close friend dog

‫كَوْكَب‬ ‫كَوَاكِب‬ ‫مِيقات‬ ‫مَوَاقِيت‬ ‫كَسْالن‬ ‫كُسَالَى‬ ‫رَأْس‬ ‫ُرؤُوس‬

star place of meeting lazy head

‫ثَمَر‬ ‫ثُمور‬ ‫رَجاء‬ ---- ‫قَلَم‬ ‫َأقْالم‬ ‫قَرن‬ ‫قُرون‬

fruit hoping pen generation

‫حَسَن‬ ---- ‫قَدَم‬ ‫َأقْدام‬ ‫شَهْر‬ ‫أَشْهُر‬ ّ‫ظِل‬ ‫ظِالل‬

excellent; beautiful step; foot month shade

‫خُبْز‬ ‫أَخْباز‬ ‫لَهْو‬ ------ ‫لَعِب‬ --- ‫ثابِت‬ ---

bread entertainment play; amusement fixed; stationary

‫مِحْراب‬ ‫مَحارِب‬ ‫نِداء‬ --- ‫صادِق‬ ‫صادِقون‬ ّ‫كُل‬ ---

private chamber call truthful person each; all

‫مَدينَة‬ ‫مَدائِن‬/‫مُدُن‬ ‫كَثري‬ --- ‫فَريضَة‬ ‫فَرائِض‬ ‫ناضِرَة‬ ---

city many requirement radiant; fresh

‫نَخيل‬ ‫نَخْل‬ ‫قَليل‬ ---- ّ‫عُدُو‬ ‫أَعْداء‬ ّ‫ضَر‬ ‫أَضْرار‬

date-palm Little (quantity) enemy injury

‫ميزان‬ ‫مَوَازِين‬ ‫مَرَّة‬ ‫مَرَّات‬ ‫يَتيم‬ ‫يَتامى‬ ‫شَأْن‬ ‫شُنَؤُون‬

balance; scale orphan matter

‫فاسِق‬ ‫فاسِقون‬ ‫كَيْل‬ ‫أَكْيال‬ ‫رُمَّان‬ --- ‫مِرارًا‬ ----

open sinner measure pomegranate repeatedly

‫ماء‬ ‫مِياه‬ ‫جَديد‬ ---- ‫عِبْرَة‬ ‫عِبَر‬ ‫سُرور‬ ----

water new admonition happiness

‫مَوْعِظَة‬ ‫مَوائِظ‬ ‫وَراء‬ ---- ‫نُسُك‬ ---- ‫أُذُن‬ ‫آذان‬

admonition in front of sacrifice ear

142
 ‫‪Qur’ânic Arabic Vocabulary‬‬

‫الكَلِمَة‬ ‫جَمْع‬ ‫الكَلِمَة‬ ‫جَمْع‬ ‫الكَلِمَة‬ ‫جَمْع‬ ‫الكَلِمَة‬ ‫جَمْع‬

‫رَيب‬ ‫‪---‬‬ ‫نَبَة‬ ‫نَبات‬ ‫عَظْم‬ ‫عِظام‬ ‫أَمْنِيَة‬ ‫أَمانِيّ‬
‫‪doubt‬‬ ‫‪vegetation; plant‬‬ ‫‪bone‬‬ ‫‪false hope‬‬

‫هُدًى‬ ‫‪---‬‬ ‫أَعْمى‬ ‫عُ ْميٌ‬ ‫مَقْبِرَة‬ ‫مَقابِر‬ ‫أَنْف‬ ‫أُنُوف‬

‫‪guidance‬‬ ‫‪blind‬‬ ‫‪grave‬‬ ‫‪nose‬‬

‫جَمَل‬ ‫جِمال‪ /‬إِبِل‬ ‫غَلَبَ‬ ‫يَغْلِبُ‬ ‫َبريئ‬ ‫‪----‬‬ ‫أَبْكَم‬ ‫بُكْم‬

‫‪camel‬‬ ‫‪to prevail/be victorious‬‬ ‫‪innocent‬‬ ‫‪dumb‬‬

‫ذَهَب‬ ‫‪--‬‬ ‫أَثَر‬ ‫آثار‬ ‫بَطَن‬ ‫بُطُون‬ ‫أُسْطورة‬ ‫أَساطري‬

‫‪gold‬‬ ‫‪trace‬‬ ‫‪stomach‬‬ ‫‪tale; story‬‬

‫بُرْهان‬ ‫بَراهني‬ ‫أَريكَة‬ ‫أَرائِك‬ ‫طَعام‬ ‫أَطْعِمَة‬ ‫أَسْوَد‬ ‫سُوْدٌ‬

‫‪evidence‬‬ ‫‪throne‬‬ ‫‪food‬‬ ‫‪black‬‬

‫مِسْكني‬ ‫مَساكني‬ ‫مَ ْوقِع‬ ‫مَواقِع‬ ‫غُالم‬ ‫غِلْمان‪/‬غِلمَة‬ ‫إِصْبَع‬ ‫أصابِع‬

‫‪poor person‬‬ ‫‪place‬‬ ‫‪servant; boy‬‬ ‫‪finger‬‬

‫فِضَّة‬ ‫‪---‬‬ ‫نَدّ‬ ‫أَنْداد‬ ‫مَريض‬ ‫مَرْضى‬ ‫بَحْر‬ ‫أَبْحُر‪/‬بُحُر‬

‫‪silver‬‬ ‫‪partner‬‬ ‫‪sick person‬‬ ‫‪sea‬‬

‫نَذْر‬ ‫نُذُور‬ ‫نَجَم‬ ‫نُجوم‬ ‫إِثْم‬ ‫آثام‬ ‫بَرّ‬ ‫أَبْرار‬

‫‪vow‬‬ ‫‪star‬‬ ‫‪sin‬‬ ‫‪righteous person‬‬

‫شَعْب‬ ‫شُعوب‬ ‫حِزْب‬ ‫أَحْزاب‬ ‫مَلِك‬ ‫مُلوك‬ ‫غُ ْرفَة‬ ‫غِرَف‪/‬غُرُفات‬

‫‪nation‬‬ ‫‪party‬‬ ‫‪king‬‬ ‫‪room; quarter‬‬

‫عَقِب‬ ‫أَعْقاب‬ ‫صَوْت‬ ‫أَصْوات‬ ‫جِدار‬ ‫جُدُر‬ ‫لُبّ‬ ‫أَلْباب‬

‫‪end‬‬ ‫‪voice‬‬ ‫‪wall‬‬ ‫‪intellect‬‬

‫بَصَر‬ ‫أَبْصار‬ ‫خَبَر‬ ‫أَخْبار‬ ‫جِسْم‬ ‫أَجْسام‬ ‫دابَّة‬ ‫دَواب‬

‫‪sight‬‬ ‫‪news‬‬ ‫‪body‬‬ ‫)‪creature (4-legged‬‬

‫َثوْب‬ ‫ثِياب‬ ‫خَزانَة‬ ‫خَزائن‬ ‫حُلم‬ ‫أَحْالم‬ ‫دُبُر‬ ‫أَدْبار‬

‫‪clothes; garment‬‬ ‫‪treasure‬‬ ‫‪dream‬‬ ‫‪Back‬‬

‫‪143‬‬
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫الكَلِمَة‬ ‫جَمْع‬ ‫الكَلِمَة‬ ‫جَمْع‬ ‫الكَلِمَة‬ ‫جَمْع‬ ‫الكَلِمَة‬ ‫جَمْع‬

‫جِلد‬ ‫جُلود‬ ‫خِفاف‬ ‫خَفيف‬ ‫حِمار‬ ‫حَمري‪ /‬حُمُر‬ ‫دَرَجَة‬ ‫دَرَجَات‬
‫‪skin‬‬ ‫)‪light (in weight‬‬ ‫‪donkey‬‬ ‫‪level‬‬

‫جَنْب‬ ‫جُنوب‬ ‫خَليل‬ ‫أَخِلَّاء‬ ‫حَمْل‬ ‫أَحْمال‬ ‫ذُرِِّيَة‬ ‫ذُرِِّيَات‬

‫‪side‬‬ ‫‪close friend‬‬ ‫‪load; burden‬‬ ‫‪offspring; generation‬‬

‫جُنْد‬ ‫جُنود‬ ‫دَمْع‬ ‫دُموع‬ ‫حور‬ ‫حوراء‬ ‫َرقَبَة‬ ‫رِقاب‬

‫‪army‬‬ ‫‪tear‬‬ ‫‪maiden of paradise‬‬ ‫‪neck; slave‬‬

‫ثِقْل‬ ‫أَثْقال‬ ‫دَم‬ ‫دِماء‬ ‫حَبْل‬ ‫حُبال‬ ‫رِيْح‬ ‫رِياح‬

‫‪load; burden‬‬ ‫‪blood‬‬ ‫‪rope‬‬ ‫‪wind; smell‬‬

‫حَدّ‬ ‫حُدود‬ ‫ظَهْر‬ ‫ظُهور‬ ‫سِبْط‬ ‫أَسْباط‬ ‫علِيم‬ ‫عُلَماء‬

‫‪limit‬‬ ‫‪back‬‬ ‫‪tribe‬‬ ‫‪knowledgeable‬‬

‫لَيْل‬ ‫لَيال‬ ‫شَعْر‬ ‫أَشْعار‬ ‫سَرير‬ ‫سُرُر‬ ‫عَمّ‬ ‫أَعْمام‬

‫‪night‬‬ ‫‪hair‬‬ ‫‪bed; couch‬‬ ‫‪paternal uncle‬‬

‫سِلسِْلَة‬ ‫سالسِل‬ ‫نَخْلَة‬ ‫نَخْل‪/‬نَخيل‬ ‫شَرّ‬ ‫أَشْرار‬ ‫عِماد‬ ‫عَمَد‬

‫‪chain‬‬ ‫‪date-palm‬‬ ‫‪evil‬‬ ‫‪pillar‬‬

‫سُورة‬ ‫سُوَر‬ ‫صَحيفَة‬ ‫صُحُف‬ ‫شَرْط‬ ‫أَشْراط‬ ‫عِنَب‬ ‫أَعْناب‬

‫‪chapter from al-Qur’ān‬‬ ‫‪page‬‬ ‫‪condition; sign‬‬ ‫‪grape‬‬

‫سُوق‬ ‫أَسْواق‬ ‫طَريقَة‬ ‫طَرائِق‬ ‫صَالة‬ ‫صَلَوات‬ ‫عِنَق‬ ‫أَعْناق‬

‫‪market‬‬ ‫‪way; path‬‬ ‫‪prayer‬‬ ‫‪neck‬‬

‫شاعر‬ ‫شُعَراء‬ ‫عَقْد‬ ‫عُقُود‬ ‫شَيْخ‬ ‫شُيُوخ‬ ‫عَيْن‬ ‫عُيُون‪/‬أَعْيُن‬

‫‪poet‬‬ ‫‪covenant; pact‬‬ ‫‪old man‬‬ ‫‪eye‬‬

‫صَنَمْ‬ ‫أَصْنام‬ ‫غَمَامَة‬ ‫غَمَام‬ ‫قِنطار‬ ‫قَناطري‬ ‫كَنْز‬ ‫كُنُوز‬

‫‪idol‬‬ ‫‪booty‬‬ ‫)‪large amount (of gold‬‬ ‫‪treasure‬‬

‫‪144‬‬
 Qur’ânic Arabic Vocabulary

‫االَلِ ِفعْلا الِما‬ ِ‫االَلِ ِفعْلا الِمارار‬ ‫االَلِ ِفعْلا الِما‬ ‫الفعل المرار‬ ‫االَلِ ِفعْلا الِما‬ ‫الفعل المرار‬ ‫االَلِ ِفعْلا الِما‬ ‫الفعل المرار‬

َ‫َنبَأ‬ ُ‫يَنْبَأ‬ َ‫صَنَع‬ ُ‫يَصْنَع‬ َ‫سَخِر‬ ُ‫يَسْخَر‬ َ‫أَعْلَن‬ ُ‫يُعْلِن‬

to inform (‫)ﹷ‬ to make; to construct (‫)ﹷ‬ to ridicule; to mock to announce; to reveal (IV)

َ‫َسكَن‬ ُ‫يَسْكُن‬ َ‫غَلَب‬ ُ‫يَغْلِب‬ َ‫عَرَض‬ ُ‫يَعْرِض‬ َ‫أَنْظَر‬ ُ‫يُنْظِر‬

to live; to rest; to dwell (‫)ﹹ‬ to overcome (‫)ﹻ‬ to display; to turn away to give respite (IV)

َ‫شَرِب‬ ُ‫يَشْرَب‬ َ‫عَدَل‬ ُ‫يَعْدِل‬ َ‫مَتَّع‬ ُ‫يُمَتِّع‬ َ‫َأقْسَم‬ ُ‫يُقْسِْم‬

to drink to be just (‫)ﹻ‬ to grant ; to bestow (II) to swear (IV)

َ‫فَتَن‬ ‫يَفْتُ ُن‬ َ‫كَشَف‬ ُ‫يَكْشِف‬ َ‫حَرَّم‬ ُ‫يُحَرِّم‬ َ‫أَمْسَك‬ ُ‫يُمْسِْك‬

to persecute; to try; to test (‫)ﹹ‬ to uncover (‫)ﹻ‬ to forbid (II) to retain; to withhold (IV)

َ‫َكتَم‬ ُ‫يَكْتُم‬ َ‫زَعَم‬ ‫يَزْعُ ُم‬ َ‫أَخَّر‬ ُ‫يُأَخِّر‬ َ‫أَسْمَع‬ ُ‫يُسْمِع‬

to conceal; hide (‫)ﹹ‬ to claim (‫)ﹹ‬ to delay; to give respite (II) to make listen (IV)

َ‫سَبَق‬ ُ‫يَسْبِق‬ َ‫نَكَح‬ ُ‫يَنْكَح‬ َ‫ذَكَّر‬ ُ‫يُذَكِّر‬ َ‫أَطْعَم‬ ُ‫يُطْعِم‬

to precede (‫)ﹻ‬ to marry (‫)ﹷ‬ to remind (II) to feed (IV)

َ‫َأ ِفك‬ ُ‫يَْأفَك‬ َ‫صَرَف‬ ُ‫يَصْرِف‬ َ‫كَلَّم‬ ُ‫يُكَلِّم‬ َ‫أَتْبَع‬ ُ‫يُتْبِع‬

to delude; to turn away to turn; to divert (‫)ﹻ‬ to speak (II) to follow (IV)

َ‫بَسَط‬ ُ‫يَبْسُط‬ َ‫حَلَف‬ ُ‫يَحْلِف‬ َ‫كَفَّر‬ ُ‫يُكَفِّر‬ َ‫أَخْلَف‬ ُ‫يُخْلِف‬

To extend; to stretch (‫)ﹹ‬ to swear (‫)ﹻ‬ to remove (II) to break; to fail (IV)

َ‫َفقَه‬ ُ‫يَفْقَه‬ َ‫حَبِط‬ ُ‫يَحْبَط‬ َ‫قَدَّر‬ ُ‫يُقَدِّر‬ َ‫أَعْتَد‬ ُ‫يُعْتِد‬

to understand (‫)ﹷ‬ to become worthless to determine; to plot (II) to prepare (IV)

َ‫نَفَخ‬ ُ‫يَنْفَخ‬ َ‫حَذَر‬ ُ‫يَحْذَر‬ َ‫عاهَد‬ ُ‫يُعاهِد‬ َ‫تَرَبَّص‬ ُ‫يَتَرَبَّص‬

to breathe (‫)ﹷ‬ to beware; to fear (‫)ﹷ‬ to make a covenant (III) to await (V)

َ‫فَرِح‬ ُ‫يَفْرَح‬ َ‫سَلَك‬ ُ‫يَسْلُك‬ َ‫جادَل‬ ُ‫يُجادِل‬ َ‫اِسْتَمَع‬ ُ‫يَسْتَمِع‬

to rejoice to make enter; to insert (‫)ﹹ‬ to argue; to dispute (III) to listen (VIII)

145
 Essentials of Qur’ânic Arabic

Glossary of Arabic Grammar Terms [ ‫ا‬ - ‫]س‬

‫اِسْتِقْبال‬ Future ‫جَمْ ُع املُذَكَّ ِر السّالِم‬ Masculine Sound Plural

‫أَسْماء‬/‫اِسْم‬ Noun ‫اجلِنْس‬ Gender

‫األَسْمَاءُ الْخَمْسَة‬ The Five Special Nouns ‫جَمْعُ التََّكْسِْيْر‬ broken plural
(‫ ذُو‬,‫ حَمُو فُو‬, ‫ أَخ‬,‫)أَبو‬

‫اِسمُ الْإشارَة‬ Pointing Noun ‫جُمْلَة إِسْمِيَّة‬ nominal sentence

‫اسمُ الصِّلَة‬ Relative Pronoun ‫جُمْلَة فِعْليَّة‬ verbal sentence

‫ِاسْمُ الْفاعِل‬ Active Participle; Verbal

Doer
‫جَواب الشرط‬ Response statement after a
condition

‫ِاسمُ الْمَفْعول‬ Passive Participle; Passive

noun
‫ حرَكات‬/ ‫حَرَكَة‬ Vowel(s) Ḍammah, Kasrah,
and Fatḥah

‫اَلْإضَافَة‬ Possession Construction

‫حُرُوف‬/‫حَرْف‬ Particle(s); these include
those causing a change in
I‛rāb, or those that do not.

‫إِعْراب‬ Inflected state or Case of a

Noun or Verb: either Raf‛,
‫حُروف االسْتِفْهام‬ Particles of Interrogation
Naṣb, Jarr, or Jazm

‫إِنَّ وَ أَخَواتُها‬ Inna and its Sisters: Ḥarf ّ‫حروف اجلر‬ Particles that cause Jarr such
Naṣb Particles as [‫ إِىل‬/ ِ‫ ب‬/ ‫ ] مِن‬etc.

‫البلَاغَة‬ The study of rhetoric and

eloquence
‫حُرُوفُ الْجَزْم‬ Particles that cause verbs to
be in Jazm

‫تاء املَرْبُوَتة‬ The Tā of femininity : ‫ة‬ ‫حُرُوف الْعِلَّة‬ A vowel letter such as
[ ‫ أ‬/ ِّ / ‫ و‬/ ‫ي‬/ ‫]ا‬

‫اجلَّارُّ وَ الْمَجْرور‬ Jarr Construction ‫خَبَر‬ Predicate

ٌ‫مَجْزُوم‬/‫اجلزم‬ Jazm I‛rāb (with verbs) ‫ سُكُون‬/ ٌ‫سَاكِن‬ Mark of stopping on a letter;
Sukūn ; also known as Jazm

‫جَمْع املُنَؤَنَّ ِ السّامل‬ Feminine Sound Plural

146
 Glossary of Arabic Grammar Terms

Glossary of Arabic Grammar Terms [ ‫ش‬ - ‫]ل‬

‫شِبْهُ اجلُمْلَة‬ [‫ ]خَبَر‬which is essentially a ‫اَلْفِعْلُ الْأَمْر‬ Command tense verb
Jarr Construction

‫الشَّرط‬ condition that is denoted by

a Condition Particle
ِ‫فِعْلُ الثُالثي املُجَرَّد‬ Family I Verb; the “root verb”

‫صِفات‬/‫صِفَة‬ ِ‫فِعْلُ الثُالثي املُزيد فِيه‬ Higher Verb families which

adjective(s) are derived from the Verb I
Family

‫ ضَمَائِر‬/ ‫ضَّمِيْر‬ pronoun(s) ‫الفِعْلُ الرُّباعي‬ Four-letter root verb

‫ضَمري مُتَّصِل‬ connected pronoun ‫فعل الزِم‬ Intransitive verb: it does not
take a direct object

‫ضَمِري مُنْفَصِل‬ detached pronoun ٍ‫فعل ماض‬ verb in the past tense

‫ظَرْفُ الزَّمان‬ Noun in Naṣb that indicates

the time when an action
‫فِعْلٌ مُتَعَدِّي‬ a transitive verb.
occurs

‫ظَرْفُ الْمَكان‬ Noun in Naṣb that indicates

the place when an action
‫فِعلٌ مَجْهول‬ passive verb
occurs

‫عائِد‬ A pronoun that connects the ‫فِعْلٌ مُضَارِع‬

[‫ ]صِلَة‬to the word it is present or future tense verb.
describing

‫غائِب‬ Third person ‫القِسْم‬ Definiteness of a word

‫غَيْرُ مُنْصَرِف‬ partially flexible word ‫ال النَّافِيَة‬ Lā of Negation

negation particle

‫الفُصْحى‬ The original Classical Arabic

language
‫ال النَّهِيَّة‬ Forbidding done by a Lā
(negative command)

147
 Essentials of Qur’ânic Arabic

Glossary of Arabic Grammar Terms [ ‫م‬ - ‫]ي‬

َّ‫املُنَؤَن‬ feminine ‫مصادِر‬/ ‫مَصْدَر‬ verbal noun(s)

‫مُبْتَدَأ‬ Subject (Nominal sentence) ‫مُضَاف‬ 1st Particle of the Iḍāfah

construction

‫مَبْنِي‬ Completely inflexible; when

used for verbs, it means they
ِ‫املُضَاف إِلَيْه‬ Second Particle of the Iḍāfah
construction; it is always in
cannot take I‛rāb the Jarr state

‫مُثَنَّى‬ ‫مُعْرَب‬ a verb or noun that is fully

dual flexible: its vowel(s) adapt
fully according to its I‛rāb.

‫مَجْرُور‬ Noun that is in the Jarr state ‫املَعْ ِرفَة‬ Definite (noun)

‫مَجْهُول‬ passive ‫مُفْرَد‬ Singular; also used to indicate

a type of [‫]خَبَر‬

‫مُخاطَب‬ Second person ِ‫مَفْعُول بِه‬ direct object of a verb

‫املُذَكَّر‬ masculine ‫مَوْصُوف‬ word being described

‫ مُرَكِّبات‬/ ‫مُرَكَّب‬ word construction(s)

‫نَائِبُ الفاعِل‬ deputy doer,
substitutes the Doer in
passive verbal sentences

ّ‫مُرَكَّب إِضافِي‬ Possession Construction ‫النَّحو‬ Science of grammar

ّ‫مُرَكَّب تَوصيفِي‬ Describing Construction ‫النَّكِرَة‬ indefinite (noun)

‫املُصْحَف‬ Al-Qur’ān in book form

preserved according to
Uthmāni script

148
 Review Questions

Review Questions for Essentials of Qur’ānic Arabic

Instructions: Questions from each lesson should be done after a thorough study of the lesson and without
looking at any of the notes. This will benefit the student by allowing them to realize areas of deficiency, etc.
Exercises should be checked with the Answers provided on pgs. 165-175.
LESSON 1 REVIEW QUESTIONS
True/False:
1. Tajwīd is not that important in when learning Arabic grammar.
2. Most Arabic words are derived from one single Arabic root verb.
3. Adjectives and Verbal nouns are not considered nouns.
4. Raf‛ state is denoted by a Ḍammah at the end of the noun.
5. A noun is considered feminine by default unless there is a reason for it to be masculine.

Short Answer:
6. Briefly Discuss how a Hamzah is different from an Alif when it is at the beginning of a word
7. What are the names of three types of Words in Arabic.
8. What four characteristics do nouns have?
9. What are the two endings that can occur on Dual nouns ?
10. What is the most common sign on a noun to indicate that it is feminine?
Vocabulary Review: translate the underlined words in the following Qur’ānic Āyāt.
11-12. ﴾َ‫مؤْمِنُون‬
ُ ْ‫وَٱل‬ ‫[ ﴿آمَنَ ٱلرَّسُولُ بِمَا أُنْزِلَ ِإلَيْهِ مِنْ رَبِّ ِه‬2:285]
13-14. ﴾‫[ ﴿جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا‬78:36]

15-16. ﴾..‫﴿وَٱلَّذِينَ آمَنُواْ وَعَمِلُواْ ٱلصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا ٱلْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا‬
[4:57]
17-20. ﴾‫وَٱلْقَمَ ُر‬ ُ‫[ ﴿َألَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُ مَنْ فِي ٱلسَّمَاوَاتِ وَمَنْ فِي ٱلْأَرْضِ وَٱلشَّمْس‬22:18]

LESSON 2 REVIEW QUESTIONS

True/False
1 . Some feminine words are ‫ خَمْر‬/ ‫ نَفْس‬/ ‫ حَرْب‬/ ‫شَمْس‬
2. Most plurals of nouns are on a specific Broken Plural pattern.
3. The regular plural pattern ending can only be of two specific endings.
4. All nouns have an I‛rāb even if they cannot change their endings.
5. The sign of a partially flexible noun in the Jarr state is Ḍammah.
6. You can have Tanwīn with words that have "Al" on them.
Short Answer:
7. What are the two possible endings for plural of ‫مُسْلِمَة‬
8. Briefly describe the difference between nouns that are partially flexible and fully inflexible.
9. Name one noun that is partially flexible and one noun that is fully inflexible.

149
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪For each highlighted noun in the following Qur’ānic Āyāt, determine its four qualities (plurality,‬‬
‫‪gender, definiteness, and I‛rāb) and its flexibility. Include all possible I‛rāb that the noun may take if‬‬
‫‪used outside the respective āyah.‬‬
‫ٱلْقَاسِطُونَ‪10. ﴾...‬‬ ‫]‪َ ...﴿ [72:14‬وأَنَّا مِنَّا ٱلْمُسْلِمُونَ وَمِنَّا‬
‫وَٱلْمُؤْمِنَاتِ‪11. ﴾...‬‬ ‫]‪﴿ [33:35‬إِنَّ ٱلْمُسْلِمِنيَ وَٱلْمُسْلِمَاتِ وَٱلْمُؤْمِنِنيَ‬
‫وَٱصْبِرُوا‪12. ﴾...‬‬ ‫]‪﴿ [7:128‬قَالَ مُوسَىٰ لِقَوْمِهِ ٱسْتَعِينُوا بِٱللَّهِ‬
‫مشْرِكِنيَ﴾ ‪13.‬‬
‫ٱْل ُ‬ ‫]‪﴿ [3:95‬قُلْ صَدَقَ ٱللّهُ فَٱتَّبِعُواْ مِلَّةَ إِبْرَاﻫِيمَ حَنِيفًا وَمَا كَانَ مِنَ‬
‫بَ ْعضٍ‪14. ﴾ ..‬‬ ‫﴿أَوْ كَظُلُمَاتٍ فِي بَحْرٍ لُّجِِّيٍِّ يَغْشَاهُ مَوْجٌ مِِّن فَوْقِهِ مَوْجٌ مِِّن فَوْقِهِ سَحَابٌ ظُلُمَاتٌ بَعْضُهَا فَوْقَ‬
‫][ ‪24:40‬‬

‫‪15.‬‬ ‫﴿‪َ ...‬ولَ ْولَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَ ْعضٍ لَّهُدِِّمَتْ صَوَامِعُ‬
‫] وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِريًا‪22:40[﴾...‬‬
‫‪Vocabulary Review: translate the underlined words in the following Qur’ānic Āyāt.‬‬
‫‪16-18.‬‬ ‫﴿‪..‬وََأقَامُواْ ٱلصَّالَةَ وَأَنفَقُواْ مِمَّا رَ َزقْنَاهُمْ سِرًّا وَعَالَنِيَةً وَيَدْرَؤُونَ بِٱلْحَسَنَةِ ٱلسَّيِِّئَةَ أُوْلَئِكَ لَهُمْ عُقْبَى ٱلدَّارِ ﴾‬
‫]‪[13:22‬‬
‫كمْ‪19-20. ﴾...‬‬
‫رَبِّ ُ‬ ‫]‪﴿ [2:198‬لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِ ْن‬
‫‪21-22.‬‬ ‫]‪﴿ [2:27‬ٱلَّذِينَ يَنْقُضُونَ عَهْدَ ٱللَّهِ مِنْ بَعْدِ مِيثَاقِهِ‪﴾...‬‬
‫‪23-30. Please fill in the blank spaces with the appropriate noun with the appropriate I‛rāb.‬‬
‫‪Single‬‬ ‫)‪Dual (Naṣb‬‬ ‫‪Plural‬‬
‫‪23.‬‬
‫مُسْلِمَةٌ‬ ‫مُسْلِمَتَا ِن‬
‫‪24.‬‬
‫بَيْتَيْنِ‬ ‫بُيُوتٍ‬
‫‪25.‬‬
‫مُسْلِماً‬ ‫مُسْلِمَيْ ِن‬
‫‪26.‬‬
‫كَلِمَتَانِ‬ ‫كَلِمَاتٌ‬
‫‪27.‬‬
‫مُجاﻫِدٍ‬ ‫مُجاﻫِدَيْنِ‬
‫‛‪Raf‬‬ ‫‪Naṣb‬‬ ‫‪Jarr‬‬
‫‪28.‬‬
‫مُحَمَّ ٌد‬ ‫مُحَمَّدٍ‬
‫‪29.‬‬
‫عِيسٰى‬ ‫عِيسٰى‬
‫‪30.‬‬
‫مَرْيَمُ‬ ‫مَرْيَمَ‬

‫‪150‬‬
 Review Questions

LESSON 3 REVIEW QUESTIONS

True/False:
1. All pronouns are partially Inflexible.
2. Pronouns are of two types, attached and detached.
3. When Pronouns are attached they can be in the Raf‛ state.
4. Detached pronouns can be in the Naṣb state.
5. In Verbal sentences, the Doer (Subject) is in the Raf‛ state.
6. Pointing nouns and Relative pronouns are nouns that are always Definite.
7. Pointing nouns are of three types: near, far, and very far.
8. ‫ هُناك‬/ ‫ هُنا‬/ َّ‫ثَم‬are pointing nouns.
9. [‫ ]ما‬and [ْ‫ ]مَن‬are pointing nouns.
10. Words like [‫ ]اَلَّذِي‬function to describe the definite word that precedes it.
11-15. Without looking at the notes, Complete the table below:
Plural Dual Single

ْ‫هُم‬ َ‫هُو‬ 3rd person masculine

‫هُما‬ َ‫هِي‬ 3rd person feminine

‫أَنْتُما‬ 2nd person masculine

َّ‫أَنْتُن‬ ِ‫أَنْت‬ 2nd person feminine

ُ‫نَحْن‬ ‫أَنا‬ 1st person

15-19. Without looking at the notes, complete the table: use [‫ ]كِتاب‬as the Noun in the Jarr state.
Write the words properly in the blank spaces with the appropriate pronoun.
Plural Dual Single

15. ‫كِتابِهِما‬ ِ‫كِتابِه‬ 3rd person masculine

16. 3rd person feminine

17. ‫ك‬
َ ِ‫كِتاب‬ 2nd person masculine

18. َّ‫كِتابِكُن‬ 2nd person feminine

19. ‫كِتابِنا‬ 1st person

151
 Essentials of Qur’ânic Arabic

Short answer:
20. How would the meaning of the following āyah change if [َ‫ ]إِيَّاك‬was omitted and replaced with [َ‫ ]ك‬after

the verb. ﴾ ُ‫﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِني‬

21. What is the feminine counterpart to [‫?]هٰذا‬
22. What is the masculine counterpart to [َ‫?]تِلْك‬
23. What is plural of [‫?]هٰذا‬
Vocabulary Review from the Qur’ān: Translate the highlighted word(s). For the Nouns that are
underlined, identify whether it is a pointing noun (near), pointing noun (far), or Relative Pronoun.

24. ﴾...ِ‫ٱلْمَوْت‬ ‫يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ ٱلصَّوَاعِقِ حَذَ َر‬...﴿ [2:19]
25. ‫﴿وَٱللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِن مَّاءٍ فَمِنْهُم مَّن يَمْشِي عَلَى بَطْنِهِ وَمِنْهُم مَّن يَمْشِي عَلَى رِجْلَيْنِ وَمِنْهُم مَّن‬

﴾ٌ‫[ يَمْشِي عَلَى أَرْبَعٍ يَخْلُقُ ٱللَّهُ مَا يَشَاءُ إِنَّ ٱللَّهَ عَلَى كُلِِّ شَيْءٍ قَدِير‬24:45]

26. ﴾ٰ‫[ ﴿إِنَّ ٱلَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ ٱللَّهِ أُولَٰئِكَ ٱلَّذِينَ ٱمْتَحَنَ ٱللَّهُ قُلُوبَهُمْ لِلتَّقْوَى‬49:3]

27. ﴾...‫مِنْهَا‬ َ‫[ ﴿وَقُل لِِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِﻫِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ َولَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَر‬24:31]
LESSON 4 REVIEW QUESTIONS
True/False:
1. Typically, any noun followed by a Ḥarf will change its I‛rāb to Naṣb or Jarr.
2. Ḥarf cannot act on Verbs.
3. Sometimes Isms act as Ḥarf Jarr like [‫حوْل‬
َ ], [‫]بَعْض‬, or [‫]تَحْت‬.
4. Ḥarf Jarr can sometimes cause the noun before it to be in Jarr.
5. Ḥarf Jarr can never be attached to a noun.
6. Verbs cannot be in the Jarr state.
7. [‫لكِن‬/َّ‫لَعل‬/َّ‫ ] إن‬cause the word after it to be in the Jarr state.
8. The following act as Ḥarf Jarr: [‫قَبْل‬/ِ‫ب‬/‫عَلى‬/‫]تَحْت‬.
9. [‫ ]أَفْعال‬and ]‫ ] فُعُول‬and [‫ ]مَساجِد‬are very common broken plural patterns.
10. Nouns can sometimes be in the Jazm state.

11-21. Translate the following highlighted Ḥarf along with its corresponding Noun in the following
Qur’ānic Āyāt:
11. ﴾...ُ‫قَبْل‬ ْ‫كُلَّمَا رُزِقُوا مِنْهَا ِمنْ ثَمَرَةٍ رِزْقًا قَالُوا ﻫَٰذَا ٱلَّذِي رُزِقْنَا مِن‬..﴿ [2:25]
12. ﴾...‫شَيْئًا‬ َّ‫ َولَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوﻫُن‬...﴿ [2:229]
13. ﴾َ‫خَالِدُون‬ ‫[ ﴿وَٱلَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ ٱلنَّارِ ﻫُمْ فِيهَا‬2:39]
152
 ‫‪Review Questions‬‬

‫‪14.‬‬ ‫يَكُْتمُونَ﴾‬ ‫]‪...﴿ [3:167‬يَقُولُونَ بِأَفْوَاﻫِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ وَٱللَّهُ أَعْلَمُ بِمَا‬
‫كرُونَ﴾ ‪15.‬‬
‫لَعَلَّكُمْ تَشْ ُ‬ ‫]‪﴿ [2:56‬ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ‬
‫رَاجِعُونَ﴾ ‪16.‬‬ ‫]‪..﴿ [2:156‬ٱلَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ َوإِنَّا ِإلَْيهِ‬
‫حِنيٍ﴾ ‪17.‬‬ ‫]‪﴿ [23:25‬إِنْ ﻫُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوا بِهِ حَتَّى‬
‫‪18.‬‬ ‫﴿يَسَْألُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَاﻫَا قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِِّي الَ يُجَلِِّيهَا لِوَقْتِهَا إِالَّ ﻫُوَ ثَقُلَتْ فِي‬
‫ٱلسَّمَاوَاتِ وَٱلْأَرْضِ الَ تَأْتِيكُمْ إِالَّ بَغْتَةً يَسَْألُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللّهِ َوَلـٰكِنَّ أَكْثَرَ‬
‫يَعْلَمُونَ﴾‬ ‫]‪ [7:187‬ٱلنَّاسِ الَ‬
‫‪19-25. In the following Qur’ānic Āyāt, the broken plural stem pattern is given for the highlighted‬‬
‫‪noun. If the highlighted noun is singular, convert it to its plural; if plural change it to its singular‬‬
‫‪form.‬‬
‫نَفْسِهِ‪19. ﴾...‬‬ ‫] }فُعُل{ ;‪﴿ [12:30‬وَقَالَ نِسْوَةٌ فِي ٱلْمَدِينَةِ امْ َرأَتُ ٱلْعَزِيزِ تُرَاوِدُ فَتَاﻫَا عَ ْن‬
‫‪20.‬‬ ‫ولَمْ يَكُنْ لَهُ شَرِيكٌ فِي ٱْلمُلْكِ‪﴾...‬‬ ‫] }فُعَالء{ ;‪َ ...﴿ [25:2‬ولَمْ يَتَّخِذْ َولَدًا َ‬
‫‪21.‬‬ ‫سُجِّرَتْ﴾‬ ‫] }فِعال{ ;‪َ ﴿ [81:6‬وإِذَا ٱلْبِحَا ُر‬
‫‪22.‬‬ ‫] } ُفعُول{ ;‪﴿ [27:34‬قَالَتْ إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوﻫَا‪﴾...‬‬

‫‪23.‬‬ ‫] }َأفْعال{ ;‪ ﴿ [81:6‬مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا‪﴾..‬‬

‫‪24.‬‬ ‫وكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ‪﴾..‬‬ ‫] }فَواعِل{ ;‪...﴿ [24:35‬كَأَنَّهَا كَ ْ‬

‫ٱللَّهُ‪25. ﴾...‬‬ ‫] } ُفعُول{ ;‪﴿ [3:29‬قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ‬
‫‪LESSON 5 REVIEW QUESTIONS‬‬
‫‪True/False:‬‬
‫‪1. The Muḍāf is the object belonging to the noun that follows it.‬‬
‫‪] and does not have Tanwīn.‬ال[ ‪2. The Muḍāf can never have‬‬
‫‪3. The Muḍāf I’lai can be in the Raf‛, Naṣb , or Jarr state.‬‬
‫‪].‬ال[ ‪4. The Iḍāfah is typically definite except when the Muḍāf I’lai is common without‬‬
‫‪5. When describing a word, the descriptive word can come before or after the word .‬‬
‫‪ ] (adjective) has all four characteristics of the noun described.‬صِفَة[ ‪6. The‬‬
‫‪7. Nothing comes between the Mawṣūf and Ṣifah.‬‬

‫‪153‬‬
 Essentials of Qur’ânic Arabic

8. Broken Plural is considered Feminine Singular.

9. A noun attached to a Pronoun is really an Iḍāfah Construction.
10. In Plural and Dual Nouns with a [‫ ]ن‬ending , this is chopped off when it is a Muḍāf.
11. A Word Construction in many respects acts as a single word or unit in a sentence.
12. Different Constructions can be merged together forming a single larger construction.

Translate the following highlighted Constructions in the following Qur’ānic Āyāt (be exact as
possible).
13. ﴾ٍ‫سَلِيم‬ ٍ‫[ ﴿إِلَّا مَنْ أَتَى ٱللَّهَ بِقَلْب‬26:89]
14. ﴾ِ‫الرَّحِيم‬ ِ‫[ ﴿إِنَّكَ لَمِنَ ٱلْمُرْسَلِنيَ۝عَلَى صِرَاطٍ مُّسْتَقِيمٍ۝تَنْزِيلَ الْعَزِيز‬36:3-5]
15. ﴾َ‫مرْسَلُون‬
ُ ْ‫ٱل‬ ‫[ ﴿وَٱضْرِبْ لَهُم مَّثَالً أَصْحَابَ ٱلْقَرْيَةِ إِذْ جَاءَﻫَا‬36:13]
16. ﴾ً‫رَغَد‬ ْ‫[ ﴿ َوإِذْ قُلْنَا ٱدْخُلُوا ﻫَٰذِهِ ٱلْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُم‬2:58]
17. ﴾َ‫ٱلْخَاسِرِين‬ َ‫[ ﴿فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِن‬5:30]

Identify all constructions in the following Qur’ānic Āyāt (Possession, Describing, Pointing, and Jarr
Constructions. Underline Jarr Constructions with one line, Possession constructions with two lines,
Describing Constructions with dotted lines, and Pointing Constructions with wavy lines.
Constructions that are merged should be highlighted.
18. ﴾ٍ‫عَظِيم‬ ‫[ ﴿ َوإِنَّكَ لَعَلى خُلُ ٍق‬68:4]
19. ﴾ٌ‫[ ﴿تَبَارَكَ ٱلَّذِي بِيَدِهِ ٱ لْمُلْكُ وَﻫُوَ عَلَى كُلِِّ شَيْءٍ قَدِير‬67:1]

20. ﴾ُ‫ولِلَّذِينَ كَفَرُوا بِرَبِِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ ٱلْمَصِري‬َ ﴿ [67:6]

21. ﴾ِ‫[ ﴿ووَﻫَذَا ٱلْبَلَدِ ٱلْأَمِني‬95:3]

22. َ‫ولَمَّا جَاءَﻫُمْ رَسُولٌ مِِّنْ عِندِ ٱ للّهِ مُصَدِِّقٌ لِِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِِّنَ ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ كِتَابَ ٱللّهِ وَرَاء‬
َ﴿
﴾َ‫[ ظُهُورِﻫِمْ كَأَنَّهُمْ الَ يَعْلَمُون‬2:101]

23. ﴾ُ‫ولِلَّذِينَ كَفَرُوا بِ رَبِِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ ٱلْمَصِري‬

َ ﴿ [78:40]

LESSON 6 REVIEW QUESTIONS

True/False:
1. In a Nominal Sentence, the Subject [‫ ] مُبْتَدَأ‬and Predicate [‫ ]خَبَر‬are Raf‛.
2. The Predicate or [‫ ]خَبَر‬is generally definite.

154
 Review Questions

3. The [‫]مُبْتَدَأ‬and [‫ ]خَبَر‬typically match in all qualities except definiteness.

4. The [‫ ]خَبَر‬can only be a single word.
5. A Nominal Sentence can have within it a Verbal Sentence or another Nominal Sentence.
6. Interrogative particles work by acting at the beginning of a sentence.
7. [ُّ‫ ]أَي‬as an interrogative particle acts as a Muḍāf unlike other interrogatives.
8. In a Nominative Sentence, the word "is" is implied.
9. A Ḥarf Jarr Construction cannot be part of a Nominative Sentence.
10. Pointing nouns can act as [‫ ] مُبْتَدَأ‬or [‫]خَبَر‬.
Write the following in Arabic:
11. I am a Muslim.
12. That is a house.
13. That masjid is big.
14. Your house is big
15. You are in the city.

In the following parts from the Qur’ānic Āyāt, the Nominal Sentence has been extracted.
(1) Identify the Subject [‫ ] مُبْتَدَأ‬by underlining it and (2) translate the highlighted word with its
respective plural or singular.

16. ﴾ ..ِ‫وَتِلْكَ حُدُو ُد َّالله‬..﴿ [65:1]

17. ﴾ ..ِ‫إِنَّ ٱللَّهَ بَالِغُ أَمْرِه‬..﴿ [65:3]
18. ﴾ ..ِ‫ ٰذَلِكَ أَمْرُ َّٱلله‬..﴿ [65:4]
19. ﴾َ‫يُوعَدُون‬ ‫[ ﴿ ٰذَلِكَ ٱلْيَوْمُ ٱلَّذِي كَانُوا‬70:44]
20. ﴾ ِ‫وَٱللَّهُ عَلِيمٌ بِذَاتِ ٱلصُّدُور‬...﴿ [64:4]

21. ﴾ ٍ‫[ ﴿فَهُوَ فِي عِيشَةٍ رَّاضِيَة‬69:21]

22. ﴾ ٌ‫ﻫَٰذَا سِحْرٌ مُّبِني‬..﴿ [61:5]
23. ﴾ ْ‫أَنِِّي رَسُولُ ٱللَّهِ ِإلَيْ ُكم‬...﴿ [61:5]
24. ﴾ ..ِ‫ٱللَّه‬ ‫مَنْ أَنصَارِي ِإلَى‬...﴿ [61:14]

155
 Essentials of Qur’ânic Arabic

LESSON 7 REVIEW QUESTIONS

True/False:
1 . In a Nominative Sentence, the [‫ ]خَبَر‬is always indefinite.
2. Iḍāfah construction can sometimes be Indefinite.
3. [‫ ]مُبْتَدَأ‬can be a word construction such as an Iḍāfah or a Describing Construction.
4. When [‫ ] مُبتَدَأ‬and [‫ ]خَبَر‬are definite, a pronoun is usually used to prevent it from becoming a describing
construction.
Translate the following into Arabic:
5. messenger of the king
6. messenger of a king
7. the Muslim king
8. The king is a Muslim.
9. the Muslim teacher of the city.
10. This Muslim teacher is a king.
11. This Muslim is the king.
12. This is the teacher of the king.
13. this teacher of the king
From the following Qur’ānic Āyāt, translate the highlighted words with their respective
plural/singular if possible.
14-15. ﴾ٍ‫ضَلَالٍ بَعِيد‬ ‫[ ﴿قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ َولَٰكِنْ كَانَ فِي‬50:27]
16-17. ﴾ْ‫[ ﴿إِنَّ ٱلَّذِينَ ٱتَّخَذُوا ٱلْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِنْ رَبِّهِم‬7:152]

18-19. ٍ‫وِإلَى طَرِيق‬ َ ِِّ‫﴿قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَى مُصَدِِّقًا لِِّمَا بَيْنَ يَدَيْهِ يَهْدِي ِإلَى ٱلْحَق‬
﴾ٍ‫[ مُّسْتَقِيم‬46:30]

20-21. ﴾‫وأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ ۝ فَسَوْفَ يَدْعُواْ ثُبُورًا‬ َ ﴿ [84:10-11]

22-23. ﴾..‫ٱللّ ُه‬ ‫[ ﴿قُلْ أَنَدْعُواْ مِن دُونِ ٱللّهِ مَا الَ يَنفَعُنَا وَالَ يَضُرُّنَا وَنُرَدُّ عَلَى أَعْقَابِنَا بَعْدَ إِذْ ﻫَدَانَا‬6:71]
LESSON 8 REVIEW QUESTIONS
True/False:
1. The Arabic root verb is 3rd person single present tense.
2. The Present tense verb by default ends in Ḍammah if in its single form.
3. Each verb comes with its own verbal noun.
4. Verbs in Family I can derive other verbs in different families.
5. For a Past tense verb with a Fatḥah on the middle letter, any vowel may be present
on the same letter in the Present tense form of the verb.
6. For a Past tense verb with a Ḍammah on the middle letter, any vowel may be present
on the same letter in the Present tense form of the verb.

7. For a Past tense verb with a Kasrah on the middle letter, a Kasrah is usually present
on the same letter in the Present tense form of the verb.

156
 Review Questions

8. Only verbs in the Present tense state take I‛rāb.

9. If the verb has a Fatḥah in the middle letter, and if its last two letters is one of the letters of the throat,
then the vowel on the middle letter in the Present tense gets a Fatḥah.
10-14. Fill in the empty spaces with the appropriately conjugated verb [َ‫ ] قَرَأ‬with the attached
pronoun [ ُ‫ ]ه‬at its end.
Plural Dual Single
‫قَرَآ‬ َ‫قَرَأ‬ 3 rd Person Masculine

‫قَرَأَتا‬ 3 rd person Feminine

‫قَرَأْتُما‬ 2 nd person masculine

ِ‫قَرَأْت‬ 2 nd person feminine

‫قَرَأْنا‬ 1st person

15-19. Fill in the empty spaces with the appropriately conjugated verb [ُ‫ ]يَضْرِب‬with the attached
pronoun [ْ‫ ]ﻫُم‬at its end.
Plural Dual Single
ُ‫يَضْرِب‬ 3 rd Person Masculine

ِ‫تَضْرِبان‬ ُ‫تَضْرِب‬ 3 rd person Feminine

َ‫تَضْرِبُون‬ 2 nd person masculine

ِ‫تَضْرِبان‬ 2 nd person feminine

ُ‫نَضْرِب‬ 1st person

Qur’ānic Vocabulary: For the following highlighted verbs, (1) convert them into the Root verb form
(3rd person past, male singular) (2) Translate them, and (3) identify their conjugation referring to
the detached pronoun they represent.
20-21. ﴾ِ‫خَرَجُواْ بِه‬ ْ‫[ ﴿ َوإِذَا جَآؤُوكُمْ قَالُواْ آمَنَّا وَقَد دَّخَلُواْ بِٱلْكُفْرِ وَﻫُمْ قَد‬5:61]
22. ﴾َ‫يَظْلِمُون‬ ْ‫وَمَا ظَلَمَهُمُ ٱللَّهُ َولَٰكِنْ أَنْفُسَهُم‬...﴿ [3:117]
23. ﴾َ‫يَكْسِبُون‬ ‫[ ﴿فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِمَّا‬2:79]
24-25. ﴾...َّ‫أَنْفُسِهِن‬ ‫فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي‬..﴿ [2:234]

157
 Essentials of Qur’ânic Arabic

Qur’ānic Vocabulary: For the following highlighted verbs, (1) convert them into their present tense
form in the same exact conjugation (2) Translate them, and (3) identify their conjugation referring
to the detached pronoun they represent.
26. ﴾ِ‫بِٱلْقِسْط‬ ْ‫[ ﴿ َوإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُم‬5:42]

25. ﴾..ٍ‫بَ ْعض‬ ‫[ ﴿ َوإِذَا مَا أُنْ ِزلَتْ سُورَةٌ نَظَرَ بَعْضُهُمْ ِإلَ ٰى‬9:127]
26. ﴾ٍ‫وإِنَّ لَهُ عِنْدَنَا لَ ُزلْفَىٰ وَحُسْنَ مَآب‬ َ َ‫[ ﴿َفغَفَرْنَا لَهُ ٰذَلِك‬38:25]
27. ﴾..‫ﻫمُ النَّا ُر‬ ُ ‫[ ﴿ َوأَمَّا الَّذِينَ فَسَقُوا فَمَأْوَا‬32:20]
LESSON 9 REVIEW QUESTIONS
True/False:
1. The Doer and Direct Object in a [ُ‫الفِعْلِيَّة‬ ُ‫ ]اجلُملَة‬take the Raf‛ state.
2. A [ُ‫ِية‬
َّ‫الفِعْل‬ ُ‫ ]اجلُملَة‬starts with a verb.
3. In a the verb can be in the dual or plural state if the Subject is not explicitly mentioned.
4. If the Doer is not mentioned in a Verbal Sentence then there is no Doer.
5. The term for direct object acted on by a verb is called [ِ‫] مَفْعُول بِه‬.
6. In a [ُ‫ِية‬
َّ‫الفِعْل‬ ُ‫ ]اجلُملَة‬with the mentioned doer is [‫]املُسلمون‬, the verb [َ‫ ]نَصَر‬would be conjugated as [‫ ]نَصَرُوا‬at the
beginning of the sentence.
7. An indirect object is the same as a [ِ‫] مَفْعُول بِه‬.
8. A pronoun attached to a verb is always a [ِ‫ ] مَفْعُول بِه‬and is Naṣb.
9. A transitive verb is typically associated with a Ḥarf Naṣb.
10. In verbs that cannot take a [ِ‫] مَفْعُول بِه‬, a Jarr Construction is used and acts similar to a Direct Object.

In the following Qur’ānic Āyāt below (1), underline all verbs (Family I). Then (2) identify their Doer
[‫ ] فاعِل‬by underlining twice. If Doer not explicitly mentioned, then write the implied doer (pronoun).

11. ﴾َ‫ظرُون‬
ُ ‫تَن‬ ‫فَأَخَذَتْكُمُ ٱلصَّاعِقَةُ َوأَنتُ ْم‬...﴿ [2:55]
12. ﴾َ‫بَلْ لَّعَنَهُمُ ٱ للَّهُ بِكُفْرِﻫِمْ فَقَلِيْالً مَّا ُيؤْمِنُون‬...﴿ [2:88]

13. َ‫ولَمَّا جَاءَﻫُمْ رَسُولٌ مِِّنْ عِندِ ٱ للّهِ مُصَدِِّقٌ لِِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِِّنَ ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ كِتَابَ ٱللّهِ وَرَاء‬
َ﴿
﴾َ‫[ ظُهُورِﻫِمْ كَأَنَّهُمْ الَ يَعْلَمُون‬2:101]

14. ﴾..ْ‫ولَـكِنَّ ٱلشَّيَاطِنيَ كَفَرُوا‬ َ ُ‫وَمَا كَفَرَ سُلَيْمَان‬..﴿ [2:102]

15. ﴾...ِ‫وإِذْ يَرْفَعُ إِبْرَاﻫِيمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْت‬ َ ﴿ [5:42]

158
 Review Questions

In the following Qur’ānic Āyāt below (1), underline all verbs (Family I). Then (2) identify the Direct
Object [ِ‫ ] مَفْعُول بِه‬Doer by underlining twice. If the respective verb does not have a Direct object,
check to see if it has an Indirect object underline it with dots.
16. ﴾...َ‫ٱللّه‬ ‫[ ﴿وَٱلَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُوْا‬3:135]
17. ﴾ ِ‫[ ﴿يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِم مِِّنَ ٱلصَّوَاعِقِ حَذَرَ ٱلْمَوْت‬2:19]

18. ﴾..ْ‫تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقاً مِِّنْكُمْ مِِّنْ دِيَارِﻫِم‬..﴿ [2:85]

19. ﴾ِ‫[ ﴿ﻫُوَ ٱلَّذِي خَلَقَ ٱلسَّمَاوَاتِ وَٱلْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَى عَلَى ٱلْعَرْش‬57:4]

20. ﴾ُ‫[ ﴿قَالَ رَبِِّ إِنِِّي ظَلَمْتُ نَفْسِي فَٱغْفِرْ لِي فَغَفَرَ لَه‬28:16]
Vocabulary (Verbs): Translate into past and present tense verb (3rd Person Masculine single).
21. to remember
22. to provide/sustain
23. to hit/ strike
24. to carry
25. to lie

LESSON 10 REVIEW QUESTIONS

True/False
1. Past tense verbs can go into one of three states.
2. ]‫ [مضارع‬Verbs go into Raf‛, Naṣb, and Jarr states.
3. If a verb is in Naṣb or Jazm, there is a Ḥarf acting on it.
4. Nouns can only go into the Jarr state due to a Ḥarf.
5. Nouns can go into Naṣb because of a Ḥarf or a Verb.
6. The Feminine Nūn is cut off if the verb is in the Naṣb or Jazm state.
7. [ْ‫]إِن‬and [ْ‫ ]لَم‬are two Ḥarf Jazm
8. [َّ‫ ]لَكِن‬and [َّ‫ ]لَعَل‬are two Ḥarf Naṣb for verbs.
9. There is a Sukūn instead of Ḍammah on single verbs if in Jazm state.
10. The most important information that can be used in conjugating the [‫ ] أمْر‬of a verb is its vowel on
the middle letter in the past tense.
Short Answer.
11. What are the two particles that can be used to put verbs in the future tense?
12. What is the similarities in terms of verb structure between the command state and when the Lām
of Forbidding acts on the verb?
13. Name one particle that functions in conditional statements.
14. Name two particles of Jazm and two Particles of Naṣb that act on verbs.
15. Name two particles in Arabic that are structurally identical but have completely different grammatical
functions and roles.

In the following Āyāt, state the I‛rāb of the highlighted Verb below, and underline the Ḥarf if
applicable.

159
 Essentials of Qur’ânic Arabic

16. ﴾‫أَحَدًا‬ ‫[ ﴿يَهْدِي ِإلَى الرُّشْدِ فَآمَنَّا بِهِ َولَن نُّشْرِكَ بِرَبِِّنَا‬72:2]
17. ﴾ ‫[ ﴿ َولَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَنْ دِينِكُمْ إِنِ ٱسْتَطَاعُوا‬2:217]
18. َ‫﴿ َوإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ ٱللّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُواْ بَقَرَةً قَالُواْ أَتَتَّخِذُنَا ﻫُزُواً قَالَ أَعُوذُ بِٱللّهِ أَ ْن أَكُونَ مِن‬
﴾ َ‫[ ٱلْجَاﻫِلِني‬2:67]

19. ﴾ ٰ‫ٱلْوُثْقَى‬ ِ‫[ ﴿ فَمَنْ يَكْفُرْ بِٱلطَّاغُوتِ وَيُؤْمِنْ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَة‬2:256]
20. ﴾َ‫تَعْلَمُون‬ ‫[ ﴿ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا‬2:151]
In the following Āyāt, convert the highlighted verb in the command tense [‫ ]اَلْفِعْلُ الْأَمْر‬in the same
conjugation.
21. ﴾... ‫ٱللّ ُه‬ ‫[ ﴿ إِالَّ تَنصُرُوهُ فَقَدْ نَصَرَ ُه‬9:40]
22. ﴾‫[ ﴿ إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا الَ يَسْمَعُ وَالَ يُبْصِرُ وَالَ يُغْنِي عَنكَ شَيْئًا‬19:42]

23. ﴾‫[ ﴿مَّا يَفْعَلُ ٱللّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ وَكَانَ ٱللّهُ شَاكِ رًا عَلِيمًا‬4:147]

24. ﴾‫نُفُورًا‬ ‫ َوإِذَا ذَكَرْتَ رَبَّكَ فِي ٱلْقُرْآنِ وَحْدَهُ وَلَّوْاْ عَلَى أَدْبَارِﻫِ ْم‬...﴿ [17:46]
25. ‫وإِنَّهُ لَلْحَقُّ مِن رَّبِِّكَ وَمَا ٱللّهُ بِغَافِلٍ عَمَّا‬
َ ِ‫﴿ وَمِنْ حَيْثُ خَرَجْتَ فَوَلِِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَام‬
﴾َ‫[ تَعْمَلُون‬2:149]

LESSON 11 REVIEW QUESTIONS

True/False:
1. Every verb in the Passive Tense takes a Deputy Doer or ‫ نائِبُ الفاعِل‬.
2. Every verb can take a Passive Tense.
3. The beginning Vowel in either Passive Present or Past Tense verb is a Ḍammah.
4. [‫ ] اسمُ الفاعِل‬and [‫ ] اسم املفعول‬can be derived from most verbs.
5. Only a few verbs have associated Maṣdars that come in a few patterns.
6. Verbs can be either [‫ ]الزِِْم‬or [‫] مُتَعَدِّي‬.
7. A verb that is ‫الزِم‬cannot take a ِ‫ مَفْعول بِه‬.
8. [‫ ] املصدر‬and [‫ ] اسم الفاعل‬are similar to verbs in that they relate to a particular action.
9. The I'rāb of the Deputy Doer is Naṣb since there is no Doer present.
10. A very common Maṣdar pattern for Family I verbs are [ٌ‫] فَ ْعل‬.
In the following Qur’ānic Āyāt below, convert the highlighted verbs to the passive tense.

160
 ‫‪Review Questions‬‬

‫ٱللَّهِ﴾ ‪11.‬‬ ‫]‪َ ...﴿ [9:81‬وكَرِﻫُوا أَنْ يُجَاﻫِدُوا بِأَمْوَالِهِمْ َوأَنْفُسِهِمْ فِي سَبِيلِ‬
‫جُنُوبِهِمْ‪12. ﴾...‬‬ ‫]‪ ﴿ [3:191‬ٱلَّذِينَ يَذْكُرُونَ ٱللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ‬
‫ٱلسَّبْتِ‪13. ﴾...‬‬ ‫]‪َ ﴿ [2:65‬ولَقَدْ عَلِمْتُمُ ٱلَّذِينَ ٱعْتَدَوْا مِنْكُمْ فِي‬
‫يَظْلِمُونَ﴾ ‪14.‬‬ ‫]‪ ..﴿ [3:117‬مَا ظَلَمَهُمُ ٱللَّهُ َولَٰكِنْ أَنْفُسَهُ ْم‬
‫أَنْ ُفسِهِنَّ﴾ ‪15.‬‬ ‫]‪... ﴿ [2:234‬فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي‬
‫‪In the following Qur’ānic Āyāt below, convert the highlighted verbs into the Verbal Doer‬‬
‫‪], match the gender and plurality.‬اِسْمُ الفاٍعِل[‬

‫ٱللّهَ‪16. ﴾...‬‬ ‫]‪﴿ [3:135‬وَٱلَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ‬
‫‪17.‬‬ ‫ولَوْ دُخِلَتْ عَلَيْهِم مِِّنْ أَقْطَارِﻫَا ثُمَّ سُئِلُوا ٱ لْفِتْنَةَ لَآتَوْﻫَا وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِريًا ﴾‬
‫]‪َ ﴿ [33:14‬‬
‫أَنْ ُفسِهِنَّ﴾ ‪18.‬‬ ‫]‪... ﴿ [2:234‬فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا َفعَلْنَ فِي‬
‫‪19.‬‬ ‫]‪﴿ [57:4‬ﻫُوَ ٱلَّذِي خَلَقَ ٱلسَّمَاوَاتِ وَٱلْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَى عَلَى ٱلْعَرْشِ﴾‬

‫‪20.‬‬ ‫ﻫـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلْظَّالِمِنيَ﴾‬ ‫]‪﴿ [2:35‬وَالَ تَقْرَبَا َ‬

‫‪In the following Qur’ānic Āyāt below, convert the highlighted verbs into the Passive Noun‬‬
‫‪], match the gender and plurality.‬اِسْمُ املَفْعول[‬

‫ٱللّهَ‪21. ﴾...‬‬ ‫]‪﴿ [3:135‬وَٱلَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ‬
‫﴾ ‪22.‬‬ ‫]‪َ ﴿ [33:14‬ولَوْ دُخِلَتْ عَلَيْهِم مِِّنْ أَقْطَارِﻫَا ثُمَّ سُئِلُوا ٱ لْفِتْنَةَ لَآتَوْﻫَا وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِريًا‬
‫‪23.‬‬ ‫]‪... ﴿ [2:234‬فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنْ ُفسِهِنَّ﴾‬

‫‪24.‬‬ ‫]‪﴿ [57:4‬ﻫُوَ ٱلَّذِي خَلَقَ ٱلسَّمَاوَاتِ وَٱلْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَى عَلَى ٱلْعَرْشِ﴾‬

‫‪25.‬‬ ‫ﻫـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلْظَّالِمِنيَ﴾‬ ‫]‪﴿ [2:35‬وَالَ تَقْرَبَا َ‬

‫‪LESSON 12 REVIEW QUESTIONS‬‬
‫‪True/False:‬‬
‫‪1. The rules for verb conjugation for families II through X do not change.‬‬
‫‪2. The Maṣdar patterns to conjugate verb families II through X are based on many different patterns.‬‬
‫‪3. All verb families from II through X are somehow related to its family I verb in meaning.‬‬

‫‪ ].‬مُتَعَدِّى[ ‪4. Verb families II through IV are typically‬‬

‫‪161‬‬
 Essentials of Qur’ânic Arabic

5. In terms of meaning verb families II through IV typically relate to doing an action on the self.
6. [‫ [ مصدر‬, ]‫]اِسْمُ ا لْفاعِل‬, or [‫ ] اِسْمُ ا لْمَفْعُول‬from Verb families II and above begin with the letter [‫]م‬.
7. [‫ ]اِسْمُ الْفاعِل‬have a Kasrah on the [‫ ]ع‬letter.
8. [‫ ] اِسْمُ الْمَفْعُول‬have a Fatḥah on the [‫ ]ع‬letter from verb families II and above.
9. Form IV is the only verb type that actually has a Hamzah in its command form.
10. For command state in forms II and above, it is formed by simply replacing the [‫ ]ي‬of present tense verbs
with Alif like in the Verb I families.

For the following highlighted verbs, (1) identify its Verb Family (I, II, III, or IV), and (2) Identify its
tense (Past, Present, Command, or Passive). If there is an associated Ḥarf Identify the I‛rāb of the
Verb.
11. ﴾...ْ‫ذِبْهُم‬
ِّ َ‫تُع‬ ‫[ ﴿ فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا‬20:47]
12. ﴾...ْ‫رَبِّهِم‬ ِ‫[ ﴿إِنَّمَا يُؤْمِنُ بِآيَاتِنَا ٱلَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا َوسَبَّحُوا بِحَمْد‬32:15] 90

13. ﴾...ْ‫لَكُم‬ ‫ َوأَنْزَلَ مِنَ ٱلسَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ ٱلثَّمَرَاتِ رِزْقًا‬... ﴿ [2:22]

14. ﴾َ‫ٱلصَّادِقِني‬ َ‫[ ﴿ قَالُواْ يَا نُوحُ قَدْ جَا َدلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتَنِا بِمَا تَعِدُنَا إِن كُنتَ مِن‬11:32]
15. ﴾...‫شَيْئًا‬ ‫ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي‬...﴿ [24:55]
16. ﴾َ‫ٱْلمُتَّقِني‬ َ‫ َوقَاتِلُواْ ٱلْمُشْرِكِنيَ كَآفَّةً كَمَا يُقَاتِلُونَكُ ْم كَآفَّةً وَٱعْلَمُواْ أَنَّ ٱللّهَ مَع‬...﴿ [9:36]
17. ﴾ِ‫وَٱلْإِشْرَاق‬ ِّ‫[ ﴿إِنَّا سَخَّرْنَا ٱلْجِبَالَ مَعَهُ يُسَبِّحْنَ بِٱلْعَشِي‬38:18]
18. ﴾َ‫ُيؤْمِنُون‬ ‫[ ﴿سَوَاءٌ عَلَيْهِ ْم َأأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْﻫُمْ لَا‬2:6]
19. ﴾‫سلْطَانًا‬
ُ ِ‫[ ﴿سَنُلْقِي فِي قُلُوبِ ٱلَّذِينَ كَفَرُوا ٱلرُّعْبَ بِمَا أَشْرَكُوا بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِه‬3:151]
20. ﴾َ‫ٱلصَّالِحِني‬ َ‫[ ﴿ َوأَدْخَلْنَاﻫُمْ فِي رَحْمَتِنَا إِنَّهُمْ مِن‬21: 86]
For the following highlighted nouns, (1) identify the category to which it belongs (Verbal Noun,
Verbal Doer, or Passive Doer, (2) Identify its Verb Family (I, II, III, or IV)

21. ﴾َ‫ٱلصَّادِقِني‬ َ‫[ ﴿ قَالُواْ يَا نُوحُ قَدْ جَا َدلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتَنِا بِمَا تَعِدُنَا إِن كُنتَ مِن‬11:32]
22. ﴾ٍ‫صِدْق‬ َ‫[ ﴿وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ َوأَخْرِجْنِي مُخْرَج‬17:80]

90
Please note that the verb [ُ‫ ]يُ ؤْمِن‬comes from [َ‫ ]آمّن‬an Irregular verb in Verb Family IV.

162
 ‫‪Review Questions‬‬

‫غَفُورً﴾ ‪23.‬‬ ‫]‪َ ...﴿ [17:44‬وإِن مِِّن شَيْءٍ إِالَّ يُسَبِِّحُ بِحَمْدِهِ َولَـكِن الَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا‬
‫ومُنذِرِينَ‪24. ﴾...‬‬
‫َ‬ ‫]‪﴿ [6:48‬وَمَا نُ ْرسِلُ ٱلْمُرْسَلِنيَ إِالَّ مُبَشِِّرِينَ‬
‫ٱلْإِنْفَاقِ‪25. ﴾...‬‬ ‫]‪﴿ [17:100‬قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَأَمْسَكْتُمْ خَشْيَةَ‬
‫‪Convert the highlighted verbs or derived nouns into its identical counterpart from the Verb I Family.‬‬
‫‪Please retain the respective conjugation, plurality, gender, etc. if applicable.‬‬
‫‪26.‬‬ ‫بِهِ‪﴾...‬‬ ‫]‪َ ...﴿ [8:11‬ويُنَزِّلُ عَلَيْكُمْ مِنَ ٱلسَّمَاءِ مَاءً لِيُطَهِّرَكُ ْم‬
‫‪27.‬‬ ‫وأَدْخَلْنَاهُ فِي رَحْمَتِنَا إِنَّهُ مِنَ ٱلصَّالِحِنيَ﴾‬ ‫]‪َ ﴿ [21:75‬‬
‫‪28.‬‬ ‫]‪﴿ [2:216‬كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَﻫُوَ كُرْهٌ لَكُمْ‪﴾...‬‬

‫‪29.‬‬ ‫وكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ ٱلْأَبْرَارِ﴾‬

‫]‪﴿ [3:193‬رَبَّنَا فَٱغْفِرْ لَنَا ذُنُوبَنَا َ‬
‫‪30.‬‬ ‫ني﴾‬
‫﴿قَالَ ٱللّهُ إِنِِّي مُنَ ِّزِلُ هَا عَلَيْكُمْ فَمَن يَكْفُرْ بَعْدُ مِنكُمْ فَإِنِِّي أُعَذِِّبُهُ عَذَابًا الَّ أُعَذِِّبُهُ أَحَدًا مِِّنَ ٱلْعَالَمِ َ‬
‫]‪[5:115‬‬
‫‪LESSON 13 REVIEW QUESTIONS‬‬
‫‪For the following highlighted verbs, (1) identify its Verb Family (V-X), and (2) Identify its tense (Past,‬‬
‫‪Present, Command, or Passive). If there is an associated Ḥarf Identify the I‛rāb of the Verb‬‬
‫َكرُونَ﴾ ‪1.‬‬
‫يَتَف َّ‬ ‫]‪َ ﴿ [16:44‬وأَنْ َزلْنَا ِإلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ ِإلَيْهِمْ َولَعَلَّهُمْ‬
‫‪2.‬‬ ‫َرأَ مِنْهُمْ كَمَا تَبَرَّؤُواْ مِنَّا كَ َذلِكَ يُرِيهِمُ ٱللّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ‬
‫﴿وَقَالَ ٱلَّذِينَ ٱتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَب َّ‬
‫ٱلنَّارِ﴾‬ ‫وَمَا ﻫُم بِخَارِجِنيَ مِنَ‬ ‫]‪[2:167‬‬

‫ٱللَّهُ وَعْدَهُ‪3. ﴾...‬‬ ‫ك بِٱلْعَذَابِ َولَنْ يُخْلِفَ‬

‫]‪َ ﴿ [22:47‬ويَسْتَعْجِلُونَ َ‬
‫حَفِيًّا﴾ ‪4.‬‬ ‫]‪﴿ [19:47‬قَالَ سَلَامٌ عَلَيْكَ َسأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي‬
‫نُّكْرًا﴾ ‪5.‬‬ ‫]‪ ﴿ [18:74‬فَٱنطَلَقَا حَتَّى إِذَا لَقِيَا غُالَمًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا‬
‫‪6.‬‬ ‫جَمِيعًا﴾‬ ‫]‪...﴿ [4:172‬وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ َويَسْتَكْبِرْ فَسَيَحْشُرُﻫُمْ ِإلَيْهِ‬
‫يَسْتَهْزِئُونَ﴾ ‪7.‬‬ ‫]‪َ ﴿ [21:41‬ولَقَدِ ٱسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ‬
‫تَخْتَلِفُونَ﴾ ‪8.‬‬ ‫]‪ِ...﴿ [5:48‬إلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ‬
‫نَذِيرًا﴾ ‪9.‬‬ ‫]‪﴿ [25:1‬تَبَارَكَ ٱلَّذِي نَزَّلَ ٱ ْلفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِنيَ‬

‫‪163‬‬
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫ٱلْمَوْتِ﴾ ‪10.‬‬ ‫]‪﴿ [8:6‬يُجَا ِدلُونَكَ فِي ٱلْحَقِّ بَعْدَمَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ ِإلَى‬
‫‪For the following highlighted nouns, (1) identify the category to which it belongs (Verbal Noun,‬‬
‫)‪Verbal Doer, or Passive Doer, (2) Identify its Verb Family (V - X‬‬
‫‪11.‬‬ ‫مُنْتَظِرُونَ﴾‬ ‫]‪﴿ [32:30‬فَأَعْرِضْ عَنْهُمْ وَٱنْتَظِرْ إِنَّهُمْ‬
‫‪12.‬‬ ‫َألِيمٍ﴾‬ ‫]‪﴿ [45:8‬يَسْمَعُ آيَاتِ ٱللَّهِ تُتْلَى عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا فَبَشِِّرْهُ بِعَذَابٍ‬
‫‪13.‬‬ ‫مُتَشَابِهٍ‪﴾...‬‬ ‫﴿‪...‬وَمِنَ ٱ لنَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِِّنْ أَعْنَابٍ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًا وَغَيْرَ‬
‫]‪[6:99‬‬

‫‪14.‬‬ ‫مُتَقَابِلِنيَ﴾‬ ‫]‪ ﴿ [15:47‬وَنَزَعْنَا مَا فِي صُدُورِﻫِمْ مِنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ‬
‫‪15.‬‬ ‫ٱلْقَهَّا ُر﴾‬ ‫]‪﴿ [12:39‬يَا صَاحِبَيِ ٱلسِِّجْنِ َأأَرْبَابٌ مُّتَفَرِِّقُونَ خَيْرٌ أَمِ ٱللّهُ ٱلْوَاحِدُ‬
‫)‪16-23. Identify the Verb Family (I to X) and the tense (past, present, or command‬‬
‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬

‫تَخْتَلِفِنيَ‬ ‫أَسْتَغْفِرُ‬ ‫أَسْلِمْ‬ ‫يُنْ ِزلُونَ‬ ‫يُسَبِّحُونَ‬ ‫جاﻫِدْ‬ ‫يَخْرُجُ‬ ‫َأنْزِلْ‬

‫‪24. The 10 Family Table: Complete the empty boxes below without referring to the book.‬‬

‫مَصْدَر‬ ‫اسم فاعل‬ ‫‪Present‬‬ ‫‪Past‬‬ ‫‪Forbidding‬‬ ‫أَمر‬ ‫مُضارِع‬ ‫ماضِي‬ ‫ِفعْل‬
‫‪Passive‬‬ ‫‪Passive‬‬

‫يُضْرَبُ‬ ‫ضُرِبَ‬ ‫ال تَضْرِبْ‬ ‫اِضْرِبْ‬ ‫يَضْرِبُ‬ ‫فَعَلَ‬ ‫‪I‬‬

‫تَكِذِيب‬ ‫مُكَذِّبٌ‬ ‫كُذِّبَ‬ ‫كَذِّبْ‬ ‫كَذَّبَ‬ ‫فَعَّلَ‬ ‫‪II‬‬

‫قِتال‬ ‫يُقاتَلُ‬ ‫قُوتِلُ‬ ‫ال تُقاتِلْ‬ ‫قاتَلَ‬ ‫فَاعَلَ‬ ‫‪III‬‬

‫يُسْلَمُ‬ ‫ال تُسْلِمْ‬ ‫يُسْلِمُ‬ ‫َأفْعَلَ‬ ‫‪IV‬‬

‫تَعَلُّمٌ‬ ‫تُعُلٌِْمَ‬ ‫تَعَلِّمْ‬ ‫يَتَعَلَّمُ‬ ‫تَعَلَّمَ‬ ‫تَفَعَّلَ‬ ‫‪V‬‬

‫مُتَفاخِرٌ‬ ‫ُتفُوخِرَ‬ ‫ال تَتَفاخَرْ‬ ‫تَفاخَرْ‬ ‫يَتَفاخَرُ‬ ‫تَفاخَرَ‬ ‫‪VI‬‬

‫اِنْقِالب‬ ‫مُنْقَلِبٌ‬ ‫‪--‬‬ ‫‪--‬‬ ‫ال تَنْقَلِبْ‬ ‫اِنْقَلِبْ‬ ‫يَنْقَلِبُ‬ ‫اِنْقَلَبَ‬ ‫اِنْفَعَلَ‬ ‫‪VII‬‬

‫يُكْتَرَبُ‬ ‫اُكْتُرِبَ‬ ‫ال تَكْتَرِبْ‬ ‫اِكْتَرَبَ‬ ‫ِافْتَعَلَ‬ ‫‪VIII‬‬

‫يُسْتَقْبَلُ‬ ‫اُسْتُقْبِلَ‬ ‫ال تَسْتَقْبِلْ‬ ‫اِسْتَقْبِلْ‬ ‫اِسْتَقْبَلَ‬ ‫اِ ْستَفْعَلَ‬ ‫‪X‬‬

‫‪164‬‬
 Answer Key for Review Questions

Answer Key for Review Questions

LESSON 1 ANSWERS
True/False:
1. F 2. T 3. F 4. T 5. F
Short Answer:
6. Hamzah is always pronounced, while an Alif is only pronounced when at the beginning of a
sentence or from a pause.
7. Fi'l, Noun, Ḥarf.
8. Number, Gender, Definiteness, and I‛rāb.
9. ]ِ‫[ ان‬and [ِ‫] يْن‬.
10. ‫ة‬
Vocabulary Review: (from right to left as in the corresponding āyah)
11-12. the Messenger….(his) Lord
13-14. a reward….. account/reckoning
15-16. the rivers…….forever
17-20. the heavens….. the earth….. the sun….. the moon

11 12 13 14 15 16 17

َ‫هُو‬ َ‫ذَلِك‬ ‫هَذَا‬ ‫بَيِّنَة‬ ‫سَبيل‬ ‫تَمَر‬ ‫رَسول‬

LESSON 2 ANSWERS
True/False
1. T 2. T 3. T 4. T 5. F 6. F

Short Answer:

7. ]ٌ‫[مُسْلِمات‬or [ٍ‫]مُسْلِمات‬.
8. Fully inflexible Nouns do not change their endings, while partially inflexible Nouns cannot take a
Kasrah, nor can they have Tanwīn.
9. Partially flexible: [‫ ]مَساجِد‬or [‫ ]مَكَّة‬Completely Inflexible: [َ‫]ُأوْلَـئِك‬.
10. Plural, male, definite, Raf‛, and Flexible.
11. [َ‫ ]ٱ لْمُسْلِمِني‬is Plural, male, definite, Naṣb or Jarr, and Flexible; [ِ‫ ]ٱ لْمُسْلِمَات‬is Plural, female, definite, Naṣb
or Jarr, and Flexible.
12. Single, male, definite, Raf‛, Naṣb, or Jarr, and inflexible.
13. Single, male, definite, Naṣb, or Jarr, and partially flexible.
14. Single, male, indefinite, Jarr, and flexible.
15. Single, female (broken plural), indefinite, Raf, and partially flexible
16-18. the evil ..the good………………………the prayer
19-20. favor…sin

165
 Essentials of Qur’ânic Arabic

21-22. covenant (his)…..treaty/pact

Single Dual Plural

23. َ‫مُسْلِمون‬
24. ٍ‫بَيْت‬
25. َ‫مُسْلِمِني‬
26. ٌ‫كَلِمَة‬
27. َ‫مُجاﻫِدِين‬
Raf‛ Naṣb Jarr
28. ً‫مُحَمَّدا‬
29. ‫عِيسٰى‬
30. َ‫مَرْيَم‬
Lesson 3 Answers
True/False:
1. F 2. T 3. F 4. F 5. T
6. T 7. F 8. F 9. F 10. T

11-15.

Plural Dual Single

ْ‫هُم‬ ‫هُما‬ َ‫هُو‬

َّ‫هُن‬ ‫هُما‬ َ‫هِي‬
َّ‫*أَنْتُن‬ ‫أَنْتُما‬ َ‫أَنْت‬
َّ‫أَنْتُن‬ ‫أَنْتُما‬ ِ‫أَنْت‬
*ُ‫نَحْن‬ ُ‫نَحْن‬ ‫أَنا‬

166
 Answer Key for Review Questions

Plural Dual Single

15. ْ‫كِتابِهِم‬ --- ---

16. َّ‫كِتابِهِن‬ ‫كِتابِهِما‬ ‫كِتابِها‬
17. ْ‫كِتابِكُم‬ ‫كِتابِكُما‬ ---
18. --- ‫كِتابِكُما‬ ِ‫كِتابِك‬
19. ‫كِتابُنا‬ --- ‫كِتابِي‬
Short answer:
20. The meaning would be "we worship You and we ask You for help" but it lacks exclusivity.
21. ِ‫هَذِه‬
22. َ‫ذَلِك‬
23. ‫هَ نَؤُالء‬
24. their fingers…. their ears
25. creature… from them…. relative pronoun…. its belly…..two feet…. relative pronoun… relative
Pronoun
26. their sights…. relative pronoun …their voices…. pointing noun (far)… relative pronoun... their
hearts
27. their sights (women)….relative pronoun

LESSON 4 ANSWERS
True/False:
1. T 2. F 3. T 4. F 5. F

6. T 7. F 8. T 9. T 10. F

11. from it (feminine)…. from fruit….. from before

12. to you (all)….. from what
13. with our signs… in it
14. in their hearts…… with what ….with their mouths
15. from after your death …. so that you
16. Indeed we….. to Allah….. Indeed we… to Him
17. with him…. until a time
18. regarding the hour… with my Lord…. with its time… in the heavens and earth…. as if you…. from it….
with Allah…. but most
19. ِ‫املُدُن‬ 20. ُ‫شُرَكاء‬ 21. ُ‫البِحْر‬ 22. َ‫املَلِك‬ 23. ‫أَمْثالِها‬ 24. ُ‫كَواكِب‬ 25. ‫صَدْرِكُم‬

167
 Essentials of Qur’ânic Arabic

LESSON 5 ANSWERS
True/False:

1. T 2. T 3. F 4. T 5. F 6. T
7. T 8. T 9. T 10. T 11. T 12. T
Translate the following highlighted Constructions in the following Qur’ānic Āyāt (be exact as
possible).
13. a sound heart
14. a straight path…revelation from the Most Powerful, Most Merciful
15. people of the village/town
16. this tree
17. himself…killing of his brother….from the losers

18-23. Jarr Constructions have one line, Possession constructions have two lines, Describing
Constructions have dotted lines and Pointing Constructions have wavy lines. Constructions that are
merged are highlighted.
18. ﴾ٍ‫عَظِيم‬ ‫[ ﴿ َوإِنَّكَ َلعَلى ُخلُ ٍق‬68:4]
19. ﴾ٌ‫[ ﴿تَبَارَكَ ٱلَّذِي ِبيَدِهِ ٱلْمُلْكُ وَﻫُوَ عَلَى كُلِِّ شَيْءٍ قَدِير‬67:1]

20. ﴾ُ‫ولِلَّذِينَ كَفَرُوا ِب رَبِِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ ٱلْمَصِري‬

َ ﴿ [67:6]
21. ﴾ِ‫وﻫَذَا ٱلْبَلَدِ ٱلْأَمِني‬ َ ﴿ [95:3]
22. َ‫ولَمَّا جَاءَﻫُمْ رَسُولٌ مِِّنْ عِندِ ٱللّهِ مُصَدِِّقٌ لِِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِِّنَ ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ كِتَابَ ٱللّهِ وَرَاء‬
َ﴿
﴾َ‫[ ظُهُورِﻫِمْ كَأَنَّهُمْ الَ يَعْلَمُون‬2:101]

23. ﴾ُ‫ولِلَّذِينَ كَفَرُوا بِرَبِِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ ٱلْمَصِري‬َ ﴿ [78:40]

LESSON 6 ANSWERS
True/False:
1. T 2. F 3. T 4. F 5. T

6. T 7. T 8. T 9. F 10. T

Write the following :

11. ٌ‫أَنا مُسْلِم‬ 12. ٌ‫ذَلِكّ بَيْت‬ 13. ٌ‫ذَلِكَ الْمَسْجِدُ كَبِري‬
14. ٌ‫بَيْتُكَ كَبِري‬ 15. ِ‫أَنْتَ يف الْمَدينَة‬

168
 Answer Key for Review Questions

In the following parts from the Qur’ānic Āyāt, the Nominal Sentence has been extracted.
(1) Identify the Subject [‫ ] مُبْتَدَأ‬by underlining it and (2) translate the highlighted word with its
respective plural or singular.

16. ﴾ ..ِ‫ َوتِلْكَ حُدُو ُد َّالله‬..﴿ [limits/َّ‫] حَد‬

17. ﴾ ..ِ‫إِنَّ ٱللَّهَ بَالِغُ أَمْرِه‬..﴿ [command/ِ‫]أُمُورِه‬
18. ﴾ ..ِ‫ ٰذَلِكَ أَمْرُ َّٱلله‬..﴿ [that/َ‫]أُولئِك‬
19. ﴾َ‫يُوعَدُون‬ ‫[ ﴿ ٰذَلِكَ ٱلْيَوْمُ ٱلَّذِي كَانُوا‬the day/‫]اَلْأَيَّام‬
20. ﴾ ِ‫وَٱللَّهُ عَلِيمٌ بِذَاتِ ٱلصُّدُور‬...﴿ [the chests/‫]اَلصَّدْر‬

21. ﴾ ٍ‫[ ﴿َفهُوَ فِي عِيشَةٍ رَّاضِيَة‬life/---]

22. ﴾ ٌ‫ﻫَٰذَا سِحْرٌ مُّبِني‬..﴿ [magic/--]

23. ﴾ ْ‫كم‬ ُ ْ‫ٱللهِ ِإلَي‬

َّ ُ‫أَنِِّي رَسُول‬...﴿ [messenger/‫]رُسُل‬
24. ﴾ ..ِ‫مَنْ أَنصَارِي ِإلَى ٱللَّه‬...﴿ [{my}helpers/‫] ناصِر‬

LESSON 7 ANSWERS
True/False:
1. F 2. T 3. T 4. T
Translate the following into Arabic:
5. 6. 7. 8. 9.
ِ‫رَسُولُ الْمَلِك‬ ‫ك‬
ٍ ِ‫رَسُولُ مَل‬ ‫الْمَلِكُ الْمُسلِ ُم‬ ٌ‫الْمَلِكُ مُسْلِم‬ ُ‫مُعَلِّمُ الْ َمدِينَةِ الْمُسْلِم‬
10. 11. 12. 13.
ٌ‫الْمُعَلِّمُ املُسْلِمُ مَلِك‬ ُ‫الْمُسلِمُ هُوَ الْمَلِك‬ ِ‫هَذَا هُوَ مُعَلِّمُ الْمَلِك‬ ‫مُعَلِّمُ الْمَلِكِ هَذَا‬

14. close friend[‫ ]قُرْناء‬15. far 16. calf [‫]عُجُول‬ 17. anger 18. confirming

19. path [‫طَرائِق‬/‫ ]طُرُق‬20. behind 21. back [‫]ظُهور‬ 22. besides/-- 23. heels [‫]عَقِب‬
_______________

169
 Essentials of Qur’ânic Arabic

LESSON 8 QUESTIONS
True/False:
1. F 2. T 3. T 4. T 5. T

6. F 7. F 8. T 9. T

10-14. Fill in the Spaces with [َ‫ ]قَرَأ‬with the attached pronoun [ُ‫ ]ه‬at its end.
Plural Dual Single
ُ‫قَرَأُوه‬ --- --- 3 rd person masculine

ُ‫قَرَأَِْنَه‬ --- ُ‫قَرَأَتْه‬ 3 rd person feminine

ُ‫قَرَأْتُمُه‬ --- ُ‫قَرَأْتَه‬ 2 nd person masculine

ُ‫قَرَأْتُنَّه‬ ُ‫قَرَأْتُماه‬ --- 2 nd person feminine

1st person
ُ‫قَرَأْناه‬ --- ُ‫قَرَأْتُه‬
(masculine/feminine)
15-19. Fill in the spaces with [ُ‫ ]يَضْرِب‬with the attached pronoun [ْ‫ ]ﻫُم‬at its end.
Plural Dual Single
ْ‫يَضْرِبونَهُم‬ ْ‫يَضْرِبانِهِم‬ --- 3rd person masculine

ْ‫يَضْرِبْنَهُم‬ --- --- 3rd person feminine

--- ْ‫تَضْرِبانِهِم‬ ْ‫تَضْرِبُهُم‬ 2nd person masculine

ْ‫تَضْرِبْنَهُم‬ --- ‫تَضْرِبينَهُم‬ 2nd person feminine

ْ‫نَضْرِبُهُم‬ --- ‫أَضْرِبُهُم‬ 1st person

(masculine/feminine)

Verb root Translation Conjugation [pronoun]

20. َ‫دَ َخل‬ To enter ‫ﻫُم‬
21. َ‫خَرَج‬ To exit/leave ‫ﻫُم‬
22. َ‫ظَلَم‬ To transgress ُ‫نَحْن‬
23. َ‫كَتَب‬ To write َ‫ﻫِي‬
24. َ‫بَلَغ‬ To reach َّ‫ﻫُن‬
25. َ‫َف َعل‬ To do َّ‫ﻫُن‬

170
 ‫‪Answer Key for Review Questions‬‬

‫‪Present tense‬‬
‫‪Translation‬‬ ‫]‪Conjugation [pronoun‬‬
‫‪form‬‬
‫‪26.‬‬ ‫تَحْكُمُ‬ ‫‪To judge‬‬ ‫أَنْتَ‬
‫‪27.‬‬ ‫يَنْظُرُ‬ ‫‪To see‬‬ ‫ﻫُوَ‬
‫‪28.‬‬ ‫نَغْفِرُ‬ ‫‪To forgive‬‬ ‫نَحْنُ‬
‫‪29.‬‬ ‫يَفْسُقُونَ‬ ‫‪To corrupt‬‬ ‫ﻫُمْ‬

‫‪LESSON 9 ANSWERS‬‬
‫‪True/False:‬‬
‫‪1. F‬‬ ‫‪2. T‬‬ ‫‪3. T‬‬ ‫‪4. F‬‬ ‫‪5. T‬‬

‫‪6. F‬‬ ‫‪7. F‬‬ ‫‪8. F‬‬ ‫‪9. F‬‬ ‫‪10. T‬‬

‫ظرُونَ﴾ ‪11.‬‬
‫تَن ُ‬ ‫﴿‪...‬فَأَخَذَتْكُمُ ٱلصَّاعِقَةُ َوأَنتُ ْم‬
‫ل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِﻫِمْ فَقَلِيْالً مَّا ُيؤْمِنُونَ﴾ ‪12.‬‬
‫﴿‪...‬بَ ْ‬
‫ولَمَّا جَاءَﻫُمْ رَسُولٌ مِِّنْ عِندِ ٱللّهِ مُصَدِِّقٌ لِِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِِّنَ ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ كِتَابَ ٱللّهِ وَرَاءَ ‪13.‬‬
‫﴿َ‬
‫ظُهُورِﻫِمْ كَأَنَّهُمْ الَ يَعْلَمُونَ﴾‬ ‫]ﻫُم ‪ ‬يَعْلَمُونَ[‬

‫ولَـكِنَّ ٱلشَّيَاطِنيَ كَفَرُواْ‪14. ﴾..‬‬ ‫]ﻫُم ‪[ ‬كَفَرُواْ ﴿‪..‬وَمَا كَفَرَ سُلَيْمَانُ َ‬

‫ت‪15. ﴾...‬‬ ‫﴿ َوإِذْ يَرْفَعُ إِبْرَاﻫِيمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْ ِ‬
‫‪------------------------------------------------------‬‬
‫ٱللّهَ‪16. ﴾...‬‬ ‫﴿وَٱلَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُوْا‬
‫‪17.‬‬ ‫﴿يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِم مِِّنَ ٱلصَّوَاعِقِ حَذَرَ ٱلْمَوْتِ ﴾‬

‫‪18.‬‬ ‫﴿‪َ..‬تقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقاً مِِّنْكُمْ مِِّنْ دِيَارِﻫِمْ‪﴾..‬‬

‫‪19.‬‬ ‫﴿ﻫُوَ ٱلَّذِي خَلَقَ ٱلسَّمَاوَاتِ وَٱلْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَى عَلَى ٱلْعَرْشِ﴾‬

‫‪20.‬‬ ‫﴿قَالَ رَبِِّ إِنِِّي ظَلَمْتُ نَفْسِي فَٱغْفِرْ لِي فَغَفَرَ لَهُ﴾‬

‫‪Vocabulary (Verbs):‬‬
‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬

‫ذَكَرَ‬ ‫رَزَقَ‬ ‫ضَرَبَ‬ ‫حَمَلَ‬ ‫كَذِبَ‬

‫يَذْكُرُ‬ ‫يَرْزُقُ‬ ‫يَضْرِبُ‬ ‫يَحْمِلُ‬ ‫يَكْذِبُ‬

‫‪171‬‬
 Essentials of Qur’ânic Arabic

LESSON 10 ANSWERS
True/False:
1. F 2. F 3. T 4. F 5. T

6. F 7. T 8. F 9. T 10. F

Short Answer.
11. [َ‫ ]س‬and [َ‫]سَ ْوف‬
12. The verb structurally gets changed in a similar fashion, either by adding a Sukūn on 1st person
or by dropping the Nūn at the end.
13. [َ‫[أَ يْن‬/]‫[ما‬/]ْ‫[مَن‬/ ]ْ‫]إِن‬/, or [‫]مَتَى‬
14. Jazm Particles = [‫ما‬/‫لَمَّا‬/‫ال‬/ِ‫ل‬/ْ‫مَن‬/ْ‫إِن‬/‫ ;]لَم‬Naṣb Particles =[ْ‫أَن‬/ِ‫ل‬/‫لَكِن‬/ْ‫لَن‬/‫حَتَّى‬/ْ‫]كَي‬
15. ]ْ‫[مَن‬/]‫[ما‬/]ِ‫[ل‬/]‫[ال‬/]‫[حَتَّى‬/]َ‫[و‬
In the following Āyāt, state the I‛rāb of the highlighted Verb below, and underline the Ḥarf if
applicable.
16. َ‫ ُّنشْرِك‬Naṣb
17. َ‫ يَزَالُون‬Raf‛ ‫ يُقَاتِلُون‬Raf‛ ‫ يَرُدُّو‬Naṣb ‫ ٱسْتَطَاعُوا‬Jazm
18. ‫ يَأْمُ ُر‬Raf‛ ْ‫ تَذْبَحُوا‬Jazm ُ‫ َتَتَّخِذ‬Raf‛ َ‫ أَكُون‬Naṣb
19. ْ‫ يَكْفُر‬Jazm ُ‫ يُؤْمِن‬Jazm
20. ‫ تَكُونُوا‬Jazm َ‫ تَعْلَمُون‬Raf‛

In the following Āyāt, convert the highlighted verb in the command tense [‫ ]اَ لْفِعْلُ ا لْأَمْر‬in the same
conjugation.

21 22 23 24 25

‫ُانصُرُوا‬ ُ‫ُاعْبُد‬ ‫اُشْكُرُوا‬ ْ‫اُذْكُر‬ ْ‫اُخْرُج‬

‫اِعْمَلُوا‬

LESSON 11 ANSWERS
True/False:
1. T 2. F 3. T 4. T 5. F
6. T 7. T 8. T 9. T 10. T

172
 Answer Key for Review Questions

11 12 13 14 15 16 17 18 19 20

‫ُكرِﻫُوا‬ َ‫ُيذْكَرُون‬ ُ‫ُعلِمْتُم‬ ‫ُظِل َم‬ َ‫ُبِلغْن‬ َ‫فاعِلُون‬ ٌ‫دَاخِلَة‬ ٌ‫بَالِغَات‬ ٌ‫خَالِق‬ ِ‫قارِبان‬
َ‫ُيظْلَمُون‬ َ‫ُف ِعلْن‬ َ‫ظَالِمُون‬ َ‫سَائِلُون‬ ٌ‫فاعِالت‬ ِ‫كائِنان‬
َ‫ذَاكِرُون‬

21 22 23 24 25

‫ت مَدْخُولَ ٌة مَفْعولو َن‬

ٌ ‫مَخْلوقٌ مَبْلوغا‬ ِ‫مَقْروبان‬
‫مَفْعوالتٌ مَسْأُولُونَ مَظْلومو َن‬ ---
‫مَذْكُورو َن‬

LESSON 12 ANSWERS
True/False:
1. T 2. F 3. T 4. T 5. F
6. T 7. T 8. T 9. T 10. F

Question# 11 12 13 14
Verb ْ‫أَرْسِل‬ ْ‫لَا تُعَذِِّب‬ ‫ذُكِّرُوا‬ ‫سَبَّحُوا‬ َ‫أَنْزَل‬ َ‫أَخْرَج‬ ‫جَادَلْت‬ َ‫أَكْثَرْت‬
Verb Family IV II II II IV IV III IV
present past
Tense command past past past past past
/Jazm passive

Question# 15 16 17

Verb َ‫يَعْبُدُون‬ َ‫يُشْرِكُون‬ ْ‫قَاتِلُوا‬ َ‫يُقَاتِلُون‬ ْ‫ٱعْلَمُوا‬ ‫سَخَّرْنَا‬ َ‫يُسَبِّحْن‬

Verb Family I IV III III I II II
Tense present present command present command past present
Question# 18 19 20
Verb َ‫أَنْذَرْت‬ ْ‫لَمْ تُنْذِر‬ ‫كَفَرُوا‬ ‫أَشْرَكُوا‬ ْ‫لَمْ يُنَزِّل‬ ‫أَدْخَلْنَا‬
Verb Family IV IV I IV II IV
present present/
Tense past past past past
/Jazm Jazm

173
 Essentials of Qur’ânic Arabic

Question# 21 22 23
Noun َ‫جِدَال‬ َ‫ٱلصَّادِقِني‬ َ‫مُدْخَل‬ ٍ‫صِدْق‬ َ‫مُخْرَج‬ ِ‫حَمْد‬ َ‫تَسْبِيح‬
verbal verbal passive verbal passive verbal verbal
Category
noun doer noun noun noun noun noun
Family III I IV I IV I II
Question# 24 25
Noun َ‫ٱلْمُرْسَلِني‬ َ‫مُبَشِِّرِين‬ َ‫مُنذِرِين‬ ِ‫رَحْمَة‬ ِ‫ٱلْإِنْفَاق‬
verbal verbal verbal verbal verbal
Category
doer doer doer noun noun
Family IV II IV I IV

26 27 28 29 30
ُ‫يَنْزِل‬ ‫دَخَلْنا‬ ُ‫القَتْل‬ ْ‫اُكْفُر‬ ‫نازِل‬

LESSON 13 ANSWERS
Question
1 2 3 4
#
Verb َ‫يَتَفَكَّرُون‬ ْ‫ٱتَّبَعُوا‬ َ‫َرأ‬
َّ ‫نَتَب‬ ْ‫تَبَرَّؤُوا‬ َ‫يَسْتَعْجِلُون‬ َ‫يُخْلِف‬ ُ‫أَسْتَغْفِر‬
Verb
V VIII V V X IV X
Family
present command Present past present Present present
Tense
Naṣb Naṣb
Question
5 6 7
#
Verb ‫ٱنطَلَقَا‬ َ‫قَتَلْت‬ ْ‫يَسْتَنْ ِكف‬ ْ‫يَسْتَكْبِر‬ ُ‫يَحْشُر‬ َ‫ٱسْتُهْزِئ‬ ‫سَخِرُوا‬ َ‫يَسْتَهْزِئُون‬
Verb
VII I X X I X I X
Family
past past Present Present present Past past present
Tense
Jazm Jazm passive
Question
8 9 10
#
Verb ُ‫يُنَبِّئ‬ َ‫تَخْتَلِفُون‬ َ‫تَبَارَك‬ َ‫نَزَّل‬ َ‫يُجَادِلُون‬ َ‫تَبَيَّن‬
Verb
II VIII VI II III V
Family
Tense present present past past present past

Question# 11 12 13 14 15
Noun َ‫مُنْتَظِرُون‬ ‫مُسْتَكْبِرًا‬ ٍ‫مُتَشَابِه‬ َ‫مُتَقَابِلِني‬ ‫مُّتَفَرِِّقُون‬
Category Verbal doer Verbal noun Verbal Doer Verbal Doer Verbal Doer
Family VII X VI VI V

174
 ‫‪Answer Key for Review Questions‬‬

‫‪16.‬‬ ‫‪17.‬‬ ‫‪18.‬‬ ‫‪19.‬‬ ‫‪20.‬‬ ‫‪21.‬‬ ‫‪22.‬‬ ‫‪23.‬‬

‫‪VII‬‬ ‫‪X‬‬ ‫‪IV‬‬ ‫‪IV‬‬ ‫‪II‬‬ ‫‪III‬‬ ‫‪I‬‬ ‫‪I‬‬
‫‪present‬‬ ‫‪present‬‬ ‫‪command present‬‬ ‫‪present‬‬ ‫‪past‬‬ ‫‪present‬‬ ‫‪command‬‬

‫‪24. The 10 Family Table: Answers are highlighted.‬‬

‫مَصْدَر‬ ‫اسم فاعل‬ ‫‪Present‬‬

‫‪Passive‬‬
‫‪Past‬‬
‫‪Passive‬‬
‫‪Forbidding‬‬ ‫أَمر‬ ‫مُضارِع‬ ‫ماضِي‬ ‫ِفعْل‬

‫ضَرْبٌ‬ ‫ضارِبٌ‬ ‫يُضْرَبُ‬ ‫ضُرِبَ‬ ‫ال تَضْرِبْ‬ ‫اِضْرِبْ‬ ‫يَضْرِبُ‬ ‫ضَرَبَ‬ ‫فَعَلَ‬ ‫‪I‬‬

‫تَكِذِيب‬ ‫مُكَذِّبٌ‬ ‫يُكَذَّبُ‬ ‫كُذِّبَ‬ ‫ال تُكَذِّبْ‬ ‫كَذِّبْ‬ ‫يُكَذِّبُ‬ ‫كَذَّبَ‬ ‫فَعَّلَ‬ ‫‪II‬‬

‫قِتال‬ ‫مُقاتِلٌ‬ ‫يُقاتَلُ‬ ‫قُوتِلُ‬ ‫ال تُقاتِلْ‬ ‫قاتِلْ‬ ‫يُقاتِلُ‬ ‫قاتَلَ‬ ‫فَاعَلَ‬ ‫‪III‬‬

‫إِسْالمٌ‬ ‫ُمسْلِ ٌم‬ ‫يُسْلَمُ‬ ‫ُأسْلِمَ‬ ‫ال تُسْلِمْ‬ ‫أَسْلِمْ‬ ‫يُسْلِمُ‬ ‫أَسْلَمَ‬ ‫َأفْعَلَ‬ ‫‪IV‬‬

‫تَعَلُّمٌ‬ ‫مُتَعَلِّمٌ‬ ‫يُتَعَلَّمُ‬ ‫ُتعُلٌِْمَ‬ ‫ال تَتَعَلَّمْ‬ ‫تَعَلِّمْ‬ ‫يَتَعَلَّمُ‬ ‫تَعَلَّمَ‬ ‫تَفَعَّلَ‬ ‫‪V‬‬

‫تَفاخُرٌ‬ ‫مُتَفاخِرٌ‬ ‫يُتَفاخَرُ‬ ‫تُفُوخِرَ‬ ‫ال تَتَفاخَرْ‬ ‫تَفاخَرْ‬ ‫يَتَفاخَرُ‬ ‫تَفاخَرَ‬ ‫تَفاعَلَ‬ ‫‪VI‬‬

‫اِنْقِالب‬ ‫مُنْقَلِبٌ‬ ‫‪--‬‬ ‫‪--‬‬ ‫ال تَنْقَلِبْ‬ ‫اِنْقَلِبْ‬ ‫يَنْقَلِبُ‬ ‫اِنْقَلَبَ‬ ‫اِنْفَعَلَ‬ ‫‪VII‬‬

‫اِكْتِرابٌ‬ ‫مُكْتَرِبٌ‬ ‫يُكْتَرَبُ‬ ‫اُكْتُرِبَ‬ ‫ال تَكْتَرِبْ‬ ‫اِكْتَرِبْ‬ ‫يَكْتَرِبُ‬ ‫اِكْتَرَبَ‬ ‫ِافْتَعَلَ‬ ‫‪VIII‬‬

‫اِسْتِقْبالٌ‬ ‫مُسْتَقْبِلٌ‬ ‫يُسْتَقْبَ ُل‬ ‫اُسْتُقْبِلَ‬ ‫ال تَسْتَقْبِلْ‬ ‫اِسْتَقْبِلْ‬ ‫يَسْتَقْبِلُ‬ ‫اِسْتَقْبَلَ‬ ‫اِسْتَفْعَلَ‬ ‫‪X‬‬

‫‪175‬‬
 References
1. Āl Ash-sheikh, Sāliḥ bin Abdul Azīz bin Muḥammad bin Ibrāhīm [‫] مَوقع اإلسالم الدعوي و اإلرشادي‬, Section

on Ḥadīth < http://www.al-islam.com/>

2. Dukes, Kais, PhD. Qur’ānic Arabic Corpus. 2009-2011. Language Research Group,
University of Leeds. < http://corpus.quran.com/>
3. Ḥassan, Iffath. Qur’ānic Language Made Easy: Basic Grammar Required to Understand the Qur’ān.
Illinois: IQRA International Educational Foundation, 2002.
4. Jiyād, Moḥammed. A Hundred and One Rules ! A Short Reference for Syntactic, Morphological, &
Phonological rules for Novice and Intermediate Levels of Proficiency. Lambert Academic Publishing,
2010.
5. Karamali, Hamza, Sunnipath Academy, ARB201 and ARB202: Introductory Arabic 1 and 2, Fall
2007 to Spring 2008.
6. Khan, Abdul Sattar. Arabic Tutor – Part 1, Translated by Moulana Ebrāhīm Muḥammad, 1st Edition,
2007. Darul-Ishaat, Karachi, Pakistan.
7. Khan, Abdul Sattar. Arabic Tutor – Part 2, Translated by Moulana Ebrāhīm Muḥammad, 1st Edition,
2007. Darul-Ishaat, Karachi, Pakistan.
8. Khan, Abdul Sattar. Arabic Tutor – Part 3, Translated by Moulana Ebrāhīm Muḥammad, 1st Edition,
2007. Darul-Ishaat, Karachi, Pakistan.
9. Khan, Abdul Sattar. Arabic Tutor – Part 4, Translated by Moulana Ebrāhīm Muḥammad, 1st Edition,
2007. Darul-Ishaat, Karachi, Pakistan.
10. Khan, Farooq Sarar. Open Burhan. January 2007. < http://www.openburhan.net/ >
11. Lane, Edward William An Arabic- English Lexicon , 1968, Libraire Beirut, Lebanon.
12. Muḥammad, Ebrāhīm, From the Treasures of Arabic Morphology, Zam Zam Publishers, 2nd Edition,
2008.
13. Ranginwala, Masood, Essentials of Quranic Arabic – Intermediate Level, Volume 2, 2013, ILF-NY
Publications: New York, 1st Edition.
14. Ṣaḥīḥ International. Translation of the Meaning of the Glorious Qur’ān, AbulQasim Publishing House
(1997), Riyaḍh.
15. Wehr, Hans and Milton J. Cowan (Editor). Hans Wehr: A Dictionary of Modern Written Arabic. 3rd
Edition. Ithica, NY: Spoken Language Services, Inc., 1976.

176
 About the Author

Masood Ranginwala has studied Arabic with various teachers and

institutions. He has been teaching basic Qur’ānic Arabic over the past
few years at the Islāmic Learning Foundation, an institution of Islāmic
Circle of North America (ICNA). He obtained a Diploma in Islāmic
Studies from the Islāmic Online University (IOU) where he serves as
the Arabic Studies Coordinator for the Diploma Series. He also earned
the Sībawayh Degree in Arabic Studies from the Qibla Institute. He is
an active member of ICNA. He was also a founding member of Young
Muslims, another grassroots organization, and was active with them for
several years. He is a practicing emergency physician and resides with
his wife and two children in New Jersey.

‫َو الصَّال اة َو السَّالم عَلى ماحَمَّ ٍد وَ عَلى آلِ ِه َو أصَحْابِهِ أَجْمَعين‬

‫الل اه سابْحانَ اه و تَعالى حَسْبانا و نِعْمَ الِوَكِيل‬

177
 ‫أصول اللغة العربية القرآنية‬

ESSENTIALS OF QURANIC ARABIC

Volume 2

Intermediate Level

by Masood Ahmed Ranginwala

edited by Dr. Abu Zayd

1
Copyright © Masood Aḥmed Ranginwala 2013
First Edition May 2013

All rights reserved. No part of this publication may be reproduced, stored in any retrieval system,
or transmitted in any form or by any means, electronic, or otherwise, without written permission of the
publisher.

ISBN 978-1-304-05248-3

Published by:
ILF - Islāmic Learning Foundation (NY)
ICNA (Islāmic Circle of North America)
166-26 89th Ave
Jamaica, NY 04262

masoodar@gmail.com
Additional copies of this book series including Volume 1 can be purchased at <www.lulu.com>,
<amazon.com>, or <barnesandnobles.com>. An e-book version of this series is also available at
<www.lulu.com>.

Cover design by Ādam Ranginwala and Omar Ranginwala.

Any mistakes or shortcomings in this book are due to errors of the author, and all that is correct and true
solely are due to Allah . Please feel free to contact the author at the email listed above to notify him of any
errors present.

2
 ‫بسم الله الرحمن الرحيم‬

‫الحمد لله ربّ العالمين و الصّالة و السّالم على نبينا محمّد‬

‫و على آله و صحبه أجمعين و من استنّ بِسنّته إلى يوم الدين‬

‫﴿قُلْ لَوْ كَانَ الْبَحْرُ ِمدَادًا لِكَلِمَاتِ رَبِّي لَنَ ِفدَ الْبَحْرُ قَبْلَ أَنْ تَنْ َفدَ‬
‫﴾‬ ‫كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ َمدَدًا‬

‫‪“Say: If the sea were ink for the words of my Lord,‬‬

‫‪the sea would surely be consumed before the words of my Lord are exhausted,‬‬
‫‪though We were to bring the like of that (sea) to add.” (Sūrah Kahf: 109).‬‬

‫‪3‬‬
4
 Acknowledgments

All Praise is to Allah for this work could never have been accomplished without His Help and Guidance.

Furthermore, this book on Qur’ānic Arabic was made possible through my many teachers who have guided
me and imparted me knowledge in this sacred language. I am even more indebted to my parents who have
raised me on the Deen and its foundation, and who continue to advise and guide me. I am also grateful to
my wife and children who have been very patient with this effort, and whose precious time I have
sacrificed. I am very grateful to Dr. Abu Zayd, founder of the Qur’ān Literacy Institute who edited this
textbook and improved on its format and readability.
A special note of thanks also goes to one of my early teachers, Ustādh Nouman Alī Khan, founder of the
Bayyinah Arabic Institute. He was my initial inspiration to teach what I learned of Qur’ānic Arabic and
make it accessible to those who wish to learn from its treasures. I thank my teachers at the Qibla Institute
(formerly the Sunnipath Institute) namely Sheikh Hamza Karamali and Sheikh Farīd Dingle. I also thank
Sheikh Shakiel Humayun from the Foundation of Knowledge and Development. The individuals involved
with websites “The Qur’ānic Arabic Corpus”, “Zekr”, and “OpenBurhan” also deserve thanks as their
resources were used extensively for this work. May Allah reward all these special people and others not
mentioned here who contributed to this book.
The journey of learning this sacred language has been an arduous one for me and has come with its
challenges. It is my hope that this book series can facilitate this journey for other students, enabling them
to understand the lofty and majestic words of the Qur’ān.

