The Bookof

Arabic GrammarLessons

By

Hifni NasifMuhammad DiyabMustafa Tammum

andMuhammad Salih

(Translated by Amienoellah Abderoefwith some modifications)

Book One

The Formation of Words ( الكلمات تكون )

Explanation:

Each one of us knows the Letters of the (Arabic) Alphabet, the first of which is the الألف and the last of which is the الياء .From these letters are formed: all the words that we utter in our conversations and use in our dialogues, like: أب (father), م+ اجتهاد ,(sister) أ+خت ,(brother) أخ ,(mother) أ(diligence), نجاح (success, passing), etc.

The الكلمة (word) can consist of:(1) one letter, like the الباء (in, with) in ﴿ الله بسم ﴾ (In the Name of Allah), and

the الهمزة (question article) in ﴿ لك نشرح ألم ﴾ [Have we not open for you (your bosom)],

(2) two letters, like: "من" (from, of), "في" (in, at),(3) three letters, like: "عنب" (grapes), "شجر" (trees),(4) four letters, like: "جدول" (brook), جعفر (rivulet, Ja’far),(5) five letters, like: "سفرجل" (quince),(6) six letters, like: "زعفران" (saffron), or(7) seven letters, like: "استفهام" (questioning)

Furthermore, the الكلمة does not exceed this number (i.e. it cannot be made up of more than seven letters).

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وف من ر+ الكلمات+ تتركب+ الهجائية الح+

From the Letters of the (Arabic) Alphabet words are constructed.

The Types of Word ( الكلمات أنواع )

Explanation:

All the الكلمات that are formed from the Letters of the (Arabic) Alphabet are confined to three types only:

a type called "فعل" (verb), a type called "اسم" (noun) and a type called "حرف" (particle).

The الفعل is like:

(wrote) كتب (write/will write) يكت+ب+ (!Write) ا+كت+ب(rolled) دحرج (roll/will roll) ي+دحرج+ دحرج(Roll!)(went) انطلق (go/will go) ينطلق+ انطلق(Go!)(extracted) استخرج (extract/will extract) يستخرج+(!Extract) استخرج

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

The الاسم (which includes nouns, pronouns, adjectives, adverbs, etc.) is like:

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: "، "فعل له+ ي+قال+ نوعأنواع: ثلاثة إلى وتنقسم+ مثل+"، "كتب"، ، "اسم" له+ ي+قال+ نوعو و"ا+كت+ب"، و"يكت+ب+

د"، حم : "م+ ور"، مثل+ احة"، و"ع+صف+ له+ ي+قال+ نوعو و"ت+ف: "هل"، ،"حرف" و"لم" و"في"، مثل+

They (i.e. the الكلمات ) are divided into three types: a typed called "فعل" (verb), like: "كتب" (wrote), " write/will) "يكت+ب+

write), and "ا+كت+ب" (Write!), a type called "اسم" (noun), like: "حمد ور" ,(Muhammad) "م+ "ع+صف+

(sparrow), and "احة and ,(apple) "ت+ف a type called "حرف" (particle), like: "هل" (question article), "في" (in)

and "لم" (did not)

حمد" ور" ,(Muhammad) "م+ احة" ,(sparrow) "ع+صف+ " ,(earth) "أرض" ,(apple) "ت+ف and other examples which we ,(moon) "قمر" ,(sun) "شمس" ,(heaven, sky) "سماءuse to refer to people and things. Of these are: the names of people, the names of mountains, rivers and countries, and every other word that denotes animals, plants or inanimate objects.

The الحرف (which includes prepositions, interrogative particles, negative particles, future particles, conjunctions), is like:

,to) "إلى" ,(from, of) "من" ,(did not) "لم" ,(in, at) "في" ,(question article) "هل"towards), " and every other word that denotes a meaning ,(then, thereafter, after awhile) "ث+مthat does not become apparent except when used with other words.

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The Categories of Verb ( الفعل أقسام )

Explanation:

You have learnt previously that all the الكلمات are limited to three types: فعل (verb), and we explained to you that every word denoting the ,(particle) حرف and (noun) اسمoccurrence of an action in a particular time is called a "فعل".

Moreover, the الفعل is divided into three categories: ماض (past, perfect), ضارع م+(present or future, imperfect) and أمر (command, imperative).

The الماضي is that which denotes the occurrence of an action in a time that has elapsed (i.e. the past tense), like: "كتب" (wrote), "دحرج" (rolled), "انطلق" (went), and ".(extracted) "استخرج

The ضارع ) is that which denotes the occurrence of an action in the present tense الم+" :like ,(الاستقبال) or future tense (الحال " ,(write, will write) "يكت+ب+ "ي+دحرج+(roll, will roll), " " and (go, will go) "ينطلق+ .(extract, will extract) "يستخرج+Furthermore, it is necessary for the ضارع to have one of the following four letters الم+prefixed to it:

" .first person singular, e.g] ألف ,[(I write or will write) "أكت+ب+ " .first person dual or plural, e.g] ن+ون ,[(We write or will write) "نكت+ب+ " .third person masculine and third person feminine plural, e.g] ياء ,he writes} "يكت+ب+

will write} , "يكت+بان" {they (masc. dual) write or will write}, "يكت+ب+ون" {they (masc. pl.) write or will write} and "يكت+بن" {they (fem. pl.) write or will write}] or

" .second person and third person feminine singular and dual, e.g] تاء you} "تكت+ب+(masc. sing.) or she write(s) or will write}, "تكت+بين" {you (fem. sing.) write will write}, "تكت+بان" {you (masc. dual) or they fem. dual write or will write}, "تكت+ب+ون" {you (masc. pl.) write or will write}, "تكت+بن" (you (fem. pl.) write or will write}] .

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نحو+: "كتب"، ،ماضأقسام: ثلاثة إلى ينقسم+ والفعل+ضارعو "، ،م+ : "يكت+ب+ : "ا+كت+ب" ،أمرو نحو+ نحو+

The الفعل is divided into three categories: (wrote) "كتب" :like ,(past, perfect) ماض ضارع " :like ,(present or future, imperfect) م+ (write, will write) "يكت+ب+ (!Write) "ا+كت+ب" :like ,(command, imperative) أمر

The الأمر is that through which an action is requested, like: "ا+كت+ب" [Write! (which is a request for writing)], "دحرج" [Roll! (which is a request for rolling s.th.)], "انطلق" [Go! (which is a request for going)] and "استخرج" [Extract!(which is a request for extracting)].

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Masculine and Feminine ( ذكر ؤنث الم+ والم+ )

Explanation:

You already know that:

the الكلمة is of three types: فعل (verb), اسم (noun) and حرف (particle), and the الفعل in turn is of three types: ماض (past), ضارع and (present or future) م+

.(command) أمر

Know now that the الاسم is of two types:

ذكر " ,(Ali) "علي" :that denotes a male, like اسم which is every ,(masculine) م+سين " ,(stallion) "حصان" ,(mule) "بغل" ,(camel) "جمل" ,(Husain) "ح+.etc ,(cat) "هر" ,(donkey) "حمار

ؤنث "عائشة" :that denotes a female, like اسم which is every ,(feminine) م+(Aishah), "فاطمة" (Fatimah), "عزيزة" (Azizah), "ناقة" (she-camel), "بغلة" (female mule), حمارة" (female donkey), "ة .etc ,(female cat) "هر

[The ذكر ذكر can either be الم+ : م+ in meaning and in form like " "جمل , علي" " , etc. or in meaning only like "حمزة" (Hamzah), "طلحة" (Talhah), etc. or in form only, like "كتاب" (book), "قلم" (pen), etc.

Similarly, the ؤنث ؤنث can either be الم+ : م+ in meaning and in form like " "ناقة , عائشة" " , etc. or, in meaning only like "زينب" (Zainab), "هند" (Hind), etc. or in form only, like "حمزة" (Hamzah), "طلحة" (Talhah), etc.]

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رقسمين: إلى ينقسم+ والاسم+ ذك "، ،م+ نحو+: "عليؤنثو و"حصان"، و"جمل"، و"ناقة" نحو+: "عائشة"، ،م+

ة" و"هر

The الاسم is divided into two categories: ذكر "حصان" and (camel) "جمل" ,(Ali) "علي" :like ,(masculine) م+

(stallion), and ؤنث ة" and (she-camel) "ناقة" ,(Aishah) "عائشة" :like ,(feminine) م+ "هر

The Singular, Dual and Plural ( فرد ثنى الم+ والجمع والم+ )

Explanation:

You (already) know that the الاسم is divided into ذكر ؤنث and (masculine) م+ م+(feminine).

Know now that it is also divided into:

فرد :which is that which denotes a single male or female, like ,(singular) م+

,(a very good woman) "فاضلة" and (a very good man) "فاضل" جتهد" جتهدة" and (a diligent male) "م+ ,(a diligent female) "م+

ثنى .which is that which denotes two males or two females by adding (i.e ,(dual) م+suffixing) an ألف and ن+ون or a ياء and ن+ون to its singular form, like:

,(two very good men) "فاضلين" or "فاضلان" ,(two very good women) "فاضلتين" or "فاضلتان"جتهدان" جتهدين" or "م+ ,(two diligent men) "م+جتهدتان" جتهدتين" or "م+ ,(two diligent women)"م+

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– الاسم+ وينقسم+ فردأقسام: ثلاثة إلى – أيضا نحو+: ،م+ثنىو وفاضلة، فاضل، "فاضلين" أو نحو+: "فاضلان"، ،م+

نحو+: "فاضل+ون" أو ،جمعو "فاضلتين"، و"فاضلتان" أوضلاء" "فاضلين" أو "ف+

The الاسم is also divided into three (more) categories: فرد a very) فاضلة and ,(a very good man) "فاضل" :like ,(singular) م+

good woman), ثنى " or (two very good men in the nom. case) "فاضلان" :like ,(dual) م+

"فاضلتان" and (two very good men in the acc. and gen. cases) "فاضلين(two very good women in the nom. case) or "فاضلتين" (two very good women in the acc. and gen. cases), and

" or (very good men in the nom. case) "فاضل+ون" :like ,(plural) جمعضلاء" or (very good men in the acc. and gen. cases) "فاضلين very) "ف+

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

" "فاضلين, فاضل+ون" "(very good men),ضلاء" or ,(very good men) "ف+.(very good women) "فاضلات"

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The Categories of Plural ( الجمع أقسام )

Explanation:

You have learnt previously that the الاسم can be فرد ثنى, م+ م+ or جمع , and now you will learn that the الجمع is not merely of one type but of two types:

تكسير جمع (broken plural), which is that whose singular form undergoes a change in structure, like:

ضلاء" ,(a very good man) "فاضل" the plural of , "ف+and ,(book) "كتاب" the plural of , "ك+ت+ب",(pen) "قلم" the plural of , "أقلام"

تصحيح جمع (sound plural), which is that whose singular form remains sound or intact, and comprises two categories:

(a) ر جمع ذك سالم م+ (sound masculine plural), like: "فاضل+ون" (in the nom. case) or "فاضلين" (in the acc. and gen. cases), and "جتهد+ون .in the nom) "م+case) or "جتهدين as regards every ,(in the acc. and gen. cases) "م+ ,suffixed to its singular form ن+ون and ياء or a ن+ون and واو which has a اسمand(b) ؤنث جمع سالم م+ (sound feminine plural), like: "فاضلات" and "جتهدات suffixed to its تاء and ألف which has an اسم as regards every , "م+singular form.

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نحو+: تكسير، قسمين: جمع إلى الجمع+ وينقسم+ضلاء"، نحو+: تصحيح، وجمع و"أقلام"، و"ك+ت+ب"، "ف+

ر كان وإذا و"فاضلات"، "فاضلين"، أو "فاضل+ون"، ذك لم+ي م ر "جمع س+ ذك ؤنث كان وإذا سالما"، م+ مي لم+ "جمع س+ؤنث سالما" م+

The الجمع is further subdivided into two categories: تكسير جمع (broken plural), like: "فضلاء" (very good people), "

and ,(pens) "أقلام" ,(books) "ك+ت+ب تصحيح جمع (sound plural), like: "فاضل+ون" or "فاضلين" (very

good men) and "فاضلات" (very good women), and when it refers to masculine it is called " ر جمع ذك سالم م+ " (sound masculine plural), and when it refers to feminine it is called " ؤنث جمع سالم م+ " (sound feminine plural).

The Composition of Speech ( تأليف الكلام )

Explanation:

We know from what has gone before that all the الكلمات do not exceed three types: the It is clear that to understand what is . الحرف and the الاسم the , الفعلcommunicated (by the speaker) is not achieved by means of one word only due to it being insufficient by itself, instead it is necessary – in order for communication to take place – that there be two or more words so that what we utter conveys a complete and self-contained message.

The sentence (ملة which is composed of two or more words such that it conveys the (الج+intended and desired sense (to the listener) is called "كلام" (speech), like: " العلم+" and (Knowledge is beneficial) "نافع ضار الجهل+ " (Ignorance is harmful).

It is not required, however, that الكلام be composed of all three types (of الكلمة ), for it is sufficient that it be composed of two nouns only, like: " قبل علي م+ " (Ali is coming or approaching) or a verb and a noun, like: " نهر فاض " (a river is overflowing).

Furthermore, the ملة :is called الج+

" :like , فعل if its initial part is a (verbal) "فعلية" علم+ حضر الم+ " (The teacher was present) and " ر+ الناظر+ يحض+ " (The onlooker or investigator is present), and

" :like , اسم if its initial part is an (nominal) "اسمية" واقف الأ+ستاذ+ " (The teacher is standing) and " ي+فتش+ الناظر+ " (The investigator is inspecting).

[Note that the occurrence of a حرف (particle) before the الفعل or the الاسم does not affect the status of the ملة ملة as a الج+ فعلية ج+ or a ملة اسمية ج+ ]

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مل+ تتركب+ الكلمات ومن فيدة+، الج+ اة+ وهي الم+ سم الم+بـ"الكلام"

From words informative sentences are constructed, and they are called "الكلام" (Speech)

The Indeclinable and Declinable ( والم+عرب المبني )

Explanation:

It has been mentioned to you previously that مل فيدة الج+ الم+ (meaningful and informative sentences) are composed of individual words which do not fall outside the three classes (of word): the الفعل, the الاسم and the الحرف .

However, these words – when they are grouped together in a ملة .are not all the same – ج+

Rather:

of them there is that whose ending exists in one state (and one state only) no matter in what construction it appears, and is called "مبني" (indeclinable), like: the word "" :in your statement (Where) "أين ؟ أين الكتاب+ " (Where is the book?), " أين

؟ ذهب علي " (Where did Ali go?) and " جئت؟ أين من " (From where did you come?), for the النون in "أين" adheres strictly to the الفتحة (throughout) in it is not allowed for it (i.e. the النون ) to ever part from the الفتحة no matter how the constructions might change, and

of them there is that whose ending exists in different modes and states, and is called "ماء" like: the word ,(declinable) "م+عرب :in your statement (heaven, sky) "الس" ماء+ صافية الس " (The sky is clear), " ب+ حجبت ح+ ماء الس الس " (The clouds covered the sky) and " ماء إلى نظرت+ الس " (I looked at the sky), for its ending in the first sentence is vowelled with the مة in the second with the , الض. الكسرة and the third with the الفتحة

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قسمين: قسم إلى التركب عند الكلمات+ وتنقسم+ لاه+ يتغير+ ه+ يتغير+ "مبنيا" وقسم وي+سمى أبدا، آخر+ آخر+

عربا". وي+سمى "م+

The الكلمات are divided – when grouped together (in a sentence) – into two categories: a category whose ending never changes, and is called "مبني" (indeclinable),

and a category whose ending changes, and is called "م+عرب" (declinable).

The Types of Indeclinability ( البناء أنواع )

Explanation:

You already know that the الكلمات – when they are grouped together – their ending either adheres strictly to one state or it changes by changing the construction.

Know now that the modes and states that the endings of words have to adhere to do not exceed four: the ك+ون م the , الس . الكسر and the الفتح the , الض

Every كلمة whose ending adheres strictly to the ك+ون " :is said to be الس مبنيةك+ون على الس " (built or fixed on the ك+ون will) "لن" ,(did not) "لم" like ,( الس

not), "من" (from), "عن" (of, about), "في" (in), etc.

Every كلمة whose ending adheres strictly to the مة على مبنية " :is said to be الض م مة built or fixed on the) "الض " like ,( الض " ,(where) "حيث+ " ,(we) "نحن+ نذ+ "م+(since, from), etc.

Every كلمة whose ending adheres strictly to the الفتحة is said to be: " مبنية الفتح على " (built or fixed on the الفتحة ), like "أين" (where), "ليت" (hoping,

hopefully, perhaps), " .etc ,(then, thereafter) "ث+م

Every كلمة whose ending adheres strictly to the الكسرة is said to be: " مبنية الكسر على " (built or fixed on the الكسرة ), like the الباء and اللام in your

statement: " بالاجتهاد التقدم+ " (Progress is/comes with diligence) and " +ل لكجتهد نصيب م+ " (For every diligent person there is a share/portion).

That a particular كلمة is مبنية on a ك+ون كسر or a , فتح or a , ضم or a , س+cannot be determined from some rule, rather the method for determining the particular sign

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فالذي ه+ يتغير+ لا ا آخر+ +ون أن إم يك ك+ون، م+لازما للسة أو كـ"لم"، م "، الض أو كـ"أين"، الفتحة أو كـ"حيث+ على ذلك تعيين في والمدار+ الله"، كـ"بسم الكسرة

حيح. النقل الص

That whose ending does not change, either adheres (permanently) to: the ك+ون ,(did not) "لم" like الس the مة " like الض ,(where) "حيث+ the الفتحة like "أين" (where), or the الكسرة like " الله بسم " (In the Name of Allah)The method for determining that (i.e. for determining which words are indeclinable) is contingent on sound transmission (based on how previous Arabs used it, and there are no particular rules for logically deriving that).

on which it is مبنية is contingent on how it has been used in reliable and credible books and by expert users and speakers of Arabic.

When someone says to you: “By what means do you know that "لم" is مبني on the ك+ون "حيث+, الس " on the م "أين, الض " on the الفتح and the الباء on the

م on the مبني to be "لم" and why is it not allowed for , الكسر ”?for example الض

In response to him, you cannot but say that knowledge thereof is not acquired via rules that are learnt, instead it is acquired via oral transmission and hearsay, and that I have not heard the word "لم" in any of the constructions of eloquent and grammatically sound Arabic speech except that its ending has been unvowelled (with a ك+ون like the statement of ,( س+the poet:

ن لم أخ+ +خلف ولم عهدا أ و+ع+ودا(I did not break a covenant nor did I breach promises)

Hence, based on that you know that "لم" is مبنية on the ك+ون and not on the السم and because of that I do not ,(vowel-markings) الحركات nor any of the other الضpronounce it except as ساكنة (unvowelled with a ك+ون .( س+

Likewise for most indeclinable words ( المبنية الكلمات ) there is no way of knowing what sign they are مبنية on except through sound transmission, while at the same time it is not difficult for us know that, because the المبنية الكلمات (indeclinable words) in comparison to the عربات are very few (in number) and the (declinable words) الم+people’s pronunciation thereof is generally correct, due to the fact that their endings are not subject to change. Even with this in mind, we will still mention those most commonly used among these المبنية الكلمات .

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The Classes of Indeclinables ( المبنيات أصناف )

Explanation:

You already know that the الكلمات are not all مبنية (indeclinable) nor all عربة م+(declinable). Rather, some of them are مبني and some of them are م+عرب . Also, it has been mentioned to you previously that the الكلمات are of three types: أفعال (verbs), وف and (nouns) أسماء ر+ .(particles) ح+

As for the وف ر+ :and they comprise five classes , مبنية all of them are الح++حادية (1) the , التاء the , الباء the , الهمزة like: the ,(composed of one letter) أين :like , الواو and the اللام the , لكاف the , الفاء the , الس زيد؟ أسافر (Did Zaid travel?) بقلمك كتبت+ (I wrote with your pen) وسترجع+ الجارية+ خرجت (The maid went out and she will return) لطان عند دخل فالأ+مراء+ الع+لماء+ الس (The scholars entered into the

presence of the sultan, then the emirs) كالنور العلم+ (Knowledge is like light) +م العاقبة+ لك (The result will be yours) ود+ون تس+ والأدب بالعلم (You will rule/reign through knowledge and good

character)

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وف جميع+ المبني ومن ر+ عدا ما الأفعال+ وكذا الح+ضارع، ها ي+سمى الأسماء من وألفاظ الم+ بعض+

مائر"، و"، و"أنت"، كـ"أنا"، بـ"الض ها و"ه+ وبعض+ولة"، بـ"الأسماء ها و"التي"، كـ"الذي"، الموص+ وبعض+

ها و"هذه"، كـ"هذا"، الإشارة"، بـ"أسماء وبعض+رط"، بـ"أسماء و"مهما". كـ"من"، الش

Belonging to the المبني are all the وف ر+ and like wise the (particles) الح+ some of which (nouns) الأسماء and some words from the (verbs) الأفعالare called "مائر .you (masc} "أنت" ,(I) "أنا" like (personal pronouns) "الضsing.)} and "و " and some of which (are called) ,(he) "ه+ الأسماءولة .that which, who (masc} "الذي" like ,(relative pronouns) "الموص+sing.)} and "التي" {that which, who (fem. sing.)}, and some of which is called "

الإشارة أسماء " (indicative/demonstrative pronouns), like "هذا" {(this (masc. sing.)} and "هذه" {this (fem. sing.)}, and some of which are called "

رط أسماء الش " (conditional pronouns),like "من" (whosoever) and ".(whatever) "مهما

"إن" ,(to, that) "أن" ,(or) "أم" ,(the) "أل" :like ,(composed of two letters) ث+نائية (2)(if), "بل" (rather, instead), " ,if, had it been that) "لو" ,(definitely, maybe, about to) "قدwas it that) and "هل" (question article, interrogative), like:

فر+ أقريب بعيد؟ أم الس (Is the travel near or far?) ني ر تع+ود أن يس+ (It pleases me that you will be returning) ت+رحم ترحم إن (If you show mercy, you will be shown mercy to) ف+ يذهب لم إبراهيم+ بل ي+وس+ [Yusuf did not go but Ibrahim (went) instead] القطار شاهدت قد (I definitely saw the train) القاضي لاستراح الناس+ أنصف لو (If people were just and fair, then the

judge would have been relieved) الميعاد+؟ جاء هل (Did the appointed time come?)

"ألا" ,(all of a sudden, suddenly) "إذا" :like ,(composed of three letters) ث+لاثية (3)(Alas!), "إلى" (to), " on, on top) "على" ,(will, shall) "سوف" ,(indeed, verily) "إنof), "ليت" (I wish) and "نعم" (yes), like:

ظننت+ه+ و إذا غائبا حاضر ه+ (I thought he was absent and then all of a sudden he was present)

لكثير الغنى أسباب إن ألا (Alas! Truly, the causes of wealth are many) ترى سوف (You will see) لي ليت الذهب من قنطارا [I wish I had a kantar of gold] " :in response to someone saying (Yes) نعم ه+ الخير؟ في أت+نفق+ " (Will you

spend it in the way of Good?)

باعية (4) " :like ,(composed of four letters) ر+ ما إذ " (if), " " ,(except, excluding) "إلاا ا" ,(as for) "أم " ,(until, up to including, even) "حتى" ,(either/or) "إم " and (as if) "كأن:like ,(I hope, hopefully, hoping, in order) "لعل

تتقدم تتعلم ما إذ (If you learn you will progress, advance) ﴿ هالك شيء ك+ل وجهه+ إلا ﴾ (Everything will perish except His Countenance) ر ا الحارسان قص ا الباب فترك الأول+ أم فنام الثاني وأم (The

two guards were negligent, as for the first he abandoned the door and as for the second, he slept)

ر+ ا سعيد يحض+ إم ا غدا غد بعد وإم (Sa’id will attend either tomorrow or after tomorrow)

اج+ قدم ج شاة+ حتى الح+ الم+ (The pilgrims arrived including the pedestrians / those who walked)

معنا ك+نت كأنك (As if you were with us) يعتدل+ الجو لعل (Hopefully, the weather will become moderate)

ماسية (5) "أنما" ,(only, nothing except) "إنما" :like ,(composed of five letters) خ+(that) and " :like ,(but) "لكن

15

﴿ ك+م أنما إلي ي+وحى إنما واحد إله إله+ ﴾ (It was only revealed to me that your Lord is One God)

ف+ بخيل لكنه+ غني ي+وس+ (Yusuf is wealthy but he is stingy)

As for the الأفعال (verbs):

the الماضي and الأمر thereof are مبنيان (indeclinable): the first on the ك+ون and the second on the الفتح and , الس

the ضارع التوكيد ن+ون except when the (declinable) م+عرب is الم+ (Nun of Intensification, Strengthening) or الإناث ن+ون (Nun of the Feminine Plural) is attached (i.e. suffixed) to it.