5
 Essentials of Qur’ânic Arabic

TABLE OF CONTENTS

TRANSLITERATION KEY __________________________________________________________________________ 14

FOREWORD __________________________________________________________________________________ 15
PREFACE ____________________________________________________________________________________ 17
LESSON 1: IMPORTANT PRINCIPLES OF MORPHOLOGY [ ‫ ____________________________________ ]الصَّ رْف‬19

I. INTRODUCTION TO ṢARF [‫ ___________________________________________________________________ ]الصَّرْف‬19

II. IMPORTANT PRINCIPLES FROM ṢARF _______________________________________________________________ 19
Principle # 1: Deletion of a Letter [ ‫ _________________________________________________________ ]تَخْفِي ف‬19
Principle # 2: Changing of the Hamza ___________________________________________________________ 19
Principle # 3: Merging of heavy letters o r light letters [‫ ___________________________________________ ]إِدْغام‬20
Table 1: Examples of Idghām [‫ _____________________________________________________________________ ]إِدْغام‬21
Principle # 4: Changing of weak letters preceded by a vo wel [ ‫ _____________________________________ ]تَعْلِيل‬22
Principle # 5: Impossibility of Pronouncing Any Vowel on an Alif [‫ __________________________________ ]التَّعَذُّر‬22
Principle # 6: Difficulty of Pronouncing Certain Vo wels on Alif/Yā [ ‫ _________________________________ ]الثِّقْل‬22
Table 2: Examples of [‫] الثِّقْل‬- Variation of Endings on Alif and Yā ____________________________________________ 23
Principle # 7: Adding or Deleting the Tā letter ____________________________________________________ 23
Table 3: Deletion of the Tā Letter ______________________________________________________________________ 23

LESSON 2: IRREGULA R VERBS - ROOT LETTERS WITH HAMZA/S HADDA : ‫ _________ اَلْفِعْلُ الْمَهْمُوز وَ الْمُضَاعَف‬25

I. INTRODUCTION TO IRREGULAR VERBS _______________________________________________________________ 25

II. IRREGULAR VERBS ] ‫ _______________________________________________________________]فِعْلُ الثُّالثِي إِىل غَيْر سالِم‬26
I. IRREGULAR VERBS [ ‫ ___________________________________________________________________]اَلف ِ ْع ل غَيْر سال ِم‬26
A. Classification and Division of Family I Verbs ____________________________________________________ 26
B. Algorithm for Classification of Regular and Irregular Verbs ________________________________________ 27
III. V ERBS WITH A HAMZA LETTER ]‫ __________________________________________________________ [اَلْفِعْلُ اْلمَ ْهمُوز‬27
Table 4: Verb Conjugation Summary for [‫ ______________________________________________________ ]اَ لْفِعْلُ ا لْمَهْمُوز‬28
IV. VERBS WITH A D OUBLED LETTER/SHADDA [‫ _________________________________________________ ]الفِعْلُ اْلمُضَاعَف‬28
Table 5: Detailed Verb Conjugation for [‫ ______________________________________________________ ] الفِعل املُضاعَفال‬29
Table 6: Various Conjugations of [‫ ___________________________________________________________ ]اَ لْفِعْلُ ا لْمُضَاعَف‬30

LESSON 3: IRREGULAR VERBS - VERBS WITH VOWEL LETT ERS: ّ‫ __________________________اَلْفِعْلُ الْمُعْتَل‬31

I. INTRODUCTION TO IRREGULAR VERBS WITH WEAK LETTERS [ّ‫ ________________________________________ ]اَلفِعْلُ اْلمُعْتَ ل‬31
A. Irregular Verbs: [ ‫ ___________________________________________________________________ ]الفِعْل اْلمِثال‬31
Table 7: Various Conjugations of the Derivatives of [‫ ______________________________________________ ]الفعل املثال‬31
Table 8: Conjugations of Past/Present Tense of [‫ _________________________________________________ ] الفعل املثال‬32
B. Irregular Verbs [ ‫ __________________________________________________________________ ]الفِعْل الْأَجْ وَف‬32
Table 9: Various Conjugations of Derivatives of ]‫ _________________________________________________ [ الفعلُ األَجْوَف‬34
Table 10: Conjugations of Past/Present Tense Verbs ]}‫ ______________________________________ [الفعلُ األَجْوَف {و‬34
Table 11: Conjugations of [‫ ] الفعلُ األَجْوَف‬in Jazm and Naṣb __________________________________________________ 35
Table 12: Conjugations of Past/Present Tense Verbs ]}‫ ______________________________________ [ الفعلُ األَجْوَف {ي‬36
Table 13: Conjugations of Past/Present Tense Verbs [{١} ‫األَجْوَف‬ ُ‫_______________________________________ ]الفعل‬ 37
C. Irregular Verbs [ ‫ ___________________________________________________________________ ]الفِعْل النَّاقِص‬37

6
 Table of Contents

Table 14: Conjugation of Various Derivatives of [‫ ___________________________________________________ ]اَ لْفعل النَّاقِص‬38

Table 15: Conjugation of [} ‫ __________________________________________________________________ ]اَلْفِعْلُ النَّاقِص {و‬38
Table 16: Conjugation of [‫ ]اَ لْفِعْلُ النَّاقِص‬in Jazm and Naṣb ____________________________________________________ 39
Table 17: Conjugation of [} ‫ __________________________________________________________________]اَلْفِعْلُ النَّاقِص { ي‬40
Table 18: Conjugation of [} ‫ __________________________________________________________________ ]اَ لْفعل النَّاقِص {ا‬41
II. VERBS WITH TWO VOWELLED LETTERS: [‫ ___________________________________________]لفِي فُ اْلمَقْرُون[ & ] لَفِيفُ املَفْرُوق‬42
A. Verbs with Two Separate Vowelled letters ]‫ _____________________________________________ ]لَفِي فُ املَفْرُوق‬42
Table 19: Verb Conjugation of Various Derivatives of {‫}لَفِيفُ املَفْرُوق‬: [ ‫ _____________________________________ ]وَقَى‬43
Table 20: Verb Conjugation of [‫ _______________________________________________________________ ]لَفِيفُ املَفْرُوق‬43
B. Verbs wi th Two Adjacent Vo welled letters: [ ‫ _____________________________________________ ]لَفِي فُ املَقْرُون‬44
Table 21: Conjugation of Various Derivatives of [‫ ________________________________________________ ]لَفِيفُ املَقْرُون‬44
III. V ERB CONJUGATION OF IRREGULAR VERB COMBINATION [‫ _______________________________________ ]امل ْهمُوز وَ النّاقِص‬45
Table 22: Conjugation of Other Irregular Verbs [‫ ______________________________________________] املهْمُوز َو النّاقِص‬45
Table 23 A: Summary of [ِ‫ ___________________________________________________________ ]فِعْل الثُّالثي اَ لْمُ جَرَّدِ ا لْغَريِسَامل‬46
Table 23B: Present Tense Verbs and Their Different Inflections ___________________________________________ 47

LESSON 4: IRREGULAR V ERBS IN FAMILIES II TO X: ٍ‫ ________________________ فِعْلُ الثُّالثِي املَزِيدَ فِيهِ إىل غَيِر سَالِم‬49

I. IRREGULAR VERBS OF THE HIGHER FAMILIES __________________________________________________________ 49

A. Introduction ____________________________________________________________________________ 49
B. Examples of Irregular Verbs in Families II to X __________________________________________________ 50
Table 24: Examples of Some Irregular Verbs of higher families __________________________________________ 50
II. FAMILY II [‫ ______________________________________________________________________ ]بابُ "فَعَّلَ" غَيْرُ سالِم‬50
Table 25: Irregular Family II Verbs [َ‫ ______________________________________________________________ ] بابُ فَعَّل‬50
III. V ERB FAMILY III: [ ‫ ________________________________________________________________ ]بابُ "فَاعَلَ" غَيْرُ سالِم‬51
Table 26: Irregular Family III Verbs: [َ‫ ___________________________________________________________ ] بابُ فَاعَل‬51
IV. VERB FAMILY IV:]‫ ________________________________________________________________ [بابُ "أَفْعَلَ" غَيْرُ سالِم‬52
Table 27: Irregular Family IV Verbs [َ‫ ____________________________________________________________ ] بابُ أَفْعَل‬52
V. VERB FAMILY V: [‫ __________________________________________________________________ ]بابُ "تَفَعَّلَ" غَيْرُ سالِم‬53
Table 28: Irregular Family V Verbs [َ‫ _____________________________________________________________ ] بابُ تَفَعَّل‬53
VI. VERB FAMILY VI: [‫ _______________________________________________________________ [بابُ "تَفاعَلَ " غَيْرُ سالِم‬54
Table 29: Irregular Family V Verbs [َ‫ _____________________________________________________________] بابُ تَفَاعَل‬54
VII. VERB FAMILY VII: [ ‫ _______________________________________________________________]بابُ "اِنْفَعَلَ" غَيْرُ سالِم‬55
Table 30: Irregular Family VII Verbs [َ‫ ______________________________________________________________] بابُ اِ نْفَعَل‬55
VIII. VERB FAMILY VIII ]‫ _____________________________________________________________ [بابُ "اِفْتَعَلَ" غَيْرُ سالِم‬55
Table 31: Irregular Family VIII Verbs [َ‫ _____________________________________________________________ ] بابُ اِفْتَعَل‬56
IX. V ERB FAMILY X: [‫ ________________________________________________________________ ]بابُ "اِسْتَفْعَلَ" غَيْرُ سالِم‬57
Table 32: Irregular Family X Verbs [َ‫ ___________________________________________________________ ] بابُ اِسْتَفْعَل‬57
X. Q UADRILATERAL VERBS: VERBS WITH FOUR-LETTER ROOTS [‫ ___________________________________ ]الْفِعْلُ الرُّباعي املُجَرَّد‬58
A. Introduction to Quadrilateral Verbs ] ‫ _______________________________________________]الْفِعْلُ الرُّباعي املُجَرَّد‬58
Table 33: Conjugation of [‫ ] الفعل الرُّباعي املُ جَرَّد‬on pattern [َ‫ _________________________________________________ ]فَعْلَ ل‬58
Table 34: Conjugation of [‫ ] الفعل الرباعي املزيد‬and its Various Derivatives _______________________________________ 58
B. Quadrilateral Verbs of Irregular Pattern [‫ __________________________________________ ]الفعل الرُّباعي غريُ سالِم‬59
C. Quadrilateral Verbs of Higher Families [ ‫ _____________________________________________ ]الفعل الرُّباعي املزيد‬59

7
 Essentials of Qur’ânic Arabic

LESSON 5: INCOMPLETE V ERBS [ ‫ ________________________________________________]النَّواسِخ[ & ]أَفْعالُ النَّاقِصَة‬61

I. THE INCOMPLETE VERBS [ ‫ ________________________________________________________________ ]أَفْعالُ النَّاقِصَة‬61

A. Introduction ____________________________________________________________________________ 61
B. Division and Classification of Incomplete Verbs [ ‫ __________________________________________ ]أَفْعالُ النَّاقِصَة‬62
C. Categories of the Inco mplete Verbs ___________________________________________________________ 62
II. KĀNA AND ITS SISTERS [ ‫ _________________________________________________________________ ]كان وَ أَخَواتُها‬63
A. The Grammar of Kāna and its Sisters _________________________________________________________ 63
B. Past Continuous Tense [ ‫ ______________________________________________________ ]الفعل املاضي االِ سِْتمْراري‬64
C. Far Past Tense [ ‫ ]الفعل املاضي البَعِيد‬and Near Past Tense [ ‫ ____________________________________ ]الفعل املاضي القَريب‬64
D. Sisters of Kāna [َ‫ ___________________________________________________________________ ]أَخَ وَاتُ كا ن‬65
Table 35: Sisters of Kāna [َ‫ _____________________________________________________________________ ]أَخَوَاتُ كان‬66
III. LAISA [َ‫ ]لَ يْ س‬AND OTHER NEGATIVE INCOMPLETE VERBS __________________________________________________ 67
A. Laisa [َ‫ _______________________________________________________________________________]َليْ س‬67
B. Additional Negative Incomplete Verbs _________________________________________________________ 68
Table 36: Laisa and Negative Incomplete Verbs __________________________________________________________ 68
IV. VERBS OF PROXIMITY [‫ __________________________________________________________________]أَفْعال اْلمُقارَبَة‬68
Table 37: Verbs of Proximity [‫ ____________________________________________________________ ]كاد َو أَفْعال ا لْمُقارَبَة‬69
V. VERBS OF INITIATION [‫ __________________________________________________________________ ]أفعال الشروع‬69
VI. VERBS OF PRAISE AND BLAME [ ِ‫ _________________________________________________________ ]أَفْعا ُل اْل َمدْحِ وَ الذَّم‬70
Table 38: Verbs of Praise and Blame [‫ح َو الذَّ ِم‬
ِ ْ‫ _______________________________________________________ ]أَفْعالُ الْمَد‬71
VII. VERBS OF WONDER [‫ __________________________________________________________________ ]أفْعالُ التَّعَجُّب‬71
VIII. I NNA AND ITS SISTERS [ ‫ ________________________________________________________________ ]إِنَّ وَ أَخَواتِها‬72
Table 39: Inna and its Sisters [‫ ________________________________________________________________ ]إِنَّ َو أَخَواتُها‬73
IX. O THER VERB-LIKE ENTITIES: WARNINGS [‫ ______________________________________________________ ]اإلنذارَات‬73
Table 40: Warnings [‫ ___________________________________________________________________________ ] اإلنذارَات‬74

LESSON 6: NEGATION AND EXCEPTIONS [ ‫ _____________________________________________ ]النَّفِيَة وَ االستِثْناء‬75

I. NEGATION [‫ ______________________________________________________________________________ ]اَلنَّافِيَ ة‬75

Table 41: Particles of Negation_________________________________________________________________________ 76
A. The Different types of Lā [‫ _________________________________________________________________ ]ال‬76
B. The Mā of Negation [‫ __________________________________________________________________]ماء النَّفِي‬78
II. E XCEPTIONS [ُ‫ ___________________________________________________________________________ ]اَلْإِسْ تِثْناء‬79
A. Exceptions with [ ‫ ________________________________________________________________________]إِلَّا‬79
B. Additional Particle(s) of Exception ___________________________________________________________ 83
LESSON 7: PARTICLES [‫]احلروف‬- A COMPREHENSIVE REV IEW _______________________________________ 85

D IVISION AND CLASSIFICATION OF PARTICLES ___________________________________________________________ 85

I. PARTICLES THE AFFECT I‛RĀB [ٌ‫ _____________________________________________________________ ]حروفٌ عامِلَة‬86
A. Ḥarf Jarr [‫ _______________________________________________________________________ ]حروف جَارَّة‬86
Table 42: Ḥarf Jarr [‫ __________________________________________________________________________ ]حروف جَارَّة‬86
B. Ḥarf Naṣb [‫ ______________________________________________________________________ ]حُروف نا صِبَة‬88
Table 43: Ḥarf Naṣb on Verbs [‫ ___________________________________________________________________ ] النَّوا صِب‬89
C. Ḥarf Jazm [‫اجلَوازِم‬/‫ ____________________________________________________________________]حرف جَزْم‬90
Table 44: Ḥarf Jazm___________________________________________________________________________________ 91

8
 Table of Contents

II. PARTICLES THAT DO NOT AFFECT I‛RĀB [ٌ‫ ____________________________________________________ ]حرو فٌ غَيْرُ عامِلَة‬92
A. Particles of Negation ______________________________________________________________________ 93
B. Connecting Particles [‫ ______________________________________________________________ ]حُرُوف الْعَطْ ف‬93
C. Qur’ānic Examples of Connecting Particles [ ‫ ____________________________________________ ]حُرُوف الْعَطْ ف‬94
Table 45: Connecting Particles [‫ ______________________________________________________________ ]حُرُوف ا لْعَطْف‬94
D. Resumption Particles [ ‫ ___________________________________________________________ ]حُرُوف الْإسْت ئْنافِيَّ ة‬95
E. Rebuttal Particles [‫ ______________________________________________________________ ]حُرُوف االسْتِ دْراك‬96
F. Particles of Interrogation [‫ _________________________________________________________ ]حُرُوف االسْتِفْهام‬97
Table 46: Interrogative Particles [‫ ___________________________________________________________]حُروفُ الِّاسْتِفْهام‬98
Table 47: Lām and Nūn of Emphasis on Verbs ___________________________________________________________ 99
H. Particles of Calling [ ‫ _______________________________________________________________ ]حرو ف النِّدا ء‬100
I. Conditional Particles [ ‫ _____________________________________________________________ ]حروف الشَّرْط‬101
Table 48: Particles of Condition [‫ ____________________________________________________________ ]حُرُوف الشَّرْط‬101
J. Verbal Noun Particles [ ‫صدَرِيَّ ة‬
ْ َ‫ ___________________________________________________________ ]حُرُوف م‬102
K. Particles of the Future [ ‫ __________________________________________________________ ]حروف اإلستِ قْبال‬102
L. Particles of Warning [ ‫ _____________________________________________________________ ]حُرُوف التَّ نْبي ه‬102
M. Particles of Encouragement [‫ _____________________________________________________ ]حُرُوف التَّحْضِيض‬103
N. Particles of Response [ ‫ ____________________________________________________________ ]حُرُوف اجلواب‬103
O. Particles – Time and Place Containers [ ‫ ___________________________________________ ]حروف الزَّمان و املكان‬104
P. Particles of Redundancy [ ‫ __________________________________________________________ ]حُرُوف الزَّائِ دَة‬104
Q. The Definite Article “Al” [ ‫ ____________________________________________________________]الم التَّعْري ف‬104
Table 49: The Definite Article “Al” [‫ ____________________________________________________________ ]الم التَّعْريف‬105
R. Miscellaneous Particles ___________________________________________________________________ 106
Table 50: Miscellaneous Particles _____________________________________________________________________ 106
S. Particles with Multiple Distinc t Grammatical Roles ______________________________________________ 106
Table 51A: Particles with Multiple Distinct Grammatical Roles [‫و‬/‫ ______________________________________ ]ما‬107
Table 51B: Particles with Multiple Distinct Grammatical Roles [‫ما‬/‫ال‬/‫ف‬
َ ] ____________________________________ 108
Table 51C: Particles with Multiple Distinct Grammatical Roles [ْ‫مَن‬/‫ب‬
ِ /‫حَتَّى‬/ْ‫ ________________________________ ]لَو‬109
Table 51D: Particles with Multiple Distinct Grammatical Roles [‫لَوْال‬/‫لكِن‬/ْ‫بَل‬/‫ ________________________________ ]ل‬110
Table 51E: Particles with Multiple Distinct Grammatical Roles [‫ ل‬/ْ‫ ______________________________________ ]إِن‬111
Table 51F: Particles with Multiple Distinct Grammatical Roles [ْ‫أن‬/َّ‫ ______________________________________ ]أن‬112

LESSON 8: NOUNS IN THE NAṢB CAS E [ ‫ ___________________________________________________ ]املَنْصُوبات‬113

I. REVIEW OF NOUNS OF THE RAF‛ AND JARR CASE [ ‫ _________________________________________ ]مَجْرُورات[ & ]مَرْفُوعات‬113
Table 52: Noun Categories fixed to Raf‛ and Jarr ________________________________________________________ 113
Table 53: Review of Inflections of Nouns Based on I‛rāb _________________________________________________ 114
II. NOUNS OF THE NAṢB CASE [ ‫ _______________________________________________________________ ]املَنْصوبات‬114
Table 54: Nouns of the Naṣb Case [‫ ______________________________________________________________] املَنْصوبات‬115
A. Time Containers [ ‫ ] ظَرْف الْزَّمان‬and Place Containers [ ‫ ________________________________________ ] ظَرْف اْلمَكَان‬116
Table 55: Time Containers [‫ __________________________________________________________________ ]ظَرْف ا لْزَّمان‬117
Table 56: Place Containers [‫ _________________________________________________________________ ]ظَرْف ا لْمَكَان‬118
B. The Reason for an Action [ُ‫ ____________________________________________________________ ]مَفْعول لَه‬119
C. Noun Accompanying an Action [‫ ______________________________________________________ ]مَفْعُول مَعَه‬120
D. Intensifier of the Action [‫ ___________________________________________________________ ]مَفْعُول مُطْلَق‬121

9
 Essentials of Qur’ânic Arabic

E. Ḥāl: The State or Condition of an Action [‫ __________________________________________________ ]احلال‬122

F. Clarifier [‫ ___________________________________________________________________________ ]التَّ مْيِيز‬124
G. The Vocative [ ‫ _______________________________________________________________________ ]املُنادي‬126
H. The Follo wers [ ‫ _________________________________________________________________ ]التَّاِبعُ لِلمَنْصُوب‬128

LESSON 9: THE FOLLOWERS [ ‫]اَلتَّوابِع‬, THE DERIVED NOUNS [ُ‫]اَ ألَسْماءُ املُشْتَقَّ ة‬, AND THE VERB [َّ‫ ____________ ] ظِن‬129

I. THE FOLLOWERS [‫ ________________________________________________________________________ ]اَلتَّوابِع‬129

B. Connecting Nouns [‫ _________________________________________________________________ ]اْلمَعْطوف‬130
C. Replacers [ ‫ __________________________________________________________________________ ]الَبدَل‬130
D. Nouns of Emphasis [ ‫ ______________________________________________________________ ]التَّ وْكيد لِ لتَّوابِع‬134
II. D ERIVED NOUNS [ُ‫ ____________________________________________________________________ ]اَألَسْماءُ املُشْتَقَّة‬135
Table 57: Derived Nouns [ ُ‫ __________________________________________________________________ ]اَألَسْماءُ املُشْتَقَّة‬135
A. The Derived Adjective [ ‫ ____________________________________________________________ ]الصِّفَة اْلمُشَبَّ هَة‬136
Table 58: The Derived Adjective [ ‫ ___________________________________________________________ ] الصِّفَة ا لْمُشَبَّهَة‬136
B. The Comparative Derived Noun [‫ _____________________________________________________ ]اِ ْسمُ التَّفْضِيل‬137
Table 59: Conjugation of [‫ ____________________________________________________________________]اِسْمُ التَّفْضِيل‬138
C. The Intensive Derived Noun [‫ _________________________________________________________ ] صِغَةُ املُبالَغَة‬139
Table 60: Intensive Derived Noun [ ‫ ____________________________________________________________ ] صِغَةُ املُبالَغَة‬139
D. Instrument of an Action [ ‫ _____________________________________________________________ ]اِ ْسمُ الَْآلَ ة‬140
III. VERBS TAKING TWO D IRECT OBJECTS [‫ _____________________________________________________ ] ظَنَّ وَ أَخَواتُها‬140
Table 61: [‫ _________________________________________________________________________________]ظَنَّ َو أَخَواتُها‬141

LESSON 10: NUMBERS [‫ ___________________________________________________________________ ]اَلْأَ عْدا د‬143

INTRODUCTION TO NUMBERS______________________________________________________________________ 143

Table 62: Arabic Numbers Table (#1-30) _______________________________________________________________ 143
I. NUMBERS 1-10 [ ١ - ١١ ] ________________________________________________________________________ 144
A. Dual Numbers __________________________________________________________________________ 144
B. Rules for Numbers 3 to 10 _________________________________________________________________ 144
II. NUMBERS 11-20 [ ١١ - ٠١ ] _____________________________________________________________________ 145
A. Rules for numbering 11-12_________________________________________________________________ 145
B. Rules for Numbering 13-19 ________________________________________________________________ 146
III. NUMBERING 21-99 [ ٠١ - ٩٩] ___________________________________________________________________ 148
IV. NUMBERING 100 AND GREATER [≥ ١١١] ___________________________________________________________ 150
A. Convention(s) for Writing Complex Numbers 100 and greater [≥ ١١١] _______________________________ 150
B. Rules for Numbering 100 and greater [≥ ١١١] __________________________________________________ 151
V. NUMBERING 1000 AND GREATER [≥ ١١١١] __________________________________________________________ 152
Rules for Numbering 1000 and greater [ ≥ ١١١١] __________________________________________________ 153
Table 63: Summary of Rules for Numbering ____________________________________________________________ 154
VI. O RDINAL NUMBERS [ُّ‫ _________________________________________________________________ ]ال َعدَدُ ال وَ صْفِي‬155
Table 64: Ordinal Numbers [ُّ‫ ________________________________________________________________ ] العَدَدُ الوَ صْفِي‬155
VII. FRACTIONS [ُّ‫ ______________________________________________________________________ ]ال َعدَدُ الكَسْ رِي‬156
Table 65: Fractions __________________________________________________________________________________ 156

10
 Table of Contents

LESSON 11: GRAMMATICAL ANALYSIS OF QUR’ĀNIC ĀYAHS _____________________________________ 157

I. ARABIC SENTENCES: REVISITED __________________________________________________________________ 157
II. R EVIEW OF I‛RĀB OF VERBS ____________________________________________________________________ 157
Table 66: Verbs Categorized by I‛rāb __________________________________________________________________ 157
III. REVIEW OF I‛RĀB OF NOUNS ___________________________________________________________________ 158
Table 67: Nouns Categorized by I‛rāb __________________________________________________________________ 158
IV. M ERGING OF WORD CONSTRUCTIONS _____________________________________________________________ 159
A. Jarr Constructions and Linking _____________________________________________________________ 159
B. Connecting Particles [‫ _____________________________________________________________ ]حروف العط ف‬160
V. PAUSES AND BREAKS WITHIN Q UR’ĀNIC ĀYAHS _______________________________________________________ 160
Table 68: Diacritical Marks in the Muṣḥaf ______________________________________________________________ 161
VI. EMBEDDED SENTENCES WITHIN Q UR’ĀNIC ĀYAHS ____________________________________________________ 161
VII. M ETHODOLOGY OF GRAMMATICAL BREAKDOWN OF Q UR’ĀNIC ĀYAHS_______________________________________ 162
THE 4 – STEP M ETHOD IN ANALYZING A Q UR’ĀNIC ĀYAH / SENTENCE _________________________________________ 162
A. Step 1 – Word Analysis ___________________________________________________________________ 162
B. Step 2 – Identifying and Merging Word Constructions ___________________________________________ 163
C. Step 3: Identifying Sentences within a Qur’ānic Ᾱyah ____________________________________________ 164
D. Step 4: Translation ______________________________________________________________________ 165
VIII. ANALYZING Q UR’ĀNIC ĀYAHS USING THE 4-STEP M ETHOD _____________________________________________ 166
IX. TRADITION M ETHODOLOGY OF I'RĀB/GRAMMATICAL ANALYSIS ___________________________________________ 172
LESSON 12: ADVANCED GRAMMAR TOPICS FROM QUR’ĀNIC STUDY _____________________________ 175
I. SHIFTING WORD O RDER IN SENTENCES [ ‫ ____________________________________________________ ]الَتَّقْدمي و التَّأْخِري‬175
A. Normal Nominal and Verbal Sentence Patterns _________________________________________________ 175
B. Shifting Direct Object [ ِ‫ _______________________________________________________________]مَفْعول بِه‬176
C. Shifting Jarr Construc tion [‫ ____________________________________________________________]شِبْه مجلة‬176
D. Arrangement of Connected Words [ ‫ _____________________________________________________ ]معطوف‬178
E. Established Word Arrangements in the Qur’ān _________________________________________________ 181
II. O MISSION [‫حلذْف‬
َ ‫ ____________________________________________________________________________ ]ا‬183
A. The Passive Tense and Omission of the Doer ___________________________________________________ 184
B. Omission of the Verb _____________________________________________________________________ 185
C. Omission of a Noun ______________________________________________________________________ 187
D. Omission of a Particle ____________________________________________________________________ 188
E. Omission (Miscellaneous) _________________________________________________________________ 189
III. NARRATIVE SHIFTING IN SENTENCES [ ‫_________________________________________________________ ]اِلْتِفات‬ 190
A. Narrative Shifting: 3rd person to 2nd person ___________________________________________________ 190
B. Narrative Shifting: 2nd person to 3rd person __________________________________________________ 191
C. Narrative Shifting: 3rd person to 1st person ___________________________________________________ 191
D. Examples from the dynamics of Narrative Shifting ______________________________________________ 192
IV. D EFINITE AND INDEFINITE NOUNS [‫______________________________________________________]التَّعْريف و الْتَنْكري‬ 193
A. Definite Words __________________________________________________________________________ 193
B. Indefinite Words ________________________________________________________________________ 193
Table 49: The Definite Article “Al” [‫ ____________________________________________________________ ]الم التَّعْريف‬195
V. CHANGING THE GENDER OF THE VERB [‫ __________________________________________________ ]َتذْكري الفعل أو تَأنيث‬196
VI. ACTION NOUNS FUNCTIONING AS VERBS ___________________________________________________________ 197
VII. THE PERMANENCE OF NOUNS AND THE TRANSIENCE OF VERBS ___________________________________________ 198
VIII. BREAKING (FROM THE EXPECTED I‛RĀB) [‫ ______________________________________________________ ]الْقِطْع‬199

11
 Essentials of Qur’ânic Arabic

LESSON 13: IMPORTANT PRINCIPLES OF ELOQUENCE [ ‫ _____________________________________]البالغة‬201

INTRODUCTION TO BALĀGHA [‫ _________________________________________________________________ ]البالغ ة‬201

THE STUDY OF ELOQUENCE [ ‫ _________________________________________________________________ ]عِ ْلمُ البَيان‬202
I. M ETAPHORS [‫ ____________________________________________________________________________ ]اجملاز‬202
A. Majāz Mursal [‫ ___________________________________________________________________ ]اجملاز املُرْسَل‬205
B. Majāz Bil’istiārah [ ‫ ______________________________________________________________ ]اجملاز بِاال سْتِعارَة‬207
C. Majāz Aʻqli [‫ ______________________________________________________________________ ]اجملاز العقلي‬209
D. Majāz Murakkab [‫ ________________________________________________________________ ]اجملاز املركّب‬210
II. THE SIMILE [‫ ___________________________________________________________________________ ]التَّشْبي ه‬211
TYPES OF SIMILE [‫ _______________________________________________________________________ ]أَنْواع التَّشْبي ه‬212
Examples of Simile [‫ _____________________________________________________________________]التَّشْبي ه‬213
III. IDIOMS [ ‫ ______________________________________________________________________________ ]الكِنايَ ة‬217

LESSON 14: INIMITABILITY OF THE QUR’ĀN [ ‫ ___________________________________________]ِإعْجازُ الْقُرآن‬223

INTRODUCTION TO [‫ _____________________________________________________________________ ]إِعْجازُ الْقُرآ ن‬223

I. E XAMPLES OF Q UR’ĀNIC ELOQUENCE_______________________________________________________________ 224
B. Deep Meaning of Arabic Words _____________________________________________________________ 228
C. Word Order in Sentences [ ‫ _________________________________________________________ ]الَتَّقْدمي و التَّأْخِري‬229
D. Contrasting Simi lar Āyāhs / Qur’ānic Phrases _________________________________________________ 229
E. Coherence of Qur’ānic Sūrahs _______________________________________________________________ 233
F. Coherence between Sūrahs _________________________________________________________________ 235
G. Gems of Logic and Admonition in the Qur’ān [ ‫__________________________________________ ]املَنْطِق وَ العِ بْرَة‬ 238
H. Rhyming Schemes and Phonation of the Qur’ān [ ‫ ______________________________________ ]السَّجْع و التَسْويت‬242
I. Graphic Imagery in the Qur’ān [ ‫ ______________________________________________________ ]التّصوير الفنِّي‬245
J. Scientific Miracles [‫ _______________________________________________________________ ]اإلعجاز العلمي‬246

CONCLUDING REMARKS _____________________________________________________________________ 251

D IRECTIONS FOR FUTURE ARABIC STUDY _____________________________________________________________ 251
REVIEW QUESTIONS FOR ESSENTIALS OF QURANIC ARABIC ___________________________________ 253
LESSON 1 R EVIEW Q UESTIONS_____________________________________________________________________ 253
LESSON 2 R EVIEW Q UESTIONS_____________________________________________________________________ 254
LESSON 3 R EVIEW Q UESTIONS_____________________________________________________________________ 255
LESSON 4 R EVIEW Q UESTIONS_____________________________________________________________________ 256
LESSON 5 R EVIEW Q UESTIONS_____________________________________________________________________ 257
LESSON 6 R EVIEW Q UESTIONS_____________________________________________________________________ 259
LESSON 7 R EVIEW Q UESTIONS_____________________________________________________________________ 260
LESSON 8 R EVIEW Q UESTIONS_____________________________________________________________________ 262
LESSON 9 R EVIEW Q UESTIONS_____________________________________________________________________ 263
LESSON 10 REVIEW Q UESTIONS____________________________________________________________________ 265
LESSON 11 REVIEW Q UESTIONS____________________________________________________________________ 267
LESSON 12 REVIEW Q UESTIONS____________________________________________________________________ 269
LESSON 13 REVIEW Q UESTIONS____________________________________________________________________ 271
ANSWERS FOR REVIEW QUESTIONS __________________________________________________________ 275
LESSON 1 ANSWERS ___________________________________________________________________________ 275
LESSON 2 ANSWERS ___________________________________________________________________________ 275
LESSON 3 ANSWERS ___________________________________________________________________________ 276

12
 Table of Contents

LESSON 4 ANSWERS ___________________________________________________________________________ 277

LESSON 5 ANSWERS ___________________________________________________________________________ 278
LESSON 6 ANSWERS ___________________________________________________________________________ 279
LESSON 7 ANSWERS ___________________________________________________________________________ 280
LESSON 8 ANSWERS ___________________________________________________________________________ 281
LESSON 9 ANSWERS ___________________________________________________________________________ 283
LESSON 10 ANSWERS __________________________________________________________________________ 284
LESSON 11 ANSWERS __________________________________________________________________________ 286
LESSON 12 ANSWERS __________________________________________________________________________ 290
LESSON 13 ANSWERS __________________________________________________________________________ 293
APPENDIX __________________________________________________________________________________ 297
Table 69: The 10 Forms Table – Conjugation of Verb Families ____________________________________________ 297
Table 70: Conjugation of Irregular Type I Verbs ________________________________________________________ 298
Table 71: Conjugation of Irregular Verbs - Families I through VI _________________________________________ 299
Table 72: Conjugation of Irregular Verbs - Families VII - X _______________________________________________ 300
REQUIRED Q UR’ĀNIC VOCABULARY ASSIGNMENTS _______________________________________________________ 301
SUPPLEMENTARY Q UR’ĀNIC VOCABULARY_____________________________________________________________ 302
SUPPLEMENTARY QURANIC V OCABULARY ____________________________________________________ 302
GLOSSARY OF ARABIC GRAMMAR TERMS [‫ األج وَف‬- ‫ ___________________________________________________ ]التَّشبيه‬305
GLOSSARY OF ARABIC GRAMMAR TERMS [‫حذْفُ النُّون‬َ ْ‫ اَل‬- ‫ ______________________________________________ ]التَّشْبيه البليغ‬306
GLOSSARY OF ARABIC GRAMMAR TERMS [‫ضمِري مُنْفَصِل‬
َ - ‫ _________________________________________________ ]حَرْف‬307
GLOSSARY OF ARABIC GRAMMAR TERMS [‫ الفعل املاضي االِسِْتمْراري‬- ‫ ____________________________________________ ] ظَرْف‬308
GLOSSARY OF ARABIC GRAMMAR TERMS [‫ مُتَكَلَّم‬- ‫ ______________________________________________ ]الفعل املاضي القَريب‬309
GLOSSARY OF ARABIC GRAMMAR TERMS [ِ‫ املَفْعُول فِيْه‬- ‫ ___________________________________________________ ]املِثال‬310
GLOSSARY OF ARABIC GRAMMAR TERMS [‫ نَظْم‬- ‫ ___________________________________________________ ]املَفْعُول مَعَه‬311

REFERENCES _______________________________________________________________________________ 313

About the Author ____________________________________________________________________________ 317

13
 Essentials of Qur’ânic Arabic

Transliteration Key

‫ء‬/‫أ‬/‫ؤ‬/‫ئ‬ ’ ‫ر‬ r ‫ف‬ f

١ ā ‫ز‬ z ‫ق‬ q

‫ب‬ b ‫س‬ s ‫ﮎ‬/‫ك‬ k

‫ت‬ t ‫ش‬ sh ‫ل‬ l

‫ث‬ th ‫ص‬ ṣ ‫م‬ m

‫ج‬ j ‫ض‬ ḍ ‫ن‬ n

‫ح‬ ḥ ‫ط‬ ṭ ‫ﻫ‬/‫ه‬ h

‫خ‬ kh ‫ظ‬ ẓ ‫و‬ w, ū, u

‫د‬ d ‫ع‬ ‛ ‫ي‬ y, i, ī

‫ذ‬ dh ‫غ‬ gh

This transliteration key is being provided to help bridge the gap between Arabic and English letters. There
are several letters that are specific to the Arabic language, and do not have an English equivalent. Please
also note that we have chosen to capitalize many of the Arabic terms mentioned in this book, especially
those of a grammatical context. Furthermore, Arabic terms written in English have been pluralized in
English to facilitate the reader.

14
 Foreword

Foreword
Dr. Moḥammad Yūnus

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

Dr. Mohammad Yūnus is currently the director of the Tarbiyah Department of ICNA, and has held the position
of Amīr of ICNA for 17 years from 1977 - 2000. He is the Imām/Director at Masjid Daʻwah in Bonifay, FL. Dr.
Yūnus is a cardiologist and a Clinical Assistant Professor of Medicine at Florida State University, College of
Medicine.

15
Essentials of Qur’ânic Arabic

16
 Preface

Preface
The Qur’ān is undoubtedly a vast ocean of Guidance and Wisdom. In order to obtain a deeper meaning
of the Qur’ān, it is required that the student have a certain depth and knowledge of the Arabic language
while also being familiar with Classical Tafsīrs. Furthermore, it goes without saying that the student must
develop a strong connection with the Qur’ān on a daily basis. The Prophet said:

[ْ‫ذَﻫَبَت‬ ‫]إِنَّما مَثَلُ صَاحِبِ الْقُرْآنِ كَمَثَلِ صَاحِبِ الْإِبِلِ الْمُعَقَّلَةِ إِنْ عَاﻫَدَ عَلَيْهَا أَمْسَكَهَا وَإِنْ أَطْلَقَهَا‬
“The parable of someone who knows the Qur’ān is that of a tethered camel. If he attends to it, it stays with
him. If he lets it go, it wanders away”.1 A daily connection to the Qur’ān is essential whether it be
recitation, listening, reading its Tafsīrs, contemplating its meanings, etc. Additionally, memorizing the
sacred words of the Qur’ān as much as possible has numerous benefits even if it is done without
consciously delving into its meaning. Likewise, listening to its recitation on a regular basis strengthens
one’s connection to the Qur’ān. Moreover, it is perhaps best experienced through listening, preferably
when standing in prayer, before Allah . Keeping this close connection with the Qur’ān prevents it from

wandering away, and allows one to attain a unique bond with one’s heart and mind.
The Qur’ān becomes devoid of benefit to those whose faith is not increased, and those who are not
propelled by it to do good deeds. The Qur’ān is indeed a vehicle in attaining prophetic character. When

Ā’isha , the beloved wife of the Prophet , was asked about him, she stated: [َ‫الْقُرْآن‬ ُ‫]كانَ خُلُقُه‬, “His character

was the Qur’ān”2. Thus, righteous deeds and excellent conduct are endpoints attained from deep
understanding and implementation of the Qur’ān.
The main reason behind the Two-Volume series “Essentials in Qur’ānic Arabic” is to bridge the barriers
to understanding and comprehending the Qur’ān. Specifically, to enable the student to understand its
language by learning its grammar. In particular, the focus is kept on Qur’ānic Grammar, and Conversational
Arabic is not emphasized. The goal of Volume 1 was to ground the student on the fundamentals of Arabic
grammar. There were several important principles in Qur’ānic Arabic Grammar that could not covered in
Volume 1 due to their advanced nature and difficulty. Our aim here in Volume Two is to extract a correct
basic meaning from the Qur’ān. Furthermore, many of the topics in this Second Volume are found in Arabic

grammar texts like Al-Ajrūmiyyah [‫]األجْرُومِيَّة‬, those dealing with the study of Morphology [‫]الصَّرْف‬, and other

1 Saḥīḥ Bukhāri: Ḥadith #4743 in Chapter on the Bounties of the Qur’ān [‫]كتاب فضائل القرآن‬.
2 Musnad Aḥmed, Ḥadith #24080 in [ِ‫]بَاقِي مُسْنَدِ الْ أَنْصَار‬.

17
 Essentials of Qur’ânic Arabic

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

18
 Lesson 1: Important Principles of Morphology [‫]الصرف‬

Lesson 1: Important Principles of Morphology [‫]الصَّرْف‬

I. Introduction to Ṣarf [‫]الصَّرْف‬
Ṣarf is the study of morphology of Arabic words in their specific and varied forms. This science deals
with Arabic words that have irregular, difficult, or awkward pronunciation or phonation. In particular, it
deals with changes of certain letter(s) of the word so that its pronunciation and phonetics can be enhanced.
Please note that Ṣarf does not cause a grammatical change or a change in meaning per se. The rules of verb
conjugation and derivation of specific types of nouns3 from a root verb do not change. A good grasp of Ṣarf
helps a great deal in learning Qur’ānic Arabic, since there are numerous Irregular verbs and nouns found in
the Qur’ān. Please note much of the discussions involving verb conjugation, verb families, and “action”
nouns directly involve the study of Ṣarf. Half of Ṣarf is really knowing the “default” conjugations of verbs
and verb like nouns such as those found in the “10 Forms Table” (see Appendix).

II. Important Principles from Ṣarf

There are three important principles that will be commonly used when looking at conjugation of the
Irregular verbs in Lesson 2.

Principle # 1: Deletion of a Letter [‫]تَخْفِيف‬

1. Changing of a Hamza to a weak letter [‫ ]حَرْف عِلَّة‬or deleting the Hamza. This occurs in
[ ‫ ]اَل فِ ْعلُ ا لْمَهمُوز‬.
2. Deleting the Hamza:
◦ Command of [َ‫ ]سَأَل‬is [ْ‫]اِسْأَل‬. Here the Hamza is deleted to get [ْ‫]اِسْل‬. Since it is
impossible to have two consecutive Hamzas, the Fatḥah that was originally on the
Hamza is placed on the [ ‫ ]س‬since the Hamza al-Waṣl is removed to get [ْ‫]سَل‬.
◦ Command of [َ‫ ]أَكَل‬is [ْ‫]اُؤْكُل‬. The Hamza is deleted to obtain [ْ‫ ]اُكُل‬. Subsequently, the
Hamza al-Waṣl is removed to obtain [ ْ‫ ]كُل‬.

Principle # 2: Changing of the Hamza

1. Joining of Hamzas to an Elongated Alif [‫]آ‬:
Conjugating the verb [َ‫ ]أَكَل‬in the first person present tense, the verb [ُ‫]أَأْكُل‬. Here,
the two Hamzas are merged to form an Elongated Alif to get [ُ‫]آكُل‬.

3 Nouns that are conjugated from verbs are termed [‫ [ مصدر‬,] ‫ [اسم مفعول‬,] ‫ ]اِسْم فاعل‬which are mentioned above, but also include nouns
termed [‫]ظرف‬. These nouns were covered in Volume 1 in some depth.

19
 Essentials of Qur’ânic Arabic

2. Changing of the Hamza to [ ‫عِلَّة‬ ‫]حرْف‬:

The Maṣdar of [ َ‫ ]آمَن‬, which is the Family IV verb from the stem [‫ ]أمن‬is [ ٌ‫]إِ ئْمَان‬. Here,
the second Hamza gets changed to the weak letter [ ‫ ]ي‬because of the preceding
Kasrah. And from this, the Maṣdar becomes [ٌ‫]إِ يْمان‬.

Principle # 3: Merging of heavy letters or light letters [‫]إِدْغام‬

1. Idghām refers to merging of heavy letters or of light letters4. This principle occurs primarily in
Verb family VIII [ َ‫ ]اِفْتَعَل‬and in [ ‫الْمُضاعَف‬ ‫]الفعل‬, verbs that contain root letter bearing a Shadda.
2. If the letters are doubled or there are two consecutive light letters [‫ز‬ / ‫ ذ‬/ ‫ ]د‬, then there is
Idghām and merging of letters into a Shadda.
e.g. Verb [َ‫ ]عَدَد‬is converted to [َّ‫]عَد‬.

3. If there are two similar letters preceded by a Sukūn, the vowel on the [‫ ]ع‬letter will be

transferred to the preceding [ ‫ ]ف‬letter and there will be joining of the similar letters.

e.g. [َ‫ ] ضَرَر‬stem in present tense is [ُ‫]يَضْرُر‬. It then becomes [ُ‫ ]يَضُرْر‬then finally [ُّ‫]يَضُر‬.

4. In Verb Family VIII conjugations and its noun derivatives, please note following phenomenon
that can sometimes occur with the extra inserted Tā [‫ ]ت‬on the [ ‫ ]ف‬letter. If the [ ‫ ]ف‬letter is

one of the heavy letters [ ‫ظ‬ / ‫ ط‬/ ‫ ص‬/ ‫]ض‬, then the Tā [‫ ]ت‬is changed to the [‫] ط‬, which

phonetically agrees with the heavy [‫ ]ف‬letter. If the [‫ ]ف‬letter is one of the light letters [‫ذ‬/‫]د‬,

then the Tā is changed into a “light” Dāl [‫ ]د‬or is merged into a single letter bearing a Shadda.

4 In Tajwīd, Idghām term classically denotes merging of letters [‫ي‬/‫و‬/‫م‬/‫]ن‬, or with the letters [‫ل‬/‫]ر‬. In this Volume however, this
term is describing the merging of similar non-vowel letters for enhanced phonetics as per principles of [‫]الصرف‬. Specifically, the
rules described above are based on Idghām called [‫ ]إدغام متماثلني‬and [‫]إدغام متجانسني‬, whose discussion is beyond our focus here.
Arabic has 28 letters, eight of which are heavy, and the remaining letters being light. The heavy letters are the following:
[‫خ‬/ ‫ص‬/‫ض‬/‫ط‬/‫ظ‬/‫غ‬/‫]ق‬.

20
 Lesson 1: Important Principles of Morphology [‫]الصرف‬

5. Examples of Idghām

Table 1: Examples of Idghām [‫]إِدْغام‬

‫فِعْلُ املُجَرَّد‬ Form “A” ‫باب‬ Form “B”

َ‫صَبَر‬ َ‫اِصْتَبَر‬ VIII َ‫اِصْ َطبَر‬

َ‫ضَرَب‬ َ‫اِضَْترَب‬ VIII َ‫اِضْ َطرَب‬
َ‫ذَكَر‬ َ‫ِاذْتَرَك‬ VIII َ‫اِذَّكَر‬
َ‫زَجَر‬ َ‫اِزَْترَج‬ VIII َ‫اِزْ َدجَر‬
form “A” or “B” can be used below

َ‫دَبَر‬ ُ‫َيتَدَبَّر‬ V ُ‫يَدَّبَّر‬

َ‫ذَكَر‬ َ‫ِاتْذَكَّر‬ V َ‫اِذَّكَّر‬

َ‫تَدَتَّر‬ ‫مُتَدَثِّر‬ ‫اسم الفاعل‬ ‫مُدَّثِّر‬

َ‫تَصَدَّق‬ ‫مُتَصَدِّقَة‬ ‫اسم الفاعل‬ ‫مُصَّدِّقَة‬
6. Examples of Idghām from the Qur’ān

No Idghām Idghām

﴾ ٰ‫﴿ يَوْمَ َيتَذَكَّرُ ٱلْإِنْسَانُ مَا سَعَى‬ ﴾ ٰ‫﴿ سَيَذَّكَّرُ مَنْ يَخْشَى‬
“The Day when man will remember that for which he
“He who fears [Allah] will be reminded.” (87:10)
strove”. (79:35)

[‫عَهْدًا‬ ِ‫]أَٱ ْطَتلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَٰن‬ ﴾ ‫َطلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِنْدَ ٱلرَّحْمَٰنِ عَهْدًا‬
َّ ‫﴿ أ‬
“Has he looked into the unseen, or has he taken from the
Most Merciful a promise?” (19:78)
ۚ ِ‫وَمَن تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِه‬...﴿
﴾ ٰ‫﴿ وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى‬
﴾ ُ‫وَإِلَى ٱللَّهِ ٱلْمَصِري‬ “But what would make you perceive, that perhaps he
“And whoever purifies himself only purifies himself for might be purified” (80:3)
his soul. And to Allah is the [final] destination”. (35:18)

21
 Essentials of Qur’ânic Arabic

Principle # 4: Changing of weak letters preceded by a vowel [‫]تَعْلِيل‬

a) If a Fatḥah is followed by a [ ‫ [ي‬,]‫]و‬, or [‫]و‬, the letter becomes an Alif [ ‫]ا‬.
▪ e.g., [َ‫ ]خَ ِوف‬becomes [َ‫]خاف‬.
▪ [ َ‫ ]جَرَي‬becomes [ ‫( ]جَرَى‬the [‫ ]ى‬is actually an Alif, and specifically called
[ ‫ ]أَِلفُ الْمَقْصُورَة‬.

b) The form [ ‫ ]فُوِل‬or [ ‫ ]فُيِل‬is converted to [‫ ]فِيل‬.

◦ e.g. [َ‫ ]قُوِل‬becomes [ َ‫ ]قِ يْل‬.
c) The form [ َ‫ ]فَعِو‬becomes [ َ‫ ]فَعِي‬.
◦ e.g. [َ‫ ]رَضِو‬becomes [ َ‫]رَضِي‬.
d) The form [ ‫ ]فِوْل‬becomes [ ‫ ]فِيل‬.
◦ e.g. [‫ ] مِوْزان‬becomes [ ‫] مِيزان‬.
e) The form [ ُ‫ ]يُ يْعِل‬becomes [ ُ‫]يُ ْوعِل‬.
◦ e.g. The verb [ َ‫ ]أ يْقَن‬becomes [ُ‫ ]يُوْقِن‬and not [ُ‫]يُ يْقِن‬.

Principle # 5: Impossibility of Pronouncing Any Vowel on an Alif [‫]التَّعَذُّر‬

This applies to both verbs and nouns. When this occurs, the vowel is simply omitted and the result is an
[ ‫ ]أَِلفُ الْمَقْصُورَة‬, which is really an Alif.

a) ُ‫تَرْضَي‬ becomes ‫تَرْضَى‬

b) ُ‫ مُوسَى‬becomes ‫مُوسَى‬
Principle # 6: Difficulty of Pronouncing Certain Vowels on Alif/Yā [‫]الثِّقْل‬
This principle applies to both Nouns and Verbs, and does not affect I'rāb.

a) [ ‫ ]ي‬preceded by Kasrah cannot take Ḍammah or Kasrah.

b) [ ‫ ]و‬preceded by Ḍammah cannot take a Ḍammah.

c) Cannot have two consecutive silent letters (i.e. two continuous Sukūns).

i. [ ُ‫دعُوُ الْقاضِي‬
ْ َ‫ ]ي‬is incorrect because rule (a) and (b) are violated.
ii. [ ْ‫الْقاضِي‬ ‫ = ] يَ ْدعُ ْو‬correct.
iii. [ ٌ‫ = ] يَ نْمُوُ مُفْتِي‬incorrect; [ ٍ‫ = ]يَ نْمُوْ مُفْت‬correct

iv. [ ٌ‫ ] مُفْتِي‬is changed into two Kasrahs because of [ ‫ ]الثِّقل‬.

◦ Other words that can be changed into a similar pattern are those below.
[ ٌ‫ ]قاضِي‬or [ ٍ‫ ]قاضِي‬becomes [ٍ‫]قاض‬

[ ٌ‫ ]مثانِي‬or [ ٍ‫ ]متاين‬becomes ٍ‫ثَمان‬

22
 ‫]الصرف[ ‪Lesson 1: Important Principles of Morphology‬‬

‫‪]- Variation of Endings on Alif and Yā‬الثِّقْل [ ‪Table 2: Examples of‬‬

‫إعراب‬ ‫‪] Yā‬ي [‬ ‫‪ ] Alif‬ا [‬

‫رَفْع‬ ‫جَلَسَ الْقاضِي‬ ‫جَلَسَ الْفَتَى‬

‫نَصْب‬ ‫َرأَيْتُ الْقاضِ َي‬ ‫َرأَيْتُ الْفَتَى‬
‫جَرّ‬ ‫أَشَرْتُ إِىل الْقاضِي‬ ‫أَشَرْتُ بِالْعَصا‬
‫رَفْع‬ ‫ض‬
‫جَلَسَ قا ٍ‬ ‫جَلَسَ فَتًا‬
‫نَصْب‬ ‫ت قاضِيًا‬
‫َرأَيْ ُ‬ ‫َرأَيْتُ فَتًا‬
‫جَرّ‬ ‫ض‬
‫أَشَرْتُ إِىل قا ٍ‬ ‫أَشَرْتُ إِىل فَتًا‬

‫‪Principle # 7: Adding or Deleting the Tā letter‬‬

‫‪] in the conjugation of‬ت[ ‪Another principle of Ṣarf that is frequently found is the addition or deletion of Tā‬‬
‫‪certain verbs and their derivatives.‬‬
‫مضارع [ ‪1. Deletion of the Tā is allowed in certain‬‬ ‫‪] conjugations of Family V and VI verbs.‬فعل‬ ‫‪The‬‬

‫‪conjugations where the deletion of Tā is allowed are highlighted in the following table.‬‬

‫‪Table 3: Deletion of the Tā Letter‬‬

‫]تَفَعَّلَ [ ‪Family V‬‬ ‫]تَفَاعَلَ[ ‪Family VI‬‬
‫جَمْع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمْع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫الفعل املضارع‬
‫يَتَفَعَّلُونَ‬ ‫يَتَفَعَّالنِ‬ ‫يَتَفَعَّلُ‬ ‫يَتَفاعَلُونَ‬ ‫يَتَفاعَالنِ‬ ‫يَتَفاعَلُ‬ ‫غائِب مُذَكّر‬

‫يَتَفَعَّلْنَ‬ ‫تَتَفَعَّالنِ‬ ‫تَتَفَعَّلُ‬ ‫يَتَفَاعَلْنَ‬ ‫تَتَفَاعَالنِ‬ ‫تَتَفَاعَلُ‬ ‫غائب مُؤنّث‬

‫تَتَفَعَّلُو َن‬ ‫تَتَفَعَّال ِن‬ ‫تَتَفَعَّ ُل‬ ‫تَتَفَاعَلُو َن‬ ‫تَتَفَاعَال ِن‬ ‫تَتَفَاعَ ُل‬ ‫مُخاطب مذكّر‬

‫تَتَفَعَّلْنَ‬ ‫تَتَفَعَّالنِ‬ ‫تَتَفَعَّلِنيَ‬ ‫تَتَفَاعَلْنَ‬ ‫تَتَفَاعَالنِ‬ ‫تَتَفَاعَلِنيَ‬ ‫مُخاطب مؤنّث‬

‫نَتَفَعَّلُ‬ ‫نَتَفَعَّلُ‬ ‫أَتَفَعَّلُ‬ ‫نَتَفاعَلُ‬ ‫نَتَفاعَلُ‬ ‫أَتَفاعَلُ‬ ‫مُتَكَلِّم‬

‫‪23‬‬
 Essentials of Qur’ânic Arabic

2. In Family VIII verbs, if the [ ‫ ]ف‬letter is a weak letter or a Hamza, then it is replaced by a Tā.

This enhances its phonation. This is specifically the case with the verbs [َ‫ ]اِتَّخَذ‬and [‫]اِتَّقَى‬, both of

which are found frequently in the Qur’ān.

َ‫أَخَذ‬ َ‫اِئْتَخَذ‬ َ‫اِتَّخَذ‬

Family VIII [ ‫ت‬
َ ] replaces
‫وَقَى‬ ‫اِوْتَقَى‬ [ َ‫ ]ف‬root letter ‫اِتَّقَى‬

24
 Lesson 2: Irregular Verbs [ّ‫املعتل‬ ‫]الفعل‬

Lesson 2: Irregular Verbs - Root Letters with Hamza/Shadda

‫ َالْفِعْلُ الْمَهْمُوز َو الْفِعْلُ الْمُضَاعَف‬: ‫فِعْلُ الثُّالثِي َالْمُجَرَّدِ إِىل غَيْ ِر سالِ ٍم‬
I. Introduction to Irregular Verbs
In the Qur’ān, Irregular Verbs and their derivatives are used very frequently. It is necessary that the
student be familiar with their anomalous morphology and structure. This cannot be done unless there is a

sound understanding of the conjugation of “Sound” or [ ‫ ]سالِم‬verbs, inflection changes from particles, and

derivation of “action words” from the verb in question. Thus, the conjugation tables presented in Volume 1
need to be learned “cold”, backwards and forwards. The same holds true for the “10 Family Table”, which
really incorporates within it, the essential principles of Ṣarf. If any of these are not thoroughly learned,
Irregular Verbs can be quite difficult to learn.
The rules of Nominal Sentences and Verbal Sentences and recognition of individual sentences need to be
internalized. The acquisition of new Qur’ānic vocabulary is very important with advance in grammatical
study. At this stage, the need to stick to Arabic terminology will be of more importance. The student
should also be able to readily recognize Qur’ānic words and categorize them into nouns, verbs , and
particles. This is irrespective of knowing the meaning of the word.
 Furthermore, for nouns, the student should be able to determine its I‛rāb, even if its meaning is not
known. Other characteristics such as plurality, gender, flexibility, or belonging to a specific word
category (verbal noun, Doer noun, etc.) should also be readily identified.
 If the word is a verb, the student should be able to determine its tense and conjugation. The verbal

Doer [ ‫ ] فاعل‬and Direct object [ ِ‫بِه‬ ‫ ]مَفْعُول‬or Indirect object should also be recognized if applicable.

 If the word is a particle, they should be able to determine which I‛rāb it causes and whether it acts
on a noun or verb. If there is still a great deal of unfamiliarity in the above, then Volume 1 must be
revisited and restudied.

25
 Essentials of Qur’ânic Arabic

II. Irregular verbs ]‫]فِعْلُ الثُّالثِي إِىل غَيْر سالِم‬

A. Classification and Division of Family I Verbs

Verb Family I [‫الثُّالثي‬ ‫ ]الفعْلُ الْمُجَرَّد‬is the root verb for the vast majority of Arabic nouns.

◦ You can divide Type I Verbs into two types: Sound [ ‫]سالِم‬and Irregular [‫سالِم‬ ُ‫]غَيْر‬.
◦ Please refer to the Verb Categorization Algorithm below for a complete scheme on verb
classification.

1. Regular or Sound verbs do not have any of the following letters in its three-letter root:

ّ / ‫ ا‬/‫ ي‬/‫ و‬/ ‫أ‬

2. Irregular Verb I types have one or more of these above letters in the 3-letter root including doubled
letters (with a Shadda). These verbs follow the same rules of conjugation, and noun derivation as
Sound verbs that were previously mentioned.

3. Irregular verbs can be broken into 3 categories:

a. Verbs containing a Hamza ( ‫) أ‬- [ ‫الْمَهْمُوز‬ ُ‫]اَلْفِعْل‬.
b. Verbs containing a Doubled letter with a Shadda [ ‫املُضاعَف‬ ُ‫]اَلْفِعْل‬.
c. Verbs containing a weak letter [ ‫عِلَّة‬ ُ‫ ]حَ ْرف‬like (‫ ي‬/ ١ / ‫) و‬. A verb, which contain a weak letter

as one of its root letters is called [ ّ‫املُعْتَل‬ ُ‫]اَلْفِعْل‬. This verb type [ ّ‫املُعْتَل‬ ُ‫ ]اَلْفِعْل‬is further broken into five
different types depending on where the weak letter is located.
(i) If the weak letter is on the [‫ ]ف‬letter, then it is called [‫]مِثال‬.

(ii) If the weak letter is on the [‫ ]ع‬letter, then it is called [‫جوَف‬

ْ َ‫]أ‬.
(iii) If the weak letter is on the [‫ ]ل‬letter, then it is called [‫جوَف‬
ْ َ‫]أ‬.
(iv) If the weak letter is on the [‫ ]ف‬letter and on the [‫]ل‬, then it is called [ ‫ا لْمَفْرُوق‬ ُ‫]لَفِيف‬.
(v) If the weak letter is on the [‫ ]ع‬letter and on the [‫ ]ل‬, then it is called [‫ا لْمَقْرُن‬ ُ‫]لَفِيف‬.

26
 Lesson 2: Irregular Verbs [ّ‫املعتل‬ ‫]الفعل‬

B. Algorithm for Classification of Regular and Irregular Verbs

‫فِعْل‬

‫الفِعْلُ الثُّالثي‬ ‫الفعل الرُّباعي‬

‫الرُّباعي املُجَرَّد‬ ‫الرُّباعي املزِيد‬

‫الثُّالثي املُجَرَّد‬ ‫الثُّالثي املزِيد‬

‫السّالِم‬ ‫غَيْرُ سالِم‬

‫السّالِم‬ ‫غَيْرُ سالِم‬

‫املَهْمُوز‬ ‫مُضاعَف‬ ّ‫املُعْتَل‬

‫املَهْمُوز‬ ‫مُضاعَف‬ ّ‫املُعْتَل‬

‫املِثال‬ ‫النَّاقِص‬ ‫الْأجْوَف‬

‫املِثال‬ ‫الناقِص‬ ‫الْأجْوَف‬

‫لَفِيفُ املَفْروق‬ ‫لَفِيفُ الْمَ ْقرُون‬

‫لَفِيفُ املَفْروق‬ ‫لَفِيفُ املَ ْقرُون‬

III. Verbs with a Hamza Letter ]‫[اَلْفِعْلُ الْمَهْمُوز‬

(1) The [ ‫الْمَهْمُوز‬ ُ‫ ]الفِعْل‬verbs are almost like [‫ ]سالِم‬verbs, with very few exceptions.
(2) In the command tense for these verbs, the beginning Hamza can be cut off, or it can be
conjugated like a typical Family I verb. Please note that the abbreviated, truncated form is

preferred. This, however does not happen for the Lām of [ ‫]الْمَهْمُوز‬.

i. َ‫أَكَل‬ [ ْ‫ ]كُل‬or [ْ‫]اُؤْكُل‬

ii. َ‫أَمَر‬ [ ْ‫ ]مُر‬or [ْ‫]اُؤْمُر‬

27
 Essentials of Qur’ânic Arabic

(3) In the present tense conjugation for first person, the two Hamzas join to become an elongated
Alif (‫)آ‬. See the example below.
 Verb [ َ‫ ]أَخَذ‬conjugated to [ ُ‫ ]أَأْخُذ‬instead becomes [ُ‫]آخُذ‬.

Table 4: Verb Conjugation Summary for [‫]اَلْفِ ْعلُ الْمَهْمُوز‬

‫مضارع‬ ‫ماضي جمهول‬ ‫اجلزم‬ ‫الّنصب‬ ‫األمر‬ ‫املضارع‬ ‫املاضي‬ ‫فعل‬

‫جمهول‬

ُ‫ُيؤْخَذ‬ َ‫ُأخِذ‬ ْ‫لَمْ يَأْخُذ‬ َ‫لَنْ يَأْخُذ‬ ْ‫خُذ‬/ْ‫اُؤْخُد‬ ُ‫يَأْخُذ‬ َ‫أَخَذ‬ ]‫[ ف‬ ُ‫الـمَهْ ُموْز‬

ُ‫ُيسْأَل‬ َ‫سُئِل‬ ْ‫لَمْ يَسْأَل‬ َ‫لَنْ يَسْأَل‬ ْ‫سَل‬/ْ‫اِسْأَل‬ ُ‫يَسْأَل‬ َ‫سَأَل‬ ]‫[ع‬ ُ‫الـمَهْ ُموْز‬

ُ‫يُقْ َرأ‬ َ‫قُرِئ‬ ْ‫لَمْ يَقْرَأ‬ َ‫لَنْ يَقْ َرأ‬ ْ‫اِقْرَأ‬ ‫يَقْرَُأ‬ َ‫قَرَأ‬ ]‫[ل‬ ُ‫الـمَهْ ُموْز‬

(4) Qur’ānic Examples of [ ‫ا لْمَهْمُوز‬ ُ‫]الفِعْل‬

i. ﴾... ٍ‫﴿ سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاﻫُم مِّنْ آيَةٍ بَيِّنَة‬
“ Ask the Children of Israel how many clear signs We have sent them...”.( 2:211)
[ ‫] فعل ماضٍ] [ فعل أمر‬

ii. ﴾... ْ‫كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُم‬..﴿

“…Eat of the good things that We have provided for you..” (2:172) [ ‫] فعل أمر‬

IV. Verbs with a Doubled Letter/Shadda [‫]الفِعْلُ الْمُضَاعَف‬

(1) The [ ‫ ]الفِعْلُ الْمُضَاعَف‬follow the same conjugation pattern as Sound verbs with the

exception that in some occasions, the Shadda letter is preserved, and in other cases the Shadda
letter breaks.
(2) For the Command Tense [‫الْأَمْر‬ ُ‫]الفِعْل‬, the Shadda can be either broken or retained. It also has a

multiple number of forms for single person command tense. The Forbidding Command will have a
similar number of forms as well. These are due to complex rules of Ṣarf that cannot be elaborated
here. An example of Command Tense conjugation is in the following:

 [ َّ‫ ]مَد‬becomes [ ُّ‫ ] مُد‬or [ ْ‫ ]اُمْدُد‬.

28
 Lesson 2: Irregular Verbs [ّ‫املعتل‬ ‫]الفعل‬

(3) For Verb conjugations where something is added to the end with a Sukūn on the last root

letter, the Shadda typically breaks. For example, let us examine the conjugation of the verb [َّ‫]مَد‬

below. For the [‫ ]أنتم‬and [ َ‫ ]أنت‬conjugations, the Shadda breaks, and two letters are used instead of a

single Shadda letter. This happens whenever an unvowelled letter follows the Shadda letter.

‫أنتم‬ ْ‫مَدَدْتُم‬ ْ‫مَدَّتُم‬

َّ‫مَد‬ َ‫أنت‬ ُ‫مَدَدْت‬ َ‫مَدَّت‬

‫ﻫُم‬ ‫مَدُّوا‬
‫ﻫُما‬ ‫مَدَّا‬

Table 5: Detailed Verb Conjugation for [‫] الفِعل املُضاعَفال‬

‫الفعل املاضي‬ ‫الفعل املضارع‬

‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ [ َّ‫]ظَن‬

‫ظَنُّوا‬ ‫ظَنَّا‬ َّ‫ظَن‬ َ‫يَظُنُّون‬ ِ‫يَظُنَّان‬ ُّ‫يَظُن‬ ‫غائِب مُذَكّر‬

َّ‫ظَنَن‬ ‫ظَنَّا‬ ْ‫ظَنَّت‬ َّ‫يَظْنُن‬ ِ‫تَظُنَّان‬ ُّ‫تَظُن‬ ‫غائب مُؤنّث‬

ْ‫ظَنَنُْتم‬ ‫ظَنَنْتُما‬ َ‫ظَنَنْت‬ َ‫تَظُنُّون‬ ِ‫تَظُنَّان‬ ُّ‫تَظُن‬ ‫مُخاطب مذكّر‬

َّ‫ظَنَنْتُن‬ ‫ظَنَنْتُما‬ ِ‫ظَنَنْت‬ َّ‫تَظْنُن‬ ِ‫تَظُنَّان‬ َ‫تَظُنِّني‬ ‫مُخاطب مؤنّث‬

‫ظَنَنَّا‬ ‫ظَنَنَّا‬ ُ‫ظَنَنْت‬ ُّ‫نَظُن‬ ُّ‫نَظُن‬ ُّ‫أَظُن‬ ‫مُتَكَلِّم‬

‫ظُنُّوا‬ ‫ظُنَّا‬ ُّ‫ظُن‬/ِّ‫ظُن‬/َّ‫ظُن‬ Command5

*َّ‫اُظْنُن‬ ‫ظُنَّا‬ ‫اُظْنُين‬ * female conjugation

5 For [‫ ]الفعل مضاعف‬in the Command Tense, there are three different possibilities for the tense of male single person. Specifically
for the verb stem [َّ‫فَل‬/ُّ‫]يَ فُل‬, these are ] ُّ‫فُل‬/َّ‫فُل‬/ِّ‫ [فُل‬. There are two possible conjugations in this tense for stems [َّ‫فَل‬/ُّ‫ ]يَ فَل‬and [َّ‫فَل‬/ُّ‫]يَ فِل‬.

29
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫الْمُضَاعَف[ ‪Table 6: Various Conjugations of‬‬ ‫]اَلْفِعْلُ‬

‫مضارع‬ ‫الفِعْ ُل‬ ‫‪Vowel in‬‬
‫ماضي جمهول‬ ‫اجلزم‬ ‫الّنصب‬ ‫الفِعْلُ الْأَمْر‬ ‫الفِعْلُ الْمُضارع‬ ‫مضارع‬
‫جمهول‬ ‫املاضي‬
‫اُحْجُ ْج‬
‫ُيحَجُّ‬ ‫حُجَّ‬ ‫لَمْ يَحْجُجْ‬ ‫لَنْ يَحُجَّ‬ ‫يَحُجُّ‬ ‫حَجَّ‬ ‫‪Ḍammah‬‬
‫حُجُّ‪/‬حُجِّ‪/‬حُجَّ‬
‫اِفْرِرْ‬ ‫‪Kasrah‬‬
‫ُيفَرُّ‬ ‫فُرَّ‬ ‫لَمْ يَفْرِرْ‬ ‫لَنْ يَفِرَّ‬ ‫يَفِرُّ‬ ‫فَرَّ‬
‫*فِرَّ‪/‬فِرِّ‬
‫اِمْسَسْ‬ ‫‪Fatḥah‬‬
‫يُمَسُّ‬ ‫مُسَّ‬ ‫لَمْ يَمْسَسْ‬ ‫َلنْ يَمَسَّ‬ ‫يَمَسُّ‬ ‫مَسَّ‬ ‫‪*multiple possible‬‬
‫*مَسَّ‪/‬مَسِّ‬ ‫‪forms‬‬

‫مَصْدَر‬ ‫اِسْمُ الْمَفْعُول‬ ‫اِسْمُ الْفاعِل‬ ‫فعل‬

‫مَدٌّ‬ ‫مَمْدودٌ‬ ‫مادٌّ‬ ‫مَدَّ‬

‫املُضاعَف[ ‪(4) Qur’ānic Examples of‬‬ ‫]اَلْفِعل‬

‫‪i.‬‬ ‫﴾‬ ‫قَالَتْ أَنَّى يَكُونُ لِي غُالَمٌ وَلَمْ َيمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا‬ ‫﴿‬

‫] فعل ماضٍ [ )‪“She said: "How shall I have a son, seeing that no man has touched me”. (19:20‬‬

‫‪ii.‬‬ ‫﴾‬ ‫‪َ ...‬وظَنَنتُمْ ظَنَّ ٱلسَّوْءِ وَكُنتُمْ قَوْمًا بُورًا‬ ‫﴿‬

‫] فعل ماضٍ [ ‪“ ...you harbored an evil thought, and you are an immensely evil people”. (48:12).‬‬

‫‪iii.‬‬ ‫﴾‬ ‫﴿ وَجَعَلْتُ لَهُ مَالًا مَّمْدُودًا‬

‫مفعول [ )‪“and to whom I granted extensive wealth”. (74:12‬‬ ‫]اِسم‬

‫‪iv.‬‬ ‫﴾‬ ‫كَالَّ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ ٱلْعَذَابِ مَدًّا‬ ‫﴿‬
‫)‪“No! We will record what he says and extend for him from the punishment extensively ”. (19:79‬‬
‫]مصدر][ فعل مضارع [‬

‫‪30‬‬
 Lesson 3: Irregular Verbs [ّ‫املعتل‬ ‫]الفعل‬

Lesson 3: Irregular Verbs - Verbs with Vowel Letters

ّ‫ اَلْفِعْلُ الْمُعْتَل‬: ‫فِعْلُ الثُّالثِي اَلْمُجَرَّدِ إىل غَيْ ِر سالِ ٍم‬

I. Introduction to Irregular Verbs with Weak Letters [ّ‫]اَلفِعْلُ الْمُعْتَل‬

ّ‫املُعْتَل‬

‫املِثال‬ ‫الْأجْوَف‬ ‫النَّاقِص‬

A. Irregular Verbs: ‫الفِعْل الْمِثال‬

(1) In the present tense, the Wāw is replaced by a Yā. As a result, the present tense verb
conjugation is composed of at least three letters instead of four letters with a Sound verb.

(2) In the command tense, the Wāw is omitted and appears like verbs with a beginning Hamza.
This is similar to other verbs that we have studied.

Table 7: Various Conjugations of the Derivatives of [‫املثال‬ ‫]الفعل‬

‫ماضي جمهول مضارع جمهول‬ ‫اجلزم‬ ‫الّنصب‬ ‫الفعل األمر‬ ‫الضارع‬ ‫املاضي‬ ‫الفعل املِثال‬

ُ‫يُوْزَن‬ َ‫وُزِن‬ ْ‫لَمْ يَزِن‬ َ‫لَنْ يَزِن‬ ْ‫زِن‬ ُ‫يَزِن‬ َ‫وَزَن‬ Kasrah in
‫مضارع‬

ُ‫ُيوْضَع‬ َ‫وُضِع‬ ْ‫لَمْ يَضَع‬ َ‫لَنْ يَضَع‬ ْ‫ضَع‬ ُ‫يَضَع‬ َ‫وَضَع‬ Fatḥah in
‫مضارع‬

ُ‫يُورَث‬ َ‫وُرِث‬ ْ‫لَمْ يَرِث‬ َ‫لَنْ يَرِث‬ ْ‫رِث‬ ُ‫يَرِث‬ َ‫وَرِث‬ Kasrah in
‫ماضي‬
(rare)
and ‫مضارع‬

31
 Essentials of Qur’ânic Arabic

Table 8: Conjugations of Past/Present Tense of [‫املثال‬ ‫]الفعل‬

‫املاضى‬ ‫املُضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ [ َ‫]وَضَع‬

‫وَضَعُوا‬ ‫وَضَعا‬ ‫وَضَ َع‬ ‫يَضَعُو َن‬ ‫يَضَعا ِن‬ ‫يَضَ ُع‬ ‫الغائِب املُذَكَّر‬
َ‫وَضَعْن‬ ‫وَضَعَتا‬ ْ‫وَضَعَت‬ َ‫يَضَعْن‬ ِ‫تَضَعان‬ ُ‫تَضَع‬ ‫الغائِب املُؤَنَّث‬
ْ‫وَضَعُْتم‬ ‫وَضَعْتُما‬ َ‫وَضَعْت‬ َ‫تَضَعُون‬ ِ‫تَضَعان‬ ُ‫تَضَع‬ ‫املُخَاطَب الْمُذَكَّر‬
َّ‫وَضَعْتُن‬ ‫وَضَعْتُما‬ ِ‫وَضَعْت‬ َ‫تَضَعْن‬ ِ‫تَضَعان‬ َ‫تَضَعِني‬ ‫املُخَاطَب املُؤَنَّث‬

‫وَضَعْنا‬ ‫وَضَعْنا‬ ُ‫وَضَعْت‬ ُ‫نَضَع‬ ُ‫نَضَع‬ ُ‫أَضَع‬ ‫ا ُملتَكَلِّم‬

‫ضَعُوا‬ ‫ضَعا‬ ْ‫ضَع‬ ‫الفِعْل األَمْر‬

(3) Qur’ānic Examples of [ ‫املِثال‬ ‫]اَلْفِعل‬

i. ﴾.... ِ‫﴿ ٱلشَّيْطَانُ يَعِدُكُمُ ٱ لْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَاء‬
“The Evil one threatens you with poverty and orders you to immorality..”. (2:268). [ ‫] فعل مضارع‬

ii. ﴾ ‫ وَمَن يُهَاجِرْ فِي سَبِيلِ ٱللّهِ يَجِ ْد فِي ٱ لْأَرْضِ مُرَاغَمًا كَثِريًا‬... ﴿
“...He who forsakes his home in the cause of Allah, finds in the earth, a refuge, wide and spacious ”.
(4:100). [ ‫] فعل مضارع جمزوم‬

B. Irregular Verbs [‫]الفِعْل الْأَجْوَف‬

(1) In [ ‫ ]اَلْأَجْوَف‬verbs, there is an Alif on the [‫ ]ع‬letter.

(2) The letter Alif on the [ ‫ ]ع‬letter often represents a [‫ ]ي‬or [‫ ]و‬even though it appears to be an
Alif. This Alif is known as [ ‫]أَِلفُ الْمَمْدُودَة‬.
‫ قَا َل‬: its Maṣdar is [ٌ‫]قَوْل‬, its present tense is [ُ‫]يَقُول‬.
e.g.
َ‫ جاش‬: its Maṣdar is [‫]جَيْشان‬, its present tense is [ُ‫]يَجِيش‬.
َ‫ نام‬: its Maṣdar is [ٌ‫]نَوْم‬, its present tense is [ُ‫]يَنام‬.
(3) Depending on the middle letter, whether it is a ‫ ي‬, ‫ و‬, or ‫ ا‬, the middle letter in the [‫]فعل مضارع‬
form retains this letter. We see that the [‫ ]ع‬middle letter for [ َ‫ ]قال‬is a [‫ ]و‬because the middle letter
is expressed as a [ ‫ ]و‬in its [ ‫مضارع‬ ‫ ]فعل‬form.
(4) Similarly, for the verb [َ‫ ] باع‬, its middle [‫ ]ع‬letter is a [‫]ي‬.

32
 Lesson 3: Irregular Verbs [ّ‫املعتل‬ ‫]الفعل‬

(5) A less common case is when the middle Alif is actually an Alif. This happens in the case of
verbs like َ‫نام‬, َ‫خاف‬, or َ‫شاء‬. In the command tense, there is a Fatḥah, not a Ḍammah or Kasrah.
An exception is its conjugation in the past tense, when there is a Kasrah before Sākin letters (letters
carrying a Sukūn. For example, for [َ‫ ]خاف‬in the conjugation of [‫ ]أَنا‬is conjugated as [ُ‫]خِفْت‬, not

as [ ُ‫ ]خَفْت‬.

(6) For the Command state, the weak letter [ّ‫مُعْتَل‬ ‫ ]حَرْف‬is deleted during conjugation of the single
male tense form [ َ‫ ]أ نْت‬and for [ َّ‫ ]أ نْتُن‬. For all other conjugations of the Command Tense like [‫]أ نْتُما‬,
[[ ْ‫أ نْتُم‬, and [ ِ‫ ]أ نْت‬, the weak letter is retained. Even though the weak letter is deleted, the vowel is
6

retained which denotes the specific deleted vowel. For example, for the verb [ َ‫]قام‬, the middle
letter [َ‫ ]و‬is deleted to derive [ْ‫ ]قُم‬. Here, the Ḍammah on the first letter [ُ‫ ]ق‬indicates that the deleted
weak letter was indeed a [ َ‫]و‬. For the verb [َ‫]سار‬, the Command Tense form is [ْ‫]سِر‬. Here the Kasrah
on the [ ِ‫ ]س‬indicates that the deleted weak letter is a [ ‫]ي‬.

(7) For the Jazm state in present tense [‫]املضارع‬, the conjugation of the [‫ ]اَلْأجْوَف‬form is practically
identical. The [ّ‫مُعْتَل‬ ‫]حَرْف‬ is again deleted as in the Command Tense of all single person
conjugations (except single second person female) and plural female. The other conjugations retain
the weak letter. For example, when a [‫ ]حَرْف جَزْم‬acts on the conjugated verb [ُ‫]تَقُوم‬, it becomes [ْ‫]تَقُم‬
as the weak letter is omitted. Similarly, for the conjugated verb [ُ‫]نَسِري‬, its Jazm state is [ْ‫]نَسِر‬. For the
conjugated verb [َ‫ ]يَسِريُون‬, however, its conjugation is [ ‫ ]يَسِريُوا‬as the weak letter is retained since it is a
plural male form. Please see Footnote #6 below regarding the deletion or retaining of the weak

letter during conjugation.

(8) For the Naṣb state in [ ‫]املضارع‬, the weak letter is retained in all conjugations except the
conjugations with the Feminine Nūn.7 Similar to Sound verbs, the last vowel on single person
conjugations retain a Fatḥah while plural or dual conjugations have their last Nūn deleted.

6 For the verb [َ‫]قَا م‬, the Command Tense conjugation for [َ‫ ]أَنْت‬is [ْ‫ ] قُو مِي‬not [ْ‫ ] قُمْي‬simply because it is not possible grammatically to
have two consecutive Sukūn letters. Similarly, for the verb [َ‫]سَار‬, it would be [ْ‫]سِ ريِي‬, not [ْ‫]سِرْي‬.
7 The exception is the [‫ ]ن‬of Femininity [‫]نونُ اإلناث‬, which is [‫ ] مَبْنِي‬and cannot change its structure irrespective of I‛rāb. This occurs
in the tense of [َّ‫ ]ﻫُن‬and [َّ‫ ]أَنْتُن‬in verb conjugations. For example, the conjugated verb [ُ‫ ]تَ قُو م‬in Naṣb is [َ‫ ]تَ قُو م‬while [َ‫ ]تَ قُو مُون‬is [‫]تَ قُو مُوا‬. The
conjugation of [َ‫ ]تَ قُمْن‬containing the feminine Nūn remains [َ‫]تَ قُمْن‬.

33
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫األَجْوَف] ‪Table 9: Various Conjugations of Derivatives of‬‬ ‫[الفعلُ‬

‫ماضي جمهول مضارع جمهول‬ ‫اجلزم‬ ‫النصب‬ ‫األمر‬ ‫املضارع‬ ‫املاضي‬ ‫عِلَّة [‬ ‫]حَ ْرفُ‬
‫‪on middle letter‬‬

‫يُقامُ‬ ‫قِيمَ‬ ‫لَمْ يَقُمْ‬ ‫لَنْ يَقُومَ‬ ‫قُمْ‬ ‫يَقُومُ‬ ‫قامَ‬ ‫و‬

‫يُزادُ‬ ‫زِيْد‬ ‫لَمْ يَزِدْ‬ ‫لَنْ يَزِيدُ‬ ‫زِدْ‬ ‫يَزِيدُ‬ ‫زَادَ‬ ‫ي‬

‫يُخافُ‬ ‫خِيفَ‬ ‫لَمْ يَخَفْ‬ ‫لَنْ يَخَافَ‬ ‫خَفْ‬ ‫يَخافُ‬ ‫خَافَ‬ ‫ا‬

‫مَصْدَر‬ ‫اِسْمُ الْفاعِل اِسْمُ الْمَفعول‬ ‫فعل‬ ‫عِلَّة [‬ ‫]حَ ْرفُ‬

‫قَوْلٌ‬ ‫مَقُولٌ‬ ‫قائِلٌ‬ ‫قال‬ ‫و‬

‫زَيْدٌ‬ ‫مَزيدٌ‬ ‫زائِدٌ‬ ‫زَادَ‬ ‫ي‬

‫األَجْوَف {و}] ‪Table 10: Conjugations of Past/Present Tense Verbs‬‬ ‫[الفعلُ‬

‫املاضى‬ ‫املُضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫] قالَ [‬

‫قامُوا‬ ‫قاما‬ ‫قا َم‬ ‫يَقُومُونَ‬ ‫يَقُوما ِن‬ ‫يَقُو ُم‬ ‫الغائِب املُذَكَّر‬
‫ُقمْنَ‬ ‫قامَتا‬ ‫قامَتْ‬ ‫يَقُمْنَ‬ ‫تَقُومانِ‬ ‫تَقُومُ‬ ‫الغائِب املُؤَنَّث‬
‫ُقمُْتمْ‬ ‫قُمْتُما‬ ‫قُمْتَ‬ ‫تَقُومُونَ‬ ‫تَقُومانِ‬ ‫تَقُومُ‬ ‫املُخَاطَب الْمُذَكَّر‬
‫ُقمْتُنَّ‬ ‫قُمْتُما‬ ‫قُمْتِ‬ ‫تَقُمْنَ‬ ‫تَقُومانِ‬ ‫تَقُومِنيَ‬ ‫املُخَاطَب املُؤَنَّث‬

‫ُقمْنا‬ ‫قُمْنا‬ ‫قُمْتُ‬ ‫نَقُومُ‬ ‫نَقُومُ‬ ‫أَقُومُ‬ ‫ا ُملتَكَلِّم‬

‫قُومُوا‬ ‫قُوما‬ ‫قُمْ‬ ‫فِعْل األَمْر‬

‫‪34‬‬
 ‫املعتلّ[ ‪Lesson 3: Irregular Verbs‬‬ ‫]الفعل‬

‫األَجْوَف [ ‪Table 11: Conjugations of‬‬ ‫‪] in Jazm and Naṣb‬الفعلُ‬

‫‪Naṣb‬‬ ‫‪Jazm‬‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫] قالَ [‬

‫يَقُومُوا‬ ‫يَقُوما‬ ‫يَقُو َم‬ ‫يَقُومُوا‬ ‫يَقُوما‬ ‫يَقُمْ‬ ‫الغائِب املُذَكَّر‬

‫يَ ُقمْنَ‬ ‫تَقُوما‬ ‫تَقُومَ‬ ‫يَقُمْنَ‬ ‫تَقُوما‬ ‫تَقُمْ‬ ‫الغائِب املُؤَنَّث‬
‫تَقُومُوا‬ ‫تَقُوما‬ ‫تَقُومَ‬ ‫تَقُومُوا‬ ‫تَقُوما‬ ‫تَقُمْ‬ ‫املُخَاطَب الْمُذَكَّر‬
‫تَ ُقمْنَ‬ ‫تَقُوما‬ ‫تَقُومِي‬ ‫تَقُمْنَ‬ ‫تَقُوما‬ ‫تَقُومِي‬ ‫املُخَاطَب املُؤَنَّث‬

‫نَقُومَ‬ ‫نَقُومَ‬ ‫أَقُومَ‬ ‫نَقُمْ‬ ‫نَقُمْ‬ ‫أَقُمْ‬ ‫ا ُملتَكَلِّم‬

‫جوَف {و}[ ‪(9) Qur’ānic Examples of‬‬

‫] الفعلُ األَ ْ‬

‫‪i.‬‬ ‫﴾‬ ‫﴿‪...‬سَنَكْتُبُ مَا قَالُواْ وَقَتْلَهُمُ ٱألَنبِيَاءَ بِغَيْرِ حَ ّقٍ وَنَقُولُ ذُوقُواْ عَذَابَ ٱلْحَرِيقِ‬
‫‪“...We will record what they said and their killing of the prophets without right and will say, "Taste‬‬
‫مضارع [ )‪the punishment of the Burning Fire”. (3:181‬‬ ‫]فعل أمر][فعل‬

‫‪ii.‬‬ ‫‪﴾...‬‬ ‫﴿‪...‬فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي ٱللَّهِ‬
‫‪“...So if you repent, that is best for you; but if you turn away - then know that you will not cause failure‬‬
‫ماضٍ [ )‪to Allah.. .”. (9:3‬‬ ‫]فعل‬

‫‪iii.‬‬ ‫﴾‬ ‫﴿ إِنِّي جَزَيْتُهُمُ ٱ لْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ ﻫُمُ ٱلْفَائِزُونَ‬
‫‪“ Indeed, I have rewarded them this Day for their patient endurance that they are the attainers [of‬‬
‫]اسم فاعل [ )‪success]”. (23:111‬‬

‫‪35‬‬
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫{ي}] ‪Table 12: Conjugations of Past/Present Tense Verbs‬‬ ‫[الفعلُ األَجْوَف‬

‫املاضى‬ ‫املُضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫]سارَ [‬

‫سارُوا‬ ‫سارا‬ ‫سا َر‬ ‫يَسريُونَ‬ ‫يَسريا ِن‬ ‫يَس ُري‬ ‫الغائِب املُذَكَّر‬
‫سِرْنَ‬ ‫سارَتَا‬ ‫سارَتْ‬ ‫يَسِرْنَ‬ ‫تَسريانِ‬ ‫تَسريُ‬ ‫الغائِب املُؤَنَّث‬
‫سِرُْتمْ‬ ‫سِرْتُما‬ ‫سِرْتَ‬ ‫تَسريُونَ‬ ‫تَسريانِ‬ ‫تَسريُ‬ ‫املُخَاطَب الْمُذَكَّر‬
‫سِرْتُنَّ‬ ‫سِرْتُما‬ ‫سِرْتِ‬ ‫تَسِرْنَ‬ ‫تَسريانِ‬ ‫تَسريينَ‬ ‫املُخَاطَب املُؤَنَّث‬

‫سِرْنا‬ ‫سِرْنا‬ ‫سِرْتُ‬ ‫نَسريُ‬ ‫نَسريُ‬ ‫أَسريُ‬ ‫املُتَكَلِّم‬

‫سِريُوا‬ ‫سِريا‬ ‫سِرْ‬ ‫األَمْر‬

‫جوَف }ي{ ‪(10) Qur’ānic Examples:‬‬

‫الفعلُ األَ ْ‬
‫‪i.‬‬ ‫﴾‬ ‫َوأَكِيدُ كَيْدًا‬ ‫۝‬ ‫إِنَّهُمْ يَكِيدُونَ كَيْدًا‬ ‫﴿‬
‫)‪“As for them, they are but plotting a plot, And I too am planning a plot”. ( 86:15-16‬‬
‫مضارع] [مصدر] [ فعل مضارع [‬ ‫]مصدر] [ فعل‬
‫‪ii.‬‬ ‫وَإِذَا سَمِعُوا مَا أُنزِلَ إِلَى ٱلرَّسُولِ تَ َرىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا مِنَ ٱلْحَقِّ ۚ يَقُولُونَ رَبَّنَا‬ ‫﴿‬

‫﴾‬ ‫آمَنَّا فَاكْتُبْنَا مَعَ ٱلشَّاﻫِدِينَ‬

‫‪“And when they hear what has been revealed to the Messenger, you see their eyes overflowing with‬‬
‫‪tears because of what they have recognized of the truth. They say, "Our Lord, we have believed, so‬‬
‫] فعل مضارع [ )‪register us among the witnesses ”. ( 5:83‬‬

‫‪iii.‬‬ ‫﴾‬ ‫قُلْ سِريُوا فِي ٱلْأَرْضِ فَٱنظُرُوا كَيْفَ كَانَ عَاقِبَةُ ٱلْمُجْرِمِنيَ‬ ‫﴿‬

‫] فعل أمر [ )‪“Say, "Travel through the land and see how was the end of the criminals"”. ( 27:69‬‬

‫‪iv.‬‬ ‫﴾‬ ‫﴿ يَوْمَ نَقُولُ لِجَهَنَّمَ ﻫَلِ ٱمْتَلَأْتِ وَتَقُولُ ﻫَلْ مِنْ مَزِيدٍ‬
‫‪“On the Day We will say to Hell, "Have you been filled?" and it will say, "Are there some more," ”.‬‬
‫مفعول [ )‪( 50:30‬‬ ‫]اسم‬

‫‪36‬‬
 Lesson 3: Irregular Verbs [ّ‫املعتل‬ ‫]الفعل‬

Table 13: Conjugations of Past/Present Tense Verbs {١} ‫األَجْوَف‬ ُ‫الفعل‬

‫املاضى‬ ‫املُضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ [ َ‫] نام‬

‫نُومُوا‬ ‫ناما‬ ‫نا َم‬ َ‫يَنامُون‬ ‫يَناما ِن‬ ‫يَنا ُم‬ ‫الغائِب املُذَكَّر‬
َ‫نِمْن‬ ‫نامَتا‬ ْ‫نامَت‬ َ‫يَنِمْن‬ ِ‫تَنامَان‬ ُ‫تَنام‬ ‫الغائِب املُؤَنَّث‬
ْ‫نِمُْتم‬ ‫نِمْتُما‬ َ‫نِمْت‬ َ‫تَنامُون‬ ِ‫تَنامَان‬ ُ‫تَنام‬ ‫املُخَاطَب الْمُذَكَّر‬
َّ‫نِمْتُن‬ ‫نِمْتُما‬ ِ‫نِمْت‬ َ‫تَنِمْن‬ ِ‫تَنامَان‬ َ‫تَنامِني‬ ‫املُخَاطَب املُؤَنَّث‬

‫نِمْنا‬ ‫نِمْنا‬ ُ‫نِمْت‬ ُ‫نَنام‬ ُ‫نَنام‬ ُ‫أَنام‬ ‫ا ُملتَكَلِّم‬

‫نَامُوا‬ ‫ناما‬ ْ‫نَم‬ ‫األَمْر‬

(11) Qur’ānic Examples: {١} ‫جوَف‬

ْ َ‫الفعلُ األ‬
i. ﴾ َ‫﴿ لَئِن بَسَطتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَاْ بِبَا ِسطٍ يَ ِديَ إِلَيْكَ لِأَقْتُلَكَ ۚ إِنِّي أَخَافُ ٱللَّهَ رَبَّ ٱلْعَالَمِني‬
“If you should raise your hand against me to kill me I shall not raise my hand against you to kill you.
Indeed, I fear Allah, Lord of the worlds”. (5:28) [ ‫]فعل مضارع‬

ii. ﴾ َ‫﴿ فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَﻫُمْ نَائِمُون‬

“So there came upon the garden an affliction from your Lord while they were asleep”. ( 68:19)
[ ‫]اسم فاعل‬

iii. ﴾ ٍ‫قَالُواْ الَ َتخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوط‬...﴿

“…They said, "Fear not. We have been sent to the people of Lūt”. ( 11:70) [ ‫جمزوم‬ ‫]فعل مضارع‬
iv. ﴾ َ‫﴿ فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَﻫَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ ٱلْمُرْسَلِني‬
“So I fled from you when I feared you. Then my Lord granted me wisdom and Prophethood and
appointed me from the messengers ”. ( 26:21) [ ٍ‫ماض‬ ‫]فعل‬

C. Irregular Verbs [‫]الفِعْل النَّاقِص‬

(1) Similar to [‫ ]اَلْأَجْوَف‬verbs, the last vowel Alif can be a ‫ و‬, ‫ا‬, or ‫ي‬.
(2) This Alif is known as [ ‫]اَِلفُ الْمَقْصورَة‬.
(3) One important rule to note is when the verb is in the Command State or in Jazm. The last letter
is dropped, and remaining vowel at the end is a sign of the omitted letter.

37
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫النَّاقِص[ ‪Table 14: Conjugation of Various Derivatives of‬‬ ‫]اَلْفعل‬

‫مضارع‬ ‫ماضي‬ ‫[‬ ‫]دَعا‬
‫اجلزم‬ ‫النصب‬ ‫الفعل األمر‬ ‫املضارع‬ ‫املاضي‬
‫جمهول‬ ‫جمهول‬ ‫‪Vowel in‬‬ ‫املضارع‬

‫يُدْعَى‬ ‫دُعِيَ‬ ‫لَمْ يَدْعُ‬ ‫لَنْ يَدْعُوَ‬ ‫اُدْعُ‬ ‫يَدْعُوْ‬ ‫دَعا‬ ‫‪Ḍammah‬‬

‫ُيرْمَى‬ ‫رُمِيَ‬ ‫لَمْ يَرْمِ‬ ‫لَنْ يَرْمَى‬ ‫اِرْمِ‬ ‫يَرْمِيْ‬ ‫رَمَي‬ ‫‪Kasrah‬‬

‫يُلْقَى‬ ‫لُقِيَ‬ ‫لَمْ يَلْقَ‬ ‫لَنْ يَلْقَى‬ ‫ِالْقَ‬ ‫يَلْقَي‬ ‫لَقِيَ‬ ‫‪Fatḥah‬‬

‫اسم الفاعل اسم الْمفعول مَصْدَر‬ ‫فعل‬

‫دُعَاءٌ‬ ‫مَدْعُوٌّ‬ ‫دَاعٍ‬ ‫دَعَا‬ ‫‪Ḍammah in‬‬
‫املضارع‬

‫رِضْوان‬ ‫مَرْضِيٌ‬ ‫راضٍ‬ ‫رَضِيَ‬ ‫‪Kasrah in‬‬

‫املضارع‬
‫ﻫَدْيٌ‬ ‫مَهْدِيٌّ‬ ‫ﻫَادٍ‬ ‫ﻫَدَى‬ ‫‪Fatḥah in‬‬
‫املضارع‬
‫)‪(4‬‬ ‫النَّاقِص {و}[ ‪Complete Verb Conjugation :‬‬ ‫]اَلْفِعْلُ‬

‫{و}[ ‪Table 15: Conjugation of‬‬ ‫]اَلْفِعْلُ النَّاقِص‬

‫املاضى‬ ‫املُضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫]رَجا [‬

‫رَجَوْا‬ ‫رَجَوَا‬ ‫رَجا‬ ‫يَرْجُونَ‬ ‫يَرْجُوَانِ‬ ‫يَرْجُو‬ ‫الغائِب املُذَكَّر‬

‫رَجَوْنَ‬ ‫رَجَتا‬ ‫رَجَتْ‬ ‫يَرْجُونَ‬ ‫تَرْجُوَانِ‬ ‫تَرْجُو‬ ‫الغائِب املُؤَنَّث‬
‫رَجَوْتُم‬ ‫رَجَوْتُما‬ ‫رَجَوْ َ‬
‫ت‬ ‫تَرْجُو َن‬ ‫تَرْجُوَا ِن‬ ‫تَرْجُو‬ ‫املُخَاطَب الْمُذَكَّر‬
‫رَجَوْتُنَّ‬ ‫رَجَوْتُما‬ ‫رَجَوْتِ‬ ‫تَرْجُونَ‬ ‫تَرْجُوَانِ‬ ‫تَرْجنيَ‬ ‫املُخَاطَب املُؤَنَّث‬
‫رَجَوْنا‬ ‫رَجَوْنا‬ ‫رَجَوْتُ‬ ‫نَرْجُو‬ ‫نَرْجُو‬ ‫أَرْجُو‬ ‫املُتَكَلِّم‬
‫اُرْجُوا‬ ‫اُرْجا‬ ‫اُرْجُ‬ ‫الفعل األمر‬

‫‪38‬‬
 Lesson 3: Irregular Verbs [ّ‫املعتل‬ ‫]الفعل‬

Table 16: Conjugation of [‫النَّاقِص‬ ُ‫]اَلْفِعْل‬ in Jazm and Naṣb

Naṣb Jazm
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ [ ‫]رَجا‬

‫يَرْجُوا‬ ‫يَرْجُوَا‬ ‫يَرْجُ َو‬ ‫يَرْجُوا‬ ‫يَرْجُوَا‬ ُ ْ‫يَر‬

‫ج‬ ‫الغائِب املُذَكَّر‬
َ‫يَرْجُون‬ ‫تَرْجُوَا‬ َ‫تَرْجُو‬ َ‫يَرْجُون‬ ‫تَرْجُوَا‬ ُ‫تَرْج‬ ‫الغائِب املُؤَنَّث‬
‫تَرْجُوا‬ ‫تَرْجُوَا‬ َ‫تَرْجُو‬ ‫تَرْجُوا‬ ‫تَرْجُوَا‬ ُ‫تَرْج‬ ‫املُخَاطَب الْمُذَكَّر‬
‫تَرْجُو َن‬ ‫تَرْجُوَا‬ ‫تَرْجِي‬ ‫تَرْجُو َن‬ ‫تَرْجُوَا‬ ‫تَرْجِي‬ ‫املُخَاطَب املُؤَنَّث‬
َ‫نَرْ ُجو‬ َ‫نَرْجُو‬ َ‫أَرْجُو‬ ُ‫نَرْج‬ ُ‫نَرْج‬ ُ‫أَرْج‬ ‫املُتَكَلِّم‬

(5) Qur’ānic Examples of [{‫]اَلْفعل النَّاقِص} و‬

i. ﴾... ُ‫﴿ مَّا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ ٱللَّهُ لَهُ سُنَّةَ ٱللَّهِ فِي ٱلَّذِينَ خَلَوْا مِن قَبْل‬
“There is not to be upon the Prophet any discomfort concerning that which Allah has imposed upon
him. [This is] the established way of Allah with those [prophets] who have passed on before...”.
(33:38) [ ٍ‫ماض‬ ‫] فعل‬

ii. ﴾ َ‫﴿ َّٱلذِينَ يُنفِقُونَ فِي ٱلسَّرَّاءِ وَٱلضَّرَّاءِ وَٱلْكَاظِمِنيَ ٱلْغَْيظَ وَٱلْعَافِنيَ عَنِ ٱلنَّاسِ ۚ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِني‬
“Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon
the people - and Allah loves the doers of good”. ( 3:134) [ ‫]اسم فاعل‬

iii. ﴾...‫ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۚ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ‬...﴿
“…Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and
forgive us; and have mercy upon us ….”. ( 2:286) [ ‫] فعل أمر‬

iv. ۚ ‫ت وَٱلْأَرْضِ لَن نَّدْعُوَاْ مِن دُونِهِ إِلَهًا‬

ِ ‫﴿ وَرَبَطْنَا عَلَى قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ ٱلسَّمَاوَا‬
﴾ ‫َّلقَدْ قُلْنَا إِذًا شَطَطًا‬
“And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and
the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an
excessive transgression”. (18:14) [ ‫] فعل مضارع منصوب‬

39
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪v.‬‬ ‫﴿ وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۚ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۚ‬
‫﴾‬ ‫فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ‬
‫‪“And when My servants ask you, concerning Me - indeed I am near. I respond to the invocation of the‬‬
‫‪supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be guided”.‬‬
‫] فعل ماضٍ][اسم فاعل][مصدر[ )‪(2:186‬‬

‫)‪(6‬‬ ‫النَّاقِص {ي} [ ‪Complete Verb Conjugation:‬‬ ‫]اَلْفِعْلُ‬

‫{ي} [ ‪Table 17: Conjugation of‬‬ ‫]اَلْفِعْلُ النَّاقِص‬

‫املاضي‬ ‫املضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫]جَرَى [‬

‫جَزَوْا‬ ‫جَزيا‬ ‫جَزَي‬ ‫يَجْزُونَ‬ ‫يَجْزِيانِ‬ ‫يَجْزِي‬ ‫الغائِب املُذَكَّر‬

‫جَزَيْنَ‬ ‫جَزَتا‬ ‫جَزَتْ‬ ‫يَجْزيْنَ‬ ‫تَجْزِيانِ‬ ‫تَجْزِي‬ ‫الغائِب املُؤَنَّث‬
‫جَزَيُْت ْم‬ ‫جَزَيْتُما‬ ‫جَزَيْ َ‬
‫ت‬ ‫تَجْزو َن‬ ‫تَجْزِيا ِن‬ ‫تَجْزي‬ ‫املُخَاطَب الْمُذَكَّر‬
‫جَزَيْتُنَّ‬ ‫جَزَيْتُما‬ ‫جَزَيْتِ‬ ‫تَجْزِيْنَ‬ ‫تَجْزِيانِ‬ ‫تَجْزِينَ‬ ‫املُخَاطَب املُؤَنَّث‬

‫جَزَيْنا‬ ‫جَزَيْنا‬ ‫جَزَيْتُ‬ ‫نَجْزي‬ ‫نَجْزِي‬ ‫أَجْزِي‬ ‫املُتَكَلِّم‬

‫اِجْزُوا‬ ‫اِجْزيا‬ ‫اِجْزِ‬ ‫فعل األمر‬

‫النَّاقِص {ي}[ ‪(7) Qur’ānic Examples of‬‬ ‫]اَلْفِعْلُ‬

‫‪i.‬‬ ‫﴿ مَّثَلُ ٱلْجَنَّةِ ٱلَّتِي وُعِدَ ٱلْمُتَّقُونَ ۚ تَجْرِي مِن تَحْتِهَا ٱلْأَنْهَارُ ۚ أُكُلُهَا دَائِمٌ وَظِلُّهَا ۚ‬
‫﴾‬ ‫تِلْكَ عُقْبَى ٱلَّذِينَ ٱتَّقَوا ۚ وَّعُقْبَى ٱلْكَافِرِينَ ٱلنَّارُ‬
‫‪“The example of Paradise, which the righteous have been promised, is [that] beneath it rivers flow.‬‬
‫‪Its fruit is lasting, and its shade. That is the consequence for the righteous, and the consequence for‬‬
‫] فعل مضارع [ )‪the disbelievers is the Fire”. (13:35‬‬

‫‪ii.‬‬ ‫﴾‬ ‫قَالُواْ جَزَآؤُهُ مَن وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُ ۚ كَذَٰلِكَ نَجْزِي ٱلظَّالِمِنيَ‬ ‫﴿‬
‫‪“They said, "Its recompense is that he in whose bag it is found - he will be its recompense. Thus do we‬‬
‫]مصدر] [مصدر] [ فعل مضارع [ )‪recompense the wrongdoers"”. (12:75‬‬

‫‪40‬‬
 ‫املعتلّ[ ‪Lesson 3: Irregular Verbs‬‬ ‫]الفعل‬

‫‪iii.‬‬ ‫﴿ فَلَمَّا أَجنَاﻫُمْ إِذَا ﻫُمْ يَبْغُونَ فِي ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ ۚ يَا أَيُّهَا ٱلنَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنفُسِكُم ۚ‬
‫‪﴾...‬‬ ‫مَّتَاعَ ٱلْحَيَاةِ ٱلدُّنْيَ‬
‫‪“But when He saves them, at once they commit injustice upon the earth without right. Oh mankind,‬‬
‫)‪your injustice is only against yourselves, [being merely] the enjoyment of worldly life. ...”. ( 10:23‬‬
‫] فعل مضارع [‬

‫‪iv.‬‬ ‫﴿‪...‬وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۚ وَأَحْسِن كَمَا أَحْسَنَ ٱللَّهُ إِلَيْكَ ۚ وَلَا تَبْغِ ٱلْفَسَادَ فِي ٱلْأَرْضِ ۚ‬
‫﴾‬ ‫إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ‬
‫‪“…And Do not forget your share of the world. And do good as Allah has done good to you. And desire not‬‬
‫] فعل مضارع جمزوم [ )‪corruption in the land. Indeed, Allah does not like corrupters ” . (28:77‬‬

‫{ا}[ ‪(8) Complete Verb Conjugation of‬‬ ‫]اَلْفعل النَّاقِص‬

‫{ا}[ ‪Table 18: Conjugation of‬‬ ‫]اَلْفعل النَّاقِص‬

‫املاضي‬ ‫املضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫]طَغَى [‬

‫طَغَوا‬ ‫طَغَيا‬ ‫طَغَى‬ ‫يَطْغَوْنَ‬ ‫يَطْغَيانِ‬ ‫يَطْغَى‬ ‫الغائِب املُذَكَّر‬

‫طَغَيْنَ‬ ‫طَغَتا‬ ‫طَغَتْ‬ ‫يَطْغَيْنَ‬ ‫تَطْغَيانِ‬ ‫تَطْغَى‬ ‫الغائِب املُؤَنَّث‬
‫طَغَيُْت ْم‬ ‫طَغَيْتُما‬ ‫طَغَيْ َ‬
‫ت‬ ‫تَطْغَوْ َن‬ ‫تَطْغَيا ِن‬ ‫تَطْغَى‬ ‫املُخَاطَب الْمُذَكَّر‬
‫طَغَيْتُنَّ‬ ‫طَغَيْتُما‬ ‫طَغَيْتِ‬ ‫تَطْغَيْنَ‬ ‫تَطْغَيانِ‬ ‫تَطْغَيْنَ‬ ‫املُخَاطَب املُؤَنَّث‬
‫طَغَيْنا‬ ‫طَغَيْنا‬ ‫طَغَيْتُ‬ ‫نَطْغَى‬ ‫نَطْغَى‬ ‫أَطْغَى‬ ‫املَُتكَلِّم‬
‫اِطْغَوْا‬ ‫اِطْغَيا‬ ‫اِطْغَ‬ ‫فعل األمر‬
‫]اَلْفعل النَّاقِص {ا}[ ‪(9) Qur’ānic Examples of‬‬

‫‪i.‬‬ ‫﴿ تِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا ٱْل أَنْهَارُ خَالِدِينَ فِيهَا ۚ‬
‫وَذَٰلِكَ ٱ لْفَوْزُ ٱ لْعَظِيمُ ﴾‬
‫‪“These are the limits of Allah, and whoever obeys Allah and His Messenger will be admitted by Him‬‬
‫‪to Gardens under which rivers flow, abiding eternally therein; and that is the great attainment”.‬‬
‫] فعل مضارع جمزوم [ )‪(4:13‬‬

‫‪ii.‬‬ ‫﴾‬ ‫﴿ يَحْلِفُو َن لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِن تَرْضَوْا عَنْهُمْ ۚ فَإِن تَرْضَوْا عَنْهُمْ فَإِنَّ ٱللَّهَ لَا يَرْضَىٰ عَنِ ٱلْقَوْمِ ٱلْفَاسِقِنيَ‬
‫‪“They will swear unto you, that you may be pleased with them but if you are pleased with them, Allah‬‬
‫]فعل مضارع جمزوم] [فعل مضارع جمزوم] [فعل مضارع منصوب [ )‪is not pleased with those who disobey”. (9:96‬‬

‫‪41‬‬
 Essentials of Qur’ânic Arabic

iii. ‫﴿ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۚ وَأَحْسِن كَمَا أَحْسَنَ ٱللَّهُ إِلَيْكَ ۚ وَلَا تَبْغِ ٱلْفَسَادَ فِي ٱلْأَرْضِ ۚ إِنَّ ٱللَّهَ لَا‬
﴾ َ‫يُحِبُّ ٱلْمُفْسِدِين‬
“…And Do not forget your share of the world. And do good as Allah has done good to you. And desire not
corruption in the land. Indeed, Allah does not like corrupters”. ( 28:77) [ ‫جمزوم‬ ‫]فعل مضارع‬

iv. ﴾ ً‫﴿ ٱرْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّة‬

“Return to your Lord, well-pleased and pleasing [to Him]”. ( 89:28) [ ‫مفعول] [اسم فاعل‬ ‫]اسم‬

II. Verbs with Two Vowelled letters: [‫] لفِيفُ الْمَقْرُون[ & ] لَفِيفُ املَفْرُوق‬

ّ‫املُعْتَل‬

‫املِثال‬ ‫النَّاقِص‬ ‫األجْوَف‬

‫لَفِيفُ الْمَفْروق‬ ‫لَفِيفُ الْمَقْرُون‬

A. Verbs with Two Separate Vowelled letters ]‫]لَفِيفُ املَفْرُوق‬

(1) This verb group is really a combination of [‫ ]املِ ثال‬and [‫ ]اَلنَّاقِص‬.
(2) In the Command State in single form, there is only one letter. This happens as both vowel letters are
chopped off during conjugation. Recall that the vowel letter [‫ ]حرف عِلَّة‬is taken off from the verb in the other
Irregular Verbs that contain a single vowel letter. For example, the Command from conjugated from verbs
[ ‫ ]وَقَي‬and [ ‫ ]وَفَي‬is respectively [ ِ‫ ]ق‬and [ ِ‫ ]ف‬.

42
 ‫املعتلّ[ ‪Lesson 3: Irregular Verbs‬‬ ‫]الفعل‬

‫املَفْرُوق{ ‪Table 19: Verb Conjugation of Various Derivatives of‬‬ ‫] َوقَى[ ‪}:‬لَفِيفُ‬
‫ماضي جمهول مضارع جمهول‬ ‫اجلزم‬ ‫النصب‬ ‫الفعلُ الْأَمر‬ ‫املضارع‬ ‫املاضي‬

‫يُوقَى‬ ‫وُقِيَ‬ ‫لَمْ يَقِ‬ ‫لَنْ يَقِيَ‬ ‫ق‬

‫ِ‬ ‫يَقِي‬ ‫وَقَي‬
‫مَصْدَر‬ ‫اسمُ الْمَفعول‬ ‫اسم الفاعل‬ ‫فعل‬

‫وِقايَةٌ‬ ‫مَوْقِيٌ‬ ‫واقٍ‬ ‫وَقَي‬

‫املَ ْفرُوق[ ‪(3) Complete Verb Conjugation :‬‬ ‫]لَفِيفُ‬

‫املَفْرُوق[ ‪Table 20: Verb Conjugation of‬‬ ‫]لَفِيفُ‬

‫الفِ ْعلُ املاضى‬ ‫الفِ ْعلُ الضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫ُمثَنَّى‬ ‫مُفْرَد‬ ‫]وَ قَى [‬

‫وَقَوْا‬ ‫وَقَيا‬ ‫وَقَى‬ ‫يَقُوْنَ‬ ‫يَقِيانِ‬ ‫يَقِي‬ ‫الغائِب املُذَكَّر‬

‫وَقَيْنَ‬ ‫وَقَتا‬ ‫وَقَتْ‬ ‫يَقِيْنَ‬ ‫تَقِيانِ‬ ‫تَقِي‬ ‫الغائِب املُؤَنَّث‬
‫وَقَيُْت ْم‬ ‫وَقَيْتُما‬ ‫وَقَيْ َ‬
‫ت‬ ‫تَقُوْ َن‬ ‫تَقِيا ِن‬ ‫تَقِي‬ ‫املُخَاطَب الْمُذَكَّر‬
‫وَقَيْتُنَّ‬ ‫وَقَيْتُما‬ ‫وَقَيْتِ‬ ‫تَقِيْنَ‬ ‫تَقِيانِ‬ ‫تَقِنيَ‬ ‫املُخَاطَب املُؤَنَّث‬

‫وَقَيْنا‬ ‫وَقَيْنَا‬ ‫وَقَيْتُ‬ ‫نَقِي‬ ‫نَقِي‬ ‫أَقِي‬ ‫ا ُملتَكَلِّم‬

‫قُوْا‬ ‫قِيا‬ ‫ق‬
‫ِ‬ ‫فعل األمر‬

‫املَفْرُوق[ ‪(4) Qur’ānic Examples of‬‬ ‫]لَفِي ُ‬

‫ف‬
‫‪i.‬‬ ‫وأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَٱرْﻫَبُونِ ﴾‬
‫﴿‪َ ...‬‬
‫‪“…and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of only‬‬
‫] فعل أمر [ ] فعل مضارع جمزوم [ )‪Me”. (2:40‬‬

‫‪ii.‬‬ ‫﴾‬ ‫﴿ وَإِذَا أَرَادَ ٱللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُم مِنْ دُونِهِ مِنْ وَالٍ‬
‫‪“...And when Allah intends for a people ill, there is no repelling it. And there is not for them besides‬‬
‫]اسم فاعل [ )‪Him any protector”. (13:11‬‬

‫‪43‬‬
 Essentials of Qur’ânic Arabic

iii. ﴾ َ‫وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ ﻫُمُ ٱلْمُفْلِحُون‬...﴿

“…And whoever is protected from the stinginess of his soul - it is those who will be the successful”. (59:9)
[ ‫]فعل مضارع جمهول‬

B. Verbs with Two Adjacent Vowelled letters: [‫]لَفِيفُ املَقْرُون‬

Table 21: Conjugation of Various Derivatives of [‫املَقْرُون‬ ُ‫]لَفِيف‬

‫ماضي جمهول مضارع جمهول‬ ‫اجلزم‬ ‫النصب‬ ‫الفعلُ الْأَمر‬ ‫املضارع‬ ‫املاضي‬
‫يُورَي‬ َ‫رُوِي‬ ِ‫لَمْ يَر‬ ‫لَنْ يَرَي‬ ‫َر‬ ‫يَرَي‬ ‫رَوَي‬
‫يُكْوَى‬ َ‫كُوِى‬ ِ‫لَمْ يَكْو‬ َ‫لَنْ يَكْوِى‬ ِ‫اِكْو‬ ‫يَكْوِى‬ ‫كَوَى‬
‫مَصْدَر‬ ‫اسم الْمَفعول‬ ‫اسم الفاعل‬ ‫فعل‬
ٌّ‫كَي‬ ٌّ‫مَكْوِِي‬ ٍ‫كاو‬ ‫كَوَى‬

Qur’ānic Examples of [ ‫املَقرُون‬ ُ‫]لَفِيف‬

i. ﴾ َ‫وَمَا كُنْتَ ثَاوِيًا فِي أَﻫْلِ مَدْيَنَ تَْتلُو عَلَيْهِمْ آيَاتِنَا وَلَٰكِنَّا كُنَّا مُرْسِلِني‬...﴿
“…And you were not a resident among the people of Madyan, reciting to them Our verses, but We
were senders [of this message]”. (28:45) [ ‫]اسم فاعل‬

ii. ۚ ‫قَالَ ٱلَّذِينَ حَقَّ عَلَيْهِمُ ٱلْقَوْلُ رَبَّنَا ﻫَؤُلَاءِ ٱلَّذِينَ أَغْوَيْنَا أَغْوَيْنَاﻫُمْ كَمَا غَوَيْنَا‬ ﴿

﴾ َ‫تَبَرَّأْنَا إِلَيْكَ ۚ مَا كَانُوا إِيَّانَا يَعْبُدُون‬

“Those upon whom the word will have come into effect will say, "Our Lord, these are the ones we led to
error. We led them to error just as we were in error. We declare our disassociation [from them] to You.
They did not used to worship us"”. (28:63) [ ٍ‫] فعل ماض‬

iii. ۚ ْ‫﴿ يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاﻫُهُمْ وَجُنوبُهُمْ وَظُهُورُﻫُم‬
﴾ َ‫ﻫَٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُون‬
“The Day when it will be heated in the fire of Hell and branded therewith will be their foreheads,
their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what
you used to hoard"”. (9:35) [ ‫] فعل مضارع جمهول‬

44
 ‫املعتلّ[ ‪Lesson 3: Irregular Verbs‬‬ ‫]الفعل‬

‫]املهْمُوز وَ النّاقِص[ ‪III. Verb Conjugation of Irregular Verb Combination‬‬

‫النّاقِص[ ‪Table 22: Conjugation of Other Irregular Verbs‬‬ ‫]املهْمُوز وَ‬

‫الفِ ْعلُ املاضى‬ ‫الفِ ْعلُ الضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫ُمثَنَّى‬ ‫مُفْرَد‬ ‫[‬ ‫]أتَي‬
‫أَتَوْا‬ ‫أَتَيا‬ ‫أَتَى‬ ‫يَأْتُو َن‬ ‫يَأْتِيا ِن‬ ‫يَأْتِي‬ ‫الغائِب املُذَكَّر‬
‫أَتَيْنَ‬ ‫أَتَيْتا‬ ‫أَتَتْ‬ ‫يَأْتِيْنَ‬ ‫تَأْتِيانِ‬ ‫تَأْتِي‬ ‫الغائِب املُؤَنَّث‬
‫أَتَيُْتمْ‬ ‫أَتَيْتُما‬ ‫أَتَيْتَ‬ ‫تَأْتُونَ‬ ‫تَأْتِيانِ‬ ‫تَأْتِي‬ ‫املُخَاطَب الْمُذَكَّر‬
‫أَتَيْتُنَّ‬ ‫أَتَيْتُما‬ ‫أَتَيْتِ‬ ‫تَأْتِيْنَ‬ ‫تَأْتِيانِ‬ ‫تَأْتِنيَ‬ ‫املُخَاطَب املُؤَنَّث‬

‫أَتَيْنا‬ ‫أَتَيْنا‬ ‫أَتَيْتُ‬ ‫نَأْتِي‬ ‫نَأْتِى‬ ‫آتِي‬ ‫ا ُملتَكَلِّم‬

‫اِئْتُوا‬ ‫اِئْتِيا‬ ‫اِئْتِ‬ ‫الفِعْلُ الْأََمر‬

‫النّاقِص [ ‪Qur’ānic Examples of‬‬ ‫]املهْمُوز وَ‬

‫‪i.‬‬ ‫‪﴾ ...‬‬ ‫﴿ وَلَئِنْ أَتَيْتَ ٱلَّذِينَ أُوْتُواْ ٱ لْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُواْ قِبْلَتَكَ ۚ وَمَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ‬
‫‪“And if you brought to those who were given the Scripture every sign, they would not follow your‬‬
‫] فعل ماضٍ [ )‪Qibla. Nor will you be a follower of their Qibla..”. (2:145‬‬

‫‪ii.‬‬ ‫الْغَيْبِ‪﴾ ...‬‬ ‫﴿ وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۚ قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ عَالِمِ‬
‫‪“But those who disbelieve say, "The Hour will not come to us." Say, "Yes, by my Lord, it will surely‬‬
‫] فعل مضارع] [ فعل مضارع [ )‪come to you. [Allah is] the Knower of the unseen…”. (34:3‬‬

‫‪iii.‬‬ ‫‪﴾...‬‬ ‫﴿‪...‬وَالَ يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ ٱلّل ُه‬
‫] فعل مضارع جمزوم [ )‪“…Let no scribe refuse to write as Allah has taught him ….”. (2:282‬‬

‫‪45‬‬
 Essentials of Qur’ânic Arabic

Table 23 A: Summary of [ِ‫] فِعْل الثُّالثي اَلْمُجَرَّدِ الْغَريِسَامل‬

Verb type ‫املاضي‬ ‫املضارع‬ ‫الفعل األمر‬

‫اَلْمَهْمُوز‬ Hamza on ‫ ف‬letter َ‫أَكَل‬ ُ‫يَأْكُل‬ ْ‫اُؤْكُل‬/ْ‫كُل‬
Verb with
Hamza Hamza on ‫ ع‬letter َ‫سَأَل‬ ُ‫يَسْأَل‬ ْ‫سَل‬/ْ‫اِسْأَل‬
Hamza on ‫ ل‬letter َ‫قَرَأ‬ ُ‫يَقْرَأ‬ ْ‫إِقْرَأ‬
‫اَلْمُضَاعَف‬ Ḍammah on ‫ ف‬in َّ‫مَد‬ ُّ‫يَمُد‬ َّ‫ مُد‬or ْ‫اُمْدُد‬
Verb with Shadda present tense
on its last two
Kasrah on ‫ ف‬in present َّ‫ذَل‬ ُّ‫يَذِل‬ َّ‫ ذِل‬or ْ‫اِذْلِل‬
letters

Fatḥah on ‫ ف‬in present َّ‫مَس‬ ُّ‫يَمَس‬ َّ‫ مَس‬or ْ‫اِمْسَس‬

ّ‫الفِعْلُ الْمُعْتَل‬: Verb with a vowel letter (weak letter)

‫اَلْمِثال‬ Kasrah on ‫ ع‬in present َ‫وَزَن‬ ُ‫يَزِن‬ ْ‫زِن‬

Verb with ّ‫مُعَْتل‬
Fatḥah on ‫ ع‬in present َ‫وَضَع‬ ُ‫يَضَع‬ ْ‫ضَع‬
letter on its ‫ف‬
letter Kasrah on ‫ ع‬in present َ‫وَرِث‬ ُ‫يَرِث‬ ْ‫ِرث‬
‫اَلْأَجْوَف‬ ‫ ع‬letter has ‫و‬ َ‫قام‬ ُ‫يَقُوم‬ ْ‫قُم‬
Verb with ّ‫مُعَْتل‬
‫ ع‬letter has ‫ي‬ َ‫باع‬ ُ‫يَبِيع‬ ْ‫بِع‬
letter on its ‫ع‬
letter ‫ ع‬letter has ‫ا‬ َ‫شاء‬ ُ‫يَشاء‬ ْ‫شَئ‬
‫اَلنَّاقِص‬ ‫ ع‬letter takes Ḍammah ‫دَعا‬ ْ‫يَدْعُو‬ ُ‫أُدْع‬
Verbs with ّ‫مُعَْتل‬
‫ ع‬letter takes Kasrah ‫رَمَي‬ ْ‫يَرْمِي‬ ِ‫إِرْم‬
letter on its ‫ف‬
letter ‫ ع‬letter takes Fatḥah َ‫لَقِي‬ ‫يَلْقَي‬ َ‫ِالْق‬
‫لَفِيفُ املَفْرُوق‬ Two Vowel letters ‫وَقَي‬ ‫يَقِي‬ ‫ق‬
ِ
separated

‫لَفِيفُ املَقْرُون‬ Two vowel letters ‫رَوَي‬ ‫يَرَي‬ ‫َر‬

adjacent

46
 Lesson 3: Irregular Verbs [ّ‫املعتل‬ ‫]الفعل‬

Table 23B: Present Tense Verbs and Their Different Inflections

‫اجلزم‬ ‫النصب‬ ‫الرفع‬ Last Letter(s)

of Verb

‫الصَّحيحُ اآلخِر‬
Sukūn Fatḥah Ḍammah
Single tense Verbs ending
with sound last root letter

‫األَفْعالُ الْخَمْسَة‬
Omission of the Nūn Omission of the Nūn Preservation of the Nūn
The 5 Conjugated Verbs
‫اَلْحَذْفُ النُّون‬ ‫اَلْحَذْفُ النُّون‬ ‫اَلثَّبُوتُ النُّون‬ conjugated on patterns of
[ ِ‫ [أَ نْت‬,]‫ [أَ نْتُم‬,]‫ [أَ نْتُما‬,]‫ [مها‬,]‫]ﻫُم‬

‫نُونُ اإلِناث‬
ّ‫مَبْنِي‬ ّ‫مَبْنِي‬ ّ‫مَبْنِي‬ The Feminine Nun
on patterns of [َّ‫ ]ﻫُن‬and [َّ‫]أَ نْتُن‬

‫الْمُعِِْتَلُّ اآلخِر‬
Omission of Weak Letter Fatḥah Ḍammah Verbs ending with a weak
[ ّ‫ ] مُعْتَل‬root letter

47
Essentials of Qur’ânic Arabic

48
 Lesson 4: Irregular Verbs [‫] فعل الثالثي املزيد فيي إىل غري سامل‬

Lesson 4: Irregular Verbs in Families II to X

ٍ‫فِعْلُ الثُّالثِي املَزِيدَ فِيهِ إىل غَيِر سَالِم‬

I. Irregular Verbs of the Higher Families

‫الثُّالثي املزِيد‬

‫السّالِم‬ ‫غَيْرُ سالِم‬

‫املَهْمُوز‬ ‫مُضاعَف‬ ّ‫املُعَْتل‬

‫املِثال‬ ‫الْأَ ْجوَف‬ ‫النَّاقِص‬

‫لَفِيفُ الْمَفْروق‬ ‫لَفِيفُ الْمَقْرُون‬

A. Introduction
Irregular verbs are frequently found in higher families (II – X). It is important for the student to gain the
ability to recognize all verbs, their specific family, tense, and conjugation. In order to be able to do this for

Irregular verbs, the student needs to have thorough familiarity with normal [‫ ]سالِم‬verbs of Families I and

higher. When this is accomplished, then analyzing Irregular verbs becomes much easier and complexities

are avoided. This is because the Irregular Verbs follow all the rules of [ ‫ ]سالِم‬verbs except when there is

dilemma in its morphology and/or phonation. For a complete study on the conjugation of Irregular verbs
on the pattern of Families II and greater, please refer to texts dedicated specifically to Ṣarf. Here, we are
focusing on Irregular verbs found in the Qur’ān.

49
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪B. Examples of Irregular Verbs in Families II to X‬‬

‫‪Table 24: Examples of Some Irregular‬‬ ‫الفعل السّالِم‬ ‫‪Verb Family‬‬

‫‪Verbs of higher families‬‬

‫حَوَّلَ‪ /‬وَلَّى ‪ /‬نَجَّي‪ /‬زَيَّنَ‬ ‫فَعَّلَ‬ ‫‪II‬‬

‫حاوَلَ‪ /‬نادَي‪ /‬واثَقَ‬ ‫فاعَلَ‬ ‫‪III‬‬

‫آمَنَ ‪/‬آتَى ‪/‬أَغْنَى‪َ /‬ألْقَى ‪/‬أَضَلَّ‪ /‬أَرَادَ‪ /‬أَتَمَّ‬ ‫َأفْعَلَ‬ ‫‪IV‬‬

‫تَبَيَّنَ ‪ /‬تَوَفَّى‪ /‬تَوَلَّى ‪ /‬تَوَكَّلَ‬ ‫تَفَعَّلَ‬ ‫‪V‬‬

‫تَساأَلَ ‪ /‬تَواثَقَ‪ /‬تَعافَى‬ ‫تَفاعَلَ‬ ‫‪VI‬‬

‫اِنْقادَ ‪ /‬اِنْقاضَ‬ ‫اِنْفَعَلَ‬ ‫‪VII‬‬

‫اِتَّقَى ‪ /‬اِتَّخَذَ ‪ /‬اِنْتَهَى‪/‬اِتَّحَدَ‬ ‫ِافْتَعَلَ‬ ‫‪VIII‬‬

‫اِسْوَدَّ‬ ‫ِافْعَلَّ‬ ‫‪IX‬‬

‫اِسْتَهْ َزأَ ‪ /‬اِسْتَحْيا‪ /‬اِسْتَطاعَ ‪/‬اسْتَقَامَ‬ ‫اِسْتَفْعَلَ‬ ‫‪X‬‬

‫]بابُ "فَعَّلَ" غَيْرُ سالِم[ ‪II. Family II‬‬

‫فَعَّلَ[ ‪Table 25: Irregular Family II Verbs‬‬ ‫]بابُ‬

‫اِسْمُ‬ ‫اِسْمُ‬ ‫الفعل‬ ‫املُضَارِعُ‬ ‫املُضَارِعُ‬ ‫املَاضِي‬ ‫املَاضِي‬ ‫‪Irregular‬‬
‫املَصْدَرُ‬ ‫‪Verb‬‬
‫املَفْعُوْلِ‬ ‫الفَاعِلِ‬ ‫األَمْرُ‬ ‫لِلْمَجْهُوْلِ‬ ‫لِلْمَعْلُوْمِ‬ ‫لِلْمَجْهُوْلِ‬ ‫لِلْمَعْلُوْمِ‬ ‫‪Family II‬‬

‫مُفٍََعَّلٌ‬ ‫مُفَعِّلٌ‬ ‫تَفْعِيْلٌ‬ ‫فَعِّلْ‬ ‫يُفَعَّلُ‬ ‫يُفَعِّلُ‬ ‫فُعِّلَ‬ ‫فَعَّلَ‬ ‫الفعل السامل‬

‫مُنَبَّأٌ‬ ‫مُنَبِّئٌ‬ ‫تَنْبِيئٌ‬ ‫نَبِّئْ‬ ‫يُنَبَّئُ‬ ‫يُنَبِّئُ‬ ‫نُبِّأَ‬ ‫نَبَّأَ‬ ‫املَهْمُوْزُ الَّام‬

‫مُلَقًّى‬ ‫مُلَقٍّ‬ ‫َتلْقِيَةٌ‬ ‫لَقَّ‬ ‫يُلَقِّي‬ ‫يُلَقَّى‬ ‫لُقِّيَ‬ ‫لَقَّا‬ ‫الفعل الناّقص‬

‫‪50‬‬
 Lesson 4: Irregular Verbs [‫] فعل الثالثي املزيد فيي إىل غري سامل‬

Qur’ānic Examples of Irregular Family II Verbs [َ‫]فَعَّل‬

1. ﴾ ُ‫ٱلْعَزِيزُ ٱلْحَكِيم‬ َ‫ﻫُوَ ٱلَّذِي يُصَوِّرُ كُمْ فِي ٱلْأَرْحَامِ كَيْفَ يَشَاءُ ۚ لَا إِلَـهَ إِالَّ ﻫُو‬ ﴿
“It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might,
the Wise”. ( 3:6) [ ‫]الفعل املضارع األجْوَف‬

2. ۚ ‫﴿ وَإِن جَاﻫَدَاكَ عَلَى أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ وَصَاحِبْهُمَا فِي ٱلدُّنْيَا مَعْرُوفًا‬
﴾ َ‫وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ۚ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُون‬
“But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them
but accompany them in the world with appropriate kindness and follow the way of those who turn back to
Me. Then to Me will be your return, and I will inform you about what you used to do”. (31:15 )
[ ‫]الفعل املضارع املهموز‬

3. ﴾ ٍ‫عَظِيم‬ ٍّ‫﴿ وَمَا يُلَقَّا ﻫَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاﻫَا إِلَّا ذُو َحظ‬
“But none is granted it except those who are patient, and none is granted it except one having a great
portion [of good]”. ( 41:35) [ ‫]الفعل املضارع النَّا قِص‬

III. Verb Family III: [‫]بابُ "فَاعَلَ" غَيْرُ سالِم‬

Table 26: Irregular Family III Verbs : [َ‫فَاعَل‬ ُ‫]باب‬

‫اِسْ ُم‬ ‫اِسْ ُم‬ ‫الفعل‬ ُ ِ‫املُضَار‬
‫ع‬ ُ ِ‫املُضَار‬
‫ع‬ ‫املَاضِي‬ ‫املَاضِي‬ Irregular
ُ‫املَصْدَر‬ Verb
ِ‫املَفْعُوْل‬ ِ‫الفَاعِل‬ ُ‫األَمْر‬ ِ‫لِلْمَجْهُوْل‬ ِ‫لِلْمَعْلُوْم‬ ِ‫لِلْمَجْهُوْل‬ ِ‫لِلْمَعْلُوْم‬ Family
III

ٌ‫مُفَاعَل‬ ٌ‫ فِعَالٌ مُفَاعِل‬/ ٌ‫مُفَاعَلَة‬ ْ‫فَاعِل‬ ُ‫يُفَاعَل‬ ُ‫يُفَاعِل‬ َ‫فُوْعِل‬ َ‫فَاعَل‬ ‫الفعل السامل‬

‫مُراعًى‬ ٍ‫مُراع‬ ٌ‫رِعاء‬ ٍ‫راع‬ ‫يُراعَى‬ ‫يُراعي‬ َ‫رُوْعِي‬ ‫رَاعَي‬ ‫النَّقِص‬

------- ٌّ‫مُحاج‬ ٌّ‫حاج‬ ِّ‫حاج‬ ُّ‫يُحاج‬ ُّ‫يُحاج‬ َّ‫حُوج‬ َّ‫حاج‬ ‫املضاعَف‬

Qur’ānic Examples of Irregular Family III Verbs [‫ل‬

َ َ‫]فَاع‬
1. ۚ ‫﴿ َوحَآجَّهُ قَوْمُهُ ۚ قَالَ َأتُحَاجُّونِّي فِي ٱللّهِ وَقَدْ ﻫَدَانِ ۚ وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِالَّ أَن يَشَاءَ رَبِّي شَيْئًا‬
﴾ َ‫وَسِعَ رَبِّي كُلَّ شَيْءٍَ عِلْمًا أَفَالَ تَتَذَكَّرُون‬
“And his people argued with him. He said, "Do you argue with me concerning Allah while He has guided me?
And I fear not what you associate with Him unless my Lord should will something. My Lord encompas ses all
things in knowledge; then will you not remember?” (6:80) [ ‫]الفعل املضارع املضاعف] [الفعل املاضي املضاعف‬

51
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪2.‬‬ ‫﴿ وَٱذْكُرُواْ نِعْمَةَ ٱللّهِ عَلَيْكُمْ وَمِيثَاقَهُ ٱلَّذِي وَاثَقَكُم بِهِ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا‬
‫﴾‬ ‫وَٱتَّقُواْ ٱللّهَ إِنَّ ٱللّهَ عَلِيمٌ بِذَاتِ ٱلصُّدُورِ‬
‫‪“And remember the favor of Allah upon you and His covenant with which He bound you when you said, "We‬‬
‫)‪hear and we obey"; and fear Allah. Indeed, Allah is Knowing of that within the breasts”. (5:7‬‬
‫]الفعل املاضي املثال [‬

‫﴾ ‪3.‬‬ ‫﴿‪...‬وَٱلَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَﻫُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ‬
‫‪“...And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being‬‬
‫]الفعل املضارع النّاقص [ )‪called from a distant place”. (41:44‬‬

‫‪4.‬‬ ‫﴿ رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِميَانِ أَنْ آمِنُواْ بِرَبِّكُمْ فَآمَنَّا ۚ‬
‫﴾‬ ‫رَبَّنَا فَٱغْفِرْ لَنَا ذُنُوَبنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ ٱلْأَبْرَارِ‬
‫‪“Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in your Lord,' and we have‬‬
‫‪believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the‬‬
‫]الفعل املضارع النّاقص] [اسم فاعل على الباب الناقص [ )‪righteous”. (3:193‬‬

‫[بابُ "َأفْعَلَ" غَيْرُ سالِم] ‪IV. Verb Family IV:‬‬

‫َأفْعَلَ[ ‪Table 27: Irregular Family IV Verbs‬‬ ‫]بابُ‬

‫اِسْمُ‬ ‫اِسْمُ‬ ‫الفعل‬ ‫املُضَارِعُ‬ ‫املُضَارِعُ‬ ‫املَاضِي‬ ‫املَاضِي‬ ‫‪Irregular‬‬
‫‪Verb‬‬
‫املَصْدَرُ‬ ‫‪Family‬‬
‫املَفْعُوْلِ‬ ‫الفَاعِلِ‬ ‫األَمْرُ‬ ‫لِلْمَجْهُوْلِ‬ ‫لِلْمَعْلُوْمِ‬ ‫لِلْمَجْهُوْلِ‬ ‫لِلْمَعْلُوْمِ‬ ‫‪IV‬‬

‫مُفْعَلٌ‬ ‫مُفْعِلٌ‬ ‫إِفْعَالٌ‬ ‫أَفْعِلْ‬ ‫يُفْعَلُ‬ ‫يُفْعِلُ‬ ‫أُفْعِلَ‬ ‫الفعل السامل أَفْعَلَ‬
‫مُرادٌ‬ ‫مُريدٌ‬ ‫إِرادَةٌ‬ ‫يَرِدْ‬ ‫يُرادُ‬ ‫يُريدُ‬ ‫أُرِيدَ‬ ‫أَرادَ‬ ‫اَلْأَجْوَف‬

‫ُمنْسًى‬ ‫مُنْسٍ‬ ‫إِنْساءٌ‬ ‫أَنْسِ‬ ‫يُنْسَى‬ ‫يُنْسِى‬ ‫أُنْسِيَ‬ ‫أَنْسَى‬ ‫النَّاقِص‬

‫مُوْقَنٌ‬ ‫مُوْقِنٌ‬ ‫إِيْقَانٌ‬ ‫أَْيقِنْ‬ ‫يُوْقَنُ‬ ‫يُوْقِنُ‬ ‫أُوْقِنَ‬ ‫أَيْقَنَ‬ ‫املِثَال ي‬

‫" "‬

‫ُموْقَدٌ‬ ‫مُوْقِدٌ‬ ‫إِيْقادٌ‬ ‫أَوْقِدْ‬ ‫يُوْقَدُ‬ ‫يُوْقِدُ‬ ‫أُوْقِدَ‬ ‫أَوْقَدَ‬ ‫" "‬ ‫املِثال و‬

‫ُمؤْذَنٌ‬ ‫مُؤْذِنٌ‬ ‫إِيْذَانٌ‬ ‫آذِنْ‬ ‫يُؤْذَنُ‬ ‫يُؤْذِنُ‬ ‫أُؤْذِنَ‬ ‫املَهْمُوْزُ الفاء آذَنَ‬

‫‪52‬‬
 ‫] فعل الثالثي املزيد فيي إىل غري سامل[ ‪Lesson 4: Irregular Verbs‬‬

‫ل[ ‪Qur’ānic Examples of Irregular Family IV Verbs‬‬

‫]َأفْعَ َ‬
‫﴾ ‪1.‬‬ ‫﴿ َفذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا‬
‫]الفعل األمر األجوف [ )‪“So taste [the penalty], and never will We increase you except in torment”. (78:30‬‬

‫﴾ ‪2.‬‬ ‫﴿ مَنْ خَشِيَ ٱلرَّحْمَن بِٱلْغَيْبِ وَجَاءَ بِقَلْبٍ مُّنِيبٍ ۝ ٱدْخُلُوﻫَا بِسَلَامٍ ذَلِكَ يَوْمُ ٱلْخُلُودِ‬
‫‪“Who feared the Most Merciful unseen and came with a penitent heart. Enter it in peace. This is the Day of‬‬
‫]اسم فاعل على الباب األجوف [ )‪Eternity”. (50:33-34‬‬

‫إِنَّكُمْ لَمُشْرِكُونَ ﴾ ‪3.‬‬ ‫﴿‪...‬وَإِنَّ ٱلشَّيَاطِنيَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ لِيُجَادِلُوكُمْ ۚ وَإِنْ أَطَعْتُمُوﻫُمْ‬
‫‪“And indeed do the devils inspire their allies to dispute with you. And if you were to obey them, indeed, you‬‬
‫]الفعل املضارع املثال [ )‪would be associators”. (6:121‬‬

‫﴾ ‪4.‬‬ ‫﴿ وَٱلْأَرْضَ مَدَدْنَاﻫَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ‬
‫‪“And the earth - We spread it out and cast therein firmly set mountains and made grow therein of every‬‬
‫]الفعل املاضي النّاقص [ )‪beautiful kind”. (50:7‬‬

‫﴾ ‪5.‬‬ ‫﴿‪...‬يُدَبِّرُ ٱلْأَمْرَ يُفَصِّلُ ٱلْآيَاتِ لَعَلَّكُم بِلِقَاءِ رَبِّكُمْ تُوقِنُونَ‬

‫‪“..He arranges [each] matter; He details the signs that you may, of the meeting with your Lord, be certain”.‬‬
‫]الفعل املضارع املثال [ )‪(13:2‬‬

‫﴾ ‪6.‬‬ ‫﴿ فَإِن تَوَلَّوْا فَقُلْ آذَنتُكُمْ عَلَى سَوَاءٍَ ۚ وَإِنْ أَدْرِي أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ‬
‫‪“But if they turn away, then say, "I have announced to you equally. And I know not whether that which you‬‬
‫]الفعل املاضي املثال [ )‪are promised is near or far”. (21:109‬‬

‫]بابُ "تَفَعَّلَ" غَيْرُ سالِم[ ‪V. Verb Family V:‬‬

‫تَفَعَّلَ[ ‪Table 28: Irregular Family V Verbs‬‬ ‫]بابُ‬

‫اِسْمُ‬ ‫اِسْمُ‬ ‫الفعل‬ ‫املُضَارِعُ‬ ‫املُضَارِعُ‬ ‫املَاضِي‬ ‫املَاضِي‬ ‫‪Irregular‬‬
‫املَصْدَرُ‬ ‫‪Verb‬‬
‫املَفْعُوْلِ‬ ‫الفَاعِلِ‬ ‫األَمْرُ‬ ‫لِلْمَجْهُوْلِ‬ ‫لِلْمَعْلُوْمِ‬ ‫لِلْمَجْهُوْلِ‬ ‫لِلْمَعْلُوْمِ‬ ‫‪Family V‬‬

‫مُتَفَعَّلٌ‬ ‫مُتَفَعِّلٌ‬ ‫تَفَعُّلٌ‬ ‫تَفَعَّلْ‬ ‫يُتَفَعَّلُ‬ ‫يَتَفَعَّلُ‬ ‫تُفُعِّلَ‬ ‫تَفَعَّلَ‬ ‫الفعل السامل‬

‫مُتَخَوِّفٌ مُتَخَوَّفٌ‬ ‫تَخَوُّفٌ‬ ‫تَخَوَّفْ‬ ‫يُتَخَوَّفُ‬ ‫يَتَخَوَّفُ‬ ‫تُخُوِّفَ‬ ‫تَخَوَّفَ‬ ‫األجْوَف‬

‫ُمتَصَدًّى‬ ‫مُتَصَدٍّ‬ ‫تَصَدٌ‬ ‫تَصَدَّ‬ ‫يُتَلَّقُى‬ ‫يَتَصَدَّى‬ ‫تُصُدِّيَ‬ ‫تَصَدَّى‬ ‫النَّاقِص‬

‫‪53‬‬
 Essentials of Qur’ânic Arabic

Qur’ānic Examples of Irregular Family V Verbs [َ‫]تَفَعَّل‬

1. ﴾ َ‫يَتَخَيَّرُون‬ ‫﴿ وَفَاكِهَةٍ مِّمَّا‬

“And fruit of what they may choose”. (56:20) [ ‫]الفعل املضارع األجْوَف‬

2. ﴾ ‫ذَلِكَ أَمْرًا‬ َ‫وَتِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ ۚ لَا تَدْرِي لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْد‬...﴿
“And those are the limits of Allah. And whoever transgresses the limits of Allah has certainly wronged
himself. You know not; perhaps Allah will bring about after that a [different] matter”. (65:1)
[ ‫]الفعل املاضي النّاقص] [الفعل املضارع املضاعف اجملزوم‬

3. ﴾ َ‫يَتَرَدَّدُون‬ ْ‫﴿ إِنَّمَا يَسْتَأْذِنُكَ ٱلَّذِينَ الَ يُؤْمِنُونَ بِٱللّهِ وَٱلْيَوْمِ ٱلْآخِرِ وَٱرْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِم‬
“Only those would ask permission of you who do not believe in Allah and the Last Day and whose hearts
have doubted, and they, in their doubt, are hesitating ”. (9:45) [ ‫]الفعل املضارع املضاعف‬

4. ﴾ ٌ‫﴿ أَوْ يَأْخُذَﻫُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرؤُوفٌ رَّحِيم‬

“Or that He would not seize them gradually [in a state of dread]? But indeed, your Lord is Kind and Merciful”.
(16:47) [ ‫] مصدر على الباب األجوف‬ .

VI. Verb Family VI: [‫[بابُ "تَفاعَلَ" غَيْرُ سالِم‬

Table 29: Irregular Family V Verbs [َ‫تَفَاعَل‬ ُ‫]باب‬

ُ‫اِسْم‬ ُ‫اِسْم‬ ‫الفعل‬ ُ ِ‫املُضَار‬
‫ع‬ ُ ِ‫املُضَار‬
‫ع‬ ‫املَاضِي‬ ‫املَاضِي‬ Irregular
Verb
ُ‫املَصْدَر‬ ِ‫لِلْمَجْهُوْل‬ ِ‫لِلْمَعْلُوْم‬ ِ‫لِلْمَجْهُوْل‬ Family VI
ِ‫املَفْعُوْل‬ ِ‫الفَاعِل‬ ُ‫األَمْر‬ ِ‫لِلْمَعْلُوْم‬
ٌ‫ُمتَفَاعَل‬ ‫مُتَفَاعِ ٌل‬ ٌ‫تَفَاعُل‬ ْ‫تَفَاعَل‬ ُ‫يُتَفَاعَل‬ ُ‫يَتَفَاعَل‬ َ‫تُفُوْعِل‬ َ‫الفعل السامل تَفَاعَل‬
‫مُتَواصٍ ُمتَواصًى‬ ‫ص‬
ٍ ‫تَوا‬ ِ‫تَواص‬ ‫يُتَواصَى‬ ‫تُعُوْصِيَ يَتَواصَى‬ ‫تَواصَى‬ ‫النَّاقِص‬

Qur’ānic Examples of Irregular Family VI Verbs [‫ل‬

َ َ‫]تَفاع‬
1. ۚ َ‫ َوتَعَاوَنُواْ عَلَى ٱلْبِرِّ وَٱلتَّقْوَى ۚ وَلَا تَعَاوَنُواْ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَانِ ۚ وَٱتَّقُوا ٱللَّه‬... ﴿
﴾ ِ‫إِنَّ ٱللّهَ شَدِيدُ ٱلعِقاب‬
“And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ;
indeed, Allah is severe in penalty”. (5:2) [ ‫]الفعل املضارع األجوف اجملزوم] [الفعل األمر األجوف‬

2. ﴾ َ‫﴿ َأتَوَاصَوْا بِهِ ۚ بَلْ ﻫُمْ قَوْمٌ طَاغُون‬

“Have they (people of the past) transmitted it to them? Rather, they are a transgressing people”. (51:53)
[ ‫]الفعل املاضي لفيف املفروق‬

3. ﴾...ِ‫ٱلْجَنَّة‬ ِ‫أُوْلَئِكَ ٱلَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَن سَيِّئَاتِهِمْ فِي أَصْحَاب‬ ﴿
“Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, {they
are] among the companions of Paradise...”. (46:16) [ ‫]الفعل املضارع األجوف‬

54
 Lesson 4: Irregular Verbs [‫] فعل الثالثي املزيد فيي إىل غري سامل‬

VII. Verb Family VII: [‫]بابُ "اِنْفَعَلَ" غَيْرُ سالِم‬

Table 30: Irregular Family VII Verbs [َ‫]بابُ اِنْفَعَل‬

ُ‫اِسْم‬ ُ‫اِسْم‬ ‫الفعل‬ ُ ِ‫املُضَار‬

‫ع‬ ُ ِ‫املُضَار‬
‫ع‬ ‫املَاضِي املَاضِي‬ Irregular
Verb
ُ‫املَصْدَر‬ ِ‫لِلْمَجْهُوْل‬ ِ‫لِلْمَعْلُوْم‬ ِ‫لِلْمَعُْلوْمِ لِلْمَجْهُوْل‬ Family VII
ِ‫املَفْعُوْل‬ ِ‫الفَاعِل‬ ُ‫ا َألمْر‬
ٌ‫مُنْفَعَل‬ ٌ‫مُنْفَعِل‬ ٌ‫اِنْفِعَال‬ ْ‫اِنْفَعِل‬ ُ‫يُنْفَعَل‬ ُ‫يَنْفَعِل‬ َ‫اُنْفُعِل‬ َ‫الفعل السامل اِنْفَعَل‬
ٌ‫مُنْهار‬ ٌ‫مُنْهار‬ ٌ‫اِنْهِيَار‬ ْ‫اِنْهَر‬ ُ‫يُنْهار‬ ُ‫يَنْهار‬ َ‫اُنْهار‬ َ‫اِنْهار‬ ‫اَلْأَجْوَف‬

‫مُنْطَوًى‬ ٍ‫مُنْطَو‬ ٌ‫اِنْطِوَاء‬ ِ‫اِنْطَو‬ ‫يُنْطَوَى‬ ‫يَنْطَوِي‬ َ‫اُنْطُوِي‬ ‫اِنْطَوَى‬ ‫النَّاقِص‬

Qur’ānic Examples of Irregular Family VII Verbs [ ‫]اِنْفَعَ َل‬
1. ﴾ ‫﴿ تَكَادُ ٱلسَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ ٱ لْجِبَالُ ﻫَدًّا‬
“The heavens almost rupture therefrom and the earth splits open and the mountains collapse in
devastation”. (19:90) [ ‫]الفعل املضارع املضاعف‬

VIII. Verb Family VIII ]‫[بابُ "ِافْتَعَلَ" غَيْرُ سالِم‬

It is important to keep in mind, the rules of Ṣarf here since there can be changes in morphology of the
letters, and in some cases drop of letters.
Qur’ānic Examples of Irregular Family VIII Verbs [‫ل‬
َ َ‫]ِافْتَع‬
1. َ‫﴿ قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَن ُيخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّت‬
﴾ َ‫مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْ َر ۚ فَسَيَقُولُونَ اللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُون‬
“Say, "Who provides for you from the heaven and the earth? Or who controls hearing and sight and who
brings the living out of the dead and brings the dead out of the living and who arranges [every] matter?"
They will say, "Allah" so say, "Then will you not fear Him?"”. (10:31) [ ‫]الفعل املاضي لفيف املفروق‬

﴾ ‫﴿ وَلَقَدْ رَآ ُه نَزْلَةً أُخْرَى ۝ عِندَ سِدْرَةِ ٱلْمُنْتَهَى‬

“And he certainly saw him in another descent. At the Lote Tree of the Utmost Boundary ”.
(53:13-14) [ ‫على الباب النّاقص‬ ‫]اسم املفعول‬
2. ‫﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِنيَ أَعِزَّةٍ عَلَى‬
﴾ .....ۚ ٍ‫الْكَافِرِينَ يُجَاﻫِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِم‬
“Oh you who have believed, whoever of you should revert from his religion – Allah will bring forth
[in place of them] a people He will love and who will love Him, humble toward the believers, powerful
against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic.….”. (5:54 )
[ ‫]الفعل املضارع املضاعف اجملزوم‬

55
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫]بابُ ِافْتَعَلَ[ ‪Table 31: Irregular Family VIII Verbs‬‬

‫اِسْمُ‬ ‫اِسْمُ‬ ‫الفعل‬ ‫املُضَارِ ُ‬

‫ع‬ ‫املُضَارِ ُ‬
‫ع‬ ‫املَاضِي‬ ‫املَاضِي‬ ‫‪Irregular‬‬
‫‪Verb‬‬
‫املَصْدَرُ‬ ‫لِلْمَجْهُوْلِ‬ ‫لِلْمَعْلُوْمِ‬ ‫لِلْمَجْهُوْلِ‬ ‫‪Family‬‬
‫املَفْعُوْلِ‬ ‫الفَاعِلِ‬ ‫األَمْرُ‬ ‫لِلْمَعْلُوْمِ‬ ‫‪VIII‬‬

‫الفعل السامل‬
‫مُفْتَعَلٌ‬ ‫مُفْتَعِلٌ‬ ‫اِفْتِعَالٌ‬ ‫اِفْتَعِلْ‬ ‫يُفْتَعَلُ‬ ‫يَفْتَعِلُ‬ ‫اُفْتُعِلَ‬ ‫اِفْتَعَلَ‬
‫على بِناء اِفْتَعَلَ‬
‫الفِعْلُ الذِي‬
‫ُطلَعٌ‬
‫م َّ‬ ‫مُطَّلِعٌ‬ ‫اِطِّالعٌ‬ ‫اِطَّلِعْ‬ ‫يُطَّلَعُ‬ ‫يَطَّلِعُ‬ ‫اُطُّلِعَ‬ ‫اِطَّلَعَ‬ ‫فَاءُهُ طاء‬
‫الفِعْلُ الذِي‬
‫ُذكَرٌ‬
‫م َّ‬ ‫مُذَّكِرٌ‬ ‫اِذِّكارٌ‬ ‫اِذَّكِرْ‬ ‫يُذَّكَرُ‬ ‫يَذَّكِرُ‬ ‫اُذُّكِرَ‬ ‫اِذَّكَرَ‬ ‫فاءُهُ ذالٌ‬
‫اَلْفِعْلُ الذِي‬
‫اِضْطَرَبَ اُضْطُرِبَ يَضْطَرِبُ يُضْطَرَبُ اِضْطَرِبْ اِضْطِرَابٌ مُضْطَرِبٌ ُمضْطَرَبٌ‬ ‫فَاءُهُ صادٌ‬
‫الفِعْلُ الذِي‬
‫ُمصْطَفَى‬ ‫اِصْطِفاءٌ مُصْطَفِي‬ ‫يَصْطَفِ‬ ‫يُصْطَفَى‬ ‫يَصْطَفِي‬ ‫اُصْطُفِيَ‬ ‫اِصْطَفَي‬
‫فَاءُهُ ضَاءٌ‬

‫مُرْتابٌ‬ ‫مُرْتابٌ‬ ‫اِرْتِيابٌ‬ ‫اِرْتَبْ‬ ‫يُرْتابُ‬ ‫يَرْتابُ‬ ‫اُرْتُوِبَ‬ ‫اَلْأَجْوَف اِرْتابَ‬

‫مُتَّفَقٌ‬ ‫مُتَّفِقٌ‬ ‫اِتِّفَاقٌ‬ ‫اِتَّفِقْ‬ ‫يُتَّفَقُ‬ ‫يَتَّفِقُ‬ ‫اُتُّفِقَ‬ ‫اِتَّفَقَ*‬ ‫الْمِثال‬
‫‪*See Lesson 1‬‬
‫‪Principle #7‬‬

‫مُتَّخَذٌ‬ ‫مُتَّخِذٌ‬ ‫اِتِّخَاذٌ‬ ‫اِتَّخِذُ‬ ‫يُتَّخَذُ‬ ‫يَتَّخِذُ‬ ‫اُتُّخِذَ‬ ‫اِتَّخَذَ*‬

‫املَهْمُوْزُ الفاءُ‬

‫ُمنْتَهًى‬ ‫مُنْتَهٍ‬ ‫اِنْتِهاءٌ‬ ‫اِنْتَهِ‬ ‫يُنْتَهَى‬ ‫يَنْتَهِي‬ ‫اُنْتُهِيَ‬ ‫اِنْتَهَي‬ ‫النَّاقِص‬

‫‪56‬‬
 ‫] فعل الثالثي املزيد فيي إىل غري سامل[ ‪Lesson 4: Irregular Verbs‬‬

‫]بابُ "اِسْتَفْعَلَ" غَيْرُ سالِم[ ‪IX. Verb Family X:‬‬

‫اِسْتَفْعَلَ[ ‪Table 32: Irregular Family X Verbs‬‬ ‫]بابُ‬

‫اِسْمُ‬ ‫اِسْمُ‬ ‫الفعل‬ ‫املُضَارِ ُ‬
‫ع‬ ‫املُضَارِ ُ‬
‫ع‬ ‫املَاضِي‬ ‫املَاضِي‬ ‫‪Irregular‬‬
‫‪Verb‬‬
‫املَصْدَرُ‬ ‫لِلْمَجْهُوْلِ‬ ‫لِلْمَعْلُوْمِ‬ ‫لِلْمَجْهُوْلِ‬ ‫‪Family X‬‬
‫املَفْعُوْلِ‬ ‫الفَاعِلِ‬ ‫ا َألمْرُ‬ ‫لِلْمَعْلُوْمِ‬

‫ُمسْتَفْعَلٌ‬ ‫مُسْتَفْعِلٌ‬ ‫اِسْتِفْعَالٌ‬ ‫اِ ْستَفْعِلْ‬ ‫يُسْتَفْعَلُ‬ ‫يَسْتَفْعِلُ‬ ‫اُسْتُفْعِلَ‬ ‫اِسْتَفْعَلَ‬ ‫الفعل السامل‬

‫ُمسْتَقَامٌ‬ ‫مُسْتَقِيْ ٌم‬ ‫اِسْتِقْوَامٌ‬ ‫اِسْتَقِمْ‬ ‫يُسْتَقَامُ‬ ‫يَسْتَقِيْمُ‬ ‫اُسْتُقِيْمَ‬ ‫اَلْأَجْوَف اِسْتَقَامَ‬

‫ُمسْتَغْنًى‬ ‫مُسْتَغْنٍ‬ ‫اِسْتِغْناءٌ‬ ‫اِسْتَغْنِ‬ ‫يُسْتَغْنَى‬ ‫يَسْتَغْين‬ ‫اُسْتُغْنِيَ‬ ‫النَّاقِص اِسْتَغْنَي‬

‫ل[ ‪Qur’ānic Examples of Irregular Family X Verbs‬‬

‫]اِسْتَفْعَ َ‬

‫نِسَاءَكُمْ‪1. ﴾ ...‬‬ ‫وَإِذْ نَجَّيْنَاكُمْ مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوْءَ ٱ لْعَذَابِ يُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ‬ ‫﴿‬
‫‪“And remember when We saved your forefathers from the people of Pharaoh, who afflicted you with the‬‬

‫لفيف املقرون [ )‪worst torment, slaughtering your sons and keeping your females alive...”. (2:49‬‬ ‫]الفعل املضارع‬

‫﴾ ‪2.‬‬ ‫قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا‬ ‫﴿‬

‫]الفعل املضارع األجوف املنصوب [ )‪“He said, "Indeed, with me you will never be able to have patience”. (2:282‬‬

‫﴾ ‪3.‬‬ ‫﴿ يَا حَسْرَةً عَلَى ٱلْعِبَادِ ۚ مَا يَأْتِيهِم مِّن رَّسُولٍ إِالَّ كَانُوا بِهِ يَسْتَهْزِؤُون‬
‫‪“How regretful for the servants. There did not come to them any messenger except that they used to ridicule‬‬

‫]الفعل املضارع املهموز [ )‪him.” (36:30‬‬

‫‪4.‬‬ ‫﴿ وَجَآؤُوا عَلَى قَمِيصِهِ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۚ فَصَبْرٌ جَمِيلٌ ۚ‬
‫﴾‬ ‫وَٱللّهُ ٱلْمُسْتَعَانُ عَلَى مَا تَصِفُونَ‬
‫‪“And they brought upon his shirt false blood. [Ya’qūb] said, "Rather, your souls have enticed you to‬‬
‫‪something, so patience is most fitting. And Allah is the one sought for help against that which you describe"”.‬‬
‫]اسم املفعول على الباب األجوف [ )‪(12:18‬‬

‫‪57‬‬
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫]الْفِعْلُ الرُّباعي املُجَرَّد[ ‪X. Quadrilateral Verbs: Verbs with Four-Letter Roots‬‬

‫]الْفِعْلُ الرُّباعي املُجَرَّد] ‪A. Introduction to Quadrilateral Verbs‬‬

‫‪These verbs are sometimes found in Qur’ān, and are based on a four-Letter root. The conjugation patterns‬‬
‫‪and derivation of “action” nouns from these verbs are similar to that of the three-letter verbs. The‬‬
‫‪differences in their conjugation are related to issues of Ṣarf.‬‬

‫املُجَرَّد[ ‪Table 33: Conjugation of‬‬ ‫]فَعْلَلَ[ ‪] on pattern‬الفعل الرُّباعي‬

‫املاضى‬ ‫املُضارِع‬
‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬ ‫]بَعْثَرَ[‬

‫ُيبَعْثِرُونَ‬ ‫يُبَعْثِرَانِ‬ ‫يُبَعْثِرُ‬ ‫بَعْثَرُوا‬ ‫بَعْثَرَا‬ ‫بَعْثَرَ‬ ‫الغائِب املُذَكَّر‬

‫يُبَعْثِرْنَ‬ ‫تُبَعْثِرَانِ‬ ‫تُبَعْثِرُ‬ ‫بَعْثَرْنَ‬ ‫بَعْثَرَتا‬ ‫بَعْثَرَتْ‬ ‫الغائِب املُؤَنَّث‬

‫ُتبَعْثِرُونَ‬ ‫تُبَعْثِرَانِ‬ ‫تُبَعْثِرُ‬ ‫بَعْثَرْتُم‬ ‫بَعْثَرْتُما‬ ‫بَعْثَرْتَ‬ ‫املُخَاطَب الْمُذَكَّر‬

‫تُبَعْثِرْنَ‬ ‫تُبَعْثِرَانِ‬ ‫تُبَعْثِرينَ‬ ‫بَعْثَرْتُنَّ‬ ‫بَعْثَرْتُما‬ ‫بَعْثَرْتِ‬ ‫املُخَاطَب املُؤَنَّث‬

‫ُنبَعْثِرُ‬ ‫نُبَعْثِرُ‬ ‫أُبَعْثِرُ‬ ‫بَعْثَرْنا‬ ‫بَعْثَرْنا‬ ‫بَعْثَرْتُ‬ ‫ا ُملتَكَلِّم‬

‫‪Examples:‬‬ ‫دَحْرَجَ ‪ /‬زَجْرَفَ ‪ /‬بَعْثَرَ‬ ‫بَعْثِرُوا‬ ‫بَعْثِرا‬ ‫بَعْثِرْ‬ ‫فِعْلُ الْأََمر‬

‫املزيد[ ‪Table 34: Conjugation of‬‬ ‫‪] and its Various Derivatives‬الفعل الرباعي‬
‫فعل‬ ‫املُضَارِ ُ‬
‫ع‬ ‫املَاضِي‬
‫بَعْثِرْ‬ ‫يُبَعْثَرُ‬ ‫املَصْدَرُ‬ ‫ال النَهي‬
‫األَمْرُ‬ ‫لِلْمَجْهُوْلِ‬ ‫لِلْمَجْهُوْلِ‬

‫مُبَعْثَرٌ‬ ‫مُبَعْثِرٌ‬ ‫بَعْثَرَةٌ‬ ‫ال تُبَعْثِرْ‬ ‫بَعْثِرْ‬ ‫يُبَعْثَرُ‬ ‫بُعْثِرَ‬

‫] فعل الرُّباعي[ ‪Qur’ānic Example of Quadrilateral Verbs‬‬

‫﴾‬ ‫﴿ وَإِذَا الْقُبُورُ بُعْثِرَتْ‬
‫اجملهول [ )‪“And when the [contents of] graves are scattered”. (82:4‬‬ ‫]الفعل املاضي‬

‫‪58‬‬
 Lesson 4: Irregular Verbs [‫] فعل الثالثي املزيد فيي إىل غري سامل‬

B. Quadrilateral Verbs of Irregular Pattern [‫]الفعل الرُّباعي غريُ سالِم‬

This [ ‫ ]املُضَعَّف‬pattern is the most frequent type of Quadrilateral verbs found in the Qur’ān. The verb is on

the pattern [ َ‫ ]فَعْلَل‬. This verb pattern indicates an action that is being repeated, like the repetition of two

letters. Examples include the following verbs: َ‫ زَلْزَل‬/ َ‫ دَمْدَم‬/ َ‫ حَصْحَص‬/ َ‫ عَسْعَس‬/ َ‫ زَحْزَح‬/ َ‫ وَسْوَس‬.

Qur’ānic Examples of [‫الرُّباعي‬ ‫]الفعل‬

1. ﴾ ِ‫ وَلَقَدْ خَلَقْنَا ٱلْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۚ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيد‬...﴿
“And We have already created man and know what his soul whispers to him, and We are closer to him than
[his] jugular vein”. (50:16) [ ‫]الفعل املضارع الرّباعي املضعَّف‬

2. ﴾ ‫زِلْزَالَهَا‬ ُ‫﴿ إِذَا زُلْزِلَتِ ٱلْأَرْض‬

“When the earth is shaken with its earthquake”. (99:1) [ ‫على الباب الفعل الرّباعي املضعَّف‬ ‫]مصدر‬

C. Quadrilateral Verbs of Higher Families [‫]الفعل الرُّباعي املزيد‬

Like three-letter root verbs, Quadrilateral verbs can have extra letters added to their four-letter stem to
form higher families. Two of the higher families are shown below:

1. Pattern [ َّ‫ ]اِفْتَعَل‬such as the verb [ َّ‫ ]اِطْمَأَن‬and the verb [ َّ‫]اِقْشَعَر‬ .
2. Pattern [ َ‫ ]تَفَعْلَل‬such as the verb [ َ‫( ]تَدَحْرَج‬not found in the Qur’ān). Here, the letter [‫ ]ت‬is added to
[ َ‫ ]دَحْرَج‬to yield a higher family on the 4-letter root.

` Qur’ānic Example of [‫املزيد‬ ‫]الفعل الرُّباعي‬

﴾ ‫﴿ وَمَا جَعَلَهُ ٱللّهُ إِالَّ بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِ ۚ وَمَا ٱلنَّصْرُ إِالَّ مِنْ عِندِ ٱللّهِ ٱلْعَزِيزِ ٱلْحَكِيم‬
“And Allah made it not except as good tidings for you and to reassure your hearts thereby. And victory is not
except from Allah, the Exalted in Might, the Wise”. (3:126) [ ‫] لفعل املضارع الرّباعي املزيد املنصوب‬

59
Essentials of Qur’ânic Arabic

60
 Lesson 5: Incomplete Verbs [‫النواسخ‬ ‫] أفعال الناقصة و‬

Lesson 5: Incomplete Verbs [‫ ]أَفْعالُ النَّا ِقصَة‬and [‫]النَّواسِخ‬

I. The Incomplete Verbs [‫]َأفْعالُ النَّاقِصَة‬

A. Introduction
Functionally and grammatically, the Incomplete Verbs are similar to Nominal Sentences. Please also

note that the term [ ‫النَّاقِص‬ ‫ ]الفعل‬is not the same as the [‫ ]النَّاقِص‬subset found in [ّ‫]الفعل املعتل‬. These are distinct

entities despite the similar term [ ‫ ]النّاقص‬used in both. Sentences that involve [ ‫النَّاقِصَة‬ ُ‫ ]أَفْعال‬act like [‫]مجلة امسيّة‬

and do not have a [ ‫ ]فاعِل‬or a [ ِ‫بِه‬ ‫ ]مَفْعول‬grammatically. Instead, the Doer [‫ ]فاعِل‬is replaced by the grammatical

term [ ‫]اِسْم‬, or Subject of the respective verb. This [‫ ]اِسْم‬of the Incomplete Verb is by default Raf‛. The Direct

Object [ ِ‫بِه‬ ‫] َمفْعول‬ is replaced by the grammatical term [‫]خَبَر‬, or Predicate of the Incomplete Verb. This

characteristically takes the I‛rāb of Naṣb. Structurally, these are verbs (‫)أفعال‬, but functionally they do not

act as complete verbs. This is where the grammatical classification comes in versus the Ṣarf classification.

Because these Incomplete Verbs take a Subject and Predicate, they are also termed in grammar, [‫ ]النَّواسِخ‬or

[ ‫اجلامِد‬ ‫]الفِعل‬. Other agents like the particle [ َّ‫ ]إِن‬also cause a [ ‫ ]اِسْم‬and a [‫ ]خَبَر‬to occur in their sentences, and

are from the [‫ ]النَّواسِخ‬. It is interesting to note that [َّ‫ ]إِن‬and its sisters also act like verbs.

There are different types of [ ‫النَّاقِصَة‬ ُ‫]أَفْعال‬, which differ in their grammar function and in their verb

conjugation. For example, [ َ‫ ]كان‬is fully conjugated in past, present, and command tenses, and is acted upon

by all verb particles. The incomplete verb [ َ‫ ]لَ يْس‬, however is only conjugated in the past tense, and not in the

present tense. The Verb [ َ‫ ]نِعْم‬is only conjugated in the past tense third person form. These various

Incomplete Verbs are found scattered throughout the Qur’ān, and it is important to discuss them is some
detail.

61
 Essentials of Qur’ânic Arabic

B. Division and Classification of Incomplete Verbs [‫]َأفْعالُ النَّاقِصَة‬

The Incomplete Verbs can be divided into several types of verbs based on functionality. These include the
following:

1. The Verb [ ‫ ]كان‬and its Sisters

2. Negative Verbs [ َ‫ [ ما بَرِح‬,]َ‫ [ ما زال‬,]َ‫]لَ يْس‬, etc.

3. The Verbs of Proximity [ ‫]أفْعالُ املقارَبَة‬

4. The Verbs of Praise and Blame [ ِ‫وَ الذَّم‬ ِ‫]أَفْعالُ الْمَدْح‬

5. The Verbs of Initiation [ ‫]أفعالُ الشُّروع‬

6. Verbs of Surprise [ ‫]أفعالُ التُّعَجُّب‬

C. Categories of the Incomplete Verbs

‫أَفْعالُ النَّقِصَة‬

‫أفعال الشروع‬ ‫أ‬

ِ‫َفْعا ُل اْل َمدْحِ وَ الذَّم‬ َ‫كَانَ و‬ ‫كاَدَ َو‬ َ‫لَيْس‬ ‫أفعال‬
‫أَخَواتُها‬ َ ‫الفِعلُ املُقارَبَة‬ ‫التّعجب‬

َ‫حَسُن‬ َ‫بِئْس‬ َ‫نِعْم‬

َ‫كَاد‬ ‫عَسَى‬
َ‫طَفَق‬ َ‫أصْبَح‬ َ‫صار‬ َ‫كَان‬ ‫أمْسَى‬ َّ‫ظَل‬ َ‫بات‬

َ‫جَعَل‬

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 Lesson 5: Incomplete Verbs [‫النواسخ‬ ‫] أفعال الناقصة و‬

II. Kāna and its Sisters [‫]كان وَ أَخَواتُها‬

A. The Grammar of Kāna and its Sisters

Kāna and its Sisters are the most common of the Incomplete Verbs. In fact, Kāna is the most commonly

mentioned verb in the Qur’ān after [ َ‫ ]قال‬. Sentences that involve Kāna act like Nominal Sentences [‫امسيّة‬ ‫]مجلة‬

and do not have a [ ‫ ]فاعِل‬or a [ِ‫بِه‬ ‫ ]مَفْعول‬grammatically. Instead the Doer [‫ ]فاعِل‬is replaced by the grammatical

term [ ‫( ]اِسْم‬of Kāna or the respective incomplete verb), which is Raf‛. The Direct Object [ِ‫بِه‬ ‫ ]مَفْعول‬is replaced

by the grammatical term [‫( ]خَبَر‬of Kāna or respective verb), and takes the I‛rāb of Naṣb. Irrespective of

these grammatical terminology, Kāna is still a verb and its conjugation reflects that. For our purposes, we
can consider Kāna a verb, in spite of its being incomplete, since it is conjugated in present, future tense, and
command tense, and it can go into Naṣb and Jazm states by Particles. Specifically, Kāna is conjugated like a
[ ‫ ]اَلْأجْوَف‬verb in the past, present, future, and command tenses. Please refer to Table 9 for its full

conjugation. Kāna and its Sisters carry the meaning of “is” in one way or another. Let us look at the
following Qur’ānic examples of Kāna and its grammar:

1. ﴾... ً‫كَانَ ٱلنَّاسُ أُمَّةً وَاحِدَة‬ ﴿

“Mankind was a single nation..”. (2:213).
In this sentence with Kāna, the [ َ‫كان‬ ‫ ]اسم‬is [ُ‫ ]النّاس‬and is Raf‛. The [َ‫كَان‬ ‫ ]خَبَر‬is [ً‫ ]أُمَّة‬and is in Naṣb.
The word [ ً‫ ]وَاحِدة‬serves to describe [ً‫ ]أُمَّة‬and acts as a [‫]صِفَة‬.

2. ﴾ ‫ فَأُولَٰئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ َوكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا‬... ﴿

“It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise.”8 (4:17)
In this sentence with Kāna, the [ َ‫كان‬ ‫ ]اسم‬is [‫ ]لَفْظُ اجلَاللَة‬while the [َ‫ ]خَبَر كَان‬is [‫]عَلِيمًا‬. But what about
the word [ ‫ ? ]حَكِيمًا‬We see that [ ‫ ]حَكِيمًا‬is not a [‫ ]صِفَة‬as it may appear but it is actually a second
[ َ‫ ]خَبَر كَان‬. This is because [ ‫ ]عَلِيمًا‬itself is an attribute and cannot be described by a [ ‫ ]صِفَة‬.

3. ﴾ ُ‫﴿ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُون‬

“… when He determines a matter, He only says to it, "Be", and it is”. (19:35)

8When [َ‫ ]كا ن‬is followed by any of the attributes of Allah , the meaning shifts to indicate that the particular attribute has always
been there and will always be there.

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 Essentials of Qur’ânic Arabic

In this āyah, the [ َ‫كان‬ ‫ ]اسم‬is the implied pronoun [َ‫ ]أنْت‬while the [َ‫ ]خَبَر كَان‬is omitted. This is the
command tense form.

B. Past Continuous Tense [‫]الفعل املاضي االِسْتِمْراري‬

The Verb Kāna has other functions beyond being an Incomplete Verb. It can be used with other words to
elaborate on an action done in the past tense. When Kāna is used in the past tense form with a present
tense verb following directly afterwards, it causes a subtle change in the meaning of the verb Kāna is
associated with. It causes the respective action being stated as more “habitual” or “continuous”. Without
Kāna, it would not be possible to describe how much of the action was done in the past, whether minimal or
much. In the Past Continuous Tense, the past tense Kāna must match tenses (in terms of person) with the

[ ‫ ]املضارع‬that is “continuous”. Let us look at the following examples below. In the right-hand column, we

see that Kāna causes the action to become a habitual one versus the action done without it.

Past tense Past Continuous Tense

ُ‫أَنْفَقَ الرَّجُلُ مِن مَالِه‬ ُ‫كانَ يُنْفِقُ الرَّجُلُ منِ مَالِه‬

The man spends from his wealth. The man had been spending from his wealth.

َّ‫اِسْتَهْزَأتُمْ الْحَق‬ َّ‫كُنْتُمْ تَسْتَهْزِئُونَ الْحَق‬

You mocked the truth. You had been mocking the truth.

َ‫قَ َرأَتِ فاطِمَةُ الْقُرْآن‬ َ‫كَانَتْ تَقْ َرأُ فاطِمَةُ الْقُرْآن‬

Fāṭimah read the Qur’ān Fāṭimah had been reading the Qur’ān.

Examples from the Qur’ān

1. ﴾ َ‫يَعْمَلُون‬ ْ‫ وَالَ تُسْأَلُونَ عَمَّا كَانُوا‬...﴿

“…And you will not be asked about what they used to do”. (2:141)
2. ﴾ َ‫﴿ فِي قُلُوبِهِم مَّرَضٌ فَزَادَﻫُمُ اللّهُ مَرَضاً ۚ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُون‬
“In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment becaus e
they [habitually] used to lie”. (2:10)

C. Far Past Tense [‫ ]الفعل املاضي البَعِيد‬and Near Past Tense [‫]الفعل املاضي القَريب‬
Kāna can also be used to indicate an action done a long time ago. In this case, the past tense Kāna is used
with the past tense verb following it directly. Similar to the Past Continuous Tense, the conjugation of Kāna
has to match in its tense with the verb being mentioned. To indicate if an action in the past tense done a

short time ago, the particle [ْ‫ ]قَد‬is used instead of Kāna. When [ ْ‫ ]قَد‬is used, only the [ٍ‫ماض‬ ‫ ]فعل‬is used. The

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 Lesson 5: Incomplete Verbs [‫النواسخ‬ ‫] أفعال الناقصة و‬

particle [ ْ‫ ]قَد‬can also be used for emphasis and/or certainty. In fact, the function of emphasis predominates

when using [ ْ‫ ]قَد‬in most cases.

Past tense Near Past Tense

[ ‫]قامَتِ الصَّلَاة‬ [ ‫]قَدْ قامَتِ الصَّلَاة‬

The standing of the prayer came. The standing of the prayer has just come.

﴾ ‫قَدْ أَفْلَحَ مَن زَكَّاﻫَا‬ ﴿

“Indeed, He has succeeded who purifies it”. (91:9)

Far Past Tense

[ ُ‫]عَاﻫَدُوا ٱللَّهَ مِن قَبْل‬
They promised Allah before.
ۚ َ‫﴿ وَلَقَدْ كَانُوا عَاﻫَدُوا ٱللَّهَ مِن قَبْلُ لَا يُوَلُّونَ ٱلْأَدْبَار‬
﴾ ‫وَكَانَ عَهْدُ ٱللَّهِ مَسْؤُولًا‬
“And they had promised Allah before not to turn their
backs and flee. And ever is the promise to Allah
questioned”. (33:15)

D. Sisters of Kāna [َ‫]أَخَوَاتُ كان‬

The Sisters of Kāna behave grammatically and functionally like Kāna. Each Sister of Kāna has a meaning
similar to “is” or “to be”. Being from the Incomplete Verbs, each takes a Subject and Predicate. In the

following examples shown in Table 35 and other tables in this lesson, the [ ‫ ]اسم‬of the respective Incomplete

Verb is underlined in bold while the [‫ ]خَبَر‬of the verb is underlined with dashes. The Incomplete Verbs are

highlighted. In the situation that there is no explicit Kāna Subject, then it is embedded within the verb itself
as an implied pronoun.

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 Essentials of Qur’ânic Arabic

َ ُ‫]أَخَوَات‬
Table 35: Sisters of Kāna [‫كان‬

‫الفعل الناّقص‬ ‫مَعْنَى‬ ‫أمْثال مِنَ القُرْآن‬

﴾ ُ‫أَلَا إِلَى ٱللَّهِ تَصِريُ ٱلْأُمُور‬... ﴿

َ‫صار‬ to become, to attain (a state) “…Unquestionably, to Allah do [all] matters evolve”.
(42:53)

َ‫ َوٱذْكُرُواْ نِعْمَتَ ٱ للّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْن‬... ﴿

َ‫أَصْبَح‬ became, became in the morning
﴾... ‫قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا‬
“…And remember the favor of Allah upon you - when you
were enemies and He brought your hearts together and
9
you became, by His favor, brothers...” . (3:103)

‫أَمْسٰى‬ happened, happened in the

﴾ َ‫فَسُبْحَانَ ٱللَّهِ حِنيَ تُمْسُونَ وَحِنيَ تُصْبِحُون‬ ﴿

evening “So exalted is Allah when you reach the evening and
when you reach the morning”. (30:17)

‫أَضْحٰى‬ [ ‫هلل صَالةَ ٱلضُّحٰى‬

ِ ‫ضحُوا عِبادَ ٱ‬
ْ ‫]َأ‬
happened, happened at noon “Perform (do) at the noon-time, the noon prayer,
10
servants of God” .

َّ‫ظَل‬ ﴾ َ‫قَالُوا نَعْبُدُ أَصْنَامًا َفنَظَلُّ لَهَا عَاكِفِني‬ ﴿

to remain (in the day) “They said, "We worship idols and remain to them
devoted"”. (26:71)

َ‫بات‬ ﴾ ‫﴿ وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا َوقِيَامًا‬

happened, happened in the night “And those who spend the night to their Lord prostrating
and standing [in prayer]”. (25:64)

9 In this āyah, the verb [َ‫ ]أصْبَح‬is used metaphorically as “being in the morning”. Here, the Qur’ān mentions that “you” were
enemies, and because of His favor, you became brothers. It is similar to “becoming” like the morning which is bright, new, a nd
fresh. This one example of the great eloquence of the Qur’ān, specifically in using one word over the other, to carry a much more
eloquent and complete meaning.
10 Saying of Uʻmar ibn al-Khattāb from [‫ ابن سعد و ابن أيب شيبه و ابن جرير‬: ‫] كَنْزُ الْعمال‬.

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 Lesson 5: Incomplete Verbs [‫النواسخ‬ ‫] أفعال الناقصة و‬

III. Laisa [َ‫ ]لَيْس‬and other Negative Incomplete Verbs

A. Laisa [َ‫]لَيْس‬
The Incomplete Verb [ َ‫ ]لَ يْس‬is the most common negative verb in this class. It can be considered a sister
of Kāna, but is often placed in a separate category since it functions in negation. Specifically, it actually is an
opposite of Kāna in term of function. The difference is that it is only conjugated in the past tense [‫]املاضي‬,
while its meaning is in the present. The essential definition of Laisa is “is not”, not “was not”. For example,
in the sentence [ ً‫]لَ يْسَ زَ يْدٌ عالِما‬, the meaning is “Zaid is not knowledgeable”. In this sentence, the [َ‫ ]اسم لَ يْس‬is
[ ‫ ]زيد‬while the [ َ‫لَ يْس‬ ‫ ]خرب‬is [‫]عاملا‬.
In Ḥadīth, we often find the following atypical pattern with Laisa: “ْ‫مَن‬ ‫لَيْسَ مِنَّا‬.....”. Here, the order of the
predicate and subject of Laisa are reversed. In example #4 below, the [َ‫ ]خرب لَ يْس‬is the Jarr Construction [‫]مِنَّا‬
and precedes the Relative Pronoun Construction [..َ‫ ] مَنْ لَمْ يُوَقِّرْ الْكَبِري‬, the [َ‫ ]اسم لَ يْس‬.

Qur’ānic and Ḥadīth Examples of Laisa

1. ﴾...ْ‫رَّبِّكُم‬ ‫﴿ قُلْ يَا أَﻫْلَ ٱلْكِتَابِ لَسْتُمْ عَلَى شَيْءٍَ حَتَّى تُقِيمُواْ ٱلتَّوْرَاةَ وَٱ لْإِجنِيلَ وَمَا أُنزِلَ إِلَيْكُم مِّن‬
“Say, "Oh People of the Scripture, you are [standing] on nothing until you uphold the Torah, the Gospel, and
11
what has been revealed to you from your Lord ". (5:68)

2. { ِ‫} لَيسَ شَيءٌ أَكْرَمَ عَلى اهللِ تَعاىل مِنَ الدُّعاء‬

12
“There is nothing more beloved with Allah than Du’ā”. (Tirmidhi)

3. {ِ‫}لَيْسَ الشَّدِيدُ بِالصُّرْعَةِ إِنَّما الشَّديدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَب‬
“The strong person is not the wrestler, but indeed the strong person is the one
13
who controls himself in anger”. (Bukhāri)

4. {ِ‫}َليْسَ مِنَّا مَنْ لَمْ يُوَقِّرْ الْكَبِريَ وَيَرْحَمْ الصَّ ِغريَ وَيَأْمُرْ بِالْمَعْرُوفِ وَيَنْهَى عَنْ الْمُنْكَر‬
“He is not from us who does not honor the elderly and is not merciful to the young,
14
and does not enjoin the good nor forbid the evil”. (Tirmidhi)

11 Please note that whenever a Jarr Construction is a predicate [‫]خَبَر‬, it actually needs to be joined to an implied noun (termed
[‫ ] كَائِن‬or [‫ )] مَوْجُد‬to form a predicate. It cannot do that by itself. This is further discussed in Lesson 11.
12 Sunan At-Tirmidhi: Ḥadith #3370 from [‫]الدعوات عن رسول اهلل صلى اهلل عليه وسلم باب ما جاء يف فضل الدعاء‬. Classified as Ḥasan by Sheikh Al-Albāni.
13 Sāhih al-Bukhāri, Ḥadith #5763 from [‫ باب احلذر من الغضب‬:‫] كِتابُ ا ألَدَب‬.
14 Musnad Aḥmed, Ḥadith #2325 from [ِ‫ مُسْنَدُ عَبْدِ اللَّهِ بْنِ الْ عَبَّاسِ بْنِ عَبْدِ املُطَّلِب‬- ٍ‫]وَ مِنْ مُسْنَدِ بَنِي ﻫَاشِم‬. Classified as Saḥīḥ according to Tirmidhi
[‫ حديث حسن صحيح‬، ‫"حديث حممد بن إسحاق عن عمرو بن شعيب‬:‫]قال الترمذي‬.

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 Essentials of Qur’ânic Arabic

B. Additional Negative Incomplete Verbs

Besides Laisa, there are other negative Incomplete Verbs. All the following verbs shown in Table 36
require a negative particle. These verbs are not so much negative in meaning but negative in the sense that

they require a negative particle whether it is [‫ ]ما‬or another negative particle [ْ‫لَم‬/ْ‫لَن‬/‫]ال‬.

Table 36: Laisa and Negative Incomplete Verbs

‫الفعل الناّقص‬ ‫مَعْنَى‬ ‫أمْثال مِنَ القُرْآن‬

﴾َ‫﴿ َولَوْ شَاءَ رَبُّكَ لَجَعَلَ ٱلنَّاسَ أُمَّةً وَاحِدَةً ۚ وَالَ يَزَالُونَ مُخْتَلِفِني‬
َ‫ما زَال‬ to continue
“And if your Lord had willed, He could have made mankind one community;
but they will not cease to differ.”. (11:118)

﴾ ‫﴿ قَالُوا يَا مُوسَىٰ إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا‬
َ‫ما دام‬ as long as
“They said, "Oh Mūsa, indeed we will not enter it, ever,
as long as they are within it.” (5:24)

ۚ ‫﴿فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىَ يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ ٱللّهُ لِي‬
َ‫ما بَرِح‬ to continue ﴾َ‫وَﻫُوَ خَيْ رُ ٱلْحَاكِمِني‬

“…So I will never leave [this] land until my father permits me or

Allah decides for me, and He is the best of judges”. (12:80)

﴾... ‫﴿ قَالُوا تَٱللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا‬

‫ما فَتِ َئ‬ to never stop “They said, "By Allah, you will not cease remembering Yūsuf
15
until you become fatally ill ..."”. (5:24)

IV. Verbs of Proximity [‫]َأفْعال الْمُقارَبَة‬

The Verbs of Proximity [ ‫ ]أَفْعال الْمُقارَبَة‬carry the meaning of “almost” or “nearly”. They differ from Kāna in
that they require a present tense verb.16 The verb Kāda [َ‫ ]كَاد‬is the main verb in this category of the root
letters [ ‫ ]كود‬. Do not confuse this with the verb [َ‫ ]كَاد‬of root letters [‫ ]ك يد‬that means to “to plot”. When is
used in the negative sense, its meaning changes to “barely” or “scarcely” as shown in the first example in
Table 37. The other Verb of Proximity used in the Qur’ān is [ٰ‫ ]عَسَى‬, which sometimes is categorized from the

15 You will notice that in this case there is no negative particle preceding the verb [ُ‫]تَ فْتَأ‬. According to Lane’s Lexicon, “All the
Grammarians and Scholars of the Qur’ān, for the oath that is not accompanied by affirmation denote negation.” (Book I, pg.
2327).
16 The [‫ ] فعل مضارع‬acts as the predicate for the Verb of Proximity.

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Verbs of Hoping [ ‫الرِّجاء‬ ‫]أَفْعال‬. Other verbs in this category occur outside the Qur’ān are [َ‫ ]أَوْشَك‬and [َ‫]كَرَب‬,
which will not be discussed here.

Table 37: Verbs of Proximity [ ‫الْمُقارَبَة‬ ‫]كاد وَ َأفْعال‬

‫الفعل الناّقص‬ ‫مَعْنَى‬ ‫أمْثال مِنَ القُرْآن‬

َ‫كاد‬ ﴾ َ‫ فَذَبَحُوﻫَا وَمَا كَادُوا يَفْعَلُون‬...﴿

“...So they sacrificed it, though they were close to not doing it”. (2:71)

ُ‫﴿ وَقَالُوا ٱتَّخَذَ ٱلرَّحْمَنُ َولَدًا ۝ لَقَدْ جِئْتُمْ شَيْئًا إِدًّا ۝ تَكَادُ ٱلسَّمَاوَات‬
﴾‫يَتَفَطَّ رْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ ﻫَدًّا‬
“And they say, "The Most Merciful has taken a son. You have done an atrocious
thing. The heavens almost rupture therefrom and the earth splits open and the
mountains collapse in devastation”. (19:88-90)

ٰ‫عَسَى‬ َ‫ قَالَ عَسَىٰ رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي ٱلْأَرْضِ فَيَنظُر‬...﴿
﴾ َ‫كَيْفَ تَعْمَلُون‬
“…He said, "Perhaps your Lord will destroy your enemy and grant you
succession in the land and see how you will do"”. (7:129)

V. Verbs of Initiation [‫]أفعال الشروع‬

These verbs take on the meaning of “initiating” or “beginning” a certain action. You will most like
recognize these verbs, but when these verbs are associated with a Present Tense verb, then their grammar
changes. These verbs are grammatically similar to [‫الْمُقارَبَة‬ ‫ ]أَفْعال‬in the way they are used. There are

only few set verbs that can take this function and are the following:

[ َ‫ بَدَأ‬/ َّ‫ﻫَب‬/ َ‫ عَلَق‬/ َ‫ طَفَق‬/ َ‫شَرَع‬/ َ‫ أَخَذ‬/ َ‫]جَعَل‬.

For example, the sentence “Zaid begins to drink the milk” is written as the following: [‫الَّبَن‬ ُ‫]بَدَأَ زَيْدٌ تَشْرَب‬.

Please note that from these, only the [َ‫ ]طَفَق‬is used in the Qur’ān as [‫الشّروع‬ ‫]الفعل‬.

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Qur’ānic Example:
﴾... ِ‫فَدَالَّﻫُمَا بِغُرُورٍ ۚ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتْ لَهُمَا سَوْءَاتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّة‬ ﴿
“So he made them fall, through deception. And when they tasted of the tree, their private parts became
apparent to them, and they began to fasten together over themselves from the leaves of Paradise”. (7:22)

VI. Verbs of Praise and Blame [‫ح َو الذَّ ِم‬

ِ ْ‫]َأفْعا ُل الْمَد‬
These Incomplete Verbs occur only in the past tense, third person singular form. They signify the
exclamation of the good or bad of something. Similar to the other Incomplete Verbs, these verbs take a
Subject and Predicate.17 They include a limited number of verbs that include the following:

[ َ‫ قَبُح‬/َ‫ خَبُث‬/َ‫ شَرُف‬/َ‫ ضَعُف‬/َ‫ كَبُر‬/َ‫ بِئْس‬/َ‫ حَسُن‬/َ‫ ساء‬/َ‫]نِعْم‬. Please refer to the chart below.
One important point to note is that these verbs possess the function of exclamation of praise or blame
contextually. Sometimes, the verb functions like a regular verb, but this is rare in the Qur’ān.18

[ ‫ح‬
ِ ْ‫]أَفْعا ُل الْمَد‬ Meaning [ ‫]أَفْعا ُل الذَّ ِم‬ Meaning

َ‫نِعْم‬ to be good/excellent َ‫بِيْس‬ to be bad/evil

َ‫حَسُن‬ to be good/excellent َ‫ساء‬ to be bad/evil

َ‫شَرُف‬ to be noble َ‫كَبُر‬ to be hated

َ‫ضَعُف‬ to be weak

َ‫قَبُح‬ to be despised/ugly

17 Please note that some grammarians analyze the grammar of [ِ‫ ]أَفْعا ُل الْمَدْحِ وَ الذَّ م‬like a regular verb: It comes with a [‫ ]فاعل‬instead of a
[‫]اسم فعل‬. The predicate is termed [‫] مَخصُوص بِاملَدح أَوْ بِالذَّم‬, relating to the thing being praised or blamed. Overall, this does not affect our
studies here, and is an academic point.
18 Let us look at the following Qur’ānic āyah using the verb [َ‫] كَبُر‬.

﴾...ً‫يَا قَوْ مِ إِن كَانَ كَبُرَ عَلَيْكُم مَّ قَا مِي وَتَذْ كِ ريِي بِآيَاتِ ٱللّهِ فَ عَلَى ٱللّهِ تَوَكَّلْتُ فَ أَجْمِ عُواْ أَ مْرَ كُمْ وَشُرَ كَاءَ كُمْ ثُمَّ الَ يَكُنْ أَ مْرُ كُمْ عَلَيْكُمْ غُمَّة‬... ﴿
“…"Oh my people, if my residence and my reminding of the signs of Allah has become burdensome upon you - then I have relied
upon Allah. So resolve upon your plan and [call upon] your associates…” (10:71)
Here, it is clear that [َ‫ ] كَبُر‬functions like a regular verb (in a conditional statement) and does not function in exclamation. This is
contrasted with the Qur’ānic āyah ﴾َ‫“﴿كَبُرَ مَقْتًا عِندَ ٱللَّ هِ أَن تَقُولُوا مَا لَا تَفْعَلُو ن‬It is most hateful in the sight of Allah that you say what you do
not do.”. (61:3). Here, the verb [َ‫ ] كَبُر‬is clearly functioning as a Verb of Blaming.

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 Lesson 5: Incomplete Verbs [‫النواسخ‬ ‫] أفعال الناقصة و‬

Table 38: Verbs of Praise and Blame [‫الذَّ ِم‬ ‫ح َو‬

ِ ْ‫]َأفْعا ُل الْمَد‬
‫الفعل الناّقص‬ ‫أمْثال مِنَ القُرْآن‬
ۚ ْ‫قَالُواْ سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُواْ فِي قُلُوبِهِمُ ٱلْعِجْلَ بِكُفْرِﻫِم‬ ... ﴿

َ‫بِئْس‬ ﴾ َ‫قُلْ بِئْسَمَا يَأْمُرُكُمْ بِهِ إِميَانُكُمْ إِن كُنتُمْ مُّؤْمِنِني‬

“They said, "We hear and disobey." And their hearts absorbed [the worship of] the calf because of
their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you should be
believers"”. (2:93)

ۚ ِ‫ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَّكِئِنيَ فِيهَا عَلَى ٱلْأَرَائِك‬...﴿
َ‫نِعْم‬ ﴾ ‫نِعْمَ ٱلثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا‬
“…and they will wear green garments of fine silk and brocade, reclining therein on adorned
couches. How excellent is the reward, and how good is the resting place...”. (18:31)

َ‫كَُبر‬ ﴾ َ‫﴿كَبُرَ مَقْتًا عِندَ ٱللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُون‬
“It is most hateful in the sight of Allah that you say what you do not do”. (61:3)

‫۝‬ ‫أُوْلَئِكَ يُجْزَوْنَ ٱلْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا‬ ﴿

َ‫حَسُن‬ ﴾ ‫خَالِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا‬

“Those will be awarded the Chamber for what they patiently endured, and they will be received
therein with greetings and peace. Abiding eternally therein. How good is the settlement and
residence!”(25:75-76)

VII. Verbs of Wonder [‫]أفْعالُ التَّعَجُّب‬

Similar to the Verbs of Praise and Blame, the [‫التَّعَجُّب‬ ُ‫ ]أفْعال‬verbs also act in expressing exclamation, but in
surprise and/or wonderment. These verbs are typically derived from the “normal” verbs (without function
of exclamation). However, when they are found in a characteristic conjugation, then these verbs take on
the meaning of wonder and exclamation. Typically, they are found in one of two patterns, [ُ‫ ]ما أَفْعَلَه‬and

[ ِ‫بِه‬ ْ‫]أَفْعِل‬. The grammar of these verbs will not be discussed here since it is complex, and requires a lengthy

and advanced grammatical discussion.

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Qur’ānic Examples:

1. ﴾ ٍ‫مُّبِني‬ ٍ‫﴿ أَسْمِعْ بِهِمْ َوأَبْصِرْ يَوْمَ يَأْتُونَنَا ۚ لَٰكِنِ ٱلظَّالِمُونَ ٱلْيَوْمَ فِي ضَالَل‬
“How clearly they will hear and see on the Day they come to Us, but the wrongdoers
today are in clear error”. (19:38)

2. ﴾ِ‫ٱلنَّار‬ ‫﴿أُولَـٰئِكَ ٱلَّذِينَ اشْتَرَوُاْ ٱلضَّالَلَةَ بِٱلْهُدَى وَٱلْعَذَابَ بِٱلْمَغْفِرَةِ ۚ َفمَآ أَصْبَرَﻫُمْ عَلَى‬
“Those are the ones who have exchanged guidance for error and forgiveness for punishment. How patient
they are in pursuit of the Fire!”(2:175)

VIII. Inna and its Sisters [‫]إِنَّ وَ أَخَواتِها‬

The particles termed Inna and its Sisters cause nouns to go into the Naṣb state. These particles of Naṣb
that act on nouns were previously discussed in Volume 1. Specifically, they actually act on a Nominal
Sentence. They cause the [ ‫ ]مُ بْتَدَأ‬to go into the Naṣb state, which becomes the [ ‫ ]اِسْم‬of the particle, while the

[ ‫ ]خَبَر‬remains in Raf‛. These particles are from the category of [ ‫ ]نَوَاسِخ‬and actually function like verbs. For

example, the particle [ َّ‫ ]إِن‬imparts the meaning of “emphasis”. The particles [َّ‫ ]لَعَل‬and [َ‫ ]لَ يْت‬function like

[ ‫الرِّجاء‬ ‫ ]أفْعال‬and cause a meaning related to hoping.

Please note the particle [‫ ]إِنَّما‬is different from [َّ‫ ]إِن‬in that it neither affects I‛rāb nor is a Sister of [َّ‫]إِن‬. It
conveys the meaning of “only”. It is similar to [ َّ‫ ]إِن‬however, in that it is found at the start of a sentence. For
example, in the famous Ḥadīth:
}... ‫} إِنَّما األَعْمَالُ بِالنِّيَّاتِ وإنَّما لكُلِّ امْرِىءٍَ ما نَوَى‬ 19

Sometimes the particle [ َّ‫ ]أن‬actually functions as a [‫الشَّأن‬ ُ‫]ضَمِري‬, where it serves to cause a break in the
sentence and introduce something. In this case, it takes the meaning of “that” versus emphasis. This is
found sometimes in the Qur’ān and is used often in Arabic. Sometimes, pronouns can also take the function
of [ ‫الشَّأن‬ ُ‫]ضَمِري‬. An example of [ ‫الشَّأن‬ ُ‫ ]ضَمِري‬is seen in the āyah below in the form of [ُ‫]أَنَّه‬, which is perhaps the
most common.

﴾ ‫﴿ قُلْ أُوحِيَ إِلَيَّ أَنَّهُ ٱسْتَمَعَ نَفَرٌ مِّنَ ٱ لْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا‬
“Say, "It has been revealed to me that a group of the Jinn listened and said,
"Indeed, we have heard an amazing Qur’ān"”. (72:1)
20

19 Narrated in Saḥīḥ Bukhāri and Muslim. “Indeed actions are only with intentions, and indeed every person will only have what
he intends…”
20 In this example, the term [ُ‫ ]أنَّه‬can also have a double meaning of Emphasis along with being [‫ ]ضَ مِ ريُ الشَّ أْن‬as per Qur’ānic grammar

analysis in the book [‫]اإلعراب للمفصّل كتاب اهلل املرتّل‬.

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 Lesson 5: Incomplete Verbs [‫النواسخ‬ ‫] أفعال الناقصة و‬

Table 39: Inna and its Sisters [‫]إِنَّ وَ أَخَواتُها‬

َّ‫إِن‬ Surely, Verily (used in the beginning)

َّ‫أَن‬ Surely, Verily (used in the middle)

َّ‫كأَن‬ As though (used to draw a parallel)

َ‫لَيْت‬ If only, (used to wish for what could have been)

َّ‫لَكِن‬ But, on the contrary, actually

َّ‫لَعَل‬ Perhaps, maybe, so as to

Examples from the Qur’ān and Ḥadīth

1. ﴾ ‫﴿ وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَى يَدَيْهِ يَقُولُ يَا لَيْتَنِي ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًا‬
“And the Day the wrongdoer will bite on his hands [in regret] he will say, "Oh, I wish I had taken
with the Messenger a way”. (25:27)

2. ﴾ ٌ‫﴿ ٱللَّهُ ٱلَّذِي أَنزَلَ ٱلْكِتَابَ بِٱلْحَقِّ وَٱلْمِيزَانَ وَمَا يُدْرِيكَ لَعَلَّ ٱلسَّاعَةَ قَرِيب‬
“It is Allah who has sent down the Book in truth and [also] the balance. And what will make you
perceive? Perhaps the Hour is near”. (42:17)
3. {ُ‫الْمال‬ ‫}إِنَّ لِكُلِّ أُمَّةٍ فِتْنَةً وَ فِتْنَةُ أُمَّتِي‬ 21

22
“Indeed every nation has a test, and the test of my nation is wealth”. (Tirmidhi)

IX. Other Verb-like Entities: Warnings [‫]اإلنذارَات‬

In Arabic, warnings are typically conveyed by the use of certain particles to convey the meaning of a
“command” verb with brevity, quickness, and emphasis. These particles are being mentioned here since
they act like verbs. Furthermore, they are found in some important Ḥadīth.

21 In this case, you will notice that the particle [َّ‫ ]إِن‬is following directly by a Jarr Construction. This actually causes the [َّ‫ ]اِسْم إِن‬to
“move” forward in the sentence, which in this case is [ً‫]فِتْنَ ة‬. The Jarr Construction is a component of the [َّ‫ ]خَبَر إِن‬which is linked to
an implied noun.
22 Musnad Aḥmad in [َ‫ ] مُسْنَ دُ الشَّا مِيِّني‬Ḥadith # 17,017 and in Sunan Tirmidhi, where he classified the Ḥadith as Saḥīḥ.

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 Essentials of Qur’ânic Arabic

Table 40: Warnings [ ‫]اإلنذارَات‬

‫اإلِنْذار‬ ‫املعْىن‬ ‫أمْثال‬

ْ‫اِحْفَظْ وَ اِحْذَر‬ } ِ‫{ إِيَّاكُمْ وَ الظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَديث‬
َ‫إِيَّاكَ و‬ Guard and “Guard and Beware (all you) of Suspicion, for verily suspicion is the most lying
23
Beware of! speech”. (Bukhāri)

ِ‫تَمَسَّكَ ب‬ }َ‫عَلَيْكُمْ بِسُنَّيت وَ سُنَّةِ الْخُلفاءِ الْمَهْدِيِنيَ الرَّاشِدِين‬...{

ِ‫عَلَيْكَ ب‬ “Hold fast to My Sunnah and that of the Rightly Guided Successors.. ”.
Hold fast to! 24
(Abu Dawūd)

ْ‫اُثْبُت‬ [ ُ‫]اُثْبُت أَوْ تَلْسَعُ الْحَيَّة‬

َ‫مَكانَك‬ Stay in your “Stay in your place or the snake will bite!”
place!

23 Saḥīḥ Bukhāri Ḥadith # 4849 in [‫] كِتاب النّكاح‬.

24 Sunan Abu Dāwūd Ḥadith #4607 in [‫] كِتاب السُنّة‬. Also in Ibn Mājah, Musnad Aḥmed, and Tirmidhi.

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 Lesson 6: Negation and Exceptions [‫االستثناء‬ ‫]النافية و‬

Lesson 6: Negation and Exceptions [‫]النَّفِيَة وَ االستِثْناء‬

I. Negation [‫]َالنَّافِيَة‬
We have already looked at negation briefly in the first Volume25 and when discussing certain particles of
negation. Particles of negation are divided into those that can cause a change in I‛rāb, and thus have ]‫[عَمَل‬26,

and those that do not [ ٍ‫عامِلَة‬ ُ‫]حُروفٌ غَيْر‬. Particles of Exception [ ‫االسْتِ ثْناء‬ ُ‫ ]حُرُوف‬are discussed in a separate
section in this Lesson. The particles of negation that cause Jazm and Naṣb have already been studied in
Volume 1, and do not need much discussion. The remaining particles will be elaborated on. This will
include the different types of [ ‫ ]ال‬, all of which cause negation but have different grammatical functions. The

algorithm below shows how these particles are distinguished.

Particles of
Negation

‫حُرُوف‬ ‫حُرُوف‬
‫عامِلَة‬ ‫غَريُ عامِلَة‬

‫حُرُوف‬ ‫حُرُوف‬
‫جازِمَة‬ ‫ناصِبَة‬
‫ح‬ ‫ح‬

‫ال الناﻫيَّة‬ ْ‫لَم‬ ْ‫أَن‬ ‫كَلَّا‬ ‫ما‬ ‫ال النافيَّة‬

ْ‫لَن‬ ‫اَلَّا‬

‫لَمَّا‬ ‫ال ا لْنَّفِيَ ِل ْلجِنْس‬ ‫ال العطف‬

25 Please refer to “Essentials of Qur’ānic Arabic”, Volume 1 (Lesson 6, IV-A1).
26 The term [‫ ]عَمَل‬refers to the ability of a word to cause a change the I‛rāb of another word.

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 Essentials of Qur’ânic Arabic

Table 41: Particles of Negation

‫ال‬ no

‫ما‬ no

ْ‫إِن‬ no

‫كَلَّا‬ Never!/by no
means!
ْ‫لَن‬ will not

ْ‫لَم‬ was not

َ‫لَيْس‬ is not

A. The Different types of Lā [‫]ال‬

1. Lā of Simple Negation [‫]ال النَّفِي‬
The Lā of Simple negation is the most common type of Lā. It acts on both verbs and nouns but has
no [ ‫ ]عَمَل‬and thus no effect on I‛rāb. It even acts on particles [ ّ‫ ]حُروف اجلَر‬as well. Lā of simple
negation works with present tense verbs27, while the negative particle [‫ ]ما‬works with both past and
present tenses. When the Lā is acting on a Noun, it is important to differentiate this from the Lā of
categorical negation.28

Qur’ānic Examples:

i. ﴾ َ‫ فَمَنْ تَبِعَ ﻫُدَايَ َفلَا خَوْفٌ عَلَيْهِمْ وَلَا ﻫُمْ يَحْزَنُون‬...﴿

“We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My
guidance - there will be no fear concerning them, nor will they grieve”. (2:38)
ii. ﴾ َّ‫﴿ وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَابَ إِلَّا أَمَانِي‬
“And among them are unlettered ones who do not know the Scripture except in wishful thinking,
but they are only assuming”. (2:78)
iii. ﴾ ِ‫﴿ إِنَّ ٱللّهَ الَ يَخْفَى عَلَيْهِ شَيْءٌ فِي ٱلْأَرْضِ وَالَ فِي ٱلسَّمَاء‬
“Indeed, from Allah nothing is hidden in the earth nor in the heaven”. (3:5)

27 There are rare exceptions. In the Qur’ān, in the āyah (75:31),﴾ ٰ‫﴿ فَلَا صَدَّقَ وَلَا صَلَّى‬, the Lā acts on a past tense verb.
The Lā of categorical negation is followed by an Ism with a single Fatḥa at its end. It is described in detail on the following
28

page.

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 Lesson 6: Negation and Exceptions [‫االستثناء‬ ‫]النافية و‬

2. Lā of complete/categorical negation [‫ِللْجِنْس‬ َ‫]لَا الْنَّفِي‬

This Lā functions in categorical, or emphatic negation. Grammatically, it stresses the impossibility of
something occurring. For example, in the sentence [ ِ‫الدَّار‬ ‫]ال وَلَدٌ يف‬, the general meaning is “There is no boy
in the house”. In the sentence [ ‫الدَّار‬ ‫]ال وَلَدَ يف‬, the meaning is similar with the added emphasis that “There is
absolutely no boy in the house”. This Lā causes a change in I‛rāb, and causes the following noun to be in
Naṣb but also causes it to be indefinite, and thus without a Sukūn. The normal Lā of negation of course has
no effect on I‛rāb. Please note that the Lā of categorical negation only acts on nouns. The Lā of categorical
negation takes both an [‫ ]اِسْم‬and a [ ‫ ]خَبَر‬. Similar to Kāna, its Subject is Raf‛, and its Predicate Naṣb.

Qur’ānic Examples:

i. ﴾ ‫﴿ قَالُواْ سُبْحَانَكَ الَ عِلْمَ لَنَا إِالَّ مَا عَلَّمْتَنَا إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِي ُم‬
“They said, "Exalted are You; we have no knowledge except what You have taught us.
Indeed, it is You who is the Knowing, the Wise"”. (2:38)

ii. ﴾ َ‫ َوالَ مُبَدِّلَ لِكَلِمَاتِ ٱللّهِ َولَقدْ جَاءَكَ مِن نَّبَإِ ٱلْمُرْسَلِني‬...﴿
“And none can alter the words of Allah. And there has certainly come to you
some information about the messengers”. (6:34)

iii. ﴾ ُ‫﴿ َوِإلَٰهُكُمْ ِإلَٰهٌ وَاحِدٌ لَا ِإلَٰهَ إِلَّا ﻫُوَ ٱلرَّحْمَٰنُ ٱلرَّحِيم‬
“Indeed, from Allah nothing is hidden in the earth nor in the heaven”. (2:163)

3. Lā of Joining [‫]ال الْعَطْف‬29

This type of Lā functions in negating along with connecting. Particles of connection function in
transferring I‛rāb from the word prior to the particle to the word after the particle. This can be either a
verb or a noun.
Example:

[ ً‫]نَصَرْتُ زَيْداً ال عُمْرَا‬ “I helped Zaid not U‛mar.”

4. Lā of prohibition [‫النَّهي‬ ‫]ال‬

This Lā is a Ḥarf Jazm that has been studied in Volume 1. Please note that it can act on both second and
third person. However, it is mainly used in forbidding the second person.

29 This Lā is actually from the Particles of Connection [‫]حُرُوف الْعطف‬. These are discussed in detail in Lesson 7.

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Qur’ānic Examples:

i. ﴾ ً‫َوالَ تَقْرَبُواْ ٱلزِّنَى ۚ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيال‬ ﴿

“And do not approach adultery. Indeed, it is ever an immorality and is evil as a way ”. (17:32)
ii. ﴾...ْ‫خَيْرًا مِّنْهُم‬ ‫يَا أَيُّهَا ٱلَّذِينَ آمَنُوا لَا يَسْخَرْ قَومٌ مِّن قَوْمٍ عَسَى أَن يَكُونُوا‬ ﴿
“Oh you who have believed, let not a people ridicule [another] people;
perhaps they may be better than them...”. (49:11)

5. Lā as Particle of Response [‫اإلجياب‬ ‫]حرف‬

Lā can be used in response to a question with the meaning of “no”. This is similar functionally to the
word [ ‫ ]نَعَم‬or [ ْ‫ ]أي‬, which mean “yes”. The same can be said of the negating particle [ ‫]كَلَّا‬.

B. The Mā of Negation [‫]ماء النَّفِي‬

Mā is a particle30 similar to Lā in that there are several different types, each of which have distinct
grammatical functions. A good understanding of grammar is required to identify the specific type of Mā
that is found in a respective sentence. The Mā of negation acts on doing negation without any change in
I‛rāb.31 It is different from the Lā of negation in that it can act on Verbs in both the present and past tense.
It also acts on nouns as well. When Mā is used for negation, it is stronger in negating something than the Lā
of negation. The Mā of Negation is typically found at the beginning of the sentence. When the Mā of

negation is used in a Nominal Sentence, it is often accompanied by the Ḥarf Jarr [ِ‫]ب‬. In example #1, please

note that the Mā of Negation needs to be differentiated from other types of Mā such as the relative pronoun.
Qur’ānic Examples:

1. َ‫﴿ وَٱتَّبَعُواْ مَا تَتْلُواْ ٱلشَّيَاطِنيُ عَلَى مُلْكِ سُلَيْمَانَ ۚ َومَا كَفَرَ سُلَيْمَانُ وَلَـكِنَّ ٱلشَّيَاطِنيَ كَفَرُواْ يُعَلِّمُونَ ٱلنَّاس‬
‫ٱلسِّحْرَ وَمَا أُنزِلَ عَلَى ٱلْمَلَكَيْنِ بِبَابِلَ ﻫَارُوتَ وَمَارُوتَ ۚ وَمَا يُعَلِّمَانِ ِمنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا‬
ۚ ِ‫تَكْفُرْ ۚ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِ ۚ َومَا ﻫُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِالَّ بِإِذْنِ ٱللّه‬
ِ‫وَيَتَعَلَّمُونَ مَا يَضُرُّﻫُمْ وَالَ يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُواْ لَمَنِ ٱشْتَرَاهُ مَا لَهُ فِي ٱآلخِرَةِ مِنْ خَالَقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِه‬
﴾ َ‫أَنفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُون‬

30 Some of the types of Mā are not considered particles but nouns as per grammarians. See Lesson 7 for a more detailed
discussion on the types of Mā.
31 This Mā of negation is much more common than the Lā [‫ ] ما النّفي عاملة‬that causes a change in I‛rāb. It is seldom found in the

Qur’ān. It causes the [‫ ]خَبَر‬to be in Naṣb, whereas normally the [‫ ]خَبَر‬is Raf‛. In (58:2): ﴾..ْ‫مَّا ﻫُنَّ أُمَّ هَاتِ ِهم‬.. ﴿, and in (12:31):
﴾ٌ‫قُلْنَ حَاشَ لِلّهِ مَا ﻫَـذَا بَشَرًا إِ نْ ﻫَـذَا إِالَّ مَلَكٌ كَرِ مي‬...﴿ .

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 Lesson 6: Negation and Exceptions [‫االستثناء‬ ‫]النافية و‬

“And they followed what the devils had recited during the reign of Sulaymān. It was not Sulaymān who
disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels
at Babylon, Hārūt and Mārūt. But the two angels do not teach anyone unless they say, "We are a trial, so do
not disbelieve" And [yet] they learn from them that by which they cause separation between a man and his
wife. But they do not harm anyone through it except by permission of Allah. And the people learn what
harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the
magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if
they only knew”. (2:102)

2. َ‫﴿ وَلَئِنْ أَتَيْتَ ٱلَّذِينَ أُوْتُواْ ٱلْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُواْ قِبْلَتَكَ ۚ َومَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ َومَا بَعْضُهُم بِتَابِعٍ قِبْلَة‬
﴾ ‫بَعْضٍ ۚ وَلَئِنِ ٱتَّبَعْتَ أَﻫْوَاءَﻫُم مِّن بَعْدِ مَا جَاءَكَ مِنَ ٱلْعِلْمِ ۚإِنَّكَ إِذاً لَّمِنَ ٱلظَّالِمِي‬
“And if you brought to those who were given the Scripture every sign, they would not follow your Qibla. Nor
will you be a follower of their Qibla. Nor would they be followers of one another's Qibla. So if you were to
follow their desires after what has come to you of knowledge, indeed, you would then be among the
wrongdoers”. (2:145)

3. ﴾ ...ْ‫بَيْنَهُم‬ ‫﴿ إِنَّ ٱلدِّينَ عِندَ ٱللّهِ ٱلْإِسْلَامُ ۚ َومَا ٱخْتَلَفَ ٱلَّذِينَ أُوْتُواْ ٱلْكِتَابَ إِالَّ مِن بَعْدِ مَا جَاءَﻫُمُ ٱلْعِلْمُ بَغْيًا‬
“Indeed, the religion in the sight of Allah is Islām. And those who were given the Scripture did not differ
except after knowledge had come to them out of jealous animosity between themselves”.(3:19)

II. Exceptions [ُ‫]َالْإِسْتِثْناء‬

There are a few specific particles that cause “exception” in Arabic. The most common of these particles

is [ ‫ ]إِلَّا‬. The grammar of Exceptions can be a bit complicated but needs to be discussed. A statement that

involves an Exception is composed of three components, the particle of exception [‫اإلسْتِ ثْناء‬ ‫]أَدَاة‬, the thing

excepted [‫ ] مُسْتَ ثْىن‬, and the statement preceding the exception [ ‫مِ نْه‬ ‫]مُسْتثْىن‬.

A. Exceptions with [‫]إِلَّا‬

The grammar of Exceptions depends mainly on [‫مِ نْه‬ ‫] مُسْتثْىن‬, the statement that precedes [‫]إِلَّا‬, from which

an exception occurs. There are actually two types of [‫مِ نْه‬ ‫]مُسْتثْىن‬, which we will term here for simplicity as

“Positive Statements” and “Negative Statements”. Determining which type of [‫مِ نْه‬ ‫ ]مُسْتثْىن‬used can make the
grammar of Exceptions easier to understand since that can be rather complicated. A Positive Statement is a
complete sentence in which there was some action done from where an exception occurred. On the other
hand, a Negative Statement is one in which there was no action done from where an exception occurred.
Let us look at some examples of positive and negative statements.

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 Essentials of Qur’ânic Arabic

1. Examples of [‫ ]إِلَّا‬with Positive Statements [ ‫]مُوجَب‬

i. {ٌ‫مُتَعَلِّم‬ ْ‫ مَلْعُونٌ مَا فِيهَا إِلَّا ذِكْرُ اللَّهِ وَمَا وَالَاهُ وَعَالِمٌ أَو‬، ٌ‫}أَلَا إِنَّ الدُّنْيَا مَلْعُونَة‬
“The world is cursed; cursed is what is in it except the remembrance of Allah, and that which resembles it,
32
a scholar or a student.” (Tirmidhi)

ii. ﴾ ِ‫ فَسَجَدُوا إِالَّ إِبْلِيسَ كَانَ مِنَ ٱ لْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّه‬...﴿
“and they prostrated, except for Iblīs. He was of the jinn and departed from the command of his Lord”.
(18:50)
iii. ﴾ َ‫كُلُّ شَيْءٍَ ﻫَالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُون‬...﴿
“…Everything will be destroyed except His Face. His is the judgment, and to Him you will be returned”.
(18:50)

In all the above examples, there is an action being done mentioned before the [‫]إِلَّا‬. Please note that there

does not need to be a Verb stated for an action to occur. Nouns such as the [‫الفاعِل‬ ‫ ]اِسْم‬and the [‫]اسم املفعول‬
also refer to actions being done as in Examples (i) and (iii). These examples can be contrasted with
“Negative Statements”, in which there is no “action” being performed (even though an action maybe
stated).
2. [‫ ]إِلَّا‬with Negative Statements [ ‫]غَري مُوجَب‬

In the Qur’ān, most exceptions involve the particle [ ‫]إِلَّا‬, and of those, most are part of Negative

Statements. The grammar analysis of Negative Statements is dependent upon whether the [‫مِ نْه‬ ‫ ]مُسْتثْىن‬is
mentioned explicitly. In Negative Statements which contain an explicitly mentioned [ ‫مِ نْه‬ ‫] مُسْتثْىن‬, the

exception [ ‫ ] مُسْت ثْىن‬can be either Naṣb or be the I‛rāb of the word preceding the [‫]إِلَّا‬. Examples of Negative

Statements with an explicit [‫مِ نْه‬ ‫] مُسْتثْىن‬ are shown in (vi) and (vii) respectively. Here, the [‫مِ نْه‬ ‫ ]مُسْتثْىن‬is
underlined.

Qur’ānic Examples of Negative Statements with an Explicit [‫]مُسْتثْىن مِنْه‬

i. ﴾ .... ‫ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا‬...﴿

“..No person is charged with more than his capacity..”(2:233) 33

32 Tirmidhi [‫]جامع التّرمذي‬, Ḥadith # 2256 found in [‫] كتاب الزّﻫد‬. Ḥadith is Saḥīḥ as authenticated by Sheikh al-Albāni.
33 In this example, another correct grammatical possibility is the following sentence [‫]لَا تُكَلَّفُ نَ فْسٌ إِلَّا وُسْ عُهَا‬. Here the exception [‫]وُسع‬
takes the same I‛rāb as the [‫ ]نَ فْس‬as per the rules that were just covered.

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 Lesson 6: Negation and Exceptions [‫االستثناء‬ ‫]النافية و‬

ii. ﴾ ‫ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِﻫِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا‬...﴿
“….Rather, Allah has sealed them because of their disbelief, so they believe not, except for a
few.”(4:155)
3. Negative Statements without an Explicit [‫]مُسْتثْىن مِنْه‬

Negative Statements often will not contain an explicitly mentioned [‫مِ نْه‬ ‫]مُسْتثْىن‬, and these are perhaps the
most common types of Exceptions found in the Qur’ān. This specifically means that the group from which
the exception is being made is not mentioned explicitly. For example, in the Negative Statement , the
﴾ ‫قَلِيلًا‬ ‫لَا يُؤْمِنُونَ إِلَّا‬ ﴿, the group mentioned is [ ‫ ]و‬, or [ ‫ ]ﻫُم‬mentioned within the verb conjugation. Specifically,

the group from which the exception is being done is “those who did not believe”, which is mentioned
explicitly. This is contrasted by the following sentence, which does not contain a explicitly mentioned

[ ‫مِ نْه‬ ‫]مُسْتثْىن‬: [ٌ‫ ] ما قامَ إِلَّا زَيْد‬or “No one stood except Zaid”. However, if we change this to the following

[ ً‫زَ يْدا‬ ‫]ما قامَ طالِبونَ إِلَّا‬, then the group being excluded is [َ‫]طالِبون‬. You will notice that the I’rāb of the [‫] مُسْت ثْىن‬

which is [ ‫ ]زيد‬has also changed.

In Negative Statements without an explicitly mentioned [ ‫مِ نْه‬ ‫] مُسْتثْىن‬, the I‛rāb of the exception [‫ ]مُسْتثْىن‬will

depend upon its position in the sentence as if [‫ ]إِلَّا‬is ignored or omitted. It can be Raf‛, Naṣb, or Jarr. To get

a better idea of how this works, let us look at the following sentences with and without [‫]إِلَّا‬. By removing

the [ ‫ ]إِلَّا‬from the original sentence, we should be able to determine how the exception [‫ ]مُسْتَ ثْىن‬34 would fit

grammatically in the sentence; either as a Doer, Direct Object, Jarr Construction, Subject, Predicate, etc.

These points are rather complicated, but are included here since this third category of Exceptions using [ ‫]إِلَّا‬

are mentioned frequently in the Qur’ān.

34 This Exception is actually termed [‫] مُسْتثْىن مُ فَرَّغ‬, similar to the concept of the [‫]نائِب الفاعل‬. The particle [‫ ]إِلَّا‬grammatically plays no
function here in this circumstance. In grammar, the group not mentioned explicitly is termed [‫]ناقِص‬.

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 Essentials of Qur’ânic Arabic

4. Negative statements without an Explicit [‫]مُسْتثْىن مِنْه‬

Sentence with Sentence Analysis Qur’ānic Example of

Function of [ ‫]مُسْتَ ثْ نٰى‬
Exception without [ ‫]إِلَّا‬ Identical Grammar Structure

‫فاعِل‬
ٌ‫ما قامَ إِلَّا زَيْد‬ ٌ‫ما قامَ زَيْد‬ ﴾ َ‫﴿ لَّا يَأْكُلُهُ إِلَّا ٱلْخَاطِئُون‬
Doer (Raf‛)
(69:37)

‫مفعول به‬
‫ما ضَرَبْتُ إِلَّا زَِيْدًا‬ ‫ما ضَرَبْتُ زَِيْدًا‬ ﴾ َ‫﴿ وَمَا يَعْبُدُونَ إِلَّا ٱللَّه‬
direct object (Naṣb)
(18:16)

‫جار و اجملرور‬ ‫﴿ فَإِنِ ٱنتَهَوْا فَلَا عُدْوَانَ إِلَّا‬

ٍ‫ما ضَرَبْتُ إِلَّا بِزَيْد‬ ٍ‫ما ضَرَبْتُ بِزَيْد‬ Jarr Construction (Jarr) ﴾ َ‫عَلَى ٱلظَّالِمِني‬
(2:193)
‫خَبَر‬
ٌ‫ما زَيْدٌ إِلَّا فَقِيه‬ ٌ‫ما زَيْدٌ فَقِيه‬ ﴾ ٌ‫﴿ وَمَا مُحَمَّدٌ إِالَّ رَسُول‬
Predicate (Raf‛)
(3:144)

Qur’ānic Examples of Negative Statements without an Explicit [‫]مُسْتثْىن مِنْه‬

i. ﴾ ... ْ‫﴿ فَمَا آمَنَ لِمُوسَىٰ إِالَّ ذُرِّيَّةٌ مِّن قَوْمِهِ عَلَى خَ ْوفٍ مِّن فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُم‬
“But no one believed Mūsa, except [some] youths among his people, for fear of Pharaoh and his
establishment that they would persecute them....”. (10:83) [Exception is Doer]
ii. ﴾ َ‫وَمَا يَمْكُرُونَ إِلَّا بِأَنْفُسِهِمْ وَمَا يَشْعُرُون‬...﴿
“…But they conspire not except against themselves, and they perceive [it] not..”(6:123)
[Exception is Jarr Construction]

iii. ﴾ ... ُ‫﴿ وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُل‬
“Muhammad is not but a messenger. [Other] messengers have passed on before him...”(3:144)
[Exception is Predicate]

In example (i), the category of people who believed in Mūsa, has not been mentioned, and therefore the
[ ‫ ] مُسْت ثْىن‬is in the I’rāb of Raf‛. This is because the sentence without Illa is the following: [ ‫ذُرِّيَّة‬ ٰ‫]مَا آمَ َن لِمُوسَى‬.
Here, the only I’rāb which fits for the excepted noun [‫ ]ذُرِّيَّة‬is Raf‛. This is because [‫ ]ذُرِّيَّة‬functions as a Doer
in this Verbal Sentence. In example (ii), the people or group who are being plotted against is not
mentioned, and thus, the I’rāb is determined analyzing the respective sentence without the particle Illa. In
example (iii), the sentence is incomplete or [‫ ] ناقِص‬because [ٌ‫ ] مَا مُحَمَّد‬is not grammatically complete. Because

of this, the [ ‫ ] مُسْت ثْىن مِ نْه‬is considered as incomplete or “not mentioned”. Thus, the I’rāb of [ٌ‫ ]مُحَمَّد‬is Raf‛,

because it is functioning as a Predicate in the sentence [ٌ‫ ] مَا مُحَمَّدٌ رَسُول‬without Illa.

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 Lesson 6: Negation and Exceptions [‫االستثناء‬ ‫]النافية و‬

B. Additional Particle(s) of Exception

Other exception particles that function in a similar capacity like [‫ ]إِلَّا‬are [ َ‫ ]غَ يْر‬along with [‫سُوَى‬/ ‫ سِواء‬/‫]سِوَى‬.
The difference between these Exception Particles and [‫ ]إِلَّا‬is that they act as Muḍāf and cause the Exception
[ ‫ ] مُسْتَ ثْىن‬to be Jarr. Thus, a discussion on “Positive” and “Negative” statements does not need to be discussed
here.
The only particle from these additional particles of Exception that is found in the Qur’ān is [َ‫]غَيْر‬. It
carries the meaning of “without”, “besides”, or “other than”. Please note that despite [َ‫ ]غَيْر‬being termed a
“particle”, it does get affected by Ḥarf at its ending vowel.35 It usually takes a single Fatḥah, but takes
Kasrah when associated with a Ḥarf Jarr and occasionally is found with a Ḍammah. Since [ َ‫ ]غَيْر‬is always a
Muḍāf, it never carries Tanwīn.

Qur’ānic Examples of [‫]غَيْر‬

i. ﴾ َ‫﴿ قَالَ أَغَيْرَ ٱللَّهِ أَبْغِيكُمْ إِلَٰهًا وَﻫُوَ فَضَّلَكُمْ عَلَى ٱلْعَالَمِني‬
“He said, "Is it other than Allah that I should desire for you as a god while He has preferred you over the
worlds?"” (7:140)

ii. ﴾ ... ‫﴿ إِلَّا تَنفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْئًا‬
“If you do not go forth, He will punish you with a painful punishment and will replace you with another
people, and you will not harm Him at all….”. (9:39)

iii. ﴾ ٰ‫﴿ وَٱضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍَ آيَةً أُخْ َرى‬
“And draw in your hand to your side; it will come out white without disease - another sign”. (20:22)

35 Since this “particle” [َ‫ ]غَيْر‬is affected by other true particles and other words with [‫]عَمَل‬, it is considered by grammarians to be a
noun. [‫ ]غَيْر‬is typically included in the grammatical discussions on the topic of Exceptions, but it is a noun grammatically and
different from [‫]إِلَّا‬. Therefore, it can act like a direct object, predicate, etc. Furthermore, instead of the meaning “except”, it carries
the meaning of “rather than”,. “other than”, or “besides”. Other times, [‫ ]غَيْر‬acts like simple negation. Typically, when [‫ ]غَيْر‬function in
exceptions, it is usually Naṣb and carries a Fatḥa. For further discussion on [‫]غَيْر‬, please refer to Lane's Lexicon: Vol. 6, page 99 (of
259).

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 Lesson 7: Particles [‫]احلروف‬- A Comprehensive Review

Lesson 7: Particles [‫]احلروف‬- A Comprehensive Review

Particles Revisited
In Volume 1, Lesson 4 discussed particles specifically those that caused a change in I‛rāb
[ ٌ‫عامِلَة‬ ٌ‫ ]حروف‬in some detail. Since there are several particles that have important grammatical functions in

Arabic, and in the Qur’ān, a further discussion is needed at this stage. In this lesson, we will discuss
particles in more depth, since we now have a more firm grammatical footing. This lesson will detail those
particles that cause a change in I‛rāb in addition to those that do not. Here, the several different particles
have been categorized into several groups. Finally, the particles that have multiple different distinct
grammatical roles are discussed at the end of this lesson.

Division and Classification of Particles

‫احلروف‬

ٌ‫حروفٌ عامِلَة‬ ٌ‫حروفٌ غَيْرُ عامِلَة‬

‫جارَّة‬ ‫ناصِبَة‬ ‫جازِمَة‬ ‫العَطْف‬ ‫النَّفِي‬ ‫التَّوْكِيد‬ ‫اإلِسْتِفْها‬

‫م‬
‫اإلِجياب‬
‫إِنَّ و‬ ‫النَّواصِب‬ ‫ال النَّفي‬
‫اإلسْتِثْناء‬
‫أَخَواتِها‬ ‫ب‬ ‫للْجِنْس‬
‫النِّداء‬ ِ‫الْمَصْدَر‬ ‫الشَّرْط‬
‫يَّة‬
‫التَّنْبِيه‬
‫التَّفْصِيل‬

‫اإلسْتِقْبال‬ ‫الواو‬
‫اإلستدراك‬ ‫التَّحْضيض‬ ‫اإلسْتِئنافِيَّة‬ ‫الزَّائِدَة‬
‫احلال‬

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I. Particles the Affect I‛rāb [ٌ‫]حروفٌ عامِلَة‬

A. Ḥarf Jarr [‫]حروف جَارَّة‬

We have already looked at these particles several times in Volume 1. These particles act on nouns and
cause them to go into the Jarr state. The Jarr Construction plays an important in Nominal Sentences where
it acts as a predicate. It also forms an Indirect Object in Verbal Sentences, and can change the original
meaning of the verb it is associated with. It is important to note that one particle may carry more than one
meaning. Being unaware of the different meaning(s) of the particle in question may distort the overall
meaning of the sentence.

Table 42A: Ḥarf Jarr [ ‫جَارَّة‬ ‫]حروف‬

ّ‫حرف جَر‬ meaning Qur’ānic Example

-to/towards; going ﴾ َ‫سطُ َوإِلَيْ ِه تُرْجَعُون‬

ُ ْ‫وَٱللَّهُ يَقْبِضُ وَيَب‬...﴿
‫إِىل‬ towards the end
“…And it is Allah who withholds and grants abundance,
and to Him you will be returned.”(2:245)
- with (association/ ﴾...‫﴿ فَقُلْنَا ٱضْرِبُوهُ ِببَعْضِهَا‬
being with)
“So, We said, "Strike the slain man with part of it."...”(2:61)
- taking (seeking help)
‫ب‬
ِ ﴾ َ‫﴿ ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِي خَلَق‬
- because of “Recite in the name of your Lord who created.”(96:1)
[i.e. seeking help]
﴾ َ‫ذَلِكَ ِبمَا عَصَواْ وَّكَانُواْ يَعْتَدُون‬...﴿
“..that was because they disobeyed and were transgressing.”(2:61)
- from (the beginning of ﴾... ِ‫﴿ قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ ٱلْبَرِّ وَٱلْبَحْر‬
‫مِن‬ something)
“Say, "Who rescues you from the darknesses of the land and sea…”(60:63)
- a part of ﴾ ٍ‫وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيٍّ وَلَا نَصِري‬...﴿
“…and you have not besides Allah any protector or any helper.”(2:107)
- because of/reason for

﴾...ْ‫يَحْسَبُهُمُ ٱ لْجَاﻫِلُ أَغْنِيَاءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَاﻫُم‬...﴿

“…An ignorant [person] would think them self-sufficient because of
their restraint, but you will know them by their sign...(2:273).

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Table 42B: Ḥarf Jarr [‫جَارَّة‬ ‫]حروف‬

- in (as a ‫) َظرْف‬ ٌ‫﴿ لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَة‬
‫فِي‬ ﴾...
“There has certainly been for you in them an excellent pattern..”(60:6)
- concerning/about
﴾...ِ‫قَالَ أَتُحَاجُّونِّي فِي ٱللَّهِ وَقَدْ ﻫَدَان‬ ﴿
“…He said, "Do you argue with me concerning Allah while He has guided
me?...”(6:80)

‫ِل‬ - for/to (specifically) ﴾... ً‫﴿ ٱلَّذِي جَعَلَ َلكُمُ ٱلْأَرْضَ فِرَاشًا وَٱلسَّمَاءَ بِنَاء‬
owning/belonging to
“[He] who made for you the earth a bed and the sky a ceiling…”(2:22)

ْ‫عَن‬ - about (regarding) ﴾... ِ‫﴿ يَسْأَلُونَكَ عَنِ ٱلْأَﻫِلَّة‬

- from (i.e. away from) “They ask you about the new moons…”(2:189)

﴾ ..‫﴿ سَيَقُولُ ٱلسُّفَهَاءُ مِنَ ٱلنَّاسِ مَا وَلَّاﻫُمْ عَنْ قِبْلَتِهِمُ ٱلَّتِي كَانُوا عَلَيْهَا‬
“ The foolish among the people will say, "What has turned them away
from their Qibla, which they used to face?...”(2:142)

‫عَلى‬ - upon/on ﴾... ٌ‫﴿ خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ َوعَلَىٰ أَبْصَارِﻫِمْ غِشَاوَة‬
- above (aboveness) “Allah has set a seal upon their hearts and upon their hearing,
and over their vision is a veil…”(2:7)
- against ﴾ ‫سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا‬...﴿
“…Those "gods" will deny their worship of them and will be against
them opponents”(19:82)

‫حَتَّى‬ - until ﴾ ٍ‫﴿ وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِني‬
“And in Thamūd, when it was said to them,
"Enjoy yourselves for a time...”(51:43)

‫َك‬ like (similarity) ﴾ ‫﴿ مَثَلُ ٱلَّذِي َن حُمِّلُوا ٱلتَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوﻫَا َكمَثَلِ ٱ لْحِمَارِ يَحْمِلُ أَسْفَارًا‬
“The example of those who were entrusted with the Torah and then did
not take it on is like that of a donkey who carries volumes [of books]”
(62:5)

‫ َو‬/‫ت‬
َ by (oath) ﴾ ... ِ‫﴿ قَالُوا تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِي ٱلْأَرْض‬
“They said, "By Allah, you have certainly known that we did not come to
cause corruption in the land…”(12:73)

ْ‫مُذ‬/ُ‫ُمنْذ‬ since* [ ِ‫“ ]ما رَأَيْتُهُ مُنْذُ الصَّباح‬I did not see him since the morning.”
‫حاشا‬/‫خَال‬ except* [ ٍ‫“ ] قَرَأَ املُعَلَّمُونَ حاشا زَيْد‬The students read except Zaid.”
*These particles are not found in Qur’ān.

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Miscellaneous Particles that act like Ḥarf Jarr

Please note that nouns that typically function as Muḍāf act like Ḥarf Jarr. These include [‫املكان‬ ‫]ظروف‬,
[ ‫الزَّمان‬ ‫]ظُروف‬, as well as Exceptions other than [‫]إلَّا‬.

B. Ḥarf Naṣb [‫]حُروف ناصِبَة‬

These category of particles are separated into those that cause Naṣb on nouns and those that cause Naṣb on
Verbs. We already discussed the Naṣb particles that are from Inna and its sisters.

1. Ḥarf Naṣb Affecting Nouns [‫وَ أَخَواتِها‬ َّ‫]إِن‬

See Lesson 5, Section VIII for a full discussion.

2. Other Ḥarf Naṣb Affecting Nouns [‫ ]إلَّا‬and [‫]ال النَّفي للْجِنْس‬

In the preceding lesson, we have already examined two agents cause Naṣb. The Exception particle [ ‫]إلَّا‬

causes Naṣb in Positive Statements, and sometimes in Negative statements. The Lā of categorical negation
also causes Naṣb, while also causing its associated noun to become indefinite. Please refer to Lesson 6
regarding [ ‫ ]إلَّا‬and the Lā of categorical negation.

3. Ḥarf Naṣb Affecting Verbs [‫] النَّواصِب‬

The particles that specifically act on present tense verbs to cause the Naṣb state were already briefly

discussed in Volume 1 (Lesson 10, IIIA). These verbs are the following: [‫حَتَّى‬ ‫]أَنْ لَنْ لِأَنْ كَيْ إِذًا‬. Most of these

particles like [ ْ‫ ]َأن‬and [ ِ‫ ]ل‬function by forming an implied verbal noun.36

36 This verbal noun is termed [‫ ] مَصْدَر مَ أَوَّل‬in grammar. The particles that cause an implied verbal noun with the present tense verb
[‫ ]فعل مضارع‬are the following:[ْ‫لِكَي‬/ْ‫ كَي‬/ِ‫ل‬/ْ‫أَن‬/].

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Table 43A: Ḥarf Naṣb on Verbs [‫]النَّواصِب‬

‫حروف نصب‬ meaning Qur’ānic Examples

ْ‫أَن‬ “to”
It forms a verbal ﴾... ‫ أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا‬...﴿
noun with the “…. Does one of you like to eat the flesh of his dead brother?...”(49:12)
verb.

‫اَلَّا‬ “that [something]

37
﴾... َّ‫﴿حَقِيقٌ عَلَىٰ أَن لَّا أَقُولَ عَلَى ٱللَّهِ إِلَّا ٱلْحَق‬
not”
[‫]أَنْ ال‬ “so as not to”
“Proper is it (for me) that I say not anything about Allah except the truth”
(7:105)

ْ‫لِأَن‬ “so that”38 ﴾َ‫﴿ وَأُمِ ْرتُ لِأَنْ أَكُونَ أَوَّلَ ٱلْمُسْلِمِني‬
[ْ‫]لِ أَن‬ “And I am commanded that I shall be the first of those who submit...” (39:12)

ْ‫لَن‬ “never”
It negates and ﴾ ‫ َولَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا‬...﴿
puts verbs into “….and we will never associate any one with our Lord...”(72: 2)
the future tense.

ْ‫لِكَي‬ “so that”

“in order to”
ْ‫﴿ﻫُوَ ٱلَّذِي أَنزَلَ ٱلسَّكِينَةَ فِي قُلُوبِ ٱلْمُؤْمِنِنيَ ِليَزْدَادُوا إِميَانًا مَّعَ إِميَانِهِم‬
“to” ﴾...
‫ِل‬ “It is He who sent down tranquility into the hearts of the believers that they
These three
ْ‫كَي‬ particles actually
would increase in faith along with their [present] faith…”(48:4)
have the same
39
﴾ ‫﴿ َوأَشْرِكْهُ فِي أَمْرِي ۝كَيْ نُسَبِّحَكَ كَثِريًا‬
meaning.
“And let him share my task, That we may exalt You much”(20:32-33)

‫حَتَّى‬ ‫مَّسَّتْهُمُ ٱلْبَأْسَاءُ وَٱلضَّرَّاءُ وَ ُزلْ ِزلُوا حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ آمَنُوا‬...﴿
40
“until”

﴾...ِ‫مَعَهُ مَتَ ىٰ نَصْ رُ ٱللَّه‬

“so that”

“…They were touched by poverty and hardship and were shaken until [even]
the messenger and those who believed with him said, "When is the help of
Allah?" …”(2:214)

37 [ْ‫ ]أن‬is combined with [‫ ]ال‬to function in meaning of [‫ ]تَ عْليل‬similar to the Lā of [‫]تَ عْليل‬, which is discussed in footnote #38.
38 Here the Lām of Ta‛līl [‫ ]الم التَّ عْليل‬combines with [ْ‫ ]أَن‬to form the meaning of “so that” or “the reason for”. See footnote #38.
39 The particles [ِ‫ ]ل‬and [ْ‫ ] كَي‬are considered to be [ْ‫ ]لِكَي‬or Lām of Kai. This Lām is also known as [‫]لَا مُ التَّ عْليل‬, which has the meaning
of “so that”, or “the reason for”. For these two particles, the Lam of Kai is implied, and forms a [‫ ]مصدر مأوّل‬as discussed in the
above footnote.
40 This particle functions in an action reaching a limit, or utmost boundary of something. It has the same meaning when it acts

on a noun in Ḥarf Jarr. It fact, [‫ ]حَتَّى‬as a [‫ ]نَواصب‬is actually considered a Ḥarf Jarr according to grammarians in that it acts on a
verb to yield an implied verbal noun, which is in the Jarr state.

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 Essentials of Qur’ânic Arabic

Table 43B: Ḥarf Naṣb on Verbs [‫]النَّواصِب‬

‫ِل‬ ﴾... ْ‫وَمَا كَانَ ٱللَّهُ ِليُضِيعَ إِميَانَكُم‬...﴿

Strong negation
[‫جُحُود‬ ‫]الم‬41 “…And never would Allah have caused you to lose your faith...” (2:143)

‫ف‬
َ “therefore” ﴾ ٌ‫﴿ مَّن ذَا ٱلَّذِي يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا َفيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِمي‬
(as a result)
“Who is it that would loan Allah a goodly loan so He will multiply it for him and he will
[‫السَّبَبِيَّة‬ ُ‫]فاء‬42 “so that”
have a noble reward?” (57:11)

‫َو‬ ‫و‬
[ ] of “withness” [ َ‫]ال تَتَكَلَّمْ َو أَتَكَلَّم‬
“Do not speak while I am speaking.”
[‫املَعِيَّة‬ ُ‫]واو‬43

ْ‫إِذَن‬ meaning of
responding in the
[ ُ‫ إِذَنْ أُكْرِمَه‬، ‫]زَيْدٌ ﻫُوَ أَخِي‬
[ْ‫ ]إِذَن‬not found in Qur’ān
future tense.

C. Ḥarf Jazm [‫اجلَوازِم‬/‫]حرف جَزْم‬

These particles cause the Jazm state on present tense verbs [ ‫مضارع‬ ‫]فعل‬. Remember that they cause a

Sukūn to be placed at the end of single tense [‫ ]سالِم‬verbs. In the plural form, the non-feminine Nūn is

deleted. In case of a [ّ‫ ] مُعْتَل‬letter root, that letter is usually deleted. We have already covered Ḥarf Jazm

briefly in Volume 1 (Lesson 10, IIIC).

Altogether, there are eighteen Ḥarf Jazm in the Arabic language. As we have already seen, these particles
are commonly seen in conditional statements. Remember that both present tense verbs, the condition
[ ‫ ]الشَّرط‬and the response statement [ ‫الشَّرْط‬ ‫ب‬
ُ ‫ ]جَوا‬go into the Jazm state due to the effects of the specific Ḥarf
Jazm (preceding the condition). In conditional statements, we often see conditional Ḥarf Jazm particles
acting with past tense verbs. When this occurs, the past tense verb actually takes on the meaning of the
future tense since it is mentioning the action to be completed in the future. This is usually the case for Jazm

41 This Lām of Denial Works with a negated Kāna [َ‫] كان‬. It is a powerful way of negating something, as exemplified in the āyah
above. Please note if one would have mistaken this Lām in the āyah (2:143), for the Lām of Ta’līl, it would not really make sense .
42 Differentiate this [َ‫ ]ف‬from other types of [َ‫]ف‬. This Fā causes Naṣb (and also serves to connect) while the other(s) only
connect and
43 Please note that this [‫ ]و‬has a similar meaning as [‫]واو احلال‬, the difference being that this [‫ ]و‬denotes an action being doing with or

alongside another action, whereas the Ḥāl denotes the condition or state of an action as it is being done; this difference in some
cases may not make an overall difference in the meaning of the sentence. This is not found in the Qur’ān.

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particles like [‫]حَ يْثُما‬, [ ‫]إِذا‬, and [ ‫ ]أ يْنما‬. In cases when the Response Particle is not a [‫الْمُضارِع‬ ُ‫]اَلْفِعْل‬, the particle

[َ‫ ]ف‬is typically used to mark the response statement [‫الشَّرْط‬ ُ‫]جَواب‬. The [‫الشَّرْط‬ ُ‫ ]جَواب‬can be a past tense
verb, noun phrase, or a command tense verb.

Table 44A: Ḥarf Jazm

‫اجلَوازِم‬ meaning Examples of Ḥarf Jazm

ْ‫لَم‬ past tense negation

﴾ َ‫وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُون‬...﴿
“…and He is teaching you that which you did not know.” (2:151)

ْ‫َألَم‬ Interrogative past tense ﴾ ِ‫قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ ٱلسَّمَاوَاتِ وَٱلْأَرْض‬...﴿
negation “…He said, "Did I not tell you that I know the unseen of the heavens and the
earth?...” (2:33)
"not yet"/”had not” ۚ ‫﴿ َأأُنزِلَ عَلَيْهِ الذِّكْرُ مِن بَيْنِنَا ۚ بَلْ ﻫُمْ فِي شَكٍّ مِّن ذِكْرِي‬
‫لَمَّا‬ future tense negation
﴾ ِ‫بَل لَّمَّا يَذُوقُوا عَذَاب‬
“…Has the message been revealed to him out of us?" Rather, they are in doubt
about My message. Rather, they have not yet tasted My punishment. (38:8)

‫ِل‬ Command ﴾... ُ‫﴿ ِليُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ ٱللَّه‬
[ ‫]الم يف الْأَمْرِ و الدُعاء‬ “Let a man of wealth spend from his wealth, and he whose provision is
restricted let him spend from what Allah has given him…” (65:7)

‫ال‬ Forbidding ﴾...‫ َولَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا‬...﴿

[ ‫]ال النَّهي و الدُّعاء‬ “…And do not exchange My signs for a small price…” (2:41)

ْ‫إِن‬ “if” ﴾... ْ‫ َوإِنْ يَّأْتُوكُمْ أُسَارَى تُفَادُوﻫُمْ وَﻫُوَ مُحَرَّمٌ عَلَيْكُم‬...﴿
[ ‫]إِنْ الشَّرْطِيَّة‬ “…And if they come to you as captives, you ransom them,
although their eviction was forbidden to you.…” (2:85)

‫ما‬ “what” ﴾... ‫﴿ مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا‬
[ ‫]ما الشَّرطِيََّة‬ “We do not abrogate a verse or cause it to be forgotten except
‫مهْما‬ that We bring forth [one] better than it or similar to it.…” (2:106)

ّ‫َأي‬ ﴾ َ‫﴿ وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِني‬
“And they said, "No matter what sign you bring us with which to bewitch us,
we will not be believers in you”. (7:132)

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Table 44B: Ḥarf Jazm

ْ‫ َومَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ وَﻫُوَ كَافِرٌ فَأُولَٰئِكَ حَبِطَت‬...﴿
“who” ِ‫أَعْمَالُهُمْ فِي ٱ لدُّنْيَا وَٱلْآخِرَة‬
ْ‫مَن‬ [ ‫] َم ْن الشَّرطِيََّة‬
﴾...
“…And whoever of you reverts from his religion [to disbelief] and dies while
he is a disbeliever - for those, their deeds have become worthless in this
world and the Hereafter…” (2:217)

‫مَتَى‬ “when” [ ْ‫“ ]مَتَى يَقُلْ أَسْمَع‬When he talks I will listen”

[ ‫]ظَرْف الزمان الشَّرْطيَّة‬
‫أَيَّا َن‬ "whenever" ٍ‫ وَخَالِقِ النَّاسَ بِخُلُق‬،‫ وَأَتْبِعْ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا‬،َ‫{ ٱ تَّقِ اللَّ َه حَيْثُمَا كُنْت‬
[ ‫]ظَرْفُ الزَّمان الشَّرْطيَّة‬
‫إِذْما‬ }ٍ‫حَسَن‬
“Fear Allah wherever you are. Follow up a bad deed with a good deed and it
will blot it out. And deal with people in a good manner.”

َ‫أَيْن‬ “where” ﴾... ‫ َفٱسْتَبِقُوا ٱ لْخَيْرَاتِ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ ٱللَّهُ جَمِيعًا‬...﴿
[ ‫]ظَرْفُ الزَّمان الشَّرْطيَّة‬ “…So race to [all that is] good. Wherever you may be, Allah will
bring you forth [for judgment] altogether..…” (2:148)

‫ حَيْثُما‬/‫أَنَّى‬ Wherever ٍ‫ وَخَالِقِ النَّاسَ بِخُلُق‬،‫ وَأَتْبِعْ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا‬،َ‫{ ٱتَّقِ اللَّهَ حَيْثُمَا كُنْت‬
[ ‫]ظَرْفُ الزَّمان الشَّرْطيَّة‬
‫أَيْنَما‬ }ٍ‫حَسَن‬
“Fear Allah wherever you are. Follow up a bad deed with a good deed and it
44
will blot it out. And deal with people in a good manner.”

II. Particles that do not Affect I‛rāb [ٌ‫]حروفٌ غَيْرُ عامِلَة‬

These particles that do not directly cause a change in I‛rāb encompass several different types of particles
in terms of functionality. Please note that sometimes, these particles may have an indirect effect on I’rāb.45

44 Ḥadith found in Musnad of Imām Aḥmed; Ḥadith #20,883 in [ِ‫] مُسْنَدُ الْ عَشَرَةِ الْمُبَشَّرِينَ بِالْجَنَّة‬. Ḥadith also related by Imām At-Tirmidhi
who classified it as Ḥasan-Saḥīḥ.
45 Please note that particles from [ٍ‫ ]حُروفٌ غَيْرُ عا مِلَة‬such as [‫ [ الواو احلال‬,] ‫ [حروف النداء‬,] ‫]حروف العطف‬, and [‫ ]حروف النَّفي‬indirectly do influence

I‛rāb. Perhaps they could have been included in the category of those particles having [ ‫] َعمَل‬, but they were not according to
grammarians. Also, the particles of Negation such as [‫ [ ما النَّفي‬,] ‫] ال النَّفي‬, and [ْ‫ ]أِن‬which we stated as being without [‫]عَمَل‬, and having
no effect on I‛rāb are actually considered by some grammarians to have [‫]عَمَل‬. But this discussion is a complicated one, and it
included for the reader in case they come across any discrepancies in the future relative to Arabic grammar. It is important that
we keep our approach as simple as possible, particularly in these initial stages.

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A. Particles of Negation
Please refer to Lesson 6, where the Particles of Negation were reviewed. The Particles of Negation that
do not affect I‛rāb are the following: [‫ [ما‬,]‫]ال‬, and [ْ‫]إِن‬.

B. Connecting Particles [‫]حُرُوف الْعَطْف‬

The Connecting Particles were briefly mentioned in Volume 1 (Lesson 6, IV-A3). Here, they are more

thoroughly elaborated on. These particles termed [‫الْعَطْف‬ ‫ ]حُرُوف‬connect two words or phrases together in

a sentence. These particles are actually part of a broader category of grammatical unit called [‫]التَّوابِع‬46 or

“words that follow”. Specifically, these particles transfer I‛rāb of the first word onto the following word
that the particle directly precedes. In another sense, we can say that the Connecting Particle transfers the
“grammatical state” of the word(s) before it onto the word after it. Similar to English conjunctions, these
particles allow for less redundancy in the language. In the Qur’ānic example in Table 45 (first row), we see

that the words [ ِ‫ [ٱلْمَسَاكِني‬,]َٰ‫ٱلْقُرْبَى‬ ‫]ذِي‬, and [ٰ‫ ]ٱلْيَتَامَى‬are acting grammatically on the state of the word [ِ‫]ٱلْوَالِدَيْن‬
that precedes the first Connector Wāw . Here, the case of all words are Jarr due to the Ḥarf Jarr that acts on

[ ِ‫ ]ٱلْوَالِدَ ْين‬.

The word that is associated with a Connecting Particle can be a noun or a verb. Grammatically, the word

that causes I‛rāb [ ‫ ]عامِل‬is the agent that causes I‛rāb on the word following the Connecting Particle, which

may be a verb, particle [‫عامِل‬ ‫]حَرْف‬, or subject [‫]مُبْتَدَأ‬, etc. Thus, the Connecting Particle is not considered the

[ ‫ ]عامِل‬, per se. In the cases of Connecting Particles Fā, Wāw, and Lā, it is important to differentiate them

from other respective particles that virtually identical alphabetically, but completely different
grammatically (Please see Table 51). The most common Connecting Particles are Wāw and Fā, which need
to be distinguished from the identical appearing Resumption Particles Wāw and Fā. Resumption Particles

that do not transfer I‛rāb are very common and can easy be confused as [‫عَطْف‬ ‫]حَرْف‬. These particles are

examined in the next section.

46 Other types of words in this category are Replacers [ ‫]َبدَل‬, Describers [‫ صِفَة‬/‫]نَعْت‬, and [‫ ;]التَّ وْكِيد‬these are discussed in Lesson 9.

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C. Qur’ānic Examples of Connecting Particles [‫]حُرُوف الْعَطْف‬

Table 45A: Connecting Particles [‫الْعَطْف‬ ‫]حُرُوف‬

‫حرف العَطْف‬ meaning Qur’ānic Examples

‫﴿ وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱ لْوَالِدَيْنِ إِحْسَانًا‬
"and"
﴾... ِ‫َوذِي ٱلْقُرْبَىٰ وَٱ لْيَتَامَىٰ وَٱ لْمَسَاكِني‬
“…And [recall] when We took the covenant from the Children of Israel,
[enjoining upon them], "Do not worship except Allah; and to parents do good
and to relatives, orphans, and the needy..…” (2:83)
[ ِ‫جرُور بالْوَاوُ املَطُوف عَلى الوالِدَيْن‬
ْ َ‫]م‬

‫أَمْ كُنُتمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ ٱ لْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن َبعْدِي‬...﴿
﴾... َ‫قَالُوا نَعْبُدُ إِلَٰهَكَ َوِإلَٰهَ آبَائِكَ إِبْرَاﻫِيمَ َوِإسْمَاعِيلَ َوإِسْحَاق‬
‫و‬ “Or were you witnesses when death approached Ya’qūb, when he said to his
sons, "What will you worship after me?" They said, "We will worship your
God and the God of your fathers, Ibrāhīm and Ishmael and Isaac …” (2:133)
[ َ‫] َمنْ صُوب بالْوَاوُ املَطُوف عَلى إلَهَك‬

ُ‫مَّسَّتْهُمُ ٱلْبَأْسَاءُ وَٱلضَّرَّاءُ َوزُلْزِلُوا حَتَّىٰ يَقُولَ ٱلرَّسُول‬...﴿

﴾... ِ‫وَٱلَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ ٱللَّه‬
“…They were touched by poverty and hardship and were shaken until [even
their] messenger and those who believed with him said, "When is the help of
Allah?" …” (2:214) [ ُ‫] َم ْعرُوف بالْوَاوُ املَطُوف على البَأساء‬
[ ُ‫على الرّسول‬ ‫] َم ْعرُوف بالْوَاوُ املَطُوف‬

‫ف‬ "then/so" ﴾... َ‫ ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا َفطُبِعَ عَلَىٰ قُلُوبِهِمْ َفهُمْ لَا يَفْقَهُون‬...﴿
(immediately)
“That is because they believe, then disbelieve, so a seal is set upon their
َّ‫ثُم‬
47
"then" ( later) hearts so that they do not understand.” (63:3)

"or" ﴾ َ‫﴿ قُلْ أَنفِقُوا طَوْعًا أَوْ كَرْﻫًا لَّن يُتَقَبَّلَ مِنكُمْ إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِني‬
ْ‫أَو‬ (alternation/
doubt)
“Say, "Spend willingly or unwillingly; never will it be accepted from you.
Indeed, you have been a defiantly disobedient people.” (9:53)
[ ً‫] منصوب بِ أَوْ العطف على طَوْعا‬

47 The highlighted Particles are Connecting Particles while the underlined [‫ ]ف‬is actually Ḥarf Naṣb [‫( ]فاء السَّبَبِيَّة‬see Table 43).

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Table 45B: Connecting Particles [‫الْعَطْف‬ ‫]حُرُوف‬

ِ‫ َأمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍَ أَمْ ﻫُمُ ٱلْخَالِقُونَ ۝ أَمْ خَلَقُوا ٱلسَّمَاوَات‬...﴿
“or/rather”
﴾ َ‫وَٱلْأَرْضَ ۚ بَل لَّا يُوقِنُونَ۝ أَمْ عِندَﻫُمْ خَزَائِنُ رَبِّكَ أَمْ ﻫُمُ ٱلْمُصَيْطِرُون‬
ْ‫أَم‬ It is used as an
interrogative and/or
“Or were they created by nothing, or were they the creators? Or did they
create the heavens and the earth? Rather, they are not certain. Or have they
giving an option the depositories [containing the provision] of your Lord? Or are they the
controllers?” (52:35-37)

“But/rather” ﴾ َ‫﴿ وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِن لَّا تَشْعُرُون‬
ْ‫بَل‬ Implies correcting a
mistake, or
“And do not say about those who are killed in the way of Allah, "They are
dead." Rather, they are alive, but you perceive [it] not.” (2:154)
abandoning [ ٌ‫]مرفوع ِببَلْ العطف على أمْوات‬

“no/not” [ ٌ‫]جاءَ زَيْدٌ ال مُحَمَّد‬

‫ال‬ Affirms the first word
and negates the word “Zaid came not Muḥammad.” [ ٌ‫على زَيْد‬ ‫]مرفوع بِال العطف‬
after).
“but”
Affirms the second
] َ‫[ما أَكَلْتُ اخلُبْزَ لَكِنِ اللَّحْم‬
ْ‫لَكِن‬ and comes only after
a negation (opposite
“I did not eat the bread but ate meat.”

of [ ‫ )]ال‬.
48

D. Resumption Particles [‫]حُرُوف الْإسْتئْنافِيَّة‬

Resumption particles include Wāw and Fā, and are very commonly found in the Qur’ān. A Resumption
Particle functions in separating between sentences, or sentence units. In a way, it provides a way to shift to
a different subject or discussion within an āyah or even a new āyah. Often, when the particle Wāw is used
where there is a transition in an āyah, it is a Resumption Particle. Furthermore, another sign of the
Resumption Particle is when there is no clear transfer of I‛rāb. These are subtle points, even though in
most cases, not distinguishing a Resumption Particle from a Connecting Particle will not cause a drastic
change in meaning.
In example (i) on the Qur’ānic Examples below, the highlighted Wāw represents the Resumption Particle
while the underlined Wāw is the connecting particle. Upon initial inspection of the āyah, it may appear that

48For the particle [ْ‫]لَكِن‬, three conditions are necessary for it to act as a Connecting Particle. It is [‫ ]حرف عطف‬if (1) preceded by a
negative (2) it is not associated with a [‫ ]و‬and (3) it is not associated with a sentence (but a word). In the Qur’ān, it is not found as a
Connecting Particle bur acts instead as a Rebuttal Particle instead. The same can be said about the particle [ْ‫]بَل‬.

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 Essentials of Qur’ânic Arabic

all the Wāws are Connecting Particles, since there is a “connection” between all parts separated by it.
However, the first Wāw acts as a Resumption Particle because there is a transition from the prior section

due to the Particle [ ْ‫]إِذ‬. The underlined Wāw is a Connector since [َ‫ ]ٱسْتَكْبَر‬has the same place as [ٰ‫ ]أبَى‬. Then,

the the third Wāw is a Resumption Particle since there is another shift in the āyah, and the last section is
not a Hāl.
In example (ii), the first Fā is a Resumption Particle as it marks a transition, with the word “then”. The

second Fā however is a Connector as [ ‫]أخْرَجَهُمَا‬, and is similar grammatically to [‫]أزَلَّهُمَا‬. In this āyah, the first

shaded Wāw marks another transition from the prior section, and is thus a Resumption Particle. The
following Wāw is a Connector, that precedes [ٌّ‫عَدُو‬ ٍ‫] ٱﻫْبِطُوا بَعْضُكُمْ لِبَعْض‬, the Direct Object of [‫]قُلْنَا‬. The second

Wāw is also a Connector that copies [ ٌّ‫ ;] مُسْتَقَر‬the word [ٌ‫ ] مَتَاع‬retains the same grammatical function as

[ ‫ ] مُ بْتَدَأ‬. Without the Connection Particle, the meaning of [ ٌ‫ ] وَمَتَاع‬would be [ ٌ‫مَتَاع‬ ِ‫]لَكُمْ فِي ٱلْأرْض‬.
49
In this way, the

Connecting Particle prevents the statement from become superfluous.

Qur’ānic Examples:

i. ﴾ َ‫َو إِذْ قُلْنَا لِلْمَلَائِكَةِ ٱسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَٱسْتَكْبَرَ َوكَانَ مِنَ ٱلْكَافِرِين‬ ﴿
“And remember when We said to the angels, "Prostrate before Ādam"; so they prostrated, except for
Iblīs. He refused and was arrogant and became of the disbelievers.”(2:34)

ii. ۚ ‫ُو‬
ٌّ ‫َف أَزَلَّهُمَا ٱلشَّيْطَانُ عَنْهَا َف أَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۚ َو قُلْنَا ٱﻫْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَد‬ ﴿

﴾ ٍ‫َولَكُمْ فِي ٱلْأَرْضِ مُسْتَقَرٌّ َومَتَاعٌ إِلَىٰ حِني‬

“But Satan caused them to slip out of it and removed them from that [condition] in which they had been.
And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place
of settlement and provision for a time.”(2:36)

E. Rebuttal Particles [‫]حُرُوف االسْتِدْراك‬

These particles serve to make a rebuttal or counterpoint, or make a correction after an errant or

incorrect statement. These include [ْ‫ ]لَكِن‬and [ْ‫]بَل‬, which also can be from [‫العطْف‬ ‫]حُروف‬. However, in the

Qur’ān, these particles are found as rebuttal particles and not as Connecting Particles. The particle [ْ‫ ]لَكِن‬is

49 Please see Lesson 12 in the section on [‫]تَ قْدمي و تَأخري‬. Here the [‫ ]مبتدأ‬comes after the Predicate.

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similar to the Sister of Inna [‫ن‬

ّ ِ‫]لَك‬, which has a similar meaning of rebuttal of “but/however”. It is used to
abandon one statement, and shift attention towards the next statement.

Qur’ānic Examples:

i. ﴾... ِ‫وَقَالُوا ٱتَّخَذَ ٱللَّهُ وَلَدًا سُبْحَانَهُ بَلْ لَهُ مَا فِي ٱلسَّمَاوَاتِ وَٱلْأَرْض‬ ﴿
“They say, " Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens
and the earth...”(2:116)

ii. ﴾ َ‫ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُون‬...﴿

“…And they wronged Us not - but they were [only] wronging themselves ...”(2:57)

F. Particles of Interrogation [‫]حُرُوف االسْتِفْهام‬

Please see Volume 1 (Lesson 6, V) for a discussion on Particles of Interrogation. Please differentiate the
Interrogation Particles [ْ‫ ]مَن‬and [ ‫ ]ما‬from those that have a completely different grammatical function.
These particles are typically found at the beginning of a sentence, or sentence break, and act on both
Nominal and Verbal Sentences without any change in I‛rāb. Please remember that the Interrogative
particle [‫ي‬
َُّ ‫ ]أ‬acts as a Muḍāf to the word that it precedes. It causes the next word to be in Jarr.
Furthermore, when [ َُّ‫ ]أي‬is associated with a plural noun, the plural noun is in the indefinite state. When

[ َُّ‫ ]أي‬is associated with a single or dual noun, the single noun is definite. Another minor exception with the

Particles of Interrogations is with [ْ‫ ]كَم‬. The word that follows [ْ‫ ]كَم‬is in the Naṣb state. The word that

follows [ ْ‫ ]كَم‬is Naṣb not because of [ ْ‫ ]كَم‬, but because the word in Naṣb is a [‫]تَمْيِيز‬, and clarifies the quantity
that being asked in terms of “how many/how much”.

Examples of [ُّ‫ ]أَي‬and [ ْ‫]كَم‬

i. ﴾ َ‫وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُون‬... ﴿

“And those who have wronged are going to know to what [kind of] return they will be
returned.”(26:227)
ii. ﴾ ِ‫﴿ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَان‬
“So which of the favors of your Lord would you deny?”(55:25)

iii. ﴾ َ‫فَأَيُّ ٱلْفَرِيقَيْنِ أَحَقُّ بِٱلْأَمْنِ إِنْ كُنْتُمْ تَعْلَمُون‬... ﴿

“...So which of the two parties has more right to security, if you should know? ”(6:81)
iv. [َ‫قَرَأْت‬ ً‫]كَمْ كِتابا‬
“How many books have you read?”

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Table 46: Interrogative Particles [‫الِّاسْتِفْهام‬ ُ‫] ُحروف‬

ْ‫ ﻫَل‬/ َ‫أ‬ General interrogative ْ‫أَم‬ or / do
(creates a choice)

َ‫ أَيَّان‬/ ‫مَتَى‬ When ‫مَ ْن‬ Who

‫ ماذا‬/ ‫ما‬ What َ‫أَيْن‬ Where

‫ لِما‬/ ‫لِماذا‬ Why ُّ‫أَي‬/ُ‫أَيَّة‬ Which

(this is Muḍāf)

َ‫كَيْف‬ How ْ‫كَم‬ How many

‫أَنَّى‬ from where/how َّ‫عَم‬ About what

G. Particles of Emphasis [‫التَّوْكِيد‬ ‫]حُرُوف‬

Particles of Emphasis include the following: [‫ [إِنَّما‬,]‫ [ المُ وَ نُونُ التَّوْكيد‬,]‫التَّوْكِيد‬ ُ‫]لَام‬, and [ْ‫]قَد‬. These particles
cause emphasis on the associated word without any affecting I‛rāb.

‫حُرُوفُ التَّوْكِيد‬
‫َل‬ Indeed

ّ‫ن‬/‫َل‬ Indeed

‫قَ ْد‬ Indeed/certainly

‫إِنَّما‬ only

1. Lām of Emphasis [‫التَّوْكِيد‬ ُ‫]لَام‬

It is important to distinguish this from the Ḥarf Naṣb particle, Lām of Ta‛līl. The Lām of
Emphasis functions to cause a more emphatic meaning like “must” or “need to”. This Lām can also
act on particles and noun for emphasis. On verbs, the Lām of Emphasis is often accompanied with a
Nūn at the end of the associated verb. Please look at the following examples showing the Lām of
Emphasis.
Qur’ānic Examples

i. ﴾ َ‫﴿ وَ إِنَّا َلنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبني‬

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“And We certainly know that among you are those that are denies”(69:49)

ii. ﴾ ٌ‫لَئِن لَّمْ تَنتَهُوا َلنَرْجُمَنَّكُمْ وََليَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيم‬..﴿

“…If you do not desist, we will surely stone you, and there will surely touch you, from us, a painful
punishment.”(36:18)

iii. ﴾... ُ‫قَالُواْ أَإِنَّكَ َلأَنتَ يُوسُف‬ ﴿

“They said, "Are you indeed Yūsuf?...”(12:90)

iv. ﴾ ٍ‫﴿ إِنَّ ٱلْإِنسَانَ َلفِي خُسْر‬

“Indeed, mankind is in loss.”(103:2)

2. Lām and Nūn of Double Emphasis [‫التَّوْكيد‬ ُ‫]المُ وَ نُون‬

We often see a Nūn affixed to the end of verbs when a Lām of Emphasis is present at its
beginning. This Nūn functions in even more emphasis being given. Please note that even though
the addition of this Nūn causes some structural modification, it does not cause any change in I‛rāb.
For example, the vowel preceding the Nūn of emphasis is changed to a Fatḥah in all first single
person conjugations, except the female second person where it has a Kasrah (without the following
Yā). This is purely a Ṣarf issue, and is not related to I’rāb. In the plural female conjugations, the
letters [ ِّ‫ ]ان‬are added after the feminine Nūn. The Nūn added at the end can have either a Sukūn or a

Shadda.

Table 47: Lām and Nūn of Emphasis on Verbs

‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬

َّ‫لَيَكْتُبُن‬ ِّ‫لَيَكْتُبَان‬ َّ‫لَيَكْتُبَن‬ ‫الغائِب املُذَكَّر‬

َّ‫لَيَكْتُبْنان‬ ِّ‫لَتَكْتُبَان‬ َّ‫لَتَكْتُبَن‬ ‫الغائِب املُؤَنَّث‬

َّ‫لَتَكْتُبُن‬ ِّ‫لَتَكْتُبَان‬ َّ‫لَتَكْتُبَن‬ ‫املُخَاطَب الْمُذَكَّر‬

َّ‫لَتَكْتُبْنان‬ ِّ‫لَتَكْتُبَان‬ َّ‫لَتَكْتُبِن‬ ‫املُخَاطَب املُؤَنَّث‬

َّ‫لَنَكْتُبَن‬ َّ‫لَنَكْتُبَن‬ َّ‫لَأَكْتُبَن‬ ‫املُتَكَلِّم‬

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Qur’ānic Examples:

i. ْ‫َٱلذِينَ ﻫَاجَرُوا وَأُخْرِجُوا مِن دِيَارِﻫِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِم‬
َّ ‫﴿ ف‬
﴾ ُ‫وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا ٱلْأَنْهَار‬
“…So those who emigrated or were evicted from their homes or were harmed in My cause or fought
or were killed - I will surely remove from them their misdeeds, and I will surely admit them to
gardens beneath which rivers flow…”(3:195)

ii. ﴾ َ‫﴿ وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ ۚ وَلَيُسْأَلُنَّ يَوْمَ ٱلْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُون‬
“And most certainly they shall carry their own burdens, and other burdens with their own burdens,
and most certainly they shall be questioned on the resurrection day as to what they forged. ”(29:13)

3. Other Particles of Emphasis: [ْ‫]إِن‬, [ْ‫]قَد‬, and [‫]إِنَّما‬

The particle [ْ‫ ]قَد‬serves in attributing certainty to an action, and is termed [‫التَّحْقيق‬ ُ‫]حَ ْرف‬. Overall,
it causes emphasis to be placed on something. Furthermore, it can also cause a meaning of a verb to
be in the “near past tense” or denoting that an action has just occurred. This was briefly examined
earlier in Lesson 5. Also from the [‫التَّحْقيق‬ ُ‫]حَ ْرف‬, is the particle [ْ‫ ]إِن‬which functions in the role of
emphasis like the structurally similar particle [َّ‫ ]إِن‬. The particle [ ْ‫ ]إِن‬however is found mainly as a

Conditional Particle. Another particle that denotes emphasis and frequently occurs in the Qur’ān is
[ ‫ ]إِنَّما‬. Even though this particle contains [َّ‫ ]إِن‬in its letters, it is not from Inna or its sisters.

Specifically, [ ‫ ]إِنَّما‬denotes “only”, but it is a particle that denotes emphasis.50 There are also other

particles that cause emphasis. For example, the particle [‫]كَلَّا‬51 is used in some Sūrahs to place
emphasis on something being said by function of its very sharp negation.

H. Particles of Calling [‫]حروف النِّداء‬

These particles are used to call and address a specific person or group and draw their attention to
something being said. This is often used in the Qur’ān to address a specific group. The person(s) is
addressed using the particle [ ‫ ] يا‬. This particle Yā can be thought of as being equivalent to the term “I am

calling…”. The person(s) being addressed is termed [‫ ] مُنادِي‬, is Naṣb and is discussed in detail in the next
Lesson.

50 Taken from [‫ ]باب املنطوق واملفهوم‬from the book [‫ ]شرح الكوكب املنري‬by ‫تقي الدين أبو البقاء الفتوحي‬.
51 In Sūrah Takāthur (104:3-5), [‫ ] كَلَّا‬is used three times to draw attention to the reality of the Hellfire. The primary audience, the
Pagans of Makkah at the time of its revelation did not believe in the afterlife, or Hellfire. Here emphasis is placed by this particle
by its sharp and complete negation.

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I. Conditional Particles [‫]حروف الشَّرْط‬

We have examined conditional particles, many of which are from [ ‫جَازِمَة‬ ‫ ]حَرْوف‬mentioned earlier in this
lesson. Some particles like [‫]لَوْال‬, [ ‫]إِذَا‬, and [ْ‫ ]لَو‬function as conditional particles but do not cause Jazm unlike
[ ْ‫]مَن‬, [ ْ‫]أن‬, and [ ‫ ]ما‬. These particles can act on both nouns and verbs. In conditional statements, Ḥarf Jazm
typically act on present tense verbs, but can act on other verbs and nouns also.
The response particle Fā52 is often used in conditional sentences and marks the response [‫الشَّرْط‬ ‫ ]جَواب‬to
the condition. However, the Fā is not used in front of a response statement that is a [‫مضارع‬ ‫ ]فِعْل‬in Jazm
state since the Jazm verb by itself is a sign of a response statement (in a conditional sentence). Please note
that for the particles [ ْ‫ ]لَو‬and [ ‫ ]لَوْال‬, the Lām [َ‫ ]ل‬termed [ ‫الواقِعَة‬ ‫ ]الم‬often indicates the Response Statement.
This particle does not indicate emphasis in general, but functions like the Response Particle Fā. It should be
noted that sometimes, the Lām can function as both a Response Particle and a Particle of emphasis (2:103):

﴾ َ‫﴿ وَلَوْ أَنَّهُمْ آمَنُوا وَاتَّقَوْا َلمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ ۚ لَّوْ كَانُوا يَعْلَمُون‬

Table 48: Particles of Condition [ ‫]حُرُوف الشَّرْط‬

‫حَرُوف جَزْم‬ ‫حروف غري عامِلة‬
ْ‫إِن‬ if ْ‫َلو‬ If

ْ‫مَن‬ who
‫لَوْال‬ had it not
been/were it not
for
‫ما‬ what ‫أَمَّا‬ as for

‫مَتَى‬/‫إِذْما‬ when ‫إِذا‬ when

َ‫أَيْن‬ where ‫كُلَّما‬ whenever

‫ أَيْنَما‬/‫أَنَّى‬/‫حَيْثُما‬ wherever

‫ إِذْما‬/َ‫أَيَّان‬ whenever

52 This Fā is known as [‫]الفاء الرابطة جلواب الشرط‬. It does not cause any change in I‛rāb and marks the response statement [‫]جَواب الشّرط‬
which does not consist of present tense verbs [‫]فعل مضارع‬. However it can precede response statement which contain [‫]فعل مضارع‬
in Jazm with [‫]ال الناﻫِيَة‬. This is seen in (4:34):﴾‫ ﴿فَإِنْ أَطَ عْنَكُمْ فَلَا تَبْ غُوا عَلَيْهِنَّ سَبِيلًا‬. Please note that some conditional statements have no
particle or sign to indicate the Response Statement. For example in (2:206) with the particle [‫]إِذا‬, there is no sign, but the
response part can be identified contextually: ﴾ِ‫ ﴿ َوإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْ عِزَّةُ بِالْإِثْم‬.