As for the الأسماء , all of them are عربة except for a limited number (declinable) م+(of classes), some of which are called "مائر some of which are ,(personal pronouns) "الضcalled " ولة الأسماء الموص+ " (relative pronouns), some of which are called "

الإشارة أسماء " (indicative/demonstrative pronouns) and some of which are called "رط أسماء الش " (conditional pronouns).

16

As for the مائر :they are , الضأنا I إياي Me

نحن+ We إيانا Us

أنت You (masc. sing.) إياك You (masc. sing.)

أنت You (fem. sing.) إياك You (fem. sing.)

أنت+ما You (masc. fem. dual) إياك+ما You (masc. fem. dual)

أنت+م You (masc. pl.) إياك+م You (masc. pl.)

أنت+ن You (fem. pl.) إياك+ن You (fem. pl.)

و ه+ He إياه+ Him

هي She إياها Her

ما ه+ They (masc. fem. dual) ما إياه+ Them (masc. fem. dual)

م ه+ They (masc. pl.) م إياه+ Them (masc. pl.)

ن ه+ They (fem. pl.) ن إياه+ Them (fem. pl.)

These are called " مائر نفصلة الض الم+ " (Detached Personal Pronouns)

That which is attached (i.e. suffixed) to the الفعل (only) occurs in for example:

كتبت+ I wrote

كتبنا We wrote

كتبت You (masc. sing.) wrote

كتبت You (fem. sing.) wrote

كتبت+ما You (masc. fem. dual) wrote

كتبت+م You (masc. pl.) wrote

كتبتن+ You (fem. pl.) wrote

و( كتب )ه+ He wrote

)هي( كتبت She wrote

كتبا They (masc. dual) wrote

كتبتا They (fem. dual) wrote

كتب+وا They (masc. pl.) wrote

كتبن They (fem. pl.) wrote

17

That which is attached (i.e. suffixed) to the الفعل or the الاسم occurs in for example: علمنيكتابي

My book taught me

كتاب+نا علمنا Our book taught us

كتاب+ك علمك Your book taught you (masc. sing.)

كتاب+ك علمك Your book taught you (fem. sing.)

علمك+ماكتاب+ك+ما

Your book taught you (masc. fem. dual)

علمك+مكتاب+ك+م

Your book taught you (masc. pl.)

علمك+نكتاب+ك+ن

Your book taught you (fem. pl.)

كتاب+ه+ علمه+ His book taught him

كتاب+ها علمها Her book taught her

ما علمه+ما كتاب+ه+

Their book taught them (masc. fem. dual)

م علمه+م كتاب+ه+

Their book taught them (masc. pl.)

ن علمه+ن كتاب+ه+

Their book taught them (fem. pl.)

These are called " مائر تصلة الض الم+ " (Attached Personal Pronouns).

As for the ولة الأسماء الموص+ (relative pronouns), among them are:الذي the one who / that which (masc.)

التي the one who / that which (fem.)

اللذان the ones who / which (masc. dual)

اللتان the ones who / which (fem. dual)

الذين the ones who (masc. pl.)

اللاتي the ones who (fem. pl.)

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As for the رط أسماء الش , among them are:من Whosoever ……..then ……..

ما Whatever ……..then ……..

مهما Whatever ……..then ……..

متى Whenever ……..then ……..

أيان Whenever ……..then ……..

أين Wherever ……..then ……..

أنى Wherever ……..then ……..

حيث+ما Wherever ……..then ……..

كيفما However ……..then ……..

أي Whichever ……..then ……..

19

The Types of Declinability / Declension ( الإعراب أنواع )

Explanation:

It has become clear to us that the words whose endings change by changing the constructions (in which they appear) are from the classes of الفعل and الاسم , and not from the class of الحرف .It remains for us to know the modes or states in which this change exists. Know that they (i.e. these modes or states) are four: the مة and the الكسرة the , الفتحة the , الضك+ون :The change . الس by means of the مة i.e. nominative case for nouns and) "رفع" is called الض

indicative mood for verbs), by means of the الفتحة (is called) "نصب" (i.e. accusative case for nouns and

subjunctive mood for verbs), by means of the الكسرة (is called) "جر" and by means of the ك+ون . "جزم" (is called) الس

20

ه+ يتغير+ والذي كان ..إن آخر+ ه+ فعلا +ون+ فتغير+ ة يك م بالضك+ون، والفتحة كان وإن والس ه+ اسما +ون+ فتغير+ يكة م والكسرة. والفتحة بالضة والتغير+ م ي+سمى وبالفتحة "رفعا"، ي+سمى بالض

ك+ون "جرا"، ي+سمى وبالكسرة "نصبا"، "جزما"، وبالسة وي+قال+ م ك+ون والكسرة والفتحة للض "علامات+ والس

الأصلية+". الإعراب

That whose ending changes, if it is a فعل , then its change is by means of the مة الفتحة the , الض

and the ك+ون and , الس if it is an اسم , then its change is by means of the مة الفتحة the , الض

and the الكسرة .The change: by means of the مة , "رفع" is called الض by means of the الفتحة (is called) "نصب" , by means of the الكسرة (is called) "جر" and by means of the ك+ون "جزم" (is called) الس

The مة ك+ون and the الكسرة the , الفتحة the , الض are said to السbe the " الأصلية الإعراب علامات " (primary signs of declinability).

Hence, it is said that the types of declinability (الإعراب) are: جر, نصب, رفع and جزم , and the مة ك+ون and the الكسرة the , الفتحة the , الض are السsaid to be the " الأصلية الإعراب علامات " (primary signs of declinability).

It is necessary for us to know that الجر does not apply to الأفعال just as الجزم does not apply to الأسماء .[Furthermore: فع is called the nominative case when applied to nouns and the indicative mood الر

when applied to verbs, is called the accusative case when applied to nouns and the subjunctive mood النصب

when applied to verbs, is called the genitive case and applies to nouns only and الجر [.is called the jussive mood and applies to verbs only الجزم

21

Declining the Dual and Sound Plural ( ثنى إعراب الم+ والجمع الم الس )

Explanation:

You already know that:

the فع علامة الأصلية الر (primary sign of فع مة is the ( الر , الض the الأصلية( النصب علامة( (primary sign of النصب ) is the الفتحة , The الأصلية( الجر علامة( (primary sign of الجر ) is the الكسرة and The الأصلية( الجزم علامة( (primary sign of الجزم ) is the ك+ون . الس

Moreover, there exist also فرعية علامات (secondary signs)which take the place of these (primary) signs in certain types of the الكلمات as will be mentioned.

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ثنى بالياء. وجمع+ وي+جر وي+نصب+ بالألف، ي+رفع+ والم+ر ذك الم+ الم+ بالياء. وي+جر وي+نصب+ بالواو، ي+رفع+ السؤنث وجمع+ الم+ الم+ للألف بالكسرة. وي+قال+ ي+نصب+ السفرعية". "علامات والكسرة والياء والواو

The ثنى :is (dual) الم+ وع فع i.e. declined in the case of) مرف+ and الألف with the ( الر ور and ( النصب i.e. declined in the case of) منص+وب .i.e) مجر+

declined in the case of الجر ) with the الياء .

The ر جمع ذك الم الم+ الس (sound masculine plural) is: وع and الواو with the مرف+ ور and منص+وب . الياء with the مجر+

The ؤنث جمع الم الم+ الس (sound feminine plural) is: . الكسرة with the منص+وب

[As for being وع ور and مرف+ ,it takes the standard declension, that is مجر+وع مة with the مرف+ ور and الض [ الكسرة with the مجر+

The الألف , the الواو , the الياء and the الكسرة are said to be "فرعية علامات " (secondary signs).

Thus:

(1) the ثنى :is الم+ وع مة in place of the الألف with the مرف+ ة عن نيابة .i.e) الض م الض ),

like: " نا حضر لان ه+ رج+ " (two men were present here) ور and منص+وب and the الفتحة in place of the الياء with the مجر+

والكسرة الفتحة عن نيابة .i.e) الكسرة ), like: " لين أكرمت+ ج+ الر " (I honoured the two men) and " إلى نظرت+لين ج+ .(I looked at the two men) "الر

(2) the ر جمع ذك الم الم+ الس is: وع مة in place of the الواو with the مرف+ ة عن نيابة .i.e) الض م الض ),

like: " ون خرج هندس+ الم+ " (The engineers left / went out) ور and منص+وب and the الفتحة in place of the الياء with the مجر+

والكسرة الفتحة عن نيابة .i.e) الكسرة ), like: " هندسين ودعت+ الم+ " (I bid the engineers farewell) and " إلى نظرت+ هندسين .(I looked at the engineers) "الم+

(3) the ؤنث جمع الم الم+ الس is منص+وب with the الكسرة in place of the الفتحة عن نيابة .i.e) الفتحة ) like: " غرست+فع As for its .(I planted trees) "شجرات it is declined with the two , الجر and الرprimary signs: the مة " :like , الكسرة and the الض جرات+ أينعت الش " (The trees are ripe) and " أ+خرى بشجرات جئت+ " (I brought other trees).

23

Declining the Weak Verb ( عتل الفعل إعراب الم+ )

Explanation:

When the ending (i.e. final letter) of the ضارع الفعل الم+ is: an ألف (even if it is written as a ياء ), like: "يخشى" (fear/will fear), "يسعى"

(strive/will strive) and "يلقى" (meet/will meet), or a واو , like: "يدع+و" (call/will call), "و و" and (rise/will rise) "يسم+ play/will) "يله+

play) or a ياء , like: "يرمي" (throw/will throw), "يعصي" (disobey/will disobey) and "

,(walk/will walk) "يمشيthen, it is called " عتل الآخر م+ " (the weak ending verb).

The الجزم of the عتل الفعل الآخر الم+ is not by means of the ك+ون الس(which is the standard declension) but rather by means of dropping of its (weak) ending in place of the ك+ون ك+ون عن نيابة .i.e) الس الس ). The dropping of the ending (i.e.

الآخر حذف ) is among the الفرعية العلامات (secondary signs), like: " لم" ,(did not fear) "يخش يسع لم " (did not strive), " يلق لم " (did not meet), " لم" ,(did not call) "يدع+ يسم+ لم " (did not rise), " يله+ لم " (did not play), " يرم لم " (did not throw/cast), " يعص لم " (did not disobey) and " يمش لم " (did not walk).

[Note that in these examples the الفتحة at the end of " "يسع , يخش" " and "مة has been dropped, the ألف indicates that an "يلق " at the end of الض , يدع+"

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ضارع آخر+ كان وإذا الم+ أو ألفا مي ياء أو واوا عتل س+ "م+زم الآخر"، ك+ون، عن نيابة آخره بحذف وج+ نحو: الس

ا و"لم يدع+"، و"لم يخش"، "لم فيظهر+ النصب+ يرم". أما الألف، على وي+قدر+ والياء الواو على فع+ وأم في+قدر+ الرالجميع. على

When the ending (i.e. final letter) of the ضارع واو, ألف is an الم+ or ياء , it is called " عتل الآخر م+ " (weak ending verb), and it is وم with the مجز+dropping of it (i.e. the weak ending) in place of the ك+ون " :like , الس لم" ,(did not fear) "يخش يدع+ لم " (did not call) and " يرم لم " (did not throw/cast).As for النصب it is apparent (i.e. ظاهر or uttered and pronounced) on the قدر .and implied (i.e الياء and الواو or not uttered or pronounced but م+assumed in the mind of the Arabic user) on the الألف .As for فع قدر .it is implied (i.e الر .on all (three weak letters) ( م+

" and ""يسم+ at the end الكسرة has been dropped and the واو indicates that a "يله+of " "يعص , يرم" " and "يمش" indicates that a ياء has been dropped].

As for it being منص+وب and وع العلامتين it is (so) by means of the , مرف+مة the :(the two primary signs) الأصليتين :except that الفتحة and the الض

the الفتحة is قدرة implicit i.e. implied and assumed to exist in the mind of the) م+Arabic user only) in the case of the الألف due to تحريكها تعذر (i.e. the impossibility of vowelling it, that is, vowelling the الألف ) but is ظاهرة (explicit i.e. uttered and pronounced) in the case of the الواو and the الياء (due to the ease with which the الفتحة is pronounced on these two letters), and

the مة قدرة is الض .i.e) التعذر due to الألف in the case of the (implicit) م+impossibility of vowelling the الألف ) as well as in the case of the الواو and the i.e. due to heaviness and difficulty of pronouncing it on these) الثقل due to الياءtwo letters).