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Qur’ānic Examples: [‫عامِلة‬ ‫]حُرُوف الشَّرْط غري‬

i. ﴾…ْ‫عَلَيْكُم‬ ْ‫ َوَلوْ شَاءَ ٱللَّهُ لَسَلَّطَهُم‬...﴿
“..And if Allah had willed, He could have given them power over you ...”(4:90)
ii. ﴾... ٌ‫﴿ َوإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيب‬
“And when My servants ask you, concerning Me - Indeed I am near.”(2:186)

iii. ﴾... َ‫﴿ َولَوْلَا فَضْلُ ٱللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوك‬
“And if it was not for the favor of Allah upon you, and His mercy, a group of them would have
determined to mislead you...”(4:113)

iv. ﴾ َ‫﴿ َوأَمَّا ٱلَّذِينَ آمَنُوا وَعَمِلُوا ٱلصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَﻫُمْ ۚ وَٱللَّهُ لَا يُحِبُّ ٱلظَّالِمِني‬
“But as for those who believed and did righteous deeds, He will give them in full their rewards, and
Allah does not like the wrongdoers....”(3:57)

J. Verbal Noun Particles [‫]حُرُوف مَصْدَرِيَّة‬

The particles [ ‫]ما‬, [ ْ‫]َلو‬, [ ْ‫]أَن‬, and [ ْ‫ ]كَي‬act with verbs to form a construction called a [ٌ‫] مَصْدَر مَأَوَّل‬. This
grammatically acts like a verbal noun. Most of these particles are from the Ḥarf Jazm (except ْ‫)َلو‬and were
already reviewed. The most important and common of these particles is [ ْ‫]أَن‬, which is detailed in the
section on Ḥarf Naṣb for Verbs in this lesson.

K. Particles of the Future [‫]حروف اإلستِقْبال‬

The particles that denote the future tense are [‫ ]س‬and [ َ‫ ]سَ ْوف‬, both of which attach to the beginning of
present tense [ ‫مضارع‬ ‫]فِعْل‬. These have been discussed in Volume 1 (Lesson 10).

L. Particles of Warning [‫]حُرُوف التَّنْبيه‬

The particles [ ‫ ]اَال‬, [ ‫]ﻫا‬, and [ ‫ ]اَما‬all mark a warning and translate as: “beware” or “behold”. Please note
that the particle [ ‫ ]اَال‬can also have the meaning of encouragement as “Alas”, “Ah”, or “Surely”.
Qur’ānic Examples:
i. ۚ ُ‫﴿ وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ ٱ لنَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ ٱلسُّفَهَاء‬
﴾ َ‫أَلَا إِنَّهُمْ ﻫُمُ ٱلسُّفَهَاءُ وَلَٰكِن لَّا يَعْلَمُون‬
“And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the
foolish have believed?" Beware, it is they who are the foolish, but they know [it] not.”(2:13)

ii. ۚ ‫﴿ ﻫَا أَنتُمْ ﻫَٰؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُم بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُم بِهِ عِلْ ٌم‬
﴾ َ‫وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُون‬
“Behold, you are - those who have argued about that of which you have [some] knowledge, but why do
you argue about that of which you have no knowledge? And Allah knows, while you know not. ”(3:66)

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M. Particles of Encouragement [‫]حُرُوف التَّحْضِيض‬

These particles termed [‫ ]حُرُوف التَّحْضِيض‬play the role of encouraging and inciting a certain action. These
include [ ‫]َلوْال‬, [‫]َلوْما‬, [ ‫]أَلَّا‬, [ ‫] أال‬, and [ ‫ ]هَلَّا‬. These particles are always used in conjunction with a verb.

Qur’ānic Examples:

i. َ‫﴿وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ ٱلْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ فَأَصَّدَّق‬
﴾ َ‫وَأَكُن مِّنَ ٱلصَّالِحِني‬
“And spend from what We have provided you before death approaches one of you and he says, "My Lord,
if only You would delay me for a brief term so I would give charity and be among the righteous.” (63:10)

ii. ‫﴿ وَلَا يَأْتَلِ أُولُو ٱ لْفَضْلِ مِنكُمْ وَٱ لسَّعَةِ أَن يُؤْتُوا أُولِي ٱلْقُرْبَىٰ وَٱ لْمَسَاكِنيَ وَٱ لْمُهَاجِرِينَ فِي سَبِيلِ ٱللَّهِ ۚ وَلْيَعْفُوا‬
﴾ ٌ‫وَلْيَصْفَحُوا ۚ أَلَا تُحِبُّونَ أَن يَ ْغفِرَ ٱللَّهُ لَكُمْ ۚ وَٱللَّهُ غَفُورٌ رَّحِيم‬
“And let not those of virtue among you and wealth swear not to give to their relatives and the needy and
the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah
should forgive you? And Allah is Forgiving and Merciful.”(24:22)

N. Particles of Response [‫]حُرُوف اجلواب‬

These particles known as [‫ ]حُرُوف اجلواب‬are used as an answer in response to a “yes/no” question. The
response of “yes” occurs through the particles [ ‫ ]نَعَم‬and [ ‫ ]أِي‬, while the answer of no is [‫]ال‬. The particle [‫]كَلَّا‬
means “never”, and is a very sharp “no”. The particle [ ‫ ]بَلَى‬means “yes” but also carries the meaning of
“certainly” and is used as a response to a rhetorical question denoting an obvious “yes” answer. The
particle [ ً‫ ]إِذا‬is also from the Particles of Response and carries the meaning of “when”. This particle is not to
be confused with [ ْ‫ ]إِذَن‬, which sounds similar but is from the Ḥarf Naṣb for verbs.

Qur’ānic Examples:

i. ُ‫ كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ ۝ قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ ٱللَّه‬... ﴿
﴾... ٍَ‫مِن شَيْء‬
“...Every time a company is thrown into it, its keepers ask them, "Did there not come to you a warner?
They will say," Yes, a warner had come to us, but we denied and said, 'Allah has not sent down
anything"...” (67:8-9)

ii. ۚ ‫وَنَا َدىٰ أَصْحَابُ ٱ لْجَنَّةِ أَصْحَابَ ٱ لنَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا‬ ﴿

﴾ ... ْ‫قَالُوا نَعَم‬

“And the companions of Paradise will call out to the companions of the Fire, "We have already found what
our Lord promised us to be true. Have you found what your Lord promised to be true?" They will say,
"Yes."…” (7:44)

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iii. ﴾ ٍ‫فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُر‬ ﴿
“And said, "Is it one human being among us that we should follow? Indeed, we would then be in error and
madness.” (54:24)

O. Particles – Time and Place Containers [‫]حروف الزَّمان و املكان‬

These particles are actually considered nouns grammatically but are being mentioned here since they act
like particles. They are discussed in more detail in Lesson 8. They specify the place or time in which an
action occurs. Depending on context, they can act as conditional particles as well.

P. Particles of Redundancy [‫]حُرُوف الزَّائِدَة‬

The Particles of Redundancy from a purely grammatical sense, do serve any function, however play a role
in rhetoric particularly in emphasis. The Particles of Redundancy are the following:
[ ْ‫ إِن‬/ ْ‫أَن‬/ ‫ ما‬/ ‫ال‬/ ْ‫ مِن‬/ ِ‫ ب‬/ِ‫]ل‬. These particles sometimes occur in the Qur’ān and Ḥadīth. When they are used
in a sentence, the removal of the respective particle will not change the overall meaning of the sentence.
These particles are being mentioned here for completeness, since this is a topic in advanced grammar.

Qur’ānic Examples:

i. ﴾ َ‫وَكَم مِّن قَرْيَةٍ أَﻫْلَكْنَاﻫَا فَجَاءَﻫَا بَأْسُنَا بَيَاتًا أَوْ ﻫُمْ قَائِلُون‬ ﴿
“And how many cities have We destroyed, and Our punishment came to them at night or while they were
sleeping at noon.”(7:4)
ii. ﴾ ِ‫مَّنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۚ وَمَنْ أَسَا َء فَعَلَيْهَا ۚ وَمَا رَبُّكَ ِبظَلَّامٍ لِّلْعَبِيد‬ ﴿
“Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it. And
your Lord is not ever unjust to [His] servants.”(41:46)

Q. The Definite Article “Al” [‫]الم التَّعْريف‬

One of the first topics that were discussed in Volume 1 was the concept of [ ‫ ]ال‬as the definite article. The

“Al” which is the definite article is also termed [ ‫التَّعْريف‬ ‫]الم‬. When a noun has the “Al” affixed to its
beginning, it can be of one the following categories of words:
1. [‫ ] الم العَهْد اخلارِجِي‬- Noun that is known to speaker and audience.

2. [‫الذﻫَبِي‬
َّ ‫ ]الم العَهْد‬- Noun that is known to speaker and but not to the audience.

3. [‫ ]الم اجلِنْس‬- Noun that refers to the category of the noun.

4. [‫ ]الم اإلِسْتِغْراق‬- Noun that refers to all/each member of the category of the respective noun.

5. [‫ ]الم الزَّائِدَة‬- The “Al” is extra and used with certain names and places.

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We see that there are several different categories of nouns that contain the definite article “Al”. Most fall

under the category of [ ‫اخلارِجِي‬ ‫]الم العَهْد‬, and are definite to the speaker and audience. This can be considered

the “default” definite article. The definite article in other cases may refer to the entire category of
“something” rather than a definite noun. For example, the word [‫ ]النِّساء‬generally refers to “the women”.

However, in many cases it contextually means “women” as an entire category, not “the women”. This is

seen in the Table 49 in Āyah 3:14. Another type of “Al” is called [‫اإلسْتِغْراق‬ ُ‫]الم‬, and differs from the Lām of
Category in that it refers to each and every thing/person in that particular category. For example in āyah

1:2, the word [‫ ]احلَمْد‬does not refer to “the praise” or “praise”, but it means “all praise” or “every praise”.

Table 49: The Definite Article “Al” [‫التَّعْريف‬ ‫]الم‬

ْ‫﴿ إِنَّ ٱلْمُصَّدِّقِنيَ وَٱلْمُصَّدِّقَاتِ وَأَقْرَضُوا ٱللَّهَ قَرْضًا حَسَنًا يُضَاعَفُ لَهُم‬
‫الم العَهْد اخلارِجِي‬ ﴾ ٌ‫وَلَهُمْ أَجْرٌ كَرِمي‬
The “general” Lām “Indeed, the men who practice charity and the women who practice charity
and [they who] have loaned Allah a goodly loan - it will be multiplied for them,
and they will have a noble reward..”(57:18)

‫الم العَهْد الذَّﻫَبِي‬ [ٌ‫مَرِيض‬ ِ‫]العالِمُ لِلْدَرْسِ الْيَوْم‬

The Imām announces about the scholar unknown to others:
The “general” Lām
“The scholar for today’s lesson is sick”.
ِ‫﴿ زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَاتِ مِنَ ٱلنِّسَاءِ وَٱلْبَنِنيَ وَٱلْقَنَاطِريِ ٱ لْمُقَنطَ َرةِ مِنَ ٱلذَّﻫَب‬
‫المُ الْجِنْس‬ ﴾ ... ِ‫وَٱلْفِضَّةِ وَٱلْخَيْلِ ٱ لْمُسَوَّمَةِ وَٱلْأَنْعَامِ وَٱلْحَرْث‬
Lām of Category “Beautified for people is the love of that which they desire - of women and
sons, heaped-up sums of gold and silver, fine branded horses, and cattle and
tilled land...”(3:14)
‫المُ اإلسْتِغْراق‬ ﴾ َ‫﴿ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِني‬
Lām of Inclusivity “All praise is to Allah, Lord of the worlds.”(1:2)
ِ‫﴿ َومِمَّنْ حَوْلَكُم مِّنَ ٱ لْأَعْرَابِ مُنَافِقُونَ ۚ وَمِنْ أَﻫْلِ الْمَدِينَةِ ۚ مَرَدُوا عَلَى النِّفَاق‬
‫الم الزَّائِدَة‬ ﴾ ْ‫لَا تَعْلَمُهُمْ ۚ نَحْنُ نَعْلَمُهُم‬
Lām of Redundancy “And among those around you of the bedouins are hypocrites, and [also] from
the people of Madīnah. They have become accustomed to hypocrisy. You [Oh
Muḥammad], do not know them, [but] We know them...”(9:101)

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R. Miscellaneous Particles
There are other particles in the Qur’ān that we have not yet discussed. One particle that plays an
important role is the Tā Marbūṭa, the most common feminine symbol. In some instances, however, it
denotes the singularity of an object or thing. For example, the word [‫ ]حَجَر‬can signify a rock or rocks, while

[ ‫ ]حَجَرَة‬signifies a single rock. The word [ ‫ ]نَخْل‬refers to dates, while [ ‫ ]نَخْلَة‬refers to a single date. The particle

[ ْ‫ ]إِذ‬that resembles the Time Containers [ ً‫ ]إِذا‬and [ ْ‫ ]إِذ‬functions as a Particle of Surprise. The time container

[ ْ‫ ]إِذ‬is translated as “remember”, while the particle [ ً‫ ]إِذا‬means “when”.

Table 50: Miscellaneous Particles

‫التَّاء الواحِدَة‬ ﴾ ‫﴿ وَﻫُزِّي إِلَيْكِ بِجِذْعِ ٱلنَّخْلَةِ تُسَا ِقطْ عَلَيْكِ رُطَبًا جَنِيًّا‬
‫ة‬ “And shake toward you the trunk of the palm tree; it will drop upon
singularity you ripe, fresh dates..”(19:25)
ِّ‫فَإِذَا رَكِبُوا فِي ٱلْفُلْكِ دَعَوُا ٱ للَّهَ مُخْلِصِنيَ لَهُ ٱ لدِّينَ فَلَمَّا نَجَّاﻫُمْ إِلَى ٱلْبَر‬ ﴿

‫حرف فَجاءَة‬ ﴾ َ‫إِذَا ﻫُمْ يُشْرِكُون‬

‫إِذَا‬
Particle of Surprise “And when they board a ship, they supplicate Allah , sincere to Him in
religion. But when He delivers them to the land, at once they associate
others with Him.”(29:65)
ۖ َّ‫وَإِذِ ابْتَلَىٰ إِبْرَاﻫِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُن‬ ﴿

‫ظرف زمان‬ ﴾...‫قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا‬

ْ‫إِذ‬
Time Container “And remember when Ibrāhīm was tried by his Lord with commands
and he fulfilled them. [Allah] said, "Indeed, I will make you a leader for
the people."….”(2:124)

‫حرف إِبْهام وَ التَّفْصيل‬ ﴾ ...ْ‫عَلَيْهِم‬ ُ‫﴿ وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ ٱللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوب‬
‫إِمَّا‬ “And [there are] others deferred until the command of Allah - whether
Particle of choice He will punish them or whether He will forgive them...”(9:106)

S. Particles with Multiple Distinct Grammatical Roles

We have already seen particles that are identical structurally can have several different independently
grammatical functions. This can often confuse the novice or intermediate student. Here, we will quickly
categorize the multiple grammatical roles that a specific particle may carry. The following table can be
used as a reference point for comparing and/or clarifying these multiple functional roles. Please note that
context alone is often sufficient enough to identify the actual grammatical function of one of these multi-
dimensional particles.

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Table 51A: Particles with Multiple Distinct Grammatical Roles [‫و‬/‫]ما‬

Resumptive
‫حرف‬ ﴾ َ‫﴿ َومِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱ لْآخِرِ وَمَا ﻫُم بِمُؤْمِنِني‬
Particle ‫اإلسْتِئْنافِيَّة‬ “ And of the people are some who say, "We believe in Allah and the Last Day,"
but they are not believers .”(2:8)
Connection ‫حرف الْعَطْف‬ ﴾... َ‫خَلَقَ ٱلسَّمَاوَاتِ َو ٱلْأَرْض‬...﴿
Particle “..He created the heavens and the earth..” (64:3).
﴾..ْ‫وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ َوﻫُوَ كَافِرٌ فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُم‬..﴿
Ḥāl Particle ‫واو احلال‬ “…And whoever of you reverts from his religion [to disbelief] and dies while
‫َو‬ he is a disbeliever - for those, their deeds have become worthless in this
world and the Hereafter..”(2:217)
﴾ َ‫﴿ ن ۚ وَٱلْقَلَمِ وَمَا يَسْطُرُون‬
Particle of ‫واو الْقَسَم‬ “…And it is Allah who withholds and grants abundance, and to Him you will
Oath be returned.”(68:1)

‫﴿ وَٱتْ ُل عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يَا قَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِي‬
Particle of ﴾...ْ‫وشُرَكَاءَكُم‬ َ ْ‫وَتَذْكِريِي بِآيَاتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلْتُ فَأَجْمِعُوا أَمْرَكُم‬
‫الواو املَعِيَّة‬
“withness” “And recite to them the news of Nūh, when he said to his people, "Oh my people, if
my residence and my reminding of the signs of Allah has become burdensome upon
you - then I have relied upon Allah. So resolve upon your plan with your
associates...”(10:71)

Relative
﴾... ُ‫وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ ٱللَّه‬...﴿
‫اِسْم مَوْصُول‬ “...Whether you show what is within yourselves or conceal it, Allah will bring
Pronoun
you to account for it...” (2:284).
Simple ‫حرف النَّفي‬ ﴾... ‫﴿ مَا كَانَ إِبْرَاﻫِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا‬
Negation “Ibrāhīm was neither a Jew nor a Christian...” (3:67).

Interrogative
‫حَرْف‬ ﴾ ِ‫﴿ وَأَصْحَابُ ٱلْيَمِنيِ مَا أَصْحَابُ ٱلْيَمِني‬
Particle ‫اإلِسْتِفْهام‬ “The companions of the right - what are the companions of the right?”
‫مَا‬ (56:27).

Conditional ﴾... َ‫﴿ مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱ للَّهِ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِك‬
‫حَرْف الشَرْط‬
Particle “What comes to you of good is from Allah , but what comes to you of evil, is
from yourself...” (4:79).

Verbal Noun
﴾... ُ‫﴿ وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ ٱ لنَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ ٱلسُّفَهَاء‬
‫ماءَ الْمَصْدَرِيَّة‬ “And when it is said to them, "Believe as the people have believed," they say,
Particle "Should we believe as the foolish have believed?"...” (2:13).

Mā - Time
[ َّ‫]سَأتْبَعُكَ مَا اتَّبِعْتَ احلَق‬
‫ماء الظَّرْفِيَّة‬ “I will follow you as long as you follow the truth”
Container

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Table 51B: Particles with Multiple Distinct Grammatical Roles [‫ما‬/‫ال‬/َ‫]ف‬

‫مَا‬ ْ‫﴿ فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۚ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا ِمن‬
Particle of ﴾...َ‫حَوْلِك‬
Redundancy
‫حرف الزَّائِدَة‬
“So by mercy from Allah , [Oh Muḥammad], you were lenient with them.
And if you had been rude and harsh in heart, they would have disbanded
from about you....” (3:159).

Simple
﴾ َ‫فَمَنْ تَبِعَ ﻫُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا ﻫُمْ يَحْزَنُون‬...﴿
‫حرف النَّفي‬ “..whoever follows My guidance - there will be no fear concerning them,
Negation
nor will they grieve.” (2:38).

Categorical
﴾... ِ‫﴿ ٱللَّهُ لَا إِلَٰهَ إِلَّا ﻫُوَ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱ لْقِيَامَةِ لَا رَيْبَ فِيه‬
‫ال النّفيّ للجنس‬ “Allah - there is no deity except Him. He will surely assemble you for the
Negation
‫ال‬ Day of Resurrection, about which there is no doubt...” (4:87).
﴾... ُ‫ َولَا تَكْتُمُوا ٱلشَّهَادَةَ وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُه‬...﴿
Prohibition ‫حرف جَزْم‬
“…And do not conceal testimony, for whoever conceals it - his heart is
indeed sinful...” (2:283).
[ٌ‫مُحَمَّد‬ ‫]قامَ زَيْدٌ ال‬
Connecting ‫حرف الْعَطْف‬
Particle “Zaid stood not Muḥammad.”

َ‫﴿ ٱلَّذِي جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَاشًا وَٱلسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ ٱلسَّمَاءِ مَاءً َفأَخْرَج‬
Resumptive ‫حرف اإلسْتِئْنافِيَّة‬ ﴾ َ‫بِهِ مِنَ ٱلثَّمَرَاتِ رِزْقًا لَّكُمْ ۚ َفلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُون‬
Particle “[He] is the one who made for you the earth a bed and the sky a ceiling and
sent down from the sky, rain and brought forth thereby fruits as provision
for you. So do not attribute to Allah equals while you know. ” (2:22).
َ‫﴿ ٱلَّذِي جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَاشًا وَٱلسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ ٱلسَّمَاءِ مَاءً َفأَخْرَج‬
Connection ‫حرف الْعَطْف‬
‫ف‬
َ Particle
﴾ َ‫بِهِ مِنَ ٱ لثَّمَرَاتِ رِزْقًا لَّكُمْ ۚ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُون‬
[ ‫السَّماء‬ َ‫]فاء املعطوف على مِن‬
ُّ‫قُلْ إِنْ كُنتُمْ تُحِب‬...﴿
Particle of ِ‫فاءُ رَابِطَةٌ لِجَواب‬
Response
﴾.. ْ‫ونَ ٱللّهَ فَٱتَّبِعُونِي يُحْبِبْكُمُ ٱللّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُم‬
‫الشَّرط‬
“Say: "If you love Allah, then Follow me: Allah will love you and forgive
you your sins...” (3:31).

Ḥarf Naṣb
﴾.. ٌ‫ مَنْ ذَا ٱلَّذِي يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا َفيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِمي‬...﴿
‫فاء السَّبَبِيَّة‬
(Causative Fā) “Who is he that will lend to Allah a goodly loan, so that He may double it
for him and his will be a rich reward?” (57:11)
[ َ‫]اِقْرَأِ الْقُرْآنَ َفإِنَّهُ يَنْفَعُك‬
Ḥarf Ta‘līl ِ‫فاءُ التَّعْليل‬ “Read the Qur’ān because it will benefit you.”

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Table 51C: Particles with Multiple Distinct Grammatical Roles [ْ‫مَن‬/ِ‫ب‬/‫حَتَّى‬/ْ‫]لَو‬

Relative
﴾... ِ‫وَمِنَ ٱلنَّاسِ مَنْ يَشْرِي نَفْسَهُ ٱبْتِغَاءَ مَرْضَاتِ ٱللَّه‬...﴿
‫اِسْم مَوْصُول‬ “And of the people is he who sells himself, seeking the pleasure of Allah...”
Pronoun
(2:207).
﴾ ٍ‫﴿ َف َمنْ أَظْلَمُ مِمَّنِ ٱفْتَ َرىٰ عَلَى ٱللَّهِ كَذِبًا لِيُضِلَّ ٱلنَّاسَ بِغَيْرِ عِلْم‬
ْ‫مَن‬ Interrogative
Particle
‫حرْف اإلِسْتِفْهام‬ “And of the people is he who sells himself, seeking the pleasure of Allah...”
(6:144).

Conditional
﴾ َ‫ َفمَن تَبِعَ ﻫُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا ﻫُمْ يَحْزَنُون‬...﴿
‫حَرْف الشَرْط‬
Particle “…whoever follows My guidance - there will be no fear concerning them,
nor will they grieve.” (2:38).

Ḥarf Jarr ّ‫حرف جَر‬ ﴾ ِ‫﴿ فَسَبِّحْ بِٱسْمِ رَبِّكَ الْعَظِيم‬

“So exalt the name of your Lord, the Most Great..” (69:52)
‫ب‬
ِ Particle of ﴾ َ‫أَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِٱلشَّاكِرِين‬...﴿
Redundancy
‫حرف الزَّئِدَة‬
“…Is not Allah most knowing of those who are grateful?.” (6:53)

﴾ ٍ‫﴿ ثُمَّ بَدَا لَهُمْ مِنْ بَعْدِ مَا رَأَوُا ٱ لْآيَاتِ لَيَسْجُنُنَّهُ حَتَّىٰ حِني‬
Ḥarf Jarr ‫لإلنتهاء وَ الغاية‬
“Then it appeared to them after they had seen the signs that al-'Azīz
should surely imprison him for a time.” (12:35)
﴾.. َ‫﴿ لَنْ تَنَالُوا ٱلْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّون‬
‫حَتَّى‬ Ḥarf Naṣb
(Verbs)
‫لإلنتهاء وَ الغاية‬ “Never will you attain the good [reward] until you spend from that which
you love…” (3:92)
Connecting ‫حرف الْعَطْف‬ ] ُ‫[قَرَأْتُ الكِتابَ حَتَّى نِهايَتَه‬
Particle53 “I read the book until its end.”

﴾.. ‫﴿ وَقَالَ ٱ لَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا‬
Particle of ‫حرف التمَنِّي‬ “Those who followed will say, "If only we had another turn [at worldly
Wishing life] so we could disassociate ourselves from them as they have
disassociated themselves from us."…” (2:167)
ْ‫لَو‬ ۚ َّ‫﴿ وَلَا تَنكِحُوا ٱ لْمُشْرِكَاتِ حَتَّىٰ يُؤْمِن‬
Verbal
Noun ‫حرف مصدريّة‬ ﴾.. ْ‫وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ َولَوْ أَعْجَبَتْكُم‬
Particle “And do not marry polytheistic women until they believe. And a believing
slave woman is better than a polytheist, even though she might please
you. …” (2:221)

Conditional
﴾.. ُ‫ َولَوْ شَاءَ ٱللَّهُ مَا ٱقْتَتَلُوا وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيد‬...﴿
‫حرف الشَّرط‬
Particle “…If Allah had willed, those [generations] succeeding them would not
have fought each other after the clear proofs had come to them…” (2:253)

53 Three different conditions need to be met for [‫ ]حَتَّى‬to be a Connecting Particle. Since this specific type of [‫ ]حَتَّى‬is not found in the Qur’ān, it
is out of scope for this book, and is not mentioned here. This is a topic in Advanced Grammar.

109
 Essentials of Qur’ânic Arabic

Table 51D: Particles with Multiple Distinct Grammatical Roles [‫لَوْال‬/‫لكِن‬/ْ‫بَل‬/‫]ل‬

Particle of
﴾.. ِ‫﴿ َولَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّه‬
‫حرف التَنْبيه‬ “And why did you, when you entered your garden, not say, 'What Allah
warning
willed; there is no power except in Allah '?…” (18:39)

Particle of ‫التحضيض‬ ﴾ َ‫ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ ٱلصَّالِحِني‬...﴿
Encourage- “… and he says, "My Lord, if only You would delay me for a brief term so I
‫والعرض‬
‫لَوْال‬ ment would give charity and be among the righteous.” (63:10)

﴾ ‫ َولَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَٱتَّبَعْتُمُ ٱلشَّيْطَانَ إِلَّا قَلِيلًا‬...﴿

Conditional ‫حرف الشَّرط‬ “…And if not for the favor of Allah upon you and His mercy, you would
Particle have followed Satan, except for a few.” (4:83)

﴾... ‫﴿ مَا كَانَ إِبْرَاﻫِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِنْ كَانَ حَنِيفًا مُسْلِمًا‬
Rebuttal ‫حَرف استِدْراك‬ “Ibrāhīm was neither a Jew nor a Christian, but he was one inclining
Particle toward truth, a Muslim...” (3:67)

]ٌّ‫عَلِي‬ ْ‫[ما قام زَيْدٌ لَكِن‬

Connecting ‫حرف العطف‬
‫لَكِن‬ Particle “Zaid did not stand but Alī stood.”

﴾ َ‫﴿ قَالَ يَا قَوْمِ لَيْسَ بِي سَفَاﻫَةٌ وَلَٰكِنِّي رَسُولٌ مِنْ رَبِّ ٱلْعَالَمِني‬
‫حرف نصب من‬
Ḥarf Naṣb “He said, "Oh my people, there is not foolishness in me, but I am a
َّ‫أخَواتِ إِن‬ messenger from the Lord of the worlds.".” (7:67)

﴾ َ‫ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ بَلْ أَكْثَرُﻫُمْ لَا يَعْلَمُون‬...﴿

Rebuttal ‫حَرف إعراض‬ “… they say, "You, are but an inventor [of lies]." But most of them do not
ْ‫بَل‬ Particle know.” (16:101)

﴾ َ‫﴿ وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ ٱللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِن لَّا تَشْعُرُون‬
Connecting ‫حرف العطف‬ “And do not say about those who are killed in the way of Allah, "They are
Particle dead." Rather, they are alive, but you perceive [it] not.” (2:154)

﴾ ٍ‫﴿ إِنَّ ٱلْإِنسَانَ َلفِي خُسْر‬

Particle of ‫الم التَّوْكيد‬
Emphasis “Indeed, mankind is in loss.” (103:2)
‫ل‬
َ‫إخْتِصاص و‬ ﴾ ُ‫﴿ َولِلَّهِ مَا فِي ٱلسَّمَاوَاتِ وَمَا فِي ٱلْأَرْضِ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُور‬
Ḥarf Jarr
‫تَقْوِيَّة‬ “To Allah belongs whatever is in the heavens and whatever is on the earth.
And to Allah will [all] matters be returned.” (3:109)

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Table 51E: Particles with Multiple Distinct Grammatical Roles [‫ل‬/ْ‫]إِن‬

﴾ ... ‫﴿ ٱلَّذِي خَلَقَ ٱلْمَوْتَ وَٱلْحَيَاةَ ِليَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا‬

Ḥarf Naṣb ‫الم التَّعْليل‬ “[He] who created death and life to test you which of you is best in
deeds...” (67:2)

‫ل‬ َ‫﴿ َوْلتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى ٱ لْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْن‬
Ḥarf Jazm ‫الم األمر‬ ﴾ ... ِ‫عَنِ ٱلْمُنكَر‬
“And let there be [arising] from you a nation inviting to [all that is] good,
enjoining what is right and forbidding what is wrong...” (3:104)
‫﴿ كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَ ِر‬
Particle of
‫الم الواقعة يف‬ ﴾ ... ‫وَُتؤْمِنُونَ بِاللَّهِ ۚ وَلَوْ آمَنَ أَﻫْلُ الْكِتَابِ َلكَانَ خَيْرًا لَّهُم‬
Response ‫جواب‬ “You are the best nation produced [as an example] for mankind. You
enjoin what is right and forbid what is wrong and believe in Allah. If only
the People of the Scripture had believed, it would have been better for
them....” (3:110)
﴾ ... ْ‫﴿ وَمَا كَانَ ٱللَّهُ ِليُعَذِّبَهُمْ وَأَنتَ فِيهِم‬
Lām of ‫الم اجلحود‬ “But Allah would not punish them while you, [Oh Muḥammad], are among
Negation them...” (8:33)

Ḥarf Jazm
﴾... َ‫ َفإِنْ قَاتَلُوكُمْ فَٱ قْتُلُوﻫُمْ كَذَٰلِكَ جَزَاءُ ٱلْكَافِرِين‬...﴿
Conditional ‫حرف الشَّرط‬ “...But if they fight you, then kill them. Such is the recompense of the
Particle disbelievers.” (2:191).

ْ‫وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنكَ إِذْ جِئْتَهُم بِٱ لْبَيِّنَاتِ فَقَالَ ٱلَّذِينَ كَفَرُوا مِنْهُم‬...﴿
Negation ‫حرف النَّفي‬ ﴾ ٌ‫إِنْ ﻫَٰذَا إِلَّا سِحْرٌ مُّبِني‬
Particle “…and when I restrained the Children of Israel from [killing] you when
ْ‫إِن‬ you came to them with clear proofs and those who disbelieved among
them said, "This is not but obvious magic."” (5:110).
‫﴿ قَالُوا إِنْ ﻫَٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِﻫِمَا‬
Particle of ‫حرف التَحْقِيق‬ ﴾ ٰ‫وَيَذْﻫَبَا بِطَرِيقَتِكُمُ ٱلْمُثْلَى‬
Emphasis “They said, "Indeed, these are two magicians who want to drive you out of
your land with their magic and do away with your most exemplary way.”
(20:63).
َ‫﴿ نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ ﻫَٰذَا الْقُرْآن‬
﴾ َ‫َوإِنْ كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِني‬
Particle of ‫إِنْ املُخَفَّفَة‬
Diminution “We relate to you, the best of stories in what We have revealed to you of
this Qur’ān although you were, before it, among the unaware.” (12: 3).
Please note that the Lām following [ْ‫ ]أَن‬does not emphasize and is called [‫الفارِقة‬ ‫]الم‬.

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 Essentials of Qur’ânic Arabic

Table 51F: Particles with Multiple Distinct Grammatical Roles [ْ‫أن‬/َّ‫]أن‬

﴾ ُ‫﴿ وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ ٱللَّهِ أَنْ يُذْكَرَ فِيهَا ٱسْمُه‬
Ḥarf Naṣb ‫حرف مصدرِيَّة‬
“And who are more unjust than those who prevent the name of Allah from
being mentioned in His mosques...” (2:214).
ِ‫﴿ وَإِذَا أُنزِلَتْ سُورَةٌ أَنْ آمِنُوا بِٱللَّهِ وَجَاﻫِدُوا مَعَ رَسُولِهِ ٱسْتَأْذَنَكَ أُولُو ٱلطَّوْل‬
ْ‫أَن‬
﴾ َ‫مِنْهُمْ وَقَالُوا ذَرْنَا نَكُن مَّعَ ٱ لْقَاعِدِين‬
Particle of ‫حرف تَفْشري‬ “And when a sūrah was revealed [enjoining them] to believe in Allah and
Explanation to fight with His Messenger, those of wealth among them asked your
permission [to stay back] and said, "Leave us to be with them who sit [at
home].” (9:86).

﴾ َ‫﴿ ذَٰلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ ٱ لْخَائِنِني‬
“That is so al-'Azīz will know that I indeed did not betray him in [his]
Ḥarf Naṣb ‫حرف التَّوْكيد‬ absence and that Allah surely does not guide the plan of betrayers.”
(12:22)

َّ‫أَن‬
Particle that ﴾ َ‫إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِني‬...﴿
indicates a
54
statement, “…Indeed it is he who fears Allah and is patient, then indeed, Allah does
to follow; not allow to be lost the reward of those who do good.” (2:214)
‫ضَمِري الشَّأْن‬
e.g.
to......
that.....

54 Here we see that the word [ُ‫ ]إِنَّه‬acts as a [‫ ]ضَمِري الشَّ أْن‬but also carries the function of emphasis [‫]اإلعراب للمفصّل كتاب اهلل املرتّل‬.

112
 Lesson 8: Nouns in the Naṣb Case [‫]املَنْصُوبات‬

Lesson 8: Nouns in the Naṣb Case [‫]املَْنصُوبات‬

We have already studied classes of nouns that always take the I‛rāb of Naṣb in Verbal and Nominal
Sentences. In Verbal Sentences, we have the direct object [ِ‫بِه‬ ‫ ]مَفْعُول‬while in Nominal Sentences the [‫ ]اِسْم‬of
Inna or its sisters. In this lesson, we will review other nouns that are fixed to the Naṣb state that have
distinct grammatical functions. Altogether, there are fifteen classes of nouns that are from the [‫]املَ نْصوبات‬.
The most important of these words along with pertinent Qur’ānic examples are presented here. Some of
these Naṣb case nouns are essential to learn for accurate understanding of Qur’ānic Arabic, even at a basic
level.

I. Review of Nouns of the Raf‛ and Jarr Case [‫]مَجْرُورات[ & ]مَ ْرفُوعات‬
Before the actually discussion of [ ‫]املَ نْصوبات‬, the table below has been presented to remind us of words

that are fixed to the I‛rāb of Raf‛ and Jarr. Table 53 on the next page reminds us of the various inflections on
the ends of nouns due to the various cases of Raf‛, Naṣb, or Jarr. These have been discussed in detail

already in Volume 1 with the exception of the Followers [ ‫]التَّوابِع‬, which are discussed at the end of this

lesson.

Table 52: Noun Categories fixed to Raf‛ and Jarr

‫فاعِل‬ Doer of verb

‫نائِبُ الْفاعِل‬ Deputy Doer

‫مُبْتَدَأ‬ Subject

‫خَبَر‬ Predicate
Raf‛

‫خَبَر كَانَ وَ أَخَوَاتِها‬ Predicate of Kāna and its sisters

‫اِسْمُ إِنَّ وَ أَخَواتِها‬ Subject of Inna and its sisters

‫التَّابِعُ لِلمَ ْرفُوع‬ The Followers:

[ ‫العطف‬/‫التَوْكيد‬/‫النَّعت‬/‫] البَدَل‬

‫جارُ وَ الْمَجْرُور‬ Noun of Jarr Construction

Jarr

‫مُضاف إلَيْه‬ Muḍāf I’lai

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 Essentials of Qur’ânic Arabic

Table 53: Review of Inflections of Nouns Based on I‛rāb

[ ّ‫ ]جَر‬Jarr [ ‫ ]نَصْب‬Naṣb [ ‫ ]رَفع‬Raf‛ Type of Noun

Kasrah Fatḥah Ḍammah Singular [‫]مُفْرَد‬

Broken Plural
Kasrah Fatḥah Ḍammah
[ ‫التَكْسري‬ ‫]مجع‬
ِ‫َيْن‬ ِ‫َيْن‬ ِ‫َان‬ Dual [‫]مُثَنَّى‬

Sound Masculine
‫ِْي َن‬ ‫ِْي َن‬ َ‫ُون‬ Plural
[ ‫سالِم‬ ‫] مجع مُذَكَّر‬
Sound Feminine
‫ت‬
ٍ ‫َا‬ ‫ت‬
ٍ ‫َا‬ ‫ت‬
ٌ ‫َا‬ Plural
[ ‫سالِم‬ ‫] مجع مُؤَنَّث‬
Fatḥah Fatḥah Ḍammah Flexible [‫]مُعْرَب‬
Partially Flexible
Fatḥah Fatḥah Ḍammah
[ ‫الْمُ نْصَرِف‬ ُ‫]غَيْر‬
no change no change no change Inflexible [‫]مَ بْنِي‬
The 5 Special Nouns
‫ي‬/ Yā ‫ ا‬/ Alif ‫ و‬/ Wāw
[ ‫الْخَمْسَة‬ ‫]أسْماء‬

II. Nouns of the Naṣb Case [‫]املَنْصوبات‬

The [ ‫ ]املَ نْصوبات‬encompass fifteen classes of nouns, some that we have already studied in detail in Volume

1 and in this current Volume. Those reviewed already are [ِ‫بِه‬ ‫]مَفعول‬, [‫]خَبَر كانَ وَ أَخَواتِها‬, [‫]املُنادي‬,

[ ‫أَخَواتِها‬ َ‫]اسم إنَّ و‬, [‫]اِسمُ ال النَّفيَّةُ للجِنْس‬, and [‫]مَفْعُول مَعَه‬. This category of Naṣb nouns are important to learn well

for appropriate understanding of the Qur’ān and Classical Arabic. Most of these nouns are found in Verbal
Sentences and have a direct relation to the verb in some way.

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 Lesson 8: Nouns in the Naṣb Case [‫]املَنْصُوبات‬

Table 54: Nouns of the Naṣb Case [‫]املَنْصوبات‬

ِ‫مَفعول بِه‬ Direct Object of a verb.

‫خَبَر كا َن وَ أَخَواتِها‬ The Predicate of Kāna or its Sisters

‫اسم إنَّ وَ أَخَواتِها‬ The Subject of Inna or its Sisters.

‫املُنادي‬ Someone who is addressed or called to by name with the particle [ ‫]يَا‬.

‫َّفيةُ للجِنْس‬
َّ ‫اِسمُ ال الن‬ This is the object of the Lā of categorical negation. It is indefinite and
inflects a single Fatḥah at the end.

‫ظَرْفُ الزَّمان‬ Time Containers: Words that specify when an action is done.

‫ظَرْفُ الْمكان‬ Place Container: Words that specify where an action is done.

ُ‫مَفْعول لَه‬ Word specifying the reason an action is done. It can be indefinite or definite
It must be either a verbal noun or a Jarr Construction.

‫مَفْعُول مَعَه‬ Noun that accompanies an action or something that is “with” an action. This
word specifies [ ‫ ]مَعِيَّة‬or "with-ness".

‫احلال‬ A word that describes the state, condition, or way in which an action is
done.
It is always found at the end of a sentence and it is always indefinite.

‫تَمْييز‬ A word that clarifies something that is uncertain or ambiguous in a sentence.

Similar to a Ḥāl, it is found at the end of a sentence, and is always indefinite.

‫مَفْعُول مُطْلَق‬ A verbal noun [ ‫ ]مَصْدَر‬that ends a sentence, which emphasizes an action. This
Maṣdar should match the action that is being emphasized. It is found at the
end of a sentence.

‫التَّابِعُ لِلمَنْصُوب‬ The Followers are nouns that follow other nouns in terms of I‛rāb. These are
of four different classes: [‫العطف‬/‫التَوْكيد‬/‫النَّعت‬/‫] البَدَل‬

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 Essentials of Qur’ânic Arabic

A. Time Containers [‫ ]ظَرْف الْزَّمان‬and Place Containers [‫]ظَرْف الْمَكَان‬

These nouns [ ‫ ]ظُرُوف‬are also known as [ ِ‫] مَفْعُول فيِه‬, or the entity in which an action occurs, whether it is

place or time. These were briefly mentioned as particles in the preceding chapter since many like Place
Containers act like Ḥarf Jarr. Please note that some [‫ ]ظُرُوف‬can function as regular nouns in some instances

depending on the context. For example in the āyah, the word [َ‫ ]اليَوْم‬is a [‫]ظَرْف‬. Others are found exclusively

as [ ‫]ظُرُوف‬, and function only in this capacity. Words like [‫ ]يَوْم‬can act as [ ‫ ]ظَرْف‬in definite, indefinite, and in

Possession Constructions. The criteria of any noun acting as a [‫ ]ظَرْف‬is if an action occurs in a specific time

or place, and not simply that it is Naṣb. The most common [‫ ]ظُرُوف‬are listed in Tables 55 and 56 on the

following two pages.

Noun is not a [ ‫]ظَرْف‬ Noun is a [‫]ظَرْف‬

ْ‫﴿ مَنْ آمَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱ لْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُﻫُم‬
﴾ ِ‫﴿ ٱلْيَوْمَ يَئِسَ ٱلَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْﻫُمْ وَٱخْشَوْن‬
﴾ ‫عِنْدَ رَبِّهِ ْم‬
“…those who believed in Allah and the Last Day and did “…This day those who disbelieve have despaired of your
righteousness will have their reward with their Lord...” religion; so fear them not, but fear Me....” (5:3).
(2:62).

﴾ ٍ‫ َولَكُمْ فِي ٱ لْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِني‬...﴿
“…and you will have upon the earth a place of
settlement and provision for a time...” (2:36).
َ‫﴿ أَوْ تَقُولَ حِنيَ تَرَى ٱ لْعَذَابَ لَوْ أَنَّ لِي كَرَّةً فَأَكُونَ مِن‬
﴾ َ‫ٱ لْمُحْسِنِني‬
“Or it (the soul) say when it sees the punishment, "If only I
had another turn so I could be among the doers of good.”
(39:58).

ْ‫﴿ وَأَنذِرْﻫُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِيَ ٱ لْأَمْرُ وَﻫُمْ فِي غَفْلَةٍ وَﻫُم‬
﴾ ِ‫﴿ لَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ ٱلْقِيَامَة‬
﴾ َ‫لَا يُؤْمِنُون‬
“And warn them, of the Day of Regret, when the matter “…and Allah will not speak to them or look at them on the
will be concluded; and [yet], they are in heedlessness, Day of Resurrection...” (3:77).
and they do not believe.” (19:39).

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 Lesson 8: Nouns in the Naṣb Case [‫]املَنْصُوبات‬

Table 55: Time Containers [‫الْزَّمان‬ ‫]ظَرْف‬

‫غَدْوَ ًة‬/ ‫ُغدُوًّا‬ ﴾ ...‫﴿ ٱلنَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا‬
morning “The Fire, they are exposed to it morning and evening...” (40:46).
‫صَباحًا‬/‫ضُحًى‬
﴾ ‫﴿ لِّتُؤْمِنُوا بِٱللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا‬
‫ سَحَرًا‬/ً‫بُكْرَة‬ early morning “That you may believe in Allah and His Messenger and honor him and
respect the Prophet and exalt Allah morning and afternoon.” (48:9).
﴾ ُ‫﴿ سَيَعْلَمُونَ غَدًا مَّنِ ٱلْكَذَّابُ ٱلْأَشِر‬
‫غَدًا‬ tomorrow
“They will know tomorrow who is the insolent liar.” (54:26).

ً‫أَصيال‬ afternoon
﴾ ‫﴿ وَٱذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا‬
“And mention the name of your Lord morning and evening.” (76:25).
﴾ َ‫﴿ وَلَهُ ٱ لْحَمْدُ فِي ٱلسَّمَاوَاتِ وَٱلْأَرْضِ وَعَشِيًّا وَحِنيَ تُظْهِرُون‬
‫عَشيًّا‬/ً‫مساء‬/ً‫لَيْال‬ night “And to Him is [all] praise throughout the heavens and the earth. And
[exalted is He] at night and when you are at noon.” (30:18).
َ‫﴿ َوٱلَّذِينَ يَرْمُونَ ٱ لْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَٱجْلِدُوﻫُمْ ثَمَانِني‬
﴾ ‫جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا‬
‫أَبَدًا‬ always/ever
“And those who accuse chaste women and then do not produce four
witnesses - lash them with eighty lashes and do not accept from them
testimony ever after. ...” (24:4).

ِ‫ َوٱ لْمُوفُونَ بِعَهْدِﻫِمْ إِذَا عَاﻫَدُوا ۚ َوٱ لصَّابِرِينَ فِي ٱلْبَأْسَاءِ َوٱلضَّرَّاء‬...﴿
ً‫حِينا‬ for a period/ ﴾ ... ِ‫َوحِنيَ ٱلْبَأْس‬
a time
“…and [those who] are patient in poverty and hardship and at the time of
55
battle….” (2:177)
﴾ ‫﴿ قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا‬
‫نَهارًا‬/‫يَوْمًا‬ today/tonight “And to Him is [all] praise throughout the heavens and the earth. And
[exalted is He] at night and when you are at noon.” (71:5).

Here in this section of Ā yah al-Birr, the action that is occurring is “patience”. We see that the [‫ ]ظَرْف‬is actually a Muḍāf in the
55

Naṣb state. The action of patience is denoted by the [‫ ]اسم فاعِل‬which points to the action being done even though there is no
explicit [‫] فِ عْل‬. The word [‫ ]الصَّابِرين‬is in Naṣb due to [‫ ]إِخْتِصاص‬or emphasis.

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Table 56: Place Containers [‫الْمَكَان‬ ‫]ظَرْف‬

﴾ ‫﴿ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِ ِه عِلْمًا‬
َ‫خَلْف‬ behind “Allah knows what is before them and what will be after them, but they
do not encompass it in knowledge.” (20:110).
َ‫﴿ وَلَمَّا جَاءَﻫُمْ رَسُولٌ مِّنْ عِندِ ٱ للَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ ٱلَّذِين‬
َ‫وَراء‬ in front of
﴾ َ‫أُوتُوا ٱ لْكِتَابَ كِتَابَ ٱللَّهِ وَرَاءَ ظُهُورِﻫِمْ كَأَنَّهُمْ لَا يَعْلَمُون‬
“And when a messenger from Allah came to them confirming that which
was with them, a party of those who had been given the Scripture threw the
Scripture of Allah behind their backs as if they did not know.” (2:101).
‫﴿ وَقَالَ ٱَّلذِينَ كَفَرُوا رَبَّنَا أَرِنَا ٱ للَّذَيْنِ أَضَلَّانَا مِنَ ٱلْجِنِّ وَٱ لْإِنسِ نَجْعَلْهُمَا‬
﴾ َ‫تَحْتَ أَقْدَامِنَا لِيَكُونَا مِنَ ٱ لْأَسْفَلِني‬
َ‫تَحْت‬ under
“And those who disbelieved will say, "Our Lord, show us those who misled
us of the jinn and men [so] we may put them under our feet that they will
be among the lowest.".” (41:29).
﴾ … ِ‫﴿… وَلَا تُقَاتِلُوﻫُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيه‬
َ‫مَع‬/َ‫عِنْد‬ with/by “…And do not fight them at al-Masjid al-Ḥaram until they fight you there....”
(2:191).
﴾ ِ‫﴿ وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَىٰ رَبِّي أَن يَهْدِيَنِي سَوَاءَ ٱلسَّبِيل‬
‫ تُجاه‬/َ‫تِلْقاء‬ facing “And when he directed himself toward Madyan, he said, "Perhaps my Lord
will guide me to the sound way.".” (28:22).
﴾ ‫﴿ وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِريًا‬
‫ﻫُناك‬/ََّ‫ثَم‬ there “And when you look there [in Paradise], you will see pleasure and great
dominion..” (76:20).
﴾ ٌ‫﴿ فَلَيْسَ لَهُ ٱلْيَوْمَ ﻫَاﻫُنَا حَمِيم‬
‫ﻫٰهُنا‬/‫ﻫُنا‬ here
“So there is not for him here this Day any devoted friend.” (69:35).

َ‫حَوْل‬ around
﴾ َ‫﴿قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُون‬
“[Pharaoh] said to those around him, "Do you not hear?"” (26:25).
‫﴿وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِٱ لْبَاطِلِ وَتُدْلُوا بِهَا إِلَى ٱ لْحُكَّامِ لِتَأْكُلُوا فَرِيقًا‬
َ‫بَيْن‬ between
﴾ َ‫مِّنْ أَمْوَالِ ٱلنَّاسِ بِٱ لْإِثْمِ وَأَنتُمْ تَعْلَمُون‬
“And do not consume one another's wealth unjustly or send it to the rulers
in order that you consume a portion of the wealth of the people in sin,
while you know [it is unlawful].” (2:188).

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 Lesson 8: Nouns in the Naṣb Case [‫]املَنْصُوبات‬

B. The Reason for an Action [ُ‫]مَفْعول لَه‬

Thus far we have already looked at two types of [‫] مفعول‬, namely [ِ‫بِه‬ ‫ ]مَفْعول‬and [ِ‫]مَفْعول فِيه‬. Here we have

yet another, [ ُ‫ ] مَفْعول لَه‬. This Naṣb noun details the reason for an action occurring. It is also called

[ ‫أَجْلِه‬ ْ‫ ] مَفْعول مِن‬in grammar. It classically is a Maṣdar occurring at the end of a verbal sentence. It can occur

as a Jarr Construction, but this is less common. Context is essential in recognizing [ُ‫لَه‬ ‫]مَفْعول‬, since it can be
lost in detail if grammar attention is not maintained.

The [ ُ‫لَه‬ ‫ ]مَفْعول‬can occur in one of two forms:

1. Maṣdar specifying the reason for an action, whether definite or indefinite.

2. Jarr Construction.

Qur’ānic Examples of [ُ‫]مَفْعول لَه‬

i. َ‫وَٱلَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ رِئَاءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْآخِرِ ۚ وَمَن يَكُنِ ٱلشَّيْطَانُ لَهُ قَرِينًا فَسَاء‬ ﴿

﴾ ‫قَرِينًا‬
“And [also] those who spend of their wealth to be seen by the people and believe not in Allah nor in the
Last Day. And he to whom Shayṭān is a companion - then evil is he as a companion.” (4:38)

ii. ﴾ ِ‫أَلَمْ تَرَ إِلَى ٱلَّذِينَ بَدَّلُوا نِعْمَتَ ٱللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ ٱلْبَوَار‬ ﴿
“Have you not considered those who exchanged the favor of Allah for disbelief and settled their people
[in] the home of ruin?.” (14:28).

iii. َ‫﴿ وَٱلَّذِينَ صَبَرُوا ٱبْتِغَاءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا ٱلصَّلَاةَ وَأَنفَقُوا مِمَّا رَزَقْنَاﻫُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَة‬
﴾ ِ‫أُولَٰئِكَ لَهُمْ عُقْبَى ٱلدَّار‬
“And who are more unjust than those who prevent the name of Allah from being mentioned in His
mosques...” (13:22).
iv. {ِ‫ وَ لَمْ تَدَعْها تَأْكُلُ مِن خَشاشِ الْأَرْض‬، ‫ فَلَمْ تُطْعِمْها‬، ‫} دَخَلَتِ امْرَأَةٌ النَّارَ فِي ﻫِرَّةٍ رَبَطَتْها‬
“ A woman entered the Fire because of a cat which she had tied, neither giving it food nor setting it free to
56
eat from the vermin of the earth.” (Bukhāri)

56 Saḥīḥ Bukhāri, Ḥadith #3165 from [‫] كِتاب بَدْء الْخَلْق‬.

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C. Noun Accompanying an Action [‫]مَفْعُول مَعَه‬

Another of the [ ‫ ] مَفْعُول‬is [ ‫ ] مَفْعُول مَعَه‬, which represents a noun that accompanies an action being

performed. It is actually the least common of the [‫] مَفْعُول‬, but needs to be mentioned to complete the topic.

This [ ‫مَعَه‬ ‫ ]مَفْعُول‬is typically associated with a [‫]و‬, since it would be difficult to differentiate it from the other

[ ‫ ] مَفْعُول‬. Let us look at a couple of simple examples that show how this is used.

1. [ َ‫ا لْكِتاب‬ َ‫]مَشَى الطالِبُ و‬ “The student walked with the book.”

2. [ ‫خالِدًا‬ َ‫]جاءَ زَيْدٌ و‬ “Zaid came with Khalid.”

In the first example, the translation is not “The student walked and the book.” since that would not be
possible, nor logical. The key to properly understanding and translating the sentence is that the word
[ ‫ ]الكِتاب‬is Naṣb and is followed by a [ ‫ ]و‬. It cannot be [ ‫ ] معطُوف‬following the [ ‫ ]و‬since it cannot be another

Doer. Furthermore, it cannot be a direct object since the verb is intransitive. Even if the verb was

transitive, there is no Direct Object before the [‫]و‬. It also cannot be a Ḥāl (discussed later in this lesson)

which often is marked by a [‫]و‬. Thus, in these two examples, there is no other possible translation. In both

these sentences, the [ ‫ ]و‬acts as [ ‫املاعِيَّة‬ ُ‫]الواو‬.

Sometimes, determining the [ ‫مَعَه‬ ‫ ]مَفْعُول‬can be more ambiguous. In example (ii) and (iii), the highlighted
words [ َ‫الشيَاطِني‬
َّ ] and [ْ‫ ]شُرَكَاءَكُم‬act as direct objects due to the [‫ ]و‬acting as a Connecting Particle [‫]حرف عطف‬.
However, these two highlighted words also act as [‫ ] مَفْعُول مَعَه‬with the [ ‫ ]و‬functioning as [‫]املاعِيَّة‬57. This is one
of the inimitable characteristics of the Qur’ān, that there can be different yet synergistic meanings derived

from a single word, āyah, or part of an āyah.

Qur’ānic Examples of [ُ‫مَعَه‬ ‫]مَفْعول‬

i. ﴾ َ‫﴿ فَفَهَّمْنَاﻫَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ ٱلْجِبَالَ يُسَبِّحْنَ وَٱلطَّيْرَ ۚ وَكُنَّا فَاعِلِني‬
“And We gave understanding of the case to Sulaymān, and to each We gave judgment and knowledge. And
We subjected the mountains to glorify, along with Dawūd and with the birds. And We were doing [that]”
(21:79).

57 Sections on (19:68) and (10:71) from [ ‫]شرح منظومة اللغة اإلعراب للمفصّل كتاب اهلل املرتّل‬.

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ii. ﴾ ‫فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَالشَّيَاطِنيَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا‬ ﴿

“So by your Lord, We will surely gather them with the devils; then We will bring them to be present
around Hell upon their knees.” (19:68)
iii. ﴾ ِ‫ فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ ٱقْضُوا إِلَيَّ وَلَا تُنظِرُون‬...﴿
“…So resolve upon your plan and [call upon] your associates. Then let not your plan be obscure to you.
Then carry it out upon me and do not give me respite..” (10:71).

D. Intensifier of the Action [‫]مَفْعُول مُطْلَق‬

Another [ ‫ ] مَفْعُول‬that is commonly used in the Qur’ān is [ ‫مُطْلَق‬ ‫] مَفْعُول‬. This essentially is a Maṣdar that

intensifies or emphasizes an action. A [ ‫مُطْلَق‬ ‫ ] مَفْعُول‬can be used in a sentence if the following conditions are
met:
1. [‫ ] مَفْعُول مُطْلَق‬must be a verbal noun [Maṣdar], indefinite, Naṣb, and found at the end of a sentence.

2. [‫ ] مَفْعُول مُطْلَق‬must match the action, either in meaning, or matching the root of the verb
Let us look at a couple of examples showing how [‫مُطْلَق‬ ‫ ] مَفْعُول‬is used:

﴾ ‫﴿ وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا ٱلْقَوْلُ فَدَمَّرْنَاﻫَا تَدْمِريًا‬
“And when We intend to destroy a city, We command its affluent but they defiantly disobey therein;
so the word comes into effect upon it, and We destroy it with [complete] destruction.”(17:16)

In the above āyah, the verbal noun [ ‫ ]تَدْمِريًا‬follows the verb [‫]دَمَّرْنَا‬, which means to “destroy”. With closer
inspection, we should realize that [ ‫ ]تَدْمِريًا‬is the exact Maṣdar of [َ‫]دَمَّر‬. Furthermore, this verbal noun is
indefinite and Naṣb and is at the end of a sentence. Thus, [‫ ]تَدْمِريًا‬is clearly a [ ‫مُطْلَق‬ ‫] مَفْعُول‬, and functions in
intensify the action of “destroying” in the āyah.
[ ‫“ ]جَلَسْتُ قُعُودًا‬I sat with a sitting.”
In the above sentence, the word [ ‫ ]قُعُودًا‬functions as a [ ‫مُطْلَق‬ ‫] مَفْعُول‬. This is because it is a Maṣdar, Naṣb,

indefinite, at the end of the sentence, and lastly also carries a similar meaning as the action of “sitting”.

﴾ ‫فَٱلسَّابِقَاتِ سَبْقًا‬ ‫۝‬ ‫﴿ وَٱلنَّازِعَاتِ غَرْقًا ۝ وَٱلنَّاشِطَاتِ نَشْطًا ۝ وَٱلسَّابِحَاتِ سَبْحًا‬

“By those who extract with violence, And those who remove with ease, And those who glide [as if] swimming,
And those who race each other racing”(79:1-4)

The above āyah ﴾ ‫وَالنَّا ِزعَاتِ غَرْقًا‬ ﴿ similar to the prior sentence, demonstrates another [ ‫مُطْلَق‬ ‫] مَفْعُول‬
functionally similar (but dissimilar root) to the verb. The verbal noun [ ‫ ]غَرْق‬has a similar meaning to the
verb [ َ‫]نَزَع‬, which means to “pull out”. You will notice that in each of the above four āyahs, there is no
explicit verb. However, the action or verb is implied through the Doer noun [‫]اسم الفاعِل‬. In all these āyahs,
the action is being emphasized.

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Qur’ānic Examples of [‫]مَفْعُول مُطْلَق‬

i. ﴾ ‫﴿ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِريًا‬

“He will be judged with an easy account.” (84:8).

ii. ﴾ ‫﴿ وَرُسُلًا قَدْ قَصَصْنَاﻫُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَكْلِيمًا‬
“And [We sent] messengers about whom We have related to you before and messengers about whom We
have not related to you. And Allah spoke to Mūsa with [direct] speech.” (4:164)

iii. ۚ ُ‫وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ ٱلْجَاﻫِلِيَّةِ ٱلْأُولَىٰ ۚ وَأَقِمْنَ ٱلصَّلَاةَ وَآتِنيَ ٱلزَّكَاةَ وَأَطِعْنَ ٱللَّهَ َورَسُولَه‬ ﴿

﴾ ‫إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْﻫِبَ عَنكُمُ ٱلرِّجْسَ أَﻫْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِريًا‬
“And abide in your houses and do not display yourselves as [was] the display of the former times of
ignorance. And establish prayer and give Zakāt and obey Allah and His Messenger. Allah intends only to
remove from you the impurity [of sin], Oh people of the [Prophet's] household, and to purify you with
[extensive] purification..” (33:33).

iv. ۚ ِ‫قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ ٱلْتَقَتَا ۚ فِئَةٌ تُقَاتِلُ فِي سَبِيلِ ٱللَّهِ وَأُخْ َرىٰ كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَْأيَ الْعَيْن‬ ﴿

﴾ ُ‫َوٱللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَاء‬

“Already there has been for you a sign in the two armies which met - one fighting in the cause of Allah and
another of disbelievers. They saw them [to be] twice their number by [their] eyesight. But Allah supports
with His victory whom He wills...” (3:13).

E. Ḥāl: The State or Condition of an Action [‫]احلال‬

Understanding Ḥāl is essential in intermediate Arabic, as this principle is used commonly in the Qur’ān and
beyond. Ḥāl refers to a word or word construction that describes the state, condition, or way in which an
action is done. Specifically, the Ḥāl functions in describing something definite. In a sentence, the Ḥāl is not
necessary for a sentence to be complete. Let us look at the following sentence to see how Ḥāl works.

[ ً‫]جاءَ زَيْدٌ ضاحِكا‬ “Zaid came laughing.”

In this sentence, we see that [ ‫ ]ضاحكا‬is the Ḥāl, which describes the definite word [ٌ‫]زَ يْد‬. It describes an

action (to come) with the occurrence of laughter. We see that the Ḥāl [‫ ]ضاحكا‬is of course Naṣb, but also

indefinite and occurs at the end of the sentence. Identifying the proper context allows the student to
identify Ḥāl in a respective sentence when present.
1. For a Ḥāl to occur, the sentence must have three components:
i. The Ḥāl [ ‫ ]احلال‬itself is (1) a single noun in Naṣb or (2) a Word Construction.

ii. The definite thing that the Ḥāl describes [ ‫احلال‬ ُ‫]صاحِب‬.

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iii. The action itself. The action can be as a verb [‫]فِعْل‬, but can also be incorporated into an “action

word” like a [ ‫الفاعِل‬ ُ‫]اِسْم‬, [‫]مَصْدَر‬, or [‫]اِسْمُ املَفْعول‬.

2. The Ḥāl can occur in one of three different forms at the end of a sentence:
i. A single word [‫ ]مُفْرَد‬. In this case, the Ḥāl is a word that describes, is indefinite, and in the Naṣb
case explicitly. Both sentences use Ḥāl (highlighted) to convey the same basic meaning. This
form is that present in the example we just discussed: [ً‫ضاحِكا‬ ٌ‫]جاءَ زَيْد‬.
ii. Ḥāl can occur as a simple Nominal Sentence [ ‫ ]جُمْلَة اِمسِيَّة‬or a Verbal Sentence [‫فِعْلِيَّة‬ ‫ ]جِمْلَة‬occurring
at the end of a sentence. This sentence acts as a single unit to describe the definite noun
[ ‫احلال‬ ُ‫]صاحِب‬ doing the action and is implicitly Naṣb. The Ḥāl very frequently occurs as a

nominal sentences and is preceded by a [ ‫ ]و‬called [‫احلاليَّة‬ ‫]الواو‬. Let us look at another example to

show this form: [ ٌ‫ضَاحِك‬ َ‫“ ]جاءَ زَيْدٌ وَ ﻫُو‬Zaid came [while he was] laughing.”. Here the Nominal

Sentence is [ٌ‫ضاحِك‬ ‫ ]ﻫُو‬and is preceded by the [‫ ]و‬of Ḥāl. The [‫احلال‬ ُ‫ ]صاحِب‬is again Zaid. An

example of Ḥāl using a Verbal Sentence is in the following example: [ُ‫يَدْحَك‬ ٌ‫“ ]جاءَ زَيْد‬Zaid came

laughing.”. The verb has to be in the present tense [‫مضارع‬ ‫( ]فعل‬not past tense) to act as a Ḥāl.

But remember the action is not laughing but “came” as [َ‫]جاء‬. Thus, in all the three cases

discussed the definite thing described (Zaid) and the action (“came”) are the same. These three
Ḥāls all occur in different forms but functionally are the same since all the sentences yield the
same basic meaning.
iii. The third form of a Ḥāl is as a Jarr Construction. Please note that the Jarr Construction is similar
to an Arabic sentence and is often termed [ ‫جُمْلة‬ ُ‫]شِبْه‬, or a “Quasi-Sentence”. Here the Jarr

Construction functions in describing the definite [ ‫احلال‬ ُ‫]صاحِب‬ at the end of a sentence. An
example of this is shown in the following where the Ḥāl is highlighted:
[ ِ‫]رَأَيْتَ الطَّائِرَةَ بِيْنَ السَحاب‬
Here, the action is “saw”, and the [‫احلال‬ ُ‫ ]صاحِب‬is the implied [َ‫ ]أنْت‬embedded within the verb.
since the person doing the action is “you” and not the bird.

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3. Ḥāl versus Describers [‫الصِّفَة‬/‫]النَّعْت‬

We have just seen that both Jarr Constructions and Present Tense verbs [‫مضارع‬ ‫ ]فِعْل‬can act as Ḥāl in the
proper context. More specifically, they function in describing a definite word associated with an action.
But please note that both Jarr Constructions and Present Tense verbs can also function in describing an

indefinite noun. When this occurs, they are not Ḥāls, but are Describers [ ‫نَعْت‬/‫ ]صِفَة‬. You should recall that

this was briefly discussed in Volume 1 (Lesson 5, VI)). Let us revisit āyah 12:36: “..The other said, "Indeed, I
have seen myself carrying upon my head bread, from which the birds are eating…”

﴾ ... ُ‫وَقَالَ ٱ لْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ ٱلطَّيْرُ مِنْه‬...﴿
Here, we see that the highlighted Verbal Sentence is a Describer for the indefinite noun [‫ ]خُ بْزا‬. Describers
will be discussed in more detail in Lesson 9.
4. Qur’ānic Examples of Ḥāl [‫]احلال‬

i. ﴾ َ‫﴿ وَأُلْقِيَ ٱلسَّحَرَةُ سَاجِدِين‬

“And the magicians fell down in prostration” (7:120).

ii. ﴾ َ‫﴿ يَا أَيُّهَا ٱلَّذِينَ آمَنُوا ٱتَّقُوا ٱللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُون‬
“Oh you who have believed, fear Allah as He should be feared and do not die except as Muslims .” (3:102)

iii. ﴾ َ‫﴿ وَمَا خَلَقْنَا ٱلسَّمَاءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِني‬

“And We did not create the heaven and earth and that between them in play..” (21:16)

iv. ﴾ ۩ َ‫﴿ إِنَّمَا يُؤْمِنُ بِآيَاتِنَا ٱلَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَﻫُمْ لَا يَسْتَكْبِرُون‬
“Only those believe in Our verses who, when they are reminded by them, fall down in prostration and
exalt [Allah] with praise of their Lord, and they are not arrogant.” (32:15).

v. ﴾ ٌ‫﴿ خُشَّعًا أَبْصَارُﻫُمْ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِر‬

“Their eyes humbled, they will emerge from the graves as if they were locusts spreading.” (54:7).

vi. ﴾ ... َ‫لَا تَقْرَبُوا ٱلصَّلَاةَ وَأَنْتُمْ سُكَا َرىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُون‬...﴿
“…Do not approach prayer while you are intoxicated until you know what you are saying....” (4:43).

F. Clarifier [‫]التَّمْيِيز‬
Clarifiers are nouns that further explain something that is vague or uncertain in a sentence. They
specifically clarify the essence of a thing, or relationship. A Clarifier is similar to a Ḥāl in that is found at
the end of a proper sentence, and is indefinite Naṣb. However, it differs from Ḥāl in that it is a material
substance or thing, while a Ḥāl is an adjective. Clarifiers are also frequently used in sentences when
referring to numbers, weights, or measure.

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Let us look at the following examples to see how Clarifiers are utilized in Arabic sentences.

 [ ‫“ ]ﻫُوَ أَكْثَرُ مِنِي‬He is more than me.”

In this complete sentence, we notice that a general statement is made, but much information is left out. We
do not know how “He is more than me”. Is he more than me in strength, knowledge, righteousness, good,

or evil? It is this vagueness, uncertainty, and/or ambiguity that [ ‫ ]الَّتمْيِ يز‬clarifies. So if we know that “He is

more than me in strength, we state the following:

 [ ‫]ﻫُوَ أَكْثَرُ مِنِي قُوَّ ًة‬

Another way that Clarifiers are used are in numbering of things. For example, let us look at the following
statement(s):

 [ َ‫“ ]رَأَيْتُ أَحَدَ عَشَر‬I saw twelve.”

 [ ً‫“ ] َرأَيْتُ أَحَدَ عَشَرَ كَوْكَبا‬I saw twelve stars.”

In the first complete sentence, we notice that it is almost incomplete, because the detail is left out. But this

is clarified by the [ ‫ ]الَّتمْيِ يز‬in bold. Note that it is Naṣb, indefinite, and is single (not plural). Numbers are

further discussed in Lesson 10. In the examples below, the highlighted Clarifier clarifies the underlined
sentence. We see that there are often multiple sentences on one given āyah. In grammatically analyzing an
āyah of the Qur’ān, it is very helpful to identify embedded sentences.

Qur’ānic Examples of Clarifiers [‫]التَّمْيِيز‬

i. ﴾ َ‫وَإِذْ وَاعَدْنَا مُوسَىٰ أَرْبَعِنيَ لَيْلَةً ثُمَّ ٱتَّخَذْتُمُ ٱ لْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُون‬ ﴿
“And [recall] when We made an appointment with Mūsa for forty nights. Then you took [for worship] the
calf after him, while you were wrongdoers.” (2:51).

ii. ﴾ ‫﴿ وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَﻫُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا‬
“And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you
in wealth and mightier in [numbers of] men.” (18:34)58
iii. ﴾ ً‫﴿ أَوَلَمْ يَسِريُوا فِي ٱ لْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ َوكَانُوا أَشَدَّ مِنْهُمْ قُوَّة‬
“Have they not traveled through the land and observed how was the end of those before them? And they
were greater than them in power…” (35:44)

58 Please note that [‫ ]أَعَزُّ نَ فَرًا‬is connected to the preceding sentence by the Connector [‫]و‬. Here the second Clarifier [‫ ]نَ فَرًا‬clarifies
[ُّ‫]أَعَز‬.

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iv. ﴾ ٍ‫فَعَقَرُوﻫَا فَقَالَ تَمَتَّعُوا فِي دَارِكُمْ ثَلَاَثةَ أَيَّامٍ ۚ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوب‬ ﴿
“But they hamstrung her, so he said, "Enjoy yourselves in your homes for three days. That is a promise
not to be denied.” (11:65).
v. ﴾ ‫﴿ وَلَا تَمْشِ فِي ٱلْأَرْضِ مَرَحًا ۚ إِنَّكَ لَن تَخْرِقَ ٱلْأَرْضَ وَلَن تَبْلُغَ ٱلْجِبَالَ طُولًا‬
“And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will
never reach the mountains in height.” (17:37).
vi. ﴾ ِ‫إِنَّ ﻫَٰذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي ٱلْخِطَاب‬ ﴿
“Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he
overpowered me in speech.".” (38:23).59

G. The Vocative [‫]املُنادي‬

The Vocative refers to a person being called or addressed. The Vocative is termed [‫] مُنادِي‬, and is used to
call and address a specific person or group and draw their attention to something being said. The call or
address starts with the particle Yā, which is termed [‫النِّداء‬ ‫]حُرُوف‬. This is found frequently in the Qur’ān to
address a specific group. The person(s) is addressed using the particle Yā. This particle Yā in reality is
equivalent to the verb [ ‫]أ نادِي‬, or “I am calling…”. The person(s) being addressed is termed [‫ ] مُنادِي‬, and is

typically Naṣb since it acts as the Direct object [ِ‫بِه‬ ‫ ]مَفْعول‬of the implied verb [‫ ]أنادِي‬represented by Yā.
However, please note that this Yā does not carry any [‫ ]عَمَل‬as per the grammarians.

Grammatical Rules of the Vocative [‫]املُنادي‬

Let us look at the rules of Yā and [‫ ]أ نادِي‬in sentences. The rules depend on the characteristics of the
addressee.
. 1. Based on the gender of the addressee, it is called by one of three particles based on the
gender of the addressee(s). The particle [‫ ]أَيُّها‬is used to address a group.

i) Male or Female = ‫يَا‬

ii) Male = ‫يَا أَيُّها‬
iii) Female = ‫يَا أَيَّتُها‬
﴾ ُ‫﴿ يَا أَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّة‬
“[To the righteous it will be said], "Oh reassured soul ”(89:27)

59 This is a good example where [‫ ]التَّمْيِيز‬are contrasted with [‫]احلال‬. In this āyah, the word [ً‫ ] مَرَحا‬acts as a Ḥāl while [ً‫ ]طُو ال‬acts as a
Clarifier. Superficially, both words appear similar and may be confused with one another.. However, they are differentiated
contextually. The Ḥāl is an adjective, and acts in describing an action, while the Clarifier acts in quantifying measurement.

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 Lesson 8: Nouns in the Naṣb Case [‫]املَنْصُوبات‬

﴾ َ‫﴿ يَا أَيُّهَا ٱلنَّاسُ ٱعْبُدُوا رَبَّكُمُ ٱلَّذِي خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُون‬
“Oh mankind, worship your Lord, who created you and those before you, that you may
become righteous”(2:21)

2. The inflection of the last letter of the [ ‫ ] مُنادِي‬is based on whether it is one of the
following:
(i) a definite name (Muḥammad, Ḥasan).
(ii) a Muḍāf.
(iii) an unspecified addressee (believer, man, boy).
(iv) a specified addressee (believer, man, boy).
(a) If a definite name of a person is used (without any Muḍāf), then its inflection is a
single Ḍammah at the end. For example, let us look at the following part of Ḥadīth
Jibrīl60:
{‫ا لْإِسْالم‬ ِ‫ يا مُحَمَّدُ أَخْبِرْنِي عَن‬: َ‫وَ قال‬......}

(b) If the [ ‫ ] مُنادِي‬is a Muḍāf, or a name containing a Muḍāf is used, then there is a
Fatḥah inflected on the last letter of the Muḍāf. This is seen in the highlighted in the
following Ḥadīth61.

{... ، ٌ‫ فَقَالَتْ وَقَعَ بَيْنِي وَبَيْنَهُ كَالم‬، " ‫ " أَيْنَ بَعْلُكِ ؟‬: َ‫ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِفَاطِمَة‬: َ‫قَال‬
، ِ‫ يَا رَسُولَ اللَّه‬: َ‫ فَقَال‬، " ‫ " أَبْصِرْ لِي عَلِيًّا‬: ٍ‫ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِرَجُل‬، ‫َف خَرَجَ مُغاضَبًا‬
‫ " قُمْ يَا أَبَا‬: َ‫ قَال‬، َ‫ فَأَتَاهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالرِّيحُ يَسْفِي عَلَيْهِ التُّرَاب‬، ِ‫ﻫُوَ ذَا فِي الْمَسْجِد‬
ِ‫ فَوَاللَّهِ إِنْ كَانَ ألَحَبَّ أَسْمَائِهِ إِلَيْه‬: ٌ‫ قَالَ سَهْل‬، " ٍ‫} تُرَاب‬
(c) If the [ ‫ ] مُنادِي‬is general and not specified, and is not a definite name, then the

[ ‫ ] مُنادِي‬carries Fatḥah with Tanwīn. For example, this can be a teacher speaking to

each of his students “Oh student, study hard!” [ ً‫اُدْرُسْ كَثِريا‬ ً‫]يَا طالِبا‬. Or this can be a
preacher admonishing each of his congregation “Oh believer, do not go near
adultery!” [ ‫] يَا مُوْمِناً ال تَقْرَبُ الزِّنا‬. If the [‫ ] مُنادِي‬is specified, and is not a definite name,
then the [ ‫ ] مُنادِي‬is inflected with a single Ḍammah at the end. For example, a student
requesting a teacher “Oh teacher, teach me” [‫]يَا مُعَلِّمُ عَلِّمْنِي‬.

60 Saḥīḥ al-Bukhāri, Chapter on Imān: ِ‫ كِتَاب الْإِميَان‬Ḥadith #50.

61 Taken from [ِّ‫]املُ عْجَمُ الْكَبِ ريُ لِلطَّبَرَانِي‬, Ḥadith # 5879, Classified as Ḥasan according to [‫]تارِيخ الطَّبَري‬.

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 Essentials of Qur’ânic Arabic

H. The Followers [‫]التَّابِعُ لِلمَنْصُوب‬

The Followers are nouns that follow other nouns in terms of I‛rāb. There are four categories of Followers
that exist: [ ‫العطف‬/‫التَوْكيد‬/‫النَّعت‬/‫ ] البَدَل‬. We have already discussed Describers [‫ ]الصِّفَة‬from Volume 1, and have

studied Connecting Particles [‫العَطْف‬ ‫ ]حُرُوف‬in this second Volume. Please refer to Lesson 9, the next chapter

where [ ‫ ]التَّوابِع‬are discussed in detail.

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 Lesson 9: The Followers [‫]التوابع‬, the Derived Nouns [‫]األمساء املشت قّة‬, and the Verb [َّ‫]ظَن‬

Lesson 9: The Followers [‫]اَلتَّوابِع‬, the Derived Nouns [ُ‫]َاألَسْماءُ املُشْتَقَّة‬,

and the Verb [َّ‫ ]ظِن‬and its Sisters

I. The Followers [‫]اَلتَّوابِع‬

The Followers are nouns that follow other nouns in terms of I‛rāb. They are from one of four
categories of nouns: [ ‫املَعْطوف‬/‫التَوْكيد‬/‫النَّعت‬/‫] البَدَل‬. The Describers [ ‫ ]الصِّفَة‬and Nouns connected by Connecting
Particles [‫ ] مَعْطوف‬have already been discussed in these Two Volumes. In this lesson, the Followers are
discussed in more detail, since they are used commonly in Arabic.

A. Describers [‫النَّعْت‬/‫]الصِّفَة‬
The most common Describers are those that describe nouns which are identical in gender, plurality,
definiteness, and I‛rāb. One additional requirement that was not previously mentioned earlier, is that a

Describer typically needs to be “Derived” or [ ‫ق‬

ّ َ‫]مُشْت‬. Words that are [ّ‫ ]مُشْتَق‬are derived from verbs and

describe or relate an action in a certain way. Categories of [ ‫ق‬

ّ َ‫ ]مُشْت‬words are discussed in section II in this

lesson. Please note however that there can be situations in which a non-derived noun [‫ ]جامِد‬can act as a

Describer.62 But for our purposes, these represent exceptions to the rule, and do not appear to occur in the
Qur’ān.
Even though a Describer is typically a noun, words outside this scope can also function as Describers.
We briefly discussed in the prior lesson that Jarr Constructions can act as Describers. We also saw that
Ḥāls are similar to Describers since they describe definite nouns. Ḥāls can also come in the form of
Sentences and Jarr Constructions to describe definite nouns. In comparison, Describers can also come in
the form of Sentences and Jarr Constructions, but can only describe indefinite nouns. If it describes
something definite, then it is essentially a Ḥāl. This rule becomes helpful when grammatically analyzing
more complex and long sentences (or āyahs).

62Dr. Mosād, <http://dr.mosad.com/> and Reefnet.gov.sy <http://www.reefnet.gov.sy/education/kafaf/index.html>. An

example of a Describer with a non-derived noun acting as an adjective is in the following. [ً‫ ]رَأَيْتُ رَجُالً أسَدا‬or “I saw a man lion-
like”. Here the non-derived or [‫ ]جامِد‬noun acts as a Describer contextually.

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 Essentials of Qur’ânic Arabic

Describers need to be from the following categories of Nouns:

a) Doer noun [ ‫الفاعِل‬ ُ‫]اِسْم‬

b) Passive Noun [ ‫املفعول‬ ُ‫]اِسْم‬
c) Time/Place container [‫]اِسْمُ الظَّرْف‬

d) Derived Adjective [ ‫]الصِّفَة ا لْمُشَبَّهَة‬

e) Comparative Derived Noun [ ‫]اِسْمُ التَّفْضِيل‬

f) Intensive Derived Noun [ ‫املُبالَغَة‬ ‫]صِغَ ُة‬

g) Instrument of an action [ ‫م الَْآلَة‬
ُ ْ‫]اِس‬
h) Sentence (Verbal/Nominal) [ ‫]جُملة‬
i) Jarr Construction [ ‫]جارّ و اجملرور‬

j) Non-Derived Noun [ ‫( ]جامِد‬See footnote 62)

B. Connecting Nouns [‫]الْمَعْطوف‬

In Lesson 7, we covered the Connecting Particles. These particles allow I‛rāb to be transferred from
other nouns that precede them. The nouns that follow, or “copy” that preceding nouns are termed [‫]مَعْطُوف‬.

C. Replacers [‫]البَدَل‬
One important Follower that we have not discussed yet is what we call a Replacer [ ‫]البَدَل‬. Functionally,

these words replace another word [ ُ‫مِ نْه‬ ‫ ]مُبْدَل‬for rhetorical effect and/or for clarification. Please note these

are grammatically different than Describers, which they may be confused with. This is because Replacers
sometimes match the word they are replacing in the same four characteristics that Describers match.
However, we will see how Replacers are contextually different than Describers, and that they usually not

[ ّ‫ ] مُشتَق‬.

A Replacer is essentially a noun that replaces another noun , either in an equal portion, a part, or in a
certain quality, or aspect. Let us look at the following sentences which highlight how Replacers work in
sentences.

1. [ َ‫ا لْيَوْم‬ ‫]زَيْدٌ أَبُو يُوسُفَ نَصَرْنا‬ Zaid, Son of Yūsuf helped us today.

2. [ ِ‫املَدِينَة‬ ٍ‫]أَنا مِنَ مَدِينَةٍ مُبارِكَة‬ I am from a blessed city, Al-Madīnah.

130
 Lesson 9: The Followers [‫]التوابع‬, the Derived Nouns [‫]األمساء املشت قّة‬, and the Verb [َّ‫]ظَن‬

In the first example, [َ‫سف‬

ُ ‫يُو‬ ‫ ]أَبُو‬refers to Zaid not as an adjective, but as something else that Zaid is. We
see that [ َ‫سف‬ ُ ‫ ]أَبُو يُو‬matches [ٌ‫ ]زَيْد‬but contextually does not fit as a Describer. In the second sentence, the
word [ ِ‫ ]املَدِينَة‬63 replaces [ٍ‫ ]مَدِينَة‬. Please note that even though [ ِ‫ ]املَدِينَة‬is definite, it replaces the indefinite [ٍ‫]مَدِينَة‬.
Also without knowing about Replacers, the sentence would not make sense grammatically because of
[ ِ‫ ]املَدِينَة‬.

Replacers can be subdivided into four categories based on the comparison between the [‫ ]البَدَل‬and the
[ ُ‫مِ نْه‬ ‫]مُبْدَل‬. In the examples below, the Replacer is highlighted while the [ُ‫مِ نْه‬ ‫ ]مُبْدَل‬is underlined.

1. Equal/Total Replacement [ ‫] بَدَلُ الشَّيْءِ مِن الشَّيْء‬

﴾ ...ْ‫ٱﻫْدِنَا ٱلصِّرَاطَ ٱ لْمُسْتَقِيمَ ۝ صِرَاطَ ٱلَّذِينَ أَنْعَ ْمتَ عَلَيْهِم‬ ﴿

“Guide us to the straight path - The path of those upon whom You have bestowed favor…” (1:6-7)

Here [ ‫ن‬
َ ‫ٱلَّذِي‬ َ‫ ]صِرَاط‬replaces [َ‫]ٱلصِّرَاط‬, both being Naṣb. The total or whole entity is replaced.

2. Partial Replacement [ِّ‫] بَدَلُ ا لْبَعْضِ مِنَ ا لْكُل‬

،ِ‫ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّه‬، ٍ‫{بُنِيَ الْإِسْلَامُ عَلَى خَمْس‬
} َ‫ وَصَوْمِ رَمَضَان‬، ِّ‫ وَالْحَج‬، ِ‫ وَإِيتَاءِ الزَّكَاة‬، ِ‫َوإِقَامِ الصَّلَاة‬
“Islām is built on five (pillars): testifying that there is no god except Allah,
and that Muḥammad is the messenger of Allah, and performing the prayer,
64
and giving the Zakāt, and the Ḥajj, and the fasting of Ramaḍān.” (Bukhāri)

In this Ḥadīth, we find five Replacers, each replacing one part of the [ُ‫ ]مُ بْدَل مِ نْه‬which is the
word [ ٍ‫ ]خَمْس‬. Please note that all the Replacers follow the Jarr I‛rāb of [ٍ‫]خَمْس‬.

3. Abstract Replacement [‫]بَدَلُ ا لْإشْتِمال‬

[ ُ‫] يُعْجِبُنِي زَيْدٌ عِلْمُه‬

“Zaid, amazes me, his knowledge.”

﴾ ...ٌ‫يَسْأَلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍ فِيهِ ۚ قُلْ قِتَالٌ فِيهِ كَبِري‬ ﴿
“They ask you about the sacred month, fighting therein.
Say, "Fighting in it is great [sin]…”(2:216)

63 Here, [ِ‫ ]املَدِينَة‬Al-Madīnah refers of course to the Blessed City of the Prophet, and is not “the city”. In Arabic, the definite article
“Al” when referring to proper names has no “the”. For example the words [‫ [الشَّافِع‬,] ‫ [القاﻫِرَة‬,] ‫]ال عَبَّاس‬, and [‫ ]البُخاري‬all refer to proper
names or places.
64 Saḥīḥ Bukhāri, Ḥadith #8 from [‫] كِتاب اإلميان‬.

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 Essentials of Qur’ânic Arabic

In the first example of the “Abstract” Replacer, the word [ ُ‫ ]عِلْمُه‬replaces the word [ٌ‫]زَ يْد‬. Here, the word
“his knowledge” replaces “Zaid” in an abstract sense, not in terms of matter or substance. Similarly, in the
example of the Qur’ānic āyah, the word [ٍ‫ ]قِتَال‬or “fighting” is used to replace “the month”. Again the
relationship between the words is abstract, as generally “fighting” has no relationship with “month”.
4. Replacement of an error [ ‫]بَدَلُ الغَلَط‬
This is not used in the Qur’ān but is used to correct an errant statement regarding something.
This is used instead of mentioning “rather”, and directly stating the correct word after the incorrect
word. In the following sentence, the only possible correct meaning comes from the last word
[ ً‫ ] مُحَمَّدا‬in being a Replacer.

[ ً‫“ ]رَأَيْتُ زَيْداً مُحَمَّدا‬I saw Zaid, Muḥammad.”

Qur’ānic and Ḥadīth Examples of Replacers [‫]البَدَل‬

i. ﴾ ‫﴿ إِنَّ لِلْمُتَّقِنيَ مَفَازًا ۝ حَدَائِقَ َوأَعْنَابًا‬

“Surely for those who have Taqwa is success, Gardens and vineyards.” (78: 31-32)

ii. ﴾. ‫﴿ فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاﻫِيمَ ۚ وَمَن دَخَلَهُ كَانَ آمِنًا ۚ وَلِلَّهِ عَلَى النَّاسِ حِجُّ ٱلْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا‬
“In it are clear signs [such as] the standing place of Ibrāhīm. And whoever enters it shall be safe. And to
Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way….” (3:97)

iii. َ‫{اِغْتَنِمْ خَمْساً قَبْلَ خَمْسٍ شَبابَكَ قَبْلَ ﻫَرَمِكَ وَ صِحَّتَكَ قَبْلَ سَقَمِكَ وَ غِناكَ قَبْلَ فَقَرِكَ وَ فَرَاغَكَ قَبْلَ شُغْلِك‬
} َ‫وَ حَياتَكَ قَبْلَ مَوْتِك‬
“Take advantage of five (things) before five (things); your youth before your old age, and your health
before your sickness, and your wealth before your poverty, and your free time before your occupation,
65
and your life before your death.” (Baihaqhi)

iv. َ‫َدثَنَا أَبُو خَالِدٍ يَعْنِي سُلَيْمَانَ بْنَ حَيَّان‬

َّ ‫ ح‬، ُّ‫(حديث مرفوع) حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ الْهَمْدَانِي‬ {

}، َ‫ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم‬، َ‫ عَنِ ابْنِ عُمَر‬، َ‫ عَنْ سَعْدِ بْنِ عُبَيْدَة‬، ِّ‫ عَنْ أَبِي مَالِكٍ األَشْجَعِي‬، َ‫األَحْمَر‬
َ‫ فَقَال‬، " ِّ‫ وَالْحَج‬، َ‫ وَصِيَامِ رَمَضَان‬، ِ‫ وَإِيتَاءِ الزَّكَاة‬، ِ‫ وَإِقَامِ الصَّلَاة‬، ُ‫ عَلَى أَنْ يُوَحَّدَ اللَّه‬، ٍ‫ " بُنِيَ اإلِسْلَامُ عَلَى خَمْسَة‬: َ‫قَال‬
. َ‫ ﻫَكَذَا سَمِعُْتهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم‬، ِّ‫ وَالْحَج‬، َ‫ ال صِيَامِ رَمَضَان‬: َ‫ وَصِيَامِ رَمَضَانَ ؟ قَال‬، ِّ‫ الْحَج‬: ٌ‫رَجُل‬
“Narrated to us by Muḥammad son of Abdullah, son of Numair Al-Ḥamdāni, narrated to us by Abu Khālid
Ya’ni Sulaymān, son of Hayyān al Aḥmar, from Abi Mālik al-Ashkha’ī, from Sa’d son of Ubaidah, Upon Ibn
U‛mar, from the Prophet, peace and blessings of Allah upon him, He said: Islām is built on five (pillars): that
Allah is One, and performing the prayer, and giving the Zakāt, and the fasting of Ramaḍān, and the Ḥajj, then
a man said: the Ḥajj, and the Fasting of Ramaḍān, like this I heard it from the Messenger of Allah, peace and
66
blessings of Allah are upon him.” (Muslim)

65 Ḥadith # 9575 in [‫]شعب اإلميان للبيهقي‬. Ḥadith is Ḥasan [‫]إسناده ضعيف وحيسن إذا توبع‬
66 Sāhih Muslim, Ḥadith #22; in [‫] كِتاب اإلميان‬.

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 Lesson 9: The Followers [‫]التوابع‬, the Derived Nouns [‫]األمساء املشت قّة‬, and the Verb [َّ‫]ظَن‬

v. ۚ َ‫﴿ َوٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱ للَّهِ إِلَٰهًا آخَرَ وَلَا يَقْتُلُونَ ٱلنَّفْسَ ٱلَّتِي حَرَّمَ ٱ للَّهُ إِلَّا بِٱ لْحَقِّ وَلَا يَزْنُون‬
﴾ ‫وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا ۝ يُضَاعَفْ لَهُ ٱلْعَذَابُ يَوْمَ ٱ لْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا‬
“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden, except by
right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty.
Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated”.
(25:68-69)

vi. ﴾ َ‫﴿ وَٱتَّقُوا ٱلَّذِي أَمَدَّكُم بِمَا تَعْلَمُونَ ۝ أَمَدَّكُم بِأَنْعَامٍ وَبَنِني‬
“In it are clear signs [such as] the standing place of Ibrāhīm. And whoever enters it shall be safe. And to Allah
from the people is a pilgrimage to the House - for whoever is able to find thereto a way….” (3:97)

The following examples of Replacers have been extracted from the Qur’ān and Ḥadīth. In example (i)
on the preceding page, the word [ َ‫ ]حَدَائِق‬replaces the word [ ‫ ] مَفَازًا‬, and represents the [‫الشَّيْء‬ ‫]بَدَلُ الشَّيْءِ مِن‬67 .
The word [ ‫ ]َأعْنَابًا‬follows the Replacer functionally, but is more specifically a [‫ ]مَعْطوف‬because of the [‫]و‬. In

example (ii), the Replacer [ ْ‫ ]مَن‬is from the [ ِّ‫الْكُل‬ َ‫]بَدَلُ الْبَعْضِ مِن‬, since it represents a part from the whole. In
the Ḥadīth example (iii), the Replacers again represent parts from the whole. You see that each have the
same I‛rāb as [ً‫ ]خَمْسا‬, the [ ُ‫مِ نْه‬ ‫]مُبْدَل‬.
In example (iv), the entire Ḥadīth has been quoted with Isnād68 to show that within any given Isnād,
Replacers are usually seen. If you focus on the Isnād in brackets you will find many different Replacers.
The key is looking at nouns with the I‛rāb. For example in [ ُّ‫الْهَمْدَانِي‬ ٍ‫]حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْر‬, the word
son of Abdullah, is replacer of the name Muḥammad. The word [ٍ‫نُمَ يْر‬ ِ‫] بْن‬ is Replacer for Abdullah, not

Muḥammad, since it is Jarr like Abdullah. The word [ُّ‫ ]الْهَمْدَانِي‬is replacer for Muḥammad since it is Raf‛, not

Jarr. In [ ‫ِي‬
ِّ ‫األَشْجَع‬ ٍ‫]عَنْ أَبِي مَالِك‬, the name [ِّ‫]األَشْجَعِي‬70 is a replacer for Abi Mālik, both being Jarr.
Examples (v) and (vi) show that Replacers can sometimes occur with verbs and sentences, even though
they typically are used for nouns.71 Please note that in (v), [ َ‫ ]يَلْق‬the verb in Jazm and response statement is

the [ ُ‫مِ نْه‬ ‫ ]مُبْدَل‬for the Replacer [ْ‫]يُضَا َعف‬, which follows it in I‛rāb and as a [‫]جَوابُ الشَّرْط‬. In (vi), the sentence

[ َ‫وَبَنِني‬ ٍ‫َدكُم بِأَنْعَام‬

َّ ‫ ]أَم‬is a Replacer for the underlined sentence.

67 [‫]اإلعراب للمفصّل كتاب اهلل املرتّل‬

68 Ḥadith is composed of two things: Matn [‫( ] مَنت‬text) and Isnād [‫]إِسْناد‬. Isnād (or Sanad) is the chronological transmission of
narrators of the respective Ḥadith of a specific Matn.
70 The word [ِّ‫ ]ا ألَ شْجَ عِي‬carries the definite article, is a title or Kunya (nickname) given for the narrator Abu Malik, in this case.

71 Section on [‫ ]البدل‬from website on Arabic grammar <http://www.reefnet.gov.sy/education/kafaf/Bohoth>.

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 Essentials of Qur’ânic Arabic

D. Nouns of Emphasis [‫]التَّوْكيد ِللتَّوابِع‬

These nouns are similar in function to the Particles of Tawkīd, which also cause emphasis. Essentially,
these nouns repeat something being stated, either literally, or in meaning. The act of repetition functions in
emphasis. For example, in the following sentences, the highlighted nouns function in emphasis by literal

repetition [ ‫الَّفْظِي‬ ُ‫]التَّوْكِيد‬:

i. [! ٌ‫“ ]جاءَ زَيْدٌ زَيْد‬Zaid came, Zaid !

ii. [! ُ‫ ] قَدْ قامَتِ الصَّالةُ ! قَدْ قامَتِ الصَّالة‬The prayer has begun! The prayer has begun!

Another example of [ ‫ ]التَّوْكِيدُ الَّفْظِي‬is found in Qur’ānic example (iii) in Sūrah Sharḥ on the end of this page.

There are other nouns that function in repetition, functionally [ ‫الْمَعْنَوِي‬ ‫]التَّوْكِيد‬, not literally, and are in the

category of Followers and are: [ ُ‫أَ بْصَع‬ / ُ‫ أَكْتَع‬/ ُ‫ أَجْمَع‬/ ُّ‫ كُل‬/ ُ‫ اَلْ عَيْن‬/‫] اَلنَّفْس‬. The nouns that are in bold are used
more frequently. An example of emphasis through functional repetition is seen in the following examples:

iii. [ ‫ ]جاءَ الطَّالِبُونَ إِىل الْفَصْلِ کُلُّهُم‬The students came to the class, all of them.
iv. [ ‫ ] فَعَلْتُ ذٰلِكَ نَفْسي‬I did that myself.

Other examples of [ ‫ ]التَّوْكِيد الْمَعْنَوِي‬are shown below with exception of (iii).

Qur’ānic Examples of Nouns of Emphasis [‫لِلتَّوابِع‬ ‫]التَّوْكيد‬

i. ﴾ َ‫﴿ إِنَّ ٱلَّذِينَ كَفَرُوا وَمَاتُوا وَﻫُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعَْنةُ ٱللَّهِ وَٱلْمَلَائِكَةِ وَٱلنَّاسِ أَجْمَعِني‬
“Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allah
and of the angels and the people, all together.” (2:161)

ii. ﴾ َ‫﴿ فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُون‬

“So the angels prostrated - all of them entirely.” (15:30)

iii. ﴾ ‫﴿ فَإِنَّ مَعَ ٱ ْلعُسْرِ يُسْرًا ۝ إِنَّ مَعَ ٱلْعُسْرِ يُسْرًا‬

“Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allah
and of the angels and the people, all together.” (94:5-6)

iv. ﴾ َ‫﴿ وَقُلْنَا يَا آدَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّة‬

“And We said, "Oh Ādam, dwell, you and your wife, in Paradise...” (2:35)

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 Lesson 9: The Followers [‫]التوابع‬, the Derived Nouns [‫]األمساء املشت قّة‬, and the Verb [َّ‫]ظَن‬

II. Derived Nouns [ُ‫]اَألَسْماءُ املُشْتَقَّة‬

These nouns termed [ ّ‫ ]مُشْتَق‬are “Derived” nouns in that they in one way or another relate to an

action. They all are thus “action nouns”. The one major category of words that harbor the meaning of a

verb that are excluded from [ ُ‫املُشْتَقَّة‬ ُ‫ ]اَألَسْماء‬are Maṣdars. This is because they are functionally infinitive

verbs. The table details the different types of Derived Nouns. Altogether, there are eight classes of
nouns, three of which we have already discussed in depth: [‫الظَّرْف‬ ‫ اِسْم‬/ ‫ اِسْم الْمَفْعول‬/ ‫]اِسْم الفاعِل‬.

Table 57: Derived Nouns [ُ‫املُشْتَقَّة‬ ُ‫]اَألَسْماء‬

ّ‫اسم مُشْتَق‬ ‫املعىن‬ ‫صِيغَة‬

‫اِسْمُ الفاعِل‬ Indicates the person or being from which an ٌ‫فاعِل‬

action emanates from

‫اِسْمُ املَفْعُول‬ The entity on which an action occurs ٌ‫مَفْعول‬

Derived noun that indicates the time or place ٌ‫مَفْعِل‬
‫اِسْمُ الظَّرْف‬ of an action; this is identical to [‫]ظَ ْرفُ الْمكان‬
and [‫ ]ظرفُ الزَّمان‬. It typically has two scales: ٌ‫مَفْعَل‬
‫الصِّفَة الْمُشَبَّهَة‬ Derived Adjective ٌ‫ فَعِيل‬/ٌ‫فَعُول‬/ٌ‫فُعال‬/ٌ‫فَعْل‬/ٌ‫أَفْعَل‬/ُ‫فَعْالن‬/ٌ‫فَعَل‬
‫اِسْمُ التَّفْضِيل‬ Comparative Derived Noun ُ‫أَفْعَل‬ ‫فُعْلَى‬
‫ فُعُّول‬/ ٌ‫ فَعُول‬/ٌ‫ مِفْعال‬/ٌ‫فَعَّال‬
‫صِغَةُ املُبالَغَة‬ Intensive Derived Noun
ٌ‫ فُعَلَة‬/ٌ‫ فِعِّيل‬/ٌ‫فَعِل‬
‫اِسْمُ الَْآلَة‬ Instrument of an action. ٌ‫ مِفْعال‬/ٌ‫ مِفْعَل‬/ٌ‫مِفْعَلَة‬

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 Essentials of Qur’ânic Arabic

A. The Derived Adjective [‫]الصِّفَة الْمُشَبَّهَة‬

This category represents words which essentially pure adjectives in meaning, and are derived from
intransitive verbs. The [‫الْمُشَبَّهَة‬ ‫]الصِّفَة‬ is different from the Doer noun [‫الفاعل‬ ُ‫]اِسْم‬ in that it is more

permanent, and is a fixed attribute.72 There are several stem patterns of [‫الْمُشَبَّهَة‬ ‫]الصِّفَة‬, the most common is

the stem [ٌ‫]فَعِيل‬. There is a loose relationship between the specific stems and the specific verbs that they are

derived from, but this will not be covered.73 Please also note that some of the stem patterns of the Derived
Adjectives are the same which many verbal nouns have, but these are not synonymous. 74

Table 58A: The Derived Adjective [‫] الصِّفَة الْمُشَبَّهَة‬

Stem ‫مِثال‬ Qur’ānic Examples75

ٌ‫فَعِيل‬ ٌ‫عَليم‬ ﴾ ‫﴿ فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْﻫُمَا وَقُلْ لَهُمَا قَوْلًا كَرِميًا‬
“Surely for those who have Taqwa is success, Gardens and vineyards.” (17:23)

ٌ‫فَعَل‬ ٌ‫وَ َسط‬ ﴾... ْ‫وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُم‬...﴿
“…and loan Allah a goodly loan, I will surely remove from you your misdeeds…” (5:12)
﴾ ‫وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاﻫُمْ رَبُّهُمْ شَرَابًا طَهُورًا‬...﴿
ٌ‫فَعول‬ ٌ‫عَجُوز‬ “…And they will be adorned with bracelets of silver, and their Lord will give them a
purifying drink.” (76:21)
﴾ ...ٌ‫أُجَاج‬ ٌ‫﴿ وَمَا يَسْتَوِي ٱ لْبَحْرَانِ ﻫَٰذَا عَذْبٌ فُرَاتٌ سَائِغٌ شَرَابُهُ وَﻫَٰذَا مِلْح‬
ٌ‫فُعال‬ ٌ‫شُجاع‬ “And not alike are the two bodies of water. One is fresh and sweet, palatable for drinking,
and one is salty and bitter....” (35:12)

ٌ‫أَفْعَل‬ ٌ‫أَسْوَد‬ ﴾ َ‫﴿ ٱلَّذِي جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُون‬
“[It is] He who made for you from the green tree, fire, and then from it you ignite.” (36:80)
﴾ ... ‫﴿ فَرَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا ۚ قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا‬
ُ‫فَعْالن‬ ُ‫كَسْالن‬ “So Mūsa returned to his people, angry and grieved. He said, "Oh my people, did your Lord
not make you a good promise?...” (20:86)

72 Arabic Tutor, Volume 4, pg. 362.

73 Please refer to the comprehensive Grammar website of <www.drmosad.com> on section of [‫ ]الصِّ فَة الْمُشَبَّهَة‬for further details on
these patterns and their relationships.
74 The Derived Adjectives can be found on the pattern of [‫ ] فَ عْل‬or [‫] فُ عْل‬, but verbal nouns often take these two patterns. This does

not mean that the classes of words are interchangeable; they are not. In fact, finding a verbal noun with a shared patte rn is the
more common scenario since every verb technically has a verbal noun that comes with it.
75 Many of the examples of the Derived Adjectives were obtained from < www.drmosad.com> on section of [‫] الصِّ فَة الْ مُشَبَّهَة‬.

136
 Lesson 9: The Followers [‫]التوابع‬, the Derived Nouns [‫]األمساء املشت قّة‬, and the Verb [َّ‫]ظَن‬

Table 58B: The Derived Adjective [‫] الصِّفَة الْمُشَبَّهَة‬

Stem ‫مِثال‬ Qur’ānic Examples75

ٌ‫فَعِل‬ ٌ‫أَشِر‬ ﴾ ُ‫﴿ سَيَعْلَمُونَ غَدًا مَّنِ ٱلْكَذَّابُ ٱلْأَشِر‬

“They will know tomorrow who is the insolent liar.” (54:26)
﴾ َ‫﴿ وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاﻫِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ ٱلزَّاﻫِدِين‬
ٌ‫فَعْل‬ ٌ‫صَعْب‬ “And they sold him for a reduced price - a few dirhams - and they were, concerning him, of
those content with little..” (12:20)
﴾ ‫ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُّكْرًا‬...﴿
ٌ‫فُعْل‬ ‫نُكْر‬ “…[Mūsa] said, "Have you killed a pure soul for other than a soul? You have certainly done a
deplorable thing."” (18:74)
ِ‫﴿ َوٱعْبُدُوا ٱ للَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۚ وَبِٱلْوَالِدَيْنِ إِحْسَانًا وَبِذِي ٱلْقُرْبَىٰ َوٱلْيَتَامَىٰ َوٱ لْمَسَاكِني‬
ٌ‫فُعُل‬ ٌ‫فُرُط‬ ﴾...ْ‫وَٱلْجَارِ ذِي ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنبِ وَٱبْنِ ٱلسَّبِيلِ َومَا مَلَكَتْ أَيْمَانُكُم‬
“Worship Allah and associate nothing with Him, and to parents do good, and to relatives,
orphans, the needy, the near neighbor, the neighbor farther away, the companion at your
side, the traveler, and those whom your right hands possess...” (4:36)
﴾ ِ‫﴿ قَالُوا رَبَّنَا مَن قَدَّمَ لَنَا ﻫَٰذَا فَزِدْهُ عَذَابًا ضِعْفًا فِي النَّار‬
ٌ‫فِعْل‬ ٌ‫ضِعْف‬ “They will say, "Our Lord, whoever brought this upon us - increase for him double
punishment in the Fire.".” (38:61)

B. The Comparative Derived Noun [‫]اِسْمُ التَّفْضِيل‬

This category indicates an excess of a certain quality in one thing comparison to another thing. The scale
of [ ُ‫ ]أَفْعَل‬is used with these nouns and does not take Tanwīn (it is partially flexible). However, the
conjugation of [ ‫ ]اِسْمُ التَّفْضِيل‬can vary depending on gender and/or plurality. The Comparative noun is used in
two instances when comparing two things, either with the particle [ْ‫]مِن‬, or in a Possession Construction
[ ‫ ]إِضافَة‬.

The rules for conjugation of [‫التَّفْضِيل‬ ُ‫ ]اِسْم‬are as follows:

1. If the particle [ْ‫ ]مِن‬is used to denote the comparison, then [ُ‫ ]أَفْعَل‬is always used despite gender or
plurality.
2. In an [ ‫ ]إِضافَة‬with the [ ‫التَّفْضِيل‬ ُ‫ ]اِسْم‬is a Muḍāf, then either [ُ‫ ]أَفْعَل‬can be used or its conjugated noun
form based on Table 59.
3. If (1) and (2) do not apply, then the [ ‫التَّفْضِيل‬ ُ‫ ]اِسْم‬is conjugated based on its gender and plurality.

75 Many of the examples of the Derived Adjectives were obtained from < www.drmosad.com> on section of [‫]الصِّ فَة الْمُشَبَّهَة‬.

137
 Essentials of Qur’ânic Arabic

For example, when making a statement about Zaid having more knowledge than the people, two different
types of sentences can be used:
i. [ ِ‫]أَحْمَدُ أَعْلَمُ مِنَ النَّاس‬ “Aḥmed is more knowledgeable than the people.”

ii. [ ِ‫“ ]أَحْمَدُ أَعْلَمُ النَّاس‬Aḥmed is the most knowledgeable of the people.”
If a general statement is to be made about Aḥmed and knowledge, then the following can be stated:
iii. [ ُ‫“ ]أَحْمَدُ األَعْلَم‬Aḥmed, the most learned”.
Look at the following examples of how the [ ‫ ]اِسْمُ التَّفْضِيل‬can be conjugated.

iv. [َ‫[الرُّسُلُ الْأَكْبَرُون‬/]ُ‫[الرُّسُلُ الْأَكابِر‬/]‫“ ]الرُّسُلُ الكُبْرَى‬The greatest messengers”

v. [ ِ‫“ ]صُلْحَيا الْقَرْيَة‬The two most righteous (women) of the town.”
vi. [ ِ‫“ ] ٰﻫؤُالءِ النِّساءُ عُلْمَياتُ الْمَدِينَة‬These women are the most knowledgeable of the city.”

Table 59: Conjugation of [‫التَّفْضِيل‬ ُ‫]اِسْم‬

‫جَمع‬ ‫مُثَنَّى‬ ‫مُفْرَد‬
َ‫ أَفْعَلُون‬/ُ‫أَفاعِل‬ ِ‫أَفْعَالن‬ ُ‫أَفْعَل‬ ‫املُذَكَّر‬
َ‫ أَكْبَرُون‬/ُ‫أَكابِر‬ ِ‫أَكْبَران‬ ُ‫أَكْبَر‬ ‫املِثل‬

ٌ‫ فُعْلَيات‬/ٌ‫فُعَل‬ ِ‫فُعْلَيان‬ ‫فُعْلي‬ ‫املُؤَنَّث‬

ٌ‫ كُبَر‬/ٌ‫كُبْرَيات‬ ِ‫كُبْرَيان‬ ‫كُبْرَي‬ ‫املِثل‬

Qur’ānic Examples of [‫التَّفْضِيل‬ ُ‫]اِ ْسم‬

i. ﴾ ٰ‫﴿ لَقَدْ رََأىٰ مِنْ آيَاتِ رَبِّهِ ٱلْكُبْ َرى‬
“He certainly saw of the greatest signs of his Lord..” (53:18)

ii. ﴾ َ‫﴿ وَ َكذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۚ وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُون‬
“And thus We have placed within every city the greatest of its criminals to conspire therein. But they
conspire not except against themselves, and they perceive not..” (6:123)

iii. َ‫﴿ يَسْأَلُكَ أَﻫْلُ ٱ لْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ ٱلسَّمَاءِ ۚ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوا أَرِنَا ٱللَّه‬
﴾ ْ‫جَهْرَةً فَأَخَذَتْهُمُ ٱ لصَّاعِقَةُ بِظُلْمِهِم‬
“The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of
Mūsa [even] greater than that and said, "Show us Allah outright,"...” (4:153)

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iv. ﴾ ٍ‫لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي ٱلسَّمَاوَاتِ وَلَا فِي ٱْلأَرْضِ وَلَا أَصْغَرُ مِن ذَٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُّبِني‬...﴿
“…Not absent from Him is an atom's weight within the heavens or within the earth or [what is] smaller
than that or greater, except that it is in a clear register.” (34:3)

v. ﴾ َ‫﴿ حَافِظُوا عَلَى ٱلصَّلَوَاتِ وَٱلصَّلَاةِ ٱلْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِني‬

“Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah,
devoutly obedient.” (2:238)

vi. ْ‫قُلْ ﻫَلْ َترَبَّصُونَ بِنَا إِلَّا إِحْدَى ٱلْحُسْنَيَيْنِ ۚ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍ مِّنْ عِندِهِ أَو‬ ﴿

﴾ َ‫بِأَيْدِينَا ۚ فَتَرَبَّصُوا إِنَّا مَعَكُم مُّتَرَبِّصُون‬

“Say, "Do you await for us except one of the two best things while we await for you that Allah will afflict
you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting. .”
(9:52)

C. The Intensive Derived Noun [‫]صِغَةُ املُبالَغَة‬

This derivative called [ ‫ ]صِغَةُ املُبالَغَة‬indicates excess, or intensive meaning of an action. Here, the excess
meaning is limited to itself without taking others into consideration unlike [‫]اِسْمُ التَّفْضِيل‬.

Table 60: Intensive Derived Noun [‫] صِغَةُ املُبالَغَة‬

Stem [ ‫]صِغَةُ املُبالَغَة‬ Qur’ānic Examples

ٌ‫فَعَّال‬ ٌ‫كَذَّاب‬ ﴾ ‫﴿ فَقُلْتُ ٱسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا‬

“And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.” (71: 10)

ٌ‫مِفْعال‬ ٌ‫مِدْرار‬ ﴾ ‫﴿ يُرْسِلِ ٱلسَّمَاءَ عَلَيْكُم مِّدْرَارًا‬

“He will send [rain from] the sky upon you in [continuing] showers” (71: 11)

ٌ‫فَعُول‬ ٌ‫غَفُور‬ ﴾ ُ‫﴿ قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ ﻫُوَ ٱلْ َغفُورُ ٱلرَّحِيم‬
“And inspired it [with discernment of] its wickedness and its righteousness.” (12:98)
﴾ ...ُ‫ٱلْقُدُّوس‬ ُ‫﴿ ﻫُوَ ٱللَّهُ ٱلَّذِي لَا إِلَٰهَ إِلَّا ﻫُوَ ٱلْمَلِك‬
ٌ‫فُعُّول‬ ٌ‫قُدُّوس‬
“He is Allah, other than whom there is no deity, the Sovereign, the Pure...” (59:23)

ٌ‫فُعَلَة‬ ٌ‫ﻫُمَزَة‬ ﴾ ٍ‫﴿ وَيْلٌ لِّكُ ّلِ ﻫُمَزَةٍ لُّمَزَة‬

“He is Allah, other than whom there is no deity, the Sovereign, the Pure...” (104:1)
ٍ‫﴿ يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنبُلَات‬
ٌ‫فِعِّيل‬ ٌ‫صِدِّيق‬ ﴾ ... ٍ‫خُضْرٍ وَأُخَرَ يَابِسَات‬
“[He said], "Yūsuf, Oh man of truth, explain to us about seven fat cows eaten by seven
[that were] lean, and seven green spikes [of grain] and others [that were] dry...” (12:46)
﴾...ۚ ِ‫﴿ فَآتِ ذَا ٱ لْقُرْبَىٰ حَقَّهُ وَٱلْمِسْكِنيَ وَٱبْنَ ٱلسَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّه‬
ٌ‫مِفْعيل‬ ٌ‫مِسْكِني‬ “So give the relative his right, as well as the needy and the traveler. That is best for those who
desire the countenance of Allah ...” (30:38)

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D. Instrument of an Action [‫]ِاسْمُ الَْآلَة‬

This derived noun is the instrument or vehicle that allows for an action to occur. For example,
something that allows for the action of “opening” is called [‫ ] مِفْتاخ‬, which is a “key”.
It has three scales [ ٌ‫ [ مِفْعَلَة‬,]ٌ‫ ] مِفْعال‬, and [ ٌ‫ ] مِفْعَل‬, each of which begins with a [ِ‫ ]م‬followed by Sukūn.

Qur’ānic Examples of [ ‫]اِسْمُ الَْآلَة‬

i. ‫﴿ وَإِذْ أَخَذْنَا مِنَ ٱلنَّبِيِّنيَ مِيثَاقَهُمْ وَمِنكَ وَمِن نُّوحٍ وَإِبْرَاﻫِيمَ وَمُوسَىٰ وَعِيسَى ٱبْنِ مَرْيَمَ ۚ وَأَخَذْنَا مِنْهُم مِّيثَاقًا‬
﴾ ‫غَلِيظًا‬
“And remember, when We took from the prophets their covenant and from you and from Nūḥ and
Ibrāhīm and Mūsa and Īsa, the son of Maryam; and We took from them a solemn covenant..” (33:7) [ ٌ‫]مِفْعال‬

ii. ﴾ .. َ‫﴿ وَإِلَىٰ مَدْيَنَ أَخَاﻫُمْ شُعَيْبًاۚقَالَ يَا قَوْمِ ٱعْبُدُوا ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ ۚ وَلَا تَنقُصُوا ٱلْمِكْيَالَ وَٱلْمِيزَان‬
“And to Madyan [We sent] their brother Shu'ayb. He said, "Oh my people, worship Allah; you have no
deity other than Him. And do not decrease from the measure and the scale….” (11:84) [ ٌ‫]مِفْعال‬

iii. ﴾ ... ِ‫﴿ وَمَا لَكُمْ أَلَّا تُنفِقُوا فِي سَبِيلِ ٱللَّهِ وَلِلَّهِ مِريَاثُ ٱلسَّمَاوَاتِ وَٱلْأَرْض‬
“And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and
the earth?...” (57:10) [ ٌ‫]مِفْعال‬

III. Verbs taking Two Direct Objects [‫]ظَنَّ وَ أَخَواتُها‬

These verbs take two direct objects [ ‫] مَفْعوال بِه‬. The sequence of the two direct objects is important in
obtaining the right meaning. The meaning of [َّ‫ ]ظَن‬is think something is so and so. Most of these verbs are
similar to [‫َن‬
َّ ‫ ]ظ‬in meaning in this way. We have already studied some of these verbs, however the context
was from the use of a single direct object (e.g. َ‫جَعَل‬/َ‫وَجَد‬/َ‫)عَلِم‬. But depending on how these verbs are used, it
can take on a function similar to [‫ن‬َّ َ‫]ظ‬. These verbs that act like [َّ‫ ]ظَن‬are termed its sisters [‫]أَخَواتُها‬.
Let us look at a couple of examples to see how two Direct Objects can be used in a Verbal Sentence.
The sentence “Zaid saw the man as knowledgeable” can be written as follows: [ ً‫ ]رَأَى زَ يْدٌ الرَّجُلَ عَالِما‬. However,

it cannot be written as [ ً‫عَالِما‬ ٌ‫]الرَّجُلَ رَأَى زَيْد‬, because the meaning would be distorted, and so would its
syntax (Zaid thought a knowledgeable person as the man). In the correct sentence, the word [ َ‫ ]الرَّجُل‬is the
first Direct Object termed [‫بِهِ أَوَّل‬ ‫]مَفْعول‬. The second Direct Object is [ً‫ ]عالِما‬and is termed
[ ‫ثاين‬ ِ‫] مَفْعول بِه‬. These [ِ‫بِه‬ ‫ ]مَفْعول‬are related in that the second direct object is providing some information
about the first Direct Object.76

76The first Direct object acts as the subject [‫] مُبْتَدَأ‬, while the second Direct object is the predicate [‫]خَبَر‬. Thus the order of the two
direct objects is integral to preserving this relationship.

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 Lesson 9: The Followers [‫]التوابع‬, the Derived Nouns [‫]األمساء املشت قّة‬, and the Verb [َّ‫]ظَن‬

Table 61: [‫وَ أَخَواتُها‬ َّ‫]ظَن‬

َّ‫ظَن‬ to think/suppose, or have
suspicion
‫رَأى‬ to see (introspective)

َ‫حَسِب‬ to think/consider َ‫عَلِم‬ to know

َ‫خَال‬ to imagine َ‫وَجَد‬ to find (to have an opinion of)

َ‫زَعَم‬ to claim/think َ‫اِتَّخَد‬ to take/adopt

َ‫جَعَل‬ to put/transfer

Qur’ānic Examples of Verbs with Two Direct Objects

i. ﴾ ... ً‫﴿ ٱلَّذِي جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَاشًا وَٱلسَّمَاءَ بِنَاء‬

“[He] who made for you the earth a bed [spread out] and the sky a ceiling….” (2:22)

ii. ﴾ ‫ك يَا مُوسَىٰ مَسْحُورًا‬

َ ُّ‫ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَﻫُمْ فَقَالَ لَهُ فِرْ َعوْنُ إِنِّي لَأَظُن‬...﴿
“So the angels prostrated - all of them entirely.” (17:101)
iii. ﴾ ُ‫﴿ وَلَا تَحْسَبَنَّ ٱللَّهَ غَافِلًا عَمَّا يَعْمَلُ ٱلظَّالِمُونَ ۚ إِنَّمَا يُؤَخِّرُﻫُمْ لِيَوْمٍ تَشْخَصُ فِيهِ ٱلْأَبْصَار‬
“And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when
eyes will stare.” (14:42)
iv. ﴾ ‫﴿ ٱلَّذِينَ يَتَّخِذُونَ ٱ لْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ ٱ لْمُؤْمِنِنيَ ۚ أَيَبْتَغُونَ عِندَﻫُمُ ٱلْعِزَّةَ فَإِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا‬
“Those who take disbelievers as allies instead of the believers. Do they seek with them honor? But indeed,
honor belongs to Allah entirely.” (4:139)
v. ﴾ ... ِ‫﴿ فَلَمَّا رَأَوْ ُه عَارِضًا مُّسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا ﻫَٰذَا عَارِضٌ مُّمْطِرُنَا ۚ بَلْ ﻫُوَ مَا ٱسْتَعْجَلْتُم بِه‬
“And when they saw it as a cloud approaching their valleys, they said, "This is a cloud bringing us rain!"
Rather, it is that for which you were impatient...” (46:24)

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Essentials of Qur’ânic Arabic

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 Lesson 10: Numbers [‫]اَلْأَعْداد‬

Lesson 10: Numbers [‫]اَلْأَعْداد‬

Introduction to Numbers
Numbers often can be very challenging to students learning Arabic, since their rules are rather
complex. In fact, the subject is often mentioned last in many grammar textbooks for this very reason.
Similar to English, Arabic numerals run from left to right. Unlike English however, compound numbers
greater than ten are written with the “tens” number after the “one’s” number in Arabic. 77 So, the number
“sixty-three” would be written as [ ‫سِتُّون‬ َ‫ ]ثَالثَةُ و‬in Arabic. There are other seemingly “unconventional” rules
that numbers have in Arabic that are discussed here. In terms of notation, the thing that is numbered in
Arabic is termed the [ ‫]مَعْدُود‬, while the number itself is termed [‫]عَدَد‬. Table 62 should be used as reference
for numbers one through thirty. Numbers greater than 30 until 99 follow the same format in numbering as
do the numbers 21 through 99. With numbering, keep in mind the grammatical characteristics of the
number [ ‫ ]عَدَد‬and the thing being numbered [‫]مَعْدُود‬, since they vary.

Table 62: Arabic Numbers Table (#1-30)

Female / Male Female / Male Female/ Male

َ‫ إِحْدَى وَ عِشْرُون‬/َ‫واحِدٌ وَ عِشْرُون‬ ١٢ ‫إِحْدَي عَشَرَة‬/َ‫أَحَدَ عَشَر‬ ٢٢ ‫واحِدَة‬/‫واحِد‬ ٢

َ‫ اِثْنانِ وَ عِشْرون‬/َ‫اِثْنَتانِ وَ عِشْرُون‬ ١١ ‫اِثْنَتا عَشَرَة‬/َ‫اِثْنا عَشَر‬ ٢١ ‫اِثْنَثان‬/‫اِثْنان‬ ١
َ‫ثَالثٌ وَ عِشْرُون‬/ َ‫ثَالثَةٌ وَعِشْرُون‬ ١٢ َ‫ ثَالثَ عَشَرَة‬/َ‫ثَالثَةَ عَشَر‬ ٢٢ ‫ثَالثَة‬/َ‫ثَالث‬ ٢

َ‫أَرْبَعٌ وَ عِشْرُون‬/َ‫أَرْبَعَةٌ وَ عِشْرُون‬ ١٢ َ‫أَرْبَعَ عَشَرَة‬/ َ‫أَرْبَعةَ عَشَر‬ ٢٢ ‫أَرْبَعَة‬/‫أَرْبَع‬ ٢

َ‫خَمْسٌ وَ عِشْرُون‬/َ‫خَمْسَةٌ وَ عِشْرُون‬ ١٢ َ‫خَمْسَةَ عَشَرَة‬/َ‫خَمْسَةَ عَشَر‬ ٢٢ ‫خَمْسَة‬/‫خَمْس‬ ٢
َ‫سِتُّ وَ عِشْرُون‬/َ‫سِتَّةٌ وَ عِشْرُون‬ ١٢ َ‫سِتَّ عَشَرَة‬/َ‫سِتَّةَ عَشَر‬ ٢٢ ‫سِتَّة‬/َّ‫سِت‬ ٢
َ‫سَبْعٌ وَ عِشْرُون‬/َ‫سَبْعَةٌ وَ عِشْرُون‬ ١٢ َ‫سَبْعَ عَشَرَة‬/َ‫سَبْعَةَ عَشَر‬ ٢٢ ‫سَبْعَة‬/‫سَبْع‬ ٢
َ‫ثَمانٍ وَ عِشْرُون‬/َ‫ثَمانَةٌ وَ عِشْرُون‬ ١٢ َ‫ثَمانِيَ عَشَرَة‬/َ‫ثَمانِيَةَ عَشَر‬ ٢٢ ‫ثَمانِيَة‬/‫ثَمان‬ ٢

َ‫تِسْعٌ وَ عِشْرُون‬/َ‫تِسْعَةٌ وَ عِشْرُون‬ ١٢ َ‫تِسْعَ عَشَرَة‬/َ‫تِسْعَةَ عَشَر‬ ٢٢ ‫تِسْعَة‬/‫تِسْع‬ ٢

َ‫ثَالثُون‬ ٢٣ َ‫عِشْرُون‬ ١٣ ‫عَشْرَة‬/َ‫عَشْر‬ ٢٣

77For the above example "63", the “ten’s number” is “sixty". The “one's number” is placed directly after the “ten’s number”. In
Arabic this convention is reversed.

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 Essentials of Qur’ânic Arabic

I. Numbers 1-10 [١ - ١١ ]
A. Dual Numbers
Dual numbers or things that are dual [ ‫ ]مُثَنَّى‬typically take the endings of [ِ‫ ]ان‬or [ِ‫ ] يْن‬depending on I‛rāb.
Dual words usually are not associated with a number because the dual ending is itself sufficient. However,
in some cases, when it is used (emphasis, etc.) the gender of the number and [‫ ]مَعْدُود‬need to match.

B. Rules for Numbers 3 to 10

For numbers 3 through 10, the rules can get a bit tricky. Please note the following rules carefully:
1. The number will be the opposite gender of the [‫ ] مَعْدُود‬in single form. That means that a

feminine nouns such as “eye” , “sun”, or “girl” will take a male [ ‫]عَدَد‬. On the other hand, a

masculine noun such as “book”, “boy”, or “door” would take the female [‫ ]عَدَد‬. This does not
occur for numbers 1, 2, 11, 12, 20, 30, 40, etc.
2. The [ ‫ ] مَعْدُود‬will be plural pattern.
3. The [ ‫ ] مَعْدُود‬takes the form of a Muḍāf Ilay in its plural form, while the number is the
Muḍāf.
4. The Number by default is in the Raf‛ state ( unless there is a reason for it not to be).

Some examples that can be extracted from the above rules are the following. If we, want to translate “six
books”, we say [ ٍ‫كُتُب‬ ُ‫]سِتَّة‬. The word “book” is masculine, and takes a feminine number [ُ‫]سِتَّة‬. Please note

that just because the plural for [ ‫ ]كِتاب‬is a “feminine” broken plural”, [‫ ]كِتاب‬still takes a feminine number.

Contrast this with “seven female cows” [ٍ‫بَقَرات‬ ُ‫]سَبْع‬. Here the male [‫ ]عَدَد‬is used which is [ُ‫]سَ بْع‬. Other

pertinent examples are “four days” [ٍ‫أَيَّام‬ ُ‫ ]أَرْبَعَة‬and “seven boys” [ٍ‫]سَبْعَةُ أَوْالد‬. Please consult the following

Qur’ānic examples that further illustrate this point. In examples (ii), (iii), (iv), the [‫ ]مَعْدود‬are considered

feminine since their respective number [ ‫ ]عَدَد‬is masculine. In example (v), the singular for [ ‫ ]لَيال‬is [‫]لَ يْلَة‬

which is feminine and therefore takes a masculine [ ‫]عَدَد‬. In the same example, the singular for [‫ ]أيام‬is [‫]يَوْم‬

which takes a feminine number.

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 Lesson 10: Numbers [‫]اَلْأَعْداد‬

C. Qur’ānic Examples of Numbers [2-10]

i. ۚ ِ‫﴿ وَلَوْ أَنَّمَا فِي ٱ لْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ وَٱ لْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَاتُ ٱللَّه‬
﴾ ٌ‫إِنَّ ٱللَّهَ عَزِيزٌ حَكِيم‬
“And if whatever trees upon the earth were pens and the sea [was ink], replenished thereafter by seven
[more] seas, the words of Allah would not be exhausted. Indeed, Allah is Exalted in Might and Wise..”
(31:27)

ii. ﴾ َ‫قَالَ تَزْرَعُونَ سَبْعَ سِنِنيَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِي سُنبُلِهِ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُون‬ ﴿
“[Yūsuf] said, "You will plant for seven years consecutively; and what you harvest leave in its spikes,
except a little from which you will eat.” (12:47)

iii. ۚ ِ‫وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍَ ۚ فِي تِسْعِ آيَاتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِه‬ ﴿

﴾ َ‫إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِني‬

“And put your hand into the opening of your garment [at the breast]; it will come out white without
disease. [These are] among the nine signs [you will take] to Pharaoh and his people. Indeed, they have
been a people defiantly disobedient.".” (27:12)

iv. ﴾ ٍ‫﴿ يَا أَيُّهَا ٱلَّذِينَ آمَنُوا لِيَسْتَأْذِنكُمُ ٱلَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَٱلَّذِينَ َلمْ يَبْلُغُوا ٱ لْحُلُمَ مِنكُمْ ثَلَاثَ مَرَّات‬
“Oh you who have believed, let those whom your right hands possess and those who have not [yet]
reached puberty among you ask permission of you [before entering] at three times...” (24:58)

v. ﴾ ٍ‫﴿ سَخَّرَﻫَا عَلَيْهِمْ سَبْعَ لَيَالٍ َوثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى ٱ لْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَة‬
“Which Allah imposed upon them for seven nights and eight days in succession, so you would see the
people therein fallen as if they were hollow trunks of palm trees.” (69:7)

vi. ﴾ َ‫﴿ أَمْ يَقُولُونَ ٱفْتَرَاهُ ۚ قُلْ فَأْتُوا ِبعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَٱدْعُوا مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَادِقِني‬
“Or do they say, "He invented it"? Say, "Then bring ten Sūrahs like it that have been invented and call
upon [for assistance] whomever you can besides Allah , if you should be truthful.".” (11:13)

II. Numbers 11-20 [١١ - ٠١ ]

A. Rules for numbering 11-12
The rules for numbering differ from numbering “1-10”. The [ ‫]مَعْدُود‬, numbered “11” or “12” is singular.

Furthermore the [ ‫ ]مَعْدُود‬is Naṣb because it functions as a Clarifier [‫( ]تَمْيِ يز‬and not part of Iḍāfa like numbers

3-10). For example, “eleven stars” is written as [ ‫كَوْكَبًا‬ َ‫]أَحَدَ عَشَر‬, with the noun acting as a Clarifier.

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 Essentials of Qur’ânic Arabic

The term “eleven girls” is written as [ً‫عَشَرَةَ بِ نْتا‬ ‫]إِحْدَى‬. The term “twelve women” is written as [ً‫]اِثْنَتَيْ عَشَرَةَ إِمْرَأَة‬,

while “twelve men” is written as [ ً‫رَجُال‬ َ‫]اِثْنا عَشَر‬. Altogether the rules for numbering 11-12 are the following:

1. The [‫ ]مَعْدُود‬is single78 and Naṣb.

2. The number (1st and 2nd) completely agrees with the [‫ ]مَعْدُود‬in gender.

3. The numbers themselves are in Naṣb.

B. Rules for Numbering 13-19

When numbering “13-19”, the [ ‫ ]مَعْدُود‬similar to “11” and “12” acts as a Clarifier and is Naṣb and is also

singular. However, the number used for the [‫ ]مَعْدُود‬is of the opposite gender (like “3-10”). For example, the

term “seventeen men” is written as [ ً‫رَجُال‬ َ‫]سَبْعَةَ عَشَر‬, while “thirteen girls” is [ً‫]ثَالثَ عَشَرَةَ بِنْتا‬. You will notice

that the “one’s number” takes the opposite gender similar to numbering that occurs with the “one’s number

in “3-10”. The “ten’s number” takes the same gender as the [‫] مَعْدُود‬. The rules for “13-19” are the following:

1. The [‫ ]مَعْدُود‬is singular and Naṣb.

2. The first number (one’s number) is of the opposite gender of the [‫( ]مَعْدُود‬like
numbers 3-10) unlike the “ten’s number” which corresponds to the gender.
3. The numbers are in the Naṣb state.

C. Qur’ānic and Ḥadīth Examples of Numbers [11-20]

i. ﴾ ...‫﴿ وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَيْ عَشَرَ نَقِيبًا‬
“And Allah had already taken a covenant from the Children of Israel, and We delegated from among them
twelve leaders...” (5:12)

ii. ﴾ َ‫إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَٱلشَّمْسَ وَٱ لْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِين‬ ﴿
“[Mention] when Yūsuf said to his father, "Oh my father, indeed I have seen eleven stars and the sun and
the moon; I saw them prostrating to me.” (12:4)

78 There are exceptions to this however. For example in (7:160), ﴾ ...‫﴿ وَقَطَّ عْنَاﻫُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُ مَمًا‬. The highlighted word is a broken
plural for [‫]سَبْط‬.

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 Lesson 10: Numbers [‫]اَلْأَعْداد‬

iii. ‫ وَيَدْعُو‬، ُ‫ إِذْ جَاءَ رَجُلٌ يَنْتِفُ شَعَرَه‬، َ‫ بَيْنَمَا نَحْنُ عِنْدَ رَسُ ولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم‬: َ‫ قَال‬، َ‫{ عَنْ أَبِي ﻫُرَيْرَة‬
" : َ‫ قَال‬، َ‫ وَقَعَ عَلَى امْرَأَتِهِ فِي رَمَضَان‬: َ‫ قَال‬، " َ‫ " مَالَك‬: َ‫وَيْلَهُ ! فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم‬
َ‫ " أَطْعِمْ سِتِّني‬: َ‫ قَال‬، ُ‫ لَا أَسْتَطِيع‬: َ‫ قَال‬، " ِ‫ " صُمْ شَهْرَيْنِ مُتَتَابِعَيْن‬: َ‫ قَال‬، ‫ لَا أَجِدُﻫَا‬: َ‫ قَال‬، " ً‫أَعْتِقْ رَ قَبَة‬
ٍ‫ فَأُتِيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ِبعَرَقٍ فِيهِ خَمْسَةَ عَشَرَ صَاعًا مِنْ تَمْر‬: َ‫ قَال‬، ُ‫ لَا أَجِد‬: َ‫ قَال‬، " ‫مِسْكِينًا‬
، ‫ مَا بَيْنَ لَابَتَيْهَا أَﻫْلُ بَيْتٍ أَفْقَرُ مِنَّا‬، ِ‫ يَا رَسُولَ اللَّه‬: َ‫ قَال‬، " ‫ " خُذْ ﻫَذَا فَأَطْعِمْهُ عَنْكَ سِتِّنيَ مِسْكِينًا‬: َ‫ قَال‬،
}..." َ‫ " كُلْهُ أَنْتَ وَعِيَالُك‬: َ‫قَال‬
“While we were sitting in the company of Allah's Messenger , a man approached and said: "Oh
Messenger of Allah! I'm ruined!" The Prophet said: "What is the matter?" He said: "I had sexual relations
with my wife while observing the Ramaḍān fast." Allah's Messenger then asked him: "Can you find a slave
whom you can free?" He said no. "Then, are you able to fast for two consecutive months?" He said I am
not able. "Then, do you have the wherewithal to feed 60 poor people?" He said no. Then, a large basket
with 15 measures of dates was brought to him. He said "Take this and from it feed 60 poor people. "The
man then asked: "Oh Messenger of Allah, there is no household in town poorer than my own. He said
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“Feed you and your family”..” (Musnad Imām Aḥmed)

iv. ‫ فِي كُلِّ رَكْعَةٍ قَدْرَ قِرَاءَ ِة‬، ِ‫{ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " يَقُومُ فِي الظُّهْرِ فِي الرَّكْعَتَيْ ِن الْأُولَيَيْن‬
ِ‫ وَكَانَ يَقُومُ فِي الْعَصْرِ فِي الرَّكْعَتَيْن‬، ً‫ وَفِي الْأُخْرَيَيْنِ فِي كُلِّ رَكْعَةٍ قَدْرَ قِرَاءَةِ خَمْسَ عَشْرَةَ آيَة‬، ً‫ثَلَاثِنيَ آيَة‬
}َ‫ وَفِي الْأُخْرَتَيْنِ قَدْرَ نِصْفِ ذَلِك‬، ً‫ فِي كُلِّ رَكْعَةٍ قَدْرَ قِرَاءَةِ خَمْسَ عَشْرَةَ آَية‬، ِ‫الْأُولَتَيْن‬
“The Messenger of Allah was standing in the Ẓuhr prayer in the first two Rakāts, in every Rakāt being
the sum of 3o āyahs recited, and in the two later (Rakāts), in each Rakāt being the sum of 15 āyahs
recited, and while standing in Aʻsr in the first two Rakāts, each Rakāt being the sum of 15 āyahs recited,
80
and in the last two (Rakāts), the sum of half of that”. (Musnad Imām Aḥmed)

v. } ِ‫أَقَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمَكَّةَ تِسْعَةَ عَشَرَ يَوْمًا يُصَلِّي رَكْعَتَيْن‬ {
“The Prophet stayed in Makkah for 19 days during which he prayed two Rakāts in each prayer.”. (Saḥīḥ
81
Bukhāri)

vi. ‫ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا‬، ُ‫ الْأَذَانُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَر‬، ً‫ وَالْإِقَامَةَ سَبْعَ عَشْرَةَ كَلِمَة‬، ً‫عَلَّمَهُ الْ َأذَانَ تِسْعَ عَشْرَةَ كَلِمَة‬ {

‫ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا‬، ِ‫ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّه‬، ِ‫ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّه‬، ُ‫ أَشْهَ ُد أَنْ لَا إِلَهَ إِلَّا اللَّه‬، ُ‫اللَّه‬
ِ‫ حَيَّ عَلَى الصَّلَاة‬، ِ‫ أَشْهَدُ أَنَّ ُمحَمَّدًا رَسُولُ اللَّه‬، ِ‫ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّه‬، ُ‫ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّه‬، ُ‫ال لَّه‬
} ... ُ‫ لَا إِلَهَ إِلَّا اللَّه‬، ُ‫ اللَّ ُه أَكْبَرُ اللَّ هُ أَكْبَر‬، ِ‫ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى الْفَلَاح‬، ِ‫حَيَّ عَلَى الصَّلَاة‬
“He taught him the Adhān in 19 words and the Iqāmah in 17 words. The Adhān is “Allah is great, Allah is
great, I bear witness that there is no god but Allah, I bear witness that there is no god but Allah, I bear
witness that Muḥammad is the messenger of Allah, I bear witness that Muḥammad is the messenger of

79 Musnad of Imām Aḥmed, Ḥadith # 6770, Ḥadith Ḥasan [‫]السنن الكربى للبيهقي‬.
80 Musnad of Imām Aḥmed, Ḥadith # 11590, Ḥadith Ḥasan [‫]شرح معاين اآلثار للطحاوي‬.
81 Saḥīḥ Bukhāri, Ḥadith # 3987 in [‫] كِتَاب الْمَ غَازِي‬.

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 Essentials of Qur’ânic Arabic

Allah, Come to the prayer, Come to the prayer, Come to success, Come to success, Allah is great, Allah is
82
great...” (Musnad Imām Aḥmed)

III. Numbering 21-99 [٠١ - ٩٩]

Numbering “21 – 99” is similar to numbering “13-20” with subtle differences. The [‫ ]مَعْدُود‬is Naṣb and

singular. The first number (one’s number) again takes the opposite gender as the [‫ ]مَعْدُود‬. However, the

number [ ‫ ]عَدَد‬differs in that it is Raf‛ by default and that the “one’s number” and the “ten’s number” are

separated by a [ ‫ ]و‬. Furthermore, the “ten’s number” is always masculine unlike the word “ten” [‫عَشَرَة‬/َ‫]عَشَر‬,

that can be either female or male. For example, the term “twenty-five men” is written as
[ ً‫رَجُال‬ َ‫ ]خَمْسَةٌ وَ عِشْرون‬while “twenty-five female students” is [ً‫]خَمْسٌ وَ عِشْرونَ طالِبَة‬. The rules for “21-99” are

the following:

1. There is a "‫ " و‬which separates between the two numbers (one’s and ten’s place).

2. The [‫ ]مَعْدُود‬is single and is Naṣb (‫)تَمْييز‬.

3. The first number (one’s number) has the opposite gender of the [‫]مَعْدُود‬, and is Raf‛

by default. The second number (ten’s number) is always masculine without a T ā

Marbūṭa.
Qur’ānic and Ḥadīth Examples of Numbers [21-99]

i. ﴾ ِ‫﴿إِنَّ ﻫَٰذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي ٱلْخِطَاب‬
“Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he
overpowered me in speech.” (38:23)

ii. ۚ ‫﴿ وَٱلَّذِينَ يَرْمُونَ ٱ لْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَٱجْلِدُوﻫُمْ ثَمَانِنيَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا‬
﴾ َ‫وَأُولَٰئِكَ ﻫُمُ ٱلْفَاسِقُون‬
And those who accuse chaste women and then do not produce four witnesses - lash them with eighty
lashes and do not accept from them testimony ever after. And those are the defiantly disobedient.” (24:4)

82 Musnad of Imām Aḥmed, Ḥadith # 15079, Ḥadith Ḥasan.

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 Lesson 10: Numbers [‫]اَلْأَعْداد‬

iii. ‫ وَذَلِكَ أَنَّهُ إِذَا‬، ‫صَلَاةُ الرَّجُلِ فِي الْجَمَاعَةِ تُضَعَّفُ عَلَى صَلَاتِهِ فِي بَيْتِهِ وَفِي سُوقِهِ خَمْسًا وَعِشْرِينَ ضِعْفًا‬ {

ٌ‫خطُ خَطْوَةً إِلَّا رُفِعَتْ لَهُ بِهَا دَرَجَة‬

ْ َ‫ لَمْ ي‬، ُ‫ ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ لَا يُخْرِجُهُ إِلَّا الصَّلَاة‬، َ‫تَوَضَّأَ فَأَحْسَنَ الْوُضُوء‬
َّ‫ اللَّهُمَّ صَلِّ عَلَيْهِ اللَّهُم‬، ُ‫ فَإِذَا صَلَّى لَمْ تَزَلِ الْمَلَائِكَةُ تُصَلِّي عَلَيْهِ مَا دَامَ فِي مُصَلَّاه‬، ٌ‫وَحُطَّ عَنْهُ بِهَا خَطِيئَة‬
} " َ‫ وَلَا يَزَالُ أَحَدُكُمْ فِي صَلَاةٍ مَا انْتَظَرَ الصَّلَاة‬، ُ‫ارْحَمْه‬
“The reward of the prayer offered by a person in congregation is twenty five times greater than that of
the prayer offered in one’s house or in the market (alone). And this is because if he performs ablution and
does it perfectly and then proceeds to the mosque with the sole intention of praying, He does not take a
step without being raised a degree and having one of his sins erased. When he prays, as long as he does
not lose his ablution, the angels keep on praying [for him] 'Oh Allah, bless him. Oh Allah, have mercy upon
83
him.' And he is considered in prayer as long as he is waiting for the prayer.”(Saḥīḥ Bukhāri)

iv. ‫ وَإِنَّ أُمَّتِي‬، ٌ‫ وَخَلَصَتْ فِرْقَةٌ وَاحِدَة‬، ً‫ فَهَلَكَتْ سَبْعُونَ فِرْقَة‬، ً‫{ إِنَّ بَنِي إِسْرَائِيلَ تَفَرَّقَتْ إِحْدَى وَسَبْعِنيَ فِرْقَة‬
ْ‫ مَن‬، ِ‫ يَا رَسُولَ اللَّه‬: ‫ قَالُوا‬، " ٌ‫ص فِرْقَة‬
ُ ُ‫ وَتَخْل‬، ً‫ تَهْلِكُ إِحْدَى وَسَبْعونَ فِرْقَة‬، ً‫سَتَفْتَرِقُ عَلَى اثْنَتَيْنِ وَسَبْعِنيَ فِرْقَة‬
} " ُ‫ ا لْجَمَاعَة‬، ُ‫ " ا لْجَمَاعَة‬: َ‫ قَال‬، ‫تِلْكَ ا لْفِرْقَةُ ؟‬
“Indeed, the Children of Israel were divided into 71 sects, and 70 sects perished, and one sect was saved,
and indeed, my Ummah will divide into 72 sects, 71 sects will perish, and one sect will be saved. They
said, Oh Messenger of Allah, who of these is the sect (saved). He said: the mainstream group, the
84
mainstream group.” (Musnad Imām Aḥmed)

v. َ‫ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم‬، َ‫ فَذَكَرَ الْحَدِيث‬, " َ‫ﻫَذِهِ مَغَازِي رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم‬ {

ْ‫ قَالَ نَاسٌ مِن‬: ِ‫ قَالَ عَبْدُ اللَّه‬: ٌ‫ قَالَ نَافِع‬، ‫ مُوسَى‬: َ‫ قَال‬، " ‫ " ﻫَلْ وَجَدْتُمْ مَا وَعَدَكُمْ رَبُّكُمْ حَقًّا‬: ْ‫وَﻫُوَ يُلْقِيهِم‬
ُ‫ " مَا أَنْتُمْ بِأَسْمَعَ لِمَا قُلْت‬: َ‫ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَْيهِ وَسَلَّم‬، ‫ يَا رَسُولَ اللَّهِ تُنَادِي نَاسًا أَمْوَاتًا‬: ِ‫أَصْحَابِه‬
, ‫ " فَجَمِيعُ مَنْ شَهِدَ بَدْرًا مِنْ قُرَيْشٍ مِمَّنْ ضُرِبَ لَهُ بِسَهْمِهِ أَحَدٌ وَثَمَانُونَ رَجُلًا‬: ِ‫ قَالَ أَبُو عَبْد اللَّه‬، " ْ‫مِنْهُم‬
}ُ‫ قُسِمَتْ سُهْمَانُهُمْ فَكَانُوا مِائَةً وَاللَّهُ أَعْلَم‬: ُ‫ قَالَ الزُّبَيْر‬: ُ‫ يَقُول‬، ِ‫وَكَانَ عُرْوَةُ بْنُ الزُّبَيْر‬
“These were the battles of Allah's Apostle (which he fought), and while mentioning (the Badr battle) he
said, "While the corpses of the pagans were being thrown into the well, Allah's Apostle said (to them),
'Have you found what your Lord promised true?" 'Abdullah said, "Some of the Prophet's companions said,
"Oh Allah's Apostle! You are addressing dead people.' Allah's Apostle replied, 'You do not hear what I am
saying, better than they.' The total number of Muslim fighters from Quraish who fought in the battle of
Badr and were given their share of the booty, were 81 men." Az-Zubair said, "When their shares were
85
distributed, their number was 100 men. But Allah knows it better."”. (Saḥīḥ Bukhāri)

83 Saḥīḥ Bukhāri, Ḥadith # 615 in in [‫]كتاب األذان‬.

84 Musnad of Imām Aḥmed, Ḥadith # 12243, Ḥadith Ḥasan [‫]املعجم الكبري للطرباين‬.
85 Saḥīḥ Bukhāri, Ḥadith # 3802 in [‫] كِتَاب الْمَ غَازِي‬.

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IV. Numbering 100 and greater [≥ ١١١]

Numbers “100 – 999” similar to numbering “3-10” are part of a Iḍāfa Construction. From this, the [‫]مَعْدود‬

is the Muḍāf Ilay, Jarr, and is singular. The number for “hundred” is [ ‫ ]مِئَة‬or [‫ ]مِاْئَة‬and acts as a Muḍāf when

something is numbered “hundred”. For example, “a hundred men” is written as [ٍ‫رَجُل‬ ُ‫]مِئَة‬ whereas “a

hundred women” is [ ٍ‫امْرَأَة‬ ُ‫]مِئَة‬.

Please note that similar to numbers “21-99”, the second number “100” or [‫ ]مِئَة‬does not change in its

gender and remains [ ‫]مِئَة‬. In these cases when plural hundred are used, [ ‫ ]مِئَة‬acts as a Muḍāf Ilay since the

entire number complex is essentially an Iḍāfa Construction. For example, “three hundred girls” is written

as [ ٍ‫بِ نْت‬ ِ‫]ثَالثُ مِئَة‬, while “four hundred boys” is [ٍ‫]أَرْبَعُ مِئَةِ وَلَد‬. You will notice that the number before [‫ ]مِئَة‬is

male despite gender. Please also note that the number preceding [‫ ]مِئَة‬often gets joined directly to number

preceding it: for example, three hundred becomes [ٍ‫ ]ثَالثُمِئَة‬.

A. Convention(s) for Writing Complex Numbers 100 and greater [≥ ١١١]

When writing long numbers are written in “hundreds”, then there are two conventions that can be used.
The first and more commonly used convention is to write the “hundred’s” first and then state the

numbers that follow. For example, “365” is written as [َ‫سِتُّون‬ َ‫]ثَالثُمِئَةٍ وَ خَمْسٌ و‬. After stating the hundred’s

number, we would then write as per following rules studied: (1) write the one’s place, then (2) the ten’s
place. In the above example, the one’s number (5) follows “300”. After that, we write the ten’s place (60).
When numbering things with complex numbering, please note that the [‫ ]مَعْدود‬is Naṣb (it is a Clarifier).

Please also note that the gender of the “one’s number” will be opposite of the [ ‫]مَعْدود‬. This is similar to what

we have studied thus far. If there is no “one’s number”, then gender can be ignored since the ten’s place is
written without the feminine Tā Marbūṭa. Let us look at the following examples for complex numbering:

1. “365 years” = [ً‫س و عِشْرِ ينَ سَنَة‬

ٌ ْ‫]ثَالثُمِئَةٍ و خَم‬

2. “354 days” = [ً‫َيوما‬ َ‫]َثالمثُِاَئ ٍة َوَأ ْرَب َع ٌة َو َخمسون‬

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3. “365 nights” = [ً‫َليال‬ َ‫س و سِتُّون‬

ٌ ‫]َثالمثَُِئ ٍة َو َخ ْم‬

4. “932 letters” = [ً‫رِسالَة‬ َ‫]تِسْعُ مِائَةٍ وَ اثْنانِ وَ ثَالثون‬

Regarding I‛rāb, Please also remember that the number as a whole (except the ‫ )مَعْدود‬acts as one unit. So,

if the number is a direct object, then the words that can inflect, are inflected to the appropriate I‛rāb. Let us
look at the following examples to illustrate this point.

5. The year is 365 days. [ً‫يَوْما‬ َ‫ش ِرين‬

ْ ِ‫س و ع‬
ٌ ‫]السَّنَةُ َثالثُ ِمَئ ٍة و خَ ْم‬

6. I finished the book in 354 days. [ً‫َيوما‬ ‫ني‬

َ ‫]خَتَمْتُ الْكِتابَ يف َثالمثِِاَئ ٍة َوَأ ْرَب َع ٍة َو َخمس‬

7. She read 932 letters. [ً‫رِسالَة‬ ‫ني‬

َ ِ‫ني وَ ثَالث‬
ِ ‫]قَرَأَتْ تِسْعَ مِائَةٍ وَ اثْن‬
The less common second convention is to write the entire number backwards until the last (and
largest) number is mentioned. For example, “355” is written as [ ٍ‫ثَالثُمِئَة‬ َ‫]خَمْسٌ وَ خَمْسُونَ و‬. Another example,

“753 male students” is written as [ ٍ‫طالِب‬ ِ‫]ثالتَةٌ وَ خَمْسُونَ و سَبْ ُعمِئَة‬. Please also note that the [‫ ] معدود‬is Jarr as a

Muḍāf Ilay.

B. Rules for Numbering 100 and greater [≥ ١١١]

1. The [‫ ]معدود‬is Muḍāf Ilay, single, and Jarr if the number is a single hundred or a multiple of

hundred without any other numbers.

2. When “hundred’s” are used, the written number preceding the [‫ ]مِئَة‬is male; the attached

preceding number is either attached directly with [ ‫ ]مِئَة‬or it is not.

3. When the hundred’s number has ten’s and one’s, then the hundred’s place is written first,
followed by the one’s place, and then finally the ten’s place. In this case, the [‫ ]معدود‬is Naṣb,

since it is a Clarifier.

C. Qur’ānic and Ḥadīth Examples of Numbers 100 and greater [≥ ١١١]

i. ﴾ ‫﴿ وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِنيَ وَٱزْدَادُوا تِسْعًا‬

“And they remained in their cave for three hundred years and exceeded by nine.” (18:25)

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ii. , َ‫ب طَالُوتَ الَّذِينَ جَاوَزُوا مَعَهُ النَّهَر‬

ِ ‫ بِعِدَّةِ أَصْحَا‬, َ‫كُنَّا نَتَحَدَّثُ أَنَّ أَصْحَابَ بَدْرٍ ثَلَاثُ مِائَةٍ وَبِضْعَةَ عَشَر‬ {

} ٌ‫وَمَا جَاوَزَ مَعَهُ إِلَّا مُؤْمِن‬

“We had been informed that the Companions of Badr, were over 310, that of the number of the
Companions of Ṭālūt’s who crossed the river with him, and none crossed the river with him but a
86
believer….”(Saḥīḥ Bukhāri)

iii. ‫ فَجَعَلَ يَطْعُنُهَا‬، ٍ‫ وَحَوْلَ الْبَيْتِ سِتُّو َن وَثَلَاثُ مِائَةِ نُصُب‬، ِ‫دَخَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَكَّةَ يَوْمَ الْفَتْح‬ {

} ُ‫ جَاءَ الْحَقُّ وَمَا يُبْ ِدئُ الْبَاطِلُ وَمَا يُعِيد‬، ُ‫ " جَاءَ الْحَقُّ وَزَﻫَقَ الْبَاطِل‬: ُ‫ وَيَقُول‬، ِ‫بِعُودٍ فِي يَدِه‬
“When the Prophet entered Makkah on the day of the Conquest, there were 360 idols around the Kaʻba.
The Prophet started striking them with a stick he had in his hand and was saying, "Truth has come and
87
Falsehood will neither start nor will it reappear.” (Saḥīḥ Bukhāri)

iv. ِ‫ كُلُّ حَسَنَةٍ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِ مِائَة‬, ِ‫ وَأَنَا أَجْزِي بِه‬, ‫ فَالصِّيَامُ لِي‬, ‫{ يَذَرُ طَعَامَهُ وَشَرَابَهُ وَشَهْوَتَهُ مِنْ أَجْلِي‬
} ِ‫ وَأَنَا أَجْزِي بِه‬، ‫ فَهُوَ لِي‬, َ‫ إِلَّا الصِّيَام‬, ٍ‫ضِعْف‬
“He leaves his food, his drink and his desires because of Me, then the Fasting is for Me. I will reward for it.
All of the good deeds are ten times like it (in reward) up to 700 times, except Fasting. And it is with me.
88
And I will reward for it”. (Musnad Imām Aḥmed)

V. Numbering 1000 and greater [≥ ١١١١]

In classical Arabic, “thousand” or [‫آالف‬/‫ ]ألْف‬is the largest number that can be used. Recently, the word

[ ‫ ] مِلْيون‬, or “million” has been added to Modern Arabic. Numbering convention using “thousand” is similar to

that of “hundred” with the exception that the number associated directly before the “thousand” is female.
Also, the plural of “thousand” [ ‫ ]آالف‬is used as a Muḍāf Ilay when “thousands” are being described.

The [ ‫ ]مَعْدود‬is again singular Jarr because it is a Muḍāf Ilay.

For example “1000 girls” is written as [ ٍ‫بِ نْت‬ ُ‫]ألْف‬, while “1000 boys” is written as [ٍ‫]ألْفُ وَلَد‬. “3000 men” is

written as [ ٍ‫رَجُل‬ ِ‫ ]ثَالثَةُ آالف‬whereas “5000 women” is [ٍ‫]خَمْسَةُ آالفِ امْرَأة‬. Please note that the number directly

preceding the [‫ ]آالف‬is feminine regardless of the gender of the [‫ ]مَعْدود‬.

When numbers are alone written, two conventions that can be used like for the “hundreds”. The first
convention is to state the “thousand’s” first and then state the “hundred’s” and what follows after that.

The [‫ ]مَعْدود‬is a Clarifier in Naṣb. Let us look at the following examples:

86 Saḥīḥ Bukhāri, Ḥadith # 3690 in [‫] كِتَاب الْمَ غَازِي‬.

87 Saḥīḥ Bukhāri, Ḥadith # 4036 in [‫] كِتَاب الْمَ غَازِي‬.
88 Musnad Imām Aḥmed, Ḥadith # 10467, Ḥadith Ḥasan.

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1. “1,364” is written as [َ‫سِتَُّون‬ َ‫]أَلِفٌ وَ ثَالثُمِئَةِ وَ أَرْبَعٌ و‬

2. “3,364” is written as [َ‫سِتَُّون‬ َ‫]ثَالثَةُ آالفٍ وَ ثَالثُمِئَةِ وَ أَرْبَعٌ و‬

3. “1,364 years” is written as [ً‫]أِلفٌ وَ ثَالثُمِئَةِ وَ أَرْبَعٌ وَ سِتَُّونَ سَنَة‬.

The second convention as stated previously is less commonly used. Here, the number is written
backwards until the last (and largest) number. For example, “1,364” is written as [‫ألْف‬ َ‫]أرْبَعٌ وَ سِتُّونَ وَ ثَالثُمِئَةِ و‬.
In another example, “1,364 years” is written as [ٍ‫سَنَة‬ ُ‫]أرْبَعٌ وَ سِتُّونَ وَ ثَالثُمِئَةِ وَ أْلف‬, where the [‫ ]مَعْدود‬is a Muḍāf
Ilay. Altogether, when long or complicated numbering is used, Arabic numerals are more commonly
utilized than the long written form of course. These rules that are being presented here are so that a
thorough review of this complicated topic can be completed.

Rules for Numbering 1000 and greater [≥ ١١١١]

1. The [‫ ]معدود‬is Muḍāf Ilay, single, and Jarr if the number is a single thousand or a multiple of
thousand without any other numbers.
2. When “thousand(s)” are used, the written number preceding the [‫آالف‬/‫ ]ألْف‬is female. When

“thousands” are being written, then [ ‫ ]آالف‬is used.

3. When the thousand’s number has hundred’s, ten’s and one’s, then the thousand’s place is
written first, followed by the one’s place, then the ten’s place, and lastly, the hundred’s place. In
this situation of a “thousand’s” number with other place numbers, the [‫ ] معدود‬is Naṣb (Clarifier).

Qur’ānic and Ḥadīth Examples of Numbers 1000 and greater [ ≥ ١١١١]

i. ﴾ َ‫﴿ إِذْ تَقُولُ لِلْمُؤْمِنِنيَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم ِبثَلَاثَةِ آلَافٍ مِّنَ ٱ لْمَلَائِكَةِ مُنزَلِني‬
“[Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce
you with three thousand angels sent down?” (3:124)

ii. ﴾ ٍ‫﴿ تَعْرُجُ ٱ لْمَلَائِكَةُ وَٱلرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِنيَ أَلْفَ سَنَة‬
“The angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years. ”
(70:4)
iii. ‫ إِلَى‬، َ‫ فَذَكَرَ الْحَدِيث‬، ِ‫ دَخَلْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَﻫُوَ فِي الْمَسْجِد‬، َ‫ قَال‬، ٍّ‫عَنْ أَبِي ذَر‬ {

: ُ‫ قُلْت‬، ٍّ‫ مِائَةُ أَلْفِ نَبِيٍّ وَأَرْبَعَةٌ وَعِشْرُونَ أَلْفَ نَبِي‬: َ‫ " يَا رَسُولَ اللَّهِ ! كَمِ النَّبِيُّونَ ؟ قَال‬: ُ‫ فَقُلْت‬: َ‫ قَال‬، ْ‫أَن‬
}... " َ‫ وَثَالثَةَ عَشَر‬، ٍ‫ ثَالثُ مِائَة‬: َ‫كَمِ الْمُرْسَلُونَ مِنْهُمْ ؟ قَال‬
“Narrated by Abi Dharr, he said, I entered upon the Messenger of Allah in the mosque, and he
mentioned the Ḥadīth. To that, he said, I said: Oh Messenger of Allah!, How many Prophets were there?

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 Essentials of Qur’ânic Arabic

He said: 100,000 Prophets, and 1,024 Prophets. I said, How many Messengers were from them? He said,
89
323…”(Musnad Imām Aḥmed)
iv. } َ‫الْحَرَام‬ َ‫ إِلَّا الْمَسْجِد‬، ُ‫صَلَاةٌ فِي مَسْجِدِي ﻫَذَا أَفْضَلُ مِنْ أَْلفِ صَلَاةٍ فِيمَا سِوَاه‬ {
“The prayer in this Masjid of mine is greater in bounty by a thousand times than one besides it, except
90
Masjid Al-Ḥaram.” (Saḥīḥ Muslim)

Table 63: Summary of Rules for Numbering

Number ‫معدود‬ ‫عَدَد‬
 Singular  Describer of [‫] معدود‬
1-2
 same gender [as #]
 Plural
 Muḍāf
3 - 10  opposite gender [as #]
 opposite gender
 Jarr (Muḍāf Ilay)
 Singular
 Compound numbers are
11 - 19  opposite gender not separated with Wāw
 Naṣb [‫]متييز‬  typically Naṣb
 Compound numbers
 Singular separated by Wāw
20 - 99  Naṣb [‫]متييز‬  If Compound number, one’s number is
opposite gender
 Singular  [ ‫مِئَة‬/‫ ] مِائَة‬is Muḍāf
 Muḍāf if  One of two conventions used for
(1) no one’s/ten’s place compound #’s,
number(s), or (1) 1st: numbered in reverse manner with
100 - 1000 (2) if 2nd convention used smallest digit 1st
for compound #’s (2) 2nd: Hundred’s place numbered first,
 Naṣb if then one’s place, then ten’s place
1st convention used  Compound #’s separated by Wāw
for compound #’s,  one’s # is opposite gender
 Singular  [ ‫آالف‬/‫ ]ألْف‬is Muḍāf
 Muḍāf if  One of two conventions used for
(1) no one’s/ten’s place compound #’s,
number (s) (1) 1st: numbered in reverse manner with
>1000 (2) if 2nd convention used smallest digit 1st.
for compound #’s (2) 2nd: thousand’s place numbered first,
 Naṣb if then one’s place, then ten’s place, and then
hundred’s place.
1st convention used for
 Compound #’s separated by Wāw
compound #’s,
 one’s # is opposite gender

89 Musnad Imām Aḥmed, Ḥadith # 16281, Ḥadith Ḥasan.

90 Saḥīḥ Muslim, Ḥadith # 2477 in [ّ‫] كِتَاب احلَج‬.

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VI. Ordinal Numbers [ُّ‫]العَدَدُ الوَصْفِي‬

The Ordinal Numbers are being detailed here. These words are flexible [‫ ]مُعْرَب‬like other nouns and

adapt to gender with a Tā Marbūṭa if needed. They are based on the root of their original number on the
pattern of [ ‫ ]فاعِل‬with the exception of [‫ ]أَوَّل‬.

Table 64: Ordinal Numbers [ُّ‫الوَصْفِي‬ ُ‫]العَدَد‬

ٌ‫أَوَّل‬ first َ‫حادي عَشَر‬ eleventh

ٍ‫ثان‬/‫ثَّانِي‬ second َ‫ثانِي عَشَر‬ twelfth

ٌ‫ثّالِث‬ third َ‫ثالث عَشَر‬ thirteenth

ٌ‫رابِع‬ fourth َ‫رابِع عَشَر‬ fourteenth

ٌ‫خامِس‬ fifth َ‫خامِس عَشَر‬ fifteenth

ٌ‫سادِس‬ sixth َ‫سادِس عَشَر‬ sixteenth

ٌ‫سابِع‬ seventh َ‫سابِع عَشَر‬ seventeenth

ٌ‫ثامِن‬ eighth َ‫ثامِن عَشَر‬ eighteenth

ٌ‫تاسِع‬ ninth َ‫تاسِع عَشَر‬ nineteenth

ٌ‫عاشِر‬ tenth ‫حادي عِشْرون‬ twentieth

Qur’ānic Examples

i. َّ‫﴿ لَّقَدْ َكفَرَ ٱلَّذِينَ قَالُوا إِنَّ ٱللَّهَ ثَالِثُ ثَلَاثَةٍ ۚ َومَا مِنْ إِلَٰهٍ إِلَّا إِلَٰهٌ وَاحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّن‬
﴾ ٌ‫ٱلَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيم‬
“And We certainly know that among you are those that are denies”(5:73)

ii. ٍ‫ أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِي ٱلسَّمَاوَاتِ وَمَا فِي ٱلْأَرْضِ ۚ مَا يَكُونُ مِن نَّجْ َوىٰ ثَلَاثَةٍ إِلَّا ﻫُوَ رَابِعُهُمْ وَلَا خَمْسَة‬.﴿
ۚ ِ‫إِلَّا ﻫُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِن ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا ﻫُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ۚ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ ٱلْقِيَامَة‬
﴾ ٌ‫إِنَّ ٱللَّهَ بِكُلِّ شَيْءٍَ عَلِيم‬
“Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no
private conversation three but that He is the fourth of them, nor are there five but that He is the sixth of
them - and no less than that and no more except that He is with them [in knowledge] wherever they are.
Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things,
Knowing..”(4:12)

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VII. Fractions [ُّ‫]العَدَدُ الكَسْرِي‬

Fractions are also based on the root number on the pattern of [ ‫ ]فُعُل‬or [‫]فُعْل‬.

Table 65: Fractions

‫نِصْف‬ half

‫ثُلُث‬ third

‫رُبْع‬ fourth

‫خُمُس‬ fifth

‫سُدُس‬ sixth

‫سُبع‬ seventh

‫ثُمُن‬ eighth

‫تُعْس‬ ninth

‫عُشُر‬ tenth

Qur’ānic Examples

ٍ‫وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ ۚ مِن بَعْدِ وَصِيَّة‬.﴿
ِ‫يُوصِنيَ بِهَا أَوْ دَيْنٍ ۚ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّن بَعْد‬
‫وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ ۚ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ ٱمْرَأَةٌ وَلَهُ َأخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا ٱلسُّدُسُ فَإِن كَانُوا‬
﴾ ٌ‫أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَاءُ فِي ٱلثُّلُثِۚ مِن بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّ ۚ وَصِيَّةً مِّنَ ٱللَّهِ ۚ وَٱللَّهُ عَلِيمٌ حَلِيم‬
“And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of
what they leave, after any bequest they made or debt. And for the wives is one fourth if you leave no child. But if
you leave a child, then for them is an eighth of what you leave, after any bequest you made or debt. And if a man
or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a
sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there
is no detriment. [This is] an ordinance from Allah, and Allah is Knowing and Forbearing.”(4:12)

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 Lesson 11: Grammatical Analysis of Qur’ânic Àyahs

Lesson 11: Grammatical Analysis of Qur’ānic Āyahs

I. Arabic Sentences: Revisited

At this point, the student should be proficient in translating basic Nominal and Verbal Sentences
accurately. This should be the case even if there is unfamiliar vocabulary. If there is unfamiliar vocabulary,
then a dictionary should be utilized to translate the respective noun or verb, and then an appropriate
translation be ascribed. In Volume 1, a methodology of analyzing both Nominal and Verbal Sentences was
introduced. That methodology will again be revisited here, and be more polished. In general, it represents
a stepwise and methodical analysis of Qur’ānic Āyahs, so that an correct translation be derived.
Qur’ānic āyahs often have several embedded sentences within. In order to derive an accurate meaning,
it is important to recognize these embedded sentences. There are many instances in the Qur’ān where
there are nuances, idioms, and complex grammatical structures, where an accurate meaning cannot be
determined from the Qur’ānic Grammar that has been studied. In these cases, we have to refer to a higher-
level reference or resource. In the last three chapters presented in this volume, we will cover more
advanced material. From this, the student will be better equipped to study the Qur’ān in more depth than
the intermediate level.

II. Review of I‛rāb of Verbs

Table 66: Verbs Categorized by I‛rāb

Raf‛ Naṣb Jazm ‫مبين‬

‫الفعل املضارع‬ ‫الفعل املضارع‬ ‫الفعل املضارع‬ ‫الفعل املاضي‬

‫كانَ وَ أَخَواتِها‬ ‫كانَ وَ أَخَواتِها‬ ‫كانَ وَ أَخَواتِها‬ ‫الفعل األمر‬
َ‫ليس‬
ِ‫أَفْعالُ الْمَدْحِ وَ الذَّم‬
‫الفعل التَعَجُّب‬

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‫‪III. Review of I‛rāb of Nouns‬‬

‫‪At this stage, it is vital that the student recognize the I‛rāb of words, nouns and verbs in a typical āyah.‬‬
‫‪Furthermore, they should be able to determine the word’s respective grammatical function. The table‬‬
‫‪below summarizes the various noun categories whose I‛rāb is fixed.‬‬

‫‪Table 67: Nouns Categorized by I‛rāb‬‬

‫‛‪Raf‬‬ ‫‪Naṣb‬‬ ‫‪Jarr‬‬

‫مُبْتَدَأ‬ ‫مَفعول بِهِ‬ ‫مُضافٌ إِليه‬

‫خَبَر‬ ‫جارّ وَ الْمَجْرور‬

‫خَبَر كانَ وَ أَخَواتِها‬
‫] شبه مجلة‪/‬مجلة فعليّة‪/‬مجلةامسيّة‪/‬مفرد[‬

‫خَبَر إنَّ وَ أَخَواتِها‬ ‫اسم إنَّ وَ أَخَواتِها‬

‫الفاعِل للفعل‬ ‫ظَرْفُ الزَّمان ‪ /‬ظَرْفُ الْمكان‬

‫فِيه[‬ ‫]مفعول‬
‫نائْبُ الفاعِل‬ ‫احلال‬
‫اِسمُ كانَ وَ َأخَواتِها‬ ‫تَمْييز‬
‫مَفْعُول مُطْلَق‬
‫مَفْعول لَهُ‪/‬مفعول لِأجْلِهِ‬
‫مَفْعُول مَعَه‬
‫املُنادي‬
‫اِسمُ ال النَّفيَّةُ للجِنْس‬
‫املُسْتَثنَى‬
‫النَّعت‪/‬الصِّفَة‬ ‫النَّعت‪/‬الصِّفَة‬ ‫النَّعت‪/‬الصِّفَة‬
‫البَدَل‬ ‫البَدَل‬ ‫البَدَل‬
‫املعطوف‬ ‫املعطوف‬ ‫املعطوف‬
‫التَّوْكيد‬ ‫التَّوْكيد‬ ‫التَّوْكيد‬

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IV. Merging of Word Constructions

In Volume 1, we discussed various Word Constructions, such as Iḍāfa Constructions, Jarr Constructions,
Possession Constructions, etc. While analyzing a respective Arabic sentence (or āyah), these need to be
identified, since these constructions act like a single word or grammatical unit and simplify sentence
analysis. This is especially helpful when looking at long and complex sentences. One important thing to
note regarding constructions is that they can be merged together to form a single Word Construction. This
was mentioned briefly in Lesson 7 in Volume 1, but not further elaborated on due to the topic being
introductory. Here, we will give additional examples of merging of Word Constructions.
When Word Constructions are merged, they should be merged from the end (from distant left). Please
note that these constructions are often merged into one large Jarr Construction. Again, the main utility in
doing this is not to complicate matters, but to simply grammatical analysis.

A. Jarr Constructions and Linking

Please remember that in Verbal Sentences with intransitive Verbs [‫الالزِم‬ ‫]الفعل‬, a Ḥarf Jarr is used with
another noun to function like a Direct Object that we termed an Indirect Object. Here, the Indirect Object is

essentially a Jarr Construction that is linked [‫ ] مُتَعَلِّق‬to the respective verb. Similar to verbal sentences, Jarr

Constructions are often linked to certain words in Nominal Sentences. This linking of Jarr Constructions

occurs when the [ ‫ ]خَبَر‬is an “action noun” or a word which carries a verbal meaning. This includes nouns

like [ ‫ظَرف‬/‫فاعِل‬ ‫اسم‬/‫اسم مفعول‬/‫اسم تَفْضِيل‬/‫] مَصْدَر‬. This is because these words carry a meaning of a verb within

it. In a sentence, this word acts like a verb and thus connects with a Jarr Construction similar to what
occurs in a Verbal Sentence. For example, let us look at the following Ḥadīth with a Nominal Sentence:

} ِّ‫ مَرْضاةٌ لِلرَّب‬، ِ‫}السِّواكُ مِطْهَرَةٌ لِلْفَم‬ 91

Here, the predicate [ ِ‫للْفَم‬ ٌ‫ ]مِطْهَرَة‬contains a Jarr Construction. This Jarr Construction links to [ٌ‫ ]مِطْهَرَة‬which is

a verbal noun, not an omitted word [ ‫ ]كائِن‬. The phrase [ ِّ‫للرَّب‬ ٌ‫ ]مَرْضاة‬functions as a second predicate. Here,

the same situation occurs where the Jarr Construction connects to the Verbal Noun [ ِّ‫ ]لِلرَّب‬. If the Subject

91 Musnad Imām Aḥmad, Ḥadith #23,651 in [‫ حَدِيثُ السَّيِّدَةِ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا‬/ ِ‫] مُسْنَدُ الْ عَشَرَةِ الْمُبَشَّرِينَ بِالْجَنَّة‬.

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 Essentials of Qur’ânic Arabic

were indefinite, then the Jarr Construction would actually function like a describer as discussed in the
beginning of Lesson 9.

In Nominal Sentences, the Jarr Construction (prepositional phrase) is often linked [‫ ] مُتَعَلِّق‬to an omitted

word termed [‫ ]كا ئْن‬or [ ‫ ]مَوْجُود‬. In Verbal sentences, the Ḥarf Jarr (as part of an Indirect Object) is linked to

its corresponding intransitive verb [‫الزِم‬ ‫]فعل‬. In most cases in basic grammatical analysis, this will not be

necessary in deriving a basic meaning of the āyah in question. However, when consulting advanced
grammar textbooks or Grammatical Tafsīrs, this information is often given. Please note the concept of
linking of Jarr Constructions can become pretty advanced, and usually is supplementary information.

B. Connecting Particles [‫]حروف العطف‬

Connecting Particles can also connect words or Word Constructions together to form a single
construction. The construction itself can act as a single grammatical unit such as a direct object, part of a
Jarr Construction, etc. Please note that Jarr Construction can play additional roles in grammatical analysis.

V. Pauses and Breaks within Qur’ānic Āyahs

Within the Muṣḥaf itself, there are additional diacritical marks to prevent the reciter from reciting
improperly, which can cause a change in meaning. An improper pause, or continuation can be enough to

distort the meaning. For example, it would be improper to pause at a [‫]و‬, which is [‫احلال‬ ‫]الواو‬, because it is
inseparable grammatically to that which it is connected with. If during recitation, the reciter pauses at that

[ ‫ ]و‬, it should be repeated completely, so as not to cause an incorrect meaning. In this regard, it is helpful for

the student to acquaint themselves with recitation of one of the prominent reciters92. Specifically, it is
useful to pay attention to where the reciter pauses, and where the reciter repeats certain words. Often, the
repetition is done to preserve the meaning of the respective āyah, than to repeat for purpose of
emphasizing of beautification of the recitation itself. Altogether, these diacritical marks are helpful in
analyzing Qur’ānic āyahs where we can ascribe permitted stops as the end of a “sentence” for our purposes.

92 Alḥamdulillah, there are many known reciters that the student can pick from, but we recommend listening to the recitation of
Sheikh Abdullah Basfar. The recitations of Sheikh Muḥammad Khalil al-Ḥusary, Sheikh Mishāry Alfāsy, and Ṣalāh Bukhatīr are
also excellent among others. One nice website to access the recitations is < www.versebyversequran.com>.

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Table 68: Diacritical Marks in the Muṣḥaf93

Pause Mark Pause Type Description
Compulsory It is compulsory to pause.

‫ال‬ Not permissible It is not permissible to pause.

Continuation To pause is allowed, although to continue is

preferred preferred.
To continue is allowed, although to pause is
Pause preferred
preferred.

‫ج‬ Permissible It is equally permissible to pause or to continue.

This symbol is found twice in a respective āyah,

pause required at one
when present. The reciter may pause at one of
only
these points, but not on both.
At this point, it is recommended to make
Prostration recommended
prostration
A Ḥizb is equal to half a Juz’. There are 60 Ḥizb in
۞ Mark of Ḥizb
the Qur’ān. This mark denotes a quarter of a Ḥizb.
The number of the āyah of the respective Sūrah is
‫۝‬ Mark at the end of an āyah
inscribed within this symbol.

VI. Embedded Sentences within Qur’ānic Āyahs

We have already looked at many āyahs from the Qur’ān, many of which are long. Within a long āyah (or
Arabic sentence), there are often one or more additional sentences embedded within. The diacritical marks
which we examined help us to divide a respective āyah into “sentences” for the purpose of grammatical
analysis. Sometimes, these embedded sentences can themselves be specific grammatical units such as

describers [ ‫ ]صِفَة‬, direct objects [ِ‫بِه‬ ‫]مَفْعُول‬, predicates [‫]خَبَر‬, etc. Thus, an important step in before

grammatical analysis after analyzing words and Word Constructions would be to identify embedded
sentences.

93 Table adapted from website Qur’ānic Corpus <corpus.quran.com/documentation/>.

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VII. Methodology of Grammatical Breakdown of Qur’ānic Āyahs

The methodology of Qur’ānic analysis from Volume 1 is used by some teachers of Classical Arabic
today 94, and is very useful for Arabic students who do not speak the language. Adhering to this stepwise
methodology will Inshā Allah allow us to obtain an accurate meaning of the entire sentence, or in our case,
the entire āyah. We will examine this methodology, as well apply it with some Qur’ānic examples. One
additional caveat to note here is that we strongly discourage the student from using a translation during
this analysis, as it will defeat the purpose. The Qur’ānic translation should be used only until the end of the
analysis to check for accuracy, etc.

The 4 – Step Method in Analyzing a Qur’ānic Āyah/ Sentence

A. Step 1 – Word Analysis
Each word needs to be identified as either as a Noun, Verb, or Particle. Subsequently, the specific word
needs to be fully analyzed grammatically. Please note that the ultimate end is to identify the proper I‛rāb

1. If the word is a noun [ ‫]اِسْم‬, then identify its I‛rāb [ ‫رَفع‬/‫نصب‬/ّ‫ ]جَر‬by first analyzing the following:

i. Gender [‫مُذَكَّر‬/‫] مُؤنَّث‬

ii. Number [‫واحد‬/‫مُثَنَّى‬/‫]جَمْع‬

iii. Definiteness [ ‫نَكِرَة‬/‫] مَعرِفة‬

iv. Flexibility [ ‫مُعْرَب‬/‫غريُ املُنصرِف‬/‫] مَ بْين‬

Remember to identify the meaning of the word, (Hans Wehr dictionary, etc.)

2. If the word is a verb [ ‫ ] فِعْل‬, identify its I‛rāb [‫رَفع‬/‫نصب‬/ّ‫ ]جَر‬by first analyzing the following:
i. Determine the Verb Family (I, II, III, etc.)
ii. Determine its conjugation (gender, number, and person) or the pronoun of its

conjugation [ ُ‫نَحْن‬/َ‫أَ نْت‬/َ‫ ]ﻫُو‬. Also, note if the verb is in the passive tense or command tense.

iii. If present tense, Determine its I‛rāb [‫رَفع‬/‫نصب‬/‫]جَزْم‬

iv. Determine its meaning if not know, (Hans Wehr Dictionary, etc.).

94Please note that the Sunnipath Online Academy (now Qibla Institute for the Islāmic Sciences) had formerly used this
methodology to teach Arabic. The prolific website Qur’ānic Corpus also uses a somewhat similar scheme in using diagrams to
bring various words of āyah subsections together. Please see <http://corpus.quran.com/documentation/dependencygraph.jsp>.

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 Lesson 11: Grammatical Analysis of Qur’ânic Àyahs

3. If the word is a particle [‫ ]حَرْف‬, identify the type, whether it affects I‛rāb :
i. If it affects I‛rāb:

a) Acts on Nouns: Ḥarf Jarr or Ḥarf Naṣb [‫وَ أخواتُها‬ َّ‫]إِن‬

b) Acts on Verbs: Ḥarf Naṣb or Ḥarf Jazm
ii. If it does not affect I‛rāb, determine its type

a) ‫حرف عطف‬
b) ‫حرف نفي‬
c) ‫حرف استفهام‬
d) Other miscellaneous types

B. Step 2 – Identifying and Merging Word Constructions

In this two Volume Series, we have discussed Word Constructions thoroughly, perhaps more so than
other Grammar textbooks. This is because their complete understanding and utilization often simplifies

grammatical analysis of Arabic sentences. Please note that the Particle Inna [‫وَ أَخَواتُها‬ َّ‫ ]إن‬will be considered
as part of a Nominal Sentence, and is not included here.

1. Identify and underline any Word Construction [ ‫]مُرَكَّب‬

i. Iḍāfa/Possession Constructions (‫مُضاف إليه‬/‫) مُضاف‬

ii. Describing Constructions (‫مَوصوف‬/‫)صِفَة‬

iii. Pointing constructions (‫اإلشارَة و مَشْهور إِليه‬ ‫)اِسم‬

iv. Jarr Constructions (‫و اجملرور‬ ‫)جار‬
2. Identify Relative Pronouns [ ‫ ]اسم املوصول‬and its Connected Sentence [ ‫]صِلَةُ املوصول‬
Please remember the [ ‫املوصول‬ ُ‫ ]صِلَة‬describes a definite noun preceding the relative pronoun. The

[ ‫ ]عائِد‬connects back to the noun described, which may be omitted if it is a direct object.

i. Relative pronouns include [‫ما‬ /ْ‫ مَن‬/ َ‫ الّذين‬/ ‫]الّذي‬. These relative pronouns are important
since they point to an embedded sentence afterward.
ii. The [‫املَوْصول‬ ُ‫]صِلَة‬ typically is a sentence, such as Nominal or Verbal. However, it can
sometimes be a Jarr Construction or another construction.

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 Essentials of Qur’ânic Arabic

3. Merging of different Constructions [‫] تَرْكِيب‬

i. Each Construction acts as a single grammatical unit [‫الفاعِل‬/‫مفععل به‬/‫خَبَر‬/‫] مُبتَدأ‬.

ii. Different Adjacent Overlapping Constructions need to be merged into a single Construction.
◦ Usually Constructions are merged in a Jarr Construction
◦ It is easiest to merge from the left to right direction.
iii. Join Constructions through Connecting Particles [ ‫]حروف العطف‬.

◦ Those words that are [ ‫ ]مَعْطُوف‬can be merged with words that are following in terms of
I‛rāb.

C. Step 3: Identifying Sentences within a Qur’ānic Ᾱyah

1. First Identify Verbal Sentences
Please note that Verbal Sentences can themselves act as the following categories of words
[ ‫خَبَر‬/‫نَعْت‬/‫ ]حال‬.

i. Identify the Doer.

a) Is it mentioned explicitly? If not, then the Doer is implied.
b) If the verb is passive, there is no Doer (but Deputy Doer explicit
or implied).
ii. Is the Direct Object or Indirect Object present?
Remember if there is an indirect object, it links directly to the verb.

iii. Examine the nouns in Naṣb [‫ ] مَ نْصُوبات‬at the end of Verbal Sentences.

a) Often, these nouns in Naṣb are the following types of nouns

[ ‫حال‬/ُ‫مفعول له‬/‫مَفْعول مُطْلَق‬/ ‫ظروف‬/‫ ]تَمْييز‬among others. However, these words can

only be identified as such contextually from the Verbal Sentence in question.

b) Every noun in the Verbal Sentence needs to be ascribed a Grammatical

Function, whether it is a Replacer [‫]بَدَل‬, Describer, etc.

2. Identify Nominal Sentences

i. Keep in mind that you need to determine the implied “is” in most basic nominal
sentences.
ii. The Predicate can take the form of a single word/word construction or it can also be

another sentence (verbal/nominal), or a Jarr Construction [ ‫]شبه مجلة‬.

164
 Lesson 11: Grammatical Analysis of Qur’ânic Àyahs

iii. Every noun in the Nominal Sentence needs to be accounted for, and needs to be ascribed
a Grammatical Function, whether it is a Replacer [‫]بَدَل‬, Describer, Ḥāl, etc.
3. Merge Embedded Sentences
i. Please note that a respective āyah can contain one or more embedded sentences. If
Step 3 was followed correctly, then most embedded sentences should already have been
merged.
ii. Please note that Embedded Sentences can be of the following:
a) Quotation [ ‫] مَقُول‬. Often this sentence would act as a Direct Object.
b) [ ‫املَوْصُول‬ ُ‫]صِلَة‬
c) Predicate of a Nominal Sentence
d) Ḥāl
e) Describer (of an indefinite word)

D. Step 4: Translation
i. Attempt to bring together the different sentence(s) and Word Constructions to obtain an
appropriate meaning.
ii. Practicing this thorough methodology repeated will Inshā Allah allow the student to correctly
translate the Qur’ān, Ḥadīths, or other Islāmic literature. Translating the Qur’ān should without
question deserve our best and sincere effort.
iii. Please note that analysis of some āyahs require advanced knowledge of Grammar that we have not
yet studied. In this case, it is essential to refer to Classical Tafsīrs available (preferably in Arabic) to
gain an accurate meaning. It is for this reason that we have presented a quick synopsis of Balāgha,

many additional Qur’ānic Literary gems, and other aspects from the topic of [‫القرآن‬ ‫ ]َإعْجاز‬in the later
lessons of this textbook. These will perhaps bridge these gaps from the intermediate learning stage.
iv. Sometimes, a meaning that we determine will not correctly correspond to the appropriate
translation. This will often be a deficiency on our part, or may be due to other unfamiliar semantics
or nuances in the Arabic language. In other instances, this may actually be a deficiency in the
translation itself. We recommend the Saḥīḥ International Translation of the Qur’ān, and the vast
majority of the translations of Qur’ānic āyahs present in this series are derived from that source.
v. By continuing to practice this scheme, future steps in reading analysis will Inshā Allah get easier,
and become more automatic. The 4-Step Method in Qur’ānic Analysis will help prevent mistakes
and keep a methodical approach. Initially, graphs and notations will be used, but with enough
practice, it will Inshā Allah become a mental exercise requiring less effort and time.
Simultaneously, the student will be polishing their listening skills, which will ultimately also help in
conversational ability. The more we study this Qur’ān Inshā Allah, the more doors will be opened

165
 Essentials of Qur’ânic Arabic

for us so we can obtain treasures from the Qur’ān.

VIII. Analyzing Qur’ānic Āyahs Using the 4-Step Method

Example # 1: ﴾ َ‫وَ ال تَلْبِسوا احلقَّ بِٱ لْباطِلِ وَ تَكْتُموا ٱ لْحَقَّ وَ أَنْتُمْ تَعْلَمُون‬ ﴿

Exampl
e
َ‫تَعْلَمُون‬ ْ‫أَنْتُم‬ ‫َو‬ َّ‫احلَق‬ ‫تَكْتُمُوا‬ ‫َو‬ ‫الباطِل‬ ‫ب‬
ِ َّ‫احلَق‬ ‫تَلْبِِسوا‬ ‫ال‬ ‫و‬
#1
Step 1 Verb I Ism Ḥarf Ism Verb I Ḥarf Ism Ḥarf Ism Verb I Ḥarf
present Plural Single present ‫عطف‬ Single Jarr Single Present Jazm

Connection
tense Male Male tense Male Male Tense Neg
Word

particle
[ ‫]أنتُم‬ Definite Definite [ ‫]أنتُم‬ Definite Definite [‫]أنتُم‬ Com-
Analysis Inflex. Flexible Flexible Flexible mand
Raf‛ Raf‛ Naṣb Jazm due Jarr Naṣb Jazm
‫كلمة‬ to ‫عطف‬

Step 2 Jarr
Construction
‫مركّب‬ <--------------->

Step 3 ‫خَبَر‬ ‫مبتدأ‬ ‫واو‬ Direct Verb Ḥarf Jarr Direct Verb
object Doer = ‫عطف‬ Construction object Doer =
‫مجلة‬ ‫احلال‬ [‫]أنتُم[ =] و‬ Linked to Verb [‫] أنتُم[ =] و‬

Nominal Sentence Verbal Sentence Verbal Sentence

<-------------------> <--------------------------> <----------------------------------------------------->
Ḥāl of prior sentence
(Merge Merge into one sentence
from <------------------------------------------------------------->
left)
Merge two sentences by the connecting particle [‫]حرف عطف‬
<---------------------------------------------------------------------------------------------------------------------------
--->
Step 4 And do not cover the truth with the falsehood nor hide the truth knowingly (while you
know).
Translate (2:42)

166
 Lesson 11: Grammatical Analysis of Qur’ânic Àyahs

Example # 2
﴾ َ‫﴿ كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۚ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُون‬
ْ‫كُم‬ ‫أَحْيَا‬ ‫ف‬
َ ‫أَمْوَاتًا‬ ْ‫كُنتُم‬ ‫َو‬ ِ‫اللَّه‬ ‫ب‬
ِ َ‫تَكْفُرُون‬ َ‫كَيْف‬
Ism Ism ‫فعل‬ Ism
95
Verb Ḥarf Ḥarf Ḥarf Present Ḥarf
Step 1 Plural (IV) A‛tf Single Single Jarr Tense Inter-
Male Past Female ‫الناقِص‬ Male Verb rogation.
Definite (Broken Definite
tense Past [‫]أنتُم‬
Inflexible Plural) Flexible
[َ‫]ﻫُ و‬ tense
Naṣb Indefinite Jarr ‛Raf
Flexible [‫]أنتُم‬
Naṣb

Step 2 Jarr Const.

Direct Verb Ḥarf ‫خرب كان‬ Verb Ḥarf Jarr Constr. Verb Ḥarf
Object Doer is A‛tf [‫]تُم‬
= =Indirect Object Inter.
Step 3 ‫مفعول به‬ implied
‫اسم‬ [‫ ]متعلّق‬to verb Doer
[َ‫]ﻫُ و‬ =[‫]و‬
‫كان‬
= [‫]أنتُم‬

‫مجلة‬ ]3[‫فعليّة‬ ‫مجلة‬ Ḥarf ]2[‫فعليّة‬ ‫مجلة‬ Wāw ]1[ ‫مجلة فعليّة‬
A‛tf of Ḥāl
‫تركيب‬ Merge two sentences by connecting particle
>----------------------------------------------- <
Merge with Wāw of Ḥāl which forms a “Ḥāl
‫تركيب‬ construction” which becomes Ḥāl for [‫َّه‬ ِ ‫]كَيْفَ تَكْ ُفرُونَ بِ ٱلل‬
>--------------------------------------------------------- <
Different Sentences are merged to form one sentence
‫تركيب‬ >------------------------------------------------------------------------------------------------------- <
Step 4 How can you disbelieve in Allah while you were dead, then He gave you life? (2:28)
َ‫تُرْجَعُون‬ ‫ِه‬ ْ‫إِلَي‬ َّ‫ثُم‬ ْ‫كُم‬ ‫يُحْيِي‬ َّ‫ثُم‬ ْ‫كُم‬ ُ‫يُمِيت‬ َّ‫ثُم‬
Present Ism Ḥarf Ḥarf Ism Verb IV Ḥarf Ism Verb IV Ḥarf
Passive Male Jarr ‫عطف‬ Plural Present ‫عطف‬ Plural Present ‫عطف‬
Tense Def. Male [َ‫]ﻫُ و‬ Male [َ‫]ﻫُ و‬
Step 1 Verb Inflex. Def. Definite
Jarr Inflex. Inflexible
[‫]أنتُم‬
Naṣb Naṣb
‛Raf

Jarr
Step 2 .Construction

95The identity of this Wāw is elusive in Step 1, but in Step 3 where sentences are being analyzed, it should be apparent that t his
Wāw is [‫]واو احلال‬. Failure to deduce this will change the overall meaning of the translation.

167
 Essentials of Qur’ânic Arabic

َ‫تُرْجَعُون‬ ِ‫ه‬ ْ‫إِلَي‬ َّ‫ثُم‬ ْ‫كُم‬ ‫يُحْيِي‬ َّ‫ثُم‬ ْ‫كُم‬ ُ‫يُمِيت‬ َّ‫ثُم‬
Deputy ‫شبه مجلة‬ Ḥarf ‫مفعول‬ Doer is Ḥarf ‫مفعول به‬ Doer is Ḥarf
Doer ‫عطف‬ implied ‫عطف‬ implied ‫عطف‬
=[‫]و‬
Indirect
96
‫به‬ [َ‫]ﻫُ و‬ [‫ُو‬
َ ‫]ﻫ‬
Step 3 Object
= [‫]أنتُم‬ [‫ ]متعلّق‬to verb
‫ُترْجِعون‬
‫مجلة‬ ]3[‫فعليّة‬ ‫مجلة‬ ]2[‫فعليّة‬ ‫مجلة‬ ]1[‫فعليّة‬ ‫مجلة‬
Merge from left two sentences by connecting particle
‫تركيب‬ >----------------------------------- ------------------- <
Merge two sentences by connecting particle
‫تركيب‬ >--------------------------------------------------------------------------------------------- <
Merge two sentences by connecting particle to [ْ‫]كَيْفَ تَكْ ُفرُونَ ِب ٱللَّهِ وَكُنتُمْ أَمْوَاتًا فَ أَحْيَاكُم‬
‫تركيب‬
>---------------------------------------------------------------------------------------------------- <
Step 4 . then He will cause you to die, then give life to you, then to Him you will return
translate

Example # 3
﴾ ... ۚ ٍ‫﴿ ﻫُوَ ٱلَّذِي خَلَقَ لَكُم مَّا فِي ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَ َوىٰ إِلَى ٱلسَّمَاءِ فَسَوَّاﻫُنَّ سَبْعَ سَمَاوَات‬

‫جَمِيعًا‬ ِ‫ٱلْأَرْض‬ ‫فِي‬ ‫مَّا‬ ‫كُم‬ ‫َل‬ َ‫خَلَق‬ ‫ٱلَّذِي‬ َ‫هُو‬

Ism Ism Ḥarf Jarr Ism Ism Ḥarf Verb I Ism Ism
Single Single Single Plural Jarr Past Single Single
Male Female Male Male tense Male Male
Indef. Definite Definite Definite Definite Definite
Step [ َ‫]ﻫُو‬
Flexible Flexible Inflexible Inflexible Inflex. Inflex.
1 Naṣb Jarr Naṣb
97 Jarr ‛Raf ‛Raf

Relative Relative
Step
Jarr Construction Pronoun Jarr Construction Pronoun
2 #2 #1

[2] ‫موصول‬ ‫صلة‬

[1] ‫موصول‬ ‫صلة‬

96 Here, the Indirect Object actually precedes its connected verb due to the rhetorical phenomenon of [‫ ]تَ قْدمي وَ تَأخري‬discussed in
Lesson 12.
97 Here, the I‛rāb can only be determined contextually by looking at the āyah as a whole.

168
 Lesson 11: Grammatical Analysis of Qur’ânic Àyahs

‫جَمِيعًا‬ ِ‫ٱلْأَرْض‬ ‫فِي‬ ‫مَّا‬ ‫كُم‬ َ‫ل‬ َ‫خَلَق‬ ‫ٱلَّذِي‬ َ‫ﻫُو‬

‫صلة موصول‬ ‫اسم‬ Jarr Const. is [‫]متعلّق‬ Doer is ‫خرب‬ ‫مبتدأ‬
Step implied
‫موصول و‬ to verb [‫]خلق‬ [َ‫]ﻫُ و‬
3
‫مفعول به‬
Connected Sentence
Ḥāl of
preceding
‫مجلة‬ ‫مجلة فعليّة‬
verbal
sentence
Connected Sentence with Embedded Verbal Sentence and Embedded
‫تركيب‬ Connected Sentence #2 and includes Ḥāl at the end. The Connected ‫مجلة امسيّة‬
Sentence essentially describes who [ ‫ ]ﻫو‬is.
Step .He is the one who created for you all that is in the earth (2:29)
4
ٍ‫سَمَاوَات‬ َ‫سَبْع‬ َّ‫هُن‬ ‫سَوَّا‬ ‫ف‬
َ ِ‫ٱلسَّمَاء‬ ‫إِلَى‬ ٰ‫ٱسْتَ َوى‬ َّ‫ثُم‬
Step Ism Ism Ism Verb II Ḥarf Ism Ḥarf Verb Ḥarf
Plural Single Plural Single
1
Female Male Female
Past ‫عطف‬ Female
Jarr VIII ‫عطف‬
tense Past
Indefinite Indef. Definite Definite
[َ‫]ﻫُ و‬ tense
Flexible Flexible Inflexible Flexible
[َ‫]ﻫُ و‬
Naṣb Naṣb Naṣb Jarr
Step Jarr Construction
2
Clarifier Direct Direct Doer is Ḥarf Indirect Object Doer is Ḥarf
Step ‫متييز‬ Object Object implied ‫عطف‬ implied ‫عطف‬
3 #2 #1 [َ‫]ﻫُو‬ [َ‫]ﻫُو‬
#2 #1
‫مجلة‬ ]2[‫فعليّة‬ ‫مجلة‬ ]1[‫فعليّة‬ ‫مجلة‬
‫تركيب‬ Merging of Verbal Sentences by Second Connecting Particle
‫تركيب‬ Merge with preceding sentence by First Connecting Particle
Step …Then rose over (toward) the heaven, and made them seven heavens
4

169
 Essentials of Qur’ânic Arabic

Example # 4
ۚ ً‫﴿ وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي ٱلْأَرْضِ خَلِيفَة‬
﴾... ۚ َ‫قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَك‬
ً‫ٱلْأَرْضِ خَلِيفَة‬ ‫فِي‬ ٌ‫جَاعِل‬ ‫ي‬ ّ‫إِن‬ ِ‫الْمَلَائِكَة‬ ‫ِل‬ ‫َك‬ ُّ‫رَب‬ َ‫قَال‬ ْ‫إِذ‬ ‫َو‬
Ism Ism Ḥarf Ism Ism Ḥarf Ism Ḥarf Ism Ism Verb I
Single Single Single Single Plural Single Single

‫حرف استأنفيّة‬
Jarr Naṣb Jarr Past

‫ظرف زمان‬
Female Female Male Male Male Male Male
Step 1

tense
Indef. Def. Indef. Def. Def. Def. Def.
[َ‫]ﻫُ و‬
Flexible Flex. .Flex Inflex .Flex Inflex. Flex.
Naṣb Jarr ‛Raf Naṣb Jarr Jarr Raf‛

Inna connected
Step 2

Jarr to Noun to form Jarr Construction Iḍāfa

Construction [‫]مبتدأ‬

Direct Jarr
98
Object Construction is
Jarr Const. [‫]متعلّق‬
of action [‫ ] متعلّق‬to Action ‫خرب‬ ‫مبتدأ‬ Doer Verb
noun to Verb
[ٌ‫]جَاعِل‬ noun [ٌ‫]جَاعِل‬
Step 3

‫مجلة امسيّة‬
]‫[ قال‬ ‫مقول = مفعول به‬
‫مجلة فعليَّة‬

And remember when Your Lord said to the angels “I am going to place on the earth a
Step 4

.”representative..(2:30)

َ‫يَسْفِكُ ٱلدِِّمَاء‬ ‫َو‬ ‫هَا‬ ‫فِي‬ ُ‫يُفْسِد‬ ‫مَن‬ ‫هَا‬ ‫فِي‬ ُ‫تَجْعَل‬ ‫َأ‬ ‫قَالُوا‬
Ism Verb I Ḥarf Ism Ḥarf Verb IV Ism Ism Ḥarf Verb I ‫حرف‬ Verb
Single Present Single Present Single Single Present
‫عطف‬ Jarr Jarr
‫استفهام‬
I
Step 1

Female [َ‫]ﻫُ و‬ Female [َ‫]ﻫُ و‬ Male Female [َ‫] أنت‬ Past

Definite Definite Definite Definite tense
Flexible Inflexible Inflexible Inflexible
[‫]ﻫُم‬
Naṣb Jarr Naṣb Jarr

Jarr
Jarr Construction
Construction
Step 2

‫صلة موصول‬

98 See Lesson 12, Section VI for a more detailed discussion regarding this.

170
 Lesson 11: Grammatical Analysis of Qur’ânic Àyahs

َ‫دِِّمَاء‬ ُ‫يَسْفِك‬ َ‫و‬ ‫فِي هَا‬ ُ‫يُفْسِد‬ ‫مَن‬ ‫فِي هَا‬ ُ‫تَجْ َعل‬ َ‫أ‬ ‫قَالُوا‬
Direct Doer is Jarr Const. [‫ ]متعلّق‬to Doer is Jarr Const. [‫]متعلّق‬ Doer is Doer
object implied implied implied is [‫]و‬
Verb to Verb
[َ‫]ﻫُ و‬ [َ‫]ﻫُ و‬ [َ‫] أنت‬
[‫]ﻫُم‬

]3[‫فعليّة‬ ‫مجلة‬ ]2[‫فعليّة‬ ‫مجلة‬

Step 3

Connected Sentence is Direct Object of Verb [ُ‫ ]تَجْعَل‬which is composed

of 2 embedded Verbal Sentences joined by a Connecting Particle.
]3[ ‫فعليّة‬ ‫مقول = مفعول به [ قَالُوا] =مجلة‬
]4[ ‫مجلة فعليّة‬
Step 4

”…They said “Are you going to place in it one who will spread corruption and sheds blood .

‫َك‬ ‫َل‬ ُ‫نُقَدِِّس‬ ‫َو‬ ‫َك‬ ِ‫حَمْد‬ ‫ب‬ ُ‫نُسَبِِّح‬ ُ‫نَحْن‬ ‫َو‬
Ism Ḥarf Jarr Verb II Ḥarf Ism Ism Ḥarf Verb II Ism Wāw
Single Present Single Single Present Plural of
‫عطف‬ Jarr
Male [ُ‫]حنن‬ Male Male [ُ‫]حنن‬ Male Ḥāl
Step 1

Definite Definite Definite Def.

Inflex. Inflex. (Muḍāf) Inflex
Jarr Jarr Inflex. ‛Raf
Jarr

Jarr Construction Iḍāfa Construction

Step 2

Merge into
Jarr Construction
Doer is Doer is
Jarr Const. [‫ ]متعلّق‬to implied Jarr Const. [‫ ]متعلّق‬to Verb implied ‫مبتدأ‬
Verb [ُ‫]حنن‬ [ُ‫]حنن‬
Step 3

Merge two Verbal Sentences with Connecting Particle which forms the Predicate

‫مجلة امسيّة‬
Nominal Sentence with the Wāw of Ḥāl joins to form a Ḥāl for
[َ‫ٱ لدِّمَاء‬ ُ‫ ]أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِك‬and thus joins the prior sentence in the āyah.

.While we declare Your praise and sanctify You

Step
4

171
 Essentials of Qur’ânic Arabic

IX. Tradition Methodology of I'rāb/Grammatical Analysis

Please note that we have already developed a scheme for grammatically analyzing a typical āyah from the
Qur’ān. However, please note that there already exists a traditional methodology for grammatical analysis.
This traditional mode of analysis focuses mainly on Ṣarf, even though it does touch upon I‛rāb99. It also
includes with it specific complex grammar terminology as well. It would be good for the student to be
familiar with this method if he/she comes across it in various grammar books, etc. However, we still
recommend the methodology proposed in this textbook series (volumes 1 and 2) since it allows one to
better put different components of the sentence together. The 4-Step Method is not a new methodology
and is used by some grammarians. It avoids repetition of technical grammar terminology where the
student may lose sight of the goal, to translate the āyah in a cohesive and appropriate manner.
In the traditional method, each word is analyzed separately. If it is a verb or particle then it is identified
as such. If the verb takes an I‛rāb, then that is noted along with its respective ending that points to its
respective I‛rāb. If it is a noun, then the specific category of noun is mentioned

[ ‫فاعل‬ ‫يسم‬/‫مفعول به‬/‫ضَمري مُنْفَصِل‬/‫]ضَمري مُتَّصِل‬, etc. Furthermore, the specific ending that indicates the I‛rāb of the

noun is mentioned as well. One difference is that words that are inflexible are not termed as
[ ‫مرفوع‬/‫منصوب‬/‫ ]جمرور‬, but instead given an “implicit” I‛rāb in notation [ ِّ‫مَ حَل‬ ِ‫ف‬...].

Example # 1
﴾ َ‫وَ ال تَلْبِسوا احلقَّ بِٱلْباطِلِ وَ تَكْتُموا ٱلْحَقَّ وَ أَنْتُمْ تَعْلَمُون‬ ﴿ (2:42)

‫حرف عطف مَبْين على فتحة‬ ‫َو‬

‫حرف هني مبين على السكون‬ ‫ال‬

‫ب [ال الناﻫيّة] و عالمة جزمه حذف النّون‬

ِ ‫فعل مضارع جمزوم‬ ‫تَلْبِسوا‬

‫مفعول به منصوب و عالمة نصبه الفتحة الظاﻫرة على آخره‬ َّ‫احلق‬

‫حرف جرّ مبين على السكون‬ ‫ب‬

ِ

99 The convention and notation of traditional method of grammatical breakdown has been extracted from
[‫اجلزء الثالث‬- ‫]دروس الغة العربيّة‬. Please note that may be subtle differences in terminology of I‛rāb breakdown from book to book even
thought the overall convention/methodology does not change.

172
 ‫‪Lesson 11: Grammatical Analysis of Qur’ânic Àyahs‬‬

‫ب] و عالمة جرّه الكسرة الظاﻫرة على آخره‬

‫جارّ و اجملرور بِ [ ِ‬ ‫ٱلْباطِلِ‬

‫حرف عطف مَبْين على فتحة‬ ‫َو‬

‫معطعف على [تلبسوا] جمزوم و عالمة حدف النّون‬ ‫تَكْتُموا‬

‫مفعول به منصوب و عالمة نصبه الفتحة الظاﻫرة على آخره‬ ‫ٱلْحَقَّ‬

‫الواو احلال مبين على فتحة ال حملّ له يف األعراب‬ ‫َو‬

‫ضمري منفصل مبين على السكون يف حملِّ رفع مبتدأ‬ ‫أَنْتُمْ‬

‫فعل مضارع مرفوع و عالمة رفعه الثُّبوت النُّون‬ ‫تَعْلَمُونَ‬

‫الواو اجلماعة ضمري متّصل مبين على السّكون فِ حملِّ رفع الفاعل‬ ‫و‬

‫‪Example # 2‬‬
‫﴾‬‫)‪﴿ (2:28‬كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ‬

‫حرف اسفهام مبين على فتحة‬ ‫كَيْفَ‬

‫فعل مضارع مرفوع و عالمة رفعه الثُّبوت النُّون‬ ‫تَكْفُرُونَ‬
‫الواو اجلماعة ضمري متّصل مبين على السّكون فِ حملِّ رفع الفاعل‬ ‫و‬
‫حرف جرّ مبين على السكون‬ ‫ب‬
‫ِ‬
‫فاعل مرفوع و عالمة رفعه الضّمّ الظاﻫهرة على آخره‬ ‫ٱللَّهِ‬
‫الواو احلال مبين على فتحة ال حملّ له يف األعراب‬ ‫و‬
‫فعل ماضٍ ناقِصٍ مبنث على الفتحة‬ ‫كُنتُمْ‬
‫ضمري متّصل مبين على السكون يف حملّ رفع لِأنَّهُ اسم كان‬ ‫تُم‬
‫مفعول به منصوب و عالمة نصبه الفتحة الظاﻫرة على آخره‬ ‫أَمْوَاتًا‬
‫حرف عطف مَبْين على فتحة‬ ‫ف‬
‫َ‬
‫فعل ماضٍ مبين على فتحة‬ ‫أَحْيَا‬

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 ‫‪Essentials of Qur’ânic Arabic‬‬

‫ضمري متّصل مبين على السكون يف حملّ نصب مفعول به‬ ‫كُمْ‬
‫حرف عطف مَبْين على فتحة‬ ‫ثُمَّ‬
‫فعل ماضٍ مبين على فتحة‬ ‫يُمِيتُ‬
‫ضمري متّصل مبين على السكون يف حملّ نصب مفعول به‬ ‫كُمْ‬
‫حرف عطف مَبْين على فتحة‬ ‫ثُمَّ‬
‫فعل ماضٍ مبين على فتحة‬ ‫يُحْيِي‬
‫ضمري متّصل مبين على السكون يف حملّ نصب مفعول به‬ ‫كُمْ‬
‫حرف عطف مَبْين على فتحة‬ ‫ثُمَّ‬
‫حرف جرّ مبين على السكون‬ ‫إِلَى‬
‫ضمري متّصل مبين على السكون يف حملّ جرّ جارّ واجملرور‬ ‫ِه‬
‫فعل مضارع مرفوع و عالمة رفعه الثُّبوت النُّون‬ ‫تُرْجَعُونَ‬
‫الواو اجلماعة ضمري متّصل مبين على السّكون فِ حملِّ رفع نائب‬ ‫و‬
‫الفاعِل‬

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 Lesson 12: Advanced Grammar Principles from Qur’ânic Study

Lesson 12: Advanced Grammar Topics from Qur’ānic Study

At this point, we have covered most of the grammar that is found in typical grammar textbooks of
Modern Standard Arabic. There are a few important grammatical principles relative to the study of the
Qur’ān that are not typically found in these standard grammar textbooks. Here, we will present some
important grammar principles and topics that the student will encounter with a deeper study of the Qur’ān.
Some of these topics actually are related to Balāgha (Study of Eloquence), which will be further studied in
Lesson 13.

I. Shifting Word Order in Sentences [‫]الَتَّقْدمي و التَّأْخِري‬

A. Normal Nominal and Verbal Sentence Patterns

At this point, the student should be proficient in identifying, analyzing, and constructing typical Verbal
and Nominal Sentences. We know that a Verbal Sentence by default starts with a verb, and then is followed
by an explicit Doer (if present). Following the Doer, comes the mention of the Direct Object or Indirect
object (if present). Please note that if the Direct Object is an attached pronoun, then it comes before the
explicit Doer. Other details of the sentence [‫تَمْييز‬/‫فيه‬ ‫مفعول‬/‫]حال‬ are typically mentioned after these key

components of a Verbal Sentence. In Nominal Sentences, the Subject is followed by the Predicate. The

Predicate can be one of three types: a word/word construction [ ‫ ]مُفْرَد‬, a Jarr Construction [ ‫اجملور‬ ‫]جارّ و‬, or a

sentence [‫]جُملَة‬, verbal or nominal.

The topic of [ ‫التَّأْخِري‬ ‫]الَتَّقْدمي و‬ is important in Intermediate Qur’ānic Arabic, because it is frequently

encountered. It is also important with respect to the imitability of the Qur’ān [ ‫القرآن‬ ‫ ]إعجاز‬discussed in
Lesson 14. It refers to “bringing something forward and delaying the rest” with respect to sentence
structure. In other words, there is essentially the formation of an “abnormal” sentence structure for a
specific grammatical reason. The reason can be for emphasis, exclusivity, highlighting order, quantity, etc.

Often the specific reason for [ ‫التَّأْخِري‬ ‫ ]الَتَّقْدمي و‬has to do with the overall context of the respective passage or
section of āyahs. For example, in a conventional Verbal Sentence, the Direct Object is mentioned after the
verb. If it is mentioned before the verb intentionally, then something important is going on grammatically
with the Direct Object that is being brought forward (i.e. it is not a mistake).

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 Essentials of Qur’ânic Arabic

An excellent example that highlights [ ‫التَّأخِري‬ ‫ ]الَتَّقْدمي و‬is in the following āyah of Sūrah Fātiḥah:

﴾ ُ‫﴿ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِني‬

Here in this āyah, the Direct Object is placed before its respective verb to function in exclusivity. In fact, if
we did not have this occurring, there would be a drastic change in the meaning of the āyah. It would

instead be [َ‫نَسْتَعِينُك‬ َ‫]نَعْبُدُكَ و‬, which would mean, “we worship You and seek help from You”. This would not

hold the meaning of “You alone”, and would even contradict the principles of Tawḥīd, since most who
practice Shirk also worship and ask God, but not exclusively. Bringing some word forward can also be done
for other grammatical purposes as well, not just for exclusivity or emphasis. However, those are commonly
used functions.

B. Shifting Direct Object [ِ‫]مَفْعول بِه‬

Example #1:

﴾ َ‫﴿ بَلِ ٱللَّهَ فَٱعْبُدْ وَكُن مِّنَ ٱلشَّاكِرِين‬ 100

In this example, the [ ‫به‬ ‫ ]مفعول‬which is [‫ ]لفظ اجلاللة‬is shifted forward. As we saw in the case of the āyah of

Sūrah Fātiḥah, when the [ ‫به‬ ‫]مفعول‬ precedes the verb, it usually gains the grammatical functional of

exclusivity. Therefore, the meaning of the underlined section becomes “So Worship Allah only”.

C. Shifting Jarr Construction [‫]شِبْه مجلة‬

Example #2:

﴾َ‫﴿ فِي قُلُوبِهِم مَّرَضٌ فَزَادَﻫُمُ ٱللَّهُ مَرَضًا ۚ َولَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُون‬
101

In this āyah, we see that the normal pattern of a Nominal Sentence is not followed. Instead, the order of
the subject and predicate is reversed. If the normal sentence structure were followed, it would be

[ ‫قُلُوبِهِم‬ ‫ ]مَرَضٌ فِي‬or “Disease is in their hearts”. By mentioning the predicate first, we are focusing on the

predicate, instead of the subject. Thus, in this case, we focus on the heart of the hypocrite, which is their

100(39:66) “Rather, worship [only] Allah and be among the grateful”.

101(2:10) “In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they
[habitually] used to lie”.

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 Lesson 12: Advanced Grammar Principles from Qur’ânic Study

major problem. Here, [‫التَّأْخِري‬ ‫ ]الَتَّقْدمي و‬functions in emphasizing the predicate.

The second highlighted Jarr Construction in this āyah represents the predicate, similar to that of the
previous example. Again, emphasis is being placed on the predicate instead of the subject. The normal
sentence structure should be [ ْ‫لَهُم‬ ٌ‫]عَذَابٌ أَلِيم‬, “a painful punishment is for them”. The emphasis is on the

recipients of the punishment rather than the punishment itself.

Example #3:

﴾٣﴿ َ‫﴾ وَٱلَّذِينَ ﻫُمْ عَنِ ٱللَّغْوِ مُعْرِضُون‬٢﴿ َ‫﴾ ٱلَّذِينَ ﻫُمْ فِي صَلَاتِهِمْ خَاشِعُون‬١﴿ َ‫﴿ قَدْ أَفْلَحَ ٱلْمُؤْمِنُون‬102
﴾﴾٥﴿ َ‫﴾ وَٱلَّذِينَ ﻫُمْ لِفُرُوجِهِمْ حَافِظُون‬٤﴿ َ‫وَٱلَّذِينَ ﻫُمْ لِلزَّكَاةِ فَاعِلُون‬
In this series of āyahs in the beginning of Sūrah Mu’minūn, we have shifting of Jarr Constructions. If we

look at second āyah in this example, the normal sentence structure is expected to be [ْ‫صَلَاتِهِم‬ ‫]ﻫُمْ خَاشِعُونَ فِي‬.

The Jarr Construction in this Nominal Sentence connects with [ َ‫]خَاشِعُون‬, which is an action word (i.e. it is a

‫)اسم فاعِل‬. The shift of the sentence is not as drastic as in Example #1 where the predicate came first.

However, it is abnormal enough that there is emphasis shifted to the Jarr Construction (instead of the
Predicate). The same format that occurs in Āyah #2 also occurs in subsequent āyahs that were mentioned.
In each, the Jarr Construction should have followed its connected predicate [a Doer noun] but instead
precedes it.
Example #4:

﴾ ٍ‫قُلْ ﻫُوَ ٱلرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۚ فَسَتَعْلَمُونَ مَنْ ﻫُوَ فِي ضَلَالٍ مُّبِني‬ 103
﴿

In this āyah, there is again [ ‫التَّأْخِري‬ ‫ ]الَتَّقْدمي و‬occurring. You will note this once you look carefully and

analyze the entire āyah methodically. The section [‫تَوَكَّلْنَا‬ ِ‫]عَلَيْه‬ is atypical since the Jarr Construction

precedes its connected Verb. It is expected to read [ ِ‫عَلَ يْه‬ ‫]تَوَكَّلْنَا‬. By this, we focus first on “Upon Him” rather

than “We put our trust”.

102 (23:1-5) “Certainly will the believers have succeeded. They who are during their prayer humbly submissive. And they who turn
away from ill speech. And they who are observant of Zakāt. And they who guard their private parts.”
103 (67:29) “Say, "He is the Most Merciful; we have believed in Him, and upon Him we have relied. And you will know who it is

that is in clear error."

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 Essentials of Qur’ânic Arabic

D. Arrangement of Connected Words [‫]معطوف‬

Example #5:

﴾ ِ‫وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا ِليَعْبُدُون‬ 104

﴿

The Connecting Particles act as conjunctions and allow various words to be connected, allowing them to
gain a specific grammatical function. The order of the words that are connected can play an important part
in the overall meaning. The placement of a certain word that is placed first does not necessarily gain the
meaning of emphasis, or importance. The reason of [ ‫التَّأْخِري‬ ‫ ]الَتَّقْدمي و‬is related to context. In Example #5, we

look at the following connected words: [ َ‫وَٱلْإِنس‬ َّ‫]ٱلْجِن‬. Since we know that everything in the Qur’ān has a

purpose, what is the reason for placing Jinn before Mankind? Emphasizing or elevating rank of the Jinn is
not occurring here, and this should be realized. The context of placing the Jinn first here is actually related
to the context of creating. Jinn are placed first because they were created first not because they were more
important, etc. In contrast to this, we see the reverse in the following āyah:

﴾ ‫﴿ قُل لَّئِنِ ٱجْتَمَعَتِ ٱلْإِنسُ وَٱ لْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ ﻫَٰذَا ٱ لْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِريًا‬
105

Here in this āyah, “Mankind” precedes “Jinn” because they are more capable in terms of eloquence,
beautiful speech, and the like in attempting to meet this impossible challenge106. Here, the placing of
Mankind before Jinn is more appropriate. In another āyah, we see the opposite scenario:

﴾ ٍ‫ت وَٱلْأَرْضِ فَٱنفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَان‬

ِ ‫﴿ يَا مَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ إِنِ ٱسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ ٱلسَّمَاوَا‬ 107

Here, Jinn are placed first because “flying” is their realm.108 Thus, here in this āyah, it is more suitable for
the Jinn to be mentioned first.

Example #6:

﴾ ٌ‫ﻫُوَ ٱلَّذِي خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِري‬ ﴿
109

104 (51:56) “And I did not create the Jinn and Mankind except to worship Me.”
105 (17:88) “Say, "If mankind and the jinn gathered in order to produce the like of this Qur’ān, they could not produce the like of
it, even if they were to each other assistants.".
106 [‫ ]أسرار البيان يف التّعبري القرآين‬Dr. Fāḍel As-Sāmarāī, pg. 41.

107 (17:88) “Oh company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass.
You will not pass except by authority [from Allah].”
108 [‫ ]أسرار البيان يف التّعبري القرآين‬Dr. Fāḍel As-Sāmarāī, pg. 41.

109 (64:2) “It is He who created you, and among you is the disbeliever, and among you is the believer. And Allah, of what you do,
is Seeing.”

178
 Lesson 12: Advanced Grammar Principles from Qur’ânic Study

In this example in Sūrah Taghābun, we see that [ٌ‫كَافِر‬ ْ‫ ]مِنكُم‬precedes [ٌ‫]مِنكُم مُّؤْمِن‬. The main question to ask

is why are the disbelievers preceding the believers? Are they more important? It is incorrect to suppose
that this category of people are more important or higher because they are being mentioned first. In
general, there are more disbelievers (of those created) than there are believers. This further is in line with

the context of the āyah itself. Therefore, the main purpose for [‫التَّأخِري‬ ‫ ]الَتَّقْدمي و‬here is to denote total number,
rather than giving this group emphasis or respect.
Example #7:

ۚ ُ‫وَوَﻫَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا ﻫَدَيْنَا ۚ َونُوحًا ﻫَدَيْنَا مِن قَبْل‬ ﴿
110

﴾ َ‫وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَﻫَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي ٱلْمُحْسِنِني‬

In this example, we see that [ ‫ ]نُوحًا‬precedes [‫]ﻫَدَ يْنَا‬. A question that may be asked is why is Nūḥ not

mentioned directly alongside Is’ḥāq and Ya‛qūb‫السّالم‬ ? Would not that be sufficient? Was guidance
‫عليهم‬

exclusive for Nūḥ since its is the direct object and precedes the verb? We should realize from the context of
this āyah that guidance could not be exclusively for Nūḥ‫عليه السالم‬. If we ponder the comparison of Nūḥ to the
other prophets mentioned, we should realize that he has a higher status. He was one of the five from the

[ ‫العَزم‬ ‫]أولو‬, and spend 950 years giving Daʻwah to his people. Thus, here, Nūḥ is being mentioned separately,

and being mentioned in front of the verb out of praise and honor.111
Example #8:

﴾ ُ‫يَغْفِرُ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ ۚ وَلِلَّهِ مُلْكُ ٱلسَّمَاوَاتِ وَٱ لْأَرْضِ وَمَا بَيْنَهُمَا ۚ وَإِلَيْهِ ٱلْمَصِري‬...﴿ 112

﴾ ٌ‫أَلَمْ تَعْلَمْ أَنَّ ٱ للَّهَ لَهُ مُلْكُ ٱلسَّمَاوَاتِ وَٱلْأَرْضِ يُعَذِّبُ مَن يَشَاءُ وَيَغْفِرُ لِمَن يَشَاءُ ۚ َوٱللَّهُ عَلَىٰ كُلِّ شَيْءٍَ قَدِير‬ 113
﴿

The top āyah exemplifies an established relationship in the Qur’ān with respect to forgiveness and
punishment. For the most part, the Qur’ān mentions forgiveness before punishment. This is because one of

the foremost qualities of Allah is mercy and forgiveness, from the oft-mentioned phrase [‫الرحيم‬ ‫]الغفور‬. We

110 (6:84) “And We gave to Ibrāhīm, Isʻḥāq and Yaʻqūb - all [of them] We guided. And Nūh, We guided before; and among his
descendants, Dawūd and Sulaymān and Ayyūb and Yūsuf and Mūsa and Hārūn. Thus do We reward the doers of good.”
111 [‫ ]أسرار البيان يف التّعبري القرآين‬Dr. Fāḍel As-Sāmarāī, pg. 17.

112 (5:18) “…He forgives whom He wills, and He punishes whom He wills And to Allah belongs the dominion of the heavens and
the earth and whatever is between them, and to Him is the [final] destination...”
113 (5:40) “Do you not know that to Allah belongs the dominion of the heavens and the earth? He punishes whom He wills and

forgives whom He wills, and Allah is over all things competent..”

179
 Essentials of Qur’ânic Arabic

know that His forgiveness overshadows His punishment. However, we see that in the bottom ayah in this
example, that relationship is reversed. One major purpose for this is related to addressing the psyche of
groups of people who are generally very evil. In the preceding āyahs from Sūrah Mā’idah, there is mention
of these who are violent, disbelievers, and thieves. So here, the presentation of Allah’s punishment
preceding His forgiveness is more appropriate. These people would benefit more from negative
reinforcement than positive reinforcement because they are involved in so much evil. This is a similar case
to certain sections of the Qur’ān where the punishment of the Hellfire overshadows the pleasure of
Paradise. This is to catch the attention and highlight the seriousness of punishment to those who are not
taking the message of the Qur’ān seriously and are in a state of heedlessness.
Example #9:

ِ‫﴿ ثُمَّ أَوْرَثْنَا ٱلْكِتَابَ ٱلَّذِينَ ٱصْطَفَيْنَا مِنْ عِبَادِنَا ۚ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِه‬114
﴾ ُ‫وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِٱلْخَيْرَاتِ بِإِذْنِ ٱللَّهِ ۚ ذَٰلِكَ ﻫُوَ ٱلْفَضْلُ ٱلْكَبِري‬

We have seen that the principle of [ ‫التَّأْخِري‬ ‫ ]الَتَّقْدمي و‬has more to do with context than it being a rhetorical

scheme for emphasis. In the above āyah, the Qur’ān mentions three groups, the [‫]ظالِم‬, then the [ ‫]مُقْتَصِد‬, and

then finally the [ ‫ ]سابِق‬. The context of this āyah is in regards to those who are believers. It is established

that those who are first in good deeds have an exemplary status than those who are [‫] مُقْتَصِد‬, or average in

good deeds. Further, this category of people is better than that which is involved in major sins [ِ‫]ظَالِمٌ لِّنَفْسِه‬.

So why mention those who are less worthy first? One reason may be that those who wrong themselves are
greater in number than one who is average. And the ones who are first in good deeds are very few.
However, the aspect of number is not the main reason for mentioning the people of lower rank first. This
āyah is part of a selection of āyahs that discuss the mercy of Allah . Following this āyah, there is mention
of Paradise, and of a keen emphasis on forgiveness:

‫۝‬ ٌ‫جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَﻫَبٍ وَلُؤْلُؤًا ۚ وَلِبَاسُهُمْ فِيهَا حَرِير‬ 115
﴿

﴾ ٌ‫وَقَالُوا ٱ لْحَمْدُ لِلَّهِ ٱلَّذِي أَذْﻫَبَ عَنَّا ٱلْحَزَنَ ۚ إِنَّ رَبَّنَا لَغَفُورٌ شَكُور‬

114 (35:32) “Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs
himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah .
That [inheritance] is what is the great bounty”.
115 (35:33-34) “[For them are] gardens of perpetual residence which they will enter. They will be adorned therein with bracelets of

gold and pearls, and their garments therein will be silk. And they will say, "Praise to Allah, who has removed from us sorrow.
Indeed, our Lord is Forgiving and Appreciative ”.

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Here, forgiveness is the main clause for those of a lesser rank being mentioned first 116. This, furthermore
shows us that blessings of Allah are even accessible to those who transgress and commit sins. The late

scholar Sheikh Muḥammad Shinqīti commented that the Wāw of plurality in the verb [‫ ]يَدْخُلُونَها‬is proof that

all three types of persons mentioned the āyah above will enter Paradise 117. Regarding this āyah is the
following saying: “This Wāw has a right to be written with teardrops”.

E. Established Word Arrangements in the Qur’ān

Example #8: [ ٌ‫]غَفُورٌ رَّحِيم‬

﴾. ٌ‫ٱللهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيم‬

َّ ‫ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا‬ ﴿
118

In the Qur’ān, there are several phrases that are oft repeated. One of these oft-repeated phrases which

was previously mentioned is [ ٌ‫رَحيم‬ ٌ‫]غَفور‬, which is mentioned more than fifty times. Scholars have

mentioned the reason for this order is that the individual needs to first obtain forgiveness from Allah .
After, being cleansed of sin, man is more suitable to be bestowed with His Mercy (knowledge, guidance,
wisdom, provisions, etc.).

﴾. ُ‫يَعْلَمُ مَا يَلِجُ فِي ٱلْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَا ِء وَمَا يَعْرُجُ فِيهَا ۚ وَﻫُوَ ٱلرَّحِيمُ الْغَفُور‬ 119
﴿

There is one instance in the Qur’ān where this phrase is reversed to [ُ‫الْغَفُور‬ ُ‫]ٱلرَّحِيم‬, in beginning of Sūrah
Saba. Why? This actually has to do with the context of the āyah. Here Allah is mentioning key aspects of
His Mercy which are related to provisions from the earth and sky, and that is why it is being mentioned
first. Then, the end of the āyah, it says “and what ascends therein” or the repentance of the slave to His
Lord, perhaps because of the sustenance and bounty that were provided. The point here is the typical
pattern of [ ٌ‫رَحيم‬ ٌ‫ ]غَفور‬would be out of context and would contradict this fine point.

116 [‫ ]أسرار البيان يف التّعبري القرآين‬Dr. Fāḍel As-Sāmarāī, pg. 22.

117 [‫]أضواء البيان يف إيضاح القرآن بالقرآن‬, Sheikh Muḥammad al-Shinqīti.
118 (2:199) “Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is
Forgiving and Merciful...”
119 (34:2) “He knows what penetrates into the earth and what emerges from it and what descends from the hea ven and what

ascends therein. And He is the Merciful, the Forgiving..” Reference: Audio Series[ ‫]إِعْجاز القرآن‬, Ṭāriq Suwaidān.

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Example #9: [ ‫]مسيع بصري‬

﴾ ُ‫﴿ وَٱللَّهُ يَقْضِي بِٱلْحَقِّ ۚ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِ لَا يَقْضُونَ بِشَيْءٍَ ۚ إِنَّ ٱللَّهَ ﻫُوَ ٱلسَّمِيعُ ٱلْبَصِري‬120
In the Qur’ān, another established word arrangement is that of [‫بصري‬ ‫]مسيع‬. Here, we see that with few

exceptions hearing precedes seeing. This may seem a bit astonishing since most people may consider sight
the superior sense over hearing. However, from this precedence set forth in the Qur’ān, scholars have
deduced a few important principles. First, the vehicle for the greatest of blessings from Allah is hearing

not seeing unlike other previous miracles. A person who is deaf would be deprived of this message versus
a person who is blind who would be able to directly connect with the Qur’ān. In the history of Islām, there
were many notable blind scholars and one blind prophet (Ya’qūb) as opposed to those who were deaf.
Furthermore, hearing allows for communication, and is a sense which is always active and cannot be
blocked (unlike seeing).

﴾ ٌ‫خَتَمَ ٱ للَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۚ وَعَلَىٰ أَبْصَارِﻫِمْ غِشَاوَةٌ ۚ وَلَهُمْ عَذَابٌ عَظِيم‬ ﴿
121

In the beginning of Sūrah Baqarah, the sense that is mentioned along with the heart is hearing, perhaps
because it, like the heart is always active and cannot be muted.
In the Qur’ān, there are two exceptions to this rule, two places where seeing is mentioned first:

ۚ ْ‫قُلِ ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا ۚ لَهُ غَيْبُ ٱلسَّمَاوَاتِ وَٱلْأَرْضِ ۚ أَبْصِرْ بِهِ وَأَسْمِع‬ ﴿
122

﴾ ‫مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا‬
In the context of the above āyah, seeing is being mentioned before hearing, because the people of the
123
cave were concerned about being seen. That is why they took shelter in the cave in the first place. Thus,
in this case, context emphasizes sight over hearing. Another exemption to this order is in the following
āyah from Sūrah Sajdah:

﴾َ‫﴿ وَلَوْ تَ َرىٰ إِذِ ٱ لْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَٱرْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُون‬124

120 (40:20) “And Allah judges with truth, while those they invoke besides Him judge not with anything. Indeed, Allah - He is the
Hearing, the Seeing.”
121 (2:7) “Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a grea t

punishment..”
122 (18:26) “Say, "Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens

and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation
with anyone.".”
123 [‫ ]أسرار البيان يف التّعبري القرآين‬Dr. Fāḍel As-Sāmarāī, pg. 40.

(32:12) “If you could but see when the criminals are hanging their heads before their Lord, [saying], "Our Lord, we have seen
124

and heard, so return us [to the world]; we will work righteousness. Indeed, we are [now] certain."

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In this āyah, seeing is being mentioned before hearing because the disbelievers failed realize the truth of
the last day and other aspects of Islām that are beyond sight. They disbelieved the truth that they heard,

but realize the truth now on this day through the reality of sight [‫اليَقني‬ ‫]عِلم‬125. This is why seeing precedes

hearing in this āyah due to these deep contextual implications.

Example #10:

﴾ ُ‫سَبَّحَ لِلَّهِ مَا فِي ٱلسَّمَاوَاتِ وَمَا فِي ٱلْأَرْضِ ۚ وَﻫُوَ ٱلْعَزِيزُ ٱلْحَكِيم‬ 126
﴿
The phrase highlighted is repeated in the Qur’ān and denotes an important principle with this specific
order. The word [ ‫ ]عزيز‬precedes [ ‫ ]حكيم‬because of the principle of authority preceding rule and wisdom.

II. Omission [‫]احلَذْف‬

In Arabic, there are several instances where a word is omitted for grammatical effect. This is a common
occurrence in conversation, irrespective of language. For example, this often occurs in responding to a
question: What is your name? Fāṭimah (i.e. “My name is Fāṭimah.”). In this case, the omitted words are
“My name is” since this is implied and understood. Furthermore, stating, “My name is” would actually be
too wordy and less eloquent.127 In most cases, omission of the word is understood contextually from the
sentence. However, this can be difficult for students of the Arabic language where familiarity of the
language is lacking.
There are several examples of omission in the Islāmic phrases that are used by Muslims. For example

the phrase [ ُ‫أكْبَر‬ ُ‫]اهلل‬, means “Allah is greater”, or “Allah is great”. Here this phrase is actually incomplete

grammatically, and the full phrase should be [ٍَ‫شيْء‬ ِّ‫]اهللُ أكْبَرُ مِن كُل‬, or “Allah is greater than everything”. So

here, there is omission, and the omitted part is understood implicitly. Another phrase is the attestation of

Faith, [ ‫اهلل‬ ‫]ال إلهَ إلَّا‬. Like the previous phrase, this phrase is incomplete in terms of deriving an appropriate

meaning, “There is no God but God”? The complete phrase should be [‫اهلل‬ ‫]ال إلهَ بِحَقٍّ إلَّا‬, that “There is no god

in actuality but Allah ”. Another common used phrase is [ ‫]رَبَّنا‬, Our Lord, which is used when Muslims

supplicate. In fact, this phrase can only be used in this context, because the original words of this phrase

125 [‫ ]أسرار البيان يف التّعبري القرآين‬Dr. Fāḍel As-Sāmarāī, pg. 41.

126(59:1) “Whatever is in the heavens and whatever is on the earth exalts Allah, and He is the Exalted in Might, the Wise.”
127 Omission is contextual. For example, in Sūrah Yūsuf, the response to the question, “Are you indeed Yūsuf?” was not “yes”
because that would not have been appropriate. It was “I am Yūsuf and this is my brother” to remove any doubt that he was
indeed Yūsuf since this question was asked out of amazement and shock.

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were [ ‫ ] يا رَبَّنا‬.

Within the Qur’ān itself, Omission is common. In translations, one may often find certain omitted words
in brackets or parenthesis so that the overall meaning is preserved. By having a thorough grasp of
grammar, the student should be able to identify most instances of omission.

A. The Passive Tense and Omission of the Doer

The Passive Verbal Sentence is a sentence where the Doer is omitted. The Doer may be known implicitly,
but is left out so that the focus is on the object. Please note that the Passive Tense was briefly discussed in
Lesson 11 in Volume 1. For example, let us look at the following āyahs:

i. ﴾٤﴿ ْ‫﴾ وَأَلْقَتْ مَا فِيهَا َوتَخَلَّت‬٣﴿ ْ‫﴾ وَإِذَا ٱلْأَرْضُ مُدَّت‬٢﴿ ْ‫﴾ وَأَذِنَتْ لِرَبِّهَا وَحُقَّت‬١﴿ ْ‫﴿ إِذَا ٱلسَّمَاءُ ٱنشَقَّت‬128
﴾﴾٥﴿ ْ‫وَأَذِنَتْ لِرَبِّهَا وَحُقَّت‬
ii. ﴾ ‫﴿ إِنَّ ٱلْإِنسَانَ خُلِقَ ﻫَلُوعًا‬129

iii. ﴾ َ‫صِرَاطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّالِّني‬ 130
﴿

In Āyah (i), the Doer is omitted while the direct object is mentioned. The Doer or [‫اجلاللة‬ ‫ ]لَفظ‬is obvious
with respect to context of the āyahs being mentioned. One important wisdom in omitting the Doer has to
do with the attitude of the listener. In Makkan Qur’ān, the main audience were the pagan disbelievers.
During the time of the Makkan revelation, the attitude towards the Qur’ān was hostile. The leaders of
Quraish were devising various schemes and propaganda to prevent the message of the Qur’ān to be spread

and heard. One benefit of the omission of [ ‫اجلاللة‬ ‫ ]لَفظ‬is to shift the focus to the signs of Allah from referring
to Allah directly. Those who were affected by “Islāmophobia” and wanted to avoid listen would their

attention away if Allah was mentioned directly. How can you give the message to someone who closes

their ears, hearts, and minds to that same message? Mentioning the thought provoking signs of Allah

would catch their attention, until their hearts and minds open up to the message. Then, their attention
would shift to Allah , and the message that they were trying to avoid. The Qur’ān was sent to soften the

hearts and shake the minds with the truth. Often, the Makkah Sūrahs start with oaths, and addressed a

128 (84:1-5) “When the sky has split [open], And has responded to its Lord and was obligated [to do so], And when the earth has
been extended, And has cast out that within it and relinquished [it], And has responded to its Lord and was obligated [to do so].
129 (70:19) “Indeed, mankind was created anxious.”
130 (1:7) “The path of those upon whom You have bestowed favor, not of those who have evoked anger nor of those who are

astray.”

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people who are in doubt about the message. Compared to Madani Qur’ān, Makkan Qur’ān is more powerful
rhetorically, more direct, and has shorter āyahs. The Qur’ān in general uses various modes of speech,
rhetorical devices, and reasoning to circumvent this common bias of the listener.
In Āyah (ii), the Doer is again omitted. It is a consistent theme of the Qur’ān that Allah is not

mentioned next to a deficiency, even though the Doer is implicitly [‫اجلاللة‬ ‫]لَفظ‬. Mankind, here is being

mentioned with a negative component. By not mentioning Allah alongside a deficiency, we are taught an

important etiquette when mentioning Him .

In Āyah (iii), the passive noun [ ‫ ]املغضوب‬is being used in reference to a group of people who are away

from Guidance. Often, it is translated as those who have Allah’s anger or wrath on them, which is partly
accurate. However, one important reason for not having mention of Allah with the last two groups of

people [ ‫ ]املغضوب‬is that anger is on them. It is not only the anger of Allah , but of the angels, prophets,

believers, and mankind altogether.131 What a woeful scenario that these people are in!

B. Omission of the Verb

Example #1:

‫۝‬ َ‫﴿ إِنَّ إِبْرَاﻫِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱ لْمُشْرِكِني‬132
﴾ ٍ‫شَاكِرًا لِّأَنْعُمِهِ ۚ ٱجْتَبَاهُ وَﻫَدَاهُ إِلَىٰ صِرَاطٍ مُّسْتَقِيم‬
Here, with a careful read of this āyah, you will notice that a word is missing. This will not be noticed
unless a careful and systematic reading of the āyah is done. You should notice that the start of the second

āyah is [ ‫]شَاكِرًا‬, which is not a normal way to start a sentence. Here, the word [‫ ]شَاكِرًا‬is actually is an

[ َ‫كان‬ ‫ ]خَبَر‬of the verb [َ‫]كان‬. This omitted word is made clear from the context of the āyah.

131Lamasāt Bayāniyyah, Dr.. Fāḍel As-Sāmarāī.

132(16:120-121) “Indeed, Ibrāhīm was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth, and he was
not of those who associate others with Allah. [He was] grateful for His favors. Allah chose him and guided him to a straight
path....”.

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Example #2:

﴾١٣﴿ ‫﴾ فَقَالَ لَهُمْ رَسُولُ ٱللَّهِ نَاقَةَ ٱللَّهِ وَسُقْيَاﻫَا‬١٢﴿ ‫﴾ إِذِ ٱنبَعَثَ أَشْقَاﻫَا‬١١﴿ ‫﴿ كَذَّبَتْ ثَمُودُ بِطَغْوَاﻫَا‬ 133

﴾﴾١٤﴿ ‫فَكَذَّبُوهُ فَعَقَرُوﻫَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاﻫَا‬

In this series of āyahs at the end of Sūrah Shams, there are two verbs omitted in the āyah:
[ ‫وَسُقْيَاﻫَا‬ ِ‫]فَقَالَ لَهُمْ رَسُولُ ٱللَّهِ نَاقَةَ ٱللَّه‬. There is a verb omitted before [‫وَسُقْيَاﻫَا‬ ِ‫]نَاقَةَ ٱللَّه‬, which is essentially the

quoted statement (of Ṣāleḥ, the Messenger of Allah ) termed the [‫] مَقول‬. This statement has two nouns that

are Naṣb, which actually function as Direct Objects for the same verb. The omitted verb for [ ِ‫ٱللَّه‬ َ‫ ]نَاقَة‬and

[ ‫ ] وَسُقْيَاﻫَا‬is “safeguard” , or [ ‫ ]ٱحْذَرُوا‬, in the command tense. Please note that the [ ‫ ]و‬in front of [‫ ]وَسُقْيَاﻫَا‬is
134

[ ‫ ] معطوف‬upon [ ِ‫ٱللَّه‬ َ‫]نَاقَة‬. This meaning fits with the overall context of the section dealing with Thamūd and

their transgression against the She-Camel of Allah .

Example #3:

ُ‫﴿ يَوْمَ تَرَى ٱلْمُؤْمِنِنيَ وَٱلْمُؤْمِنَاتِ يَسْعَىٰ نُورُﻫُم بَيْ َن أَيْدِيهِمْ وَبِأَيْمَانِهِم بُشْرَاكُم‬135
﴾ ُ‫ٱلْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا ٱلْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ ﻫُوَ ٱلْفَوْزُ ٱلْعَظِيم‬

The beginning of this āyah begins with the word [َ‫ ]يَوْم‬, which is Naṣb and Indefinite. It is not typical for a

sentence to begin like this. This is because there is an omitted word at the beginning. Here the omitted

word is the verb [ ْ‫]اُذْكُر‬136, or “remember”.

Example #4:

﴾ ‫﴿ قَالَتْ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا‬ 137

133 (91:11-14) “Thamūd denied [their prophet] by reason of their transgression. When the most wretched of them was sent
forth. And the Messenger of Allah [Sālih] said to them, "[Do not harm] the she-camel of Allah or [prevent her from] her drink."
But they denied him and hamstrung her. So their Lord brought down upon them destruction for their sin and made it equal [upon
all of them]..”.
134 [‫ ]اإلعراب للمفصّل كتاب اهلل املرتّل‬from Section on Sūrah Shams (91:13) in [‫]جملّد ثاين عشر‬, Bahjat Abdul Wahid As-Sālih.

135 (57:12) On the Day you see the believing men and believing women, their light proceeding before them and on their right,
[it will be said], "Your good tidings today are [of] gardens beneath which rivers flow, wherein you will abide eternally." Th at is
what is the great attainment.”
136 [‫ ]اإلعراب للمفصّل كتاب اهلل املرتّل‬from Section on Sūrah Ḥadīd (57:12) in [‫]جملّد حادي عشر‬, Bahjat Abdul Waḥid As-Ṣāliḥ.

137 (19:20) She said, "How can I have a boy while no man has touched me and I have not been unchaste?"

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 Lesson 12: Advanced Grammar Principles from Qur’ânic Study

In the last part of this āyah, we should notice something atypical. In [‫بَغِيًّا‬ ُ‫]لَمْ أَك‬, we notice that the verb

[ ُ‫ ]أَك‬instead of the expected [ ْ‫ ]أَكُن‬. Thus, the [ ْ‫ ]ن‬has been omitted. The reason for this omission relates to

the contextual meaning of the āyah. Here Maryam‫السّالم‬ ‫عليها‬ is mentioning the following: “I have not been
unchaste”. Here, the reason for the omission is to distance or de-emphasize “being unchaste”. Example #5
denotes a similar rhetorical example.
Example #5:

﴾ َ‫﴿ إِنَّ إِبْرَاﻫِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِني‬138

Here the verb [ ُ‫ ]يَك‬is used and we see that the [ ْ‫ ]ن‬has been omitted. The purpose of this omission is

again to distance him from “being from the associators of other gods”. Please note that this further
strengthens the statement “he was not of those who make partners with God”. Furthermore, it sends a
clear message of Tawḥīd to those people who have an affiliation with Ibrāhīm‫ عليه السّالم‬.

C. Omission of a Noun
Example #6:

﴾ ُ‫﴿ وَإِذْ يَرْفَعُ إِبْرَاﻫِيمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۚ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيم‬
139

Another example of an omitted word is in this āyah, which should be recognized without much struggle.

Here, the phrase [ …‫مِنَّا‬ ْ‫ ]رَبَّنَا تَقَبَّل‬is understood to be words of Ibrāhīm and Ismāīl‫ عليهما السّالم‬. So here, the word

omitted is [ ِ‫ ]قائِلَ يْن‬, which is actually a Ḥāl. They both were saying […‫مِنَّا‬ ْ‫ ]رَبَّنَا تَقَبَّل‬while raising the foundation
of the Ka‛bah.
Example #7:

ۚ ‫َولَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا‬

َّ ‫﴿ وَجَاءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ س‬ 140

﴾ َ‫فَصَبْرٌ جَمِيلٌ ۚ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُون‬

138 (16:120) “Indeed, Ibrāhīm was a nation, devoutly obedient to Allah, inclining toward truth, and he was not of those who
associate others with Allah.”
139 (2:127) “And [mention] when Ibrāhīm was raising the foundations of the House and [with him] Ishmael, [saying], "Our Lord,

accept [this] from us. Indeed You are the Hearing, the Knowing.”.
140 (12:18) “And they brought upon his shirt false blood. He said, "Rather, your souls have enticed you to something, so

patience is most fitting. And Allah is the one sought for help against that which you describe.”

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In this āyah, you should notice that the term [ٌ‫ ]فَصَ بْرٌ جَمِيل‬or “a beautiful patience” is an incomplete
sentence. That is because there is an omitted word. The omitted word is [‫ ]أَمْري‬141, where the complete
phrase would be “then [for] my matter is a beautiful patience”.

Example #8:

‫۝‬ َ‫﴿ وَٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ لَا يَخْلُقُونَ شَيْئًا وَﻫُمْ يُخْلَقُون‬142
﴾ َ‫أَمْوَاتٌ غَيْرُ أَحْيَاءٍَ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُون‬

Looking at the second āyah of the selected section above, you should notice that [ٍَ‫أَحْيَاء‬ ُ‫ ]أَمْوَاتٌ غَيْر‬is an

incomplete sentence (“dead without life”). Here, it should be apparent that the [‫ ]مبتدأ‬is omitted and should

be [ ‫ ]ﻫُم‬. The implied pronoun of course refers to those who call on others besides Allah .

D. Omission of a Particle
Example #9:

ْ‫﴿ إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ ٱلْقَوْمَ قَرْحٌ مِّثْلُهُ ۚ وَتِلْكَ ٱلْأَيَّامُ نُدَاوِلُهَا بَيْنَ ٱلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ ٱلَّذِينَ آمَنُوا وَيَتَّخِذَ مِنكُم‬ 143

﴾ ﴾١٤١﴿ َ‫﴾ وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِينَ آمَنُوا وَيَمْحَقَ ٱلْكَافِرِين‬١٤١﴿ َ‫شُهَدَاءَ ۚ وَٱللَّهُ لَا يُحِبُّ ٱلظَّالِمِني‬

In these two āyahs from Sūrah Āle-Imrān, we see omission of the particle [ ِ‫]ل‬, also known as [‫التَّعْليل‬ ُ‫]الم‬,
which causes the verb to be in the Naṣb case. This subtlety will not realized unless one analyzes the āyahs
very carefully, since this is grammatically okay; the Wāw preceding it can be considered a connecting

particle to cause A‛ṭf. In Āyah 140, we have the section [َ‫شُهَدَاء‬ ْ‫]وَلِيَعْلَمَ ٱللَّهُ ٱلَّذِينَ آمَنُوا وَيَتَّخِذَ مِنكُم‬, where we see

the Lām particle acting on the verb [ َ‫ ]يَعْلَم‬, to give the meaning of “so that Allah knows those who are

believers”. Then, the next words have the meaning “and that He takes from you witnesses (martyrs)”

where the same Lām has been omitted. In Āyah 141, we see the presence of the same Lām in the section

141 [‫ ]اإلعراب للمفصّل كتاب اهلل املرتّل‬from Section on Sūrah Yūsuf (12:18) in [‫]جملّد خامس‬, Bahjat Abdul Wahid As-Sālih. Same is mentioned
in Al-Kashāf, Al-Zamakshari.
142 (16:20-21) “And those they invoke other than Allah create nothing, and they [themselves] are created. They are, [in fact], dead,

not alive, and they do not perceive when they will be resurrected.”
143 (3:140-141) “If a wound should touch you - there has already touched the [opposing] people a wound similar to it. And so are

the days (good and not so good), We give to men by turns so that Allah may make evident those who believe and so that He take s
from among you martyrs - and Allah does not like the wrongdoers. And that Allah may purify the believers [through trials] and
destroy the disbelievers.

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[ ‫آمَنُوا‬ َ‫] وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِين‬. This could have been omitted due to A‛ṭf but was not. The omission of the Lām is

again seen in [َ‫ٱلْكَافِرِين‬ َ‫]وَيَمْحَق‬. Why? This actually has to do with a principle that is evident contextually
from the two āyahs. In Āyah 140, Allah puts the people through tests to screen out the believers, which
includes a large subset of people. Then, He takes from you (i.e. believers), martyrs, which is a much
smaller subset of people. Because this only applies to a small subset of people, the Lām has been omitted 144.
A similar principle is in effect in Āyah 141. The believers that are tested are of a larger subset that the
subset of disbelievers who are destroyed. The omission of Lām from the verb [ َ‫ ]يَمْحَق‬highlights that.

E. Omission (Miscellaneous)
Example #10:

﴾ َ‫﴿ وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَﻫُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُﻫُمْ فِي طُغْيَانِهِمْ يَعْمَهُون‬
In this āyah, from (6:109), the translation is as follows: “And We will turn away their hearts and their
eyes just as they refused to believe in it the first time. And We will leave them in their transgression,
wandering blindly”. Here, in this āyah, one may ask “turning away from what?”. Here, the omitted word

can be deduced from the context of the āyah, and is the Describer [‫اهلُدَى‬ َ‫مِن‬/ّ‫“ ] مِن احلَق‬from the truth” or “from
the guidance”. This type of omission is rather commonplace in the Qur’ān, and often marked in certain
Tafsīrs and translations by bracketed words.
Example #11:

﴾ ‫ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا‬ ﴿

In this āyah, from (74:11), the translation is as follows: “Leave Me with the one I created alone”. Here
the word [ ‫ ]وَحِيدًا‬is a Ḥāl, but its meaning is still incomplete. The complete translation regarding “alone”

should be “alone without any wealth or children”, which may be apparent from the following few āyahs. So

here again the Describer [ ‫وَلَد‬ ‫ ]ال مالَهُ وَ ال‬is omitted.

Example #12:

﴾ َ‫﴿ عَلَيْهَا تِسْعَةَ عَشَر‬

In this āyah from Sūrah Muddathir (74:30), the translation is as follows: “Over it are nineteen”. Here, the
Clarifier [ ً‫ ]مَلَكا‬has been omitted, which is actually eluded to in greater detail in the next āyah (74:31).

144 [‫ ]أسرار البيان يف التعبري القرآين‬Dr. Fāḍel As-Sāmarāī, pg. 3.

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III. Narrative Shifting in Sentences [‫]اِلْتِفات‬

Another beautiful aspect of the Qur’ān is its switching of narrative tenses termed [‫]اِلْتِفات‬. The term

[ ‫ ]اِلْتِفات‬means “turning”, and has to do with the primary audience that is being spoken to. As a whole and

generally speaking, the Qur’ān is an address to mankind. Additionally, however, it at various points, is
directed to a specific audience (i.e. Muslims, Christians, Jews, Pagans, etc.). Sometimes there can be a
sudden shift of the narrative away from a targeted audience for a specific reason (shift in topic, admonition,
discussion of their sins and wrongdoings, or mistakes, etc.). This shift in narrative is a rhetorical tool that
further enhances and empowers its message. At this point, the student should start to recognize where
these narrative shifting occur. This helps in analyzing the overall meaning of a respective āyah, or selection
of āyahs.

A. Narrative Shifting: 3rd person to 2nd person

‫﴾ لِيَكْفُرُوا بِمَا‬٣٣﴿ َ‫﴿ وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّ دَعَوْا رَبَّهُم مُّنِيبِنيَ إِلَيْهِ ثُمَّ إِذَا أَذَاقَهُم مِّنْهُ رَحْمَةً ِإذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُون‬ 145

﴾﴾٣٥ ﴿ َ‫أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَانًا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا بِهِ يُشْرِكُون‬ ﴾ ٣٤ ﴿ َ‫آتَيْنَاﻫُمْ ۚ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُون‬
In this āyah above, we see an abrupt narrative shift from the third person to the second person in the
highlighted section. The narrative is initially in the third person discussing those who are ungrateful to
Allah in moments of ease. After mentioning this ungratefulness, there is a sudden shift to the second

person stating: “Then enjoy yourselves (right now), for you are going to know”. This is [‫ ]اِلْتِفات‬, and in this

case functions to amplifying the warning against this group of people regarding their evil attitude of
ungratefulness. The narrative then shifts back to the third person.
Another example of this occurs in the following āyah:

﴾٨٨ ﴿ ‫﴾ لَّقَدْ ِجئْتُمْ شَيْئًا إِدًّا‬٨٨﴿ ‫﴿ وَقَالُوا ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا‬ 146

﴾﴾٨١ ﴿ ‫تَكَادُ ٱلسَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ ﻫَدًّا‬

145 (30:35) “And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets
them taste mercy from Him, at once a party of them associate others with their Lord, So that they will deny what We have
granted them. Then enjoy yourselves, for you are going to know. Or have We sent down to them an authority, and it speaks of
what they were associating with Him? .”
146 (19:88-90) “And they say, "The Most Merciful has taken [for Himself] a son." You have done an atrocious thing. The heavens

almost rupture therefrom and the earth splits open and the mountains collapse in devastation”.

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Here again, there is a sudden shift from the third person to the second person to function in warning or

[ ‫ ]اِنذار‬. There is a shift again to the third person discussing the monstrosity of what they have done, in this

case, associating a son with Allah .

B. Narrative Shifting: 2nd person to 3rd person

ۚ ْ‫﴿ وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَٱلسَّلْ َوىٰ ۚ كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُم‬
147

﴾ َ‫وَمَا ظَلَمُونَا وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُون‬

In this āyah, we see the shift from the second person to the first person. Here, one major reason for
doing so is distancing oneself [ ‫ ]تَ بْعيد‬from the group that was being talked to. Examining the transition to

the third person [..‫وَلَٰكِن‬ ‫]وَمَا ظَلَمُونَا‬, again functions in increasing the critique and humiliation against the

group that was just being spoken to. Please note that the Qur’ān is speaking to different audiences, some
audiences are spoken to directly at times, and at other times indirectly. So in this shift from addressing
Banī Isrāīl to the third person, the narrative turns away from them to mankind in general, and their
transgression is mentioned to everyone (with their presence in the background). In this way through
grammatical shifting, a negative example of them is made, to amplify the gravity of their misdeeds. Perhaps
this is even more humiliating than being criticized in the second person.

C. Narrative Shifting: 3rd person to 1st person

﴾... ۚ ً‫﴿ وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي ٱلْأَرْضِ خَلِيفَة‬ 148

Here, there is a shift from the third person to the first person. The statement [ً‫خَلِيفَة‬ ِ‫ ]إِنِّي جَاعِلٌ فِي الْأَرْض‬is

also termed the [ ‫ ] مقول‬, or a saying in quotes. The grammatical shift here is also obvious contextually.

147 (2:57) “And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with
which We have provided you." And they wronged Us not - but they were [only] wronging themselves.”
148 (2:57) “And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with

which We have provided you." And they wronged Us not - but they were [only] wronging themselves.”

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D. Examples from the dynamics of Narrative Shifting

‫﴿ إِذْ يُغَشِّيكُمُ ٱ لنُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱ لسَّمَاءِ مَاءً لِّيُطَهِّرَكُم بِهِ وَيُذْﻫِبَ عَنكُمْ رِجْزَ ٱ لشَّيْطَانِ وَلِيَرِْبطَ عَلَ ٰى‬
149

‫﴾ ِإذْ يُوحِي رَبُّكَ إِلَى ٱ لْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا ٱلَّذِينَ آمَنُوا ۚ سَأُلْقِي فِي قُلُوبِ ٱلَّذِينَ كَفَرُوا‬١١﴿ َ‫قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَام‬
َّ‫﴾ ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا ٱ للَّهَ وَرَسُولَهُ ۚ وَمَن يُشَاقِقِ ٱ للَّهَ وَرَسُولَهُ فَإِن‬١٢﴿ ٍ‫ٱلرُّعْبَ فَاضْرِبُوا فَوْقَ ٱ لْأَعْنَاقِ َوٱضْرِبُوا مِنْهُمْ كُلَّ بَنَان‬
﴾ ﴾١٤ ﴿ ِ‫﴾ ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ ٱلنَّار‬١٣﴿ ِ‫ٱ للَّهَ شَدِيدُ ٱلْعِقَاب‬

In this selection of āyahs, there are multiple grammatical shifts. Āyah #11 is in the second person, which

then switches to the third person in Āyah #12. In Āyah #12, there is shift to the first person [ْ‫مَعَكُم‬ ‫]أَنِّي‬, and

then the second person [...‫آمَنُوا‬ َ‫]فَثَبِّتُوا ٱلَّذِين‬. Āyah #13 then switches to the third person stating the

antagonism of the disbelievers who are then spoken to directly in the second person harshly in Āyah #14.
In this selection of āyahs, [‫ ]اِلْتِفات‬amplifies the admonition and interaction with the audience(s).