[The declension by means of a قدرة ضمة م+ (implicit and implied ضمة ) or فتحة قدرة (declension) الإعراب belongs to a type of ( فتحة implicit and implied) م+known as قدر الإعراب الم+ (implied or hypothetical declension) and is applicable to the الاسم as when dealing with particular types of الاسم ]

25

Declining the Five Forms / Patterns ( الأمثلة إعراب (الخمسة

Explanation:

When the ضارع :is predicated of الم+

the الاثنين ألف (i.e. الألف of duality), like: " لان ج+ يكت+بان الر " (the two men write/will write) and " تكت+بان أنت+ما " (You two write/will write), or

the الجماعة واو (i.e. الواو of the masculine plural), like: +جال الر" and (the men are write/will write) "يكت+ب+ون تكت+ب+ون أنت+م " (You write/will write), or

the خاطبة ياء الم+ (i.e. الياء of the second person feminine), like: " أنت(.you write/will write fem. sing) "تكت+بين

then it is وع النون بث+ب+وت .i.e) النون by means of the attachment of the مرف+ ), like that you have seen, and it is منص+وب and وم .by means of its dropping (i.e مجز+

النون بحذف ), like:

26

ضارع+ ياء+ أو جماعة، واو+ أو اثنين، ألف+ به اتصل إذا والم+خاطبة ة، عن نيابة النون بث+ب+وت ي+رفع+ م+ م وي+نصب+ الض

ك+ون. الفتحة عن نيابة بحذفها وي+جزم+ والس

The ضارع الاثنين ألف when it has the – الم+ (i.e. الألف of duality), or the الجماعة واو (i.e. الواو of the masculine plural), or the ياء خاطبة :suffixed to it – is (of the second person feminine الياء .i.e) الم+

وع النون ث+ب+وت .i.e) النون with the attachment of the مرف+ ) in place of the مة and الض

وم and منص+وب النون حذف .with the dropping thereof (i.e مجز+ ) in place of the الفتحة and the ك+ون . الس

لنيكت+با

will not write (3rd masc. dual) لميكت+با

did not write (3rd masc. dual)

لنتكت+با

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

لمتكت+با

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

لنيكت+ب+وا

will not write (3rd per. masc. pl.) لميكت+ب+وا

did not write (3rd per. masc. pl.)

لنتكت+ب+وا

will not write (2nd masc. pl.) لمتكت+ب+وا

did not write (2nd masc. pl.)

لنتكت+بي

will not write (2nd fem. sing.) لمتكت+بي

did not write (2nd fem. sing.)

These الأفعال (verbs) and their likes are called " الخمسة الأمثلة " (the five forms / patterns).Moreover, the النون ث+ب+وت and the النون حذف are among the العلامات .(secondary signs) الفرعية

27

The Importance of Distinguishing (Different) Constructionsية التراكيب( تمييز )أهم

Explanation:

We hear from the (Arab) people the word "علي" – for example – sometimes وع , مرف+sometimes منص+وب and sometimes ور :such that they say (for example) , مجر+ " جاع علي ش+ " (Ali is brave), " إن فصيح عليا " (Truly, Ali is eloquent) " بررة أولاد لعلي " (Ali has righteous and very good children)

Is the fact that the word "علي" is وع in the منص+وب ,in the first construction مرف+second and ور in the third binding and obligatory on the one who wants his speech to مجر+be correct? The answer is “yes”.

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

Every كلمة from among the عربة الكلمات الم+ (declinable words) is وع in مرف+specific places, منص+وب in specific places, and likewise is the case when it is ور مجر+and وم For that there are rules and principles such that when a person knows them . مجز+he will be free from error and his speech will conform to the language of the Qur’an.

When it is the case that the change of the الفعل is confined to فع النصب, الر and فع is confined to الاسم the change of the , الجزم النصب, الر and الجر , it is for us to know (then) in which construction is the الفعل :

وع or مرف+ or منص+وب وم , مجز+

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غيرها في وقع لو مواضع+ التغيرات هذه من نوع ولك+لنا خطأ، ي+عد من نسلم أن لأجل فيلزم+ +ون الخطإ ويك

نا ن+طق+ +ون+ تركيب أي في نعرف أن صحيحا الفعل+ يكوعا أو مرف+ وبا وما، أو منص+ +ون+ تركيب أي وفي مجز+ يك

الاسم+ وعا أو مرف+ وبا ورا. أو منص+ مجر+

For each type of these changes there are places, should it occur in any other than these (places) it will be counted as an error. Hence, it is necessary for us – in order that we be free from error and our pronunciation (i.e. speech) be correct – to know in which construction the الفعل is وع وم or منص+وب or مرف+ , مجز+and in which construction the الاسم is وع or منص+وب or , مرف+

and in which construction the الاسم is: وع or مرف+ or منص+وب ور مجر+

and so on until we reach our intended goal.

29

Making the Verb الفعل( )نصب منص+وب

Explanation:

If to be free from error in speech is contingent on us knowing in which construction the وم, منص+وب is الفعل مجز+ or وع and in which construction the مرف+وع is الاسم وب, مرف+ منص+ or ور then it is necessary for us to know the , مجر+rules that will lead us to realise that aim.

Thus, the الفعل is منص+وب in four places, وم in sixteen places and مجز+وع .in other than the aforementioned مرف+

It is منص+وب in every sentence (ملة in which it occurs after one of the following (ج+words: " :like "أن" ني ر تنجح أن يس+ " (That you have passed pleases me) " :like "لن" ود لن الكسلان+ يس+ " (The lazy person will never prevail) " :like "إذا" المجد تبل+غ إذا " (In that case you will achieve glory and prestige) in

response to some who said: " and ,(I will work hard / be diligent) "سأجتهد+ " :like "كي" أتعلم كي جئت+ " (I came in order to learn)and likewise you extend the rule to other similar cases.

30

: هذه أحد+ قبله+ كان إذا في+نصب+ الفعل+ أما ف+ الأحر+"كي". "إذا"، "لن"، "أن"،

As for the الفعل , it is منص+وب when one of these particles comes before it: (to, that) "أن" (will not, will never) "لن" (in that case, thus, hence) "إذا" [to, that (in order)] "كي"

Making the Verb وم الفعل( )جزم مجز+

Explanation:

We know the four places in which the الفعل is منص+وب . It remains for us to know the sixteen places in which it is وم . مجز+

It is وم ملة in every مجز+ in which it occurs after one of the (sentence) ج+aforementioned words. These words are divided into two groups:

(1) a group after which one فعل is made وم : مجز+

31

ا"، الكلمات: "لم"، هذه إحدى قبله+ كان إذا وي+جزم+ "لم "ما"، "من"، ما"، "إذ "إن"، "لا" الناهية، الأمر، لام

"حيث+ما"، "أنى"، "أين"، "متى" "أيان"، "مهما"،"أي". "كيفما"،

It (i.e. the الفعل ) is وم :when one of these words comes before it مجز+ (did not) "لم" ا" (did not yet) "لم الأمر لام (the اللام of command meaning “let”) (”meaning “Don’t "لا" Prohibitive) لا" الناهية" (…… ,..… If) "إن" " ما إذ " (If ….., ……) (…… ,..… Whosoever, anyone who) "من" (…… ,..… Whatever) "ما" (…… ,..… Whatever) "مهما" (…… ,..… Whenever) "متى" (…… ,..… Whenever) "أيان" (…… ,..… Wherever) "أين" (…… ,..… Wherever) "أنى" (…… ,..… Wherever) "حيث+ما" (…… ,..… However) "كيفما" (…… ,..… Whichever) "أي"

" :like ,(did not) "لم" ن لم أخ+ +خلف ولم عهدا أ وعدا " (I did not break a covenant nor did I breach promises)

ا" " :like ,(did not yet) "لم ا البساتين+ أثمرت وقد ب+ستان+نا ي+ثمر لم " [Our garden did not produce fruit yet while the (other) gardens produced fruit]

الأمر لام (the اللام of command meaning “let”), like: " إنسان ك+ل ليلزم(Let every person adhere or stick to his limit) "حده+

" :like ,(”meaning “Don’t "لا" Prohibitive) لا" الناهية" رحمة من تيأس لا(Do not despair concerning Allah’s Mercy) "الله

(2) a group after which two فعلان (verbs) are made وم the first (of which) is , مجز+called the " رط فعل الش " (conditional verb) and the second the " جواب+رط :and it comprises ,(reply to or result of the condition) "الش

" :like ,(…… ,..… If) "إن" تنل تصبر إن " (If you have patience, you will achieve), " ما إذ " (If ….., ……), like: " تتقدم تتعلم ما إذ " (If you learn, you will

progress), " :like ,(…… ,..… Whosoever, anyone who) "من" يجد يبحث من " (Whosoever

searches, will find), " :like ,(…… ,..… Whatever) "ما" ل ما غر في ت+حص في ينفعك الص

,(Whatever you obtain in childhood, will benefit you in adulthood) "الكبر " :like ,(…… ,..… Whatever) "مهما" الأيام+ ت+ظهره+ ت+بطن مهما "

(Whatever you conceal the days will reveal), " :like ,(…… ,..… Whenever) "متى" ك تصل+ح قلب+ك يصل+ح متى جوارح+ "

(Whenever your heart is sound your limbs are sound), " :like ,(…… ,..… Whenever) "أيان" ن أيان ت+حمد سريرت+ك تحس+

,(When your heart is good your behaviour becomes praiseworthy) "سيرت+ك " :like ,(…… ,..… Wherever) "أين" ه أين رزقك ت+صادف تتوج " (Wherever

you venture, you will find your sustenance), " :like ,(…… ,..… Wherever) "أنى" يجد المال ذ+و يذهب أنى رفيقا "

(Wherever the possessor of wealth goes, he will find friends), " :like ,(…… ,..… Wherever) "حيث+ما" الله+ لك ي+قدر تستقم حيث+ما

,(Wherever you are upright, Allah will decree success for you) "نجاحا " :like ,(…… ,..… However) "كيفما" +ن كيفما +ن تك قرين+ك يك " (However

you are, so will your friend be) and " ,(…… ,..… Whichever) "أي" ئيس+ يحترمه+ إنسان أي يحترمه+ الر

.(Whichever person the leader respects, the subjects will also respect) "المرؤ+وس+

and likewise you extend the rule to other similar cases. Moreover, "إن" and what comes after it are called " شرط أدوات " (Conditional Instruments).

32

Making the Verb وع الفعل( )رفع مرف+

Explanation:

There is no difficulty in us knowing the places in which the الفعل is وع after مرف+knowing the places in which it is منص+وب and وم . مجز+Every ضارع فعل م+ that does not occur after one of the previous four words or after one of the sixteen words mentioned thereafter is necessarily وع like: , مرف+ ف+ ي+خف

+م الله+ عنك (Allah has given you relief), " ب+ستان+نا ي+ثمر+ " (Our garden bears fruit), "

حده+ الإنسان+ يلزم+ " (A man adheres or sticks to his limit), etc.

Up to this point we have completed our knowledge of the places in which the الفعل is وم the places in which it is , منص+وب وع and the places in which it is مجز+ so , مرف+we do not have to fear any error entering (into our speech) coming from that direction (at least). However, it is now on us to strive to know: the places in which the الاسم is وع , مرف+ the places in which it is منص+وب and the places in which it is ور , مجر+in order that we might be free from error as regards the عربة الكلمات الم+ (declinable words).

33

د إذا وي+رفع+ ذلك جميع من تجر

It (i.e. the الفعل ) is وع when it is stripped of that (i.e. the مرف+aforementioned النواصب and الجوازم ).