Another example of the power of [ ‫ ]اِلْتِفات‬in the Qur’ān is exemplified in Sūrah Ḥāqqah. In the following

section we see narrative shifts occurring continuously, which enhances the rhetorical effect. These āyahs
in this Sūrah are among the most emotional and graphic in the entire Qur’ān. The constant and dynamic
shift of narrative plays an important in evoking this.

﴾٢٢ ﴿ َ‫﴾ يَا لَيْتَهَا كَانَتِ ٱلْقَاضِيَة‬٢٢﴿ ْ‫﴾ وَلَمْ أَدْرِ مَا حِسَابِيَه‬٢٥﴿ ْ‫﴿ وَأَمَّا َمنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَه‬ 150

َ‫﴾ ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُون‬٣١﴿ ُ‫﴾ ثُمَّ ٱ لْجَحِيمَ صَلُّوه‬٣١﴿ ُ‫﴾ خُذُوهُ فَغُلُّوه‬٢٨﴿ ْ‫﴾ ﻫَلَكَ عَنِّي سُلْطَانِيَه‬٢٨﴿ ۚ ْ‫مَا أَغْنَىٰ عَنِّي مَالِيَه‬

﴾﴾٣٥ ﴿ٌ‫حَمِيم‬ ‫﴾ فَلَيْسَ لَهُ ٱ لْيَوْمَ ﻫَاﻫُنَا‬٣٤﴿ِ‫﴾ وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِني‬٣٣﴿ِ‫﴾إِنَّهُ كَانَ لَا يُؤْمِنُ بِٱللَّهِ ٱلْعَظِيم‬٣٢﴿ُ‫ذِرَاعًا فَٱسْلُكُوه‬

149 (8:11-14) “[Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from
the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts a nd
plant firmly thereby your feet. [Remember] when your Lord inspired to the angels, "I am with you, so strengthen those who hav e
believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every
fingertip." That is because they opposed Allah and His Messenger. And whoever opposes Allah and His Messenger - indeed,
Allah is severe in penalty. "That [is yours], so taste it." And indeed for the disbelievers is the punishment of the Fire.”
150 (69:25-34) But as for he who is given his record in his left hand, he will say, "Oh, I wish I had not been given my record And

had not known what is my account. I wish my death had been the decisive one. My wealth has not availed me. Gone from me is
my authority." [Allah will say], "Seize him and shackle him. Then into Hellfire drive him. Then into a chain whose length is
seventy cubits insert him." Indeed, he did not used to believe in Allah, the Most Great, Nor did he encourage the feeding of the
poor..”

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This selection starts with the third person narrative. It then shifts to the first person to highlight the

intense regret of the disbeliever when he is handed his book of deeds [ْ‫كِتَابِيَه‬ َ‫] يَا لَيْتَنِي لَمْ أُوت‬. Then the

narrative shifts suddenly to the second person [...ُ‫فَغُلُّوه‬ ُ‫]خُذُوه‬, where the disbeliever is shacked, bound, and
directed to the Hellfire. Finally, the section ends with the third person detailing the causes for this

ignominious ending [ ِ‫ٱلْعَظِيم‬ ِ‫]إِنَّ ُه كَانَ لَا يُؤْمِنُ بِٱللَّه‬. Please note that in the āyahs directly preceding this one, the

first person narrative is given for the believer when he is given his book of deeds. What a stark contrast!

IV. Definite and Indefinite Nouns [‫]التَّعْريف و الْتَنْكري‬

A. Definite Words
In Lesson 7, (Section P), we discussed the different types of the definite article [‫]ال‬. There are different

types of the definite article which can be distinguished contextually. Since we have already seen, subtle
differences in meaning can often lead to a significant difference in meaning, it is important to review this
topic.

The “default” [ ‫ ]ال‬can be considered [ ‫اخلارِجِي‬ ‫ ]الم العَهْد‬which is something known to the speaker and the
audience. But there are many times where a different type of [ ‫ ]ال‬is used. For example, when referring to

an entire group or community like “man” or “women”, then the “Al” which is used is [ ‫الْجِ نْس‬ ُ‫]الم‬. For

example in the Qur’ān, the word [ ‫ ]اإل نْسان‬does not mean “the man” but is understood to be mankind, and the

same scenario goes for [‫]النِساء‬.

B. Indefinite Words151
Similar to the different types of meanings that can occur with the definite article [‫]ال‬, there can be

different types of meanings when a word is indefinite. Again, context is key in determining these
differences. The “default” indefinite word refers to something that is unspecified. However, a word being
indefinite can impart more than this general limited meaning rhetorically.
1. Quantity: Small or Large
In some situations, the indefinite word can point to a large or small quantity of something. For example,
in the following āyah, the highlighted indefinite word refers to a large quantity.

151 Most of this section is directly referenced from Qur’ānic Arabic Program Level 5, pgs. 305-309.

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﴾ ٍ‫﴿ قَالَ اﻫْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۚ وَلَكُمْ فِي ٱلْأَرْضِ مُسْتَقَرٌّ َومَتَاعٌ إِلَىٰ حِني‬ 152

2. Comparing two groups: Some vs. Others

Sometimes, indefinite words are used in comparing two groups or types. This occurs when the same

indefinite word is used twice in a given passage. Let us look at the word [ٌ‫ ]وُجُوه‬or “faces” mentioned in both

āyah #2 and in #8 from Sūrah Ghāshiyah.

﴾ ﴾٨﴿ ٌ‫وُجُوهٌ يَوْمَئِذٍ نَّاعِمَة‬ ................... ﴾٢﴿ ٌ‫﴿ وُجُوهٌ يَوْمَئِذٍ خَاشِعَة‬
In āyah #2, the meaning of the highlighted word is “some faces”, while that in āyah #8 is “other faces”. This
is because the indefinite words are used are comparing each other. To simply translate as “faces” would be

incorrect. The same scenario also occurs with [ٌ‫ ]وُجُوه‬in other āyahs as well (75:22 /24 and 3:106).

Let us look at two more examples from Sūrah Ḥujurāt (49:11).

﴾... َّ‫﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍَ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُن‬

Here, the highlighted definite words are used again in comparison with each other. The first word [‫]قَوْم‬

means “some people” while the second [‫ ]قَوْم‬means “other people”. The same principle applies to the

highlighted indefinite word [‫ ]نِساء‬.

3. Respect vs. Humiliation

In some instances, the indefinite noun can indicate a certain level of respect or degradation. For
example, in the following āyah, the highlighted noun represents something respectable and valued.

َ‫وَلَمَّا جَاءَﻫُمْ رَسُولٌ مِّنْ عِندِ ٱ للَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نََبذَ فَرِيقٌ مِّنَ ٱلَّذِينَ أُوتُوا ٱلْكِتَاب‬ ﴿
153

﴾ َ‫كِتَابَ ٱ للَّهِ وَرَاءَ ظُهُورِﻫِمْ كَأَنَّهُمْ لَا يَعْلَمُون‬

A similar example is given in the following āyah for the word [‫]كِتاب‬.

‫﴿ وَلَمَّا جَاءَﻫُمْ كِتَابٌ مِّنْ عِندِ ٱ للَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُوا‬ 154

﴾... ِ‫فَلَمَّا جَاءَﻫُم مَّا عَرَفُوا كَفَرُوا ِبه‬

152 (7:24) “Descend, being to one another enemies. And for you on the earth is a place of settlement and enjoyment for a time.”.
153 (2:101) “And when a messenger from Allah came to them confirming that which was with them, a party of those who had
been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained]...”
154 (2:89) “And when there came to them a Book from Allah confirming that which was with them - although before they used to

pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved
in it...”.

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In other instances, the indefinite noun can indicate humiliation or degradation. In the following āyah, the
highlighted noun denotes denigration. This can also be deduced from the context of the āyah, where
individuals who are opposed to the truth are referring to a messenger as a “man”.

ْ‫﴿ وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالُوا مَا ﻫَٰذَا إِلَّا رَجُلٌ يُرِيدُ أَن يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُم‬
155

﴾ ...‫وَقَالُوا مَا ﻫَٰذَا إِلَّا إِفْكٌ مُّفْتَرًى‬

Table 49: The Definite Article “Al” [‫]الم التَّعْريف‬

ْ‫﴿ إِنَّ ٱلْمُصَّدِّقِنيَ وَٱلْمُصَّدِّقَاتِ وَأَقْرَضُوا ٱللَّهَ قَرْضًا حَسَنًا يُضَاعَفُ لَهُم‬
‫الم العَهْد اخلارِجِي‬ ﴾ ٌ‫وَلَهُمْ أَجْرٌ كَرِمي‬
The “Default” Lām
“Indeed, the men who practice charity and the women who practice charity
and [they who] have loaned Allah a goodly loan - it will be multiplied for them,
and they will have a noble reward..”(57:18)

[ ٌ‫]العالِمُ لِلْدَرْسِ الْيَوْمِ مَرِيض‬

‫الم العَهْد الذَّﻫَبِي‬ The Imām announces about the scholar unknown to others:
“The scholar for today’s lesson is sick”.

ِ‫﴿ زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَاتِ مِنَ ٱلنِّسَاءِ وَٱلْبَنِنيَ وَٱلْقَنَاطِريِ ٱ لْمُقَنطَ َرةِ مِنَ ٱلذَّﻫَب‬
‫المُ الْجِنْس‬ ﴾ ... ِ‫وَٱلْفِضَّةِ وَٱلْخَيْلِ ٱ لْمُسَوَّمَةِ وَٱلْأَنْعَامِ وَٱلْحَرْث‬
Lām of Category “Beautified for people is the love of that which they desire - of women and
sons, heaped-up sums of gold and silver, fine branded horses, and cattle and
tilled land...”(3:14)

‫المُ اإلسْتِغْراق‬ ﴾ َ‫﴿ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِني‬

Lām of Inclusivity “All praise is to Allah, Lord of the worlds.”(1:2)

ِ‫﴿ َومِمَّنْ حَوْلَكُم مِّنَ ٱ لْأَعْرَابِ مُنَافِقُونَ ۚ وَمِنْ أَﻫْلِ الْمَدِينَةِ ۚ مَرَدُوا عَلَى النِّفَاق‬
‫الم الزَّائِدَة‬ ﴾ ْ‫لَا تَعْلَمُهُمْ ۚ نَحْنُ نَعْلَمُهُم‬
Lām of Redundancy “And among those around you of the bedouins are hypocrites, and [also] from
the people of Madīnah. They have become accustomed to hypocrisy. You, [Oh
Muḥammad], do not know them, [but] We know them...”(9:101)

155(34:43) “And when our verses are recited to them as clear evidences, they say, "This is not but a man who wishes to avert you
from that which your fathers were worshipping." And they say, "This is not except a lie invented….”.

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V. Changing the Gender of the Verb [‫]تَذْكري الفعل أو تَأنيث‬

In the Qur’ān, there are occasions where the gender of a verb can be switched for rhetorical effect. This
can occur when the Doer is structurally feminine. For example, we have the Verbal Sentence

[ ُ‫ٱلضَّلَالَة‬ ِ‫]حَقَّتْ عَلَيْه‬, which means, “Error was decreed upon them”. Here, there is no anomaly or discrepancy

in this Verbal Sentence, which is found in Sūrah Naḥl. However, we find the following in Sūrah An‘ām:

[ ُ‫ٱلضَّلَالَة‬ ُ‫]حَقَّ عَلَيْهِم‬. Here we expect the verb to be [ ْ‫ ]حَقَّت‬but it is not.

Example #1:

ۚ َ‫﴿ وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا ٱللَّهَ وَٱجْتَنِبُوا ٱلطَّاغُوت‬ 156

﴾ َ‫فَمِنْهُم مَّنْ ﻫَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَالَةُ ۚ فَسِريُوا فِي ٱْلأَرْضِ فَٱنظُرُوا كَيْفَ كَانَ عَاقِبَةُ ٱلْمُكَذِّبِني‬

﴾ َ‫﴿ فَرِيقًا ﻫَ َدىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ ٱلضَّلَالَةُ ۚ إِنَّهُمُ ٱتَّخَذُوا ٱلشَّيَاطِنيَ َأوْلِيَاءَ مِن دُونِ ٱللَّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُون‬
157

In Arabic, it is allowed to change the gender of the verb for rhetorical reasons. For example, changing
the gender to male can denote a meaning of harshness or severity, while keeping the female verb can
impart softness or gentleness158. Furthermore, the changing of gender can be also related to the number or

quantity of the Doer [ ‫]فاعِل‬. In this implication, the male verb denotes a small number while the female verb

denotes a large number or quantity. In Example #1, the reason for the verb retaining or changing its
gender relates to the harshness of the tone. In the āyah of Sūrah An’ām (bottom), the tone regarding those
for whom error was deserved is harsher contextually. Thus, the female verb is appropriate while in the
other āyah (top), the tone is softer and is male. Let us look at another similar example.
Example #2:

﴾ ٌ‫﴿ فَإِن زَلَلْتُم مِّن بَعْدِ مَا جَاءَتْكُمُ ٱلْبَيِّنَاتُ فَٱعْلَمُوا أَنَّ ٱللَّهَ عَزِيزٌ حَكِيم‬
159

ۚ ُ‫﴿ كَيْفَ يَهْدِي ٱ للَّهُ قَوْمًا كَفَرُوا بَعْدَ إِميَانِهِمْ وَشَهِدُوا أَنَّ ٱلرَّسُولَ حَقٌّ وَجَاءَﻫُمُ ٱلْبَيِّنَات‬ 160

﴾ َ‫َوٱللَّهُ لَا يَهْدِي ٱلْقَوْمَ ٱلظَّالِمِني‬

156 (16:36) “And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid transgression." And among
them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed
through the earth and observe how was the end of the deniers”.
157 (7:30) “A group [of you] He guided, and a group deserved [to be in] error. Indeed, they had taken the devils as allies instead of

Allah while they thought that they were guided”.

158 [‫ ] أسرار البيان يف التعبري القرآين‬Dr. Fāḍel As-Sāmarāī, pg. 10.

159 (2:209) “But if you slip after clear proofs have come to you, then know that Allah is Exalted in Might and Wise…”.
160 (3:86) “How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and

clear signs had come to them? And Allah does not guide the wrongdoing people.”.

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 Lesson 12: Advanced Grammar Principles from Qur’ânic Study

In comparing these two āyahs with the similar phrase, it is important to identify the tone. You should
notice that the tone of the second āyah from Āle-Imrān (bottom) is harsher compared to that from Baqarah
(top). The āyah from Baqarah refers to “slipping” after the truth is made is clear. The other āyah of Āle-
Imrān refers to rejecting or disbelieving after accepting faith while the truth has been made clear. Thus, it
is more fitting that the tone would be harsher in this second āyah, and this is denoted by the male verb

[ َ‫ ]جَاء‬.

Example #3:

﴾ ٍ‫َوقَالَ نِسْوَةٌ فِي ٱ لْمَدِينَةِ ٱمْرَأَتُ ٱ لْعَزِيزِ تُرَاوِدُ فَتَاﻫَا عَن نَّفْسِهِ ۚ قَدْ شَغَفَهَا حُبًّا ۚ إِنَّا لَنَرَاﻫَا فِي ضَلَالٍ مُّبِني‬ ﴿
161

﴾ … ْ‫﴿ قَالَتِ ٱلْأَعْرَابُ آمَنَّا ۚ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ ٱلْإِميَانُ فِي قُلُوبِكُم‬ 162

Here, in example #3, the use of the specific verb is not related to harshness or severity in tone, but to

number. In the first āyah in Sūrah Yūsuf, the male verb [َ‫ ]قال‬is used which denotes the small number of

women being mentioned [‫ ]نِسْوَة‬. In Ḥujurāt, the feminine broken plural [‫ ]أعْراب‬has a feminine verb instead

of the male verb. The designation of femininity in this case points to the bedouins being many in number.

VI. Action Nouns Functioning as Verbs

We have studied that certain nouns categories can function like verbs. In Volume 1, we referred to these
as “action nouns” like [‫فاعل‬ ‫]اسم‬, etc. In some instances, these nouns can even take a direct object as in the

following āyah.

﴾… ً‫وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَة‬ ﴿

Here, in this āyah (2:30), the word [ ٌ‫ ]جَاعِل‬acts like a present tense verb and takes a direct object which is

[ ً‫ ]خَلِيفَة‬. Furthermore, the Jarr Construction [ ِ‫الْأَرْض‬ ‫ ]فِي‬is linked or [‫ ]مُتَعلِّق‬to the action noun [ٌ‫]جَاعِل‬. Another

example of nouns acting like verbs is in the first few āyahs from Sūrah Nāziāt:

﴾ ‫﴿ وَٱلنَّازِعَاتِ غَرْقًا ۝ وَٱلنَّاشِطَاتِ نَشْطًا ۝ وَٱلسَّابِحَاتِ سَبْحًا ۝ فَٱلسَّابِقَاتِ سَبْقًا‬

161 (12:37) “And women in the city said, "The wife of al-'Azīz is seeking to seduce her slave boy; he has impassioned her with
love. Indeed, we see her [to be] in clear error”.
162 (49:14) “The bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], 'We have submitted,' for

faith has not yet entered your hearts….”.

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Here, the highlighted nouns act like verbs, and are followed by a Maṣdar which essentially is a [ ‫مُطْلَق‬ ‫]مَفْعول‬.
In order to have an action intensified as [ ‫مُطْلَق‬ ‫] مَفْعول‬, there has to be a verb present. The [‫فاعل‬ ‫ ]اسم‬is this
verb-like entity.

VII. The Permanence of Nouns and the Transience of Verbs

A noun indicates continuity and permanence whereas a verb indicates an action which is temporary
and/or which can reoccur.163 Let us take a couple of Qur’ānic examples:

‫۝‬ ٍ‫﴿ وَإِذْ قَالُوا ٱ للَّهُمَّ إِن كَانَ ﻫَٰذَا ﻫُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ ٱ لسَّمَاءِ أَوِ ٱئْتِنَا بِعَذَابٍ أَلِيم‬
164

﴾ َ‫وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ ۚ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمْ وَﻫُمْ يَسْتَغْفِرُون‬
Here, in the underlined āyah, the verb is used first to denote transience, with respect to the act of
punishment. In the second part, the Doer Noun is mentioned regarding the act of punishment. One may
ask why the noun is used in one part, and the verb in the next. Is there a difference? In the first part of the
āyah, the verb is used with reference to Prophet’s presence, which is temporary. In the second part, the

noun is used which refers to a more permanent situation. Both situations are those in which the
punishment will be averted. It is interesting to note that at the end, the Ḥāl used is [َ‫يَسْتَغْفِرُون‬ ْ‫] َوﻫُم‬, and not

[ َ‫مُسْتَغْفِرُون‬ ْ‫] َوﻫُم‬. The placement of this highlighted verb denotes that the disbeliever need only seek

forgiveness once (in sincerity) to be averted from punishment, and not continuously. How grand indeed is
the mercy of Allah !

Another point that should be highlighted is the use of past tense verbs with [‫اجلاللة‬ ‫]لفظ‬. Please note that

since Allah is not confined to time, it is important not to mistranslate Verbal Sentences with [‫اجلاللة‬ ‫]لفظ‬.

For example, when we read [‫رَحِيمًا‬ ‫]إِنَّ اللَّهَ كَانَ تَوَّابًا‬, the proper translation is “Indeed Allah is Ever Accepting
of repentance and Merciful”, not “Indeed Allah was Ever Accepting of repentance and Merciful”. Thus, in
this case, His qualities were from the beginning and will always continue.
Another example highlighting the difference between nouns and verbs in terms of permanence can be
seen in the following āyah:

163 http://arabicgems.wordpress.com, Topic “A Little Act Goes a Long Way”.

164 (8:33) “And [remember] when they said, "Oh Allah, if this should be the truth from You, then rain down upon us stones from
the sky or bring us a painful punishment. But Allah would not punish them while you, [Oh Muḥammad], are among them, and
Allah would not punish them while they seek forgiveness..”.

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 Lesson 12: Advanced Grammar Principles from Qur’ânic Study

﴾ َ‫﴿ أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُون‬

165

The word [َ‫ ]أَ بْرَم‬means to tie a knot, or to commit to a decision. Here, in this āyah, this word is first used

in the verb form, and then subsequently in the noun form. What is the wisdom of this? You may notice that
the translation in the footnote does not accurately highlight the specific meaning of [َ‫]أَ بْرَم‬. Here, the decision

with respect to the disbelievers is to conclude in their disbelief of this message, whereas concerning Allah ,

it refers to His punishment regarding the disbelievers. We can understand why the permanent noun is
being used for punishment, since for anyone who dies as a disbeliever, his or her fate is sealed. However,
why is that noun not being used for the disbeliever in the first part of the āyah? This is because their action
is temporary in the sense that they would untie their decision on the last day when they would see their
fate.166 Unfortunately, at this moment, this change of attitude will be too late. Lastly, we should also note
the perfect word choice in the sentence both in terms of meaning and in word form.

VIII. Breaking (from the expected I‛rāb) [‫]الْقِطْع‬

The phenomenon of [ ‫ ]آلْقِطْع‬or [ ‫ ]االِخْتِصاص‬167 occurs only at a few places in the Qur’ān. In general, this is a

grammatical principle that was present in the Arabic language before the Qur’ānic revelation168. Often, the
occurrences of [ ‫ ]آلْقِطْع‬are pointed out are “errors of the Qur’ān” by orientalists. Essentially, it represents

breaking away from the normal expected I‛rāb for rhetorical purposes. The two reasons are (a) to catch the
attention of the listener and (b) to highlight the word whose I‛rāb is different from what is expected.

Example #1:

﴾ … ‫﴿ …وَٱلْمُوفُونَ بِعَهْدِﻫِمْ إِذَا عَاﻫَدُوا ۚ َوٱ لصَّابِرِينَ فِي ٱلْبَأْسَاءِ َوٱلضَّرَّاءِ وَحِنيَ ٱلْبَأْسِ ۚ أُولَٰئِكَ ٱلَّذِينَ صَدَقُوا‬169
The highlighted word [َ‫ ]ٱلصَّابِرِين‬is expected to be Raf‛, but it is Naṣb instead. The reason for its

discrepancy in I‛rāb is due to specifying praise.

165 (43:79) “Or have they devised [some] affair? But indeed, We are devising [a plan]”.
166 Notes from Divine Speech Seminar, Ustādh Noumān Ali Khan. Bayyinah Institute.
167 This is also known as [‫ ]ا الِخْتِصاس‬in several classical Tafsīrs like al-Kashāf, etc.

168 [‫ ]أسرار البيان يف التعبري القرآين‬Dr. Fāḍel As-Sāmarāī, pg. 42.

169(2:177) “…[those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during
battle. Those are the ones who have been true…”

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Example #2:

ۚ َ‫﴿ لَّٰكِنِ ٱلرَّاسِخُونَ فِي ٱلْعِلْمِ مِنْهُمْ وَٱلْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِك‬170
﴾ ‫َوٱلْمُقِيمِنيَ ٱلصَّلَاةَ ۚ َوٱلْمُؤْتُونَ ٱلزَّكَاةَ َوٱلْمُؤْمِنُونَ ِبٱللَّهِ َوٱلْيَوْمِ ٱلْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا‬
In this āyah, [َ‫ ]ٱلْمُقِيمِني‬is Naṣb (not Raf‛) due to [‫آلْقِطْع‬/‫ ]االختصاص‬, and specifies praise for those who

establish the prayer.

Example #3:

﴾ ِ‫﴿ َوٱمْرَأَتُهُ حَمَّالَةَ ٱلْحَطَب‬171

In this āyah, [َ‫ ]حَمَّالَة‬is expected to be Raf‛ as a describer for [ُ‫]ٱمْرَأَتُه‬, but it is not. Here, [َ‫ ]حَمَّالَة‬is Raf‛

because it highlights censure and blame, not praise as in the other prior examples. It further specifies this
evil woman’s character of defamation and slander.

170 (4:162) “But those firm in knowledge among them and the believers believe in what has been revealed to you, and what
was revealed before you. And the establishers of prayer [especially] and the givers of Zakāt and the believers in Allah and the
Last Day - those We will give a great reward”.
171 (111:4) “And his wife [as well] - the carrier of firewood.”.

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 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

Lesson 13: Important Principles of Eloquence [‫]البالغة‬

Introduction to Balāgha [‫]البالغة‬

The study of the Arabic language has classically been divided into three separate sciences. Specifically,

these sciences are Morphology [ ‫ ]الصَّرْف‬, Grammar [‫]النَّحو‬, and Eloquence [‫ ]البالغَة‬. Please note that we quickly

summarized important points from Ṣarf in Lesson 1 to ensure ease for the student, and to retain focus on
Qur’ānic Arabic. On the other side of Grammar is the study of Eloquence, which requires a firm footing in
both Grammar (Naḥw) and Ṣarf. Since knowledge of Balāgha is helpful for learning Qur’ānic Arabic at a
higher level, we will cover some important principles and with it examples. Please note that this lesson is
just a brief overview of Balāgha, and would not do justice to the science. We encourage the student to seek
out courses that teach Balāgha in a more thorough scope. However, the student needs to be introduced to
this important science in order to understand the Qur’ān at a deeper level.

The study of Eloquence [‫البالغَة‬ ُ‫ ]عِلم‬is itself divided into three sciences: [‫]البَيان‬, [‫]املعاين‬172,and [‫]البديع‬173. Of

these, the study of [ ‫ ]البيان‬is the most important, which this Lesson will focus upon exclusively. The study of

[ ‫ ]البيان‬itself is divided into three areas: analogy [ ‫ ]التَّشْبِية‬, metaphors [ ‫ ]اجملاز‬, and double meaning [ ‫ ]الكنايَة‬. We

will Inshā Allah see several examples of how Balāgha is used in the Qur’ān to enhance its meanings and
depth in language.

‫لغة العربيّة‬

‫الصرف‬ ‫النحو‬ ‫البالغة‬

‫املعاين‬ ‫البيان‬ ‫البديع‬

‫التشبيه‬ ‫اجملاز‬ ‫الكناية‬

172 The study of [‫ ]املعاين‬encompasses using certain rules to prevent error(s) in describing some meaning. It is not necessary to learn
for Qur’ānic study.
173 The study of [‫ ]البديع‬is used to add beauty to language, and encompasses various techniques and methods. Fortunately, this is

not a necessary science to learn to understanding the Qur’ān.

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 Essentials of Qur’ânic Arabic

The Study of Eloquence [‫]عِلْمُ البَيان‬

The study of Bayān encompasses three areas, analogy [‫]التَّشْبِية‬, metaphors [‫]اجملاز‬, and double meaning

[ ‫ ]الكنايَة‬. We will examine each area and show relevant examples from the Qur’ān. At the time that the

Qur’ān was revealed, poets and orators attained the highest status the Arab society. Eloquence in speech
was very highly regarded. Despite the society’s great command of speech , they could not produce anything
like the Qur’ān when it challenged them to bring forth something like it.
There are certain inherent aspects of Balāgha that are important to note. It is defined as an art of speech
to communicate a message in a clear, beautify, and elegant way while avoiding any unnecessary or extra
words. Furthermore, it is a speech that affects the listening, aesthetical, logical, intellectual, and emotional
faculties of the listener.174 The speech should also be appropriate with respect to context of the topic at
hand and the various characteristics and background of the audience. It is important to note that during
the peak of Classical Fuṣḥa Arabic, speech that described obvious things or aspects was considered
imperfect speech. In fact, this would even be considered an insult to the audience, who would think that
the speaker was considering them as unintelligent.175
One inherent beauty of the Qur’ān is that it is great speech, and can be appreciated by listeners of all
backgrounds. It also has many different layers of beauty. Superficially, it is simple for all audiences to
derive benefit and understanding quickly. Yet, it can also provoke for others who probe deeper, profound
thought, contemplation, and inspiration for long periods of time.

I. Metaphors [‫]اجملاز‬
In normal speech, words are used in their literal meaning. Sometimes, however, a figurative or

metaphorical meaning [ ‫ ]جماز‬is ascribed to a particular word or phrase (construction) in a certain context.

Let us look at the following two simple nominal sentences: [ ٌّ‫قَوِي‬ ٌ‫]زَيْد‬ and [ٌ‫]زَ يْدٌ أَسَد‬. In the first sentence, the

meaning is literal and is understood that “Zaid is strong”. In the second sentence the meaning “Zaid is a
lion” cannot be literal and has to be metaphorical. Based on the second sentence, the listener would
understand that Zaid is being ascribed as a lion not literally, but in terms of strength, or bravery, etc.
Furthermore, the second sentence would also be considered more eloquent than the first because of this
metaphor.

174 Qur’ānic Arabic Program Level 5, pg. 9. Moḥammad Mubashir Nazir.

175 Ibid pg. 35.

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 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

When Majāz or metaphors occur in Arabic, there are two characteristic grammatical terms that are used.

These are the grammatical terms176 [‫اجملاز‬ ُ‫ ]اَللَّفْظ‬and [‫]اَلْمَعىن اجملازي‬. The [‫اجملاز‬ ُ‫ ]اَللَّفْظ‬is the word or term that is

being used metaphorically. The [ ‫اجملازي‬ ‫ ]املعىن‬on the other hand represents the literal meaning of the word in

question, which is being used as a metaphor. In the example of [ٌ‫أَسَد‬ ٌ‫]زَيْد‬, the word that is being used

metaphorically is [ ٌ‫]أَسَد‬. While the literal meaning of [ٌ‫ ]أَسَد‬is a lion, its metaphorical meaning is strength, or

[ ‫ ]قُوَّة‬. For a word or phrase to take on a metaphorical meaning, there must be a [ ‫ ]قَرِينَة‬, or a legitimate reason

for the metaphor. In the case of [ ٌ‫أَسَد‬ ٌ‫]زَيْد‬, the [ ‫ ]قَرِينَة‬is that Zaid cannot be a lion in reality, but the

relationship is that Zaid has strength like a lion. The relationship between the metaphor and the thing

being ascribed the metaphor is the [ ‫ ]عَلَاقَة‬177 . Here the [ ‫ ]عَلَاقَة‬is that Zaid has strength like that of a lion.

Altogether, a sentence which uses Majāz requires [‫اجملازي‬ ‫]املعىن‬, [‫]عَلَاقَة اللفظُ اجملاز‬, [‫]عَلَاقَة‬, and [‫]قَرِينَة‬.
It is important to note that metaphors cannot be automatically ascribed to any word. There must be a

[ ‫ ]قَرِينَة‬for the metaphor. To add to this, there should be examples from Arabic literature at the time of the

Revelation to support a metaphorical meaning of the respective word or phrase. Majāz has been abused by
most of the known deviant sects in the past and present. They have intentionally mistranslated words from
the Qur’ān metaphorically to promote their deviant ideas. Some of these sects are the Bāṭiniyyah178,
Mu‘tazilah179, Shīa180, certain Ṣūfi orders181, Qādiani182, and Nation of Islām183 among others. In fact, the
Qur’ān itself has warned us of its improper interpretation in Sūrah Āle-Imrān:

176 Qur’ānic Arabic Program Level 5, pg. 105. Please note that the divisions of Majāz vary, and this division may not strictly be the
case; this division has been done to simplify our look at Majāz at an introductory level. Please also note that the terms [‫ ]مسند‬and
[‫ ]مسند إليه‬are often used when referring to Majāz. The [‫ ]مسند‬is the metaphor that is being ascribed to something [‫]مسند إليه‬.
177 Another term that is used is [‫] مَالبِسَة‬.
178 Ibid pg. 105. The word Bāṭin [‫ ]باطِن‬means hidden, from which the name of this sect is derived, claimed that the entire Qur’ān
was allegorical. This is clearly refuted by the Qur’ān itself in (3:7).
179 Usool at –Tafseer, Dr. Abu Ameenah Bilal Philips, pg. 43-44.
180 Ibid. pg. 44.
181 One of the most highly regarded scholars by many Sūfis has been ibn al-Arabi. In his most famous work, Bezels of Wisdom

[‫]فصوص احلكم‬, translated by RWJ Austin, Paulist Press, Chapters III and XXV, there are numerous heretical ideas to support his
pantheistic views based on improper Majāz. These include the idea that Pharaoh died a believer, that Pharaoh’s statement “I am
your Lord, Most High” was correct, that the worship of idols of the people of Nūh was appropriate, among other ridiculous
statements. The example of the Tafsīr of ibn al-Arabi highlights the extreme limits one may go to misinterpret the Quran using
faulty ideas and deviant ideologies.
182 Usool at –Tafseer, Dr. Abu Ameenah Bilal Philips, pg. 45-46.
183 Ibid. pg. 46-47.

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 Essentials of Qur’ânic Arabic

ۚ ُ‫فَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ٱبْتِغَاءَ ٱلْفِتْنَةِ وَٱ ْبتِغَاءَ تَأْوِيلِهِ ۚ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا ٱللَّه‬... ﴿

﴾ ِ‫َوٱلرَّاسِخُونَ فِي ٱلْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۚ وَمَا يَذَّكَّرُ إِلَّا أُولُو ٱلْأَلْبَاب‬
“…As for those in whose hearts is deviation, they will follow that of it which is unspecific, seeking discord and seeking
an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in
knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of
understanding.”

A detailed discussion regarding this cannot be presented here, but we see that Majāz is a loophole for those
with a deviant heart who choose to interpret the Qur’ān as per their whims and desires. May Allah protect
us from this.

Majāz is actually divided into three types: [‫]اجملاز العَقْلي‬184, [‫]اجملاز اللغوي‬, and [‫]اجملاز املركّب‬. The first type, Majāz

Lughawī is broken into two subtypes: [ ‫ ]اجملاز املرسل‬and [‫] اجملاز بِاالسْتِعارَة‬. It is important to place more focus on

the overall general principle of Majāz rather than focus on its divisions, which can be cumbersome. Please
see the diagram below which shows the different types of metaphors.

‫البالغة‬

‫املعاين‬ ‫البيان‬ ‫البديع‬

‫التشبيه‬ ‫الكناية‬
‫اجملاز‬ ‫االِسْتِعارَة‬
‫املركَّب‬ ‫اللُغَوي‬

‫العَقْلي‬ ‫املُرْسَل‬

184 [‫ ]اجملاز اللغوي‬is also known as [‫]اجملاز املفرد‬.

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 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

A. Majāz Mursal [‫]اجملاز املُرْسَل‬

In Majāz Mursal, the term that is used metaphorically is a single word (or construction). Many of the
words in the Qur’ān that have metaphor fit into this type of Majāz. The relationship [‫ ]عَلَاقَة‬between the

metaphorical meaning and the literal meaning can be of the following scenarios185:

(a) [ ‫ ]سَبَبِيَّة‬Reason: one is a reason for the other.

(b) [ ‫ ]جُزْئِيَّة‬Partition: the metaphor used is part of the whole entity (of the literal word).

(c) [ ‫ ]كُلِيَّة‬Innate Characteristic: the metaphor is an inherent quality of the literal word.

(d) [ ‫ ]آلِيَّة‬Instrument/Tool: the metaphor is a tool for the literal word.

(e) [ ‫ ]اعتبار الزمان‬Time: the metaphor is the time (in relation to the literal word).

(f) [ ‫ ]اعتبار املكان‬Place: the metaphor is the place (in relation to the literal word)

(g) [ ُ‫ ]اعتبار ما سَيَكُون‬Future relationship.

The best way to see how Majāz works is by direct examples. Please note that the word(s) used in Majāz are
highlighted in this section.
Example #1:

﴾ ٌ‫﴿ وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ ۝ َفأُمُّهُ ﻫَاوِيَةٌ ۝ وَمَا أَدْرَاكَ مَا ﻫِيَهْ ۝ نَارٌ حَامِيَة‬186

In this example, the word [ ّ‫ ]أُم‬or “mother” has been highlighted, and functions in Majāz. This should be

readily seen, as the literal translation does not fit; the [‫ ]قَرِينَة‬is that [ٌ‫ ]ﻫَاوِيَة‬, a name of Hellfire cannot be his

mother. Here, the [ ‫ ]عالقة‬highlights his “place” or “abode”. However, there is a deeper meaning since all
human beings have originated from the wombs of their mother. This was a confined place of extreme
comfort, security, and rest. Now contrast this with the confined evil place of the Hellfire, which is
extremely hostile and painful. This is one of the many examples of the powerful imagery of the Qur’ān.
187
Furthermore, we can compare this Majāz to an example of [ ّ‫ ]أُم‬where Majāz does not occur :

﴾ ...ۚ ‫﴿ قَالَ يَا ٱبْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي‬

185 Qur’ānic Arabic Program Level 5, pg. 106.

186 (101:8-11) “But as for one whose scales are light, His refuge will be an abyss. And what can make you know what that is? It is a
Fire, intensely hot. ”
187 (20:94) : “Oh son of my mother, do not seize [me] by my beard or by my head….”

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 Essentials of Qur’ânic Arabic

Example #2 :

﴾ ٍ‫﴿ كَلَّا لَئِن لَّمْ يَنتَهِ لَنَسْفَعًا بِٱلنَّاصِيَةِ ۝ نَاصِيَةٍ كَاذِبَةٍ خَاطِئَة‬ 188

In this example, Majāz occurs in the highlighted Describing Construction. The [‫ ]قَرِينَة‬is that the
“forelock” cannot be lying and sinful. The [ ‫ ]عالقة‬is that this is the place [‫املكان‬ ‫ ]اعتبار‬of the person where sin
and lying are contemplated and thought of. An example of where Majāz does not occur is in (59:11) 189 :
﴾.…َ‫لَكَاذِبُون‬ ْ‫﴿ وَاللَّهُ يَشْهَدُ إِنَّهُم‬
Here in this āyah, the attribute of lying is ascribed to people [ ‫]ﻫُم‬, which has no [ ‫ ]قَرِينَة‬, and therefore does
not represent Majāz.

Example #3:

﴾... ‫ وَمَن قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسََّلمَةٌ إِلَىٰ أَﻫْلِهِ إِلَّا أَن يَصَّدَّقُوا‬...﴿
190

Here, the highlighted word when used literally does not make sense. Here, “neck” metaphorically refers
to “slave”, or a “neck in bondage”. This represents [‫ ]كُلَِّية‬where a part represents the whole.

Example #4:

﴾. …ِ‫وَأُحِلَّتْ لَكُمُ ٱ لْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۚ َفٱجْتَنِبُوا ٱلرِّجْسَ مِنَ ٱلْأَوْثَانِ َوٱجْتَنِبُوا قَوْلَ ٱلزُّور‬ ﴿
191

In the above āyah, the word “filth” is used metaphorically, since the idols, being stones, are in themselves
not impure literally. However, the idols are used for something which is extremely filthy morally. They are
instruments and tools for practices of Shirk. In another āyah, the word [‫ ]رِجْس‬is used literally:

ً‫قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَن يَكُونَ مَيْتَة‬ ﴿
192

﴾....ٌ‫رِجْس‬ ُ‫أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّه‬

Here, the word “filth” is used literally, since the food of dead animals, blood, and pork are literally filthy,
and also forbidden to eat.

188 (96:15-16) “No! If he does not desist, We will surely drag him by the forelock, A lying, sinning forelock.”
189 (59:11): “….But Allah testifies that they are liars.”.
190 (4:92)“…And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented

to the deceased's family [is required] unless they give [up their right as] charity….”.
191 (22:30)”…And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and

avoid false statement...”.

192 (6:145) “Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a

dead animal or blood spilled out or the flesh of swine - for indeed, it is impure…”.

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 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

B. Majāz Bil’istiārah [‫]اجملاز بِاالسْتِعارَة‬

In Majāz Bil’istiārah193, Majāz is used to replace another word. The early example [ٌ‫ ]زَ يْدٌ أَسَد‬is an example

of Majāz Bil’istiārah. Here, the word [ ٌ‫ ]أَسَد‬is being “borrowed” to replace the word that is being implied,

which in this case is [ ‫ ]قُوَّة‬. In Majāz Bil’istiārah, there has to be a similarity with the literal word the the

metaphor is replacing. This is a bit different from Majāz Mursal that we just looked at.
Example #5:

﴾ ِ‫الرۚ كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ ٱ لنَّاسَ مِنَ ٱلظُّلُمَاتِ إِلَى ٱلنُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَاطِ ٱلْعَزِيزِ ٱلْحَمِيد‬ 194
﴿
Here, in this āyah, the two words that are highlighted are used metaphorically in place of other (two)

words. In the case of [ ِ‫ ]الظُّلُمَات‬, it is “borrowed” and used in place of the word [‫]ضَلَالَة‬. The [‫ ]قَرينَة‬is that the

Book of Revelation does not literally take the people “from darknesses” literally, but from “misguidance”.

Here the word “misguidance” is the intended word that is being replaced. The [‫ ]عَالقَة‬is that misguidance is

like darkness in that it prevents the person from being able to perceive the right direction.
Example #6:

ٍ‫﴿ وَضَرَبَ ٱ للَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَان‬
195

﴾ َ‫فَكَفَرَتْ بِأَنْعُمِ ٱ للَّهِ فَ أَذَاقَهَا ٱ للَّهُ لِبَاسَ ٱ لْجُوعِ وَٱ لْخَوْفِ بِمَا كَانُوا يَ صْنَعُون‬
Here in this āyah, the words “to taste” and “clothing” cannot be used literally, since hunger and fear

cannot be tasted literally, nor can they be articles of clothing. Here, the metaphor [َ‫ ]أَذَاق‬is used to replace

the word “to feel”. This is because tasting and feeling are similar. Hunger and fear are felt and can be bitter

and unpleasant like taste. The metaphor [َ‫ ]لِبَاس‬replaces the word “experience”. Altogether, these two

metaphors work in synchrony to highlight how fear and hunger feel and envelope the individuals who deny
the favors of Allah . Please contrast this with the following āyah, where there is no Majāz Bil’istiārah:

﴾… .. ‫﴿ يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي َسوْآتِكُمْ وَرِيشًا‬ 196

193 Majāz Bil’istiārah is one of the two subcategories, either [‫ ]اجملاز امل فْرَد‬or [‫]اجملاز اللغوي‬.
194 (14:1) “Alif, Lam, Ra. [This is] a Book which We have revealed to you, that you might bring mankind out of darknesses into the
light by permission of their Lord - to the path of the Exalted in Might, the Praiseworthy”.
195 (16:112) “..And Allah presents an example: a city which was safe and secure, its provision coming to it in abundance from

every location, but it denied the favors of Allah. So Allah made it taste the clothing of hunger and fear for what they had b een
doing.”.
196 (7:26) “Oh Children of Ādam, We have bestowed upon you clothing to conceal your private parts and as adornment….”

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 Essentials of Qur’ânic Arabic

In this respective āyah, the word [ ‫ ]لِباسا‬is used literally, as the context is literal.

Example #7:

﴾ َ‫﴿ ٱﻫْدِنَا ٱلصِّرَاطَ ٱلْمُسْتَقِيمَ ۝ صِرَاطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّالِّني‬ 197

In these two āyahs, the word [ ‫ ]صِراط‬is used as Majāz Bil’istiārah, since it replaces another word. It is

used metaphorically in place of “the good destination” or “the good ending”. There is no literal path that is

visible or treaded upon physically. The [ ‫ ]عالقَة‬is that we asking Allah to guide us to that which will allow

us to reach this good destination.

Example #8:

﴾ َ‫وَٱخْفِضْ جَنَاحَكَ لِمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِني‬ 198

﴿

The [ ‫ ]قَرِينَة‬in this āyah is that people do not have wings. This Majāz is replacing the word “humility”, or

“hand of humility” 199. Here, wings are being used in place of a hand that is humble to care for those who are
believers. In another āyah of the Qur’ān200, the same term is used to convey humility to parents. In the
Arabic language, the “lowering of a wing” refers to a bird descending, and represents humility, while raising
its wing refers to arrogance.201
Example #9:

﴾...... ِ‫وَكُلُوا وَٱشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَْيطُ ٱلْأَبْيَضُ مِنَ ٱلْخَْيطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْر‬... 202
﴿

The word being used as a metaphor in this āyah is [ِ‫ ]ٱلْخَ يْط‬, since the [‫ ]قَرِينَة‬is that “thread” cannot be used
literally. The construction [ ُ‫ٱلْأ بْيَض‬ ُ‫ ]ٱخلَيْط‬is replaced by the “light of dawn” while [ِ‫ ]ٱخلَيْطِ ٱلْأسْوَد‬is replaced by
“darkness of night.

Example # 10:

﴾ ٍ‫فَخَرَجَ عَلَىٰ قَوْمِهِ فِي زِينَتِهِ ۚ قَالَ ٱلَّذِينَ يُرِيدُونَ ٱلْحَيَاةَ ٱلدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو َحظٍّ عَظِيم‬ 203
﴿

197 (1:6-7) “Guide us to the straight path, the path of those whom You have favored.”
198 (26:215) “And lower your wing to those who follow you of the believers.”
199 Qur’ānic Arabic Program Level 5, Answers, pg. 22.
200 (17:24) ﴾ ‫﴿ وَٱخْ ِفضْ لَهُ مَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحْ مَةِ وَ قُل رَّبِّ ٱرْحَ مْهُ مَا كَ مَا رَبَّيَانِي صَ غِ ريًا‬

201 Verbal Idioms of the Qur’ān, M. Mir, pg. 111.

202 (2:187) “And eat and drink until the white thread of dawn becomes distinct to you from the black th read [of night]”.
203 (28:79) “So he came out before his people in his adornment. Those who desired the worldly life said, "Oh, would that we had

like what was given to Qārūn. Indeed, he is one of great fortune."”.

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 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

In this āyah, the Ḥarf Jarr is being used metaphorically. Here, [ ‫ ]عَلَى‬is replacing [ ‫]إِىل‬, as this Ḥarf Jarr does

not fit with the verb [ َ‫ ]خَرَج‬in a true grammatical sense, in terms of original meaning. In terms of [‫]عَلَاقَة‬, this
Ḥarf Jarr is used as a metaphor in the sense that Qārūn came “upon” his people displaying excess luxury
and wealth. Because of this, this Ḥarf Jarr [ ‫ ]عَلَى‬fits in terms of this meaning.

C. Majāz Aʻqli [‫]اجملاز العقلي‬

In this type of Majāz, the relationship [‫ ]عالقة‬is related to one of the ascription of the following:

(a) [ ‫( ]الفعل‬b) [ ‫]املفعول‬ (c) [‫]املصْدَر‬ (d) [‫]سَبَب‬

It is related to the action and the thing that is being ascribed the action.
Example #11:

﴾ َ‫﴿ إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱ للَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ َعلَيْهِمْ آيَاتُ هُ زَادَتْهُمْ إِميَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُون‬
204

Here, the word [ ‫ ]آيَة‬is used in Majāz in a subtle way. If you look closely, the āyah or sign is not truly what

elevates the faith of someone. It is actually Allah , who increases faith, even though the āyah is the [‫]سَبَب‬

or reason for that increase to happen.

Example #12:

﴾ ٍ‫﴿ فَهُوَ فِي عِيشَةٍ رَّاضِيَة‬ 205

In this āyah, the word “life” is being described by [ٍ‫]راضِيَة‬, which is a Doer. The [ ‫ ]قَرينَة‬is that “life” cannot

be contented or satisfied, but people can. In this Majāz, the metaphor of extreme pleasure or satisfaction is
being highlighted.

Example #13:

﴾ ..‫لَهُ أَندَادًا‬ َ‫وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا لِلَّذِينَ ٱسْتَكْبَرُوا بَلْ مَكْرُ ٱللَّيْلِ وَٱلنَّهَارِ إِذْ تَأْمُرُونَنَا أَن نَّكْفُرَ بِٱ للَّهِ وَنَجْعَل‬ ﴿
206

The highlighted words in this āyah are literally translated as “plotting of the night and the day”. The

[ ‫ ]قَرِينَة‬is that the night and the day cannot plot, it is people that plot. Therefore, what is being meant here

204 (8:2) “The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His āyahs are recited
to them, it increases them in faith; and upon their Lord they rely”. Here [‫ ] قَرِينَة‬is “āyahs do not actually increase Belief. The [‫ ]عالقة‬is
that the āyahs act as a tool, through which Allah increases Belief.
205 (101:7) “He will be in a pleasant life.” The [‫ ]مسند‬is [‫ ]راضية‬while the [‫ ]مسند إليه‬is [‫]عيشة‬.

(34:33) “Those who were oppressed will say to those who were arrogant, "Rather, [it was your] conspiracy of night and day
206

when you were ordering us to disbelieve in Allah and attribute to Him equals….”. [‫ ]مسند‬is [‫ ]مكر‬while the [‫ ]مسند إليه‬is [‫]الليل‬.

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metaphorically is that the day and night were spent in plotting. To denote what the arrogant ones spent

their days and nights doing. The Iḍāfa using the same word [‫ ]مَكْر‬in the following āyah contrasts this:

﴾… ُ‫﴿ َوٱلَّذِينَ يَمْكُرُونَ ٱ لسَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۚ َومَكْرُ أُولَٰئِكَ ﻫُوَ يَبُور‬ 207

Here, the term “plotting of those” is not metaphorical but literal. This is obvious from its context.

D. Majāz Murakkab [‫]اجملاز املركّب‬

In Majāz Murakkab208, the Metaphor is a “coined phrase” that is being used as a metaphor. For example,
there is the Arabic expression [ ‫وَتُؤَخَّرُ أُخرى‬ ً‫]أَراكَ تُقَدَّمُ رِجال‬209, which refers to someone who is uncertain about
a matter.
Example #14:

ۚ ِ‫﴿ إِنَّ ٱلَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا ۚ أَفَمَن يُلْقَىٰ فِي ٱلنَّارِ خَيْرٌ أَم مَّن يَأْتِي آمِنًا يَوْمَ ٱلْقِيَامَة‬ 210

﴾ ٌ‫ٱعْمَلُوا مَا شِئْتُمْ ۚ إِنَّهُ بِمَا تَعْمَلُونَ بَصِري‬

The highlighted section in this āyah acts metaphorically as [ ‫]تَهْديد‬, or a threat. This is similar to the

highlighted phrase in the Ḥadīth: }َ‫شِئْت‬ ‫} إِنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النُّبُوَّةِ إِذَا لَمْ تَسْتَحْيِ فَٱصْنَعْ مَا‬ 211

Example #15:

َّ‫يَسْأَلُونَكَ عَنِ ٱلْأَﻫِلَّةِ ۚ قُلْ ﻫِيَ مَوَاقِيتُ لِلنَّاسِ َوٱلْحَجِّ ۚ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُوا ٱلْبُيُوتَ مِن ظُهُورِﻫَا وَلَٰكِنَّ ٱلْبِر‬ 212
﴿

﴾ َ‫مَنِ ٱتَّقَىٰ ۚ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ َوٱتَّقُوا ٱللَّهَ لَعَلَّكُمْ تُفْلِحُون‬
In this āyah, the phrase “to enter the houses from the back” refers to looking for a “back door” about a
certain ruling or matter; while “to enter the house from the front,” means to adopt a proper etiquette
regarding something.213

207 (35:10) “Whoever desires honor [through power] - then to Allah belongs all honor. To Him ascends good speech, and
righteous work raises it. But they who plot evil deeds will have a severe punishment, and the plotting of those - it will perish….”.
208 It is also known as [‫]اِ سْتِعارَة تَ مْثيليَّة‬.

209 “I see you putting your foot forward and sometimes pulling it back”.
210 (41:40) “Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire be tter
or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do.”
211 Saḥīḥ Bukhāri, Ḥadith #3249 in [ِ‫] كِتَاب أَحَادِيثِ الْ أَنْبِيَاء‬. “Indeed, from what was understood by the people of the sayings of the

prophets, is “ If you do not have modesty, then do whatever you want”.

212 (2:189) “They ask you about the new moons. Say, "They are measurements of time for the people and for Ḥajj." And it is not

righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors.
And fear Allah that you may succeed.”
213 Course on study of “Tuḥfatul Ikhwān”. Sunnipath Academy Ustādh Farīd Dingle. Summer 2009 Semester.

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 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

Example #16:

}ِ‫}لَا يُلْدَغُ الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْن‬ 412

This Ḥadīth represents another example where this is a metaphor for saying “Believers do not make the
same mistake twice”.215

II. The Simile [‫]التَّشْبيه‬

A Simile is a figure of speech that compares two different things, and typically uses the words “like” or
“as”. In [ ‫]التّشبيه‬, the particles of comparison that can be used are either [َ‫ ]ك‬or [ َّ‫ ]كَأَن‬. Please note that [‫]التّشبيه‬

is contrasted from [‫ ]اِسْتِعارَة‬in that the latter does not contain the particle of comparison. Compare these two

sentences: [ ٌ‫أسَد‬ ٌ‫]زَيْد‬ and [ ِ‫القُوَّة‬ ‫]زَيْدٌ كَأَسَدٍ يف‬. The second sentence represents [‫ ]التّشبيه‬and includes two

additional terms that [‫ ]اِسْتِعارَة‬does not have.

There are four essential components to a statement that is a Simile. These are the following:

(a) [ ‫ ] املُشَبَّه‬- The thing or person that is being compared with something else.

(b) [ ِ‫بِه‬ ُ‫ ] املُشَبَّه‬- That what the [‫ ]املُشَبَّه‬is being compared with.

(c) [ ‫التَّشْبِيه‬ ُ‫ ]أَداة‬- The particle used to indicate the comparison such as [َ‫ ]ك‬or [َّ‫]كَأَن‬.

(d) [ ‫التَّشْبيه‬ ُ‫]وَجْه‬- The common attribute between the things being compared.

ِ‫يف القُوَّة‬ ٍ‫كَ أَسَد‬ ٌ‫زَيْد‬

‫املُشَبَّهُ بِهِ وَجْهُ التَّشْبيه‬

‫املُشَبَّه أَداةُ التَّشْبِيه‬

Simile can be of six types with [ ‫املُرسَل‬

‫ ]التَّشْبيه‬being the “default” type. Three of these types are the result of
omission of one the four elements that are part of [‫ ]التّشبيه‬discussed in the preceding paragraph. Please

214 Saḥīḥ Muslim, Ḥadith #2998 in [ِ‫] كِتَاب الزُّﻫْدِ وَالرَّقَائِق‬. “A believer is not bit from the same lair twice”.
215 Course on study of “Tuḥfatul Ikhwān”. Sunnipath Academy Ustādh Farīd Dingle. Summer 2009 Semester.

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 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪] is a bit more‬التّشبيه[ ‪refer to the following algorithm regarding its pictorial representation. The last type of‬‬
‫التَّشْبيه [ ‪distinct and is related to complexity of its‬‬ ‫‪].‬وَجْهُ‬

‫]أَنْواع التَّشْبيه[ ‪Types of Simile‬‬

‫البيان‬

‫التشبيه‬ ‫الكناية‬
‫اجملاز‬

‫التَّشْبيه املُرسَل‬

‫زَيْدٌ كَأَسَدٍ يف القُوَّةِ‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ‫وَجْهُ التَّشْبيه‬ ‫وَجْهُ التَّشْبيه‬

‫‪is‬‬ ‫‪clear‬‬ ‫أَداةُ التَّشْبِيه‬

‫زَيْدٌ كَأَسَدٍ‬ ‫زَيْدٌ أَسَدٌ يف القُوَّةِ‬ ‫ﻫُوَ كَأَسَدٍ يف القُوَّةِ‬ ‫زَيْدٌ أَسَدٌ‬

‫املُجْمَل‬ ‫ا ُملؤَكَّد‬ ‫املُفَصَّل‬ ‫البليغ‬

‫التَّشْبيه ‪complex‬‬ ‫وَجْهُ‬

‫التِّمثيلي‬

‫‪212‬‬
 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

Examples of Simile [‫]التَّشْبيه‬

Example #1: ‫التَّشْبيه املُرسَل‬

﴾ َ‫مَثَلُهُمْ كَمَثَلِ ٱلَّذِي ٱسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَﻫَبَ ٱ للَّهُ بِنُورِﻫِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَّا يُبْصِرُون‬ ﴿
216

This āyah gives us a powerful and graphic simile of the hypocrites. Here, the hypocrites which are

represented by the pronoun [ ‫ ]ﻫُم‬are being compared with the [ ‫به‬ ‫]املشبّه‬, or “someone who lighted a fire”. The

particle of simile is [ ‫ ]ك‬termed the [‫التَّشْبِيه‬ ُ‫]أداة‬. The actual essence of the simile is the [‫التَّشْبيه‬ ُ‫]وَجْه‬, which
shows how the two things being compared are similar. Here, this comparison is complex. The hypocrite is
being compared to someone who lights a fire, and then the light is taken away. The hypocrites pretend to
be believers to get the secondary benefits (such as heat from the fire), but are deprived of the major benefit
which is the guidance (i.e. light).

َ‫ لَّا يُبْصِرُون‬.... ْ‫فَلَمَّا أَضَاءَت‬ ِ‫َكمَثَل‬ ‫ٱلَّذِي ٱسْتَوْقَدَ نَارًا‬ ْ‫مَثَلُهُم‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ِ‫املُشَبَّهُ بِه‬ ‫املُشَبَّه‬

Example #2: ‫التَّشْبيه املُرسَل‬

‫﴿ ٱللَّهُ نُورُ ٱلسَّمَاوَاتِ وَٱلْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۚ ٱلْمِصْبَاحُ فِي زُجَاجَةٍ ۚ ٱلزُّجَاجَةُ كَأَنَّهَا‬ 217

ٰ‫كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَى‬
﴾ ٌ‫نُورٍ ۚ يَهْدِي ٱللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ ٱللَّهُ ٱلْأَ ْمثَالَ لِلنَّاسِ ۚ وَٱللَّهُ بِكُلِّ شَيْءٍَ عَلِيم‬
In this beautiful āyah, a comparison is made of the light of Allah with a lamp [ٌ‫] مِصْبَاح‬. The [‫التَّشْبيه‬ ُ‫ ]وَجْه‬is
that the light of Allah is like a brilliant lamp that guides the traveler. Then later in the same āyah, His light

(glass containing the lamp) is compared with a star [ ٌ‫ ]كَوْكَب‬.

216 (2:17) “Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their
light and left them in darkness [so] they could not see.”
217 (24:35) “Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, th e

lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of
the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And
Allah presents examples for the people, and Allah is Knowing of all things.”

213
 Essentials of Qur’ânic Arabic

‫ٱلْمِصْبَاحُ فِي زُجَاجَ ٍة‬

‫َك‬ ٌ‫مِشْكَاةٍ فِيهَا مِصْبَاح‬ ِ‫نورِه‬
...‫ۚ ٱلزُّجَاجَةُ كَأَنَّهَا‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ِ‫املُشَبَّهُ بِه‬ ‫املُشَبَّه‬

...ٍ‫يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَة‬ ‫كَأَنَّهَا‬ ٌّ‫كَوْكَبٌ دُرِّي‬ ُ‫ٱلزُّجَاجَة‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ِ‫املُشَبَّهُ بِه‬ ‫املُشَبَّه‬

Example #3: ‫التّشبيه اجململ‬

﴾ ٌ‫﴿ إِنَّ ٱللَّهَ يُحِبُّ ٱلَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوص‬ 218

In this āyah containing simile, the [‫ ] وَجْهُ التَّشْبيه‬is omitted, and in context of the āyah stands for unity and

endurance. Thus, this is an example of [ ‫]التّشبيه اجململ‬.

x َّ‫كَأن‬ ٌ‫بُنْيَانٌ مَّرْصُوص‬ ‫ﻫُم‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ِ‫املُشَبَّهُ بِه‬ ‫املُشَبَّه‬

Example #4:‫التّشبيه اجململ‬

ۚ ِ‫﴿ سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ ٱلسَّمَاءِ وَٱْلأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِٱللَّهِ وَرُسُلِه‬ 219

﴾ ِ‫ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ َوٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيم‬
This āyah brings a beautiful comparison regarding paradise and its size. This is another example of

[ ‫ ]التّشبيه اجململ‬, where the comparison is not stated explicitly.

218 (61:4) “Indeed, Allah loves those who fight in His cause in a row as though they are a [single] structure joined firmly..”
219 (57:21) Race toward forgiveness from your Lord and a Garden whose width is like the width of the heavens and earth,
prepared for those who believed in Allah and His messengers. That is the bounty of Allah which He gives to whom He wills, and
Allah is the possessor of great bounty.

214
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x ‫َك‬ ِ‫عَرْضِ ٱلسَّمَاءِ وَٱلْأَرْض‬ ‫عَرْضُهَا‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ِ‫املُشَبَّهُ بِه‬ ‫املُشَبَّه‬

Example #5:‫التَّشْبيه املُفَصَّل‬

ۚ ُ‫﴿ ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ ٱلْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ ٱلْأَنْهَار‬ 220

﴾ َ‫وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ ٱلْمَاءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهِْبطُ مِنْ خَشْيَةِ ٱللَّهِ ۚ وَمَا ٱللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُون‬

In this example of [ ‫]التّشبيه‬, the [ ‫التَّشْبيه‬ ُ‫ ]وَجْه‬is very detailed and clear regarding the hardness of rock. This is

contrasted with the hardness of hearts that are unaffected by the glorious signs of Allah . Therefore, this is

an example of [‫املُفَصَّل‬ ‫]التَّشْبيه‬.

...ِ‫وَإِنَّ مِنَ ٱلْحِجَارَة‬ ‫َك‬ ً‫َكٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَة‬ َ‫ﻫِي‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ِ‫املُشَبَّهُ بِه‬ ‫املُشَبَّه‬

Example #6: ‫التَّشْبيه البليغ‬

‫﴿ وَيَقُولُ ٱلَّذِينَ آمَنُوا لَوْلَا نُزِّلَتْ سُورَةٌ ۚ فَإِذَا أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا ٱلْقِتَا ُل ۚ رَأَيْتَ ٱلَّذِينَ فِي‬ 221

﴾ ْ‫قُلُوبِهِم مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ ٱ لْمَغْشِيِّ عَلَيْهِ مِنَ ٱ لْمَوْتِ ۚ فَأَوْلَىٰ لَهُم‬

In this example, both the [ ‫التَّشْبِيه‬ ُ‫ ]أداة‬and the [‫ ]وَجْهُ التَّشْبيه‬are omitted to cause powerful simile. This is

termed [ ‫البليغ‬ ‫ ]التَّشْبيه‬where the two things being compared become very similar to one another.

220 (2:74) “Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from whic h
rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for
fear of Allah. And Allah is not unaware of what you do.”
221 (47:20) “Those who believe say, "Why has a Sūrah not been sent down? But when a precise sūrah is revealed and fighting is

mentioned therein, you see those in whose hearts is hypocrisy looking at you with a look of one overcome by death. And more
appropriate for them [would have been]”.

215
 Essentials of Qur’ânic Arabic

x x ِ‫نَظَرَ ٱلْمَغْشِيِّ عَلَيْهِ مِنَ ٱلْمَوْت‬ َ‫يَنظُرُون‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ِ‫املُشَبَّهُ بِه‬ ‫املُشَبَّه‬

Example #7: ‫التّشبيه اجململ وَ التِّمْثيلي‬

ۚ ‫﴿ مَثَلُ ٱلَّذِينَ حُمِّلُوا ٱلتَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوﻫَا كَمَثَلِ ٱلْحِمَارِ يَحْمِلُ أَسْفَارًا‬ 222

﴾ َ‫بِئْسَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا بِآيَاتِ ٱللَّهِ ۚ َوٱللَّهُ لَا يَهْدِي ٱلْقَوْمَ ٱلظَّالِمِني‬
This āyah presents a deep and striking parallel of Banī Isrāīl who were given the Torah (failing its
responsibility) and a donkey carrying books. The [‫التَّشْبيه‬ ُ‫]وَجْه‬ is not mentioned, but can be implied
contextually.
You should however note that in this case, like many cases of [ ‫ ]التَّشْبيه‬in the Qur’ān, the [ ‫ ] وَجْهُ التَّشْبيه‬is

complex, deep, and thought provoking. When this occurs, this type of [‫ ]التَّشْبيه‬is termed [‫التِّمْثِيل‬ ‫]التَّشْبيه‬. Thus,
in these cases, it can actually be considered a parable. In English, a parable is more complex than a simile,
and illustrates one or more principles or lessons.
Here, in the above āyah, the parable illustrates that those who received the Taurāh (and did not fulfill its
obligations) are like a donkey that carries books. The donkey cannot benefit from the heap of books that it
carries. This is also a powerful illustration of those who have knowledge, but do not act on it. Please note
that most, if not all of the examples above can be considered [‫ ]تِمثيلي‬since the [‫التَّشْبيه‬ ُ‫ ]وَجْه‬is not superficial
but has two or more layers of meaning and lessons.

x َ‫ثُمَّ لَمْ ٱلَّذِينَ حُمِّلُوا ٱلتَّوْرَاة‬

‫َك‬ ‫ٱلْحِمَارِ يَحْمِلُ أَسْفَارًا‬
‫يَحْمِلُوﻫَا‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ِ‫املُشَبَّهُ بِه‬ ‫املُشَبَّه‬

222(62:5) “The example of those who were entrusted with the Taurāh and then did not take it on is like that of a donkey who
carries volumes [of books]. Wretched is the example of the people who deny the signs of Allah. And Allah does not guide the
wrongdoing people.”

216
 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

Example #8: ‫التّشبيه املرسل وَ التِّمْثيلي‬

‫ٱلظمْآنُ مَاءً حَتَّىٰ إِذَا جَاءَهُ لَمْ يَجِدْهُ شَيْئًا‬

َّ ُ‫﴿ وَٱلَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُه‬223

﴾ ِ‫وَوَجَدَ ٱللَّهَ عِندَهُ فَوَفَّاهُ حِسَابَهُ ۚ َوٱللَّهُ سَرِيعُ ٱلْحِسَاب‬

In this āyah, the [ ‫ ]املُشَبَّه‬are the deeds of the disbeliever and is being compared to a mirage. There is

indeed so much similarity in this since the thirsty person believes the mirage that he/she is striving for is
water, and a sheer illusion. Just as this will be the good deeds of the disbeliever on the most important day
before Allah , an utter illusion because of Shirk.

..ً‫يَحْسَبُهُ ٱلظَّمْآنُ مَاء‬ ‫َك‬ ٍ‫سَرَابٍ بِقِيعَة‬ ْ‫أَعْمَالُهُم‬

‫وَجْهُ التَّشْبيه‬ ‫أَداةُ التَّشْبِيه‬ ِ‫املُشَبَّهُ بِه‬ ‫املُشَبَّه‬

III. Idioms [‫]الكِنايَة‬

An idiom is an expression that has both a literal meaning and a figurative or indirect meaning. This is a
contrast to metaphor where the literal meaning cannot be used. Idioms are used in the Qur’ān just like in

other languages. In the Arabic language for example, one common idiom is the term [ ‫اليَد‬ ُ‫]طَويل‬. This

literally means “long hand”, but has with it the figurative meaning of “being charitable”. The hand that is
long is more suitable for giving. Another idiom is [ ‫النَّجاد‬ ُ‫]طَويل‬, or a long sword case. This is figurative for

one who is tall. The idiom [ ‫الرَّماد‬ ُ‫]كَثِري‬ “plenty of ashes”, figurative represents generosity since a large

quantity of ashes result from fire being used to cook for many people (i.e. guests). A similar meaning is

attributed to [ ‫الفصيل‬ ‫] مَهزول‬, which meanings “thin camel calf”. The calf is suckled with a small amount of

milk. The milk from milking is being used for charity.

223(24:39) “But those who disbelieved - their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he
comes to it, he finds it is nothing but finds Allah before Him, and He will pay him in full his due; and Allah is swift in ac count.”

217
 Essentials of Qur’ânic Arabic

‫البيان‬

‫التشبيه‬ ‫اجملاز‬ ‫الكناية‬

‫التَّعْريض‬
‫النِّسْبَة‬ ‫املَوصو‬ ‫الصِّفَة‬
‫ل‬
In the Arabic language, an idiom [ ‫ ]كِنايَة‬can be of four categories as depicted in the diagram above:

(a) [ ‫ – ]النِّسْبَة‬Indirectly conveys the meaning of a relationship.

(b) [ ‫ – ]املَوصول‬Indirectly refers to a thing. This is the most common type of idiom found in the
Qur’ān.
(c) [ ‫ – ]الصِّفَة‬Indirectly refers to a quality or attribute.

(d) [ ‫ ]التَّعْريض‬224 Used to express something critical or negative indirectly.

Example #1: ‫الكِنايَة املوصول‬

﴾ َ‫﴿ قُلْ أَطِيعُوا ٱللَّهَ وَٱلرَّسُولَ ۚ فَإِن تَوَلَّوْا َفإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْكَافِرِين‬
225

In this āyah, the highlighted section is being used literally and figuratively. In terms of context, this
section is speaking to the believers directly, and not to the disbelievers. However, we see that Allah
makes a reference to the disbelievers for those believers who turn away (from obeying Allah and His
Messenger . This does not mean literally that they are disbelievers but it is a threat because those

believers who are turning away from obedience are being mentioned alongside the disbelievers in this
respect.

224 This category does not represent a typical category of Idioms, but can be considered a special category of Idioms which are
found in the Qur’ān.
225 (3:32) “Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers.”

218
 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

Example #2: ‫الكِنايَة الصِّفَة‬

ِ‫﴿ إِنَّ قَارُونَ كَانَ مِن قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَيْهِمْ ۚ وَآتَيْنَاهُ مِنَ ٱ لْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِٱ لْعُصْبَةِ أُولِي ٱلْقُوَّة‬
226

﴾ َ‫إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ ۚ إِنَّ ٱ للَّهَ لَا يُحِبُّ ٱلْفَرِحِني‬
In this āyah, the Idiom is about the treasure that Qārūn was bestowed with. It refers specifically to the
amount of his treasure. Heavy keys are an indirect reference to a large quantity of treasure.

Example #3: ‫الكِنايَة املوصول‬

ۚ َ‫﴿ مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّ ُسلُ وَأُمُّهُ صِدِّيقَةٌ ۚ كَانَا يَأْكُلَانِ ٱلطَّعَام‬ 227

﴾ َ‫ٱنظُرْ كَيْفَ نُبَيِّنُ لَهُمُ ٱلْآيَاتِ ثُمَّ ٱنظُرْ أَنَّىٰ ُيؤْفَكُون‬

The highlighted section in this āyah, acts idiomatically. Here, the context of the āyah points to the fact
that neither Īʻsa nor Maryam were gods. The mention of both of them eating food actually refers indirectly
to them also by necessity of “answering the call of nature”. Here, by mentioning that they both ate food, the
idiom further shows that they cannot be God.

Example #4: ‫الكِنايَة املوصول‬

﴾ َ‫﴿ تَتَجَافَىٰ جُنُوبُهُمْ عَنِ ٱلْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاﻫُمْ يُنفِقُون‬ 228

Here, this expression is used indirectly for someone who rises from bed (to pray the late night prayer).
It comes from the expression of “being uneasy in bed”. 229 It is a beautiful idiom for those who are steadfast
in doing the Taḥajjud prayer (late-night prayer).

Example #5: ‫الكِنايَة النِّسْبَة‬

‫ يَا أَبَا مُوسَى آنْتَ سَمِعْتَ رَسُولَ ٱللَّهِ صَلَّى‬: َ‫ فَقَال‬، ِ‫ فَقَامَ رَجُلٌ رَثُّ ٱ لْهَيْئَة‬، ِ‫{إِنَّ أَبْوَابَ ٱلْجَنَّةِ تَحْتَ ظِلَالِ ٱلسُّيُوف‬ 230

ِ‫ ثُمَّ كَسَرَ جَفْنَ سَيْفِه‬، َ‫ أَقْرَأُ عَلَيْكُمُ ٱ لسَّلَام‬: َ‫ فَقَال‬، ِ‫ فَرَجَعَ إِلَى أَصْحَابِه‬: َ‫ قَال‬، ْ‫ نَعَم‬: َ‫ قَال‬، ‫ٱ للَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ ﻫَذَا ؟‬
}َ‫فَأَ لْقَاهُ ثُمَّ مَشَى بِسَيْفِهِ إِلَى ٱ لْعَدُوِّ فَ ضَرَبَ بِهِ حَتَّى قُتِل‬

226 (28:76) “Indeed, Qārūn was from the people of Mūsa, but he tyrannized them. And We gave him of treasures whose keys
would burden a band of strong men; thereupon his people said to him, "Do not exult. Indeed, Allah does not like the exu ltant.”
227 (5:75) “The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother

was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are
deluded.”
228 (32:16) “They forsake their beds; they supplicate their Lord in fear and aspiration, and from what We have provided them,

they spend.”
229 Verbal Idioms of the Quran, pg. 81-82. The expression [ِ‫ ]جتاىف جَنْبُ النِّئا مِ عَنِ ال فِرا ش‬refers to being uneasy in bed, or with one’s side

apart from the bed.

230 Saḥīḥ Muslim, Ḥadith #3528, in [ِ‫] كِتَاب الْإِ مَارَة‬. “Indeed, the gates of heaven are under the shade of swords. Then a man with a

ragged appearance stood, then said, “Oh, Abu Mūsa, you, you heard the Messenger of Allah saying this? He said, yes, then he

219
 Essentials of Qur’ânic Arabic

In this Ḥadīth, the highlighted section represents an idiom, which is both literal and metaphorical. The
metaphorical meaning should be obvious from the context. It represents the reward of the martyr, who is
fighting in the path of Allah .

Example #6: ‫الكِنايَة التَّعْريض‬

﴾ ُ‫﴿ َفٱ لْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ ٱلَّذِينَ كَفَرُوا ۚ مَأْوَاكُمُ ٱلنَّارُ ۚ ﻫِيَ مَوْلَاكُمْ ۚ وَبِئْسَ ٱلْمَصِري‬ 231

In [ ‫التعْريض‬
َّ ‫ ]الكِنايَة‬found in the Qur’ān, there is often sarcasm and irony being employed. Here, the word

[ ‫ ] مَوْىل‬represents a protector and patron. Here, it is being used directly for its literal meaning, but also used

to answer the cynical and negative attitude of the disbeliever.

Example #7: ‫الكِنايَة التَّعْريض‬

ِ‫سطِ مِنَ ٱلنَّاس‬

ْ ِ‫﴿ إِنَّ ٱلَّذِينَ يَكْفُرُونَ بِآيَاتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّنيَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ ٱلَّذِينَ يَأْمُرُونَ بِ ٱلْق‬
232

﴾ ٍ‫فَبَشِّرْﻫُم بِعَذَابٍ أَلِيم‬

The highlighted section in the above āyah is another example of [‫التَّعْريض‬ ‫ ]الكِنايَة‬being used with the word

[ َ‫ ]بَشَّر‬which means to give “good news”. Again, sarcasm is being employed to those opponents who view

this message of the Qur’ān, including the afterlife as a joke.

Example #8: ‫التَّوْرِيَّة‬

﴾ َ‫فَتَوَلَّوْا عَنْهُ مُدْبِرِين‬ ‫۝‬ ٌ‫﴿ فَقَالَ إِنِّي سَقِيم‬

233

The highlighted words represent another category that carry a double meaning, which is termed [‫]التَّوْرِيَّة‬.

Thus, it can be considered synonymous with [‫ ]الكِنايَة‬or [‫ ]التَّعريض‬, even though it is usually not categorized

under it per se. In [ ‫ ]التَّوْرِيَّة‬, the speaker intends a different meaning than what the listener perceives. It may

returned to his friends, then he said, I am reciting upon you peace, then he broke the cover of his sword, then he dropped it , then
he walked with his sword to the enemy, then he fought until he was killed”.
231 (57:15) “So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is your patron,

and wretched is the destination.”

232 (3:21) “Those who disbelieve in the signs of Allah and kill the prophets without right and kill those who order justice from

among the people - give them tidings of a painful punishment..”

233 (37: 89-90) “And said, "Indeed, I am [about to be] ill, So they turned away from him, departing.”

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 Lesson 13: Important Principles of Eloquence [‫]البالغة‬

be thought of as a clever way to avoid telling a lie, particularly in a difficult scenario. In the Qur’ānic
example above, the statement that Ibrāhīm made “I am sick” was not incorrect, since he meant for himself
that “I will get sick (from death)” or “I am sick [of your idols]” 234. To the listener(s), it was perceived as “a
medical” sickness, and therefore a valid excuse to avoid going to the pagan celebration. Of course, this also
gave Ibrāhīm an opportunity to break the idols of his people show his people
Example #9: ‫التَّعريض‬

ٰ‫فَرَجَعُوا إِلَى‬ ﴾ ٢٣ ﴿ َ‫قَالَ بَلْ فَعَلَهُ كَبِريُﻫُمْ ﻫَٰذَا فَاسْأَلُوﻫُمْ إِن كَانُوا يَنطِقُون‬ ﴾٢٢ ﴿ ُ‫﴿ قَالُوا َأأَنتَ فَعَلْتَ ﻫَٰذَا بِآلِهَتِنَا يَا إِبْرَاﻫِيم‬ 235

﴾ ﴾٢٥ ﴿ َ‫ثُمَّ نُكِسُوا عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا ﻫَٰؤُلَاءِ يَنطِقُون‬ ﴾٢٤ ﴿ َ‫أَنفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنتُمُ ٱلظَّالِمُون‬
The highlighted āyah represents [‫ ]التَّعريض‬in the sense that it was a crafty hint to them about the faulty
logic of idol worship.236 Thus, what may appear to be “a lie” outwardly is really [‫ ]التَّعريض‬in its implied
meaning.

234 Al-Kashāf, Al-Zamakshari, in section on (37: 89-90).

235 (21: 62-65) “They said, "Have you done this to our gods, Oh Ibrāhīm?", He said, "Rather, this - the largest of them - did it, so
ask them, if they should [be able to] speak.", So they returned to [blaming] themselves and said [to each other], "Indeed, you are
the wrongdoers.", Then they reversed themselves, [saying], "You have already known that these do not speak!".”
236 Fatḥ-ul Qadīr, Imām As-Shawkāni, Section on (21: 63).

221
Essentials of Qur’ânic Arabic

222
 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

Lesson 14: Inimitability of the Qur’ān [‫]ِإعْجازُ الْقُرآن‬

Introduction to [‫]ِإعْجازُ الْقُرآن‬

The Qur’ān is indeed the miracle that was given to Muḥammad , the final messenger, and its message

remains as it was at the time of Revelation. By the grace of Allah , its meanings have also been preserved
just like how the traditions of His Messenger . The most important aspect relative to the miracle of the
Qur’ān is its powerful and inimitable language. Mawdūdi states the following:
“The Qur’ān’s linguistic style makes it unique and impossible to be imitated. This is called the I‛jāz
al-Qur’ān. From this I‛jāz, the Qur’ān issues a challenge to all of Mankind to imitate the Qur’ān as
the rational proof of its divine source. This is because Islām does not accept blind faith and the
challenge results in the definite conclusion that the Qur’ān is from Allah .” 237

The main characteristic of the miracle of the Qur’ān is intrinsic, and is directly related to its inimitable
language. Understanding Qur’ānic Arabic allows one to start to appreciate some of its numerous
intricacies. Even the term "āyah" of the Qur’ān is itself is a unique sign from Allah . Intrinsically, its
grammar, linguistics, rhetoric, prose, logic, and other literary characteristics clearly differentiate it from
human speech.
Altogether, the Qur’ān was the highest form of Arabic that the Arabs at the time of the Revelation had
ever experienced. This was evidenced by the testimony of the most bitter of the enemies of Islām, Walīd
ibn Mughīrah, testifying that is was unlike any human speech. He, being one of the most eminent
personalities and poets at the stated the following238:
“I swear by God, there is none amongst you who knows poetry as well as I do, nor can any compete
with me in composition or rhetoric – not even in the poetry of the Jinn! And yet, I swear by God,
there is no similarity of what he is saying (i.e. the Qur’ān), and I swear by God, that indeed, his
speech is very sweet, and is adorned with beauty and charm. Its higher part is fruitful, and its lower
part is abundant, and not being overshadowed! It shatters what is under it! Abu Jahl said (to him):
“Your people will not be pleased with you until you speak against it ”. He replied: “Leave me until I

think (about it). He then said “It is magic. It bewitches, It incites one against another.”

237 “Message of the Prophet’s Seerah” Abul āla Mawdūdi (died 1979), He authored the famous tafsīr, Tafheemul Qur’ān.
238 Fatḥ-ul Qadīr, Imām Shawkāni, [467 /5 :‫]لصفحة أو الرقم‬.

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 Essentials of Qur’ânic Arabic

Then it was revealed the following āyahs in response to this “plot” against the truth that Walīd had openly
pronounced to the Quraish:

‫۝‬ َ‫﴿ ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا۝ وَجَعَلْتُ لَهُ مَالًا مَّمْدُودًا ۝ وَبَنِنيَ شُهُودًا ۝ وَمَهَّدتُّ لَهُ تَمْهِيدًا ۝ ثُمَّ يَطْمَعُ أَنْ أَزِيد‬ 239

‫۝‬ َ‫فَقُتِلَ كَيْفَ قَدَّرَ ۝ ثُمَّ قُتِلَ كَيْفَ قَدَّر‬ ‫۝‬ َ‫كَلَّا ۚ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا ۝ سَأُرْﻫِقُهُ صَعُودًا ۝ إِنَّهُ فَكَّرَ وَقَدَّر‬

‫۝‬ َ‫فَقَالَ إِنْ ﻫَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ ۝ إِنْ ﻫَٰذَا إِلَّا قَوْلُ الْبَشَر ِ۝ سَأُصْلِيهِ سَقَر‬ ‫۝‬ َ‫ثُمَّ نَظَرَ ۝ ثُمَّ عَبَسَ وَبَسَرَ ۝ ثُمَّ أَدْبَرَ وَاسْتَكْبَر‬
﴾ َ‫وَمَا أَدْرَاكَ مَا سَقَرُ ۝ لَا تُبْقِي وَلَا تَذَرُ ۝ لَوَّاحَةٌ لِّلَْبشَرِ ۝ عَلَيْهَا تِسْعَةَ عَشَر‬
It was clear to the Makkan society, those who experienced the Qur’ān that it was not the word of a human
being. This was despite whether they embraced it, or opposed it.
This chapter cannot do justice covering this expansive topic of I‛jāz al-Qur’ān. However, it will cover
some of the many ways in which the Qur’ān is miraculous, focusing on its intrinsic language. Imām As-
Suyūṭi, in his treatise in this specific area of I‛jāz al-Qur’ān, categorized approximately three hundred
headings with respect to its related arts and sciences.240 Please note that we have already covered some of
these unique aspects in the past two Lessons. Since the student is now familiar with Qur’ānic grammar
and its basic intricacies, this subject can be better appreciated and understood. Some of these examples
have been extracted directly from the Lecture series “Divine Speech” by Ustādh Nouman Ali Khan241.

I. Examples of Qur’ānic Eloquence

A. Precise Word Choice
Example #1: Emphasis and De-emphasis of words.

﴾٢٨ ﴿ ِ‫﴾ وَٱلَّذِي ﻫُوَ ُيطْعِمُنِي وَيَسْقِني‬٢٨﴿ ِ‫﴿ ٱلَّذِي خَلَقَنِي فَهُوَ يَهْدِين‬ 242

﴾﴾٨١ ﴿ ِ‫﴾ وَٱلَّذِي يُمِيتُنِي ثُمَّ يُحْيِني‬٨١﴿ ِ‫وَإِذَا مَرِضْتُ فَهُوَ يَشْفِني‬

239 (74:11-30) “Leave Me with the one I created alone, And to whom I granted exten sive wealth, And children present, And spread
[everything] before him, easing [his life], Then he desires that I should add more, No! Indeed, he has been toward Our verses
obstinate, I will cover him with arduous torment, Indeed, he thought and deliberated, So may he be destroyed [for] how he
deliberated, Then may he be destroyed [for] how he deliberated, Then he considered [again], Then he frowned and scowled, Then
he turned back and was arrogant, And said, "This is not but magic imitated, This is not but the word of a human being.”, I wi ll
drive him into Saqar, And what can make you know what is Saqar? It lets nothing remain and leaves nothing, Blackening the ski ns,
Over it are nineteen [angels].”
240 The Sublime Qur’ān and Orientalism, Dr. Moḥammad Khalīfa, pg. 21.
241 Divine Speech Seminar, Bayyinah Institute, Lead Instructor and CEO, Ustādh Nouman Ali Khan.
242 (26:77-80) “And He is the one, who created me, and He [it is who] guides me. And it is He who feeds me and gives me drink.

And when I am ill, it is He who cures me, And who will cause me to die and then bring me to life.” Reference: [‫ ]إعجاز القرآن‬Audio
Series, Dr. Ṭāriq Suwaidān.

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 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

In this selection of āyahs from Sūrah Shu‛arā, the highlighted āyah differs from the rest. You will notice

the āyahs not highlighted all carry the pronoun [َ‫ ]ﻫُو‬after the particle Fā. This results in a Nominal Sentence

with the verb as the predicate. That results in further emphasizing the pronoun, which in this case is
[ ‫اجلَاللَة‬ ُ‫]لَفْظ‬. However, the highlighted āyah “And who will cause me to die and then bring me to life” is

devoid of the pronoun [َ‫ ]ﻫُو‬. The reason is that the highlighted āyah actually does not need emphasis. It is

understood by most that Allah is the One who causes death and resurrection. However, for many, they do

not realize that it is He indeed that also directly guides, nourishes, and cures people. This is why in the
context of this selection of āyahs, the highlighted section is de-emphasized to bring out this point.
Example #2: Contrasting Different Meanings of the Same Word

ۚ ‫﴿ تِلْك حُدُودُ ٱللَّهِ ۚ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا ٱلْأَنْهَارُ خَالِدِينَ فِيهَا‬ 243

﴾﴾١٤﴿ٌ‫﴾ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِني‬١٣﴿ ُ‫وَذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيم‬
Here, in each of these two contiguous āyahs, the word [ ‫ ]خالد‬is used. In the top āyah, the word is used for
the individual entering Paradise, and in the bottom, for the one entering the Hellfire. The only subtle
difference is the plurality of the word. This highlighted word represents Ḥāl and should conform to the
person being entered, that being singular. The reason for this plurality of [َ‫ ]خَالِدِين‬in the first āyah
represents the person who has succeeded in this greatest of endeavors. It highlights that they will enter
along with others. They will be enjoying this success of entering Paradise along with their families,
spouses, and friends. The opposite will be the case for the denizen of the Hell-fire who will enter it in a
state of loneliness although he/she will be accompanied by many others. They will be alone in their own
physical and mental anguish in Hellfire, and will have none to support them in their punishment. How
eerie is this contrast highlighted just by a subtle difference in the same word!

Example #3: Contrasting two words that carry a similar meaning.

ِ‫﴾ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۚ وَإِلَى ٱللَّه‬٢٥﴿ ٌ‫﴿ ٱللَّهُ يَصْطَفِي مِنَ ٱلْمَلَائِكَةِ رُسُلًا وَمِنَ ٱلنَّاسِ ۚ إِنَّ ٱللَّهَ سَمِيعٌ بَصِري‬ 244

‫﴾ وَجَاﻫِدُوا فِي‬٢٢﴿ َ‫يَا أَيُّهَا ٱلَّذِينَ آمَنُوا ٱرْكَعُوا وَٱسْجُدُوا وَٱعْبُدُوا رَبَّكُمْ وَٱفْعَلُوا ٱلْخَيْرَ لَعَلَّكُمْ تُفْلِحُون‬ ﴾٧٦﴿ ُ‫تُرْجَعُ ٱلْأُمُور‬

243 (4:13-14) “These are the limits [set by] Allah , and whoever obeys Allah and His Messenger will be admitted by Him to gardens
under which rivers flow, abiding eternally therein; and that is the great attainment. And whoever disobeys Allah and His
Messenger and transgresses His limits - He will put him into the Fire to abide eternally therein, and he will have a humiliating
punishment”. Reference: Divine Speech Seminar, Section 3.07. Ustādh Nouman Ali Khan.
244 (22:75-79) “Allah chooses from the Angels, Messengers and from the people. Indeed, Allah is Hearing and Seeing. He knows

what is [presently] before them and what will be after them. And to Allah will be returned [all] matters. Oh you who have
believed, bow and prostrate and worship your Lord and do good - that you may succeed. And strive for Allah with the striving
due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your fatḥer,
Ibrāhīm. Allah named you "Muslims" before and in this [revelation] that th e Messenger may be a witness over you and you may
be witnesses over the people. So establish prayer and give Zakāt and hold fast to Allah. He is your protector; and excellent is the

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 Essentials of Qur’ânic Arabic

‫ٱللَّهِ حَقَّ ِجهَادِهِ ۚ ﻫُوَ ٱجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي ٱلدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَاﻫِيمَ ۚ ﻫُوَ سَمَّاكُمُ ٱلْمُسْلِمِنيَ مِن‬
َ‫قَبْلُ وَفِي ﻫَٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا وَتَكُونُوا شُهَدَاءَ عَلَى ٱلنَّاسِ ۚ فَأَقِيمُوا ٱلصَّلَاةَ وَآتُوا ٱلزَّكَاةَ وَٱعْتَصِمُوا بِٱللَّهِ ﻫُو‬
﴾ ﴾٢٨﴿ ُ‫مَوْلَاكُمْ ۚ فَنِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِري‬
In this section from Sūrah al-Ḥajj, the words [‫ ]اِصْطَفى‬and [‫ ]اِجْتَبَى‬are typically translated as “selected” or

“chosen”. However, there is a profound difference between the choice of words in the above āyahs. The
word [ ‫ ]اِصْطَفى‬means to choose based on purity; it also can carry the meaning to choose based on choice and

judgment245. The meaning for [ ‫ ]اِجْتَبَى‬is to choose based on a certain set purpose or goal. Therefore, Allah

chose His Messengers based on their purity and His choice. The choice of Muḥammad was disdained by
many who preferred one of a certain ethnic group (i.e. Jews) or of a higher economic status (Quraish). By
using this word, it clarifies the point that Allah chooses whom He wills. On the other hand, He chose the

Muslims (those who submitted) for a definitive purpose. That purpose is detailed in Āyah 78 with [‫]اِجْتَبَى‬.

Example #4: Contrasting Verbs similar in meaning.

﴾ َ‫﴿ نَزَّلَ عَلَيْكَ ٱلْكِتَابَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْ ِه وَأَنزَلَ ٱلتَّوْرَاةَ وَٱلْإِجنِيل‬
246

﴾ ِ‫﴿ إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ ٱلْقَدْر‬

247

In comparing these two āyahs, the meanings of the transitive verbs [َ‫]أَنزَل‬, and [َ‫ ]نَزَّل‬on the surface appear

to be very similar, which mean to “send down”. However, there is an important difference being denoted in
the first āyah. Here, with respect to the Qur’ān, the Family IV Verb [َ‫ ]نَزَّل‬is being used in the sense that this

Book was sent down gradually and with repetition. This is contrasted with the Family II Verb [َ‫ ]أَنزَل‬being

used for the Taurāh and the Injīl, which were sent down at one time. However, we then see the verb [َ‫ ]أَنزَل‬is

being used for the Qur’ān as well in Sūrah Qadr. How can we reconcile this? This actually has to do with

the descent of the Qur’ān from the Preserved Tablet [‫احملفوظ‬ ُ‫]لوح‬ to the heaven of this word [ ‫العِزَّة‬ ُ‫]بيت‬248 .

protector, and excellent is the helper.”.

245 Lane’s Lexicon, Selection of [‫ ]صفو‬Vol. 4, page 427 (of 481) = page 1750 of 3078.

246 (3:3) “He has sent down upon you, [Oh Muḥammad], the Book in truth, confirming what was before it. And He revealed the
Torah and the Gospel.”
247 (97:1) Indeed, We sent the Qur’ān down during the Night of Decree.
248 Tafsīr Al-Qurṭubi, Section on Sūrah Qadr. This is also mentioned in numerous other Tafsīrs as well.

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 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

Example #5: Appropriate Word Choice

ْ‫وَٱلَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا ٱللَّهَ فَٱسْتَغْفَرُوا لِذُنُوبِهِم‬ ﴿
249

﴾. َ‫وَمَن يَغْفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَﻫُمْ يَعْلَمُون‬
﴾. ‫وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ ٱللَّ َه يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا‬ 250
﴿

Here, in this āyah from Sūrah, Nisā’, it is contended that the word [ْ‫ ]أَو‬is redundant as [‫ ]سَوْء‬and

[ ُ‫نَفْسَه‬ ْ‫ ]يَظْلِم‬mean the same thing. However, here in the examination of these two āyahs, we do see a subtle

but important difference being made. The one who does sinful act [‫فاحِشَة‬/‫ ]سوء‬or an immoral act obtains
some type of transient benefit from this world, whether it is material, pleasure, or fame, etc. Nevertheless,
it is not necessary for a person to obtain a benefit from an evil act in this world, yet will go against
themselves on the Day of Judgment. This is what is being referred as [ُ‫نَفْسَه‬ ْ‫]يَظْلِم‬, where a person wrongs his
self. Examples of this are evil acts like Shirk, envy, calumny, or slander where the individual does not
derive a benefit in this world from the evil. Here, the burden of the evil is on the soul itself, while in this
world, the action may not be considered a flagrant, open immoral sin. So, by using the word [ْ‫]أو‬, the subtle
but important differences of sins are highlighted.

Example #6: Appropriate Word Choice

َّ‫لَّيْسَ ٱ لْبِرَّ أَن تُوَلُّوا وُجُوﻫَكُمْ قِبَلَ ٱلْمَشْرِقِ وَٱ لْمَغْرِبِ وَلَٰكِنَّ ٱلْبِر‬ 251
﴿

﴾.... َ‫مَنْ آمَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْآخِرِ وَٱ لْمَلَائِكَةِ وَٱلْ ِكتَابِ وَٱلنَّبِيِّني‬

It is contended that the highlighted word should be [‫]الكُتُب‬, since the context is about belief in the angels

and prophets. But this is not a mistake. It actually highlights that the same message that was present in the
previous books of Revelation which confirm each other. In fact, this word fits perfectly with the context of
this āyah that is “Piety is not about facing east or west”. The reference here is to Banī Isrāīl who were
perseverating about retaining their Qibla, yet refused to follow other things that were part of Faith

(Messengers, Angels, Books, etc.). Thus, this word [‫ ]الكِتاب‬also breaks their faulty reasoning for believing in

249 (3:135) “And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek
forgiveness for their sins - and who can forgive sins except Allah? - and [who] do not persist in what they have done while they
know..” Reference: Miracles from the Qur’ān, Sheikh Muḥammad Sharāwi, pg. 45-46.
250 (4:110) “And whoever does a sin or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and

Merciful.”
251 (2:177) “Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who

believes in Allah, the Last Day, the angels, the Book, and the Prophets....” Reference: Audio Series [‫]إِعْجاز القرآن‬, Ṭāriq Suwaidān.

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part of the book and disbelieving in the rest.252

B. Deep Meaning of Arabic Words

The Arabic language is filled with many words with rich, deep, and diverse meanings. Translation is
often less than adequate to obtain a proper meaning. Appreciation of the appropriate depth of Arabic
words is important, particularly in certain contexts. In these cases, it may also be important to refer to a
classical Dictionary rather than a modern one. This since several classical words have evolved in meaning
and their contemporary meaning differ from their classical meaning. Few such words also occur in the
Qur’ān such as [ ‫]كَوْكَب‬, [ ‫]سَيَّارَة‬, or [ ً‫ ]بَعُوضَة‬.253

The vocabulary of the Qur’ān is filled with many deep words that enhance its meaning and encourage
contemplation and reflection. However, the vocabulary is oft repeated, thus easier learned, and memorized
than conversation vocabulary.

Example #7: The Word [‫]خُشُوع‬

The word Khushū‛ [‫ ]خُشُوع‬is an example of the multifaceted nature of Arabic words and their deep

meaning. It is translated as “submission” or “humility”. It has a meaning very similar to the word [ ‫]خُضوع‬,

which means to humble one’s body. On the other hand, Khushū‛ refers to humbleness of the eyes and the
voice. It also refers to becoming still and lowering oneself. Another meaning of this word is to bend the
head and body down, with bowing, which is reflective of the ideal Ṣalāḥ. Yet, another meaning of this word
is “for a wall to crack and be leveled to the ground, or a leaf which has dried, or a star to set and disappear”.

﴾ ﴾٢﴿ َ‫﴾ ٱلَّذِينَ ﻫُمْ فِي صَلَاتِهِمْ خَاشِعُون‬١﴿ َ‫قَدْ أَفْلَحَ ٱلْمُؤْمِنُون‬ ﴿254

Example #8: The Word [َ‫]عَبَس‬

﴾ ﴾٢﴿ ٰ‫﴾ أَن جَاءَهُ ٱلْأَ ْعمَى‬١﴿ ٰ‫عَبَسَ وَتَوَلَّى‬ ﴿255

252 (2:85) ﴾... ٍ‫أَفَتُؤْ مِنُونَ بِبَ ْعضِ الْكِتَابِ وَتَكْ فُرُونَ بِبَ ْعض‬... ﴿“..So do you believe in part of the Scripture and disbelieve in part?...”.
253 The original meaning of these words from the Qur’ān is caravan, star, and gnat; now the contemporary meaning is car, planet,
and mosquito, which differs from the original Qur’ānic meaning grossly. We recommend Hans Wehr or Lane’s Lexicon.
254 (23:1-2) “Certainly will the believers have succeeded, They who are during their prayer humbly submissive.” Reference: Lane’s

Lexicon Entry [‫ ]عبس‬Lane's Lexicon: Vol. 1, page 242, and <http://arabicgems.wordpress.com> Post #32.
255(80:1-2) “The Prophet frowned and turned away, Because there came to him the blind man.” Reference: Lane's Lexicon: [‫]خشع‬
entry, Vol. 2, page 378 (of 473) = page 782 of 3078..

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The word [َ‫ ]عَبَس‬is another example of the depth of Arabic words. It is translated as “to frown”, but

literally means “to contract the part between the eyes” or “to look sternly/austerely”. This word is of
course named for a Sūrah in the Qur’ān. Let us compare this word with others that express facial
expression. The word [ ‫ ]بَسَر‬describes a facial expression out of anger, “to look with dislike or hatred”, or “a

frown showing the teeth”. The word [ ‫ ]بَسَل‬means a face which is “foul, hideous”, but also a face which

shows extreme anger as in war. The reason for this comparison is to examine the use of [َ‫ ]عَبَس‬in Sūrah

Aʻbasa. Here the Messenger of Allah was admonished when he “frowned” as the blind companion
Abdullah Ibn Umm Makhtūm interrupted him while inviting the leaders of Quraish to the message.

Linguistically, the word [ َ‫ ]عَبَس‬however should be translated as “a slight frown”. The Ṣurah denotes the

highest level of character that was expected by the Messenger of Allah , even though this action
interrupted the duty of delivering the message.

C. Word Order in Sentences [‫]الََّتقْدمي و التَّأْخِري‬

Please see Lesson 13, Section I for a detailed discussion.

D. Contrasting Similar Āyāhs / Qur’ānic Phrases

One unique attribute of the Qur’ān is that there are several āyahs that bear very close resemblance.
Superficially, these āyahs appear to have a similar meaning, but when delving deeper, there are subtle yet
profound differences. This is another aspect of I‛jāz al-Qur’ān.
Example #9: Contrasting Similar Āyahs [‫]وَلَا تَقْتُلُوا أَوْلَادَكُم‬

‫وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ۚ نَّحْنُ نَرْزُقُكُ ْم وَإِيَّاﻫُ ْم‬... ﴿

﴾...
256

﴾ ‫م ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِريًا‬ ْ ُ‫﴿ وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۚ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاك‬
257

These two āyahs are often quoted as the prototypical example for this subtopic. Furthermore, it is very
relevant in today’s era from a social standpoint where abortion has become status quo in the West. Here,
Allah commands us not to kill of children “because of poverty”. However, when looking at these two

256 (6:151) “…and do not kill your children out of poverty; We will provide for you and them...”.
257 (17:31) “And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great
sin.”

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āyahs carefully, we see a subtle but important difference. Here, they actual discuss the two main reasons
why children are killed. The first āyah, states “Do not kill your children because of poverty, We will
provide for you and them”. Here, the parents that are being admonished are those who are poor and are
fearful that their future child is going to make their situation worse. They are worried first about
themselves, then the child. Allah reassures them that He will provide for them and also their child. In the

next āyah, “And do not kill your children for fear of poverty. We provide for them and for you”. Here, the
parents being addressed are those who are not poor, but who are afraid of becoming poor. They are fearful
that their child will be impoverished. Allah reassures this second group not to kill because He will
provide for the child and for them. This is the dynamic nature of these āyahs that do not leave any stone

unturned in our Guidance. ‫اهلل‬ ‫!سبحان‬

Example #10: Contrasting Similar Āyahs […َ‫]قُولُوا آمَنَّا بِٱللَّهِ وَمَا أُنزِل‬

ِ‫﴿ قُولُوا آمَنَّا بِٱللَّهِ وَمَا أُنزِلَ إِلَيْ نَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاﻫِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَٱلْأَسْبَاط‬258

﴾َ‫وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ ٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُون‬

ِ‫﴿ قُلْ آمَنَّا بِٱللَّهِ وَمَا أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ عَلَىٰ إِبْرَاﻫِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَٱلْأَسْبَاط‬ 259

﴾ َ‫وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُون‬
In these two āyahs, we have one particle, which causes a big difference in meaning. In the first āyah in

Sūrah Baqarah, the Particle [ ‫ ]إِىل‬denotes that the revelation was sent down and given to the believers. Here,

the particle denotes something being given like a gift or privilege. This is part of a command to confirm
belief in Allah and in the Revelation that was send down (i.e. Qur’ān). This is contrasted by the āyah in

Sūrah Āle-Imrān, which has the particle [ ‫]عَلى‬. Here, there is the added meaning of “obligation” as the

particle means “upon”. The Revelation given “upon” the believer points to the conferring of responsibility
and something “weighty”. In these two very similar āyahs, we see the contrast between privilege and
obligation (with respect to the Revelation) denoted by the different particle being used.

258 (2:136) “Say, [Oh believers], "We have believed in Allah and what has been revealed to us and what has been reve aled to
Ibrāhīm and Ishmael and Isaac and Jacob and the Descendants and what was given to Mūsa and Jesus and what was given to
the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him."
Reference : Divine Speech Seminar Notes, Ustādh Nouman Ali Khan.
259 (3:84) “Say, "We have believed in Allah and in what was revealed to us and what was revealed to Ibrāhīm, Ishmael, Isaac,

Jacob, and the Descendants, and in what was given to Mūsa and Jesus and to the prophets from their Lord. We make no
distinction between any of them, and we are Muslims [submitting] to Him"”

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Example #11: Contrasting Similar Phrases [ِ‫]إِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُور‬

﴾ ِ‫﴿ يَا بُنَيَّ أَقِمِ ٱلصَّلَاةَ وَأْمُرْ بِٱلْمَعْرُوفِ وَٱنْهَ عَنِ ٱلْمُنكَرِ وَٱصْبِرْ عَلَىٰ مَا أَصَابَكَ ۚ إِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُور‬ 260

ْ‫﴿ لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُوا ٱلْكِتَابَ مِن قَبْلِكُم‬ 261

﴾ ِ‫وَمِنَ ٱلَّذِينَ أَشْرَكُوا أَذًى كَثِريًا ۚ وَإِن تَصْبِرُوا وَتَتَّقُوا َفإِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُور‬

َ ‫﴿ وَلَمَنِ ٱنتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَٰئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ ۝ إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَظْلِمُونَ ٱلنَّا‬
‫س‬ 262

﴾ ِ‫وَيَبْغُونَ فِي ٱ لْأَرْضِ بِغَيْرِ ٱ لْحَقِّ ۚ أُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ ۝ وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ ٱ لْأُمُور‬

In the first two āyahs listed above, we see the same phrase [ِ‫ٱلْأُمُور‬ ِ‫]إِنَّ ذَٰلِكَ مِنْ عَزْم‬, “matters of firm

determination” being mentioned. The first āyah relates to patience during affliction, while the second āyah
refers to patience with harm directed from the People of the Book and the Disbelievers. Both refer to being
patient during a certain harm. However, in the last āyah there is a greater emphasis placed because of the
Lām of Emphasis ﴾ِ‫ٱلْأُمُور‬ ِ‫﴿إِنَّ ذَٰلِكَ لَمِنْ عَزْم‬. Here, the extra emphasis is on forgiving when someone has been

transgressed. This is indeed harder to do than bearing afflictions or harm alone, and takes a higher level of
character.
Example #12: Contrasting Similar Phrases and Word Choice

﴾... ِ‫وَٱقْتُلُوﻫُمْ حَيْثُ ثَقِفْتُمُوﻫُمْ وَأَخْرِجُوﻫُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْل‬ ﴿
263

ِ‫يَسْأَلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍ فِيهِ ۚ قُلْ قِتَالٌ فِيهِ كَبِريٌ ۚ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَكُفْرٌ بِه‬ ﴿
264

﴾... ِ‫وَٱلْمَسْجِدِ ٱلْحَرَامِ وَإِخْرَاجُ أَﻫْلِهِ مِنْهُ أَكْبَرُ عِندَ ٱللَّهِ ۚ وَٱلْفِتْنَةُ أَكْبَرُ مِنَ ٱلْقَتْل‬

260 (31:17) “Oh my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed,
[all] that is of the matters [requiring] determination."”
261 (3:186) “You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given

the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah –
indeed, that is of the matters of determination.”
262 (42:41-43) “And whoever avenges himself after having been wronged - those have not upon them any cause [for blame]. The

cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful
punishment. And whoever is patient and forgives - indeed, that is of the matters [requiring] determination.”
263 (2:191) “And kill them wherever you overtake them and expel them from wherever they have expelled you, and Fitnah is worse

than killing….” Reference: Lamasāt Bayāniyyah, Dr. Fāḍel As-Sāmerāī.

264 (2:217) “They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting

[people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Ḥaram and the expulsion of its people
therefrom are greater [evil] in the sight of Allah. And Fitnah is greater than killing…”

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In these two āyahs from Sūrah Baqarah, the highlighted words that are used are often translated as
“more” or “greater”. However, the words used are very precise based on the context of the particular āyah.

In the first āyah, the word used is [ُّ‫ ]أَشَد‬, which is an [‫التَّفْضيل‬ ُ‫]اِسْم‬. Here, the context is related to “being

greater in terms of severity and strength”, not just “greater”. That fits precisely with this context of the

Sūrah. In the second āyah, the word used is the [‫س مُ التَّفْضيل‬
ْ ِ‫ ]ا‬for the verb [َ‫ ]كَبُر‬which literally means, “to be

greater”. One word that is derived from this verb is [‫كَبريَة‬/‫ ]كَبري‬, which means “a great sin”, which is used in

the second āyah. Here the meaning of “greater” is actually “greater in sin”. This is just another example of
the extreme precision of the Qur’ān in terms of word usage and context.

Example #13: Contrasting Similar Phrases and Word Choice ﴾ ‫ وَمَن قَتَلَ مُؤْمِنًا‬... ﴿

﴾ ... ‫وَمَن قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰ أَﻫْلِهِ إِلَّا أَن يَصَّدَّقُوا‬... ﴿265

﴾ ‫﴿ وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا‬ 266

These two āyahs from Ṣūrah Nisā’ both refer to the killing of a believer, one intentionally and one
accidentally. You should notice a small, but important difference in the two highlighted phrases. The first
phrase concerning accidental killing uses the past tense verb, whereas the second āyah regarding
intentional killing uses the present tense. Why? As for the accidental killing, the past tense denotes that
the killing happened once, and will not occur again. However, regarding murder, the present tense denotes
that this action may reoccur or repeat in the future. Please remember that the present tense can carry the
meaning of an action in the present tense.
Example #14: Contrasting Similar Phrases ﴾... ‫﴿ وَإِذْ قَالَ إِبْرَاﻫِيمُ رَبِّ ٱجْعَلْ ﻫَٰذَا‬

﴾ ..ِ‫﴿ وَإِذْ قَالَ إِبْرَاﻫِيمُ رَبِّ ٱجْعَلْ ﻫَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَﻫْلَهُ مِنَ ٱ لثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِٱللَّهِ وَٱلْيَوْمِ ٱلْآخِر‬ 267

﴾ َ‫وَإِذْ قَالَ إِبْرَاﻫِيمُ رَبِّ ٱجْعَلْ ﻫَٰذَا ٱلْبَلَدَ آمِنًا وَٱجْنُْبنِي وَبَنِيَّ أَن نَّعْبُدَ ٱلْأَصْنَام‬ ﴿
268

265 (4:92) “And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to
the deceased's family unless they give [up their right as] charity.”
266 (4:93) “But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become

angry with him and has cursed him and has prepared for him a great punishment.”
267 (2:126) “And [mention] when Ibrāhīm said, "My Lord, make this a secure city and provide its people with fruits - whoever of

them believes in Allah and the Last Day …”.

268 (14:35) “And mention when Ibrāhīm said, "My Lord, make this city [Makkah] secure and keep me and my sons away from

worshipping idols.”

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 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

Both these āyahs describe the supplication of Ibrāhīm regarding the city of Makkah. However, as much
as these two āyahs appear to be describing the same supplication, they are not. The first supplication

﴾ ‫ ﴿ ٱجْعَلْ ﻫَٰذَا بَلَدًا آمِنًا‬is translated as “make this a peaceful city”. Here the term [‫آمِنًا‬ ‫ ]بَلَدًا‬is the second direct

object of the verb [ ‫]جعل‬. The supplication in the second āyah is ﴾ ‫ ﴿ ٱجْعَلْ ﻫَٰذَا ٱلْبَلَدَ آمِنًا‬where the second direct

object or [‫به‬ ‫ ]مفعول‬is [‫]آمِنًا‬. In the first āyah, the word [‫ ]ﻫَٰذَا‬is used instead of [َ‫ٱلْبَلَد‬ ‫ ]ﻫَٰذَا‬because at the time,
Makkah was not a city, but a barren desert. In the second āyah, the supplication was done when Makkah
had already become a city. This example moreover highlights the subtle and deep nature of I‛jāz al-Qur’ān.
Each and every word placed in an āyah has a deep, and calculated purpose.

E. Coherence of Qur’ānic Sūrahs

Please note that a Sūrah of the Qur’ān cannot be simply defined as “chapter”, since this actually reduces
its importance. The arrangement of the Qur’ān as a book is divine even though it differs from the order of
revelation. Furthermore, the Qur’ān is not like any book, nor is its organization like any book. A Sūrah

linguistically is derived from the verb [ ‫ ]سوّر‬which means “to enclose”, and the word [ ‫ ]سور‬literally means

“wall of a city”. An important analogy can be made with the literal meaning of “sūrah”. Just like how there
are dynamic things happening within the walls of a city, there are dynamic things occurring within each
Sūrah of the Qur’ān.269 The late scholar Amīn Aḥsan Islāḥī states, “Every Sūrah is an independent entity and
unit, with a specific title and theme to which all of its parts are intimately linked”. 270 Unfortunately, this will
often not be realized by one who is not connected to the Qur’ān much, or one who does not contemplate its
meanings and messages. Furthermore, it is important to realize that there are often many intricate
connections and parallels between different Sūrahs in terms of their themes and messages. It is this

coherence and order [‫ ]نَظْم‬of the Qur’ān that is one of its important characteristics. This has been stated by

great Qur’ān scholars, the likes of Zamakhshari and Rāzi.271 Other notable scholars of the past like Imām
Bāquilāni and al-Jurjāni had also mentioned that one key aspect of its I‛jāz is its Naẓm272.

269 Divine Speech Seminar, Bayyinah Institute, Ustādh Nouman Ali Khan.
270 Pondering Over the Qur’ān, Tadabbar-e-Qur’ān, Volume One, Amīn Aḥsan Islāḥī, translated by MS Kayani. pg. 38.
271 Zamakhshari (538 AH) authored the work Al-Kashāf, which is considered among the best Tafsīrs in terms of Balāgha, but he was

a scholar of the Mu’tazilite sect. The Muslim Ummah [‫ ]أﻫل السنَة و اجلماعة‬accepts this great work but distances itself from his
Mu’tazilite thought. Imām Rāzi (died 605 AH) authored the work [‫ ]تفسري الكبري‬also known as [‫] مَفاتيحُ الغيب‬.
272 Pondering Over the Qur’ān, Tadabbar-e-Qur’ān, Volume One, Amīn Aḥsan Islāḥī, pg. 20. Imām Bāquilāni (died 402 AH) wrote

numerous volumes on the Qur’ān including I‛jāz al-Qur’ān. Al-Jurjāni (died 474 AH) also authored a book on I‛jāz al-Qur’ān, and
was a renowned scholar of the Arabic language.

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 Essentials of Qur’ânic Arabic

Perhaps the two clearest examples of the cohesiveness of the Sūrahs of the Qur’ān are in its two most
important Sūrahs273, Fātiḥah and Baqarah. In Fātiḥah, the start of the Sūrah is marked by starting in His
name similar to the first āyah of revelation274. Then, the Sūrah praises Allah , and defines His

Magnificence, highlighting His Rubūbiyyah275 [‫ ]رُبُوبيَّة‬, His Mercy, and His Justice. Then, there is a transition

to His U‛būdiyyah [ ‫ ]عُبُوديَّة‬, or the obligation of His Worship, a connection between Allah and His slaves.

Then, there is a transition to focusing only on humankind, starting with the Grand Du‛ā, “Guide us to the
straight path”. This invocation is continued to in asking for guidance like those who Allah guided, and to

prevent from misguidance and deviation. Altogether, this most important Sūrah of the Qur’ān is our

constant reminder to remain on the Guidance [‫]ﻫُدَى‬, and is a summary of the Qur’ān as a whole.

Sūrah Baqarah, is an answer to the grand Du‛ā in the Fātiḥah: ﴾َ‫ﻫُدًى لِّلْمُتَّقِني‬ ۚ ِ‫﴿امل ۝ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۚ فِيه‬
Again, the theme of guidance is continued, and the Sūrah defines those who are guided and those who are
not. The first few āyahs are essentially are a summary of Makkan Qur’ān276. Then, there is the discourse
regarding another group of errant people, the Hypocrites, which is then followed by an invitation to
mankind to worship their Lord. The Sūrah then discusses the story of Ādam and Iblīs, which precedes the
address and invitation to Banī Isrāīl. The address to the Children of Israel encompasses much of the first
part of Baqarah. First, Allah reminds them of the many favors, and exhorts them not to be the first to
disbelieve in the message. Then, the Qur’ān details the many ways in which they transgressed His limits
despite being repeatedly blessed with favors and blessings. Altogether, “a charge sheet” is laid out against
the former Muslim nation, and then laying bare their attitudes toward the Last messenger and message.
The rejection of the Children of Israel has a striking parallel with the behavior of Iblīs. The Jinn who had
been favored among the company of Angels became jealous and envious of Ādam. The similar feelings
were demonstrated by the Children of Israel, when Muhammad had been favored by Prophethood. This

discussion then transitions to an address to the new, and now favored Muslim nation, where the change of
the Qibla, symbolizes this transfer of rank. The second part of Baqarah addresses the Muslim nation, and

273 Saḥīḥ Bukhāri, Ḥadith # 4024 in [‫]كتاب التّفسري‬, {“He said to me “I will teach you a Sūrah which is the greatest Sūrah in the
Qur’ān…‫…احلمد هلل ربّ العاملني‬.”}. And in Mustadrak of As-Ṣaḥiḥayn, Abi Hākim, Ḥadith #2953, in [‫]كتاب التّفسري‬, {Everything has a
peak, and the peak of the Qur’ān is Sūrah Baqarah} The Isnād is Saḥīḥ as per Abu Hākim.
274 Sūrah Aʽlaq (96:1) ﴾َ‫﴿ا قْ َرأْ بِا سْ مِ رَبِّكَ الَّ ذِي خَلَق‬.

275 Position as [ّ‫]رَب‬. In Arabic [ّ‫ ]رَب‬means Creator, Sustainer, and Master which is not equivalent to the often translated “Lord”.

This discussion on the summary of Sūrah Baqarah is mainly derived from points by the late Pakistani scholar, Dr. Isrār
276

Aḥmed in his audio tafsīr Bayān al-Qur’ān.

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 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

systematically builds a “blueprint” for the Muslim law of “Shariʻah”. This blueprint is further polished and
refined by later Madīnah Sūrahs and finalized with Sūrah Mā’idah.

F. Coherence between Sūrahs

In the Qur’ān, we see the phenomenon of Sūrahs that are associated as pairs, and bear a close
resemblance to one another. In fact, all the Sūrahs are paired with the exception of the “Opening”, the
Fātiḥah. The Qur’ān furthermore can be divided into seven groups of Sūrahs277.
The first pair, Sūrah Baqarah and Sūrah Āle-Imrān both have important points of contrast. Both begin
with the letters [ ‫ ]الر‬, and end with profound supplications. Baqarah addresses the Children of Israel while

Āle-Imrān addresses the Christians. Other Sūrahs that are known to be in pairs are Kahf/Isrā, Fīl/Quraish,
Wāqiyah/Raḥmān, and Falaq/Nās.

Example #15: Coherence between Sūrahs: Sūrah Kahf and Isrā (Banī Isrāīl)
Sūrah Kahf Sūrah Banī Isrāīl
ُ‫سُبْحَانَ ٱلَّذِي أَسْ َرىٰ بِعَبْدِهِ لَيْلًا مِّنَ ٱلْمَسْجِدِ ٱ لْحَرَامِ إِلَى ٱ لْحَمْدُ لِلَّهِ ٱلَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ ٱ لْكِتَابَ وَلَمْ يَجْعَل لَّه‬
َ‫﴾ قَيِّمًا لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ ٱ لْمُؤْمِنِني‬١﴿ ‫ٱلْمَسْجِدِ ٱلْأَقْصَى ٱلَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ عِوَجًا‬
278
﴾٢ ﴿ ‫ٱلَّذِينَ يَعْمَلُونَ ٱ لصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا‬ 279
﴾١﴿ ُ‫ﻫُوَ ٱلسَّمِيعُ ٱلْبَصِري‬

َ‫إِنَّ ﻫَٰذَا ٱ لْقُرْآنَ يَهْدِي لِلَّتِي ﻫِيَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِنيَ ٱلَّذِين‬
280
﴾٨﴿ ‫يَعْمَلُونَ ٱ لصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِريًا‬
Both these Sūrahs begin in a similar fashion, with praising Allah , and mentioning the Messenger of Allah
as a slave of Allah . Sūrah Kahf is directed towards the Christians while Sūrah Isrā is directed towards the
Children of Israel.

277 During the time of the Prophet, the Qur’ān was divided into seven parts or [‫ ] مَنْزِل‬so that it could be recited as whole in 1 week.
The seven Manzils are divided at the various Sūrahs broken up into Surāhs M ā’idah, Yūnus, Banī Israīl, Shu‛arā, Sāffāt, and Qāf
respectively. These groups of Sūrahs themselves have similar themes.
278 (18:1-2) “[All] praise is to Allah, who has sent down upon His Servant the Book and has not made therein any deviance. [He

has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds
that they will have a good reward.
279 (17:1) “Exalted is He who took His Servant by night from al-Masjid al-Ḥaram to al-Masjid al-Aqṣa, whose surroundings We

have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing”.
280 (17:9) “Indeed, this Qur’ān guides to that which is most suitable and gives good tidings to the believers who do righteous

deeds that they will have a great reward”.

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 Essentials of Qur’ânic Arabic

Sūrah Kahf Sūrah Banī Isrāīl

‫وَإِذْ قُلْنَا لِلْمَلَائِكَةِ ٱسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ ِم َن‬ ‫وَإِذْ قُلْنَا لِلْمَلَائِكَةِ ٱسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ قَا َل‬
‫ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۚ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن‬ َ‫﴾قَالَ أَرَأَيْتَكَ ﻫَٰذَا ٱلَّذِي كَرَّمْت‬٢١﴿ ‫أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا‬
281
﴾٥١ ﴿ ‫دُونِي وَﻫُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِنيَ بَدَلًا‬ ‫عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ ٱ لْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا‬
282
﴾٢٢ ﴿

Both Sūrahs include a discussion on the story of Iblīs, with the discussion slanted towards the target
audience. In Sūrah Kahf, there is mention that Iblīs is a Jinn to dispel the myth of him being a “Fallen
Angel”, a misperception believed by Christians. Furthermore, it mentions that he was disobedient
regarding His command. In Sūrah Isrā, the discussion regarding Iblīs denotes his arrogance, envy, and
“racist” attitude. This admonition is of course more suited to the Children of Israel.

َ‫وَلَقَدْ صَرَّفْنَا فِي ﻫَٰذَا ٱ لْقُرْآنِ لِلنَّاسِ مِن كُلِّ مَثَلٍ ۚ وَكَان‬ ُ‫وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي ﻫَٰذَا ٱ لْقُرْآنِ مِن كُلِّ مَثَلٍ فَأَبَىٰ أَكْثَر‬
283
﴾٥٤ ﴿ ‫ٱ لْإِنسَانُ أَكْثَرَ شَيْءٍَ جَدَلًا‬ 284
﴾٨٨ ﴿ ‫ٱ لنَّاسِ إِلَّا كُفُورًا‬
These two āyahs reinforce the theme of their respective Sūrahs. In Sūrah Kahf, the Qur’ān is discussed first
and then Mankind, whereas the converse is true regarding Isrā where Mankind is discussed first then the
Qur’ān.
‫قُلِ ٱدْعُوا ٱللَّهَ أَوِ ٱدْعُوا ٱلرَّحْمَٰنَ ۚ أَيًّا مَّا تَدْعُوا فَلَهُ ٱلْأَسْمَاءُ قُل لَّوْ كَانَ ٱ لْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ ٱ لْبَحْرُ قَبْلَ أَن‬
﴾١١٨ ﴿ ‫ٱلْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا َوٱبْتَغِ بَيْنَ تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا‬
ۚ ٌ‫قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِد‬ ْ‫﴾وَقُلِ ٱ لْحَمْدُ لِلَّهِ ٱلَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَم‬١١١﴿ ‫ذَٰلِكَ سَبِيلًا‬
ْ‫فَمَن َكانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْ ِرك‬ ۚ ِّ‫يَكُن لَّهُ شَرِيكٌ فِي ٱ لْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ ٱلذُّل‬
285
﴾١١١ ﴿ ‫بِعِبَادَةِ رَبِّهِ أَحَدًا‬ 286
﴾١١١ ﴿ ‫وَكَبِّرْهُ تَكْبِريًا‬

281 (18:50) “And [mention] when We said to the angels, "Prostrate to Ādam," and they prostrated, except for Iblīs. He was of the
jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they
are enemies to you? Wretched it is for the wrongdoers as an exchange.”.
282 (17:61-62) “And [mention] when We said to the angles, "Prostrate to Ādam," and they prostrated, except for Iblīs. He said,

"Should I prostrate to one You created from clay?" [Iblīs] said, "Do You see this one whom You have honored above me? If
You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few”.
283 (18:54) “And We have certainly diversified in this Qur’ān for the people from every [kind of] example; but man has ever been,

most of anything, [prone to] dispute.”.

284 (17:89) “And We have certainly diversified for the people in this Qur’ān from every [kind] of example, but most of the people

refused [anything] except disbelief”.

285 (18:109-110) “Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of

my Lord were exhausted, even if We brought the like of it as a supplement." Say, "I am only a man like you, to whom has been
revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not
associate in the worship of his Lord anyone”.
286 (17:110-111) “Say, "Call upon Allah or call upon the Most Merciful. Whichever [name] you call - to Him belong the best

names." And do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way. And say,

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 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

In the ending of each Sūrah, there is a powerful message and admonition given to the target audience. In
Sūrah Isrā, the Jews are admonished regarding the beautiful names and attributes of Allah to clear up the
negative connotations they had regarding His attributes. Furthermore, they are told to increase His
remembrance and praise. In Sūrah Kahf, the last āyah discusses that the words of Allah can never be
exhausted. Here, a subtle but profound parallel is made with Jesus, who was a [‫]كَلِمَة‬, or a word of Allah.
This is the main problematic viewpoint of Christians who have elevated Jesus to the level of God. This is
discussed further in the next section.

Example # 16 : Coherence between Sūrahs – Naẓm of Sūrahs Fīl to Nā s287

ِ‫﴿ وَإِذْ قَالَ إِبْرَاﻫِيمُ رَبِّ ٱجْعَلْ ﻫَٰذَا بَلَدًا آمِنًا َوٱرْزُقْ أَﻫْلَهُ مِنَ ٱ لثَّمَرَاتِ مَ ْن آمَنَ مِنْهُم بِٱللَّهِ وَٱلْيَوْم‬288
﴾ ...ِ‫ٱلْآخِر‬
Fīl
Fulfillment of Ibrāhīm’s First Supplication:
These last Sūrahs have a connection between Ibrāhīm‫ عليه السّالم‬, Muḥammad , and the Quraish.
The fulfillment of the First Du‛ā of Ibrāhīm‫ عليه السّالم‬came in the preservation of Makkah from
the Army of the Elephant.
﴾ ...ِ‫﴿ وَإِذْ قَالَ إِبْرَاﻫِيمُ رَبِّ ٱجْعَلْ ﻫَٰذَا بَلَدًا آمِنًا وَٱرْزُقْ أَﻫْلَهُ مِنَ ٱلثَّمَرَات‬
Quraish Fulfillment of Ibrāhīm’s Second Supplication:
The Quraish, by being custodians of the Ka’bah enjoyed fruits and other blessings from
their caravans that enjoyed safety and freedom in the harsh Arab peninsula.
Reproach to the Quraish, custodians of al-Ka‛bah, the house that Ibrāhīm‫ عليه السّالم‬built. The
Quraish were admonished for belying the Religion (and that preached by Ibrāhīm‫) عليه السّالم‬,
Mā‛ūn
and being stingy despite Allah’s blessings on them mentioned from Sūrahs Fīl and
Quraish.
Kawthar Exhortation of the Prophet to pray and sacrifice (like Ibrāhīm289).

Kāfirūn Declaration of War to the open disbelievers; the time for negotiations is over.

Naṣr Guarantee of Victory (Conquest of Makkah, the city that Ibrāhīm‫ عليه السّالم‬founded).
Lahab Another major sign of Victory (humiliating death of Islām’s arch enemy, Abu Lahab).
Ikhlās Victory depends upon Tawḥīd (Sincerity upon Allah )

Falaq External Protection of Tawḥīd (Key to Victory and Success)

Nās Internal Protection of Tawḥīd (Key to Victory and Success)

"Praise to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of
weakness; and glorify Him with [great] glorification”.
287 Divine Speech Seminar, Bayyinah Institute, Ustādh Nouman Ali Khan.
288 (2:126) “And [mention] when Ibrāhīm said, "My Lord, make this a secure city and provide its people with fruits - whoever of

them believes in Allah and the Last Day." [Allah] said. "And whoever disbelieves - I will grant him enjoyment for a little.
289 (37:107-108) “And We ransomed him with a great sacrifice, And We left for him [favorable mention] among later generations”.

﴾ ‫﴿ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ۝ وَتَرَ كْنَا عَلَيْهِ فِي ٱلْآخِرِينَ ۝‬

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 Essentials of Qur’ânic Arabic

G. Gems of Logic and Admonition in the Qur’ān [‫]املَنْطِق وَ العِبْرَة‬

Another aspect of the Qur’ān, which is unique, is its profound social wisdom and logic. The Qur’ān
penetrates false logic and reasoning by the clearest and most concise examples. Thus, it is truly also an
intellectual miracle. Not only does it soften the hearts, but it also shakes the minds. And, in this way, by
affecting the hearts minds, the Guidance of Allah is able to effective cause a person to change their life in
all realms. The ultimate goal for all these I‛jāz is for the human being to become guided to the highest truth,
and submit fully to it. Those who shun this, then they indeed have did injustice upon themselves and have
belied the truth.
An example of the perfect admonition of the Qur’ān is in its “Opening”, the Fātiḥah. After beginning with
the praise of Allah , then it describes several of His Divine attributes [‫الصِّفات‬ ‫]األمساء‬. His quality of Mercy is

balanced with His Justice through ﴾ِ‫ٱلدِّين‬ ِ‫﴿مَالِكِ يَوْم‬. Then, this transitions to the ultimate attestation of

Tawḥīd, which is to worship Him obediently and supplicate to Him alone. There are two major ways in
which man is away from Tawḥīd, worshiping others besides Allah and/or supplicating to others. This
āyah tackles the problem of Shirk completely from both aspects. This is similar to how the false notion of

attributing children to Allah is addressed by Sūrah Ikhlās: ﴾ ْ‫﴿لَمْ يَلِدْ وَلَمْ يُولَد‬. The āyah mentions that “He
was not begotten” to reject the other extreme false notion as well. In this way, the Qur’ān breaks down
these false notions from one end of the spectrum to the other.
The Qur’ān encourages people to contemplate and to rid themselves of faulty thinking and reasoning. It
exposes several of the main fallacies and modes of false reasoning and arguments that keep people from
the truth. These are laid bare. For example, for those who attribute a son to Allah , He says in Āle-

Imrān:290﴾ ُ‫﴿ إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ آدَمَ ۚ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن َفيَكُون‬, and then in Sūrah Kahf states:291

﴾...‫رَبِّي‬ ُ‫قُل لَّوْ كَانَ ٱلْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ ٱلْبَحْرُ قَبْلَ أَن تَن َفدَ كَلِمَات‬ ﴿. First, Jesus‫ عليه السالم‬is being compared to the

creation of Ādam‫عليه السالم‬, and a command of Allah . Then in Sūrah Kahf, Allah discusses how His words can

never be exhausted, and indirectly is the implication that Jesus is a “word of Allah ”.

290 (3:59) “Indeed, the example of Jesus to Allah is like that of Ādam. He created Him from dust; then He said to him, "Be," and he
was.”
291 (18:109) “Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord

were exhausted, even if We brought the like of it as a supplement.”

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 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

Another beautiful example of how the Qur’ān uses rational thought to break false logic is in the
conversations of Ibrāhīm‫ عليه السالم‬with his people. First, in Sūrah An‛ām, he takes a passive role and shows that
worship of the created stars and celestial bodies is shortsighted. He pretends to take on the role of a
Mushrik to show that all created things are limited, switching from worshiping the stars, then to the moon,
and then to the sun. After this, he finally resigns himself to Allah saying:

﴾ َ‫فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُون‬... ﴿.292
In Ṣūrah Anbiyā’, he provokes a conversation with his people after he destroyed all the idols in the
temple except one saying: ﴾َ‫يَنطِقُون‬ ‫قَالَ بَلْ فَعَلَهُ كَبِ ُريﻫُمْ ﻫَٰذَا فَٱسْأَلُوﻫُمْ إِن كَانُوا‬ ﴿.
293
This drastic method was taken by

Ibrāhīm after other methods did not have any effect on them. His people had become blinded by false
reasoning and traditions. By doing this action, he was able to drive home the point, that the idols could not
even utter a single word in defense of themselves. In fact, when his people had to acknowledge this truth,
they instead belied it, and took to violence to continue their errant ways 294. With respect to the
conversations of Ibrāhīm, we see the use of rhetoric or [ ‫ ] تعريض‬contextually, not lies295. His status is higher

than a Ṣiddīq, or one who is exceptionally truthful. We also see another conversation of Ibrāhīm‫عليه السالم‬, when

he is involved in a debate with a king who considers himself as a god 296. Here Ibrāhīm drives his argument
of something the king had power of (by the will of Allah ) to something that the king has no control of. It
was a simple, but profound example of breaking apart false logic and reasoning.
Another example of the Qur’ān’s supreme ways of admonition is in addressing the attitude of man when
provision is given or restricted. One extreme attitude is obedience during times of ease while being
disobedient when provision is curtailed:
﴾ ِ‫﴿ فَأَمَّا ٱلْإِنسَانُ إِذَا مَا ٱبْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ ۝ وَأَمَّا إِذَا مَا ٱ بْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي َأﻫَانَن‬297
Then Allah elsewhere mentions the opposite extreme:
﴾ ٍ‫﴿ وَإِذَا أَنْعَمْنَا عَلَى ٱلْإِنسَانِ أَعْرَضَ وَنَ َأىٰ بِجَانِبِهِ وَإِذَا مَسَّهُ ٱلشَّرُّ فَذُو دُعَاءٍَ عَرِيض‬ 298

292 (6:78) “…But when it set, he said, "Oh my people, indeed I am free from what you associate with Allah..”
293 (21:63) “He said, "Rather, this - the largest of them - did it, so ask them, if they should [be able to] speak”.
294 (21:68) ﴾ َ‫“﴿ قَالُوا حَرِّ قُوهُ وَانصُرُوا آلِهَتَكُ مْ إِن كُنتُ مْ فَاعِلِني‬They said, "Burn him and support your gods - if you are to act."

295 (16:121) “Indeed, Ibrāhīm was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth, and he was not

of those who associate others with Allah.” ﴾َ‫﴿ إِنَّ إِبْرَاﻫِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِي فًا وَلَمْ يَكُ مِنَ الْمُشْرِ كِني‬.
296 (2:258) “Have you not considered the one who argued with Ibrāhīm about his Lord [merely] because Allah had given him
kingship? When Ibrāhīm said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death."
Ibrāhīm said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed
[by astonishment], and Allah does not guide the wrongdoing people.”
297 (89:14-15) “And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, "My Lord has

honored me. But when He tries him and restricts his provision, he says, "My Lord has humiliated me".”

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The Qur’ān tackles this faulty logic from both ends, and highlights two extreme attitudes: one who will
worship Allah is good times only (lacking patience), and another who will only worship Him in difficult
times (being thankless).
In regards to some issues, there is very little is mentioned in the Qur’ān. For example, with regards to
parents, one may ask, “Why is there no explicit prohibition on ill-treatment of parents?”. The response to
this would be simple. It does not need to be mentioned since that will be redundant, as it is mentioned:
.﴾ ‫إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَ ُدﻫُمَا أَوْ كِلَاﻫُمَا فَلَا تَقُل لَّهُمَا ُأفٍّ وَلَا تَنْهَ ْرﻫُمَا وَقُل لَّهُمَا قَوْلًا كَرِميًا‬...﴿299
That what is mentioned in the above āyah is enough, in and of itself. Furthermore regarding the atheist,
why are there no specific āyahs rebutting this “religion”. The Qur’ān states the following:

﴾٣٢ ﴿ َ‫﴾ أَمْ خَلَقُوا ٱلسَّمَاوَاتِ َوٱلْأَرْضَ ۚ بَل لَّا يُوقِنُون‬٣٥﴿ َ‫﴿ أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍَ أَمْ ﻫُمُ ٱلْخَالِقُون‬ 300

﴾ ﴾ ٣٢ ﴿ َ‫أَمْ عِندَﻫُمْ خَزَائِنُ رَبِّكَ أَمْ ﻫُمُ ٱ لْمُصَيْ ِطرُون‬

These āyahs are enough to cancel atheism as a rational argument. In fact, no other āyah needs to be used
since Atheism is in itself illogical. This is also the case since it is in the “Fiṭrah” or human nature to believe
in God. These examples that have been mentioned are just a few of the numerous timeless examples of the
Qur’ān regarding this specific topic. Indeed, this Book is the ultimate guidance, and its guidance is
multifaceted, encompassing all angles. It purifies our minds away from false logic and reasoning and
directs it towards the clear truth.
The Qur’ān also encourages man to strive towards his own success. This encouragement is done with
extreme wisdom and logic. In Sūrah Ḥajj, Allah says:

ۚ َ‫﴿ وَجَاﻫِدُوا فِي ٱللَّهِ حَقَّ جِهَادِهِ ۚ ﻫُوَ ٱجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي ٱلدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَاﻫِيم‬ 301

﴾ ... ۚ ِ‫ﻫُوَ سَمَّاكُمُ ٱلْمُسْلِمِنيَ مِن قَبْلُ وَفِي ﻫَٰذَا لِيَكُونَ ٱ لرَّسُولُ شَهِيدًا َعلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى ٱلنَّاس‬
Here, He obliges the Muslims to struggle in His path, then mentions to Him the favor of being selected for

this great task. He then mentions that there is no difficulty placed in the religion. To further encourage
the believers, there is mention of Ibrāhīm‫عليه السّالم‬, who went through so much sacrifice for his Rabb. This

298 (41:51) “And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, then he is full
of extensive supplication.”
299 (17:24) “…Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel

them but speak to them a noble word. (23).”

300 (52:35-37) “Or were they created by nothing, or were they the creators [of themselves]? Or did they create the heavens and the

earth? Rather, they are not certain. Or have they the depositories [containing the provision] of your Lord? Or are they the
controllers [of them]? ”
301 (22:77) “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any

difficulty. [It is] the religion of your Fatḥer, Ibrāhīm. Allah named you "Muslims" before and in this [revelation] that the Messenger
may be a witness over you and you may be witnesses over the people…”

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 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

further encourages the believer since the struggle of a believer cannot be compared to the sacrifices that
were perfected by Ibrāhīm‫ عليه السّالم‬. There is a step wise progression, from commanding then encouraging,
because the human being is weak. Man would often try to shun any hard work, and would prefer an easy
way out. Lastly, the believers are admonished that the Messenger of Allah is a witness over them, which

is then tempered with the status of being witnesses over Mankind. Here, the believers are placed in a
position of authority and rank which is tempered with responsibility. In this way, the Qur’ān makes
injunctions and admonishments in a way which tempers the weakness of the human being. Another
similar example is in the obligation of Fasting:

﴾ َ‫﴿ يَا أَيُّهَا ٱلَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُون‬302

Here, the injunction of Fasting is following by mentioning that this command is not a new one, then
followed by exemptions to fasting. Another similar example can be taken with the injunction on Fighting:

ۚ ْ‫﴿كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَﻫُوَ كُرْهٌ لَّكُمْ ۚ وَعَسَىٰ أَن تَكْرَﻫُوا شَيْئًا وَﻫُوَ خَيْرٌ لَّكُم‬ 303

﴾ َ‫وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَﻫُوَ شَرٌّ لَّكُمْ ۚ وَٱللَّهُ َيعْلَمُ وَأَنتُمْ لَا تَعْلَمُون‬
Here, Allah immediately follows this injunction by stating that it is disliked. Here, with the application

of an injunction, we see encouragement, wisdom, and dispelling qualms and worries. Scholars from Al-
Azhar University have stated the following: “There is a perfect blend between the two antagonistic powers
of reason and emotion, intellect, and feeling. In the narrations, arguments, doctrines, laws and moral
principles, the words have both persuasive teaching and emotive force”. 304 They go on further to state the
following: “The conciseness of expression attains such a striking clarity that the least learned Arabic-
speaking person can understand the Qur’ān without difficulty. At the same time, there is such a profundity,
flexibility, inspiration and radiance in the Qur’ān that it serves as the basis for the principles and rules of
Islāmic sciences and arts for theology and the juridical schools”.

302 (2:183) “Oh you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become
righteous.”
303 (2:216) “Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and

perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.”
304 Khalīfa, M., The Sublime Qur’ān and Orientalism, (New York: Longman, 1981), pg. 25.

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 Essentials of Qur’ânic Arabic

H. Rhyming Schemes and Phonation of the Qur’ān [‫] السَّجْع و التَسْويت‬

One of the major aspects of the Qur’ān apart from its literary marvel and scope is its beautiful and
melodious sound. Indeed, the sound of the Qur’ān sets the stage for softening the heart, so that the Divine
Guidance and other admonitions can be fully encompassed and reflected upon. One prominent Orientalist
Guillaume, states, “It has a rhythm of peculiar beauty and a cadence that charms the ear. ”305
Another orientalist Arberry quotes, “Whenever I hear the Koran chanted, it is as though I am listening to
music; underneath the flowing melody there is sounding all the time the insistent beat of a drum.… It is like
the beating of my heart. ”306
It is important to note that the sound of the Qur’ān is directly related to the theme and tone of Qur’ānic
discourse. This is another important aspect of I‛jāz al-Qur’ān. Its sounds embody distinct meanings,
feelings, and emotions that are connected to its linguistic meaning. It is important to note that in the Arabic
language, there are several words which are phonetically related to their linguistic meaning.

Example #17: Sounds which embody meaning: Words [َ‫]زَلْزَل‬

﴾ ‫إِذَا زُلْزِلَتِ ٱلْأَرْضُ زِلْزَالَهَا‬ 307

﴿

In this āyah the words [ ‫ ]زُلْزِلَت‬and [‫ ]زِلْزَال‬phonetically express the action of shaking, which amplifies its

linguistic meaning.

Example #18: Sounds which embody meaning : Words [ َ‫]وَسْوَس‬

﴾﴾ ٥ ﴿ ِ‫س فِي صُدُورِ ٱلنَّاس‬

ُ ِ‫﴾ ٱلَّذِي يُوَسْو‬٤﴿ ِ‫﴿ مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاس‬ 308

In these two āyahs of Sūrah Nās, the words [ِ‫ ]ٱلْوَسْوَاس‬and [ ُ‫ ]يُوَسْوِس‬phonetically reflects the sound of

whispering, how fitting! In fact the act of whispering [ُ‫ ]يُوَسْوِس‬contains more syllables during the actual act

of “whispering”.

Example #19: Sounds which embody meaning : Words [َ‫]غَلَّق‬

﴾... ِ‫وَرَاوَدَتْهُ ٱلَّتِي ﻫُوَ فِي بَيْتِهَا عَن نَّفْسِهِ وَغَلَّقَتِ ٱ لْأَبْوَابَ وَقَالَتْ ﻫَيْتَ لَكَ ۚ قَالَ مَعَاذَ ٱللَّه‬ 309
﴿

305 Islām (1990), Alfred Guillaume, Penguin Books.

306 The Koran Interpreted, AJ Arberry, Oxford University Press. 1964.
307 (99:1) “When the earth is shaken with its [final] earthquake”.
308 (114:4-5) “From the evil of the retreating whisperer. Who whispers [evil] into the breasts of mankind”.

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 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

Here, in this āyah, the word [ َ‫ ]غَلَّق‬, is translated as “closing the doors”, but this is not entirely accurate. It

refers to locking the doors, and locking them repeatedly. The sound emanating from the Shadda and the
hard Qāf is the sound reflected from the locking of doors. In fact, the phonetics of the word itself embodies
locking the doors in haste and with energy by a woman enraged with evil passion.
Example #20: Sounds which embody meaning: Āyahs #30-32 from Sūrah Ḥāqqah

﴾ ﴾٣٢ ﴿ ُ‫﴾ ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا َفٱسْلُكُوه‬٣١﴿ ُ‫﴾ ثُمَّ ٱلْجَحِيمَ صَلُّوه‬٣١﴿ ُ‫﴿ خُذُوهُ فَغُلُّوه‬ 310

These āyahs from Sūrah Ḥāqqah are perhaps some of the most emotionally charged and heart moving of
those in the Qur’ān. The language and tone is of a very graphic nature, and evokes the feeling of doom that
the disbeliever will face on the final day. However, one addition unique thing with this āyah, is its rhythm
and its change in pitch and rhyme at certain points. For example you will hear the same rhyme at the
following highlighted words in the Sūrah:

﴾٣٢﴿ ُ‫﴾ ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَٱسْلُكُوه‬٣١﴿ ُ‫﴾ ثُمَّ ٱلْجَحِيمَ صَلُّوه‬٣١﴿ ُ‫خُذُوهُ فَغُلُّوه‬
These words all have something to do with taking hold or punishing the disbeliever. Another amazing
thing here is phonetics of the word [ ٍ‫ ]سِلْسِلَة‬, which resonates the sound of chains that the disbeliever is being

shackled with.
Example #21: Sūrahs which change narrative
The Sūrahs in the Qur’ān along with their beautiful melody also resonate a background rhythm. Often
this rhythm is in synchrony with the narrative. When the narrative changes, or there is a shift of tone or
topic, or there is a climax, the rhythm often changes. For example in Sūrah Raḥmān, the background
rhythm stays constant and does not change. This is contrasted with Sūrah Maryam (Example #23), where
the rhythm stays constant until āyahs that represent its climax, then reverts to its original rhythm. A
similar scenario occurs for Sūrah Burūj. Here, in the background rhythm is “Qalqalah”, a sound resonated
from “hard” Arabic letters. The end of this sound signals the end of the Sūrah but ends with a grand ending.
Please see the following two examples where the transitions in Sūrahs Burūj and Maryam are marked by
the āyahs that are highlighted.

309 (12:23) “And she, in whose house he was, sought to seduce him. She closed the doors and said, "Come, you." He said, "[I seek]
the refuge of Allah…”.
310 (69:30-32) “[Allah will say], "Seize him and shackle him. Then into Hellfire burn him. Then into a chain whose length is seventy

cubits insert him.”.

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 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪Example #22: Shifting Rhyme between Narratives and Climax - Sūrah Burūj‬‬

‫﴿‪﴾٥‬‬ ‫وَٱلسَّمَاءِ ذَاتِ ٱلْبُرُوجِ ﴿‪ ﴾١‬وَٱلْيَوْمِ ٱلْمَوْعُودِ ﴿‪ ﴾٢‬وَشَاﻫِدٍ وَمَشْهُودٍ ﴿‪ ﴾٣‬قُتِلَ أَصْحَابُ ٱلْأُخْدُودِ ﴿‪ ﴾٤‬ٱلنَّارِ ذَاتِ ٱلْوَقُودِ‬
‫﴿‪﴾٨‬‬ ‫إِذْ ﻫُمْ عَلَيْهَا قُعُودٌ ﴿‪ ﴾٢‬وَﻫُمْ عَلَىٰ مَا يَفْعَلُونَ بِٱلْمُؤْمِنِنيَ شُهُودٌ ﴿‪ ﴾٢‬وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِٱللَّهِ ٱلْعَزِيزِ ٱلْحَمِيدِ‬
‫ٱلَّذِي لَهُ مُلْكُ ٱلسَّمَاوَاتِ وَالْأَرْضِ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَيْءٍَ شَهِيدٌ ﴿‪ ﴾٨‬إِنَّ ٱَّذِينَ فَتَنُوا ٱلْمُؤْمِنِنيَ وَٱلْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ‬
‫عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ ٱلْحَرِيقِ ﴿‪ ﴾١١‬إِنَّ ٱلَّذِينَ آمَنُوا وَعَمِلُوا ٱلصَّالِحَاتِ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا ٱلْأَنْهَارُ ۚ‬
‫ذَٰلِكَ ٱلْفَوْزُ ٱلْكَبِريُ ﴿‪ ﴾١١‬إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ ﴿‪﴾١٢‬إِنَّهُ ﻫُوَ يُبْ ِدئُ وَيُعِيدُ ﴿‪ ﴾١٣‬وَﻫُوَ ٱلْغَفُورُ ٱلْوَدُودُ ﴿‪ ﴾١٤‬ذُو ٱلْعَرْشِ ٱلْمَجِيدُ‬
‫﴿ ‪﴾ ١٨‬‬ ‫﴿‪ ﴾١٥‬فَعَّالٌ لِّمَا يُرِيدُ ﴿‪ ﴾١٢‬ﻫَلْ أَتَاكَ حَدِيثُ ٱلْجُنُودِ ﴿‪ ﴾١٢‬فِرْعَوْنَ وَثَمُودَ ﴿‪ ﴾١٨‬بَلِ ٱلَّذِينَ كَفَرُوا فِي تَكْذِيبٍ‬
‫﴿ ‪﴾٢٢‬‬ ‫وَٱللَّهُ مِن وَرَائِهِم مُّحِيطٌ ﴿‪ ﴾٢١‬بَلْ ﻫُوَ قُرْآنٌ مَّجِيدٌ ﴿‪ ﴾٢١‬فِي لَوْحٍ مَّحْفُوظٍ‬

‫‪Example #23: Shifting Rhyme between Narratives and Climax - Sūrah Maryam‬‬

‫فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ ۚ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا ﴿‪ ﴾٢٢‬يَا أُخْتَ ﻫَارُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍَ وَمَا كَانَتْ أُمُّكِ‬
‫﴿ ‪﴾٣١‬‬ ‫بَغِيًّا ﴿‪ ﴾٢٨‬فَأَشَارَتْ إِلَيْهِ ۚ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي ٱلْمَهْدِ صَبِيًّا ﴿‪ ﴾٢٨‬قَالَ إِنِّي عَبْدُ ٱللَّهِ آتَانِيَ ٱلْكِتَابَ وَجَعَلَنِي نَبِيًّا‬
‫﴿ ‪﴾٣٢‬‬ ‫وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِٱلصَّلَاةِ وَٱلزَّكَاةِ مَا دُمْتُ حَيًّا ﴿‪ ﴾٣١‬وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا‬
‫﴿ ‪﴾٣٤‬‬ ‫وَٱلسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا ﴿‪ ﴾٣٣‬ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ ۚ قَوْلَ ٱلْحَقِّ ٱلَّذِي فِيهِ يَمْتَرُونَ‬
‫مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ ۚ سُبْحَانَهُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ ﴿‪ ﴾٣٥‬وَإِنَّ ٱللَّهَ رَبِّي وَرَبُّكُمْ فَٱعْبُدُوهُ ۚ‬
‫ﻫَٰذَا صِرَاطٌ مُّسْتَقِيمٌ ﴿‪ ﴾٣٢‬فَٱخْتَلَفَ ٱلْأَحْزَابُ مِن بَيْنِهِمْ ۚ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ ﴿‪ ﴾٣٢‬أَسْمِعْ بِهِمْ وَأَبْصِ ْر‬
‫يَوْمَ يَأْتُونَنَا ۚ لَٰكِنِ ٱلظَّالِمُونَ ٱلْيَوْمَ فِي ضَلَالٍ مُّبِنيٍ ﴿‪ ﴾٣٨‬وَأَنذِرْﻫُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِيَ ٱلْأَمْرُ وَﻫُمْ فِي غَفْلَةٍ وَﻫُمْ لَا يُؤْمِنُو َن‬
‫﴿‪﴾٣٨‬إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ ﴿‪ ﴾٤١‬وَاذْكُرْ فِي ٱلْكِتَابِ إِبْرَاﻫِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا ﴿‪ ﴾٤١‬إِذْ قَالَ‬
‫﴿ ‪﴾٤٢‬‬ ‫لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا‬
‫‪---------------------------------------------------------‬‬

‫وَإِذَا تُتْلَىٰ َعَليْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ ٱلَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَيُّ ٱلْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا ﴿‪ ﴾٢٣‬وَكَمْ أَﻫْلَكْنَا قَبْلَهُم‬
‫مِّن قَرْنٍ ﻫُمْ أَحْسَنُ أَثَاثًا وَرِئْيًا ﴿‪ ﴾٢٤‬قُلْ مَن كَانَ فِي ٱلضَّلَالَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَٰنُ مَدًّا ۚ حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ‬
‫﴿ ‪﴾٢٥‬‬ ‫وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ ﻫُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا‬

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I. Graphic Imagery in the Qur’ān [‫]الّتصوير الفنِّي‬

Among the unique aspects of the Qur’ān is the very vivid and picturesque imagery that is presents. It is
almost as if a scene is painted before us. Often these scenic images that are projected are accompanied
with the synchrony of sound (like a symphony) to amplify the experience. So much of the style and
dynamic of the Qur’ān are targeted at reviving the dead or hardened heart. We have already mentioned
that the Qur’ān is unique in its ability to move and soften the heart. So often, the truth does not penetrate a
heart that is stubborn and rigid. As Allah says:

﴾ ۚ ً‫ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَٱ لْحِجَارَةِ أَوْ أَشَدُّ قَسْوَة‬ 311
﴿

The Tafsīr of Syed Qutb, “Fi Ẓilāl al-Qur’ān” emphasizes this dynamic aspect of the Qur’ān”. It highlights
this graphic imagery that the Qur’ān presents to capture our attention similar to how cinema affects us. For
example, in the Tafsīr of Sūrah Āḍiyāt, he states the following:
“This Sūrah is presented in rapid and violent strokes. The text moves swiftly from one scene to
another. As we come to the last verse, everything — the verbal expressions, connotations, subject
matter and rhythm — settle down in a manner similar to that of a courser reaching the finishing
line. The Sūrah starts with a scene of war steeds running, snorting, striking sparks of fire with their
hoofs, launching a raid at dawn and blazing a trail of dust, cleaving suddenly into the center of the
enemies’ camp, taking them by surprise and striking terror and fear in their hearts. Then follows a
picture of the human soul: a scene of ingratitude, ignobleness, greed and extreme miserliness.
Immediately after that there is a description of graves laid open and their contents scattered, and
the secrets of hearts poured out. Finally the trail of dust, ingratitude and miserliness, the contents of
graves and dragged out secrets all come to the same terminus. They come to God and settle down:
“On that day their Lord [will show that He] is fully aware of them?” The rhythm of the Sūrah is robust
and thunderous, and thus fits well with the dusty and clamorous atmosphere generated by the
upturned graves and the secrets violently pulled out of people’s breasts. These characteristics of the
rhythm are also appropriate to the picture of ingratitude, thanklessness and extreme miserliness.
The framework for this picture is provided by a dusty and tumultuous stampede of horses racing
and thundering. Thus the frame and the picture are in perfect harmony with each other. 312”
Indeed, the imagery presented in the Qur’ān is profound and dynamic. The imagery varies, yet is in
perfect synchrony and harmony with the underlying theme of its respective āyahs. There is so much more

311 (2:74) “Then your hearts became hardened after that, being like stones or even harder…..”.
312 In the Shade of the Qur’ān – Fi Ẓilāl al-Qur’ān, Volume XVIII, pg. 227, Syed Qutb. Translated by Ādil Salahi.

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 Essentials of Qur’ânic Arabic

that can be stated regarding this unique aspect of the Qur’ān. Again we repeatedly see how the Qur’ān is so
multifaceted in its wisdom and admonitions. In Sūrah Isrā, Allah says:

﴾ ‫وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي ﻫَٰذَا ٱ لْقُرْآنِ مِن كُلِّ مَثَلٍ فَأَبَىٰ أَكْثَرُ ٱ لنَّاسِ إِلَّا كُفُورًا‬ 313
﴿

J. Scientific Miracles [‫]اإلعجاز العلمي‬

As we have already seen that there are several and diverse I‛jāz of the Qur’ān. One important aspect
apart from its language is its uniqueness from a scientific basis. Yet, it is still the precise language of Arabic
that details these miracles and phenomena of science. In Ṣūrah Fuṣṣilat, Allah says:

﴾ ٌ‫سَنُرِيهِمْ آيَاتِنَا فِي ٱ لْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ ٱلْحَقُّ ۚ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍَ شَهِيد‬ 314
﴿

“We will show them Our āyahs in the horizons and within themselves until it becomes apparent to them
that it (Qur’ān) is the truth”. Here the [ ‫ ]س‬specifies the future tense. It has only been very recent that

several scientific phenomena that have been discovered that had already been mentioned in the Qur’ān
1400 years ago when science was in its infancy. There have been many different books written on this
topic. In our discussion here, we have to limit ourselves to highlight a few key points. One important thing
to note is that these phenomena are described with unique precision and depth. There is no vagueness
involved, i.e. it is clear. Thus, the scientific miracles are an off-shoot of the miraculous language of the
Qur’ān itself.

Allah in Ṣūrah A‛laq, the first revealed āyah mentions that we were created from a clot [ ‫]عَلَق‬. Let us

focus on the linguistic meaning of [ ‫ ]عَلَق‬and compare it with current scientific findings:

﴾ ٍ‫ٱقْرَأْ بِاسْمِ رَبِّكَ ٱلَّذِي خَلَقَ ۝ خَلَقَ ٱلْإِنسَانَ مِنْ عَلَق‬ ﴿

315

Its linguistic meaning is the following: (a) something attached, something hanging or suspended; to be
stuck; and also a leech. We see that there is not a bit of discrepancy between this description and that of
the initial human embryo. In fact, perhaps the most interesting of these definitions comes from the
embryo’s description as a “leech” 316. Not only is the embryo physically like a leech, but also functionally.

313 (17:89) “And We have certainly diversified for the people in this Qur’ān from every [kind] of example, but most of the people
refused [anything] except disbelief..”.
314 (41:53) “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.

But is it not sufficient concerning your Lord that He is, over all things, a Witness?”.
315 (96:1-2) “Recite in the name of your Lord who created. Created man from a clinging substance?”.
316 Human Development as Described in the Qur’ān and Sunnah: Correlation with Modern Embryology, AA Zindani et al.,

Islāmic Academy for Scientific Research (1994)

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 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

The human embryo literally embeds itself into the uterus and extracts blood like a leech! There are several
other scientific miracles within ourselves that the Qur’ān also precisely describes. Let us now shift to look
at miracles from the horizon.

ۚ َ‫﴿ ﻫُوَ ٱلَّذِي جَعَلَ ٱلشَّمْسَ ضِيَاءً َوٱلْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ ٱلسِّنِنيَ وَٱلْحِسَاب‬ 317

﴾ َ‫مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا ِبٱلْحَقِّ ۚ يُفَصِّلُ ٱلْآيَاتِ لِقَوْمٍ َيعْلَمُون‬
This āyah from Ṣūrah Yūnus describes the light of the Sun with one word, and uses another word for the

light of the moon. The word [ ‫ ]ضِيَاء‬according to Lane’s Lexicon is defined as a light that subsists by itself like

that of fire318. It additionally has the meaning of the following: to glow, radiate, and to illumine. The word

[ ‫ ]نُور‬as per Lane’s Lexicon means a light which subsists by something else, or accidental light. It also

originates from [ ‫ ]ضِيَاء‬, and is less intense. This subtle difference is implicated by these two words being

used for the sun and the moon. We know that whatever light the moon has emanates from the sun.
Another āyah which exemplifies a scientific marvel is in Sūrah Ḥadīd:

﴾ ٌ‫وَأَنزَلْنَ ا ٱلْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ مَن يَنصُرُهُ وَرُسُلَهُ بِٱلْغَيْبِ ۚ إِنَّ ٱللَّهَ قَوِيٌّ عَزِيز‬...﴿
319

Here, Allah mentions that “We sent down Iron, in it are great power and benefits for people…”. The word

[ َ‫ ]أنزَل‬means to send down. Please note that this verb was used and not [ َ‫ ]خَلَق‬, “to create”. We see from this

that iron came to us from the sky. Let us look at what Wikipedia states about Iron:
“…Iron and Nickel require a supernova for their formation… Iron is created by extremely large,
extremely hot (over 2.5 billion Kelvin) stars through the silicon burning process. It is the heaviest
stable element to be produced in this manner…. Iron is the most abundant element in the core of
red giants, and is the most abundant metal in iron meteorites…”.320
We see from this that Iron is indeed made by extraordinary energy and heat, and it is the most abundant
element in meteors, the celestial bodies that have repeated impacted the earth (were sent down). Here
again, we see the extreme precision of the Qur’ān. It mentions its great power and its being sent down, not

317 (10:5) “It is He who made the sun a shining light and the moon a derived light and determine d for it phases - that you may know
the number of years and account [of time]. Allah has not created this except in truth. He details the signs for a people who know”.
318 Lane's Lexicon: Vol. 5, page 94 (of 504) and Vol. 8, page 119 (of 234). Entries of [‫ ]ضوء‬and [‫]نور‬.

319 (57:25) “..And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make

evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.”.
320
Wikipedia on topics of “Iron”. http://en.wikipedia.org/wiki/Iron.

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 Essentials of Qur’ânic Arabic

being indigenous to the Earth. The original source of the Earth’s Iron is from meteors which carry Iron,
since the Earth’s formation was not capable of that much energy, and Allah knows best.

K. Historical Predictions [‫]التنبؤ التارخيية‬

Another aspect of the Qur’ān is its predictions. The most famous of these is perhaps is the predication of
the victory of the Romans321. We also have the mention of the preservation of the body of Pharaoh322, which
is preserved in a museum in Cairo.323 However, the greatest of these predications is mentioned in the
following āyah:

﴾ َ‫﴿ إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُ لَحَافِظُون‬ 324

In 1933, the Institute for Qur’ānic Research (University of Munich) collected 42,000 copies of the Qur’ān
through several decades of research, and published a report stating their results. Dr. Ḥameedullah, who
states the following regarding this report before the Institute was destroyed in World War II:
“…the results of the examination conducted until then (1933), suggested that while some mistakes
of calligraphy has been detected in the manuscripts, not a single discrepancy in the text has been
discovered…Should there be a difference in narration (Isnād), it will be found in many
manuscripts”.325
This is just one testament to the preservation of the Qur’ān all across the globe and throughout all periods
since its revelation. It is important to note that the meaning of the Qur’ān has also been preserved, that
though the Ḥadīth and Sunnah. The science of Ḥadīth verification (through Isnād, etc.) is another
important testament to the preservation of the Qur’ān. The ascription of incorrect meanings to the Qur’ān
however, has occurred when it was interpreted out of context (i.e. outside the scope of the Sunnah). The
original meaning of the Qur’ān of course remains with us and will remain until near the last day. The
numerous voluminous works of Tafsīrs from the first few including those who studied under the
companions of the Prophet and the Salaf are a testament to that.

321 (30:2-4) ﴾﴾٤﴿ َ‫﴾ فِي بِضْعِ سِنِنيَ ۚ لِلَّهِ ٱلْ أَ مْرُ مِن قَبْلُ وَ مِن بَ عْدُ ۚ وَيَوْ مَئِذٍ يَ فْرَحُ ٱلْمُؤْ مِنُون‬٣﴿ َ‫﴾ فِي أَدْنَى ٱلْأَرْضِ وَﻫُم مِّن بَ عْدِ غَلَبِهِمْ سَيَ غْلِبُون‬٢﴿ ُ‫“ ﴿ غُلِبَتِ ٱلرُّو م‬The
Byzantines have been defeated. In the nearest land. But they, after their defeat, will overcome. Within three to nine years. To
Allah belongs the command before and after. And that day the believers will rejoice.”
322
(10:90-92) “And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and
enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Isra el
believe, and I am of the Muslims." Now? And you had disobeyed before and were of the corrupters? So today We will save you
in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless”.
323
“The Identification Of Pharaoh During The Time Of Mūsa”, Ṣaifullah et al., Islāmic Awareness (2008). Name of Pharaoh is
Ramses II.
324
(15:9) “Indeed, it is We who sent down the Qur’ān and indeed, We will be its guardian”.
325
The Emergence of Islām, Moḥammad Ḥameedullah, pg. 28.

248
 Inimitability of the Qur’ân [‫]إِعْجازُ الْ قُرآن‬

In conclusion, we have covered several aspects of the inimitability of the Qur’an. However, this was only
a brief glimpse into this topic of I‛jāz al-Qur’ān. Even before looking into its literary marvel, its basic
message alone is so powerful and deep. Yet, it can be understood by mankind of all walks of life,
backgrounds, languages, and cultures. This is the even the case when the message of the Qur’ān through
simple translation. Delving deeper into its meaning from classical and/or contemporary Tafsīrs further
adds profundity at many different levels. Altogether, the Qur’ān is unique in so many different ways and is
without doubt the lofty words of Allah . Realization of this should cause us only to strengthen our

relationship with the Qur’ān as much as possible. This, in addition to our hearts and minds being inspired
by its Majestic Words, and our limbs acting upon its Guidance and Admonition.

249
Essentials of Qur’ânic Arabic

250
 Concluding Remarks

Concluding Remarks

Alḥamdulillah, we have reached our endpoint. From the First Volume until the end of this Second
Volume, the essential principles of Qur’ānic Arabic have been thoroughly covered and more. Furthermore,
we have reviewed the essentials of Ṣarf along with a brief synopsis of Balāgha. Numerous examples from
the Qur’ān have been used to teach these principles. Numerous practice questions, high yield vocabulary
words, and a Methodology to Analyze Qur’ānic āyahs should have reinforced this learning. By now the
student’s knowledge and appreciation of the Qur’ān should have increased greatly.
At this stage, it is essential that the journey into the Qur’ān continue and move forward. The ultimate
goal of this Two-Volume series was to provide the student with the tools to stay afloat and steer in the
ocean of the Qur’ān. That goal should have already been accomplished halfway through this Second
Volume Inshā Allah.
It is highly recommended to seek higher knowledge in the field of Arabic studies and take courses in
Tafsīr, Conversational Arabic, Balāgha, Ḥadīth, etc. Listening to the Qur’ān regularly is also very important
as it helps the student to develop skills of language that reading alone will not do. Listening is also the
vehicle for the Qur’ān to connect with the mind and heart. Advancing skills of conversational Arabic and
reading Arabic literature (without Tashkīl) will aid the student in accessing the plethora of knowledge
available regarding Islāmic studies. We have given some recommendations below to continue this path to
learning. Since, there are so many resources available, it is important to keep a methodical approach while
retaining a Qur’ānic focus to enable maximal benefit.

Directions for Future Arabic Study

1. Qur’ānic Study and Tafsīr

a) Practice Grammatically Analyzing the Qur’ān from Sūrah Baqarah onwards using the 4-Step
Method.
o Use Saḥīḥ International translation as a standard reference check.
o Use Qur’ānic corpus website and/or the textbook [َّ‫ ] اإلعراب املفصِّل لكِتاب اهللِ املرت‬for checking
I‛rāb and Analysis. The textbook is available for download at website:
http://www.waqfeya.com, and is very much an indispensable tool.
o Alternatively, you can practice a “rapid translation” of the Qur’ān once you have mastered
the methodology
b) Studying a Classical Tafsīr (Tafsīr Ibn Kathīr, Fatḥ al-Qadīr –Imām Ash-Shawkāni (Arabic), etc.).
c) Tafsīr/Podcast Series by Bayyinah Institute from website: www.bayyinah.com. This series of
lectures have a focus on grammar and are great source of benefit for the student.

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 Essentials of Qur’ânic Arabic

d) Bayyinah TV also offers excellent video lectures on Qur’ānic Arabic and Tafsīr available at a nominal
cost. Website: www.bayyinah.tv.

2. Qur’ānic and Arabic Vocabulary

a) "Easy Dictionary of the Qur’ān" from website: http://emuslim.com/Quran/

b) Arabic Almanac for access to Hans Wehr, Lane’s Lexicon, and other dictionaries. Free access from
website: http://ejtaal.net/.
c) “Verbace” dictionary software.
d) Conversational/Modern Arabic Vocabulary: Arabic Between Your Hands: Volumes 1-3
[ َ‫] العَرَبِيَّة َب يْنَ يَدَ يْك‬.
3. Conversational/Modern Arabic Study
a) Reading from Text [‫" ]قصص النبيّني‬Qaṣaṣ An-Nabiyeen" by Sheikh Abul Ḥasan Alī Nadwi.
b) Textbook [‫ ]سرية النبوية‬by Sheikh Abul Ḥasan Alī Nadwi.
c) Arabic Between Your Hands: Volume One-Three [َ‫] العَرَبِيَّة بَ يْنَ يَدَ يْك‬.
d) Audio Arabic :
o Audio lectures from contemporary/recent Arabic Scholars such as Ṭāriq Suwaidān
[ ‫ ]قَصص األَ نْبِياء‬, Muḥammad Uthaymīn, Aḥmed Kobeisy, Moḥammad Ḥassan, etc. from

websites: <http://audio.islamweb.net/audio> or < http://www.islamcvoice.com >.

o Pray Jumu‛ah with “Arabic only” Khutbahs, Attend local Arabic lectures.

4. Miscellaneous Arabic/Islāmic Study

a) Course in Balāgha, Poetry, Conversational Arabic.
b) Ḥadīth Study: Riyāḍh as-Sāliḥeen, 40 Ḥadīth of Imām Nawawi, etc.
c) An ocean of knowledge on the Islāmic sciences are available in Arabic both in print and online.
Start with the most important (Qur’ān, Ḥadīth) and move peripherally as per your time and ability.

Indeed, this Qur’ān is a miracle in so many different ways. Realization of this should without question
increase our effort and desire to learn the language of the Qur’an, memorize its grand words, and
implement its Guidance and Wisdom. The Ummah needs to reconnect with the Qur’ān in the most direct
and effective manner. Learning its Arabic language is indeed the most important key to access the
treasures of the Qur’ān and experience it. This step cannot be replaced or devalued, especially because
most who recite it do not understand it, and are oblivious of its meaning and guidance. What a
predicament this is since this the condition of most who recite the Qur’ān the most! We hope that this Two-
Volume Series be a stepping stone for one to experience these lofty words of Allah and be guided

ultimately to the highest of places. ‫اللَّهُمَّ آمِني‬

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 Review Questions

Review Questions for Essentials of Qur’ānic Arabic

Instructions: Questions from each lesson should be attempted after a thorough study of the lessons. The
questions should be done without looking at any of the lessons from the text or any Qur’ānic translation.
This will benefit the student by recognizing areas of deficiency or weakness. Exercises should be checked
with the Answers provided (on pg. 275 onwards) only after completion of all Lesson questions. Please
note that the student may have to refer to a dictionary (Hans Wehr) or our recommended Qur’ānic
vocabulary list in some cases. However, looking at translations is to be avoided.

Lesson 1 Review Questions..............................................................................................................

A. True/False:
1. Ṣarf focuses on the conjugation and derivation of words that deviate from standard grammar rules due
to irregularities in their morphology. It has no impact on Grammar or I‛rāb.
2. Hamza is not a weak letter like the vowel letters (‫ا‬/‫ي‬/‫)و‬.

3. The root letters for the verb [ َّ‫ ]مَد‬is ‫مد‬.

4. The Verb family VIII form of [ َ‫ ]ضَرَب‬is [ َ‫ ]اِضْتَرَب‬.

5. The only vowel that can be present on the letter Alif [‫ ]ا‬is a Ḍammah.

B. Fill in the Blanks:

6. The conjugation of the verb [ َ‫ ]أخَذ‬in the 1st person state in [ ‫ ]املاضي‬is:________.

7. The Passive form of the verb [ َ‫ ]ذاق‬where its present tense is ُ‫ يَذُوق‬is ________.

8. The [ ‫ ]مصدر‬for the verb [ ‫ ]آتَى‬is _______.

9. The noun [ ً‫ ] ماضِيا‬is in the I‛rāb of Naṣb; its Raf‛ and Jarr is the same and is ______.

10. The conjugation for the verb [ َ‫ ]طَلَع‬in the higher Verb Family VIII form is _____.

Practice from the Qur’ān: Translate the following without looking at the translation

11. ﴾ ...ً‫قَالَ رَبُّكَ لِلْمَالَئِكَةِ إِنِّي جَاعِلٌ فِي ٱلْأَرْضِ خَلِيفَة‬..﴿ [2:30]
12. ﴾ ...ٍ‫ قُلْتُمْ يَا مُوسَى لَنْ نَّصْبِرَ عَلَى طَعَامٍ وَّاحِد‬...﴿ [2:61]
13. ﴾...َ‫ٱ لْجَاﻫِلِني‬ َ‫ قَالَ أَعُوذُ بِٱ للّهِ أَنْ أَكُونَ مِن‬...﴿ [2:67]

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 Essentials of Qur’ânic Arabic

14. ﴾...ْ‫بِأَيْدِيهِم‬ َ‫[ ﴿ فَوَيْلٌ لِّـلَّذِينَ يَكْتُبُونَ ٱ لْكِتَاب‬2:79]

15. ﴾...‫عَلَيْنَا‬ َ‫[ ﴿وَإِذَا قِيلَ لَهُمْ آمِنُواْ بِمَا أَنزَلَ ٱ للّهُ قَالُواْ نُؤْمِنُ بِمَآ أُنزِل‬2:91]

Lesson 2 Review Questions...............................................................................................................

A. True/False:

1. A Verb that has an [‫ ]ع‬letter as a [ ‫ ]حَ ْرفُ عِلَّة‬is termed [‫ ]مِثال‬.

2. Of all the Irregular verbs types, the [ ‫ ]املهموز‬type is most like a [‫ ]سامل‬verb.

3. Conjugation of [ ‫ ]املضاعف‬verbs in the Command tense conjugation on [َ‫ ]أ نْت‬takes only a single form.

4. In [ ‫]املضاعف‬, the Shadda letter breaks into two letters when a non-vowel letter is added to its in
conjugation.
5. For [ ‫ ]املضاعف‬, its Verbal Noun [ ‫ ]مصدر‬is on the pattern of [ ٌّ‫]فال‬.
B. For each the highlighted words in the following āyahs of the Qur’ān, identify the following for
each; (a) class of word e.g. [‫مفعول‬ ‫ [اسم‬,]‫ [حرف جزم‬,]‫]فعل أمر‬, ,etc.

(b) grammatical role e.g. [ ‫جُمْلة‬ ‫ [شبه‬,]‫ [فعل‬,]‫ [مُبتَدأ‬,]‫]مَفْعول به‬, etc. and

(c) I‛rāb e.g. Raf‛, Jarr, Naṣb, or none [‫]مَ بْنِي‬.

6. ﴾ ...ْ‫وَأَنْزَلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْ َوىٰ كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُم‬..﴿ [2:57]
7. ﴾ِ‫تَسْتَفْتِيَان‬ ِ‫فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِ قُضِيَ ٱألَمْرُ ٱلَّذِي فِيه‬...﴿ [12:41]
8. ﴾ِ‫تَسْتَفْتِيَان‬ ِ‫ قُضِيَ ٱألَمْرُ ٱلَّذِي فِيه‬...﴿ [12:41]
9. ﴾ِ‫سَيِّئَاتِه‬ ُ‫[ ﴿ذَٰلِكَ أَمْرُ ٱللَّهِ أَنْزَلَهُ إِلَيْكُمْ وَمَنْ يَتَّقِ ٱللَّهَ يُكَفِّرْ عَنْه‬65:5]
10. ﴾َ‫لَهُ لَنَاصِحُون‬ ‫لَا تَأمَنَّا عَلَىٰ يُوسُفَ وَإِنَّا‬...﴿ [12:11]
C. Practice from the Qur’ān: Translate the following without looking at the translation:

11. ﴾ ...ِ‫كُلُوا وَٱشْرَبُوا مِنْ رِزْقِ ٱللَّه‬..﴿ [2:60]

12. ﴾ ...ِ‫[ ﴿وَيُخْرِجُهُمْ مِنَ ٱلظُّلُمَاتِ إِلَى ٱلنُّورِ بِإِذْنِه‬5:16]
13. ﴾...َ‫[ ﴿ قُلْ إِنَّمَا حَرَّمَ رَبِّيَ ٱلْفَوَاحِش‬7:33]

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 Review Questions

14. ﴾...َ‫أَخُوك‬ ‫[ ﴿قَالَ إِنِّي أَنَا‬12:69]

15. ﴾...‫بِبَعْضِهَا‬ ُ‫[ ﴿فَقُلْنَا ٱضْرِبُوه‬2:73]
D. Write the following in Arabic with correct Grammar.
16. She is in the small house.
17. Zaid is studying the language of the Qur’ān.
18. The mother of Fāṭimah has memorized the book.
19. I am going to the Masjid to pray
20. The disbelievers will never enter Paradise.

Lesson 3 Review Questions...............................................................................................................

A. True/False:

1. When verbs of [ ‫ ]النَّاقِص‬are conjugated in the I‛rāb of Jazm, the weak letter is deleted but the
pronunciation of the vowel and word is unchanged (in first person tenses).
2. The weak letter is always deleted in conjugations of Naṣb and Jazm for [ ّ‫]الفعل املعتل‬.

3. The verb category of [ ‫ ]لَفيفُ املَفْرُوق‬is really a combination of [ ‫ ]اَلنَّاقِص‬and [ ‫]املِثال‬.

4. In conjugations of [ ‫ ]املِثال‬and [ ‫ ]األجْوَف‬, the identity of the weak letter can often be determined by looking
at the vowel on the letter preceding the weak letter.
5. It is possible to have verbs composed of a single letter
B. For each of the highlighted words in the following āyahs, identify the following
: (a) class of word e.g. [‫ [اسم مفعول‬,]‫ [حرف جزم‬,]‫ ] فعل أمر‬,etc.

(b) grammatical role (e.g. [ ‫ [شبه جُمْلة‬,]‫ [ فعل‬,]‫ [مُبتَدأ‬,]‫ ]مَفْعول به‬and

(c) I‛rāb (Raf‛, Jarr, Naṣb, or none [‫]مَبْنِي‬.

6. ﴾ٌ‫رَحِيم‬ ٌ‫ ذَٰلِكَ خَيْرٌ لَكُمْ وَأَطْهَرُ فَإِنْ لَمْ تَجِدُوا فَإِنَّ ٱللَّهَ غَفُور‬..﴿ [58:12]
7. ﴾ ... ‫﴿وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِالَّ بِإِذْنِ ٱهلل كِتَابًا‬ [31:145]

8. ﴾‫عَظِيمًا‬ ‫[ ﴿ وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ اهلل لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيتَنِي كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا‬4:73]
9. ﴾‫ٱلدُّنْيَا‬ َ‫فَٱقْضِ مَا أَنتَ قَاضٍ إِنَّمَا تَقْضِي ﻫَذِهِ ٱلْحَيَاة‬...﴿ [20:72]
10. ﴾ٍ‫وَاق‬ ْ‫ فَأَخَذَﻫُمُ ٱللَّهُ بِذُنُوبِهِمْ وَمَا كَانَ لَهُمْ مِنَ ٱللَّهِ مِن‬...﴿ [40:21]

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 Essentials of Qur’ânic Arabic

C. Practice from the Qur’ān: Translate the following without looking at the translation:

11. ﴾ُ‫ٱ لْأَنْهَار‬ ‫مَثَلُ ٱلْجَنَّةِ ٱلَّتِي وُعِدَ ٱلْمُتَّقُونَ تَجْرِي مِنْ تَحْتِهَا‬..﴿ [13:35]
12. ﴾َ‫ٱ لْكَافِرِين‬ َ‫ إِنَّ ٱللَّهَ لَا يَهْدِي ٱلْقَوْم‬...﴿ [5:67]
13. ﴾‫وَٱخْشَوْنِي‬ ْ‫ فَلَا تَخْشَوْﻫُم‬...﴿ [2:150]
14. ﴾...‫إِميَانًا‬ ْ‫ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُم‬...﴿ [8:2]
15. ﴾...ْ‫ظُهُورِﻫِم‬ ٰ‫ ﻫُمْ يَحْمِلُونَ أَوْزَارَﻫُمْ عَلَى‬... ﴿ [6:31]
D. Write the following in Arabic with correct Grammar.
16. They should be patient.
17. Oh You who believe, help your brothers and sisters in the way of Allah .

18. Do not follow the footsteps of Iblīs!

19. Her brother is standing behind you!
20. The truthful boy of the man is sitting in the masjid today.

Lesson 4 Review Questions...............................................................................................................

A. True/False:
1. Verbs and derivatives of the four-letter stem are common in Arabic.
2. The rules for conjugation for both Regular and Irregular Verbs do not change unless there is an issue
with respect to the verb’s morphology.
3. The four-letter verbs are only [ ‫ ]مُجَرَّد‬and do not have higher families.

4. Idghām refers to the merging of two letters or replacement of one letter, both for desirable phonetics. It
usually occurs with Verb Family VIII.

5. The verb [ َ‫ ]ذَكَر‬on pattern of Family VIII would be derived as [ َ‫ ]اِذْزَكَر‬and not [ َ‫]اِذْتَكَر‬.

B. For each the highlighted words in the following āyahs of the Qur’ān, identify the following for
each: (a) Its 3 or 4 letter Root from which it is derived
(b) Verb Family from which it is derived (I, II, III, etc.)
(c) I‛rāb (Raf‛, Jarr, Naṣb, or none [‫]مَبْنِي‬.

6. ﴾... ِ‫[ ﴿ وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللّهِ أَندَاداً يُحِبُّونَهُمْ كَحُبِّ ٱللّهِ وَٱلَّذِينَ آمَنُواْ أَشَدُّ حُبًّا لِّلّه‬2:165]

256
 Review Questions

7. َ‫﴿ ِإ ْن تُبْدُواْ ٱلصَّدَقَاتِ فَنِعِمَّا ﻫِيَ وَإِنْ تُخْفُوﻫَا وَتُؤْتُوﻫَا ٱلْفُقَرَاءَ فَهُوَ خَيْرٌ لَّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ وَٱللّهُ بِمَا تَعْمَلُون‬
﴾ ٌ‫[ خَبِري‬2:271]
8. ﴾ َ‫[ ﴿ وَمَا تَنقِمُ مِنَّا إِالَّ أَنْ آمَنَّا بِآيَاتِ رَبِّنَا لَمَّا جَاءَتْنَا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِني‬7:126]
9. ﴾ َ‫[ ﴿ ٱلَّذِينَ قَالُواْ لِإِخْوَانِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَٱدْرَؤُوا عَنْ أَنفُسِكُمُ ٱلْمَوْتَ إِن كُنتُمْ صَادِقِني‬3:168]
10. ﴾ ...ُ‫نَقُول‬ ‫ وَإِذَا جَاؤُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِي أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا‬...﴿ [58:8]
11. ﴾ِ‫ٱ لْأَ لْبَاب‬ ْ‫[ ﴿يُؤتِي ٱلْحِكْمَةَ مَن يَشَاءُ وَمَن يُؤْتَ ٱلْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِريًا وَمَا يَذَّكَّرُ إِالَّ أُوْلُوا‬2:269]
12. ﴾ُ‫وَٱ لْأَبْصَار‬ ُ‫﴿رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ ٱللَّهِ وَإِقَامِ ٱلصَّلَاةِ وَإِيتَاءِ ٱلزَّكَا ِة يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ ٱلْقُلُوب‬
[24:37]
13. ﴾َ‫بِمُعْجِزِين‬ ْ‫[ ﴿إِنَّ مَا تُوعَدُونَ لَآتٍ وَمَا أَنْتُم‬6:134]
14. ﴾َ‫ٱ لْمُرْسَلِني‬ ُ‫[ ﴿وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُم‬28:65]
15. ﴾‫َوعَدَّدَ ُه‬ ‫﴿ٱلَّذِي جَمَعَ مَالًا‬ [104:2]
C. Write the following in Arabic with correct Grammar.
16. She was guided because she was from the sincere (people).
17. The stingy man forgot Allah , so then Satan misguided him.
18. When they enter, you leave between this door.
19. The truthful person is the one who spends his wealth for the pleasure of Allah .

20. Zaid was not grateful to his Lord, so then he became one of the losers.

Lesson 5 Review Questions...............................................................................................................

A. True/False:
1. Verbs like Kāna are similar to Nominal sentences and have in their sentences a [‫ ]مُ بْتَدَأ‬and [‫ ]خَبَر‬.

2. The incomplete verbs can be fully conjugated into past tense, as well as present and command tense.
3. Kāna is fully conjugated into all tenses, and is affected by verbal particles as well.

4. Inna [ َّ‫ ]إِن‬does not act like a verb since it is part of a Nominal Sentence.

5. The verb [ ‫ ]جَرَى‬is a [‫ ]فعل ناقِص‬and is from the [‫[النَّواسِخ‬/]‫]أَفْعال النَّاقِصَة‬.

B. Fill in the blanks:

6. Name 3 of the Sisters of Kāna ______.

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 Essentials of Qur’ânic Arabic

7. Name two of the Verbs of Praise and Blame: _________.

8. Laisa is not conjugated in these tenses _______.

9. The root letters of the most common verb from [‫ ]الفِعلُ املُقارَبَة‬is _____.

10. Name two of the sisters of Inna ______.

C. Translate the following using the verbs and words that we have studied in this chapter [e.g.
Kāna, Inna, Kāda, and their sisters, Verbs of Praise/Blame ]:
11. You had rejected the truth.
12. You have been rejecting the truth.
13. Fast in the month of Ramaḍān so that you will be from the people of Taqwa.
14. The man was about to submit (accept Islām) then the life of this world deceived him.
15. How evil is the place of Hellfire, and how good is the Paradise?
16. He was a worker in the morning but then became at night a worshipper.
17. Oh only if he had been from the believers, but now he has just died.
D. Reading Comprehension
18-20. Translate this section from Book 1 of “Qaṣaṣ An-Nabiyeen326”.
، ٌ‫ وكَان إبرَاﻫِيمُ يَعرفُ أنَّ األصنَامَ حِجَارَة‬،‫ وكان إبراﻫيم يرى الناس يَسجُدون لِألصنام‬، َ‫وَكَان اسمُ ﻫذَا الوَلَدِ إٍبرَاﻫِيم‬
َ‫ وَكَانَ يَرَى أَنَّ الذُّبَابَ جيَلَس‬، ُ‫ وَكَانَ يَعْرِفُ أَنَّ األصْنَامَ ال تَضُرُّ وَال تَنْفَع‬، ُ‫وَكَانَ يَعْرفُ أَن األصْنَامَ ال تتَكَلَمُ وَال تَسْمَع‬
‫ ملِاذَا يَسْأَل الناسُ األصنامَ؟‬، َ‫ لِمَاذَا يَسْجُدُ الّنَاسُ لألصْناَم‬:ِ‫ وَكَانَ إِبْرَاﻫِيْمُ يَقُوْلُ فِيْ نَفْسِه‬، ُ‫عَلَى األصْنَامِ فال تَدْفَع‬
For the each of the following āyahs, Identify and do the following:
(1) Highlight the incomplete verb or ]‫]النَّاسِخ‬
(2) the category of the [ ‫ ]النَّاسِخ‬,
(3) underline the [ ‫ ]اِسم‬of the [‫ ]النَّاسِخ‬, If it is not explicit, give the implied [‫]اِسم‬, and
(4) underline twice the [ ‫ ]خَبَر‬of the [ ‫]النَّاسِخ‬.

21. ﴾...ْ‫إِميَانَكُم‬ َ‫وَمَا كَانَ ٱللَّهُ لِيُضِيع‬...﴿ [2:143]

22. ﴾ ...ْ‫أَبْصَارَﻫُم‬ ُ‫ يَكَادُ ٱلْبَرْقُ يَخْطَف‬...﴿ [2:20]
23. ﴾ ٍ‫[ ﴿ إِنَّ ٱلْأَبْرَارَ لَفِي نَعِيم‬82:13]
24. ﴾ ٰ‫[ ﴿ وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى‬80:3]
25. ﴾ ... ْ‫[ ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُم‬2:198]
26. ﴾...ْ‫لَّكُم‬ ٌ‫وَعَسَىٰ أَن تَكْرَﻫُوا شَيْئًا وَﻫُوَ خَيْر‬...﴿ [2:216]

326
Qaṣaṣ an Nabiyeen, by Syed Abul Ḥasan Alī Nadwi.

258
 ‫‪Review Questions‬‬

‫خَاسِرِينَ﴾ ‪27.‬‬ ‫﴿وَيَقُولُ الَّذِينَ آمَنُوا أَﻫَٰؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۚ إِنَّهُمْ لَمَعَكُمْ ۚ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا‬
‫]‪[5:53‬‬
‫مُرْسَلًا‪28. ﴾...‬‬ ‫]‪ ﴿ [13:43‬وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ‬

‫‪Lesson 6 Review Questions...............................................................................................................‬‬

‫‪A. True/False:‬‬

‫‪], while the Lā of simple negation does‬عَمَل [ ‪1. The Lā of categorical negation and the Lā of Forbidding have‬‬
‫‪not.‬‬
‫‪] can only act on verbs.‬ما [ ‪2. The negation particle‬‬
‫‪3. The Lā of Forbidding is a Ḥarf Naṣb and typically causes a single Fatḥah on nouns.‬‬
‫‪] does play a role in shifting I‛rāb.‬إِلَّا [ ‪4. The Exception Particle‬‬
‫‪] acts as a Muḍāf.‬غَ يْر [ ‪5. The Exception particle‬‬

‫‪], then highlight the Lā of simple‬ال[ ‪B. Highlight the Particles of Negation and Classify the type. If it is‬‬

‫‪negation, Underline once the Lā of Categorical Negation, and Underline twice the Lā of prohibition.‬‬

‫‪6.‬‬ ‫﴿ وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُوا قِبْلَتَكَ ۚ وَمَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُم ِبتَابِعٍ قِبْلَةَ بَعْضٍ ۚ‬
‫﴾‬ ‫]‪ [2:145‬وَلَئِنِ اتَّبَعْتَ أَﻫْوَاءَﻫُم مِّن بَعْدِ مَا جَاءَكَ مِنَ الْعِْلمِ ۚ إِنَّكَ إِذًا لَّمِنَ الظَّالِمِنيَ‬

‫‪7.‬‬ ‫﴿ الْحَجُّ َأشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۚ وَمَا تَفْعَلُوا مِنْ خَيْرٍ‬
‫﴾‬ ‫]‪ [2:197‬يَعْلَمْهُ اللَّهُ‪...‬‬
‫‪8.‬‬ ‫﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوﻫُنَّ ۚ اللَّهُ أَعْلَمُ بِإِميَانِهِنَّ ۚ فَإِنْ عَلِمْتُمُوﻫُنَّ مُؤْمِنَاتٍ فَلَا‬
‫تَرْجِعُوﻫُنَّ إِلَى الْكُفَّارِ ۚ لَا ﻫُنَّ حِلٌّ لَّهُمْ وَلَا ﻫُمْ يَحِلُّونَ لَهُنَّ ۚ وَآتُوﻫُم مَّا أَنفَقُوا ۚ وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوﻫُنَّ إِذَا‬
‫﴾‬ ‫]‪ [60:10‬آتَيْتُمُوﻫُنَّ أُجُورَﻫُنَّ ۚ وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ وَا ْسأَلُوا مَا أَنفَقْتُمْ وَلْيَسْأَلُوا مَا أَنفَقُوا‪...‬‬
‫‪9.‬‬ ‫﴿مَّا جَعَلَ اللَّهُ لِرَجُلٍ مِّن قَلْبَيْنِ فِي جَوْفِهِ ۚ وَمَا جَعَلَ أَزْوَاجَكُمُ اللَّائِي تُظَاﻫِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ ۚ وَمَا جَعَلَ أَدْعِيَاءَكُمْ‬
‫﴾‬‫]‪ [33:4‬أَبْنَاءَكُمْ ۚ ذَٰلِكُمْ قَوْلُكُم بِأَفْوَاﻫِكُمْ ۚ وَاللَّهُ يَقُولُ الْحَقَّ وَﻫُوَ يَهْدِي السَّبِي َل‬
‫﴾ ‪10.‬‬ ‫]‪ ﴿ [36:29‬إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا ﻫُمْ خَامِدُونَ‬

‫‪C. Translate the following using the particles of Negation that have been studied. Use the specified‬‬
‫‪particle if mentioned.‬‬
‫]ما [ ‪11. The devil was not of those who prostrated to Ā dam.‬‬
‫‪12. There is surely no injustice in the religion of Allah .‬‬
‫!‪13. Oh women, do not eat the meat of your sisters‬‬

‫‪259‬‬
 Essentials of Qur’ânic Arabic

14. No one fasted from us except Zaid today. [‫]إِلَّا‬

15. All of us prayed the Fajr prayer except Zaid, he was sick. [ ‫]إِلَّا‬
16. Those people will never help you because they have not helped me.
17. Why do you not want to give charity?

D. Reading Comprehension
18-20. Translate this section from Book 1 Section [ ٌ‫ ] نارٌ بارِدَة‬of “Qaṣaṣ An-Nabiyeen”

‫ مَا جَزَاءُ إِبراﻫِيمَ؟‬، ‫ مَا عِقَابُ إِبْرَاﻫِيمَ؟‬، َ‫مَاذا نَفعَل؟ اجْتَمَع النِّاسُ وَ قالوا! إِنَ إِبرَاﻫيمَ كَسَر األَصْنَامَ وَأﻫَانَ اآلهلِة‬
‫ وَلكِن اهللَ نصَ َر‬،َ‫ وَﻫَكَذَا كَان‬، َ‫ أَوْقَدُوْا نَارًا وألقَوا فِيها إبْرَاﻫيم‬، ُ‫ ﴿ َحرِّقوه وَٱْنصُروا آهلِتَكم ﴾ كاَنَ اجلَواب‬، ُ‫وسَألَ الناس‬
، َ‫ كانَتِ النَّار بَرْداً وَسَالَماً عَلَى إِبْرَاﻫِيْم‬،‫ وَﻫكذا كان‬،﴾ َ‫ ﴿يَا نَارُ كوين بَرْداً وَسَالماً عَلَى إِبْرَاﻫِيْم‬، ِ‫إبرَاﻫيمَ وقاَلَ لِلنَّار‬
.‫ وَدَﻫِشَ النَاسُ وَ تَحِريوا‬،ٌ‫ وَأَنً إبرَاﻫيمَ سامل‬،ٌ‫ وَرَأى النَّاسُ أنَّ إبرَاﻫِيمَ مَسْرور‬، َ‫وَرأى النَّاسُ أنَّ النَّارَ ال تَضُرُ إبرَاﻫِيم‬

E. Answer the Questions relating to Exceptions.

21. Most of the exceptions in the Qur’ān use _____ statements.
22. What is the I‛rāb of the highlighted 2 words in the following āyah:
﴾ ....ْ‫[ ﴿ فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُم‬2:59]
For the following āyah, (1)Identify the [ ‫( ] مُسْتَ ثْنَى‬2) its I‛rāb (3) if it is Explicit or not, and (4) underline the
positive once or the negative statement twice.
23. ﴾ ....َّ‫لَا يَعْلَمُونَ ٱ لْكِتَابَ إِلَّا أَمَانِي‬... ﴿ [2:78]
24. ﴾ ‫ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُو َن‬... ﴿ [2:83]
25. ﴾ َ‫[ ﴿وَلَقَدْ أَنزَ لْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۚ وَمَا يَكْفُرُ بِهَا إِلَّا ٱ لْفَاسِقُون‬2:59]

Lesson 7 Review Questions...............................................................................................................

True/False

1. Particles can either act on nouns or verbs but not both.

2. Particle of Redundancy can be identified when there is no overall change in meaning of the sentence by
its removal.
3. The particle [ ْ‫ ]أن‬causes the verb to function like a verbal noun.
4. The particles [ ‫ ]و‬and [‫ ]ف‬are usually found as either [ ‫ ]عَطْف‬or as [‫]اِسْتِ ئْنافِيَّة‬.
5. Jazm only occurs on verbs.
6. The Lām of Tawkīd causes a change in I'rāb and can act on Nouns, Verbs, and Particles.
7. [ ‫ ]ما‬at the beginning of a sentence can act as a particle of negation, interrogation, condition, and a
relative pronoun.

260
 Review Questions

8. The letters [ ‫ [ال‬,]‫ ]و‬, and [ ‫ ]ما‬have at least 4 or more functions.

Fill in the Blanks.
9. Name three of the Ḥarf Naṣb that act on verbs ______________________________.
10. Name three Connecting Nouns.___________________________________.
11. Name four Ḥarf Jazm __________________________________________________.
12. Name two independent functions that particles [ َ‫ ]و‬and [َ‫ ]ف‬can have. ________________.
13. Name three particles that can act as a Conditional Particle __________________________.
14. Name one particle of Response Particle [‫ ]حرف إجياب‬and one Rebuttal Particle ___________________.

15-20. Translate the following sentences using the appropriate particles.

15. Those who do Shirk will never be forgiven until they repent to Allah .
16. Zaid came to the market with Alī. [ use ‫]و‬.
17. They think that they are doing good deeds, but, they will be from the losers on the day of Judgement.
18. When you fast sincerely, then you will be from the people of Taqwa.
19. Your Lord created the heavens and earth without any defect, then why are you Indeed so ungrateful?
20. People are sleeping, and when they die, they will wake up.

21-27. For each of the highlighted words, Identify (1) the exact type of particle, and (2) ‫حرف‬ ‫عَمَل املعىن‬
its basic meaning, and whether it has [ ‫ ]عَمَل‬.
2
1 ﴾ َ‫[ ﴿ نَزَّلَ عَلَيْكَ ٱلْكِتَابَ بِٱ لْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ َوأَنزَلَ ٱلتَّوْرَاةَ وَٱلْإِجنِيل‬3:3]
2
2 ﴾ َ‫[ ﴿ نَزَّلَ عَلَيْكَ ٱلْكِتَابَ بِٱ لْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ َوأَنزَلَ ٱلتَّوْرَاةَ وَٱلْإِجنِيل‬2:165]
2
3 ﴾ َ‫[ ﴿ قَالُوا طَائِرُكُم مَّعَكُمْ ۚ أَئِن ذُكِّرْتُم ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُون‬36:19]
2
4 ﴾ ‫[ ﴿ إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا ﻫُمْ خَامِدُو َن‬36:29]
2
5 ﴾.. ِ‫﴿لِّ يَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا ٱسْمَ ٱللَّهِ فِي أَيَّامٍ َّمعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ ٱلْأَنْعَام‬
[22:28]
2
6 ﴾... ‫[ ﴿ وَٱلَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ َفيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُم مِّنْ عَذَابِهَا‬35:36]
2
7 ﴾ ... ٰ‫[ ﴿ َومَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ ٱللَّهُ وَتَزَوَّدُوا فَإِنَّ خَيْرَ ٱلزَّادِ ٱلتَّقْ َوى‬2:197]

28-30. Reading Practice. In the following passage from [ ‫ ]قَصَصُ النَّبِيِّني‬titled [‫ ]رُؤيا عجيبة‬without Tashkīl,
apply the proper Tashkīl/vowels on all the words in the passage.
، ‫ وكان يوسف غالما ذكيا‬،‫ وَكان يوسف غالما جَمِيال‬، ‫ وَكان له أَحَد عشر أخا‬، ‫كان يوسف ولدا صغريا‬
، ‫ رأى أَحد عشر كوكبا‬، ‫ ذات ليلةٍ رأى يوسف رؤيَا عجيبة‬، ‫وكان أبوه يعقوب حيِبّه أَكْثَر من مجيع اخوته‬
‫ تَعَجّبَ يوسف الصغري كَثِريا ! وما فهم ﻫذه الرؤيا كيف تسجد الكواكب‬، ‫ورأى الشمس والقمر كلّ يسجد له‬
َ‫ وحكى له ﻫذه الرؤيا العجيبة إِىل أَِبيهِ يَعقُوب‬، ‫والشّمس والقمر لرجل؟ ذﻫب يوسف الصّغري إِىل أبيه يعقوب‬
‫﴿ يا أَبتِ إنِّي رأيت أَحد عشر كوكبا والشمْس والقمر رأيتهم يلِ ساجدين﴾ وكانَ أبوه يعقوب نبيّا‬

261
 Essentials of Qur’ânic Arabic

، ‫ ﻫذهِ الرؤيا بشارة بعلم ونبوة‬. ‫ فسيكون لك شأن‬، ‫ وقال بارك اهلل لك يَا يوسف‬، ‫فرح يعْقوب هبذه الرّؤيَا كثريا‬
‫ وإنه ينعم عليك وينعم على آل يعقوب‬، ‫و قد أنعم اهلل على جدّك إِسْحاق وقد أنعم اهلل على جدّك إبرَاﻫِيم‬
‫ وكيف يلعب الشيطان‬،‫ وكان يعرف كيف يغلب الشَيْطَان‬، ‫ وَكَانَ يعرف طَباَئِع النّاس‬، ‫وكان يعْقوب شيْخا كبِريا‬
.‫ يَا ولدي ال خترب هبذه الرّؤيَا أحدا من اخوتك فإنّهم حيسدونك ويكونون لك عدوّا‬:‫ فقال‬، ‫باإلنسان‬

Lesson 8 Review Questions...............................................................................................................

A. True/False

1. The Followers [‫ ]التَّوابع‬can be either Raf‛, Naṣb, or Jarr.

2. The [ َ‫ ]خرب َل يْس‬and [ َّ‫ ]اسم لَعَل‬are Naṣb always.
3. The [ ‫ ] مَ نْصُوبات‬is some instances are not Naṣb.
4. For a noun to be a Clarifier, it has to be at the end of a complete sentence as an indefinite verbal
noun.
5. For a noun to be a Ḥāl or a [ ُ‫] مَفْعول لَه‬, it needs to be a verbal noun [‫ ]مَصْدَر‬at the end of a complete
sentence.
6. For a noun to be a Ḥāl or a [ ‫] مَفْعول مُطْلَق‬, it needs to be an definite noun at the end of a sentence.
7. A Ḥāl can be present as a Jarr Construction or a Sentence.
8. A Ḥāl can be thought of as a describer which describes something definite doing an action.
9. A Clarifier is not an attribute and is used to add some information about something in sentence that
is vague or ambiguous.
10. The [ ‫ ]ظُروف‬are also considered [ ‫] مَفْعول‬.
B. Translate the following āyah, or sections of an āyah. The [ ‫ ] مَنْصُوبات‬of interest is highlighted.

11. ﴾ ِ‫يَجْعَلُونَ أَصَابِ َعهُمْ فِي آذَانِهِم مِّنَ ٱلصَّوَاعِقِ حَذَرَ ٱلْمَوْت‬...﴿ [2:19]
12. ﴾...‫كُرْﻫًا‬ ُ‫[ ﴿وَوَصَّيْنَا ٱ لْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا ۚ حَمَلَتْهُ أُمُّه‬46:15]
13. ﴾ ...‫وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا‬...﴿ [46:15]
14. ﴾ َ‫[ ﴿وَإِذَا حُشِرَ ٱلنَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِين‬46:6]
15. ﴾ ‫بَعِيدًا‬ ُ‫﴿فَٱصْبِرْ صَبْرًا جَمِيلًا ۝إِنَّهُمْ يَرَوْنَه‬ [70:5-6]

C. Translate the following sentences using the appropriate Naṣb Case Noun [‫] مَنْصُوبات‬.
16. The woman refused the truth and belied it, out of her arrogance.
17. The stingy think they are better than the generous in terms of wealth.
18. The ruler should not judge while he is angry.
19. When Zaid forgot his prayer, then he became extremely sad.
20. The righteous man used to give his charity secretly.

262
 ‫‪Review Questions‬‬

‫‪ ] highlighted.‬مَ نْصُوباَت[ ‪ ]. In each of the following āyahs, identify the specific‬مَ نْصُوباَت [ ‪D. Identifying the‬‬

‫لَكُمْ‪21. ﴾...‬‬ ‫كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَﻫُوَ كُرْهٌ‬ ‫]‪﴿ [2:116‬‬

‫أَجْمَعِنيَ﴾ ‪22.‬‬ ‫ك عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱ لْمَلَائِكَةِ وَٱلنَّاسِ‬

‫﴿ إِنَّ ٱلَّذِينَ كَفَرُوا وَمَاتُوا وَﻫُمْ كُفَّارٌ أُولَٰئِ َ‬ ‫]‪[2:161‬‬

‫كَدْحًا‪23. ﴾ ...‬‬ ‫]‪ ﴿ [84:6‬يَا أَُّيهَا ٱلْإِنسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ‬
‫﴾ ‪24.‬‬ ‫]‪ ﴿ [59:9‬وَٱلَّذِينَ تَبَوَّءُوا ٱلدَّارَ وَٱلِْإميَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ ﻫَاجَرَ إِلَيْهِمْ‪...‬‬
‫عَيْنًا‪25. ﴾ ...‬‬ ‫]‪ ...﴿ [2:54‬فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ‬
‫﴾ ‪26.‬‬ ‫وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ‪...‬‬ ‫]‪﴿ [17:31‬‬

‫عِلْمًا ﴾ ‪27.‬‬ ‫]‪ ...﴿ [65:1‬وَأَنَّ ٱللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍَ‬
‫النَّبِيِّني[ ‪28-30. Reading Practice. In the following passage from‬‬ ‫‪] without Tashkīl,‬حسد الشيطان[ ‪] titled‬قَصَصُ‬
‫‪apply the proper Tashkīl/vowels on all the words in the passage and translate.‬‬

‫وَلكِن كيف يرضى إبلِيس و ذريَّته بِهذا ؟ أال يزَال الناس يَعبدونَ اهلل! أالَ ي زال الناس أمَّة واحِدَة ال خيتلفُونَ ؟‬
‫إنَّ ذلكَ الَ يكون!إنّ ذلكَ ال يكون! ﻫل يدخل ذرية آدم اجلنة؟ ويدخل إبليس وذريته النار ؟‬
‫إنَّ ذلك ال يكون! إنَّ ذلك ال يكون! إنه مل يسجد آلدم فطرده اهلل ولعنه ‪ ،‬أال ينتقم من بين آدم فيدخلوا معه النار ؟‬
‫البد أن يكون ذلك ! البد أن يكون ذلك! ورأى الشيطان أن يدعو الناس إىل عبادة األصنام‬
‫فيدخلوا النار وال يدخلوا اجلنة أبدا ‪ ،‬فأراد الشيطان أن يدعوﻫم إىل الشرك فال يدخلوا اجلنة أبدا ‪،‬‬
‫}‬ ‫ولكن كيف الطريق إىل ذلك ‪،‬والناس يعبدون اهلل ؟ إنه لو ذﻫب إىل الناس وقال هلم ‪ { :‬اعبدوا األصنام وال تعبدوا اهلل‬
‫لشتمه الناس وضربوه ! قالوا ‪ :‬معاذ اهلل ‪،‬أ نشرك بربنا ؟ أ نعبد األصنام ؟ إنك لشيطان رجيم ! إنك لشيطان خبيث!‬

‫‪Lesson 9 Review Questions...............................................................................................................‬‬

‫‪A. True/False:‬‬
‫‪] can take any I‛rāb, which is dependent on the word they are following.‬اَلتَّوابِع [ ‪1. The Followers‬‬
‫‪2. Replacers can be either definite or indefinite, and differentiated contextually from other types of nouns‬‬
‫‪like Describers, etc.‬‬
‫‪3. Replacers are of different types, and replace the respect noun in as a whole, in parts, but not‬‬
‫‪metaphorically.‬‬
‫‪4. Nouns that function in Emphasis do so due to particles.‬‬
‫‪].‬اِسمُ املَفْعول‪/‬الظُّروف‪/‬املصادِر[ ‪] or “derived”:‬مُشْتَقّ [ ‪5. The following are considered‬‬
‫‪6. Certain verbs can take two Direct Objects in the proper context: the arrangement of the Direct Objects‬‬
‫‪does not make any difference as long as they follow the verb.‬‬

‫‪263‬‬
 Essentials of Qur’ânic Arabic

7. The nouns of [ ‫ ]صِ غَة املبالغة‬are essentially adjectives in function, and used to describe nouns.
8. The nouns that are [‫ ]اِسْمُ التَّفْضيل‬are used to compare two things, one of which is greater.
9. [ ‫التفْضيل‬
َّ ُ‫ ]اِسْم‬is conjugated on the pattern of [ُ‫]أفْعَل‬, which is partially inflexible.
10. Sentences can act as describers [ ‫صِفَة‬/‫ ]نَعْت‬when they describe something indefinite; if definite then the
sentences act as Ḥāl.

B. Identify each of the specific Followers [‫ ]اَلتَّوابِع‬that are highlighted in the following āyahs
(Describer, Replacer, Noun of Tawkīd, Connected Noun {‫)}معطوف‬. If [‫ ]معطوف‬, mention where it is
connected upon [ ‫]معطوف على‬. If Describer, mention what word is being described. If Replacer, what is
being replaced

11. ﴾ َ‫[ ﴿ قَالُوا آمَنَّا بِرَبِّ ٱلْعَالَمِنيَ ۝ رَبِّ مُوسَىٰ َوﻫَارُون‬7:121-122]

12. ﴾ ...ِ‫﴿ سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِه‬ [57:21]

13. ﴾ َ‫ فَآمِنُوا بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِيِّ ٱلْأُمِّيِّ ٱلَّذِي يُؤْمِنُ بِٱللَّهِ وَكَلِمَاتِهِ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُون‬...﴿ [7:158]
14. ﴾ ُ‫ فَلَمَّا نَبَّأَﻫَا بِهِ قَالَتْ مَنْ أَنبَأَكَ ﻫَٰذَا ۚ قَالَ نَبَّأَنِيَ ٱلْعَلِيمُ ٱلْخَبِري‬... ﴿ [66:3]

15. ﴾ ...ٌ‫شِدَاد‬ ٌ‫[ ﴿يَا أَيُّهَا ٱلَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَﻫْلِيكُمْ نَارًا وَقُودُﻫَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظ‬66:6]
16. ﴾ ‫ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا ۝ إِذْ نَا َدىٰ رَبَّهُ نِدَاءً خَفِيًّا‬ ﴿ [19:2-3]

17. ﴾ ِ‫﴿ وَجَعَلْنَا فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ َوأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ ٱلْعُيُون‬ [36:34]

C. Identify the [ ُ‫ ]اَألَسْماءُ املُشْتَقَّة‬in the following āyahs, and identifying the specific type.

18. ﴾ َ‫[ ﴿ يَوْمَ نَبْطِشُ ٱلْبَطْشَةَ ٱلْكُبْ َرىٰ إِنَّا مُنْتَقِمُون‬44:16]

19. ﴾..ِ‫بِا لْبَيِّنَات‬ ‫ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الْأَرْضَ وَعَمَرُوﻫَا أَكْثَرَ مِمَّا عَمَرُوﻫَا وَجَاءَتْهُمْ رُسُلُهُم‬... ﴿ [30:9]
20. ﴾ َ‫[ ﴿ نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱ لْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ ﻫَٰذَا ٱ لْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ ٱلْغَافِلِني‬12:3]
21. ﴾ ُ‫[ ﴿ يَا أَيُّهَا النَّبِيُّ جَاﻫِدِ ٱلْكُفَّارَ وَٱ لْمُنَافِقِنيَ وَٱغُْلظْ عَلَيْهِمْ ۚ وَمَأْوَاﻫُمْ جَهَنَّمُ ۚ وَبِئْسَ ٱلْمَصِري‬66:9]
22. ﴾ َ‫لسمِيعِ ۚ ﻫَلْ يَسْتَوِيَانِ مَثَلًا ۚ أَفَلَا تَذَكَّرُون‬
َّ ‫مَثَلُ ٱ لْفَرِيقَيْنِ كَٱلْأَعْمَىٰ وَٱلْأَصَمِّ وَٱلْبَصِريِ وَٱ‬ ﴿ [11:24]

D. Translate the following sentences in Arabic using the appropriate Follower.

23. I came with Aḥmed, son of Yūsuf, father of Āminah, Imām of our mosque.
24. The army of Pharaoh drowned, all of them.
25. We sat behind a kind, trustworthy driver in a broken, old, yellow car.

264
 Review Questions

26. On that day, the most sorry of the people will be the hypocrites, in the harshest of punishment.
27. Work for the forgiveness of your Lord, lofty gardens, the best of drinks, purest of spouses.
Translate the following using two Direct Objects.
28. They claim the true religion as a mockery, just as they have adopted the false as truth.
29. See your brother as trustworthy at all times, you cannot see what is in his heart.

E. 30. Reading Comprehension. Correctly vowel the words in the following passage and translate.
This time, vowel only the endings of nouns, and vowel the verbs to differentiate conjugations.

[ ‫]امللك يرسل أىل يوسف‬

، ‫ ما رضي يوسف أن خيرج من السجن ﻫٰكذا‬، ‫وملّا جاء الرسول إىل يوسف وقال له إنّ امللك يدعوك‬
، ‫ إنّ يوسف كان كبري العقل ذكيّا‬، ‫إنّه خان العزيز‬، ‫ويقول الناس ﻫذا يوسف ! ﻫذا كان أمسِ يف السجن‬
، ‫ وقال له رسول امللك‬، ‫ولو كان أحد مكان يوسف يف السجن وجاءه رسول امللك‬
، ‫ ولٰكنّ يوسف مل يسرع‬، ‫ع ﻫذا الرّجل إىل باب السجن وخرج‬
َ ‫ أسْ َر‬، ‫إنّ امللك يدعوك وينتظرك‬
‫ أنا أريد التفتيش أنا أريد البحث عن قضيّيت‬: ‫ بل قال لرسول امللك‬، ‫ولكنّ يوسف مل يستعجل‬
، ‫ وخرج يوسف بريئا وأكرمه امللك‬، ‫وسأل امللك عن يوسف وعلم امللك وعلم النّاس أنّ يوسف بريء‬

Lesson 10 Review Questions.............................................................................................................

A. True/False:
1. Arabic numerals are numbered from right to left like Arabic words.
2. When describing dual objects or things, the actual number is used commonly.
3. In numbering a thing from 3-10, the [ ‫ ]معدود‬is in Jarr while the [ ‫ ]عَدَد‬can be either Raf‛, Naṣb, or Jarr.
4. In numbering a thing from 13-19, there is a [‫ ]و‬between compound numbers.
5. The [ ‫ ] معدود‬for numbers 13-19, is grammatically a Clarifier [ ‫]متييز‬.
6. The [ ‫ ] معدود‬for numbers 3-10 are plural; the gender of the [‫ ]عَدَد‬is the opposite of its singular form.
7. The word [‫ ]ثَمَانِي‬in Raf‛ is [ٍ‫ ]مثان‬.
8. The thousand’s place is the highest number in classical Arabic.
9. When writing compound numbers, the one’s place is written last as is the same gender as the [‫]معدود‬.
10. There are two conventions for writing compound numbers in the hundred’s and thousand’s.
11. The [ ‫ ]معدود‬for numbers [21-99] is a [ ‫]متييز‬.
12. The gender of the [‫ ]معدود‬for numbers 11 and 12 are identical.
13. The word for “5 years” is [ ‫سِنِني‬
ُ‫]خَمْسَة‬.
14. The number directly preceding [‫ ]مِئَة‬is masculine when numbering “hundreds”.
15. In the most common convention for numbering complex numbers of 100’s and 1000’s, the largest
number place is written first.

265
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪B. Write the following in Arabic.‬‬

‫‪16. Yūsuf (as) had eleven brothers.‬‬
‫‪17. Praying in congregation is 27 prayers.‬‬
‫‪18. I read 14 books in 31 months.‬‬
‫‪19. 355 Believers fought in that war against 1,232 enemy soldiers.‬‬
‫‪20. There are 21 Ḥufāẓ from the 5 mosques in that town.‬‬
‫‪C. In the following āyahs, fill in the blank space with the missing word(s) appropriately that are‬‬
‫‪translated in brackets.‬‬
‫لَمْ يَحِضْنَ‪21. ﴾ ..‬‬ ‫﴿ َوٱ للَّائِي يَئِسْنَ مِنَ ٱ لْمَحِيضِ مِن نِّسَائِكُمْ إِنِ ٱرْتَبْتُمْ فَعِدَّتُهُنَّ ‪َ ...........‬وٱ للَّائِي‬
‫]‪(65:4) [three months‬‬
‫‪22. ﴾ ............‬‬ ‫﴿ وَوَاعَدْنَا مُوسَىٰ ‪.........‬وَأَتْمَمْنَاﻫَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ‬
‫]‪(7:142) 1st [30 months] 2nd[40 months‬‬
‫﴾ ‪23.‬‬ ‫﴿ وَأَرْسَلْنَاهُ إِلَىٰ ‪..........‬أَوْ يَزِيدُونَ‬
‫]‪(37:147) [Hundred thousand‬‬
‫أَرْبَعَةٌ حُرُ ٌم‪24. ﴾ ...‬‬ ‫﴿ إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ ‪ .........‬فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا‬
‫]‪(9:36) [12 months‬‬
‫‪25.‬‬ ‫﴿ مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ ٱ للَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ‪َ ۚ ........‬وٱللَّهُ‬
‫﴾‬ ‫يُضَاعِفُ لِمَن يَشَاءُ ۚ َوٱللَّهُ وَاسِعٌ عَلِيمٌ‬
‫]‪(2:261) [100 grains‬‬
‫‪26.‬‬ ‫﴿ يَسْتَفْتُونَكَ قُلِ ٱ للَّهُ يُفْتِيكُمْ فِي ٱلْكَلَالَةِ ۚ إِنِ ٱمْرُؤٌ ﻫَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا ‪ .......‬مَا تَرَكَ ۚ وَﻫُوَ‬
‫‪﴾.....‬‬ ‫يَرِثُهَا إِن لَّمْ يَكُن لَّهَا وَلَدٌ ۚ فَإِن كَانَتَا ٱثْنَتَيْنِ فَلَهُمَا‪ِ .........‬ممَّا تَرَكَ‬
‫]‪(4:176) 1st[half], 2nd [Two-thirds‬‬
‫‪] from Qaṣaṣ an-Nabiyeen, and write with Tashkīl.‬على خزائن األرض[ ‪D. Translate the following passage‬‬

‫[‬ ‫]على خزائن األرض‬

‫وكان يوسف يعلم أنّ األمانة قليلة يف الناس ‪ ،‬وكان يوسف يعلم أنّ اخليانة كثرية يف الناس ‪،‬‬
‫وكان يوسف يرى أنّ النّاس خيونون يف أَموال اهلل ‪ ،‬وكان يرى أنّ يف األرض خَ زائن كثرية ولٰكنّها ضائعة ‪،‬‬
‫إهنّا ضائعة ألنّ الْأمراء ‪ ،‬ال خيافون اهلل فيها ‪ .‬فتأكل كالهبم وال جيد الناس ما يأكلون‪ .‬وتلبس بيوهتم‬
‫وال جيد الناس ما يلبسون ‪ ،‬و ال ينفع الناس خبزائن األرض إلّا من كان حفيظا عليما ‪،‬‬
‫ومن كان حفيظا وما كان عليما ال يعلم أين خزائن األرض وكيف ينتفع هبا ‪ ،‬ومن كان عليما وما كان حفيظا‬
‫يأكل منها وخيون فيها ‪ ،‬وكان يوسف حفيظا عليما‪ ،‬وكان يوسف ال يريد أن يترك األمراء يأكلون أموال الناس‬
‫جوعُونَ ويَ ُموتونَ ‪ ،‬وكانَ يوسفُ الَ يَسْتَحَي مِنَ احلَقِّ ‪ ،‬فَقَالَ لِلْمَلِكِ ‪:‬‬
‫وَكَانَ يُوسُفُ الَ يَقْدِرُ أنْ َي َرى النَّاسَ َي ُ‬
‫﴿ اجعلين على خزائن األرض إين حفيظ عليم﴾‬

‫َوﻫٰكذا كان يوسف أميناً خلزائن مصر ‪ ،‬واستراح الناس جدّا ومحدوا اهللَ‬

‫‪266‬‬
 Review Questions

Lesson 11 Review Questions.............................................................................................................

A. True/False
1. Replacers cannot be in the Jarr state.
2. Clarifiers are only found in the Naṣb state.
3. Sentences can act as Describers when describing definite nouns.
4. Describers typically are Derived [ ّ‫ ] مُشْتَق‬.

5. The predicate of Inna and the [ ‫ ]اسم كان‬are Rafʻ.

6. Sentences or Constructions cannot take an implied I‛rāb.
7. Past tense Verbs and Command tense Verbs take an I‛rāb.
8. When analyzing Nouns grammatically, it is best to look at its I‛rāb first, then its other characteristics,
such as flexibility, plurality, etc.
9. The second step in Grammatical Analysis is identifying constructions.
10. The third step in Grammatical Analysis involves identifying sentences.

B. Identify all Constructions by highlighting and merge Constructions by underlining.

11. ﴾ َ‫ذَٰلِكَ مِن فَضْلِ ٱ للَّهِ عَلَيْنَا وَعَلَى ٱ لنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱ لنَّاسِ لَا يَشْكُرُون‬... ﴿
(12:38)
12. ﴾ ٌ‫ت إِلَى ٱلنُّورِ ۚ وَإِنَّ ٱللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيم‬
ِ ‫﴿ ﻫُوَ ٱلَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِّيُخْرِجَكُم مِّنَ ٱ لظُّلُمَا‬
(57:9)
13. ﴾ َ‫فَإِن لَّمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِّنَ ٱ للَّهِ وَرَسُولِهِ ۚ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُون‬ ﴿
(2:279)
14. ﴾ ...ٌ‫حُرُم‬ ٌ‫﴿ إِنَّ عِدَّةَ ٱ لشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًا فِي كِتَابِ ٱ للَّهِ يَوْمَ خَلَقَ ٱلسَّمَاوَاتِ وَٱ لْأَرْضَ مِنْهَا أَرْبَعَة‬
(9:36)
15. ‫﴿ مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ ٱ للَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۚ َوٱللَّهُ يُضَاعِفُ لِمَن‬
﴾ ٌ‫يَشَاءُ ۚ َوٱللَّهُ وَاسِعٌ عَلِيم‬
(2:261)

C. Identify the Connecting Particles by highlighting, and underline the words/constructions that
they connect. Lastly Identify the grammatical function that the connecting particle imparts
(i.e. [ ‫[جار و اجملرور‬/]‫ ]مفعول به‬/ etc.).

16. ِ‫﴿ وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا ٱ للَّهَ وَبِٱ لْوَالِدَيْنِ إِحْسَانًا وَذِي ٱلْقُرْبَىٰ وَٱ لْيَتَامَىٰ وَٱ لْمَسَاكِنيِ وَقُولُوا لِلنَّاس‬
﴾ َ‫حُسْنًا وَأَقِيمُوا ٱ لصَّلَاةَ وَآتُوا ٱ لزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُون‬
(2:83)
17. ﴾ ... ِ‫﴿ ٱعْلَمُوا أَنَّمَا ٱلْحَيَاةُ ٱل دُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي ٱلْأَمْوَالِ وَٱلْأَوْلَاد‬
(57:20)

267
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪18.‬‬ ‫﴿إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱ لدَّمَ وَلَحْمَ ٱ لْخِنزِيرِ وَمَا أُﻫِلَّ بِهِ لِغَيْرِ ٱللَّهِ ۚ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ‬
‫﴾‬ ‫ٱللَّهَ غَفُورٌ رَّحِيمٌ‬
‫)‪(2:173‬‬
‫‪19.‬‬ ‫﴿ لَّيْسَ ٱ لْبِرَّ أَن تُوَلُّوا وُجُوﻫَكُمْ قِبَلَ ٱلْمَشْرِقِ وَٱ لْمَغْرِبِ وَلَٰكِنَّ ٱ لْبِرَّ مَنْ آمَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْآخِرِ وَٱ لْمَلَائِكَةِ وَٱلْكِتَابِ‬
‫َوٱ لنَّبِيِّنيَ وَآتَى ٱ لْمَالَ عَلَىٰ حُبِّهِ ذَوِي ٱلْقُرْبَىٰ وَٱلْيَتَامَىٰ وَٱ لْمَسَاكِنيَ وَٱبْنَ ٱلسَّبِيلِ وَٱ لسَّائِلِنيَ وَفِي ٱ لرِّقَابِ وَأَقَامَ ٱلصَّلَاةَ‬
‫‪﴾ ...‬‬ ‫وَآتَى ٱلزَّكَاةَ وَٱ لْمُوفُونَ بِعَهْدِﻫِمْ إِذَا عَاﻫَدُوا‬
‫)‪(2:177‬‬
‫﴾ ‪20.‬‬ ‫﴿ ٱ نفِرُوا خِفَافًا وَثِقَالًا وَجَاﻫِدُوا بِأَمْوَالِكُمْ وَأَنفُسِكُمْ فِي سَبِيلِ ٱللَّهِ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ‬
‫)‪(9:41‬‬
‫)‪/etc.‬خرب‪ /‬مفعول به‪ /‬حال ‪D. Identify all Embedded Sentences and their Grammatical Function (e.g.‬‬

‫وَبِأَيْمَانِهِم‪21. ﴾....‬‬ ‫﴿ يَوْمَ تَرَى ٱ لْمُؤْمِنِنيَ وَٱ لْمُؤْمِنَاتِ يَسْعَىٰ نُورُﻫُم بَيْنَ أَيْدِيهِمْ‬
‫)‪(57:12‬‬
‫﴾ ‪22.‬‬ ‫‪...‬وَقَالَ ٱ لْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ ٱ لطَّيْرُ مِنْهُ‪...‬‬ ‫﴿‬
‫)‪(12:36‬‬
‫﴾ ‪23.‬‬ ‫﴿وَقَالَ ٱلْمَلِكُ إِنِّي أَ َرىٰ سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ‪...‬‬
‫)‪(12:43‬‬
‫‪24.‬‬ ‫﴿ وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي ٱ لْأَرْضِ خَلِيفَةً ۚ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَاءَ وَنَحْنُ نُسَبِّحُ‬
‫‪﴾ ...‬‬ ‫بِحَمْدِكَ وَنُقَدِّسُ لَكَ‬
‫)‪(2:30‬‬
‫﴾ ‪25.‬‬ ‫﴿ أُولَٰئِكَ ٱلَّذِينَ ٱشْتَرَوُا ٱلْحَيَاةَ ٱ لدُّنْيَا بِٱلْآخِرَةِ ۚ فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا ﻫُمْ يُنصَرُونَ‬
‫)‪(2:86‬‬

‫‪E. Grammatically Analyze the following using the 4-Step Method.‬‬

‫)‪ }(Bukhāri and Muslim‬إِذا اِلْتَقَى الْمُسْلِمانِ بِسَيْفَيْهِمَا فَالْقاتِلُ وَ الْمَقْتُولُ يف ِ‬

‫النَّار{ ‪26.‬‬

‫صَادِقِنيَ﴾ ‪27.‬‬ ‫﴿ وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَٱ دْعُوا شُهَدَاءَكُم مِّن دُونِ ٱ للَّهِ إِن كُنتُمْ‬
‫‪ ] from Qiṣaṣ an-Nabiyeen, and write with Tashkīl.‬دعوة نوح[ ‪F. Translate the following passage‬‬

‫[‬ ‫]دعوة نوح‬

‫ودعا نوح قومه ‪ ،‬واجتهد يف النصيحة ‪ .‬قال يقوم‪ ﴿ :‬إين لكم نذير مبني ‪،‬أن اعبدوا اهلل واتقوه و أطيعون ‪ ،‬يغفر لكم من‬
‫﴾‬ ‫ذنوبكم ويؤخركم إىل أجل مسمى إن أجل اهلل إذا جاء ال يؤخر لو كنتم تعلمون‬

‫‪268‬‬
 Review Questions

‫ يا يقوم إن آمنتم رضي عنكم اهلل وزال‬:‫وكان اهلل حبس عنهم املطر وغضب عليهم وقلّ احلرث وقلّ النسل؛ فقال نوح‬
:‫ ودعا نوح قومه إىل اهلل وقال هلم‬، ‫ وأرسل عليكم األمطار وبارك لكم يف الرزق واألوالد‬:‫ﻫذا العذاب‬
‫أال تعرفون اهلل ؟ ﻫذه آيات اهلل حولكم أال تنظرون إليها ؟ أال تنظرون إىل السماء واألرض ؟ أال تنظرون إىل الشمس‬
‫ وجعل لكم األرض بساطا ؟‬.‫والقمر؟ من خلق السماوات؟ وجعل القمر فيهن نورا وجعل الشمس سراجا؟ ومن خلقكم‬
‫ ولكن قوم نوح مل يعقلوا ! ولكن قوم نوح مل يؤمنوا ! بل إذا دعاﻫم نوح إىل اهلل جعلوا أصابعهم يف آذاهنم‬.
‫وكيف يفهم من ال يسمع ؟وكيف يسمع من ال يريد أن يسمع ؟‬

Lesson 12 Review Questions.............................................................................................................

A. True/False

1. The shifting of words forward [ ‫و التَّأْخِري‬ ‫ ]الَتَّقْدمي‬occurs only to emphasize the word(s) that are moved
forward.
2. The arrangement of words that are connected by a connecting particle [ ‫ ]حرف عطف‬has a specified
purpose in Qur’ānic āyahs.
3. The omission of words occurs contextually and can typically be identified if the āyah is understood
properly.
4. Omission can only occur with verbs and nouns, but not particles.
5. The use of the verb instead of an “action noun” can indicate that the action is temporary and/or
repetitive.
6. The shifting of the narrative is termed [ ‫]التقصيص‬.

7. The principle of [ ‫ ]القطع‬occurs when the unexpected or “improper” I‛rāb occurs on a specific word.
8. For a Doer that is grammatically female, either the male or female verb can be used for a specific
rhetorical function.
9. The definite article [‫ ]ال‬has the one function to specify that a noun is definite and specified.
10. Translating Qur’ānic āyahs word for word often will yield an incorrect meaning.
B. Identify the Shifting of Word Order in the Following Āyahs by highlighting the Word(s) shifted.
Specify the reason for the shift.

11. ﴾ ﴾٢ ﴿ ْ‫﴾ وَإِذَا الْكَوَاكِبُ انتَثَرَت‬١﴿ ْ‫[ ﴿إِذَا السَّمَاءُ انفَطَرَت‬82:1-2]

12. ﴾‫وَسُقْيَاﻫَا‬ ِ‫[ ﴿ فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّه‬91:13]
13. ﴾َ‫ا لْمُؤْمِنُون‬ ِ‫﴿ إِنَّمَا النَّجْ َوىٰ مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَلَيْسَ بِضَارِّﻫِمْ شَيْئًا إِلَّا بِإِذْنِ اللَّهِ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّل‬
[58:10]

269
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪14.‬‬ ‫﴿ إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ ۚ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ‬
‫أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۚ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۚ وَآخَرُونَ يَضْرِبُونَ فِي‬
‫﴾‬ ‫الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ ۚ وَآخَرُونَ ُيقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۚ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ‪...‬‬
‫)‪(73:20‬‬

‫‪15.‬‬ ‫﴿ مَّا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَﻫْلِ الْكِتَابِ وَلَا الْمُشْرِكِنيَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۚ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن‬
‫﴾‬‫يَشَاءُ ‪...‬‬
‫)‪(2:105‬‬
‫‪C. Omission: Identify the place and exact word that was omitted in each of the following Āyahs.:‬‬

‫‪16.‬‬ ‫﴿ يَوْمَ تَرَى الْمُؤْمِنِنيَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُﻫُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ‬
‫﴾‬‫خَالِدِينَ فِيهَا ‪...‬‬
‫)‪(57:12‬‬

‫﴾ ‪17.‬‬ ‫]‪﴿ [12:44‬قَالُوا أَضْغَاثُ أَحْلَامٍ ۚ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِنيَ‬

‫﴿ ‪18. ﴾﴾٨‬‬ ‫ب مَّرْقُومٌ‬

‫]‪ ﴿[83:8-9‬وَمَا أَدْرَاكَ مَا سِجِّنيٌ ﴿‪ ﴾٨‬كِتَا ٌ‬

‫﴿‪19. ﴾﴾٣٨‬‬ ‫َوىٰ‬

‫]‪ ﴿[75:37-38‬أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ ﴿‪ ﴾٣٢‬ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَس َّ‬

‫‪]. Identify the Location of the Narrative Shift in the Āyah, and the nature of‬اِلْتِفات [ ‪D. Narrative Shifts‬‬

‫)‪the shift (1st to 2nd person/3rd to 2nd person, etc.‬‬

‫‪20.‬‬ ‫﴿‪﴾٢١‬‬ ‫﴿ فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ ﻫَاؤُمُ اقْرَءُوا كِتَابِيَهْ ﴿‪ ﴾١٨‬إِنِّي ظَنَنتُ أَنِّي مُلَاقٍ حِسَابِيَهْ‬
‫﴿‪﴾٢٣‬‬ ‫فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ ﴿‪ ﴾٢١‬فِي جَنَّةٍ عَالِيَةٍ ﴿‪ ﴾٢٢‬قُطُوفُهَا دَانِيَةٌ‬
‫﴿‪﴾﴾٢٤‬‬ ‫كُلُوا وَاشْرَبُوا ﻫَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ‬
‫)‪(12:44‬‬
‫‪21.‬‬ ‫﴿ ‪...‬وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۚ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِريُ ﴿‪ ﴾٢٨٥‬لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ‬
‫﴾‬ ‫لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ‪...‬‬
‫)‪(2:285-286‬‬
‫﴾ ‪22.‬‬ ‫﴿‪﴾٣‬‬ ‫]‪ ﴿[80:1-3‬عَبَسَ وَتَوَلَّىٰ ﴿‪ ﴾١‬أَن جَاءَهُ الْأَعْمَىٰ ﴿‪ ﴾٢‬وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ‬
‫‪23.‬‬ ‫﴿ فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ ﴿‪ ﴾٣٨‬وَمَا لَا تُبْصِرُونَ ﴿‪ ﴾٣٨‬إِنَّهُ لَقَوْلُ رَسُولٍ كَرِميٍ ﴿‪ ﴾٤١‬وَمَا ﻫُوَ بِقَوْلِ شَاعِرٍ ۚ‬
‫﴿‪﴾ ﴾٤٣‬‬ ‫قَلِيلًا مَّا تُؤْمِنُونَ ﴿‪ ﴾٤١‬وَلَا بِقَوْلِ كَاﻫِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ ﴿‪ ﴾٤٢‬تَنزِيلٌ مِّن رَّبِّ الْعَالَمِنيَ‬
‫)‪(69:38-43‬‬

‫‪270‬‬
 Review Questions

F. Translate the following passage [‫أعلى‬ ‫ ] دعاء نوح إىل‬from Qiṣaṣ an-Nabiyeen, and write with Tashkīl.
. ‫مكث نوح يف قومه ألف سنة إال مخسني عاما يدعوﻫم إىل اهلل‬. ‫ ومل منا طويال‬، ‫واجْتهد نوح كثريا وبقي يدعو قومه زم‬
‫ فإىل مىت ينتظر نوح؟ إىل مىت يرى فساد األرض؟‬.‫ومل يرجعوا إىل اهلل‬، ‫ ومل يتركوا عبادة األصنام‬. ‫ولكن قوم نوح مل يؤمنوا‬
‫إىل مىت يرى احلجارة تعبد ؟ إىل مىت يرى الناس يأكلون رزق اهلل ويعبدون غريه ؟ ملاذا ال يغضب نوح ؟ إنه صرب صربا مل‬
‫ إنه لن يؤمن من قومك إال من قد‬: ‫ وقد أوحى اهلل إىل نوح‬. ‫اهلل أكرب‬، ‫يصرب أحد مثله! ألف سنة إال مخسني عاما اهلل أكرب‬
.‫ يا نوح قد جادلتنا فأكثرت جدالنا فأتنا مبا تعدنا إن كنت من الصادقني‬. ‫ وقال قوم نوح ملا دعاﻫم نوح مرة أخرى‬.‫آمن‬
.‫ اللهم ال تترك على األرْض أحدا من الكافرين‬:‫وغضب نوح هلل ويئس من ﻫؤالء وقال‬

Lesson 13 Review Questions.............................................................................................................

A. True/False

1. The most important category of Eloquence is [‫]البيان‬, which encompasses Metaphor, Simile, and Idioms.
2. Most of the deviant sects base their incorrect thought from improper use of metaphors from the Qur’ān.
3. Majāz occurs when a word used literally actually transmits a meaning that is incorrect in a realistic
sense. This relates to the legitimate use of the metaphor called a [ ‫ ]قَرينَة‬.
4. Majāz can be applied to any Arabic word, since literature allows for great artistic expression through
metaphor.
5. The term [ ‫ ]اجملاز العقلي‬refers to Metaphor where a word replaces another word in terms of meaning.

6. Simile or [ ‫ ]التّشبيه‬typically uses the Particle [َ‫ ]ك‬.

7. Most of the Similes that occur in the Qur’ān are of a complex and deep nature and thus fall into the
category of [ ‫ ]التِّمثيلي‬.

8. An Idiom [ ‫ ]الكِنايَة‬is similar to Majāz in that the literal meaning is not applicable while the metaphorical
meaning is applicable.
9. A type of Idiom which is used to express something negative to an adversary or an elegant way to show
sarcasm is [ ‫ ]التعريض‬.

10. Simile [ ‫ ]التّشبيه‬is characterized by four elements, one of them is the [‫ ] وَجْهُ التَّشْبيه‬which is the similar
aspect between the two things being compared.
B. Majāz [‫] اجملاز‬: Identify the word that is used metaphorically.

11. ﴾ ‫[ ﴿ وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا‬33:12]

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 ‫‪Essentials of Qur’ânic Arabic‬‬

‫تَتَّقُونَ﴾ ‪12.‬‬ ‫﴿ وَأَنَّ ٰﻫَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۚ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ‬
‫]‪[6:153‬‬
‫رَّحِيمٌ﴾ ‪13.‬‬ ‫]‪ ...﴿ [49:12‬أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِﻫْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ‬

‫﴾ ‪14.‬‬ ‫]‪ ﴿[18:22‬سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ‪...‬‬

‫?] قرينة [ ‪ ]: Is the highlighted word used metaphorically? If so, what is its‬اجملاز[ ‪C. Majāz‬‬

‫ا لْمُفْلِحُونَ﴾ ‪15.‬‬ ‫]‪ ...﴿ [7:157‬فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ ۚ أُولَٰئِكَ ﻫُمُ‬

‫﴾ ‪16.‬‬ ‫]‪ ﴿ [10:5‬ﻫُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِنيَ وَالْحِسَابَ‪...‬‬

‫‪17.‬‬ ‫﴿ يَوْمَ تَرَى الْمُؤْمِنِنيَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُ ﻫُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ‬
‫﴾‬ ‫خَالِدِينَ فِيهَا‪...‬‬
‫)‪(57:12‬‬
‫﴾ ‪18.‬‬ ‫]‪ ﴿ [10:5‬يَا بَنِيَّ اذْﻫَبُوا فَتَحَسَّسُوا مِن يُوسُفَ وََأخِيهِ وَلَا تَيْأَسُوا مِن رَّوْحِ اللَّهِ‪...‬‬

‫﴾ ‪19.‬‬ ‫]‪ ﴿[11:50‬وَإِلَىٰ عَادٍ أَخَاﻫُمْ ﻫُودًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ ۚ إِنْ أَنتُمْ إِلَّا مُفْتَرُونَ‬

‫يَرْجِعُونَ﴾ ‪20.‬‬ ‫]‪ ﴿[21:95‬وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَﻫْلَكْنَاﻫَا أَنَّهُمْ لَا‬

‫‪21.‬‬ ‫﴿ وَإِذْ قُلْنَا ادْخُلُوا ﻫَٰذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ ۚ‬
‫﴾‬ ‫ني‬
‫وَسَنَزِيدُ الْمُحْسِنِ َ‬
‫)‪(2:38‬‬

‫‪] for each Simile.‬وجه الشبه[ ‪] occurring. Identify the‬التشبيه [ ‪] : In each Āyah, there is‬التشبيه [ ‪D. Simile‬‬

‫﴾ ‪22.‬‬ ‫)‪ ﴿(14:26‬وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيَثةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ‬

‫‪23.‬‬ ‫﴿وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۚ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ ۚ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا‬
‫﴾‬‫إِذْ يَرَوْنَ الْ َعذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ‬
‫)‪(2:165‬‬

‫‪272‬‬
 ‫‪Review Questions‬‬

‫‪24.‬‬ ‫﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَ َذىٰ كَالَّذِي يُنفِقُ مَالَ ُه رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ‬
‫فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۚ لَّا يَقْدِرُونَ عَلَىٰ شَيْءٍَ مِّمَّا كَسَبُوا ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ‬
‫﴾‬ ‫الْكَافِرِينَ‬
‫)‪(2:264‬‬
‫﴾ ‪25.‬‬ ‫)‪ ﴿(3:59‬إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۚ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ‬

‫‪26.‬‬ ‫﴿ وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ ﻫَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ‬
‫﴾‬‫يَلْهَث ۚ ذَّٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ‬
‫)‪(7:176‬‬

‫مَّكْنُونٌ﴾ ‪27.‬‬ ‫)‪ ﴿ (52:24‬وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ‬

‫‪ ] : Identify the Idiom in each of the following Āyahs‬الكناية [ ‪E. Idioms‬‬

‫﴾ ‪28.‬‬ ‫)‪ ﴿(7:79‬فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَٰكِن لَّا تُحِبُّونَ النَّاصِحِنيَ‬

‫‪29.‬‬ ‫﴿‪﴾١٢‬‬ ‫﴿وَإِذَا بُشِّرَ أَحَدُﻫُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَﻫُوَ كَظِيمٌ‬
‫﴿‪﴾ ﴾١٨‬‬ ‫أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ وَﻫُوَ فِي الْخِصَامِ غَيْرُ مُبِنيٍ‬
‫‪ ] is Majāz not Simile.‬مُسْوَدًّا [ ‪(43:18) Please note that‬‬

‫{ ‪30.‬‬ ‫مَنْ يَضْمَنْ لِي مَا َبيْنَ لَحْيَيْهِ ‪ ،‬وَمَا بَيْنَ رِجْلَيْهِ أَضْمَنْ لَهُ الْجَنَّةَ‬ ‫‪}327‬‬

‫أعلى[ ‪F. Translate the following passage‬‬ ‫‪] from Qiṣaṣ an-Nabiyeen, and write with Tashkīl.‬السفينة إىل‬
‫وأجاب اهلل دعوة نوح وأراد أن يغرق قومه‪ .‬ولكن اهلل يريد كذلك أن ينجو نوح واملؤمنون‪ .‬فأمر نوحا أن يصنع سفينة‬
‫كبرية‪ .‬وبدأ نوح يصنع سفينة كبرية‪ .‬ورآه قومه يف ﻫذا الشغل فوجدوا شغال‪ .‬وصاروا يسخرون منه‪ .‬ما ﻫذا يا نوح ؟‬
‫من مىت صرت جنارا؟ أما كنا نقول لك ال جتلس إىل ﻫؤالء األراذل! ولكنك ما مسعت كالمنا وجلست إىل النجارين‬
‫واحلدادين فصرت جنارا! وأين متشي ﻫذه السفينة يا نوح ؟إن أمرك كله عجب‪ .‬أمتشي ﻫذه يف الرمل أم تصعد اجلبل؟‬
‫البحر من ﻫنا بعيد جدا ‪،‬ﻫل حيملها اجلن أم جترﻫا الثريان؟ وكان نوح يسمع كل ذلك ويصرب‪،‬وقد مسع أشد من ﻫذا فصرب‬
‫}‬ ‫ولكن كان يقول هلم أحيانا ‪ { :‬إن تسخروا منا فإنّا نسخر منكم كما تسخرون‬
‫‪Please note there are no questions for Lesson 14.‬‬

‫‪327‬‬
‫‪].‬كِتَاب الرِّقَاقِ[ ‪Saḥīḥ Bukhāri, Ḥadith #6020, in‬‬

‫‪273‬‬
Essentials of Qur’ânic Arabic

274
 Answers for Review Questions

Answers for Review Questions

Lesson 1 Answers......................................................................................................................
A. True/False:

1. T 2. T 3. F 4. F 5. F
B. Fill in the Blanks:
6 7 8 9 10
َ‫آخَذ‬ َ‫ذِيق‬ ‫إِيْتاء‬ ٍ‫ماض‬ َ‫اِطَّلَع‬
C. Practice from the Qur’ān: Translate
11. “…Your Lord said to the angels “Indeed I am placing on the earth a representative/vicegerent ”.”
12. “…you (all) said “we will never be patient on a single food”…”
13. “…he said “I seek refuge with Allah from being of the ignorant”….”
14. “So woe to those who write the "book (scripture)" with their own hands…”
15. And when it is said to them, "Believe in what Allah has revealed," they say, "We believe [only] in what
was revealed to us."…”

Lesson 2 Answers.....................................................................................................................
A. True/False:

1. F 2. T 3. F 4. T 5. F
B. For each the highlighted words identify (a) class of word (b) grammatical role and (c) I‛rāb

6. ‫فعل أمر‬ ‫فعل‬ ‫مبين‬

7. ‫اسم‬ ‫فاعل‬ ‫رفع‬
8. ‫اسم‬ ‫نائب فاعل‬ ‫رفع‬
9. ‫اسم‬ ‫خرب‬ ‫رفع‬
10. ‫فعل فعل مضارع‬ ‫جزم‬
C. Practice from the Qur’ān: Translate
11. “...Eat and Drink from the provision of Allah...”
12. “And He brings out from the darknesses into the light by His permission…”
13. “Say, Only my Lord has forbidden the shameless acts...”
14. “He said Indeed I am your brother!..”
15. “Then We said “Strike it with part of ...”

275
 Essentials of Qur’ânic Arabic

D. Writing in Arabic.

16. ِ‫ﻫِيَ يف الْبَيْتِ الصَّعِري‬

17. ِ‫يَدْرُسُ زَيْدٌ لُغَةَ الْقُرْآن‬
18. َ ‫حَفِظَتْ أُمُ فاطِمَةِ الْكِتَا‬
‫ب‬
19. ‫أَذْﻫَبُ إِلَى الْمَسْجِدِ أَنْ أُصَلِّي‬
20. َ‫لَنْ يَدْخُلُوا الْكافِرُونَ الْجَنَّة‬
Lesson 3 Answers....................................................................................................................
A. True/False:
1. T 2. F 3. T 4. T 5. T
B. For the highlighted words identify (a) class of word (b) grammatical role (c) I‛rāb
6. ‫فعل مضارع‬ ‫فعل‬ ‫جزم‬
7. ‫فعل مضارع‬ ‫فعل‬ ‫نَصب‬
8. ‫فعل مضارع‬ ‫فعل‬ ‫نصب‬ َ‫أَفُوز‬
‫مصدر‬ ‫مفعول به‬ ‫نصب‬ ‫فَوْزًا‬

9. ‫فعل أمر‬ ‫فعل‬ ‫مبين‬ ِ‫ٱقْض‬

‫اسم فاعل‬ ‫خرب‬ ‫رفع‬ ٍ‫قَاض‬
10. ‫اسم فاعل‬ ‫جرّ جار و اجملرور‬
Jarr
Construction

C. Practice from the Qur’ān: Translate the following without looking at the translation:
11. “The example of Paradise, which the righteous have been promised, is [that] beneath it rivers flow”.
12. “..Indeed Allah does not guide the disbelieving people”.
13. “..Then do not fear them but fear Me.”
14. “..and when His verses are recited to them, it increases them in faith..”
15. “..They bear their burdens on their backs.”
D. Write the following in Arabic with correct Grammar.

16. ‫لِيَصْبِرُوا‬
17. ِ‫يا أَيُّها الَّذينَ آمَنُوا انْصُرُوا إِخْوانَكُم وَ أَخَواتَكُم يف سَبيلِ اهلل‬

276
 Answers for Review Questions

18. َ‫ال تَتَّبِعُوا[تَتْبَعُوا] خُطُواتِ إِبْلِيس‬

19. َ‫أَخُوﻫا قِيامٌ خَلْفَك‬
20. َ‫وَلَدُ الرَّجُلِ الصَّدِيقُ جالِسٌ يف املَسْجِد اليَوْم‬ or [َ‫اليَوْم‬ ‫]يَجْلِسُ وَلَدُ الرَّجُلِ الصَّدِيقُ يف املَسْجِد‬
Lesson 4 Answers....................................................................................................................
A. True/False:

1. F 2. T 3. F 4. T 5. F
B. For each the highlighted, identify (a) Its 3 or 4 letter Root (b) Its Verb Family (c) I‛rāb
Verb Verb
Root I‛rāb Root I‛rāb
Family Family
6. ‫أخذ‬ VIII Raf‛ 11. ‫أيت‬ IV Raf‛

‫حبب‬ IV Raf‛ ‫أيت‬ IV Jazm

(passive)
‫أيت‬ IV ‫( مبين‬passive ٍ‫) ماض‬

‫ذكر‬ VIII Raf‛

7. ‫بدو‬ IV Jazm 12. ‫بيع‬ I Raf‛

‫خفي‬ IV Jazm ‫قوم‬ IV Jarr

‫أيت‬ IV Jazm ‫أيت‬ IV Jarr

8. ‫أمن‬ IV ‫مبين‬ 13. ‫وعد‬ I Raf‛ (passive)

‫ويف‬ V ‫مبين‬ ‫أيت‬ IV Raf‛

‫نائب الفاعل و اسم فاعل‬
‫فعل أمر‬
9. ‫طوع‬ IV ‫مبين‬ 14. ‫ندي‬ III Raf‛

‫درأ‬ I ‫مبين‬ ‫جوب‬ IV ٍ‫مبين فعل ماض‬

‫فعل أمر‬
10. ‫حيي‬ II ٍ‫مبين فعل ماض‬ 15. ‫عدد‬ II ٍ‫مبين فعل ماض‬
‫حيي‬ II Jazm

‫عذب‬ II Raf‛

C. Write the following in Arabic with correct Grammar.

16. َ‫ت لِأَنَّها مِنَ الْمُخْلَصِني‬
ْ ‫اِﻫْتَ َد‬
17. ُ‫نَسِيَ الرَّجُلُ البخيلُ فَأَضَلَّهُ الشَّيْطان‬

277
 Essentials of Qur’ânic Arabic

18. ِ‫إِذَا [مَتَى] دَخَلُوا تَرَكْتَ بَيْنَ ﻫَذَا الْباب‬

19. ِ‫[ الصَّادِقُ الَّذِي أَنْفَقَ مالَهُ لِرِضْوانِ اهلل‬or] ِ‫الصَّادِقُ مَنْ أَنْفَقَ مالَهُ لِمَرْضاتِ اهلل‬
20. َ‫ما شَكَرَ زَيْدٌ لِلَّهِ ثُمَّ كَانَ مِنَ اخلاسِرِين‬
Lesson 5 Answers.....................................................................................................................
A. True False : 1. F 2. F 3. T 4. F 5. F
B. Fill-Ins:
6. See Table 35
7. [ َ‫ قَبُح‬/َ‫ خَبُث‬/َ‫ شَ ُرف‬/َ‫ ضَ ُعف‬/َ‫ كَبُر‬/َ‫بِ ئْس‬ /َ‫ حَسُن‬/َ‫ ساء‬/َ‫]نِعْم‬
8. present & command
9. ‫كود‬
10. See Table 39

C. Writing in Arabic
11. [ َّ‫ [كُ نْتَ رَفَضْتُ الْحَق‬/]ِّ‫]كُ نْتَ كَفَرْتَ بِالْحَق‬
12. [ َّ‫ [كُ نْتَ تَرْفَضُ الْحَق‬/ ]ِّ‫]كُ نْتَ تَكْفُرُ بِالْحَق‬
13. [ َ‫ُتقِني‬
َّ‫فِي شَهْرِ رَمَضانَ لَعَلَّكَ [تَكُونَ] مِنَ امل‬ ْ‫]صُم‬
14. [ ‫الد نْيا‬
ُّ ُ‫الرَّجُلُ يُسْلِمُ فَغَرَّتْكَ حَيات‬ َ‫]كاد‬
15. [ ُ‫َنة‬
َّ‫]بِئْسَ مَكَانُ جَهَنَّمَ وَ نَعْمَ الْج‬
16. [ ‫فَبَات عابِدًا‬ ْ‫]أَصْبَحَ عَامِلً لَكِن‬
17. [ َ‫مات‬ ْ‫] ياَ لَيْتَهُ مِن الْمُؤْمِننيَ بَلْ الْآن قَد‬
……………
D. 18-20. Reading Comprehension
And the name of this boy was Ibrāhīm. And Ibrāhīm was seeing people worshipping idols. And Ibrāhīm
knew that the idols were stones. And he knew (was knowing) that the idols could not speak nor listen. And
he knew indeed the idols could not harm, not benefit. And he was seeing that the insects were sitting on
the idols, and they did not repel (them). And he was saying to himself: Why are the people prostrating to
the idols? Why are the people asking the idols?