Making the Noun وع الاسم( )رفع مرف+

Explanation:

Knowing what has gone before, there does not remain anything thereafter except to know in which construction the الاسم is وع وب, مرف+ منص+ or ور That is . مجر+something easily attainable and not difficult for the mind to grasp. Thus, it is وع in مرف+six places, منص+وب in eleven places and ور in two places. What follows is the مجر+explanation of the six places of فع : الر

34

مواضع. ستة في في+رفع+ الاسم+ وأما

As for the الاسم it is وع .in six places مرف+

The Doer / Subject of the Verbal Sentence (الفاعل)

Explanation:

When you see someone called "ود ) for example, cutting , "محم+ ) a branch (يقطع+" :from a tree, and you want to state or report that event, you say (غ+صن ود قطع محم+ which denotes the "قطع" Now, the word .(Mahmud cut the branch) "الغ+صنoccurrence of the act of cutting is called a "فعل" as was explained before, and the word "ود which indicates the one who performed and carried out the act of cutting is called "محم+a "فاعل" (doer/subject of a verbal sentence), and it is necessary for it to be وع , مرف+and the word "الغ+صن" which indicates the thing onto which the action occurred is called a " به مفع+ول " (direct object) and more will be said about that (i.e. the به المفع+ول ) later.

Similar to the word "ود :in this example are "محم+ the word "حمد " in (Muhammad) "م+ د حفظ حم الكتاب م+ " (Muhammad

memorised the book), " in (intelligent person) "العاقل" العلم العاقل+ يطل+ب+ " (The intelligent

person seeks knowledge), " in (Allah) "الله" الإنسان الله+ خلق " (Allah created humanity), " in (the wolf) "الذئب" +ل+ الغنم الذئب+ يأك " (The wolf eats/is eating the flock), " in (the Prophets) "الأنبياء" الناس الأنبياء+ أرشد " (The Prophets guided the

people) and " in (the people) "الناس" الخائن الناس+ ي+بغض+ " (The people hate the traitor),and likewise is the case of every word occurring after the الفعل and denotes the one doing the action.

35

: ك+ل د "حفظ مثل تركيب الأول+ حم الكتاب"و"يطل+ب+ م+"فاعلا" حينئذ الاسم+ وي+سمى العلم"، العاقل+

The first (place of فع " :is every construction like ( الر د حفظ حم م+" and (Muhammad memorised the book) "الكتاب العاقل+ يطل+ب+ then, is , الاسم and the ,(The intelligent person seeks knowledge) "العلمcalled "فاعل" (doer/subject of verbal sentence).

The Agent or Deputy of the Doer ( الفاعل نائب )

Explanation:

If someone steals your watch and you know his identity and you want to inform him about that, you say: " لان سرق اعة ف+ الس " [So-and-so (like Zaid, for example) has stolen the watch]. However, if you do not know his identity or you know his identity but you do not want to mention his name, you say: " رقت اعة+ س+ الس " (The watch has been stolen). Thus, you drop the الفاعل and you put in its place the word denoting that onto which the action occurred which is the word "اعة اعة" .and it is for this reason (i.e "الس "السoccupying the place of the الفاعل ) that it (i.e. "اعة وع becomes ( "الس and is مرف+called the " الفاعل نائب " (agent/deputy of the doer).

The form and structure of the الفعل is subsequently changed when used with it (i.e. with the الفاعل نائب ). Thus: if it is ماض (past tense verb), its initial letter is vowelled with a ضمة and the

second last letter is vowelled with a كسرة and if it is ضارع its initial letter is also vowelled with a ,(present or future tense verb) م+

. فتحة and the second last letter is vowelled with a ضمة

Furthermore, similar to the word "اعة :in this example are "الس the word "الكتاب" (the book) in " فظ الكتاب+ ح+ " (The book was memorised), " in (knowledge) "العلم" العلم+ ي+طلب+ " (Knowledge is sought or acquired), " in (humankind) "الإنسان" لق الإنسان+ خ+ " (Humankind was created), " in (the sheep) "الغنم" الغنم+ ت+ؤكل+ " (The sheep is being eaten), " in (the people) "الناس" +رشد الناس+ أ " (The people were guided) and " in (the traitor) "الخائن" الخائن+ ي+بغض+ " (The traitor is hated).Likewise is the case with every word that is preceded by a فعل after having changed its form and structure and denotes that onto which the action occurs.

It becomes clear to us from the previous examples that the constructions of the first place (i.e. the الفاعل ) are transformed into the constructions of the second place (i.e. the نائب with الفعل and vowelling the first letter of the الفاعل by dropping the ( الفاعل

36

فظ مثل تركيب الثاني: ك+ل "و"ي+طلب+الكتاب+ "ح+فاعل" "نائب حينئذ الاسم+ وي+سمى "،العلم+

The second (place of فع " :is every construction like ( الر فظ الكتاب+ ح+ " (The book was memorised) and " العلم+ ي+طلب+ " (Knowledge is sought or acquired), and the الاسم is, then, called " فاعل نائب " (Agent/Deputy of the doer).

a ضمة and the second last letter with a كسرة or a ضمة based on what you know already.

37

The Subject (of the Nominal Sentence) and Predicate(بتدأ الم+ (والخبر

Explanation:

The complete sentence is either (a) composed of a فعل and an اسم and the latter is either the الفاعل or the الفاعل نائب (and these two places have already been explained), or (b) it is composed of two اسمان (i.e. an اسم followed by another), the first is called "بتدأ and it is necessary that ,(predicate) "خبر" and the second (subject) "م+both these be وع :This can be illustrated as follows . مرف+

" ثمر الب+ستان+ م+ " (The garden is bearing fruit) " جر+ ورق الش م+ " (The trees are growing leaves), " غزير المطر+ " (The rain is heavy or abundant), " عتدل الجو م+ " (The weather is moderate), as well as whatever resembles these examples as regards all sentences composed of two

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

38

: ك+ل الثالث+ ابع+ ثمر"، "الب+ستان+ مثل+ تركيب والر م+بتدأ" والثاني الأول+ وي+سمى "خبرا". "م+

The third and fourth (places of فع " :are every construction, like ( الر

ثمر الب+ستان+ م+ " (The garden is bearing fruit). The first الاسم is called "بتدأ .(Predicate) "خبر" and the second (Subject) "م+

The Noun of " "كان"( )اسم كان"

Explanation:

The بتدأ وعان are both الخبر and الم+ " as we know already. However, when مرف+بتدأ enters upon them the "كان and the "كان" of (Noun) "اسم" is called الم+ Moreover it is necessary that the first be . "كان" of (predicate) "خبر" is called الخبروع . منص+وب" and the second مرف+

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

" الب+ستان+ كان ثمرا م+ " (The garden was bearing fruit) " جر+ كان الش ورقا م+ " (The trees were growing leaves) " المطر+ كان غزيرا " (The rain was heavy or abundant) " الجو كان عتدلا م+ " (The weather was moderate) and likewise you extend the rule to other similar cases.

39

: ك+ل ثمرا" الب+ستان+ "كان مثل+ تركيب والخامس+ م++ون+ ثمرا"، الب+ستان+ و"يك الأول+ الاسم+ وي+سمى م+

"أصبح"، "كان": "صار"، ومثل+ "اسما" لـ"كان"،"، "أضحى"، "ما زال"، "ما "بات"، "أمسى"، "ظل

"، "ما برح"، "ليس". دام"، "ما فتئ"، "ما انفك

The fifth (place of فع " :is every construction like ( الر الب+ستان+ كان ثمرا "اسم" is called الاسم and the first (The garden was bearing fruit) "م+(Noun) of "كان" . Similar to "كان" (was) are: (became) "صار" (became / became in the morning) "أصبح" (became / became during the forenoon) "أضحى" " (remained, continued) "ظل (became / became in the late afternoon or evening) "أمسى" (became / became during the night) "بات" " انفك "ما , برح" "ما , زال" ما " and " فتئ ما " (continued) " دام ما " (was for as long as) (is not) "ليس"

Similar to "كان" (in terms of function and its effect on the بتدأ " are ( الخبر and الم+:mentioned after it, like (verbs) الأفعال and all the (became) "صار " الب+ستان+ صار ثمرا م+ " (The garden became a bearer of fruit) " جر+ أصبح الش ورقا م+ " (The trees became bearers of leaves in the morning) " الجو زال ما عتدلا م+ " (The weather continued to be moderate), and so on and so forth.

40

The Predicate of " " "( )خبر إن "إن

Explanation:

We know that when "كان" or any of the الأفعال mentioned with it enters upon the بتدأ وع then the first is , الخبر and الم+ . منص+وب and the second مرف+

Know now that when " بتدأ enters upon them (i.e. the "إن then the ,( الخبر and الم+first is منص+وب and the second وع , "كان" the exact opposite and converse of , مرف+and the first is also called "اسم" but of " Thus, you say . الخبر and the second its "إنfor the same previously mentioned examples:

" ثمر الب+ستان إن م+ " (Truly, the garden is bearing fruit) " جر إن ورق الش م+ " (Truly, the trees are growing leaves) " غزير المطر إن " (Truly, the rain is heavy or abundant) " عتدل الجو إن م+ " (Truly, the weather is moderate)

Similar to " بتدأ in terms of function and its effect on the) "إن are ( الخبر and الم+those وف ر+ :mentioned after it, like (particles) الح+

" ثمر الب+ستان أن علمت+ م+ " (I knew that the garden was bearing fruit) " جر كأن ورق الش م+ " (As if the trees are growing leaves) "... غزير المطر لكن " (…but the rain is heavy or abundant)

41

: ك+ل ادس+ ثمر الب+ستان "إن مثل+ تركيب والس "،م+"، الأول+ الاسم+ وي+سمى "كان": ومثل+ "اسما" لـ"إن

،" "، "أن "، "كأن "، "ليت"، "لكن "لا". "لعل

The sixth (place of فع " :is every construction like ( الر الب+ستان إنثمر " is called الاسم and the first (Truly, the garden is bearing fruit) "م+" of (Noun) "اسم " Similar to . "إن :are (truly, indeed) "إن " (that, to in the infinitive sense) "أن " (as if) "كأن " (but) "لكن (I wish, wishing) "ليت" " (I hope, hoping) "لعل .(There is no …” in the absolute and total sense of denial and negation“) "لا"

" عتدل الجو ليت م+ " (I wish that the weather was moderate)and likewise you extend the rule to other similar cases.

42

Making the Noun الاسم( )نصب منص+وب

Explanation:

We know that the places in which the الاسم is وع are six in number. It now مرف+remains for us to know the categories of the المنص+وب among them, and they are eleven in number.

43

وبات+ عشر. أحد الأسماء من والمنص+

The categories of the المنص+وب among the nouns are eleven.

The Direct Object ( به المفع+ول )

Explanation:

Every action that occurs in the world has to have a فاعل (doer / agent) doing and executing it, and sometimes this action is transferred and made to occur on something-else.

The word denoting the one from whom the action occurs is called "فاعل" (doer / agent) and it is necessary that it be وع .as was mentioned previously مرف+

The word denoting that onto which the action is transferred and made to occur is called "به مفع+ول " (direct object), and it is necessary that it be "منص+وب" . Therefore, when

you say: " ود قطع الغ+صن محم+ " (Mahmud cut the branch), "ود is a "محم+به مفع+ول a "الغ+صن" and فاعل because القطع (i.e. the action of cutting) occurs on it (i.e. "الغ+صن" ).

Similar to "الغ+صن" in this example are:

" in "الكتاب" د حفظ حم الكتاب م+ " (Muhammad memorised the book), " in "العلم" العلم العاقل+ يطل+ب+ " (The intelligent person seeks knowledge), " in "الإنسان" الإنسان الله+ خلق " (Allah created humankind), " in "الغنم" +ل+ الغنم الذئب+ يأك " (The wolf is eating the sheep), " in "الناس" الناس الأنبياء+ أرشد " (The prophets guided the people) and " in "الخائن" الخائن الناس+ ي+بغض+ " (The people hate the traitor).

Such is the case with every اسم denoting that onto which the action of the الفاعل occurs and on account of which the form of the لفعل remains unchanged. As for when the form of the الفعل is changed in the process, then the الاسم (denoting that onto which the action of the الفاعل occurs) is a فاعل نائب instead and it is necessary for it to be وع .as was discussed previously مرف+

44

: نحو+ د "حفظ "الكتاب" من الأول+ حم "الكتاب م+ وي+سمى به" "مفع+ولا

The first (category of المنص+وب ) is like "الكتاب" in " د حفظ حم م+" and is called (Muhammad memorised the book) "الكتاب به مفع+ول " (direct object).

The Absolute / Unqualified Object ( الم+طلق المفع+ول )

Explanation:

When you say: " اللص الحارس+ قتل " (The guard killed the thief), the listener might take the act of killing (as mentioned by the speaker) to be an exaggeration and actually understand that what is meant (by the action "قتل" ) is “beating him up” and not actually “killing him”. To prevent this erroneous understanding you add (for the purpose of adding emphasis and definiteness) the word "قتلا" to the previous sentence, such that you say: " اللص الحارس+ قتل قتلا " (The guard really killed the thief). The word "قتلا" is called " م+طلق مفع+ول " and it is necessary that it be منص+وب . Similar to the word "قتلا" (in function and semantic effect) are:

" in "حفظا" د حفظ حم الكتاب م+ حفظا " (Muhammad really memorised the book),

" in "إرشادا" الناس الأنبياء+ أرشد إرشادا " (The Prophets really guided the people),

" in "سيرا" العاقل+ يسير+ سيرا حميدا " (The intelligent person proceeds in a praiseworthy fashion),

as well as whatever resembles these examples as regards every اسم denoting the very action that the الفاعل is performing (in the real and not metaphorical sense).

45

د "حفظ "حفظا" من والثاني: نحو+ حم الكتاب م+ وي+سمى "،حفظا م+طلقا" "مفع+ولا

The second (category of المنص+وب ) is like "حفظا" in " د حفظ حم م+ الكتاب حفظا " (Muhammad really memorised the book) and is called "م+طلق مفع+ول " (Absolute / Unqualified object).

The Object of Reason ( لأجله المفع+ول )

Explanation:

Every فعل has to have a reason (or motive) on account of which that action is performed. Thus, when we say: " ند+ وقف الج+ " (The soldiers stood), the listener understands that the soldiers stood but he does not know the reason for (or the motive behind) their standing. Should the intention be to inform him about the reason or motive as well, we say: "

ند+ وقف الج+ للأمير إجلالا " (The soldiers stood out of reverence for the Commander), for example. The word "إجلالا" in this example is called " مفع+ول:are ( "إجلالا" .i.e) Similar to it . منص+وب and it is ,(Object of Reason) "لأجله

" in "رغبة" د حفظ حم التقدم في رغبة الكتاب م+ " (Muhammad memorised the book out of a desire to advance and progress),

" in "طلبا" الناس+ حج الله لمرضاة طلبا " (The people perform the pilgrimage seeking to please Allah),

" in "إكراما" ينت المدينة+ ز+ للقادم إكراما " (The city was beautified in honour of the newcomer or visitor),

as well as whatever resembles these examples as regards every اسم that is mentioned in the sentence to clarify the reason or cause for the occurrence of the action.

46

: نحو+ د "حفظ "رغبة" من والثالث+ حم رغبة الكتاب م+ وي+سمى التقدم"، في لأجله" "مفع+ولا

The third (category of المنص+وب ) is like "رغبة" in " د حفظ حم التقدم في رغبة الكتاب م+ " (Muhammad memorised the book out of a desire to advance and progress) and is called " مفع+ول.(Object of Reason) "لأجله

The Adverb ( فيه المفع+ول )

Explanation:

Every فعل has to occur in a time (زمان) and a place (مكان) . Thus, when you say: " د حفظ حم الكتاب م+ صباحا " (Muhammad memorised the book in the morning), you are clarifying the time of memorising which is in the morning (باح and when (الصyou say: " د حفظ حم علم أمام الكتاب م+ الم+ " (Muhammad memorised the book in front of the teacher), you are clarifying the place of memorising which is the area in front of the teacher.

The word "صباحا" is called " زمان ظرف " (adverb of time) and the word "أمام" is called " مكان ظرف " (adverb of place), and both of them are called " مفع+ول. منص+وب and it is necessary that they be "فيه

Similar to "صباحا" is: ,(late afternoon / evening) "مساء" ,(during the day, one day) "يوما" ,(at night) "ليلة" " ,(early morning) "ب+كرة ,(tomorrow) "غدا" " ,(forenoon, late morning) "ضحوة early morning / pre-dawn / before day-break i.e. the last part of the night) "سحرا"

before dawn), ,(for ever) "أبدا" ,(for a time / while / indefinite period) "حينا" ,(for a time) "وقتا" ,(a moment) "لحظة" ,(an hour) "ساعة" " دة ,(a period of time) "م+ and (a year) "سنة" ,(a month) "شهرا"

47

: نحو+ ابع+ د "حفظ "صباحا" و"أمام" من والر حم م+ الكتاب علم"، أمام صباحا وي+سمى الم+ فيه" أو "مفع+ولا

"ظرفا".

The fourth (category of المنص+وب ) is like "صباحا" and "أمام" in " د حفظ حم الكتاب م+ علم أمام صباحا الم+ " (Muhammad memorised the book in the morning in front of the teacher) and is called "

فيه مفع+ول " or "ظرف" (Adverb).

and like "أمام" are: دام" ,(in front) "ق+ ,(behind) "خلف" ,(behind) "وراء" " ,(above / on top of) "فوق ,(under / below / beneath) "تحت" ,(right / rightwards) "يمينا" ,(left / leftwards) "شمالا" " ,(at, by / with) "عند ,(with / together with / in the company of) "مع" ,(opposite to) "إزاء" ,(near / close to) "حذاء" ,(opposite to) "تلقاء" ,(forty-eight thousand steps) "بريدا" and (a parasang or twelve thousand steps) "فرسخا" (a mile or four thousand steps) "ميلا"

48

The Object of Accompaniment ( معه+ المفع+ول )

Explanation:

When someone says to you: " عيد آخر وصلت+ حتى الجبلو سرت+ الص " [I travelled with the mountain (i.e. alongside the mountain) until I reached the end of the highland], then the meaning thereof is that he took the side of the mountain (as it were) as a way or path alongside which he travelled until he reached his intended destination.

Likewise, when you ask someone for a place that you wish to reach and he says to you: "ارعو اذهب الجديد الش " (Go with the new road), then the meaning thereof is:

“Make the act of you going (to that place) next to or alongside the new road; Do not deviate from it, neither to the right nor to the left, and you will reach the intended place”.

Each of the words "الجبل" in the first example and "ارع in the second example is "الشcalled " معه+ مفع+ول " (object of accompaniment) and is منص+وب and the الواو which is before it is called " المعية واو " (the Waw of Accompaniment).

Similar to these two examples are:

" in "المصباح" د حفظ حم المصباحو م+ " (Muhammad memorised with the lamp),

" ند " in "الج+ ندو الأمير+ سار الج+ " (The commander travelled with the soldiers), " in "النيل" ه النيلو القوم+ توج " (The people went with the Nile) and

Such is the case with every اسم denoting that with or alongside which the action is performed.

From what has gone before it becomes clear that the المفاعيل (plural of المفع+ول ) are five in number, and they are: the به المفع+ول (direct object), the الم+طلق المفع+ول (absolute or unqualified object), the لأجله المفع+ول (object of reason), the فيه المفع+ول (adverb) and the معه+ المفع+ول (object of accompaniment).

49

: نحو+ د "حفظ "المصباح" من والخامس+ حم م+ وي+سمى "،المصباحو معه+" "مفع+ولا

The fifth (category of المنص+وب ) is like "المصباح" in " د حفظ حم م+ المصباحو " (Muhammad memorised with the lamp i.e. using the lamp) and is

called " معه+ مفع+ول " (Object of Accompaniment).

The Excluded by means of " " ستثنى إلا "( )الم+ بـ"إلا

Explanation:

It is not proper for you to say: " المدرسة من التلاميذ+ خرج " (The students came out of the school) and then to keep quiet except if it is that all of them had come out. However, if one or more of them remained, then it is necessary for you to say: " المدرسة من التلاميذ+ خرج إلا خالدا " (The students came out of the school excluding / except Khalid) for example, or "... إلا دا حم م+ " (…except Muhammad) or "...

إلا ودا محم+ " (…except Mahmud). The الاسم occurring after " " is called "إلاستثنى . منص+وب and is (excluded / excepted) "م+

Similar to "خالدا" in the first example are:

" in "ورقة" د حفظ حم الكتاب م+ ورقة إلا " (Muhammad memorised the book except / excluding one page) and

" in "الذهب" + المعادن ك+ل تصدأ الذهب إلا " (All metals rust except / excluding gold).

Such is the case with every اسم occurring after the word " which is not preceded by "إلاnegation.

50

: نحو+ ادس+ د "حفظ مثل "ورقة" من والس حم الكتاب م+ ستثنى" وي+سمى "،ورقة إلا "م+

The sixth (category of المنص+وب ) is like "ورقة" in for example " د حفظ حم الكتاب م+ ورقة إلا " (Muhammad memorised the book except / excluding one page) and is called "ستثنى .(Excluded / Excepted) "م+

The State or Condition (الحال)

Explanation:

When you say: " الماء أمين شرب " (Amin drank the water), the sentence is correct except that it is not possible to know from the sentence the state or condition in which the was at the time of the action or likewise the state or condition in which the الفاعل

به المفع+ول was at the time of the action.

However, when you say: " الماء أمين شرب قائما " (Amin drank the water standing), you have in fact clarified the state or condition in which Amin was at the time of drinking, and when you say: " الماء أمين شرب رائقا " (Muhammad drank the water in pure form), you have in fact also clarified the state or condition of the water at the time of drinking. Thus, the word "قائما" or "رائقا" is called a "حال" (state or condition) and it is necessary for it to be منص+وب .

Similar to these two examples are:

" in "صحيحا" or "جالسا" د حفظ حم الكتاب م+ جالسا " (Muhammad memorised the book sitting) or " حفظه+ صحيحا " (He memorised it while it is its correct form),

سا" تنف وفا" or (breathing) "م+ " in (uncovered) "مكش+ أحد+ك+م يشرب لا الماء سا تنف م+ " (Let not any of you drink the water whilst breathing or inhaling) or

" يشربه+ لا وفا مكش+ " (Let him not drink it uncovered).

Such is the case with every اسم which clarifies the posture or position of the الفاعل or المفع+ول at the time the action occurs.

51

: نحو+ ابع+ د "حفظ "صحيحا" من "جالسا" أو والس حم م+ الكتاب "حفظه+ " أوجالسا "حالا" وي+سمى "،صحيحا

The seventh (category of المنص+وب ) is like "جالسا" or "صحيحا" in " د حفظ حم الكتاب م+ جالسا " (Muhammad memorised the book sitting) or " حفظه+ صحيحا " (He memorised it while it is correct) and is called "حالا" (State or Condition).

The Specification (التمييز)

Explanation:

The الأسماء denoting measure, weight, number and their likes are all vague words ( بهمة ألفاظ م+ ) because when you ay: " اشتريت+ قنطارا " (I bought a kantar) and then keep quiet, then the listener will not understand exactly what it is that is meant by such that he will not know whether you bought a kantar of beans or (kantar) القنطارsugar or soap or any other thing. So when you say: " اشتريت+ قنطارا ب+نا " (I bought a kantar of beans), you have in fact specified what is meant by القنطار . The word " . منص+وب and is (specification) "تمييز" is called "ب+نا

Among the constructions of التمييز are:

" التاجر+ باع إردبا ،قمحا وقنطارا كرا ذراع ومائة ،س+ حريرا " [The merchant sold an ardeb of wheat, a kantar of sugar and a hundred cubits (or arm-lengths) of silk]

" اشتريت+ صاعا ،شعيرا ورطلا ،عسلا وذراعا وفا ص+ " (I bought a saa of barley, a ratl of honey and a cubit of wool)

Such is the case with every construction containing an اسم clarifying and specifying exactly what is meant by another اسم mentioned before it (the latter being) capable of meaning many things.

52

: نحو+ برطل الكتاب+ "ي+باع+ "ذهبا" من والثامن+ "،ذهبا"تمييزا" وي+سمى

The eighth (category of المنص+وب ) is like "ذهبا" in " الكتاب+ ي+باع+ برطل ذهبا " (The book is sold for a ratl of gold) and is called "تمييز"

(Specification).

The Object of Address / Addressee / Vocative (نادى (الم+

Explanation:

When we call someone by his name or title / epithet, and we say: " حمان عبد يا الر " (O Abdurrahman), " العابدين زين يا " (O Beauty of the Worshippers), or " رفيع يا which – (O) "يا" then that which comes after the word ,(O you of elevated status) "القدرis " " in the third – is called "رفيع" in the second and "زين" ,in the first example "عبدنادى . منص+وب and it is ,(Object of Address, Addressee or Vocative) "م+

Similar to these examples are:

" يا بالعباد رؤ+وفا " (O You who show compassion to the servants), " يا يطل+ب+ه+ والموت+ ،غافلا " (O he who is negligent, while death is pursuing

him), " ول يا الله رس+ " (O Messenger of Allah) and " الخلق أكرم يا " (O Most Honourable of Creation)Such is the case with every اسم occurring after the النداء حرف (particle of addressing).