21 ﴾...ْ‫وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِميَانَكُم‬...﴿ ‫كا َن‬

22 ﴾ ...ْ‫طفُ أَ بْصَا َرﻫُم‬
َ ْ‫ يَكَادُ ٱلْبَرْقُ يَخ‬...﴿ َ‫كاد‬
23 ﴾ ٍ‫ٱلْأَ بْرَارَ لَفِي نَعِيم‬ َّ ‫﴿ إ‬
‫ِن‬ َّ
‫أن‬
24 ﴾ ٰ‫﴿ وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى‬ َّ‫أَخَواتُ إن‬
25 ﴾ ... ْ‫﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُم‬ َ‫ليس‬
26 ﴾...ْ‫تَكْ َرﻫُوا شَ يْئًا َوﻫُوَ خَ يْرٌ لَّكُم‬ ‫وَعَسَىٰ أَن‬...﴿ ‫فعل مقارَبَة‬

278
 ‫‪Answers for Review Questions‬‬

‫‪27‬‬ ‫﴿ وَيَقُولُ الَّذِينَ آمَنُوا َأﻫَٰؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْ َد‬ ‫أخَواتُ كانَ‬ ‫اسم أصبح = ﻫم‬
‫أَيْمَانِهِمْ ۚ إِنَّهُمْ لَمَعَكُمْ ۚ حَبِطَتْ َأعْمَالُهُ ْم فَأَصْبَحُوا‬
‫خَاسِرِينَ﴾‬
‫‪28‬‬ ‫﴿ وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلًا‪﴾...‬‬ ‫لَيْسَ‬ ‫اسم ليسَ = ﻫوَ‬

‫‪Lesson 6 Answers....................................................................................................................‬‬
‫‪A. True/False:‬‬
‫‪1. T‬‬ ‫‪2. F‬‬ ‫‪3. F‬‬ ‫‪4. F‬‬ ‫‪5. T‬‬

‫‪B. Identifying the Negation Particles‬‬

‫ٱتبَعْتَ ‪6.‬‬
‫ۚ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ ۚوَلَئِنِ َّ‬ ‫ت ٱلَّذِينَ أُوتُوا ٱلْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُوا قِبْلَتَكَ ۚ وَمَا أنتَ بِتَابِعٍ قِبْلَتَهُ ْم‬
‫﴿ وَلَئِنْ أ تَيْ َ‬
‫أﻫْوَا َءﻫُم مِّن بَعْدِ مَا جَاءَكَ مِنَ ٱلْعِلْمِ ۚ إِنَّكَ إِذًا لَّمِنَ ٱلظَّالِمِنيَ ﴾‬

‫﴿ ٱلْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي ٱلْحَجِّ ۚ وَمَا تَفْعَلُوا مِنْ خَ يْرٍ يَعْلَمْهُ ٱللَّهُ‪7. ﴾ ...‬‬
‫﴿ يَا أَيُّهَا ٱلَّذِينَ آمَنُوا إِذَا جَاءَكُمُ ٱلْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَٱمْتَحِنُوﻫُنَّ ۚ ٱللَّهُ َأعْلَمُ بِإِميَانِهِنَّ ۚ فَإِنْ عَلِمْتُمُوﻫُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوﻫُنَّ إِلَى ‪8.‬‬

‫ُن ۚ وَلَا تُمْسِكُوا‬

‫ٱلْكُفَّارِ ۚ لَا ﻫُنَّ حِلٌّ لَّهُمْ وَلَا ﻫُمْ يَحِلُّونَ لَهُنَّ ۚ وَآتُوﻫُم مَّا أَنفَقُوا ۚ وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوﻫُنَّ إِذَا آتَيْتُمُوﻫُنَّ أُجُو َرﻫ َّ‬
‫بِعِصَمِ ٱلْكَوَافِرِ وَٱسْأَلُوا مَا أَنفَقْتُمْ وَلْيَسْأَلُوا مَا أَنفَقُوا‪﴾ ...‬‬

‫﴿مَّا جَعَلَ ٱللَّ ُه لِرَجُلٍ مِّن قَلْبَ يْنِ فِي جَوْفِهِ ۚ وَمَا جَعَلَ أَزْوَاجَكُمُ ٱللَّائِي تُظَاﻫِرُونَ مِ نْهُنَّ أُمَّهَاتِكُمْ ۚ وَمَا جَعَلَ أَ ْدعِيَاءَكُمْ أَ بْنَاءَكُمْ ۚ ذَٰلِكُمْ ‪9.‬‬
‫وﻫُوَ يَهْدِي ٱلسَّبِيلَ ﴾‬ ‫قَوْلُكُم بِأَفْوَاﻫِكُمْ ۚ وَٱللَّهُ يَقُولُ ٱلْحَقَّ َ‬
‫﴿ إِن كَانَتْ إِلَّا صَ يْحَةً وَاحِدَةً فَإِذَا ﻫُمْ خَامِدُونَ ﴾ ‪10.‬‬
‫‪C. Writing in Arabic‬‬
‫السَّاجِدِين [ ‪11.‬‬ ‫]لِآدَمَ ما كانَ الشَّيْطانُ مِنَ‬
‫دِينِ اهللِ [ ‪12.‬‬ ‫]ال ظُلْمَ فِي‬
‫] يا أيَّتُها النِّساءُ لَا تَأكُلْنَ َلحْمَ أَخَواتِكُنَّ [ ‪13.‬‬
‫]ﻫُوَ مَريضٌ ما صامَ مِنَّا إِلَّا زَ يْدٌ] [ ما صامَ مِنَّا إِلَّا بِزَ يْدٍ ﻫُوَ سَقيمٌ [ ‪14.‬‬
‫]صَلَّى كُلُّنا صَالةَ الْفَجْرِ إِلَّا زَ يْداً [ ‪15.‬‬
‫]لَنْ يَ نْصُرُوكَ لِأنَّهُم لَمْ يَ نْصُرُونِي [ ‪16.‬‬
‫ِالصدَقَةِ [ ‪17.‬‬
‫]لِماذَ‪/‬لِما ال تُعْطِي الصَّدَقَةَ]‪[ /‬لِماذَ‪/‬لِما ال تُنْفِقُ الصَّدَقَةَ]‪[ /‬لِما ال تَأِتِي ب َّ‬

‫‪D. 18-20. Reading Comprehension.‬‬

‫‪What will we do? The people gathered and said: Indeed Ibrāhīm, he broke the idols, and insulted the gods.‬‬
‫‪What is the punishment of Ibrāhīm? While the people questioned. ﴾Burn him and help your gods! ﴿ was the‬‬
‫‪answer. They ignited a fire, in it Ibrāhīm. And so it was. But Allah helped Ibrāhīm and said to the fire:‬‬
‫‪﴾Oh fire, Be cool and safety upon Ibrāhīm ﴿ And so it was. The fire was cool and safety upon Ibrāhīm. And‬‬
‫‪the people saw that the fire did not hurt Ibrāhīm and that Ibrāhīm was happy, and that Ibrāhīm was safe.‬‬
‫‪And the people were amazed and confused.‬‬

‫‪279‬‬
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪E.‬‬
‫‪21. Negative‬‬

‫‪22.‬‬ ‫‪ = Jarr‬الَّذِي ;‪ = Naṣb‬غَيْرَ‬

‫‪ ] its I‛rāb (3) if it is Explicit or not, and (4) underline the‬مُسْتَ ثْنَى] (‪For the following āyah, (1) highlight the [2‬‬
‫‪positive once or the negative statement twice).‬‬

‫مُسْتَثْنَى‬ ‫‪I‛rāb‬‬ ‫)‪Explicit (Y/N‬‬

‫‪23‬‬ ‫﴾‬ ‫﴿ ‪...‬لَا يَعْلَمُونَ ٱلْكِتَابَ إِلَّا أَمَانِيَّ‪....‬‬ ‫‪Naṣb‬‬ ‫‪N‬‬

‫‪24‬‬ ‫﴾‬ ‫﴿ ‪...‬ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ‬ ‫‪Naṣb‬‬ ‫‪N‬‬

‫﴾ ‪25‬‬ ‫﴿وَلَقَدْ أَنزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۚ َومَا يَكْفُرُ بِهَا إِلَّا ٱلْفَاسِقُونَ‬ ‫‪Naṣb‬‬ ‫‪N‬‬

‫‪Lesson 7 Answers....................................................................................................................‬‬
‫‪A. True/False:‬‬

‫‪1. F‬‬ ‫‪2. T‬‬ ‫‪3. T‬‬ ‫‪4. T‬‬ ‫‪5. T‬‬ ‫‪6. F‬‬ ‫‪7. T‬‬
‫‪8. T‬‬

‫‪B. Fill-Ins:‬‬

‫‪9. See Table 43‬‬ ‫‪10. See Table 45‬‬ ‫‪11. See Table 44‬‬
‫‪12. See Table 51‬‬ ‫‪13. See Table 48‬‬ ‫]بَلْ‪/‬لَكِن[ ‪] and‬نَعَم‪/‬ال‪/‬كَلَّا‪/‬أيْ[ ‪14. From‬‬

‫‪C. Writing in Arabic‬‬

‫يُغْفِرَ املُشْرِكُونَ حَتَّى يَتُوبوا إِلَى اهللِ [ ‪15.‬‬ ‫]لَنْ‬

‫]جاء زَ يْدٌ إِلَى السُّوكِ وَ عَلِيًّ [ ‪16.‬‬
‫سَيَكُونوُنَ مِنَ اخلاسِرِينَ يَوْمَ الْقِيامَةِ [ ‪17.‬‬ ‫] يَظُنُّونَ‪/‬يَحْسَبُوبَ أَنْ يَعْمَلُوا عَمَلًا صَالِحاتٍ بَلْ‪/‬لٰكِ ْن‬
‫ُتقِنيَ [ ‪18.‬‬
‫]إِذا‪/‬مَتَى صُمْتَ مُخْلِصاً فَكُنْتَ مِنَ املُتَّقِنيَ]‪[ /‬إِذا‪/‬مَتَى صُمْتَ مُخْلِصاً فَأ نْتَ مِنَ املَّ‬
‫]خَلَقَ رَبُّكَ السَّماواتِ و الْأَرْضَ غَ يْرَ عَ يْبٍ فَلِماذَ أنَّكَ لَكَافِرٌ]‪[ /‬خَلَقَ رَبُّكَ السَّماواتِ و الْأرْضَ عِوَجٍ عَ يْبٍ فَلِماذَ لَأَ نْتَ كَنُودٌ [ ‪19.‬‬
‫‪ ] 328‬النَّاسُ نِيامٌ فَإِذا ماتُوا اِسْتَ يْقَظُوا ]‪ [ /‬النَّاسُ نِيامٌ فَإِذا ماتُوا اِ نْتَ بْهَمُوا ] ‪20.‬‬

‫‪328‬‬
‫‪Famous saying of Alī‬‬ ‫‪.‬‬

‫‪280‬‬
 ‫‪Answers for Review Questions‬‬

‫‪D. Identifying the Ḥarf‬‬

‫حرف‬ ‫املعىن‬ ‫عَمَل‬
‫‪21‬‬ ‫استئنافيّة‬ ‫‪and‬‬ ‫‪N‬‬
‫‪22‬‬ ‫عطف‬ ‫‪and‬‬ ‫‪N‬‬
‫‪23‬‬ ‫استدراك‬ ‫‪but‬‬ ‫‪N‬‬
‫‪24‬‬ ‫نافيّة‬ ‫‪Not‬‬ ‫‪N‬‬
‫‪25‬‬ ‫التّاعْليل و النصب‬ ‫‪So‬‬ ‫‪Y‬‬
‫‪that‬‬
‫‪26‬‬ ‫السّببيّة و النصب‬ ‫‪so‬‬ ‫‪Y‬‬
‫‪that‬‬
‫‪27‬‬ ‫الشّرط و اجلزم‬ ‫‪what Y‬‬

‫‪E. 28-30. Reading Practice‬‬

‫كانَ يُوسفُ ولداً صَغرياً ‪ ،‬وَكانَ لَهُ أَحَدَ عَشَرَ أخاً ‪ ،‬وَكانَ يُوسَفُ غُالماً جَمِيالً‪ ، ،‬كانَ يُوسَفُ وَلَداً صغرياً‬
‫وَكَانَ لَهُ أَحَ َد عَشَرَ أخاً ‪ ،‬وَكَان أبُوهُ يَعقُوبُ يُحِبُّهُ أَكْثَرَ مِن جَميعِ اِخوَتِهِ ‪،‬كانَ يُوْ ُسفُ غُالَماً ذَكياً‪،‬‬

‫ذَاتَ ليلَةٍ رَأَى يُوسُفُ رُؤيَا عَجيبَةً ‪ ،‬رَأى أَحدَ عَشَرَ كَوْكبًا وَرَأَى الشَّمْسَ وَالقمَرَ كُلٌّ يَسْجُدُ لَهُ‬

‫الصغِريُ كَثِرياً‬
‫وَمَا فَهِمَ ﻫذِهِ الرُّؤْيا كَ ْيفَ تَسْجُدُ الْكَوَاكِبُ والشَّمسُ والقَمَرُ لِرَجُلٍ؟ َذﻫَبَ يُوسُفُ الصَّغِريُ إِىل أَبِيهِ يَعقُوبَ !تَعَجًّبَ يُوسُفُ َّ‬
‫وَحَكَى لَهُ ﻫٰذِهِ الرُّؤْيَا الْعَجِيبَةَ‬

‫﴿ يا أَبَتِ إنِّي رَأَيْتُ أَحَدَ عَشَرَ كوكباً وَالشمْسً وَالْقَمَرَ رَأَيْتُهُمْ يلِ ساَجِدِينَ﴾ وَكانَ أبُوهُ يَعْقوبُ نَبِيًّا‬

‫فَرِحَ يعْقُوبُ بِهٰذِهَ الرُّؤيَا كَثِرياً ‪ ،‬ﻫٰذِهِ الرُّؤْيا بَشارةٌ بِعِلْمِ ونُبُ َّوةٍ ‪ ،‬وَقَالَ بارَكَ اهللُ لَكَ يَا يُو ُسفُ‪ ،‬فَسَيَكونُ لَكَ شأنٌ‬

‫و قَدْ أنْعَمَ اهللُ عَلَى جَدِّكَ إِسْحاقَ وَقَدْ أَنعَمَ اهللُ على جدِّكَ إبرَاﻫِيمَ ‪ ،‬وَإِنَّهُ يُنْعِمُ عَليكَ ويُنْعِمُ عَلى آل يَعْقُوبَ ‪،‬‬

‫وَكانَ يَعْرفُ كَ ْيفَ يَغْلِبُ الشَيْطَانُ‪ ،‬وَكَيفَ يَلْعَبُ الشيطانُ ‪ ،‬باإلِنْسَانِ ‪ ،‬فَقَالَ يَا وَكانَ يَعْقوبُ شَيْخاً كَبِرياً ‪ ،‬وَكَانَ يَعْ ِرفُ طَباَئِعَ النَّاسِ‬
‫وَلَدِي‪ ،‬الَ تُخرب بِهٰذِهِ الرُّؤْيَا أَحَداً مِنْ اِخْوتِكَ فإِنَّهم يَحْسُدونَكَ وَيَكُونُونَ لَكَ عَدوَّا‬

‫‪Lesson 8 Answers....................................................................................................................‬‬
‫‪A. True/False:‬‬
‫‪1. T‬‬ ‫‪2. T‬‬ ‫‪3. F‬‬ ‫‪4. F‬‬ ‫‪5. T‬‬ ‫‪6. F‬‬ ‫‪7. T‬‬
‫‪8. T‬‬ ‫‪9. T‬‬ ‫‪10. T‬‬
‫‪--------------‬‬
‫‪B. Translation‬‬
‫”…‪11. “…They put their fingers in their ears from the thunderclaps because of fear of death‬‬
‫”…‪12. “And We have enjoined upon man, to his parents, excellence. His mother carried him with hardship‬‬

‫‪281‬‬
 Essentials of Qur’ânic Arabic

13. “and his gestation and weaning [period] is thirty months…”

14. “And when the people are gathered, they will be enemies to them, and they will be of their worship
deniers.”
15. “So be patient with a beautiful patience. Indeed, they see it [as] distant.”

C. Writing in Arabic
16. [ ‫ اِسْتِكْبارَﻫا‬/‫وَ كَذَّبَ تْهُ كِبَرَﻫا‬ َّ ‫]كَفَرَتِ اإلِمْرَأَةُ الْح‬
‫َق‬
17. [ ً‫ظَنَّ الْبُخَالءُ أَنَّهُمْ خَ يْرٌ مِنَ الْكُرَماءِ ماال‬/َ‫]حَسِب‬
18. [ ً‫] ال يَحْكُمِ الْأَمِريُ وَ ﻫُوَ غَضِبا‬
19. [ ً‫إِذا نَسِيَ زَ يْدٌ الصَّلَاةَ ثُمَّ حَزِنَ حُزْنا‬/‫مَتَى‬/‫]لَمَّا‬
20. [ ‫] كانَ الصَّلِحٌ تَصَدَّقَ صَدَقاتِهِ سِرًّا][ كانَ الصَّلِحٌ أَتَى بِصَدَقاتِهِ سِرًّا‬
D. Identifying the [ ‫] منصوبات‬

21. Ḥāl
22. Ḥāl
23. [ ‫] مفعول مطلق‬

24. [ ‫] مفعول معه‬

25. Clarifier
26. [ ‫]مفعول له‬
27. Clarifier
---------------
E. 28-30. Reading Passage [َ‫]حَسَدُ الشَّيْطان‬

‫خَتِلفُونَ ؟‬
ْ ‫ضى إبلِيسُ َو ُذ ِريَّتُ ُه بِهذا ؟ أَال يَزَالُ النَّاسُ يَعُْب ُدونَ اهللَ ! َأالَ َيزالُ النَّاسُ أمَّةً واحِدَ ًة ال َي‬ َ ‫ف َي ْر‬
َ ‫وَلكِنْ َكْي‬
‫جنَّ َة؟ َو َي ْد ُخ ُل إبِْليسُ َو ُذرَِّيُت ُه النَّارَ ؟‬
َ ْ‫إنَّ ذٰلكَ الَ يَ ُكونُ!إنَّ ٰذِلكَ ال َي ُكونُ! َﻫ ْل َي ْد ُخ ُل ُذرَِّي ُة آدمَ ال‬
‫ َأ َال َيْنَت ِق ُم ِم ْن َبين آدمَ َفَي ْد ُخُلوا مَ َع ُه النَّارَ ؟‬، ‫ج ْد ِلآدمَ َف َط َر َد ُه اهللُ َو َل َعَن ُه‬
ُ‫س‬
ْ ‫ك ال يَ ُكونُ! إنَّ ُه َل ْم َي‬
َ ‫ك ال يَ ُكونُ! إنَّ ذِٰل‬
َ ‫إنَّ ذِٰل‬
ِ‫صنام‬
ْ ‫ك! َو َرَأى الشَِّيطانُ َأ ْن َي ْد ُع َو النَّاسَ إىلَ ِعبادَ ِة الْ َأ‬
َ ‫ك ! البُدَّ َأ ْن َي ُكونَ ٰذِل‬
َ ‫َالُبدَّ َأ ْن َي ُكونَ ٰذِل‬
، ‫جنَّ َة َأَب ًدا‬
َ ْ‫ َف َأ َرادَ الشَّ ْيطانُ َأ ْن َي ْد ُع َو ُﻫم إىل الشِّ ْر َك َفال يَ ْد ُخُلوا ال‬، ‫جنَّ َة َأبدًا‬
َ ْ‫َفَي ْد ُخلوُا النَّارَ َو ال يَ ْد ُخلوا ال‬
}َ‫صنامَ َو ال تَ ْعُب ُدوا اهلل‬
ْ ‫{ُا ْعُب ُدوا الْ َأ‬: ‫ب إىل النَّاسِ َوقال لَ ُه ْم‬
َ ‫ك َو النَّاسُ َي ْعُب ُدونَ اهللَ ؟ إنَّ ُه َل ْو َذ َﻫ‬
َ ‫ف الطَّ ِريقُ إىل ذِٰل‬
َ ‫َوَل ِك ْن َكْي‬
!ٌ‫شْيطانٌ َخِبيث‬
َ ‫ك َل‬
َ َّ‫شْيطانٌ َرجيمٌ ! إن‬
َ ‫ك َل‬
َ َّ‫صنامَ ؟ إن‬
ْ ‫ش ِر ُك ِب َربِّنا ؟ أََن ْعَب ُد الْ َأ‬
ْ ‫أَُن‬، ِ‫ مَعاذَ اهلل‬: ‫ض َرَب ُو ُه ! َقالوا‬
َ ‫شَت َم ُه النَّاسُ َو‬
َ ‫َل‬
But how are Iblīs and his offspring pleased with this? Are people going to continue worshiping Allah ?
Are people going to continue being one nation, not differing? Indeed, this will not be! Indeed, this will not
be! Will the descendants of Ādam enter Paradise? And Iblīs and his descendants enter Hellfire? Indeed, this
will not be! Indeed, this will not be! That he had not made prostration to Ādam then Allah cast him out
and He cursed him. Would he not take revenge from the children of Ādam, then they would enter with him
into Hellfire? Certainly this is to be! Certainly this is to be! And Shayṭān saw to call the people to the
worship of idols. Then they would enter the fire and would not enter Paradise ever. Then he intended to

282
 Answers for Review Questions

call them to Shirk, then they would not enter Paradise ever. But how is the path to this while the people
they are worshiping Allah ? Indeed, would that he go to people and say to them: “Worship the idols and do
not worship Allah!” Indeed the people would curse his and beat him! They (would) say: The refuge of
Allah , Should we make partners with our Lord? Should we worship the idols? Indeed you, Shayṭān are
indeed cursed!, Indeed you Shayṭān are indeed harmful!

Lesson 9 Answers....................................................................................................................
A. True/False:
1. T 2. T 3. F 4. F 5. F 6. F 7. F
8. T 9. T 10. T

B. Identify each of the specific Followers [‫]اَلتَّوابِع‬

11. [ ٰ‫بِ مُوسَى‬
ّ َ‫ = ]ر‬Replacer of [َ‫]ﻫَارُونَ] = [ معطوف على مُوسى مضاف إليه[ ;]بِرَبِّ ٱلْعَالَمِني‬
12. [ ِ‫السمَاءِ وَالْأَرْض‬
َّ ِ‫ = ]جَنَّةٍ] = [معطوف على مغفرةٍ]; [عَرْضُهَا كَعَرْض‬Sentence which acts as Describer of [ٍ‫;]جَنَّة‬
[ ّ‫بِحرف جر‬ ‫]رُسُلِهِ] = [معطعف على لفظ اجلاللة جمرور‬
13. [ ِّ‫ٱلنبِي‬
َّ [ ;]‫ ]رُسُولِهِ] = [ معطعف على لفظ اجلاللة جمرور بِحرف ج ّر‬is Replacer for [ِّ‫ ]رَسُولِهِ]; [ٱلْأُمِّي‬is describer for [ِّ‫;]ٱلنَّبِي‬
[ ‫أمر آمنوا‬ ‫]كَلِمَاتِهِ] = [ معطعف على لفظ اجلاللة جمرور بِحرف جرّ]; [ٱتَّبِعُوهُ] = [ معطعف على فعل‬
14. [ ُ‫ ]ٱلْخَبِري‬is Replacer for [ ُ‫]ٱلْعَلِيم‬

15. [ ٌ‫ ]قُو ُدﻫَا ٱلنَّاسُ وَٱلْحِجَا َرةُ عَلَ يْهَا مَلَائِكَة‬is Describer for [ٌ‫ ]نَارًا]; [غِلَاظ‬is Describer for [ٌ‫ ] مَلَائِكَةٌ]; [شِدَاد‬is Describer for

[ ٌ‫] مَلَائِكَة‬

16. [ ‫ ]زَكَرِيَّا‬is Replacer for [ ‫ ]عَبْدَهُ]; [خَفِيًّا‬is a Describer for [ ً‫ ]نِدَاء‬.

17. [ ٍ‫ ] مِّن نَّخِيل‬is Describer for [ٍ‫ ]جَنَّاتٍ] ; [َأعْنَاب‬is [ ‫]معطوف على جَنَّاتٍ مفعول به‬

C. Identify the [ ُ‫]اَألَسْماءُ املُشْتَقَّة‬

18. ‫]ٱلْكُبْرَىٰ] = اسم التفضيل ; [مُنْتَقِمُونَ] = اِسْم الفاعِل‬
19. ‫] أَشَدَّ] = اسم التفضيل ; [أَكْثَرَ] = اسم التفضيل‬
20. ‫]ٱلْغَافِلِنيَ] = اِسْم الفاعِل ; ]أَحْسَنَ] = اسم التفضيل‬
21. ‫]ٱلْمُنَافِقِنيَ] = اِسْم الفاعِل ; ]ٱلْكُفَّارَ] = صغة املبالغة‬
22. ‫]ٱلسَّمِيعِ] = صِفة مُشبَّهات ; ] ٱلْبَصِريِ] = صِفة مُشبَّهات ; ] أَصَمِّ] = صِفة مُشبَّهات ; ] لَْأعْمَىٰ] = صِفة مُشبَّهات‬
D. Translate the following sentences in Arabic using the appropriate Follower.

23. [ ‫مَسْجِدِنا‬ َ‫]جِئْتُ مَعَ أَحْمَدَ ابْنَ يوسُفَ أَبا آمِنَةِ إِميام‬
24. [ ‫كُلُهُم‬ َ‫]غَرَقَ جُنْدُ فِرْعَوْن‬

283
 Essentials of Qur’ânic Arabic

25. [ ٍَ‫صَفْراء‬ ٍ‫ف سائْقٍ كَرِميٍ آمِنيٍ يف سَيَّارَةٍ مَكْسور‬

َ ْ‫]جَلَسْنا خَل‬
26. [ ِ‫ا لْعَذاب‬ ِّ‫]يَوْمَئِذٍ يَكُونُ أَحْزَنُ النَّاسِ الْمُنافِقنيَ فِي أَشَّد‬
27. [ ِ‫]اِعْمَلُوا لِمَغْفِرَةِ رَبِّكُم جَنَّاتٍ واسِعَةٍ أَحْسَنِ الْأَشْرِبَةِ أَطْهَرِ األَزْواج‬
28. [ ‫حَ ًّقا‬ َ‫]زَعَمُوا الْحَقَّ ﻫُزُوًا كَما اتَّخَذُوا الباطِل‬
29. [ ِ‫قَلْبِه‬ ‫]اِحْسَبْ أَخاكَ آمِينًا كُلَّ وَقْتٍ ال تَرَى ما فِي‬

E. 30. Reading Comprehension.

] َ‫[امللك يُرسِلُ أىل يوسف‬

، ‫ج ِن ﻫٰكَ َذا‬
ْ ِّ‫ج ِم َن الس‬
َ ‫خ ُر‬
ْ ‫ض َي يوسفُ أنْ َي‬ِ َ‫ ما ر‬، َ‫ك َي ْد ُعوك‬
َ ‫ولَمَّا جَاءَ الرسُولُ إىل يوسفَ وقال لَ ُه إنَّ الْ َمِل‬
‫ إنَّ يوسفَ كان‬، َ‫إنَّ ُه َخان العزيز‬، ‫ج ِن‬ ْ ِّ‫ ويَقولُ الناسُ ﻫذا يوسفُ ! ﻫذا كان أمسِ يف الس‬، ‫كبريَ العَ ْق ِل َذكيًّا‬
،‫ك‬
ُ ‫ وقال لَ ُه رسولُ الْ َمِل‬، ِ‫ج ِن َوجاءَ ُه رسولُ الْملك‬
ْ ِّ‫َوَل ْو كان أحدٌ مكانَ يوسفَ يف الس‬
، ‫ف مل يُسرَع‬
َ ُ‫ ولٰكْنَّ ُيوس‬، ‫ج‬
َ ‫ج ِن وخَ َر‬
ْ ِّ‫ع ﻫذا الرَّ ُج ُل إىل بابِ الس‬
َ ‫ َأ ْس َر‬، ‫إنَّ امللكَ َي ْدعوكَ ويَْنَت ِظ ُر َك‬
‫ضيَّيت‬
ِ ‫ أنا أُريدُ التَ ْفِتيشَ أنا أُريدُ البحثَ َع ْن َق‬: ِ‫ َب ْل قال لِرسولِ امللك‬، ‫ج ْل‬
ِ ‫ولكنّ يوسفَ مل يَستَ ْع‬
، ُ‫ج يُوسفُ بَريئاً وأَكْرَمَهُ امللك‬
َ َ‫ وَخَر‬، ٌ‫وسَألَ امللكُ ِعن يوسفَ وعَِل َم امللكُ وعلمَ النَّاسُ أنَّ يُوسُفَ بَرِيء‬
The king sends for Yūsuf
And when the messenger came to Yūsuf, and said to him, Indeed the king is calling you, Yūsuf did not want
that he exit the prison like this. While the people will say “This is Yūsuf, he was yesterday in the prison.
That he would betray the ruler. Indeed Yūsuf was great in intellect, intelligent. And if one was in place of
Yūsuf in the prison, and the messenger of the king came to him, and the messenger of the king said to him:
“Indeed the king is calling you and waiting for you, this man would rush to the gate of the prison and exit.
But Yūsuf did not rush. But Yūsuf did not hasten. But he said to the king: “I want an inquiry, I want an
disclosure/uncovering about my case. And the king asked about Yūsuf and he knew and the people knew
that Yūsuf was innocent. And Yūsuf left free and the king treated him well.

Lesson 10 Answers..................................................................................................................
A. True/False

1. F 2. F 3. T 4. F 5. T 6. T 7. T 8. T 9. F 10. T 11. T 12. T 13. F 14. T

15. T

B. Write the following in Arabic.

16. [ ً‫أخا‬ َ‫]يُوسُفُ لِهُ أحَد عَشَر‬
17. [ ً‫صَلَاة‬ َ‫]الصَّال ُة يف اجلماعَةِ سَبْعٌ وَ عِشْرُون‬

284
 ‫‪Answers for Review Questions‬‬

‫شَهراً [ ‪18.‬‬ ‫] قَرَأْتُ عَرْبَةَ عَشَرَ كِتاباً يف إحْدَى ثَلَثنيَ‬

‫عَدُوًّا [ ‪19.‬‬ ‫‪ ] or‬قاتَلوا ثالثُمِئَةِ وَ خَمْسَةٌ وَ خَمْسونَ مُؤْمِناً يف ذَلِكَ احلَرْبِ عَلَى أَلْفٍ وَ مِئَتَيْنِ وَ اثْنَتَنيِ وَ ثَالثنيَ جُنْداً‬
‫[‬ ‫] قاتَلوا خَمْسَةٌ وَ خَمْسُونَ وَ ثَالَثُمِئَةِ مُؤْمِنٍ يف ذَلِكَ احلَرْبِ عَلَى اثْنتنيِ وَ ثَالثنيَ وَ مِئَتَيْنِ وَ ألْفِ جُنْدٍ عَدُوٍّ‬
‫ا لْقَرْيَةِ [ ‪20.‬‬ ‫]ﻫُناكَ إحْدى عِشْرُونَ حَافِظاً مِنَ خَمْسَةِ مَساخِدٍ يف ذَلِكَ‬
‫‪C. Qur’ānic Āyahs‬‬
‫أَشْهُرٍ [ ‪21.‬‬ ‫]ثَلَاثَةُ‬
‫لَيْلَةً [ ‪22.‬‬ ‫]ثَلَاثِنيَ لَيْلَةً]‪ [/‬أَرْبَعِنيَ‬
‫أَ لْفٍ [ ‪23.‬‬ ‫]مِائَةِ‬
‫شَهْرًا [ ‪24.‬‬ ‫]اثْنَا عَشَرَ‬
‫حَبَّةٍ [ ‪25.‬‬ ‫]مِّائَةُ‬
‫]نِصْفُ]‪ [/‬ٱ لثُّلُثَانِ [ ‪26.‬‬

‫األرض[ ‪D. Reading Comprehension:‬‬ ‫]على خزائن‬

‫وكان يوسفُ َي ْعَل ُم أنَّ األمانةَ قليلةٌ يف الناسِ ‪ ،‬وكان يوسفُ َيعلمُ أنَّ اخليانةَ كثريةٌ يف الناسِ ‪،‬‬
‫خونونَ يف أَموالِ اهللِ ‪ ،‬وكان يَ َرى أنَّ يف األرضِ َخزائنٌ كثريةٌ ولٰكِنَّها ضائِ َع ٌة ‪،‬‬
‫وكان يوسفُ َي َرى أنَّ النَّاسَ َي ُ‬
‫س ُبيوتُ ُهم‬
‫ج َد الناسُ ما يَ ْأ ُكلونَ‪ .‬وتَْلِب ُ‬
‫إهنَّا ضائعةٌ ِلأنَّ الْ ُأ َمراءَ ‪ ،‬ال يُخافونَ اهللَ فيها ‪ .‬فََت ْأ ُك ُل ِكالبَ ُهم وال يَ ِ‬
‫خزائنِ الْأرضِ إلَّا مَ ْن كان حفيظاً عليماً ‪،‬‬
‫ج ُد الناسُ ما يَْلِبسونَ ‪ ،‬وَال يَْن َف ُع الناسُ ِب َ‬
‫وال يَ ِ‬
‫ومَنْ كانَ حفيظاً وما كان عليماً ال يَ ْعلمُ أيْ َن َخزائنُ األرضِ وكَيفَ َيْنَت ِف ُع ِهبا ‪ ،‬ومَ ْن كان عليماً وما كان حفيظاً‬
‫خونُ فيها ‪ ،‬وكان يوسف حفيظا عليما‪ ،‬وَكَانَ يوسُف ال يُريدُ أَنْ يَْت ُر َك الْ ُأمراء يَأكُلون أموالَ الناسِ‬
‫َي ْأ ُك ُل ِمْنها ويَ ُ‬
‫جوعُونَ ويَ ُموتونَ ‪ ،‬وكانَ يوسفُ الَ يَسْتَحَي مِنَ احلَقِّ ‪ ،‬فَقَالَ لِلْمَلِكِ ‪:‬‬
‫وَكَانَ يُوسُفُ الَ يَقْدِرُ أنْ َي َرى النَّاسَ َي ُ‬
‫﴾‬ ‫﴿ اِجْعَلْين َعلَى خَزَائِنِ األرضِ إنّي حَفِيظ عَلِيم‬
‫خزائنِ مصرَ ‪َ ،‬واسَْتراحَ الناسُ ِجدًّا و َح ِم ُدوا اهللَ‬‫َوﻫٰكَذا كان يُوسفُ أميناً ِل َ‬
‫‪Yūsuf had known that indeed honesty was scarce among people, and he had known that indeed‬‬
‫‪deception was much among people. And Yūsuf had seen that people were cheating in the wealth of Allah.‬‬
‫‪And he saw that Indeed in the earth was a great treasure but it was wasted. Indeed, it was wasted because‬‬
‫‪of the leaders. They did not fear Allah regarding it. And their dogs ate, while the people could not find‬‬
‫‪that to eat. And their homes were decorated with cloth while the people could find that to be clothed‬‬
‫‪(with). And the people could not benefit from the treasures of the earth except for the one who was a‬‬
‫‪safeguarder, knowledgeable. And one who was a safeguarder while not being knowledgeable did not know‬‬
‫‪where the treasures of the earth were or how to utilize it. And one who was knowledgeable while not‬‬
‫‪being a safeguarder was eating from it and cheating in it. And Yūsuf was a safeguarder and knowledgeable.‬‬

‫‪285‬‬
 Essentials of Qur’ânic Arabic

And Yūsuf did not want to leave the leaders to eat the wealth of people and Yūsuf was not to allow to see
the people starving and dying. And Yūsuf was not shy from the truth. And he said to the king: “Give me the
treasures of the earth, Indeed I am a safeguarder, knowledgeable.” And like that, Yūsuf was the safeguarder
of the treasures of Egypt. And the people became very much at ease, and praised Allah .

Lesson 11 Answers..................................................................................................................
A. True/False
1. F 2. T 3. F 4. T 5. T 6. F 7. F 8. F 9. T 10. T

B. Identify all Constructions by highlighting and merge Constructions by underlining.

26. ﴾ َ‫ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا َوعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُون‬... ﴿
(12:38)

27. ﴾ ٌ‫﴿ ﻫُوَ ٱلَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِّيُخْرِجَكُم مِّنَ ٱلظُّلُمَاتِ إِلَى ٱلنُّورِ ۚ وَإِنَّ ٱللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيم‬
(57:9)

28. ﴾ َ‫فَإِن لَّمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِّنَ ٱللَّهِ َورَسُولِهِ ۚ وَإِن تُبْتُمْ َفلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُون‬ ﴿
(2:279)

29. ﴾ ...ٌ‫حُرُم‬ ٌ‫﴿ إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًا فِي كِتَابِ ٱللَّهِ يَوْمَ خَلَقَ ٱلسَّمَاوَاتِ وَٱلْأَرْضَ مِنْهَا أَرْبَعَة‬
(9:36)

30. ‫﴿ مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ ٱللَّهِ َكمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۚ وَٱللَّهُ يُضَاعِفُ لِمَن‬
﴾ ٌ‫يَشَاءُ ۚ وَٱللَّهُ وَاسِعٌ عَلِيم‬
(2:261)

C. Identify the Connecting Particles by highlighting, and underline the words/constructions that
they connect. Lastly Identify the grammatical function that the connecting particle imparts
31. ِ‫﴿ وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَالِدَيْنِ إِحْسَانًا َوذِي ٱلْقُرْبَىٰ وَٱلْيَتَامَىٰ وَٱلْمَسَاكِنيِ َوقُولُوا لِلنَّاس‬
﴾ َ‫حُسْنًا َوأَقِيمُوا ٱلصَّلَاةَ وَآتُوا ٱلزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُون‬
[ ‫] معطوف باحلرف ج ّر‬

32. ﴾ ... ِ‫﴿ ٱعْلَمُوا أَنَّمَا ٱلْحَيَاةُ ٱلدُّنْيَا لَعِبٌ َولَهْوٌ َوزِينَةٌ َوتَفَاخُرٌ بَيْنَكُمْ َوتَكَاثُرٌ فِي ٱلْأَمْوَالِ وَٱلْأَوْلَاد‬
1st Wāw=‫معطوف بالْخَبَر‬ 5th Wāw = ّ‫معطوف باحلرف جر‬

286
 ‫‪Answers for Review Questions‬‬

‫‪33.‬‬ ‫﴿إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ َولَحْمَ ٱلْخِنزِيرِ َومَا أُﻫِلَّ بِهِ لِغَيْرِ ٱللَّهِ ۚ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ َولَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ‬
‫﴾‬ ‫ٱللَّهَ غَفُورٌ رَّحِيمٌ‬
‫معطوف باملفعول بِه= ‪1st Wāw‬‬ ‫حال=‪4th Wāw‬‬ ‫معطوف باامضاف إليه‪،‬مضاف عري وَ ﻫُو‬

‫‪34.‬‬ ‫﴿ لَّيْسَ ٱ لْبِرَّ أَن تُوَلُّوا وُجُوﻫَكُمْ قِبَلَ ٱلْمَشْرِقِ وَٱ لْمَغْرِبِ وَلَٰكِنَّ ٱ لْبِرَّ مَنْ آمَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْآخِرِ وَٱلْمَلَائِكَةِ وَٱلْكِتَابِ‬
‫وَٱلنَّبِيِّنيَ وَآتَى ٱ لْمَالَ عَلَىٰ حُبِّهِ ذَوِي ٱلْقُرْبَىٰ وَٱلْيَتَامَىٰ وَٱلْمَسَاكِنيَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّائِلِنيَ َوفِي ٱلرِّقَابِ َوأَقَامَ ٱلصَّلَاةَ‬
‫‪﴾ ...‬‬ ‫وَآتَى ٱلزَّكَاةَ وَٱ لْمُوفُونَ بِعَهْدِﻫِمْ إِذَا عَاﻫَدُوا‬
‫باحلرف جرّ= ‪1st Wāw‬‬ ‫معطوف‬ ‫معطوف باملفعول بِهِ = ‪5th Wāw‬‬

‫﴾ ‪35.‬‬ ‫﴿ ٱنفِرُوا خِفَافًا َوثِقَالًا وَجَاﻫِدُوا بِأَمْوَالِكُمْ َوأَنفُسِكُمْ فِي سَبِيلِ ٱللَّهِ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ‬
‫باملفعول بِهِ = ‪1st Wāw‬‬ ‫معطوف‬ ‫معطوف باحلرف جرّ = ‪3rd Wāw‬‬

‫‪D. Identify all Embedded Sentences and their Grammatical Function‬‬

‫] يَسْعَىٰ نُو ُرﻫُم بَ يْنَ أَ يْدِيهِمْ وَبِأَ يْمَانِهِم] = [حال [ ‪36. Sentence‬‬
‫خُ بْزًا تَأْكُلُ ٱلطَّ يْرُ مِ نْهُ] = [ مَقول ‪/‬مفعول بِهِ [ ‪37. 1st Sentence‬‬ ‫]إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي‬
‫]تَأْكُلُ ٱلطَّ يْرُ مِ نْهُ] = [صِفَة [ ‪2nd Sentence‬‬
‫يَابِسَاتٍ]= [ مَقول ‪/‬مفعول بِهِ [ ‪38. 1st Sentence‬‬ ‫]إِنِّي أَرَىٰ سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنبُلَاتٍ خُضْرٍ وَأُخَ َر‬
‫]يَأْكُلُهُنَّ سَ بْعٌ عِجَافٌ] = [صِفَة [ ‪2nd Sentence‬‬
‫]إِنِّي جَاعِلٌ فِي ٱلْأَرْضِ خَلِيفَةً] = [ مَقول ‪/‬مفعول بِهِ [ ‪39. 1st Sentence‬‬
‫] قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ] = [ مجلة فعليَّة [ ‪2nd Sentence‬‬
‫]أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَاءَ] = [ مَقول ‪/‬مفعول بِهِ [ ‪3rd Sentence‬‬
‫] وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ] = [حال [ ‪4th Sentence‬‬
‫] ٱشْتَرَوُا ٱلْحَيَاةَ ٱلدُّ نْيَا بِٱلْآخِرَةِ] = [صِلَة [ ‪40. 1st Sentence‬‬
‫َففُ عَ نْهُمُ ٱلْعَذَابُ] = [ مجلة فعليَّة [ ‪2nd Sentence‬‬ ‫]فَلَا يُخ َّ‬
‫] وَلَا ﻫُمْ يُنصَرُونَ] = [ مجلة امسيّة [ ‪3rd Sentence‬‬
‫]يُنصَرُونَ] = [خرب [ ‪4th Sentence‬‬

‫‪287‬‬
 Essentials of Qur’ânic Arabic

E. Grammatically Analyze the following using the 4-Step Method.

27. ﴾َ‫صَادِقِني‬ ْ‫﴿ وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَٱ دْعُوا شُهَدَاءَكُم مِّن دُونِ ٱ للَّهِ إِن كُنتُم‬
ِ‫ه‬ ِ‫مِِّ ْثل‬ ‫بِ سُورَةٍ مِِّن‬ ‫فَ أْتُوا‬ ‫نَا‬ ِ‫عَبْد‬ ٰ‫نَزَّلْنَا عَلَى‬ ‫ما‬ ‫مِن‬ ٍ‫كُنتُمْ فِي رَيْب‬ ‫إِن‬ َ‫و‬
Male Fem I Male Male Past Male
Male, Sing, Def.,
Inflexible, Jarr

‫حرف جزم شرط‬

‫فعل ماض ناقِص‬
Single Sing ‫أمر‬ Pl. Single II Single

‫اسم موصول‬

‫حرف عطف‬
Response
ّ‫حرف جر‬

ّ‫حرف جر‬

ّ‫حرف جر‬
Particle
ّ‫حرف جر‬

ّ‫حرف جر‬
Def. Indef Def. Def. [‫]حنن‬ Indef.
(Mud.) Flex [‫]أنتم‬ Inflex Flex. Flex.
Flex. Jarr Jarr Jarr Jarr
Jarr
Iḍāfa Const. Jarr Const. Iḍāfa Const. Jarr Const.
Jarr Constr. Jarr Const.
‫صِلَة‬
Connected Sentence
Jarr Const.

Step 2
ِ‫ه‬ ِ‫مِِّ ْثل‬ ‫مِِّن‬ ٍ‫بِ سُورَة‬ ‫فَ أْتُوا‬ ‫نَا‬ ِ‫عَبْد‬ ٰ‫نَزَّلْنَا عَلَى‬ ‫ما‬ ‫مِن‬ ٍ‫رَيْب‬ ‫فِي‬ ْ‫إِن كُنتُم‬ َ‫و‬
Jarr Const. [‫] متعلّق‬ Jarr Const. Verb Jarr Const. = Verb
= Command Indirect object Doer
Doer = [‫]و‬
to Verb = Describer Indirect
of indefinite [‫]سورة‬ Object [ ‫]حنن‬
= [‫]أنتم‬

‫مجلة فعليّة‬ ‫مجلة فعليّة‬ Jarr Const.= ‫اسم‬

Response Particle

‫خرب كان‬ ‫كان‬

=[‫]تُم‬ Conditional Particle

[ ‫]أنتم‬ Step 3

Connected Sentence
‫مجلة فعليّة‬
Jarr Construction serves as Describer for

Indefinite Jarr Construction [‫ريب‬ ‫]يف‬

Merge into one Verbal Sentence = ‫مجلة فعليّة‬
Response Statement Conditional Statement

Merge into one sentence/ ‫مجلة‬

“And if you are in doubt about what We have sent down to our servant, then bring a sūrah the like of it...”

288
 ‫‪Answers for Review Questions‬‬

‫صَادِقِنيَ‬ ‫كُنتُمْ‬ ‫إِن‬ ‫ٱللَّهِ‬ ‫دُونِ‬ ‫مِّن‬ ‫كُم‬ ‫شُهَدَاءَ‬ ‫ٱدْعُوا‬ ‫َو‬
‫‪Male‬‬ ‫فعل‬ ‫‪Particle‬‬ ‫‪Male‬‬ ‫‪Male‬‬ ‫‪Ḥarf‬‬ ‫‪Male‬‬ ‫‪Female‬‬ ‫‪Verb‬‬ ‫حرف‬
‫‪step 1‬‬

‫‪Plural‬‬ ‫‪Jazm‬‬ ‫‪Single‬‬ ‫‪Single‬‬ ‫‪Jarr‬‬ ‫‪Plural‬‬ ‫‪Single‬‬ ‫‪Command‬‬

‫‪Indefinite‬‬
‫‪Flexible‬‬
‫ماض‬ ‫‪Con-‬‬
‫‪ditional‬‬
‫‪Definite‬‬
‫‪Flexible‬‬
‫‪Indefinite‬‬
‫‪Flexible‬‬
‫‪Definite‬‬
‫‪Inflex.‬‬
‫)‪(Broken Pl‬‬
‫‪Definite‬‬
‫] أنتُم[‬ ‫عطف‬
‫‪Naṣb‬‬ ‫ناقص‬ ‫‪Jarr‬‬ ‫‪Jarr‬‬ ‫‪Jarr‬‬ ‫)‪(Muḍāf‬‬
‫‪Flexible‬‬
‫‪Naṣb‬‬
‫‪Step‬‬ ‫‪Iḍāfa Const.‬‬ ‫‪Iḍāfa Const.‬‬
‫‪2‬‬ ‫‪Jarr Const.‬‬

‫خرب كان‬ ‫اسم‬ ‫‪ ] to verb, acts‬متعلّق[ ‪Jarr Constr.‬‬ ‫‪Direct Object‬‬ ‫‪Verb‬‬
‫= ‪Doer‬‬
‫كان =‬ ‫اهلل[ ‪as Describer for‬‬ ‫]من دون‬ ‫[‬ ‫]أنتُم‬
‫تُم‬
‫[ ]‬

‫=‬
‫‪Step 3‬‬

‫]‬ ‫[أنْتم‬
‫مجلة فعليّة‬ ‫‪Con-‬‬
‫‪ditional‬‬
‫مجلة فعليّة‬
‫‪particle‬‬
‫‪Conditional statement which‬‬
‫‪connects to preceding sentence‬‬
‫]أْتُوا‪Sentences are merged into one; Connecting Particle connects this with [....‬‬
‫‪Step‬‬
‫‪4‬‬ ‫‪And call your witnesses besides Allah if you are truthful.‬‬

‫‪ ] from Qiṣaṣ an-Nabiyeen, and write with Tashkīl.‬دعوة نوح[ ‪F. Translate the following passage‬‬

‫نوح[‬ ‫]دعوة‬
‫ودعا نوحٌ قومَ ُه ‪ ،‬واجَْت ِه َد يف النصيحةِ ‪ .‬قال يَ ُقومُ‪ ﴿ :‬إين لكم نذيرٌ مبنيٌ ‪،‬أنْ اعُْبدوا اهللَ واتَّ ُقوهُ و أطيعُونِ ‪ ،‬يَ ْغ ِف ْر لكم ِمن‬
‫﴾‬ ‫سمًّى إنَّ أجلَ اهللِ إذا جاء ال يُ َؤخَّ ْر لو كُْنتم تَ ْعَلمون‬
‫ذنوبِكم ويُ َؤخِّ ْركم إىل أجّ ٍل ُم َ‬
‫ض َي عنكم اهللُ وزال‬
‫ب عليهم وقلّ احلرثَ وقلّ النسلَ؛ فقال نوحٌ‪ :‬يا يقومِ إنْ آمَْنُتم رَ ِ‬
‫س عنهُم املطرَ وغضِ َ‬
‫وكان اهلل حََب َ‬
‫ﻫذا العذابُ‪ :‬وأَ ْر َس َل عليكم األمطارَ وبارَ َك لكم يف الرزقِ واألوالدِ ‪ ،‬ودعا نوحٌ قومَه إىل اهللِ وقال هلم‪:‬‬
‫أال تَ ْع ِر ُفونَ اهللَ ؟ ﻫذه آياتُ اهللِ َح ْوَلكم أال تَْن ُظ ُرونَ إليها ؟ أال تَ ْن ُظ ُرونَ إىل السماءِ واألرضِ ؟ أال تَْن ُظرونَ إىل الشمسِ‬
‫والقمرِ؟ منْ َخَل َق السماواتِ؟ وجَ َع َل القمرَ فيهِنَّ نورا وجَ َع َل الشمسَ سراجا؟ ومن خلقكم‪ .‬وجَ َع َل لكم األرضَ بساطا ؟‬
‫‪ .‬ولكن قومُ نوحٍ مل يَ ْع ِقُلوا ! ولكن قومُ نوحٍ مل يُ ْؤ ِمُنوا ! بل إذا دعاﻫم نوحٌ إىل اهللِ َج َعُلوا أصابِ َعهم يف آذانِهم‬
‫س َم ْع ؟‬
‫س َم ُع َم ْن ال يُريدُ أن يَ ْ‬
‫س َم ُع ؟وكيف يَ ْ‬
‫وكَيفَ يفهم مَن ال يَ ْ‬

‫‪289‬‬
 Essentials of Qur’ânic Arabic

And Nūḥ called his people, and exerted effort in advising. He said standing: “Indeed I am to you a plain
warner, that you worship Allah and Fear Him, and obey me, He will forgive you your sins, and delay for you
a fixed time (punishment). “Indeed if the time (set) of Allah, when it comes, there will be no postponement
only if you knew”. And Allah had been locking up the birds from them and was angry on them and
restricted the agriculture, and offspring. And Nūḥ said “Oh my people, if you believe, Allah will be pleased
with you and will stop this punishment, and he will sent upon you rain, and them the birds He will bless
you with celebrated with agriculture and offspring. And Nūḥ called to his people to Allah , do you not
recognize Allah . These are the signs of Allah around you, do you do not see them?. Do you not see the
sky and earth? Do you not see the sun and the moon? Who created the skies? And made the moon, in it, a
light and made the sun, as a lamp? And who created you and made for you the wide earth? But the people
of Nūḥ, did not understand. But the people of Nūḥ did not believe. But when Nūḥ called them to Allah ,
they placed their fingers in their ears, and how can he understand the one who cannot hear? And how could
he hear the one who did not want to hear?

Lesson 12 Answers..................................................................................................................
A. True/False
1. F 2. T 3. T 4. F 5. T 6. F 7. T 8. T 9. F 10. T
B. Identify the Shifting of Word Order in the Following Āyahs by highlighting the Word(s) shifted.
Specify the reason for the shift.

11. ﴾ ﴾٢﴿ ْ‫﴾ وَإِذَا الْكَوَاكِبُ انتَثَرَت‬١﴿ ْ‫ ﴿إِذَا السَّمَاءُ انفَطَرَت‬Here both highlighted words [‫ ]نائِبُ الفاعِل‬are moved
forward for emphasis, since the Surah emphasizes the signs from the Day of Judgement.
12. ﴾‫وَسُقْيَاﻫَا‬ ِ‫﴿فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّه‬ Here, the Jarr Construction is placed forward, and more attention

is given to the people being talked versus the speaker (messenger) since it focuses on the people who were
ultimately going to harm of the She-Camel of Allah.
13. ﴾َ‫ا لْمُؤْمِنُون‬ ِ‫﴿ إِنَّمَا النَّجْ َوىٰ مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَلَيْسَ بِضَارِّﻫِمْ شَيْئًا إِلَّا بِإِذْنِ اللَّهِ ۚ َوعَلَى اللَّهِ فَلْيَتَوَكَّل‬

Here the Jarr Construction, which is the indirect object containing [‫ ]لفظ اجلاللة‬is being emphasized over the

verb which should have preceded in the normal state. Thus, [ ‫ ]لفظ اجلاللة‬to which the action [trust] is being

directed to is emphasized.

14. َ‫﴿ إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ ۚ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِم‬
‫أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۚ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۚ وَآخَرُونَ يَضْرِبُونَ فِي‬
﴾ ...ُ‫الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ ۚ وَآخَرُونَ ُيقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۚ فَاقْرَءُوا مَا تَيَسَّرَ مِنْه‬

290
 Answers for Review Questions

First, [ ‫اجلاللة‬
‫ ]لفظ‬is mentioned first for emphasis instead of the verb. In terms the order of the other shaded
terms, there is [ ‫ ]تَقْدمي وَ تَأخري‬occurring. Here in this Sūrah, ease is emphasized along with those who were
already excused from the initial obligation of the late-Night prayer. Allah in this Surah lifts the command
of the Taḥajjud prayer, the people. Here we should note that the most worthy of those who had an excuse
for the Taḥajjud prayer (those doing ‫ )جِهاد‬are being mentioned last and the first that is being mentioned is
the one who was not able to doing it (for no specific reason). After that one who was sick, then one who
was working to attain provision (hard work, travel), then one doing battle. Here, the emphasis is on ease,
and lifting obligations, so those with the lightest “excuse” are being mentioned and Allah knows best.

15. ‫﴿ مَّا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَﻫْلِ ٱ لْكِتَابِ وَلَا ٱ لْمُشْرِكِنيَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۚ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن‬
﴾... ُ‫يَشَاء‬
Here, [ ‫ ]لفظ اجلاللة‬is being mentioned instead of the verb to pay attention to the Doer.
C. Omission: Identify the place and exact word that was omitted in each of the following Āyahs.:

16. ُ‫شرَاكُمُ ٱ لْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا ٱلْأَنْهَار‬

ْ ُ‫﴿ يَوْمَ تَرَى ٱ لْمُؤْمِنِنيَ وَٱ لْمُؤْمِنَاتِ يَسْعَىٰ نُورُﻫُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم ب‬
﴾... ‫خَالِدِينَ فِيهَا‬
[ َ‫]قيل‬

17. ﴾ َ‫]ﻫِيَ[ ﴿قَالُوا أَضْغَاثُ أَحْلَامٍ ۚ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَامِ بِعَالِمِني‬

18. ﴾﴾٨﴿ ٌ‫ب مَّرْقُوم‬

ٌ ‫﴾ كِتَا‬٨﴿ ٌ‫]ﻫُوَ[ ﴿ وَمَا أَدْرَاكَ مَا سِجِّني‬

19. [ ‫﴾﴾ [يَكُنْ][خَلَقَها][سَوَّاها‬٣٨﴿ ٰ‫َوى‬

َّ ‫﴾ ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَس‬٣٢﴿ ٰ‫﴿ أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَى‬

D. Narrative Shifts [ ‫]اِلْتِفات‬. Identify the Location of the Narrative Shift in the Āyah, and the nature of
the shift (1st to 2nd person/3rd to 2nd person, etc.)
20. ﴾١٨﴿ ْ‫﴿ فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ ﻫَاؤُمُ اقْرَءُوا كِتَابِيَه‬
﴾٢١﴿ ْ‫إِنِّي ظَنَنتُ أَنِّي مُلَاقٍ حِسَابِيَه‬
﴾٢١﴿ ٍ‫فَهُوَ فِي عِيشَةٍ رَّاضِيَة‬
﴾٢٢﴿ ٍ‫فِي جَنَّةٍ عَالِيَة‬
‫﴾ كُلُوا وَاشْرَبُوا ﻫَنِيئًا‬٢٣﴿ ٌ‫قُطُوفُهَا دَانِيَة‬
﴾﴾٢٤﴿ ِ‫بِمَا أَسْلَفْتُمْ فِي ٱلْأَيَّامِ ٱلْخَالِيَة‬
(12:44)

291
 Essentials of Qur’ânic Arabic

22. ۚ ‫﴾ لَا يُكَلِّفُ ٱ للَّهُ نَفْسًا إِلَّا وُسْعَهَا‬٢٨٥﴿ ُ‫وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۚ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِري‬... ﴿
﴾ ...ْ‫لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَت‬
(2:285-286)
23. ﴾ ﴾٣﴿ ٰ‫﴾ وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى‬٢﴿ ٰ‫﴾ أَن جَاءَهُ ٱلْأَعْمَى‬١﴿ ٰ‫(﴿ عَبَسَ وَتَوَلَّى‬80:1-3)
24. ۚ ٍ‫﴾ وَمَا ﻫُوَ بِقَوْلِ شَاعِر‬٤١﴿ ٍ‫﴾ إِنَّهُ لَقَوْلُ رَسُولٍ كَرِمي‬٣٨﴿ َ‫﴾ وَمَا لَا تُبْصِرُون‬٣٨﴿ َ‫﴿ فَلَا أُقْسِمُ بِمَا تُبْصِرُون‬
﴾ ﴾٤٣﴿ َ‫﴾ تَنزِيلٌ مِّن رَّبِّ ٱلْعَالَمِني‬٤٢﴿ َ‫﴾ وَلَا بِقَوْلِ كَاﻫِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُون‬٤١﴿ َ‫قَلِيلًا مَّا تُؤْمِنُون‬
(69:38-43)

F. Translate the following passage [‫ ] دعاء نوح‬from Qiṣaṣ an-Nabiyeen, and write with Tashkīl.
The Du’ā of Nūḥ
.ِ‫مَكَثَ نوحٌ يف قَوْمِهِ أًلفَ َسَن ٍة إالَّ خَمْسيْنَ عَامًا يَ ْد ُعوﻫم إىل اهلل‬. ً‫وَاجْتَهَدَ نُوْح كثِريا وبَقيَ يَدْعو قَوْمَهُ َز َمناً طَويال‬
‫ض؟‬
ِ ْ‫ فَإىل مَىت يَْنَت ِظ ُر نوحٌ؟ إىل مَىت يَ َرى فَسادَ الْأر‬.ِ‫ومل يَ ْر ِجعوا إىل اهلل‬، ِ‫ومل يَْت ُر ُكوا عِبادَ َة األصْنام‬. ‫ولكنَّ قومَ نوحٍ مل يُؤمُِنوا‬

‫صْبراً َمل‬
َ ‫صَب َر‬
َ ‫ب ُنوحٌ ؟ إنَّ ُه‬
ُ ‫ض‬
َ ‫ق اهللِ ويَ ْعُبدون غَ َري ُه ؟ ِملاذا ال يَ ْغ‬
َ ‫إىل مىت يَ َرى احلِجارة تُ ْعَب ُد ؟ إىل مىت يَ َرى النَّاسَ َي ْأ ُكلونَ ِر ْز‬

‫ك إلَّا مَ ْن‬
َ ‫ إنَّ ُه َل ْن ُي ْؤ ِم َن ِم ْن َق ْو ِم‬: ٍ‫ وقَ ْد َأ ْو َحى اهللُ إىل نُوح‬. ُ‫اهللُ أكرب‬، ُ‫ني عاماً اهللُ أكرب‬
َ ‫س‬ِ ‫ف َسَن ٍة إالَّ َخ ْم‬
َ ‫صِب ْر َأ َح ُد ِمْثَل ُه! َأْل‬
ْ ‫َي‬

‫ت ِم َن‬
َ ‫ت ِجدالَنا فَ َأَتنا بِما تَ ْع ُدنا إنْ ُكْن‬
َ ‫يا نوحُ َق ْد جادََلَتنا فَ َأ ْكَث ْر‬. ‫ َوقالَ َق ْو ُم نوحٍ ِملا دَعاﻫُم نُوحٌ َمرَّ ًة ُأ ْخ َرى‬.‫َق ْد آمَ َن‬

.َ‫ اللَّ ُهمَّ الَ تَتْرُكْ عَلَى الْ َأرْضِ أحَداً مِنَ الكافِ ِرين‬:َ‫ َوغَضِبَ نُوْحٌ ِلَّل ِه وَيَئِسَ مِنْ ﻫؤُالءِ وَقَال‬.‫ني‬
َ ‫الصَّادِ ِق‬
Nūḥ exerted much effort and continued calling his people for a long time. He stayed among his people for
950 years calling them to Allah. But the people of Nūḥ did not believe. And they did not leave the worship
of idols. And they did not return to Allah. Then until when would Nūḥ keep waiting? To a time when he
would see corruption of the earth? To a time when he would see stones being worshiped? To a time when
he would see people eating the provision of Allah while worshiping other than Him? Why was Nūḥ not
angry? Indeed he had been extremely patient, no one had ever been patient like him! 950 years, Allahu-
akbar, Allahu-akbar!, And then Allah had revealed to Nūḥ: Indeed, no one will believe from your people
except who has already believed. And the people of Nūḥ to what Nūḥ called them another time said: Oh
Nūḥ, Indeed you have debated with us and you have exceeded in our argument, then bring us what you
have promised if you are from the truthful. And Nūḥ became angry for Allah and he despaired from these
{people}, and he said: Oh Allah do not leave any of the disbelievers on the earth.

292
 Answers for Review Questions

Lesson 13 Answers..................................................................................................................
A. True/False
1. T 2. T 3. T 4. F 5. F 6. T 7. T 8. F 9. T 10. T

B. Majāz [‫] اجملاز‬: Identify the word that is used metaphorically.

11. ﴾ ‫(﴿وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا‬33:12)

12. ﴾َ‫تَتَّقُون‬ ْ‫﴿ وَأَنَّ ٰﻫَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۚ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِ ِه ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُم‬
(6:153)
13. ﴾ٌ‫رَّحِيم‬ ٌ‫ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِﻫْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّاب‬...﴿(49:12)

14. ﴾ ...ِ‫(﴿ سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْب‬18:22)

C. Majāz [‫ ] اجملاز‬: Is the highlighted word used metaphorically? If so, what is its [‫? ] قرينة‬

15. ﴾َ‫ا لْمُفْلِحُون‬ ُ‫ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ ۚ أُولَٰئِكَ ﻫُم‬...﴿ Here, the [‫ ]قرينة‬is that
this is not a literal light that people can follow (like that of the stars etc.). But, this refers to a metaphorical
light to be followed from the guidance of Divine Revelation, which acts like light in keeping people astray
from the misguided life that leads people to loss.

16. ﴾ ...َ‫ ﴿ ﻫُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِنيَ وَالْحِسَاب‬This light is literal

and thus no Majāz.

17. ُ‫﴿ يَوْمَ تَرَى الْمُؤْمِنِنيَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُ ﻫُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَار‬
﴾ ...‫خَالِدِينَ فِيهَا‬
Here again the word [ ‫ ]نُور‬is literal. The word [‫ ]أهنار‬is actually metaphorical in that it is not the river which is
flowing but the water from the river. The metaphor is subtle but it is there.
18. ﴾ ...ِ‫ ﴿ يَا بَنِيَّ اذْﻫَبُوا فَتَحَسَّسُوا مِن يُوسُفَ وَأَخِيهِ وَلَا تَيْأَسُوا مِن رَّوْحِ اللَّه‬Here the word is literal.

19. ﴾ َ‫ ﴿ وَإِلَىٰ عَادٍ أَخَاﻫُمْ ﻫُودًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ ۚ إِنْ أَنتُمْ إِلَّا مُفْتَرُون‬Here the word
“their brother” is metaphorical since Hūd was not their literal brother. However, the word is being used
since he was a part of their community, and being their well-wisher and Messenger, is referred to brother.

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 Essentials of Qur’ânic Arabic

20. ﴾َ‫يَرْجِعُون‬ ‫ ﴿ وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَﻫْلَكْنَاﻫَا أَنَّهُمْ لَا‬Here the [‫ ]قرينة‬is that the prohibition of laws are not
incumbent on the town itself since it is lifeless, but on the people of the town.

21. ۚ ْ‫﴿ وَإِذْ قُلْنَا ادْخُلُوا ﻫَٰذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُم‬
﴾ ‫ني‬
َ ِ‫وَسَنَزِيدُ الْمُحْسِن‬
Here the word is being used literally.

D. Simile [ ‫ ]التشبيه‬: In each Āyah, there is [ ‫ ]التشبيه‬occurring. Identify the [‫ ]وجه الشبه‬for each Simile.

22. ﴾ ٍ‫ ﴿ وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَار‬Here the [‫ ]وجه الشبه‬is that both the
bad tree is like the bad word (action) in that it is without weight. It is not firm into the earth like the good
tree nor does it last; it is easily uprooted and is lost. Thus, the good deeds are weighty and will be of value
in the Afterlife unlike the bad deeds.

23. ‫﴿وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۚ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ ۚ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا‬
﴾ِ‫إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَاب‬
Here, the [‫ ]وجه الشبه‬is that those who attribute partners with Allah love those partners like Allah. Here the

term “love” is being used here. It is conflicting type of love since only Allah is deserving of their love as

being the One and only God. Thus, their love of Allah is much less than those who believe in Him only.

24. ۚ ِ‫﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَ َذىٰ كَالَّذِي يُنفِقُ مَالَ ُه رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِر‬
َ‫فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۚ لَّا يَقْدِرُونَ عَلَىٰ شَيْءٍَ مِّمَّا كَسَبُوا ۚ وَاللَّهُ لَا يَهْدِي الْقَوْم‬
﴾ َ‫الْكَافِرِين‬
Here, the [‫الشبه‬ ‫ ]وجه‬is that this type of charity has no lasting benefit like planting a seed on a smooth stone
with dirt. It is easily effaced and left bare. This is similar to the type of charity that is given insincerely or
for some worldly benefit.
25. ﴾ ُ‫ ﴿ إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَ َم ۚ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُون‬The [‫ ]وجه الشبه‬is that the birth of
Ī‘sa is like that of Ādam since both were born without a father. In fact, the creation of Ādam was a more
difficult creation than Ī‘sa.

26. ُ‫﴿ وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ ﻫَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْه‬
﴾َ‫يَلْهَث ۚ ذَّٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُون‬
Here the [‫الشبه‬ ‫ ]وجه‬is that the dog is similar to the one attached to world desires. The person who is

attached to worldly desires (influenced by the devil) acts like an animal and is not able to restrain

294
 Answers for Review Questions

him/herself. Thus, the dog keeps his tongue out because of its nature to fulfill the desire. This becomes the
sorry spiritual state of the person immersed in desire for the life of this world.

27. ﴾ٌ‫مَّكْنُون‬ ٌ‫ ﴿ وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤ‬Here, the [‫ ]وجه الشبه‬is that both have striking beauty and
glow like that of a pearl.

E. Idioms [ ‫ ] الكناية‬: Identify the Idiom in each of the following Āyahs

28. ﴾َ‫النَّاصِحِني‬ َ‫ ﴿ فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَٰكِن لَّا تُحِبُّون‬The idiom is that
“you do not like the advisors” or those who sincerely want to give beneficial advice, and the second
figurative meaning is that “you do not like me who is a Messenger of Allah”.

29. ﴾١٢﴿ ٌ‫﴿وَإِذَا بُشِّرَ أَحَدُﻫُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَﻫُوَ كَظِيم‬
﴾ ﴾١٨﴿ ٍ‫أَوَمَن ُينَشَّأُ فِي الْحِلْيَةِ وَﻫُوَ فِي الْخِصَامِ غَيْرُ مُبِني‬
(43:18) Please note that [ ‫ ] مُسْوَدًّا‬is Majāz not Simile. Here the person who is being referred to “being brought

up in ornaments and being unable to express herself clearly” is a woman.

30. { َ‫ وَمَا بَيْنَ رِجْلَيْهِ أَضْمَنْ لَهُ الْجَنَّة‬، ِ‫} مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْه‬
329

Here, both the figurative and literal meaning is correct. The tongue and the private parts are being referred
to here, and represent the Idiom.

F. Translate the following passage [‫ ]السفينة‬from Qiṣaṣ an-Nabiyeen, and write with Tashkīl.

‫صَن َع َسفينَ ًة‬

ْ ‫ َفأمَ َر ُنوحاً َأ ْن َي‬.َ‫ج َو ُنوحٌ واملُؤمِنون‬
ُ ‫ َولكِنَّ اهللَ ُي ِريدُ َكذلكَ َأ ْن َيْن‬.‫ق َقومَ ُه‬
َ ‫وأَجابَ اهللُ َد ْع َو َة نوحٍ َوأرادَ أنْ َي ْغ َر‬
‫ ما ﻫذا يا نُوحُ ؟‬.‫خ ُرونَ ِمْن ُه‬
َ‫س‬
ْ َ‫ َوصارُوا ي‬.ً‫ َو َرآهُ َقومُ ُه يف ﻫذا الشُّ ْغ ِل َف َو َج ُدوا شغال‬.‫صَن ُع َسفينَ ًة َكبريَ ًة‬
ْ ‫ َوَب َدَأ ُنوحٌ َي‬.‫َكبريَ ًة‬
َ‫ت إىل النَّجَّارين‬
َ ‫س‬
ْ ‫ت َكالمَنا وَ َجَل‬
َ ‫ك ما سَ ِم ْع‬
َ َّ‫س إىل ﻫؤَُلاءِ الْ َأراذِ ِل! ولَ ِكن‬
ُ ‫ك ال جتِْل‬
َ ‫ت َّجناراً؟ َأمَّا كُنَّا نَ ُقولُ َل‬
َ ‫ِمن مَىت صِ ْر‬
‫ص َع ُد الْجَبَلَ؟‬
ْ ‫ َأَت ْمشي ﻫذِ ِه يف الرَّ ْم ِل َأ ْم َت‬.‫ب‬
ٌ ‫ج‬
َ ‫شي ﻫذَه السَّ ِفينَ َة يا نوحُ ؟إنَّ َأ ْم َر َك ُكُّل ُه َع‬
ِ ‫واحلَدادينَ فَصِرْتَ نَجَّارا! وأَْي َن َمت‬
‫ وقَ ْد َس ِم َع َأ َشدَّ ِم َن ﻫذا‬.‫صِب ُر‬
ْ َ‫ك وي‬
َ ‫س َم ُع ُك َّل َذِل‬
ْ ‫جرَّﻫا الثِّريانُ؟ وكان نوحٌ َي‬
َ ‫ح ِمُلها اجلِنَّ َأ ْم َت‬
ْ ‫ﻫَ ْل َي‬، ًّ‫ح ُر ِمن ﻫُنا بَعيدٌ ِجدا‬
ْ َ‫َالب‬

}‫ن‬
َ ‫خ ُرو‬
َ‫س‬
ْ َ‫ت‬ ‫خ ُر ِمْن ُك ْم َكما‬
َ‫س‬
ْ َ‫خ روا منا فإنَّا ن‬
ُ‫س‬
ْ ‫ { إنْ َت‬: َ‫ ولكِ ْن كان يَ ُقولُ ُهلم أَ ْحيانا‬.‫صَب َر‬
َ ‫َف‬

329
Saḥīḥ Bukhāri, Ḥadith #6020, in [ِ‫] كِتَاب الرِّقَاق‬.

295
 Essentials of Qur’ânic Arabic

The Ship
And Allah answered the supplication of Nūḥ and wanted to drown his people. But Allah wanted for Nūḥ
and the believers to be saved. And He commanded Nūḥ to build a big ship. And Nūḥ began to build a big
ship. And his people saw this work and then they found a pastime. And they were mocking him. What is
this Oh Nūḥ? From when did you become a carpenter? Have we not been telling you not sit with these vile
people? But you did not listen to our words and you sat with the carpenters and blacksmiths then you
became a carpenter! And to where are you going to sail with this ship Oh Nūḥ? Indeed your matter, all of it
is strange. Are you going to sail this in the sand or ascend to the mountain? The sea is very far from here.
Are the Jinn going to carry this or the bull to pull it? And Nūḥ had been listening to all of this and was being
patient. He had listened to the most harshest of this, and was patient. But then he said to them at times: If
you are mocking us, then Indeed we will mock you just like you are mocking ?

296
 ‫‪Appendix‬‬

‫‪Appendix‬‬
‫‪Table 69: The 10 Forms Table – Conjugation of Verb Families‬‬

‫اِسْم‬ ‫اِسْم‬ ‫مضارع‬ ‫ماضي‬ ‫اَلْفِعْلُ‬ ‫الفِعْلُ‬ ‫الفعلُ‬ ‫نَوْعُ‬

‫املَصْدَر‬ ‫ال النَّاهِيَّة‬ ‫‪Family‬‬
‫املَفْعول‬ ‫الفاعِل‬ ‫مَجْهول مَجْهول‬ ‫الْأَمْر‬ ‫املُضارِع‬ ‫املاض‬ ‫الْفِعْلٌ‬
‫صورٌ‬
‫ناصِرٌ مَنْ ُ‬ ‫نَصْرٌ‬ ‫يُنْصَرُ‬ ‫نُصِرَ‬ ‫ال تَنْصُرْ‬ ‫اُنْصُرْ‬ ‫يَنْصُرُ‬ ‫نَصَرَ‬ ‫فَعَلَ‬ ‫‪I‬‬

‫مُعَلَّمٌ‬ ‫مُعَلِّمٌ‬ ‫تَعْلِيمٌ‬ ‫يُعَلَّمُ‬ ‫عُلِّمَ‬ ‫ال تُعَلِّمْ‬ ‫عَلِّمْ‬ ‫يُعَلِّمُ‬ ‫عَلَّمَ‬ ‫فَعَّلَ‬ ‫‪II‬‬

‫مُجاﻫَدَةٌ‬
‫مُجاﻫِدٌ مُجاﻫَدٌ‬ ‫ال تُجاﻫِدْ جُوﻫِدَ يُجاﻫَدُ‬ ‫جَاﻫِدْ‬ ‫يُجَاﻫِدُ‬ ‫جَاﻫَدَ‬ ‫فَاعَلَ‬ ‫‪III‬‬
‫جِهَادٌ‬

‫ُمنْ َزلٌ‬ ‫مُنْزِلٌ‬ ‫إِنْزالٌ‬ ‫يُنْزَلُ‬ ‫أُنْزِلَ‬ ‫ال تُنْزِلْ‬ ‫أَنْزِلْ‬ ‫يُنْزِلَ‬ ‫َأنْزَلَ‬ ‫أَفْعَلَ‬ ‫‪IV‬‬

‫مُتَكَبَّرٌ‬ ‫مُتَكَبِّرٌ‬ ‫تَكَبُّرٌ‬ ‫يُتَكَبَّرُ‬ ‫تُكُبِّرَ‬ ‫ال تَتَكَبَّرْ‬ ‫تَكَبَّرْ‬ ‫يَتَكَبَّرُ‬ ‫تَكَبَّرَ‬ ‫تَفَعَّلَ‬ ‫‪V‬‬

‫مُتَكاثِرٌ مُتَكاثَرٌ‬ ‫تَكاثُرٌ‬ ‫ال تَتَكاثَرْ تُكُوثِرَ يُتَكاثَرُ‬ ‫تَكاثَرْ‬ ‫يَتَكاثَرُ‬ ‫تَكاثَرَ‬ ‫تَفاعَلَ‬ ‫‪VI‬‬

‫‪--‬‬ ‫يَنْكَسِرُ اِنْكَسِرْ ال تَنْكَسِرْ اُنْكُسِرَ يُنْكَسَرُ اِنكِسارٌ ُمنْكَسِرٌ‬ ‫اِنْكَسَرَ‬ ‫اِنْفَعَلَ‬ ‫‪VII‬‬

‫اِجْتَنَبَ يَجْتَنِبُ اِجْتَنِبْ ال تَجْتَنِبْ اُجْتُنِبَ يُجْتَنَبُ اِجْتِنابٌ مُجْتَنِبٌ مُجْتََنبٌ‬ ‫اِفْتَعَلَ‬ ‫‪VIII‬‬

‫‪--‬‬ ‫ُمبْيَضٍّ‬ ‫اِبْيِضاضٌ‬ ‫يُبْيَضُّ‬ ‫ض‬

‫اُبْيِ َّ‬ ‫ضضْ ال تَبَْيضّ‬
‫اِبْيَ ِ‬ ‫يَبْيَضُّ‬ ‫اِبْيَضَّ‬ ‫اِفْعَلَّ‬ ‫‪IX‬‬

‫اِسْتَفْعَلَ اِسْتَغْفَرَ يَسْتَغْفِرُ اِسْتَغْفِرْ ال تَسْتَغْفِرْ اُسْتُغْفِ َر يُسْتَغْفَرُ اِسْتِغْفارٌ ُمسْتَغْفِرٌ ُمسْتَغْفَرٌ‬ ‫‪X‬‬

‫‪297‬‬
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪Table 70: Conjugation of Irregular Type I Verbs‬‬

‫املَصْدَرِ‬ ‫اِسْمُ‬ ‫اِسْمُ‬ ‫األَمْرُ‬ ‫املضارع‬ ‫ا ُملضَارِعُ‬ ‫ا ُملضَارِعُ‬ ‫ا ُملضَارِعُ‬ ‫املَاضِي‬ ‫املَاضِي‬ ‫‪Irregular‬‬
‫‪Verb type‬‬
‫املَفْ ُعوْلِ‬ ‫الفَا ِعلِ‬ ‫املَجْزُ ْومُ‬ ‫الـمَنْصُوْبُ‬ ‫لِلْمَعْ ُلوْمِ لِلْمَجْ ُهوْلِ لِلْمَعْ ُلوْمِ لِلْمَجْ ُهوْلِ‬

‫فَعْلٌ‬ ‫مَفْعُوْلٌ‬ ‫فَاعِلٌ‬ ‫ُافْعُلْ‬ ‫لَنْ يَفْعَلَ لَمْ يَفْعَلْ‬ ‫يُفْعَلُ‬ ‫يَفْعَلُ‬ ‫فُعِلَ‬ ‫فَعَلَ‬ ‫‪I‬‬

‫مَدٌّ‬ ‫مَمْدُودٌ‬ ‫مادٌّ‬ ‫لَنْ يَمُدَّ لَمْ يَمْدُدْ اُمْدُدْ‬ ‫يُمَدُّ‬ ‫يَمُدُّ‬ ‫مُدَّ‬ ‫مَدَّ‬ ‫َعفُ‬
‫املُض َّ‬

‫أَكْلٌ‬ ‫مَأْكُولٌ‬ ‫آكِلٌ‬ ‫يُؤْكَلُ لَنْ يَأْكُلَ لَمْ يَأْكُلْ كُلْ‬ ‫يَأْكُلُ‬ ‫أُكِلَ‬ ‫أَكَلَ‬ ‫املَهْ ُموْزُ‬

‫مَسْؤُوْلٌ ُسؤَالٌ‬ ‫يُسْأَلُ لَنْ يَسْأَلَ لَمْ يَسْأَلْ اِسْأَلْ سَائِلٌ‬ ‫يَسْأَلُ‬ ‫سُئِلَ‬ ‫سَأَلَ‬ ‫املَهْ ُموْزُ‬

‫قِ َرأَةٌ‬ ‫مَقْرُوْءٌ‬ ‫قَارِئٌ‬ ‫لَنْ يَقْ َرأَ لَمْ يَقْرَأْ اِقْرَأْ‬ ‫يُقْ َرأُ‬ ‫يَقْ َرأُ‬ ‫قُرِئَ‬ ‫قَ َرأَ‬ ‫املَهْ ُموْزُ‬

‫وِذْرٌ‬ ‫مَوْذُورٌ‬ ‫وَاذِرٌ‬ ‫ذِرْ‬ ‫لَمْ يَذِرْ‬ ‫لَنْ يَذِرَ‬ ‫يُوْذَرُ‬ ‫يَذِرُ‬ ‫وُذِرَ‬ ‫وَذَرَ‬ ‫املُعَْت ُل املِثَالُ‬
‫"و"‬

‫ُيسْرٌ‬ ‫مَيْسُوْرٌ‬ ‫يَاسِرٌ‬ ‫يُوْسَرُ لَنْ يَيْسِرَ لَمْ يَيْسِرْ إِيْسِرْ‬ ‫يَيْسِرُ‬ ‫يُسِرَ‬ ‫يَسَرَ‬ ‫املُعَْتلُ املِثَالُ‬
‫"ي"‬

‫كَ ْونٌ‬ ‫مَكُونٌ‬ ‫كائِنٌ‬ ‫يُكانُ لَنْ يَكُونَ لَمْ يَكُنْ كُنْ‬ ‫يَكُونُ‬ ‫كِنيَ‬ ‫كَانَ‬ ‫ا ُملعْتَلُ األَجْوَفُ‬
‫"و"‬

‫كَيدٌ‬ ‫مَكيدٌ‬ ‫كائِدٌ‬ ‫كِدْ‬ ‫يُكادُ لَنْ يَكِيدَ لَمْ يَكِدْ‬ ‫يَكيِدُ‬ ‫كِيدَ‬ ‫كَادَ‬ ‫ا ُملعْتَلُ األَجْوَفُ‬
‫"ي"‬

‫تِلَاوَة‬ ‫مَتْلُوٌّ‬ ‫تالٍ‬ ‫اُتْلُ‬ ‫لَ ْم يَتْلُ‬ ‫لَنْ يَتْلُوَ‬ ‫يُتْلَى‬ ‫يَتْلُوْ‬ ‫تُلِيَ‬ ‫تَلَا‬ ‫املُعَْت ُل‬
‫النَّاقِصُ "و"‬

‫قَضاء‬ ‫مَقْضِيٌّ‬ ‫قاضٍ‬ ‫يَقْضِى يُقْضَي لَنْ يَقْضِيَ لَمْ يَ ْقضِ اِ ْقضْ‬ ‫قُضِيَ‬ ‫قَضَى‬ ‫ا ُملعْتَلُ النَّاقِصُ‬
‫"ي"‬

‫رَيٌّ‬ ‫مَرْوِيٌّ‬ ‫رَاوٍ‬ ‫اِرْوِ‬ ‫يُرْوَى لَنْ يَرْ ِويَ لَمْ يَرْوِ‬ ‫يَرْوِى‬ ‫رُوِيَ‬ ‫رَوَى‬ ‫اللَّفِ ْيفُ املَقْ ُروْنُ‬

‫وِفَاَيةٌ‬ ‫مَوْفِيٌّ‬ ‫وَافٍ‬ ‫ف‬

‫ِ‬ ‫لَنْ يَفِيَ لَمْ يَفِ‬ ‫يُوْفَي‬ ‫يَفِي‬ ‫وُفِيَ‬ ‫وَفَي‬ ‫اللَّفِ ْيفُ املَقْ ُروْنُ‬

‫‪298‬‬
 ‫‪Appendix‬‬

‫‪Table 71: Conjugation of Irregular Verbs - Families I through VI‬‬

‫اسم‬ ‫اسم‬ ‫املصدر‬ ‫الفعل‬ ‫املضارع‬ ‫املضارع‬ ‫املاضي‬ ‫املاضي‬ ‫‪Irregular‬‬

‫‪Verb‬‬
‫املفعول‬ ‫الفاعل‬ ‫األمر‬ ‫اجملهول‬ ‫املعلوم‬ ‫اجملهول‬ ‫املعلوم‬ ‫‪Verb‬‬
‫‪Type‬‬ ‫‪Family‬‬

‫مُفَعِّلٌ‬ ‫مُفَعِّلٌ‬ ‫تَفْعِيْلٌ‬ ‫فَعِّلْ‬ ‫يُفَعَّلُ‬ ‫يُفَعِّلُ‬ ‫فُعِّلَ‬ ‫فَعَّلَ‬ ‫املهموز‬ ‫‪II‬‬
‫مُنَبَّأٌ‬ ‫مُنَبِّئٌ‬ ‫تَنْبِيئٌ‬ ‫نَبِّئْ‬ ‫يُنَبَّئُ‬ ‫يُنَبِّئُ‬ ‫نُبِّأَ‬ ‫نَبَّأَ‬ ‫ل‬
‫[ ]‬

‫مُقَوًّى‬ ‫مُقَوٍّ‬ ‫تَقْوِيَةٌ‬ ‫قَوِّ‬ ‫يُقَوَّى‬ ‫يُقَوِّي‬ ‫قُوِّيَ‬ ‫املعتلّ [ل] قَوَّي‬
‫مُفَاعَلٌ‬ ‫فعال‪/‬مُفَاعَلَةٌ مُفَاعِلٌ‬ ‫فَاعِلْ‬ ‫يُفَاعَلُ‬ ‫يُفَاعِلُ‬ ‫فُوْعِلَ‬ ‫املعتلّ [ل] فَاعَلَ‬ ‫‪III‬‬
‫مُراعًى‬ ‫مُراعٍ‬ ‫رِعاءٌ‬ ‫راعِ‬ ‫يُراعَى‬ ‫يُراعي‬ ‫رُوْعِيَ‬ ‫رَاعَي‬
‫مُفْعَلٌ‬ ‫مُفْعِلٌ‬ ‫إِفْعَالٌ‬ ‫أَفْعِلْ‬ ‫يُفْعَلُ‬ ‫يُفْعِلُ‬ ‫أُفْعِلَ‬ ‫املعتلّ [ع] أَفْعَلَ‬ ‫‪IV‬‬
‫مُرا ٌد‬ ‫مُري ٌد‬ ‫إِرادٌَة‬ ‫يَرِ ْد‬ ‫يُرا ُد‬ ‫يُري ُد‬ ‫أُرِي َد‬ ‫أَرا َد‬
‫ُمنْسًى‬ ‫مُنْسٍ‬ ‫إِنْساءٌ‬ ‫أَنْسِ‬ ‫يُنْسَى‬ ‫يُنْسِى‬ ‫أُنْسِيَ‬ ‫املعتلّ [ل] أَنْسَى‬
‫مُوْقَنٌ‬ ‫مُوْقِنٌ‬ ‫إِيْقَانٌ‬ ‫أَيْقِنْ‬ ‫يُوْقَنُ‬ ‫يُوْقِنُ‬ ‫أُوْقِنَ‬ ‫املعتلّ [ف] أَيْقَنَ‬
‫ي‬

‫ُموْقَدٌ‬ ‫مُوْقِدٌ‬ ‫إِيْقادٌ‬ ‫أَوْقِدْ‬ ‫يُوْقَدُ‬ ‫يُوْقِدُ‬ ‫أُوْقِدَ‬ ‫املعتلّ [ف] أَوْقَدَ‬
‫و‬
‫ُمؤْذَنٌ‬ ‫مُؤْذِنٌ‬ ‫إِيْذَانٌ‬ ‫آذِنْ‬ ‫يُؤْذَنُ‬ ‫يُؤْذِنُ‬ ‫أُؤْذِنَ‬ ‫آذَنَ‬ ‫املهموز‬
‫[ ف]‬

‫مُتَفَعَّلٌ‬ ‫مُتَفَعِّلٌ‬ ‫تَفَعُّلٌ‬ ‫تَفَعَّلْ‬ ‫يُتَفَعَّلُ‬ ‫يَتَفَعَّلُ‬ ‫تُفُعِّلَ‬ ‫املعتلّ [ل] تَفَعَّلَ‬ ‫‪V‬‬
‫ُمتَصَدًّى‬ ‫مُتَصَدٍّ‬ ‫تَصَدٌ‬ ‫تَصَدَّ‬ ‫تُصُدِّيَ يَتَصَدَّى يُتَلَّقُى‬ ‫تَصَدَّى‬
‫مُتَفَاعَلٌ‬ ‫مُتَفَاعِلٌ‬ ‫تَفَاعُلٌ‬ ‫تَفَاعَلْ‬ ‫يُتَفَاعَلُ‬ ‫يَتَفَاعَلُ‬ ‫تُفُوْعِلَ‬ ‫تَفَاعَلَ‬ ‫املعتلّ ل‬
‫[ ]‬ ‫‪VI‬‬
‫مُتَواصٍ مُتَواصًى‬ ‫ص‬
‫تَواصِ تَوا ٍ‬ ‫يُتَواصَى‬ ‫تَواصَى تُعُوْصِيَ يَتَواصَى‬

‫‪299‬‬
 ‫‪Essentials of Qur’ânic Arabic‬‬

‫‪Table 72: Conjugation of Irregular Verbs - Families VII - X‬‬

‫اِ ْسمُ‬ ‫اِسْمُ‬ ‫املَصْدَرُ‬ ‫األَمْرُ‬ ‫املُضَارِ ُ‬

‫ع‬ ‫املُضَارِ ُ‬
‫ع‬ ‫املَاضِي‬ ‫املَاضِي‬ ‫‪Irregular‬‬
‫‪Verb‬‬
‫‪Verb‬‬
‫‪Family‬‬
‫املَفْعُوْلِ‬ ‫الفَاعِلِ‬ ‫لِلْمَجْ ُهوْلِ‬ ‫لِلْمَعْ ُلوْمِ‬ ‫لِلْمَجْ ُهوْلِ‬ ‫لِلْمَعْلُوْمِ‬
‫‪Type‬‬

‫مُنْفَعَلٌ‬ ‫مُنْفَعِلٌ‬ ‫اِنْفِعَالٌ‬ ‫اِنْفَعِلْ‬ ‫يُنْفَعَلُ‬ ‫يَنْفَعِلُ‬ ‫اُنْفُعِلَ‬ ‫اِنْفَعَلَ‬ ‫[ ]‬ ‫املعتلّ ع‬

‫مُنْهارٌ‬ ‫ُمنْهارٌ‬ ‫اِنْهِيَارٌ‬ ‫اِنْهَرْ‬ ‫يُنْهارُ‬ ‫يَنْهارُ‬ ‫اُنْهارَ‬ ‫اِنْهارَ‬ ‫‪VII‬‬
‫مُنْطَوٍ ُمنْطَوًى‬ ‫اِنْطِوَاءٌ‬ ‫اِنْطَوِ‬ ‫يُنْطَوَى‬ ‫يَنْطَوِي‬ ‫اُنْطُوِيَ‬ ‫اِنْطَوَى‬ ‫[ ]‬ ‫املعتلّ ل‬

‫ُمفْتَ َع ٌل‬ ‫ُمفْتَعِ ٌل‬ ‫اِفْتِعَا ٌل‬ ‫اِفْتَعِ ْل‬ ‫يُفْتَعَ ُل‬ ‫يَفْتَعِ ُل‬ ‫اُفْتُعِ َل‬ ‫افْتَعَ َل‬ ‫الفِعْلُ الذِي*‬
‫فَاءُهُ طاءٌ‬
‫مُطَّلَعٌ‬ ‫مُطَّلِعٌ‬ ‫اِطِّالعٌ‬ ‫اِطَّلِعْ‬ ‫يُطَّلَعُ‬ ‫يَطَّلِعُ‬ ‫اُطُّلِعَ‬ ‫اِطَّلَعَ‬
‫أَوْ ذالٌ‬
‫ُذكَرٌ‬
‫م َّ‬ ‫مُذَّكِرٌ‬ ‫اِذِّكارٌ‬ ‫اِذَّكِرْ‬ ‫يُذَّكَرُ‬ ‫يَذَّكِرُ‬ ‫اُذُّكِرَ‬ ‫اِذَّكَرَ‬ ‫‪VIII‬‬
‫مُضْطَرِبٌ مُضْطَرَبٌ‬ ‫اِضْطِرَابٌ‬ ‫يُضْطَرَبُ اِضْطَرِبْ‬ ‫اُضْطُرِبَ يَضْطَرِبُ‬ ‫الفِعْلُ الذِي* اِضْطَرَبَ‬
‫مُصْطَفَى‬ ‫مُصْطَفِي‬ ‫اِصْطِفاءٌ‬ ‫يُصْطَفَى يَصْطَفِ‬ ‫يَصْطَفِي‬ ‫اُصْطُفِيَ‬ ‫اِصْطَفَي‬ ‫فَاءُهُ صا ٌد‬
‫أَوْ ضَاءٌ‬

‫ُمرْتابٌ‬ ‫مُرْتابٌ‬ ‫اِرْتِيابٌ‬ ‫يُرْتابُ اِرْتَبْ‬ ‫يَرْتابُ‬ ‫اُرْتُوِبَ‬ ‫اِرْتابَ‬ ‫[ ]‬ ‫املعتلّ ع‬

‫مُتَّ َفقٌ‬ ‫مُتَّفِقٌ‬ ‫اِتِّفَاقٌ‬ ‫اِتَّفِقْ‬ ‫يُتَّفَقُ‬ ‫يَتَّفِقُ‬ ‫اُتُّفِقَ‬ ‫**‬‫اِتَّفَقَ‬ ‫]‬ ‫املعتلّ [ف‬

‫مُتَّخَذٌ‬ ‫مُتَّخِذٌ‬ ‫اِتِّخَاذٌ‬ ‫اِتَّخِذُ‬ ‫يُتَّخَذُ‬ ‫يَتَّخِذُ‬ ‫اُتُّخِذَ‬ ‫**‬‫اِتَّخَذَ‬ ‫[ ف]‬ ‫املهموز‬

‫مُنْتَهًى‬ ‫ُمنْتَهٍ‬ ‫اِنْتِهاءٌ‬ ‫اِنْتَهِ‬ ‫يُنْتَهَى‬ ‫يَنْتَهِي‬ ‫اُنْتُهِيَ‬ ‫اِنْتَهَي‬ ‫[ ]‬ ‫املعتلّ ل‬

‫مُسْتَفْعَلٌ‬ ‫مُسْتَفْعِلٌ‬ ‫اِسْتِفْعَالٌ‬ ‫يُسْتَفْعَلُ اِسْتَفْعِلْ‬ ‫يَسْتَفْعِلُ‬ ‫اُسْتُفْعِلَ‬ ‫اِسْتَفْعَلَ‬ ‫[ ]‬ ‫املعتلّ ع‬
‫مُسْتَقَامٌ‬ ‫مُسْتَقِيْمٌ‬ ‫اِسْتِقْوَامٌ‬ ‫اِسْتَقِمْ‬ ‫يُسْتَقامُ‬ ‫يَسْتَقِيْمُ‬ ‫اُسْتُقِيْمَ‬ ‫اِسْتَقَامَ‬
‫‪X‬‬
‫مُسْتَغْنًى‬ ‫مُسْتَغْنٍ‬ ‫اِسْتِغْناءٌ‬ ‫اِسْتَغْنِ‬ ‫يُسْتَغْنَى‬ ‫يَسْتَغْين‬ ‫اُسْتُغْنِيَ‬ ‫اِسْتَغْنَي‬ ‫[ ]‬ ‫املعتلّ ل‬

‫‪* See Lesson 1 Principle 3‬‬

‫‪**See Lesson 1 Principle 7‬‬

‫‪300‬‬
 Qur’ânic Arabic Vocabulary

Required Qur’ānic Vocabulary Assignments

 Alongside each lesson, “high-yield” vocabulary from the Qur’ān, specifically from Sūrah Baqarah
and Juz’ Amma should be memorized. This is found in “Easy Dictionary of the Holy Quran330
mentioning 2000 words excluding repetition.
 Another supplementary vocabulary list is detailed on the following few pages that also should be
memorized along with the former mentioned list.

Required 80% of Qur’ānic Supplemental Qur’ānic Easy Dictionary of the Holy

Vocabulary Vocabulary Handout Vocabulary Qur’ān
(pgs. 302-304)
Pre-Lesson Review pgs. 15-19 --- ---

Lesson 1 pgs. 20 & 24 ---- ---

Review pgs. 1-15
Lesson 2 pgs. 21-23 --- ---

Lesson 3 pgs. 26, 29, 30 --- ---

---- Part 1: Surah Fātiḥah-

Lesson 4 Pg. 302 Baqarah
Pg. 48-52
Lesson 5 ---- Pg. 303 Part 1: Surah Fātiḥah-
Baqarah Pg. 53-57
Lesson 6 ---- Pg. 304 Part 1: Surah Fātiḥah-
Baqarah: Pg. 58-62
Lesson 7 ---- ---- Part 1: 63-67

Lesson 8 ---- --- Part 1: 68-74

---- ---- Part 2: Surah Baqarah to

Lesson 9
Nisā’: pg. 75-85
---- ---- Part 2: Surah Baqarah to
Lesson 10
Nisā’: pg. 86-95
Lesson 11 ---- ---- Part 8 Juz’ 30: pg. 238-242
Lesson 12 ---- ---- Part 8 Juz’ 30 : pg. 243-247
Lesson 13 ---- ---- Part 8 Juz’ 30: pg. 248-253

330
Sheikh Abdul Karīm Parikh, the same author of “80% of Qur’ānic Vocabulary” has prepared an excellent streamlined list of
vocabulary from the entire Qur’ān. The scholar mentions that there are approximately 2000 words in the Qur’ān excluding
repeating words. This list should be studied and memorized, ideally in chronological order from the first Sūrah forward since the
list avoids repeating words. It is available for free download from the following website:
<http://www.emuslim.com/Quran/Dictionary_English.asp>.

301
 Essentials of Qur’ânic Arabic

Supplementary Qur’ānic Vocabulary

‫مُفْرَد‬ ‫جَمْع‬ ‫مُفْرَد‬ ‫جَمْع‬ ‫مُفْرَد‬ ‫جَمْع‬ ‫مُفْرَد‬ ‫جَمْع‬

‫نَصيب‬ ‫نُصُب‬ ‫مُصَدِّق‬ ‫مُصَدِّقون‬ ‫حَنِيف‬ ‫حُنَفاء‬ ‫هُزُوًا‬ --

portion/ share accepted as true/confirming upright/true monotheist ridicule/mockery

‫زِينَة‬ -- ‫مِلَّة‬ ‫مِلَل‬ ‫مَسْكَن‬ ‫مَساكِن‬ ‫نَفْع‬ --

adornment religion dwelling/home benefit

‫شَجَرَة‬ ‫أَشْجار‬ ‫أَلْف‬ ‫أُلُوف‬ ‫مُسْرِف‬ ‫مُسْ ِرفُون‬ ‫أَعْرايب‬ ‫أَعْراب‬

tree thousand extravagant/committing bedouin
excesses

‫طَيْر‬ ‫طُيُور‬ ‫حَرَج‬ -- ‫مُعْجِز‬ ‫مُعْجِزُون‬ ‫جِنَّة‬ --

bird discomfort/blame escape/able to escape madness/jinn

‫تَأْوِيل‬ -- ‫حَمِيم‬ -- ‫مَوْعِد‬ ‫مَواعِد‬ ٍ‫راس‬ ‫رَواسي‬

interpretation/fulfillment boiling water/ close friend appointed firm mountain/fixed
time/appointment

‫سُنَّة‬ ‫سُنَن‬ ‫مَقام‬ ‫مَقامات‬ ‫وِزْر‬ ‫أَوْزَار‬ ‫صُور‬ --

way/practice station/place/standing burden trumpet

‫سَعِري‬ ‫سُعُر‬ ً‫بَغْتَة‬ -- ‫ثَمَن‬ ‫أَثْمان‬ ‫فَقري‬ ‫فُقَراء‬

blazing fire suddenly price poor/needy

‫فُؤَاد‬ ‫َأفْئِدَة‬ ‫ثَواب‬ -- ‫سِنِني‬ -- ‫فِئَة‬ ‫فِئات‬

heart reward years group/force

ٰ‫قُرْىب‬ -- ‫حَرْث‬ ‫شِيعَة‬ ‫شِيَع‬ ‫كَيْل‬ ‫أَكْيال‬

near relatives crops/cultivation sect/party measure

‫مُسَمًّى‬ ‫مُسَمَّيات‬ ‫صَيْحَة‬ ‫صَيْحات‬ ‫عِدَّة‬ ‫عِدَد‬ ‫لِباس‬ ‫أَلْبِسَة‬

specified/appointed shout/blast/cry number/waiting period garment/clothing

‫بَالغ‬ -- ‫مَثْوًى‬ ٍ‫مَثاو‬ ‫نَجْوٰى‬ ‫نَجاوَى‬ ‫مُحْضَر‬ َ‫مُحْضَرُون‬

message/conveyance abode/resting place secret talk/secret counsel presented/(those) brought

‫قِسْط‬ -- ‫رَحِم‬ ‫أَرْحام‬ ‫سَعْي‬ -- ‫أَذًى‬ --

justice/equity womb/kinship effort hurt/harm/trouble
302
 Qur’ânic Arabic Vocabulary

‫اَلْفِعْلُ الْماضي‬ ‫اَلْفِعْلُ الْمُضارِع‬ ‫اَلْفِعْلُ الْماضي‬ ‫الفعل املضارع‬ ‫اَلْفِعْلُ الْماضي‬ ‫الفعل املضارع‬ ‫اَلْفِعْلُ الْماضي‬ ‫الفعل املضارع‬

َ‫لَبِث‬ ُ‫يَلْبَث‬ ٰ‫اِسْتَ َوى‬ ‫يَسْتَوِي‬ ٰ‫اِشْتَ َرى‬ ‫يَشْتَرِي‬ َ‫بَال‬ ‫يَبْلُو‬
to stay/ hesitate/remain to be equal/to establish to buy/exchange (VIII) to test
(VIII)

ٰ‫سَعَى‬ ‫يَسْعَى‬ َّ‫أَعَد‬ ُّ‫يُعِد‬ َّ‫حَق‬ ُّ‫يَحُق‬ ٰ‫تَعَاىل‬ ‫يَتَعالَو‬

to strive to prepare (IV) to justify/to prove true to be exalted/to be high (VI)

َّ‫قَص‬ ُّ‫يَقُص‬ َ‫أَنْشَأ‬ ُ‫يُنْشِئ‬ ‫أَخْفَى‬ ‫يُخْفِي‬ َ‫ذَكَّر‬ ُ‫يُذَكِّر‬

to narrate to produce/to raise (IV) to conceal/to hide (IV) to remind (II)

َ‫أَعاد‬ ُ‫يُعيد‬ ٰ‫وَفَّى‬ ٰ‫يُوَفَّى‬ َ‫أَحاط‬ ُ‫يُحِيط‬ ٰ‫أَدْ َرى‬ ‫يُدْرِي‬

to return to fulfill/to pay in full (II) to surround/encompass to make known (IV)
(IV)

َ‫َأفِك‬ ُ‫يَْأفَك‬ َ‫قَدَّر‬ ُ‫يُقَدِّر‬ َّ‫مَن‬ ُّ‫يَمُن‬ ٰ‫اِنْتَهَى‬ ‫يَنْتَهِي‬

to delude/lie/to turn away to determine/plot (II) to favor to refrain/to cease (VIII)

ٰ‫َوقَى‬ ‫يَقِي‬ ‫آذَى‬ ‫يُؤْذِي‬ ‫أَبْدَى‬ ‫يُبْدِي‬ َ‫أَتْبَع‬ ُ‫يُتْبِع‬

to save/protect to harm/to trouble (IV) to reveal/to disclose (IV) to follow (IV)

ٰ‫اِعْتَ َدى‬ ‫يَعْتَدُو‬ ٰ‫أَغْنَى‬ ‫يُغْنِي‬ َ‫وَعَظ‬ ُ‫يَعِظ‬ َّ‫حَل‬ ُّ‫يَحِل‬

to transgress (VIII) to avail/to prosper (IV) to instruct/ advise to be lawful/to descend

َ‫لَقِي‬ ‫يَلْقَى‬ ٰ‫َوى‬

َّ ‫س‬ ‫يُسَوِّي‬ ‫صَلَى‬ ‫يَصْلَى‬ َ‫غَشِي‬ ‫يَغْشَى‬
to receive/meet to fashion/to proportion (II) to burn to cover

َ‫مَكَّن‬ ُ‫يُمَكِّن‬ َ‫وَصَف‬ َ‫يَصِف‬ َ‫اِسْتَأْذَن‬ ُ‫يَسْتَأْذِن‬ ُ‫جَحَد‬ ُ‫يَجْحَد‬

to strengthen/tighten (II) to attribute/ascribe to ask permission (X) to reject/to deny

َّ‫حاج‬ ُّ‫يُحاج‬ َّ‫خَر‬ ُّ‫يَخِر‬ ‫أَخْزَى‬ ‫يُخْزِي‬ ‫دَرَى‬ ‫يَدْرِي‬

to argue (III) to fall to disgrace (IV) to know

ٰ‫زَكَّى‬ ‫يُزَكِّي‬ ٰ‫اِصْطَفَى‬ ‫يَصْطَفِي‬ ٰ‫سَقَى‬ ‫يَسْقَى‬ ‫صَلَّى‬ ِّ‫يُصَل‬

to purify (II) to choose (VIII) to water/to give to drink to pray/ to bless (II)

ٰ‫طَغَى‬ ‫يَطْغَى‬ َ‫أَعْلَن‬ ُ‫يُعْلِن‬ َ‫قَطَع‬ ُ‫يَقْطَع‬ َ‫قَطَّع‬ ُ‫يُقَطِّع‬

to transgress/to overflow to declare/reveal (IV) to cut to cut/divide (II)

303
 Essentials of Qur’ânic Arabic

‫اَلْفِعْلُ الْماضي‬ ‫اَلْفِعْلُ الْمُضارِع‬ ‫اَلْفِعْلُ الْماضي‬ ‫اَلْفِعْلُ الْماضي الفعل املضارع‬ ‫الفعل املضارع‬ ‫اَلْفِعْلُ الْماضي‬ ‫الفعل املضارع‬

َ‫قَعَد‬ ُ‫يَقْعُد‬ َ‫مَنَع‬ ُ‫يَمْنَع‬ َ‫أَنْظَر‬ ُ‫يُنْظِر‬ َ‫أَوْرَث‬ ُ‫يُورِث‬

to sit to prevent to give respite (IV) to make one inherit (IV)

َ‫أَ ْوقَن‬ ُ‫يُوقِن‬ ‫بَدَا‬ ‫يَبْدُو‬ ‫بَنَى‬ ٰ‫يَبْنَى‬ َ‫أَذْهَب‬ ُ‫يُذْهِب‬

to believe firmly (IV) to become apparent to construct/ build to remove/to take away (IV)

َ‫سَخِر‬ ُ‫يَسْخَر‬ َ‫طَبَع‬ ُ‫يَطْبَع‬ َ‫أَعْجَب‬ ُ‫يُعْجِب‬ َ‫عَرَض‬ ُ‫يَعْرِض‬

to ridicule/mock to seal to please, to impress (IV) to display/present/to expose

َ‫عاهَد‬ ُ‫يُعاهِد‬ َ‫قَرِب‬ ُ‫يَقْرَب‬ َ‫كَذَب‬ ُ‫يَكْذِب‬ َ‫لَبَس‬ ُ‫يَلْبِس‬

to make a covenant (III) to approach/to go near to deny/to lie to obscure/to confuse/to mix

َ‫تَمَتَّع‬ ُ‫يَتَمَتَّع‬ َ‫أَناب‬ ُ‫يُنيب‬ َ‫نال‬ ُ‫يَنال‬ َ‫هَاد‬ ُ‫يَهُود‬

to enjoy (V) to turn (IV) to reach to be Jewish

ٰ‫وَصَّى‬ ‫يُوَصِّي‬ َ‫يَسَّر‬ ُ‫يُيَسِّر‬ َ‫بَخِل‬ ُ‫يَبْخَل‬ َ‫ثَبَّت‬ ُ‫يُثَبِّت‬

to enjoin (II) to make easy (II) to be stingy/ withhold to make firm (II)

ٰ‫اِجْتَبَى‬ ‫يَجْتَبِي‬ ٰ‫أَحْصَى‬ ‫يُحْصِي‬ َ‫حاق‬ ُ‫يَحيق‬ َ‫صَدَّق‬ ُ‫يُصَدِّق‬

to choose (VIII) to count/calculate (IV) to surround/encompass to accept the truth/to confirm

َ‫صَرَّف‬ ُ‫يُصَرِّف‬ َ‫أَضاع‬ ُ‫يُضِيع‬ َ‫طَلَّق‬ ُ‫يُطَلِّق‬ َ‫ظَهَر‬ ُ‫يَظْهَر‬

to explain (II) to be wasted/to neglect to divorce (II) to appear/become manifest
(IV)

َ‫عاذ‬ ُ‫يَعُوذ‬ َ‫فَسَق‬ ُ‫يَفْسُق‬ َ‫فَطَر‬ ُ‫يَفْطُر‬ َ‫تَقَبَّل‬ ُ‫يَتَقَبَّل‬

to seek refuge to disobey defiantly to create to accept (V)

َ‫اِسْتَقَام‬ ُ‫يَسْتَقِيم‬ َّ‫أَمَد‬ ُّ‫يُمُد‬ َّ‫مَر‬ ُّ‫يَمُر‬ َ‫نَبَذ‬ ُ‫يَنْبِذ‬

to be upright (X) to reinforce/to extend (IV) to pass/to continue to throw/ to cast

َ‫نَزَع‬ ُ‫يَنْزَع‬ َ‫وَصَل‬ ُ‫يَصِل‬ َ‫أَوْلَج‬ ُ‫يُولِج‬ َ‫آخَذ‬ ُ‫يُؤَاخِذ‬

to take away/ to remove to join, to reach to cause to enter (IV) to call to account; punish (III)

ٰ‫آ َوى‬ ‫يُؤْوِي‬ َ‫أَيَّد‬ ُ‫يُؤَيِّد‬ َ‫تَبارَك‬ ُ‫يَتَبارَك‬ َ‫اِجْتَنَب‬ ُ‫يَجْتَنِب‬

to give shelter (IV) to support/strengthen (II) to be blessed (VI) to avoid (VIII)

304
 Glossary of Arabic Terms

Glossary of Arabic Grammar Terms [‫ األجوَف‬- ‫]التَّشبيه‬

Verb with a middle root letter that Narrative Shifting in Sentences
‫ألجْوَف‬١ ‫اِلْتِفات‬
is a vowel. relative to the audience.
In Simile, the particle of
‫أَداةُ التَّشْبِيه‬ ‫األمر‬ Command tense.
comparison such as [‫ك‬ َ ] or [َّ‫]كَ أَن‬.

‫أَداة اإلسْتِثْنَاء‬ ‫اإلنذارَات‬ Warnings represented by words that

Exception Particle.
are implied verbal commands.
Inna and its Sisters. These Ḥarf Naṣb
‫َأدَاةُ َشرْط‬ Conditional Particle. ‫إِنَّ وَ أَخَواتُها‬
particles act on nominal sentences.

Merging of heavy letters or light Particle [ْ‫ ]إِن‬that indicates a

‫ِإدْغام‬ ‫الشرْطِيَّة‬
َّ ْ‫إِن‬
letters. conditional clause.
The conjugations of present tense
‫اإلسْتِئنافِيَّة‬ Resumption (by a particle). ‫األَفْعَالُ الْخَمْسَة‬ verbs with Nūn ending that are
omitted in the Naṣb or Jazm state.
The verb families of 3-Letter verbs II
‫اإلستدراك‬ Rebuttal (by a particle). َ‫بابُ فَعَّل‬
through X.

Replacer of a word from [‫;]التوابع‬

‫اإلِسْتِفْهام‬ Interrogation/Question. ‫البَدَل‬
functions in rhetorical effect.

‫اإلسْتِقْبال‬ ‫بَدَلُ الْإشْتِمال‬ Replacer causing abstract

Future (tense).
replacement.
Replacer causing partial
‫أَسْماء‬/‫اِسْم‬ Arabic noun. ِّ‫بَدَلُ الْبَعْضِ مِنَ الْكُل‬
replacement.
The Five Special Nouns Replacer causing total/equal
‫األَسْمَاءُ الْخَمْسَة‬ ‫بَدَلُ الشَّيْءِ مِن الشَّيْء‬
[‫ ذُو‬,‫ فُو‬. ُ‫ حَم‬, ‫ أَخ‬,‫]أَبو‬. replacement.

‫اِسْمُ الَْآلَة‬ Instrument of an action. ‫البلَاغَة‬ The study of rhetoric and eloquence.

Pointing Noun (Demonstrative

‫اسْم الْإشارَة‬ ‫تاء ا َملرْبُوتَة‬ The Tā of femininity: ‫ة‬.
Pronoun).

‫اِسْمُ التَّفْضِيل‬ Comparative Derived Noun. ‫تَأنيث‬ Making something feminine.

‫اِسْمُ الْفاعِل‬ Active Participle, Doer noun. ‫تَذْكري‬ Making something masculine.

‫اِسمُ الْمَفْعول‬ Passive Participle; Passive noun. ‫التَّحْضيض‬ Encouragement.

‫اِسْمُ الْمَوصُول‬ The Relative Pronoun. ‫تَخْفِيف‬ Deletion of a letter.

‫اَلْإضَافَة‬ Possession Construction. ‫تَرْكِيب‬ Merging of different Constructions.

The Simile which compares two

‫إِعْراب‬ Inflected Case of a Noun or Verb. ‫التَّشْبيه‬
different things, using [َّ‫كَأن‬/َ‫] ك‬

305
 Essentials of Qur’ânic Arabic

Glossary of Arabic Grammar Terms [‫ اَلْحَذْفُ النُّون‬- ‫]التَّشْبيه البليغ‬

Follower which causes emphasis. This
Both the [‫ ]أَداةُ التَّشْبِيه‬and the [‫] وَجْهُ التَّشْبيه‬
‫التَّشْبيه البليغ‬ ‫التَّوْكيد لِلتَّوابِع‬ is distinct from words that are
are omitted to cause powerful simile. emphasized due to a particle.

Simile where the [‫ ] وَجْهُ التَّشْبيه‬is complex, deep,

‫التّشبيه التِّمْثيلي‬ ‫اَلثَّبُوتُ النُّون‬ Preservation of the Nūn
and thought provoking.
Difficulty of pronouncing certain
‫التّشبيه اجململ‬ Simile where the [‫ ] وَجْهُ التَّشْبيه‬is omitted. ‫الثِّقْل‬
vowels on Alif/ Yā.
Regular similar where all components of Three-letter root Verbs of families II
‫التّشبيه املرسل‬ ‫ثُالثي مَزيد فيه‬
Simile are present. through X.

‫ التَّشْبيه املُفَصَّل‬Simile where the [‫ ]وَجْهُ التَّشْبيه‬is very detailed ‫ اجلَّارُّ وَ الْمَجْرور‬Jarr Construction.
and clear.

‫التَّعَجُّب‬ Verb indicating amazement or Exclamation ‫اجلزم‬ I‛rāb of present tense verbs.

The impossibility of Pronouncing a vowel on

‫التَّعَذُّر‬ ‫جَمْعُ التََّكْسِيْر‬ Broken Plural.
an Alif.

‫التَّعْريض‬ An Idiom which is used to express something ‫جُمْلَة إِسْمِيَّة‬ Nominal Non-Verbal Sentence.
critically or negative indirectly.

‫التَّعْريف‬ Making a noun definite. ‫الشرْطِيَّة‬

َّ ُ‫مجلَة‬ Conditional sentence.

‫تَعْلِيل‬ Changing of weak letters preceded by a vowel. ‫جُمْلَة فِعْليَّة‬ Verbal Sentence.

‫التَّفْضِيْل‬ Comparative & Superlative. ٌ‫جَمْع‬ Plural.

‫ الَتَّقْدمي و التَّأْخِري‬Shift of word order due to a rhetorical ‫ جَمْع املُؤَنَّثِ السّامل‬Feminine Sound Plural.
purpose/reason.
Clarifier: an indefinite Ism in Naṣb that
‫التَّمْييز‬ clarifies something that is vague or unclear in ‫َكرِ سَالِم‬
َّ ‫ جَمْعُ مُذ‬Masculine Sound Plural.
a sentence.
‫التَّنْبِيه‬ Warning. ‫اجلِنْس‬ Gender.

‫الْتَنْكري‬ Making a noun indefinite. ‫جَواب الشرط‬ Response statement after a condition.

"Nūnation" or double vowel of the last letter

‫التَّنْوِيْن‬ ‫حاضِر‬ Second Person.
of a noun usually without the “Al”.
Ism in Naṣb which describes an action
Follower: words that follow another word in as it is being done. It can also come in
‫التَّوابِع‬ ‫احلَال‬
its I‛rāb. the form of a sentence of Jarr
Construction.

‫التَّوْرِيَّة‬ Word used for a double meaning unintended ُ‫اَلْحَذْف‬ Omission.

for the listener.

‫التوْكِيْد‬
َّ Emphasis. ‫اَلْحَذْفُ النُّون‬ Omission of the Nūn ending.

306
 Glossary of Arabic Terms

Glossary of Arabic Grammar Terms [‫ ضَمِري مُنْفَصِل‬- ‫]حَرْف‬

Particle; word that has a meaning in
conjunction with another word; Particle Particle that causes a verb or a noun to
‫ َحرْف‬/‫حروف‬ ‫حرف ناصِبَة‬
can be either one which causes a change be in the Naṣb case.
in I‛rāb, or one that does not.

Particle of resumption like [َ‫و‬/َ‫ ]ف‬that does

‫حرف الْإسْتئْنافِيَّة‬ ‫َحرْف النِّداء‬ Particles of Calling that causes Naṣb.
not affect I‛rāb.

‫حرف اإلسْتِثْناء‬ Particle of exception. ‫حرف اإلجياب‬ Particle of response (to a question).

‫حرف االسْتِدْراك‬ Rebuttal Particles. ‫َحرَكَة‬ Vowels such as Ḍammah, Kasrah, Fatḥah.

‫حرف االسْتِفْهام‬ Particles of Interrogation. ‫اخلَبَر‬ Predicate in a Nominal Sentence.

Verbal Particle indicating the future Something that is “sound” without

‫حرف اإلستِقْبال‬ ‫سالِم‬
tense. irregularity, like a letter or a verb.

‫حَرف إعراض‬ Rebuttal Particle like [ْ‫]بَل‬. ‫ساكِن‬/‫سُكُون‬ Sukūn; also known as Jazm.

Jarr Construction that can act as a

‫حرف التَّحْضِيض‬ Particle of Encouragement. ‫شِبْهُ اجلُمْلَة‬
Predicate.
Condition that is denoted by a Condition
‫حرف التَحْقِيق‬ Particle of Emphasis. ‫الشَّرط‬
Particle.

‫حرف تَفْشري‬ Particle of Explanation. ‫ الصَّحيحُ اآلخِر‬Single tense Verbs ending with sound
last root letter.

‫حرف التَّنْبيه‬ Particle of Warning. ‫الصرْف‬

َّ The study of Morphology.

‫حرف التَّوْكِيد‬ Particle of Emphasis. ‫صِفَة‬ Adjective also known as [‫]نَعْت‬

Particles that cause Jarr such as Sentence or phrase which follows a

ّ‫حرف اجلر‬ [‫ إِىل‬/ ِ‫ ب‬/ ‫ ] مِن‬etc.
‫صِلَةُ املوصول‬ relative pronoun that describes a
definite word (preceding it).

‫خازِم‬/‫جزْم‬
َ ْ‫ حرف ال‬Particles that cause verbs to be in Jazm. ‫صِغَةُ املُبالَغَة‬ Intensive Derived Noun.

‫حرف الزَّائِدَة‬ Particles of Redundancy. ‫ الصِّفَة الْمُشَبَّهَة‬Derived adjective.

‫حرف عامِلَة‬ Particle which causes change in I‛rāb. ‫ضَمَائِر‬/‫ضَّمِيْر‬ Pronoun.

Pronoun that takes the meaning of

‫حرف الْعَطْف‬ Connecting Particles, a conjunction which
‫ضَمِريُ الشَّ أْن‬ “that”. It often comes in the form of [ُ‫]أنَّه‬
connects words or phrases.
or [ْ‫]أن‬.

A vowel or “weak” letter such as Connected Pronoun. Either Naṣb or Jazm

‫َحرْفُ عِلَّة‬ [ ‫ أ‬/ ّ/ ‫ و‬/ ‫ي‬/ ‫]ا‬.
‫ضَمري مُتَّصِل‬
case.

ٍ‫حرفٌ غَْيرُ عامِلَة‬ Particle that does not affect I‛rāb. ‫ضَمِري مُنْفَصِل‬ Detached pronoun. Raf‛ case.

307
 Essentials of Qur’ânic Arabic

Glossary of Arabic Grammar Terms [‫ الفعل املاضي االِسْتِمْراري‬- ‫]ظَرْف‬

Time or Place Container; indicating Particle indicating the reason for
‫ َظرْف‬/ ‫ظروف‬ ‫فاء السَّبَبِيَّة‬
something in which an action occurs. something to occur.

Noun in Naṣb that indicates the time in ِ‫فاءُ رَابِطَةٌ لِجَواب‬ Particle of Response in a conditional
‫َظرْفُ الزَّمان‬
which an action occurs. ‫الشَّرط‬ statement.

Noun in Naṣb that indicates the place in

‫َظرْفُ الْمَكان‬ ‫الفُصْحى‬ The original Classical Arabic language.
which an action occurs
Noun in Naṣb that indicates the time of
‫الشرْطيَّة‬
َّ ‫ َظرْف الزمان‬an action occurs which also acts as a ‫الفاعِل‬ Doer of the verb.
conditional particle.

A pronoun that connects the [‫ ]صِلَة‬to the Verb of the Command/Imperative

‫عائِد‬ ‫فِعْلُ الْ أَمْر‬
word it is describing. tense.

‫إِعْجازُ الْقُرآن‬ Inimitability of the Qur’ān. ‫فعل ثُالثِي مُجَرَّد‬ Three-Letter Verb (Family I Verb)

Number, referring the number in a ِ‫َرد‬

َّ ‫ فِعْل الثُّالثي اَلْمُج‬Three-Letter Verb (Family I Verb)
‫العَدَد‬ which are irregular. One or more of
grammatical phrase. ‫الْغَريِسَامل‬ root letters are vowelled or “weak”.

ُّ‫العَ َددُ الوَصْفِي‬ Ordinal Numbers. ِ‫ فِعْلُ الثُالثي املُزيد فِيه‬Higher Verb families which are derived
from the Verb I Family (II to X)
Higher Verb families which are derived
ِ‫ فِعْلُ الثُّالثِي ا َملزِيدَ فِيه‬from the Verb I Family (II to X) which
ُّ‫سرِي‬
ْ َ‫العَ َددُ الك‬ Fractions.
ٍ‫ إىل غَيِر سَالِم‬are irregular. One or more of its root
letter are “weak”.
Relationship between the
‫عَلَاقَة‬ metaphorical meaning and the literal ‫فِعْلُ الرُّباعي‬ Verb with a four-letter root.
meaning.

‫العَلَم‬ Proper noun. ‫فعل الشُّروع‬ The Verbs of Initiation.

Intransitive verb. Works with a Ḥarf

‫غائِب‬ Third Person. ‫الفِعْلُ الالزِم‬
Jarr to form an indirect object.

‫غَْيرُ سالِم‬ Irregular (letter or verb). ‫ فِعْل لَفيفِ املَفرُوق‬Verbs with two non-consecutive
vowel letters.

‫صرِف‬
َ ْ‫غَْيرُ مُن‬ Partially flexible word. ‫ فِعْل لَفيفِ املَقرُون‬Verbs with 2 consecutive
vowel letters.
The 5 Conjugated Verbs conjugated on
‫األَفْعالُ الْخَمْسَة‬ patterns of [ِ‫ [ أنْ ت‬,]‫ [ أنْتُم‬,]‫ [ أنْتُما‬,]‫ [مها‬,]‫] ﻫُم‬
‫الفِعْلُ الْمَاضِي‬ The Past Tense.

ِ‫ أَفْعالُ الْمَدْحِ وَ الذَّم‬The Verbs of Praise and Blame. ‫ الفعل املاضي البَعِيد‬Far Past Tense which uses [َ‫ ]كَان‬and Past
Tense Verb.

‫الفعل املاضي‬ Past Continuous Tense which uses [َ‫]كَان‬

‫أَفْعالُ النَّاقِصَة‬ Incomplete Verbs like [َ‫]كَان‬, [‫س‬
َ ْ‫]لَي‬, etc.
‫االِسْتِمْراري‬ with a Present Tense Verb.

308
 Glossary of Arabic Terms

Glossary of Arabic Grammar Terms [‫ مُتَكَلَّم‬- ‫]الفعل املاضي القَريب‬

‫ الفعل املاضي القَريب‬Near Past Tense which uses [ْ‫ ]قَد‬and a ‫الم اإلِسْتِغْراق‬ Noun which refers to all/each member
Past Tense Verb. of the category of the respective noun.

‫ الفِعلُ املَبنِي لِلْمَجْهول‬Passive verb without a Doer being ‫المُ التَّعْريف‬ The "Al" which makes a word Definite.
mentioned.

‫ الفِعْلُ املَبْين لِلْمَعْلوم‬Active Verb with Doer. ‫الم التَّعْليل‬ Particle which indicates the reason for
an action/occurrence.
Lā of negation which comes after a
‫فِعْلٌ مُتَعَدِّي‬ Transitive verb. Takes a direct object. ‫الم اجلحود‬
Negation Particle
Noun which refers to the category of
‫الفِعْلُ املُضَارِع‬ The Present/future Tense Verb. ‫الم اجلِنْس‬
the noun.
Noun which is known to speaker and
‫فِعْل مُضَعَّف‬ Verb with a Shadda on one of its letters, ‫ الم العَهْد اخلارِجِي‬audience. This is the most common type
or consecutive doubled root letters.
of “Al”
The Weak Verb (Contains Alif, Wāw, or
ّ‫الفِعْلُ املُعْتَل‬ ‫ الم العَهْد الذَّﻫَبِي‬Noun which is known to speaker and
Yā as a letter). but not to the audience.

‫فعل املقارَبَة‬ Verbs of Proximity. ‫ المُ وَ نُونُ التَّوْكيد‬Lām and Nūn of Double Emphasis.
The Grand Word which refers to the
name [‫]اهلل‬. This term is used to prevent
‫فِعْلُ املَهْمُوز‬ Verb with a Hamza as one of its letters. ‫لفظ اجلاللة‬
His name in being used in a causal way
in grammar discussions of words.
A legitimate reason for a metaphor. It
Word or term that is being used
‫َقرِينَة‬ refers to the literal meaning being ‫اللفْظُ اجملاز‬ metaphorically.
incorrect in a realistic sense.

‫القِسْم‬ Definiteness of a word. ‫ما الشَّرطِيََّة‬ Particle indicating a condition.

‫الْقِطْع‬ Breaking (from the expected I‛rāb). ‫الظرْفِيَّة‬

َّ ‫ماء‬ Particle indicating [‫ظرف‬/‫] مفعول فيه‬

An omitted word in Nominal Sentences,

which is linked to a Jarr Construction Particle that allows a noun to function
‫كائِن‬ (prepositional phrase) and which often ‫ماءَ الْمَصْدَرِيَّة‬
as a verbal noun particle.
represents the word [‫ ]مَوْجُود‬in meaning.

A word which is an Idiom, and carries

‫الكنايَة‬ ‫مُؤَنَّث‬ Feminine/Female.
double meaning.

‫ال الْعطْف‬ Connecting Particle [‫]ال‬ ُ‫املُبْتَدَأ‬ The subject of a Nominal Sentence.

‫ال النَّافِيَة‬ ّ‫مَبْنِي‬ Inflexible noun; Also used to refer to a

Lā of complete/categorical negation.
verb, that cannot take I‛rāb.
Connection between two words
‫لَا الْنَّفِيَ لِلْجِنْس‬ Lā of complete/categorical negation. ‫مُتَعَلِّق‬
grammatically.

‫ال النَّهِيَّة‬ Forbidding done by a Lā (negative ‫مُتَكَلَّم‬ First Person.

command).

309
 Essentials of Qur’ânic Arabic

Glossary of Arabic Grammar Terms [ِ‫ املَفْعُول فِيْه‬- ‫]املِثال‬

[ّ‫ ] فعل معتل‬which has a “weak” [‫ ]ف‬root That what the [‫ ]املُشَبَّه‬is being compared
‫املِثال‬ ِ‫املُشَبَّهُ بِه‬
letter. with.
Derived noun, from a specific root. It
‫مُثَنَّى‬ Dual. ّ‫مشتق‬ includes certain specific categories of
nouns (Doer noun, Passive noun, etc.).

‫اجملاز‬ Metaphor. ‫مُشَدَّد‬ Letter with a Shadda.

‫اجملاز باالستِعارَة‬ Majāz which essentially is used to replace ‫املُصْحَف‬ The Qur’ān in book form preserved
another word. according to Uthmāni script.
A “coined phrase” that is used as a
‫اجملاز املركّب‬ ‫مَصْدَر‬/ ‫ مصادِر‬Verbal Noun (infinitive).
metaphor.
The term that is used metaphorically is a
‫اجملاز ا ُملرْسَل‬ ‫املُضَاف‬ First Particle of the Iḍāfa Construction.
single word (or construction).

‫جرُور‬
ْ َ‫م‬ ِ‫املُضَاف إِلَيْه‬ Second Particle of the Iḍāfa Construction
Noun in the Jarr State.
which is Jarr.

[ّ‫ ]مُعْتَل‬Verb ending with a “weak” root

‫جزُوم‬
ْ َ‫م‬ Verb in the Jazm State. ‫الْمُعْتَلُّ اآلخِر‬
letter.
The noun that is numbered with a
‫مَجْهُول‬ Passive. ‫مَعْدُود‬
number.
The verb or noun is fully flexible: vowel of
‫مُخاطَب‬ Second Person. ‫املُ ْعرَب‬ the last letter adapts fully according to its
I‛rāb.

‫املُذَكَّر‬ Masculine/Male. ‫املَ ْعرِفَة‬ A Definite Noun.

‫ُمرَكَّب‬ Word Construction. ‫مَعْطُوف‬ Word connected by a Particle of [‫]عَطْف‬.

ّ‫ُمرَكَّب إِضافِي‬ ‫املعىن اجملازي‬ Represents the literal meaning of the

Iḍāfa or Possession Construction.
word.
Singular; also used to indicate a type of
ّ‫ُمرَكَّب تَوصيفِي‬ Describing Construction. ‫مُ ْفرَد‬ [‫]خَبَر‬.

‫َمرْفُوع‬ Word (Ism or Verb) in the Raf‛ State. ‫املَقْصُور‬ A noun ending with long Vowel.

Noun that is excepted after a particle of

‫مُسْتَثْىن‬ ِ‫مَفْعُول بِه‬ Direct Object of a Verb.
exception.
The Absolute Object. This is a Maṣdar of
‫مُسْتثْىن مِنْه‬ Statement preceding the exception. ‫مَفْعُول مُطْلَق‬ the Action used for emphasis in Naṣb.

Adverb/[‫ ;]ظَرف‬Place or time in which an

‫مُشارٌ إلَيه‬ Object pointed to by a pointing noun. ِ‫املَفْعُول فِيْه‬
action is done.

The thing or person that is being

‫املُشَبَّه‬ ُ‫املَفْعُول لَه‬ [‫ ] مفعول لِأجْله‬The reason for an action
compared with something else.

310
 Glossary of Arabic Terms

Glossary of Arabic Grammar Terms [‫ نَظْم‬- ‫]املَفْعُول مَعَه‬

Something being done with an action. It
‫املَفْعُول مَعَه‬ comes after a Wāw [‫] واو املَعِيَّة‬.

‫الْمَمْدُود‬ A noun ending with a long vowel Alif.

‫املُنادي‬ The Vocative; Someone being called.

‫صرِف‬
َ ْ‫مُن‬ Word that is partially flexible. It cannot
take Tanwīn nor take a Kasrah.
Word (Ism or Verb) that is in the Naṣb
‫مَنْصُوب‬
state.
Relative Pronoun which functions in a
‫مَنْ الشَّرطِيََّة‬
clause for a conditional sentence.

‫مَوْصُوف‬ Word being described.

Deputy Doer (Substitute of the Doer of

‫نائْبُ الفاعِل‬ the Verb). It comes only with Passive
Tense Verbs.

[ّ‫ ]مُعْتَل‬Verb which has vowel on its last

‫النَّاقِص‬
letter.

‫النِّداء‬ Calling someone.

‫النَّفِيَة‬ Simple Negation.

‫نَعْت‬ Adjective.

‫النَّحو‬ Science of grammar.

‫نَظْم‬ Coherence and Order (of the Qur’ān).

311
Essentials of Qur’ânic Arabic

312
 References

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313
 Essentials of Qur’ânic Arabic

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44. Zamakshari, AQ. Al-Kashāf. Website: http://www.altafsir.com/ section on [ ‫]التفاسري‬.

45. Zekr, The Zekr Qur’ān Project. Website: http://zekr.org.

46. Zindani et al. (1994) Human Development as Described in the Qur’ān and Sunnah: Correlation with
Modern Embryology. Islāmic Academy for Scientific Research, ISBN# 0962723649.
47. Ziyād, MM. Dr. Mosād. Website: http://www.drmosad.com/.

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Essentials of Qur’ânic Arabic

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 About the Author
Masood Ranginwala has studied Arabic with various teachers and
institutions. He has been teaching basic Qur’ānic Arabic over the past few
years at the Islāmic Learning Foundation, an institution of Islāmic Circle of
North America (ICNA). He earned a Diploma in General Islāmic Studies from
the Islāmic Online University (IOU). At IOU, he is currently the Arabic Studies
Coordinator for the Diploma Series. He also earned the Sībawayh Degree in
Arabic Studies from the Qibla Institute. He is currently an active member of
ICNA. He was also a founding member of Young Muslims, a grassroots
organization and had been active with them for several years. He is a
practicing emergency physician and resides with his wife and two children in
New Jersey.

‫َو الصَّال ُة َو السَّالم عَلى مُحَمَّ ٍد وَ عَلى آلِ ِه َو أصَحْابِهِ أَجْمَعين‬

‫الل ُه سُبْحانَ ُه و تَعالى حَسْبُنا و نِعْمَ الْوَكِيل‬

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