53

: نحو+ ول" من والتاسع+ "يا "رؤ+وفا" و"رس+ رؤ+وفاول بالعباد" و"يا نادى" وي+سمى الله"، رس+ "م+

The ninth (category of المنص+وب ) is like "رؤ+وفا" and "ول " in "رس+ يا بالعباد رؤ+وفا " (O You who are compassionate towards the servants) and "

ول يا الله رس+ " (O Messenger of Allah) and is called "نادى "م+(Object of Address, Addressee, Vocative).

The Predicate of " "كان"( )خبر كان"

Explanation:

Two اسمان (nouns) occur after the verb "كان" , the first of which is وع and is مرف+called the كان اسم" " (Noun of "كان" ) and the second is منص+وب and is called its الخبر (i.e. the الخبر of "كان" ), and it is for this reason (i.e. the fact that the

"كان خبر " is منص+وب ) that it is counted among the categories of الاسم that were mentioned in the (verbs) الأفعال are the "كان" Similar to . المنص+وبfifth place (i.e. the section dealing with the كان اسم" " ) which is one the places in which the الاسم is وع . مرف+

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

" جر+ أصبح الش ورقا م+ " " الجو زال ما عتدلا م+ " " الب+ستان+ صار ثمرا م+ " and so on and so forth.

54

: نحو+ ثمرا" من والعاشر+ الب+ستان+ "كان "م+ ثمرا "،م+)خبر"كان"(. وي+سمى

The tenth (category of المنص+وب ) is like "ثمرا " in "م+ الب+ستان+ كان ثمرا "كان خبر and is called ,(The garden was bearing fruit) "م+ " (Predicate of "كان" ).

The Noun of " " "( )اسم إن "إن

Explanation:

Two اسمان (nouns) occur after the particle " and منص+وب the first of which is , "إنis called إن اسم" " (Noun of "كان" ) and the second is وع and is called its مرف+" of الخبر i.e. the) الخبر i.e. by) الاسم and it is for this reason that the first ,( "إنbeing منص+وب ) is counted among the categories of المنص+وب الاسم . Similar to " وف are the "إن ر+ that were mentioned together with it in the sixth place (particles) الح+(i.e. the section dealing with the إن خبر" " ) which is one of the places in which the وع is الاسم . مرف+

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

" ثمر الب+ستان أن علمت+ م+ " (I knew that the garden was bearing fruit), " جر كأن ورق الش م+ " (As if the trees are growing leaves), " غزير المطر لكن " (…but the rain is heavy and abundant), " عتدل الجو ليت م+ " (I wish that the weather was moderate) and in like fashion you extend the rule to other similar cases.

55

الب+ستان "إن "الب+ستان" من عشر: نحو+ والحاديثمر"، "(. وي+سمى م+ )اسم"إن

The eleventh (category of المنص+وب ) is like "الب+ستان" in " إن ثمر الب+ستان م+ " (The garden was bearing fruit), and is called إن اسم" "

(Noun of " .( "إن

Making the Noun ور الاسم( )جر مجر+

The ور ور) by means of the Particle المجر+ المجر+(بالحرف

56

موضعين. في الاسم+ وي+جر

The الاسم is ور .in two places مجر+

: إذا وف: "من"، هذه من حرف بعد وقع الأول+ ر+ الح+"، "في"، "على"، "عن"، "إلى"، ب الكاف، الباء، "ر+ود نحو+: "سافر القسم، تاء القسم، واو اللام، من محم+

وف+ وهذه "،يوم في الإسكندرية إلى القاهرة ر+ الح+وف ت+سمى ر+ ". "ح+ الجر

The first (place of الجر ) is when it (i.e. the الاسم ) occurs after a حرف (particle) from among these وف ر+ :(particles) الح+ ,(from, of) "من" ,(to, towards) "إلى" ,(about, of) "عن" ,(on) "على" ,(in) "في" " ب ,(seldom, rarely, maybe, perhaps) "ر+ ,(with, by, by means) الباء ,(like, similar to) الكاف ,(for, to, belonging to) اللام القسم واو (the Waw of Oath) and القسم تاء (the Ta’ of Oath)like: " ود سافر في الإسكندرية إلى القاهرة من محم+.(Mahmud travelled from Cairo to Alexandria in a day) "يومThese particles are called " وف ر+ الجر ح+ " (Particles of الجر / Genitive Particles / Prepositions).

Explanation:

It has been mentioned to you before that the الاسم is وع in six places and that it مرف+is منص+وب in eleven places. As regards it being ور it occurs in two places. The مجر+first is when the الاسم occurs after a حرف (particle) from among these وف ر+ الح+(particles) called " وف ر+ الجر ح+ " (particles of الجر / genitive particles / prepositions), and they are:

" :like ,(from, of) "من" ود سافر القاهرة من محم+ " (Mahmud travelled from Cairo) and " ماء من المطر+ نزل الس " (The rain descended or fell from the sky),

" :like ,(to, towards) "إلى" سافر+ وصل الإسكندرية إلى الم+ " [The traveller arrived at Alexandria, (literally: arrived to Alexandria)] and " إلى سار,(He travelled to the sea) "البحر

" :like ,(about, of) "عن" المرء عن عن وسل تسأل، لا هقرين " (About the person do not ask, instead ask about his companion),

" :like ,(on) "على" ود+ حتاج على الج+ على الدر من أحسن+ الم+(Generosity towards the one in need is better than pearls on a crown) "التاج

" :like ,(in) "في" ف خاء في الله إلى تعر دة في يعرفك الر الش " (Know Allah in prosperity and He will know you in difficulty),

" ب " :like ,(sometimes, seldom, rarely, maybe, perhaps, often) "ر+ ب أفصح+ حال ر+مقال من " (Perhaps a person’s condition is more eloquent than his speech) and

" ب شقيق من خير صديق ر+ " (Sometimes a friend is better than a brother), " :like ,(with, by, by means) الباء ب العمل+ العمل من أنفذ+ القلم

يفب الس " (Action with the pen is more effective than action with the sword), " :like ,(like, similar to) الكاف الظلمةك والجهل+ ،النورك العلم+ "

(Knowledge is like light and ignorance is like darkness), " :like ,(for, to, belonging to) اللام تقدمل الفضل لله والكبرياء+ لم+ "

(Excellence belongs to the one who progresses and advances but Grandeur belongs to Allah),

القسم واو (the Waw of Oath), like: " صنعت+ ما ،اللهو " (By Allah! I did not do anything) and سر لفي الإنسان إن ،العصرو خ+ (By Time! Man is in a state of Loss) and

القسم تاء (the Ta’ of Oath), like: " ،اللهت وف+ يذهب+ لا المعر+ " (By Allah! Goodness will not go or disappear) and " ،اللهت الباطل+ يرتفع+ لا " (By Allah! Falsehood will not be supreme).

57

The Noun Annexed to ( إليه الم+ضاف )

Explanation:

When we hear a person saying: " خادم اليوم حضر " (A servant was present / came today), we do not know which servant he means: whether it is the servant of the emir or the servant of the judge or the servant of any other person, because he did not relate or link him to anyone. So when he says: " ضر الأمير خادم+ اليوم ح " (The servant of the emir was present / came today), we know which servant he means because of the servant being related and linked to the emir in no uncertain terms. The word "خادم" is called "" is called "الأمير" and the word "م+ضاف إليه م+ضاف " .

Similar to " الأمير خادم " are:

" ور المدينة س+ " (the wall of the city), " البيت باب " (the door of the house), " الفرس عنان " (the reins of the horse), as well as whatever resembles these examples as regards every اسمان (two nouns),

the first of which is related and linked to the second.

Furthermore, the إليه الم+ضاف does not occur except in a state of being ور . مجر+

58

"،الأمير نحو+: "خادم سابق، اسم إليه ن+سب والثاني: إذاور " وي+سمىالمدينة و"س+ ضافا قبله+ وما إليه"، "م+

ضافا" "م+

The second (place of الجر ) is when an اسم – coming before it – is connected to it, like: " الأمير خادم " (the servant of the emir) and " ور المدينة س+ " (the wall of the city), and is called " إليه م+ضاف " (noun to which the previous noun is annexed) and that which is before it (is called) "م+ضاف" (noun that is annexed to the إليه الم+ضاف )

The Followers / Modifiers (التوابع)

Explanation:

When the الكلمة is وعة وبة or مرف+ ورة or منص+ due to it occurring in one مجر+of the places that have been explained previously, then its declension is said to be primary ( and (تبعي) There is another kind of declension which is said to be secondary . (أصليthere is no other reason accounting for it (i.e. for the existence of this latter kind of declension) other than the fact that the الكلمة (which has secondary declension) occurs after that which has primary declension ( أصلي إعراب ) . Hence, the word later (in the construction) is وع وب, مرف+ وم, منص+ مجز+ or ور due to it following مجر+what is before it, and it is for that reason that it is called a "تابع" (follower).

We already know the primary declension ( الأصلي الإعراب ) of words. As for the secondary declension ( التبعي الإعراب ) , it is of four types:

59

نا وإلى فع مواضع جميع معرفة+ لنا تم ه+ والنصب الر، والجزم على الكلمة إعراب+ يسري قد أنه+ غير والجر

نصبها عند وت+نصب+ رفعها، عند ت+رفع+ بحيث+ بعدها مار+ وي+سمى وهكذا، تأخ : أربعة+ "تابعا"، الم+ أنواع: والتوابع+

Up to here we have completed our knowledge of all the places of فع , الرالجزم, النصب and الجر except that the declension (الإعراب) of a

word might proceed and continue on to what is after it (i.e. after that word) such that it (i.e. the subsequent word) is: وع وع due to it (i.e. the previous word) being مرف+ , مرف+ .and so on , منص+وب due to it being منص+وبThe one that occurs later (in the construction) is called a "تابع" (follower).The التوابع (plural of التابع i.e. followers) are of four types:

The Qualifying or Attributive Adjective (النعت)

Explanation:

If you found a bag in the street and you hear someone saying: " كيس لي ضاع " (A bag of mine got lost), then it is not valid for you to give him the bag believing it to be his as long as he has not described to you its specific qualities, by saying for example: " أسود+ صغير كيس لي ضاع " (A small black bag of mine got lost). The word " qualifying or attributive) "صفة" or "نعت" is called a (and others like it) "صغيرadjective) and it is necessary that it be وع which "كيس" due to following the word مرف+is وع then the منص+وب Should the first be . فاعل on account of it being a مرف+second will be منص+وب following it (i.e. following the first), like when he says: "

فقدت كيسا صغيرا " (I lost a small bag); the word "كيسا" is منص+وب on account of it being a به مفع+ول and "صغيرا" is a نعت qualifying it being .(as a result) منص+وب

Similarly in the case of الجر , like: " صغير كيس عن أسأل+ " (I am asking or enquiring about a small bag); the word "كيس" is ور " and "عن" by means of مجر+ور qualifying it being نعت is a "صغير .(as a result) مجر+

Similar to " صغير كيس " are:

" ل قصير رج+ " (a short man), " التاجر+ علي " (Ali, the Merchant), " الكاتب+ حسن " (Hasan, the Writer), " عاقل عد+و " (intelligent foe), " جاهل صديق " (ignorant friend), as well as whatever resembles these examples as regards the الأسماء which denote

the qualities and attributes of that which occurs before them.

60

: "عاقل" و"جاهل" من "نعتا"، ي+سمى نوع "عد+و مثل+جاهل" صديق من خير عاقل

A type which is called "نعت" (Qualifying or Attributive Adjective), like: "" :in "جاهل" and "عاقل جاهل صديق من خير عاقل عد+و " (An intelligent foe is better than an ignorant friend).

The Conjunction (العطف)

Explanation:

If a pen and an inkpot broke and you want to express and communicate that event, then instead of stating two sentences, the first of which is " القلم+ انكسر " (the pen broke) and the second is " الدواة+ انكسرت " (The inkpot broke) it suffices for you to state the thereafter separated by a (nouns) الاسمان once and then mention the two الفعل" :such that we say ,(”meaning “and) واو الدواة+و القلم+ انكسر " (The pen and inkpot broke). That which occurs after the الواو is called "معط+وف" (conjoined word) and that which is before it is called " عليه معط+وف " (word to which the .(is conjoined المعط+وف

It is necessary for the المعط+وف to follow that which comes before it in the former’s specific type of الإعراب . Thus, the word " : "الدواة+ in this example is وع " due it following the word مرف+ وع which is "القلم+ as مرف+

a فاعل , in " الدواةو القلم كسرت+ " (I broke the pen and the inkpot) منص+وب due to

it following "القلم" which is منص+وب as a به مفع+ول and

61

رف" و"الأدب" من "عطفا"، ي+سمى ونوع : "الش مثل+رفو المجد الطالب+ "يبل+غ+ الش ومثل+ "،الأدبو بالعلم

"، الواو: الفاء+، "بل". "لا"، "لكن"، "أم"، "أو"، "ث+م

A type which is called "عطف" (conjunction), like: "رف " and "الش" :in "الأدب رفو المجد الطالب+ يبل+غ+ الش بالعلم

الأدبو " (The student attains glory and honour through knowledge and good character). Similar to the الواو (and) are: the الفاء (shortly thereafter, immediately then), " ,(a while thereafter) "ث+م ,(or) "أو" ,(or) "أم" ,(but, rather) "لكن" and (not) "لا" (instead, rather, even better) "بل"

in " كسر من عجبت+ والدواة القلم " (I was surprised at the breaking of the pen and the inkpot) ور ور which is "القلم" due it following مجر+ as a مجر+

إليه م+ضاف .

You say (for the rest of the conjunctions):

" الدواة+ف القلم+ انكسر " (The pen broke and shortly thereafter the inkpot), if you want to express the idea that the breaking of the inkpot was shortly after the breaking of the pen,

" الدواة+ ث+م القلم+ انكسر " (The pen broke and a while thereafter the inkpot), if you want to express the idea that the breaking of the inkpot was a while after the breaking of the pen,

" الدواة+ أو القلم+ انكسر " (The pen or the inkpot broke), if that which broke is one of the two but you are doubtful as to which one specifically,

" القلم+ انكسر الدواة+ لا " (The pen broke not the inkpot), if that which broke is the pen only,

" كسرت أالقلم+ الدواة أم " (Did you break the pen or the inkpot?) if you are asking about which of the two got broken, and

" الدواة+ "لكن الدواة+" أو بل القلم+ ينكسر لم " (The pen did not break instead the inkpot or but the inkpot), if that which broke was the inkpot and someone thought it to have been the pen.

Therefore, when a حرف (particle) from among the العطف أحر+ف (particles of conjunction / conjunctions) is mentioned between two اسمان then the second is declined according to the declension of the first.

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The Corroboration / Intensification (التوكيد)

Explanation:

If someone tells you that he had spoken with the Sultan, it is customary for him to say: "

لطان خاطبت+ ه+نفس الس " (I spoke with the Sultan himself) and if he tells you that he had spoken to just any ordinary person, then he will say: " خاطبت+ لانا ف+ " (I spoke with such-and-such a person) without stating the word " after the person’s "نفسه+name. The reason for this (i.e. the use of " ه+ in the case of the Sultan but not so in the "نفس+case of an ordinary person) is that speaking with the Sultan is regarded as a big matter as far as the speaker is concerned, for it might be that you mistakenly think that he had spoken with the Sultan’s servant or his scribe, for example. He therefore states the word "لطان "السmeaning thereby exactly just that and in order to dispel this mistaken and erroneous thought from the mind of the listener he adds the word " in order to convey thereby that he "نفسه+had spoken with Sultan himself and not one of his subordinates. It is for this reason that this word is called "توكيد" (corroboration / intensification).

The التوكيد follows what is before it in the latter’s الإعراب . Thus, the word ": "نفس

in the previous example is منص+وب due to it following the word "لطان "السwhich is منص+وب as a به مفع+ول ,

in " لطان+ حضر ه+ الس نفس+ " (The Sultan himself was present) وع مرف+because what is before it is وع and فاعل as a مرف+

in " لطان منزلة دخلت+ نفسه الس " (I entered the residence of the Sultan himself) ور ور because what is before it is مجر+ إليه م+ضاف as a مجر+ .

Similar to the word "النفس" with respect to what was discussed is the word "العين" like: " لطان خاطبت+ الس ه+عين " (I spoke with the Sultan himself), and so on and so forth.

Corroboration can also be by means of the word "ك+ل" and "جميع" after a general (or collective) noun, like:

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ه+" و"عين+ه+" من "توكيد"، ي+سمى ونوع : "نفس+ "جاء مثل++ أو ه+نفس+ الأمير+ " أو ه+"،عين " من و"ك+ل "سار "جميع+

ه+"جميع+ أو ه+ك+ل الجيش+

A type which is called "توكيد" (corroboration / intensification), like: "

ه+ " and "نفس+ " :in "عين+ه+ + أو ه+نفس+ الأمير+ جاء ه+عين " (The Commander himself came) and " " and "ك+ل " in "جميع+ ه+ك+ل الجيش+ سار

ه+جميع+ أو " (The army the whole of it / all of it travelled).

" ه+جميع+ أو ه+ك+ل الجيش+ سار " (The army, the whole of it or all of it, travelled),

" ه+جميع أو ه+ك+ل الجيش رأيت+ " (I saw the army, the whole of it or all of it) and

" هجميع أو هك+ل الجيش على سلمت+ " (I greeted the army, the whole of it or all of it).

Thus, the word "ك+ل" or "جميع" follows what is before it in the latter’s الإعراب and is called "توكيد" since perhaps it might be mistakenly and erroneously thought that what is meant by "الجيش" (army) is “most of the army” (and not all of it) if it is not followed by the word "ك+ل" or "جميع" .

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The Substitute (البدل)

Explanation:

When you say: " علي النحو واضع+ " (The Pioneer and Founder of Nahw is Ali), then your sentence conveys a complete and self-contained message. However, when you say: " علي الإمام+ النحو واضع+ " (The Pioneer and Founder of Nahw is Imam Ali), then your sentence will have an even stronger effect and greater impact on the mind of the listener, as though you had ascribed the founding and development of Nahw to Ali twice – once via the title and epithet "الإمام" and once via the name "علي" .

The word " and follows what is (substitute) "بدل" in this construction is called "عليbefore it in the latter’s specific type of الإعراب . Therefore, it is: in this example وع " due to it following the word مرف+ وع which is "الإمام+ مرف+

as a خبر, in " الإمام إن النحو واضع+ عليا " (Truly, Imam Ali is the Pioneer and Founder

of Nahw) منص+وب due to it following "الإمام" which is منص+وب as the اسم and ""إن

in " علي الإمام وضع من النحو+ " (Nahw is the result of the pioneering work of Imam Ali) ور ور which is "الإمام" due to it following مجر+ as the مجر+

إليه م+ضاف .

The same can be said for " ه+أكثر القصر الأمير+ جدد " (The Emir renovated the castle, most of it) and " ال+ الديوان+ انصرف ه+ع+م " (The Registration Office, its workers, left) except that the البدل : in the first example (i.e. " علي الإمام+ النحو واضع+ " ) is م+طابق (i.e.

congruent in meaning to the what precedes it) because " " is congruent to "علي

,in meaning "الإمام+ in the second example ك+ل من بعض بدل (substitute of the part for the whole)

because "أكثر" (most of) is part of the whole of it (i.e. the whole of the castle), and

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" من "بدلا"، ي+سمى ونوع : "علي النحو "واضع+ مثل+ ه+"،أكثر القصر الأمير+ "جدد و"أكثر" من "،علي الإمام+

" من ال+ ال+ الديوان+ "انصرف و"ع+م ه+".ع+م

A type which is called "بدل" (substitute), like: " " :in "علي النحو واضع+علي الإمام+ " (The Founder of Nahw is Imam Ali), "أكثر" in " جدد

ه+أكثر القصر الأمير+ " (The Emir renovated the castle, most of it) and "ال+ " in "ع+م ال+ الديوان+ انصرف ه+ع+م " (The Registration Office, its workers, left).

in the third example اشتمال بدل (Substitute of Relation i.e. other than being a part) because of the relationship, that is, the connection, that exists between " "الديوان+and " ال+ه+ . "ع+م

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ConclusionLocal Declension ( المحلي الإعراب )

Explanation:

We know in detail the places in which the الفعل is وع those in which it is , مرف+وم and those in which it is منص+وب and likewise the places in which the , مجز+وع is الاسم ور and those in which it is منص+وب those in which it is , مرف+ . مجر+

We (also) know that when a فعل or اسم occupies one of these places, then we make it وع وب, مرف+ ور, منص+ مجر+ or وم الأفعال except that among the , مجز+

and الأسماء there is that which is مبني , that is, its ending never changes with despite changing the constructions (in which it occurs) as we already know.

The المبني (i.e. indeclinable word), when it occurs in one of the places of فع , الرالجزم, النصب or الجر , then we do not change its ending by virtue of the fact that

it occurs in that place such that were we to replace it by an م+عرب اسم then فع الرor النصب for example would surely have been apparent and explicit in that الاسم . الم+عربHence, based on the aforementioned, we say concerning for example:

" و عالم ه+ " :

(" بتدأ و" م+ رفع محل في الفتح على مبني ه+ )

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من موضع في المبنية الكلمات من كلمة وقعت إذاابقة المواضع سمعناها، كما بها ننطق أن يلزم+ الس

أو جزم، أو نصب، أو رفع، موضع في أنها نعتبر+ ولكن، يقتضيه ما حسب جر ونحو+: " الموضع+ عالم"، ه+ ه+و"إن

ن ه+قصد+ صدق و"من فاضل"، ".ه+عمل+ حس+

When one of the indeclinable words occurs in one of the previous places then it is necessary that we utter it the way we heard it, however, we regard it as being in a place of جزم, نصب, رفع or جر in accordance with what the (particular) place (of declension) neccesitates, like:

" و عالم ه+ " (He is a scholar), " فاضل ه+إن " (Truly, he is very good) and " ن ه+قصد+ صدق من ه+عمل+ حس+ " (Anyone whose intention is pure

his action will be good).

و"] بتدأ is a "ه+ ,[ رفع in a place of فتحة and indeclinable and built on a م+

" فاضل ه+إن " :

( " مبنية اسم+ الهاء م على "إن نصب محل في الض )[the الهاء is the إن اسم" " and is indeclinable and built on a ضمة in a place of and [ نصب

" ن ه+قصد+ صدق من ه+عمل+ حس+ " :

(" جزم، محل في الفتح على مبني ماض صدق" فعلعلى مبني إليه م+ضاف والهاء+ "قصد+" م+ضاف

م ( محل في الض جر[" ماض فعل is a "صدق and is indeclinable and built on a فتحة in a place of

"قصد+, جزم " is a م+ضاف and the الهاء is a إليه م+ضاف and is indeclinable and built on a ضمة in a place of جر ]

and likewise you extend the rule to other similar cases.

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The Method of Syntactic Analysis / Parsing ( الإعراب كيفية )

We know from what has gone before that:

from the وف ر+ الهجائية الح+ all the الكلمات are composed, the الكلمات comprise the الفعل, the الاسم and the الحرف , of the الكلمات there is that which is مبني and that which is م+عرب and the الم+عرب can be وع وب, مرف+ وم, منص+ مجز+ or ور . مجر+

We also know the respective places (in which the الم+عرب is وع وب, مرف+ , منص+ وم ور or مجز+ ,and hence it should not be difficult for us after that ( مجر+when we see a particular expression, to be able to: read it correctly, distinguish between the words contained in it by identifying the الاسم , the الفعل

and the الحرف among them, isolate the المبني and الم+عرب distinguish the وع وب, المرف+ وم, المنص+ المجز+ and ور المجر+

(among them) and state the reason for that being the case.

This is called "الإعراب" (syntactic analysis / parsing).

Thus, we say concerning for example:

" ر لا لغد اليوم عمل أحد ي+ؤخ " (Let no one postpone today’s work until tomorrow):

ك+ون على مبني نهي، حرف+"لا": الس من محل لاالإعراب.ر": ضارع فعل "ي+ؤخ وم م+ وعه مجز+ "لا" الناهية. بعد لو+ق+

وع فاعل"أحد": مرف+وب به مفع+ول"عمل": منص+ضاف"اليوم": ور إليه م+ مجر+

الكسر، على مبني جر حرف+ اللام+"لغد": له+ محل لاور الإعراب، من باللام. و"غد" مجر+

and likewise you extend the rule to other similar cases.

العالمين رب لله والحمد

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