‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‬ ‫ اﻟﻨﺤﻮ‬-Arabic Grammar

Foreword Definition:
In the year 1436, I was for the first time tasked with the Nahw is that science, which teaches us:
responsibility of teaching the basic concepts of Nahw to a single a) how to join nouns, verbs and particles to form a complete
student studying the pre-first year in Darul-Uloom Heidelberg. I sentence
would dictate the lesson which he would pen down. The following b) what the i’raab (condition -harkat of the last letter) of every
year, I decided to compile and type out the same lessons in a word should be.
booklet, which I tried to simplify as much as possible. By the tawfiq
of Allah, this has now been completed.
Subject Matter: Its subject matter is (words) and ‫م‬
This book is meant to serve as an introduction to Ilmun-Nahw for a (sentences).
beginner who has no prior knowledge of Arabic grammar. The
concepts and laws mentioned herein are meant to be understood Objective:
and memorized (but not necessarily word-for-word). However, it a) The immediate objective is to learn how to read, write and
needs to be studied under a teacher, who would be required to speak correct Arabic, and to avoid making mistakes in this.
present numerous examples of every concept to the student, to aid b) The secondary objective is to use our Arabic skills to
the student in understanding these concepts. I have tried to include understand the Qur’an, Hadeeth, Fiqh and other Islamic
only such concepts and laws which a student of Arabic will require
sciences, so that we can practice upon them.
continuously during his study of Arabic books. For the purpose of
c) The ultimate objective, through the above, is to gain the
simplification of the lessons, I have not paid attention to certain
technicalities, for which I beg the reader’s forgiveness. pleasure of Allah, the Exalted.

The sources of this booklet include: Arabic Tutor by Moulana Abdus Remember: The fundamental flaw regarding most Arabic
Sattaar Khan, Tawdeehun-Nahw by my respected teacher Moulana methods of teaching is that it ignores the system that Arabic
Hasan Dockrat, Basic Nahw for Primary Madaaris by Moulana Hasib uses to convey meanings – the system that Ibn Khaldun
Ahmad Mayet. However, the primary source of this booklet is the described centuries ago as the most sophisticated system for
training I received from my teachers in Darul-Uloom Azaadville, and conveyance of meaning on the planet:
specifically my tutors in the science of Nahw viz. Moulana Moosa In Arabic the majority of meanings do not come from the
Kajee (my elder brother), Moulana Abdullah Dhabelia and Moulana
words.
Hasan Dockrat. May Allah reward all my teachers with the best of
rewards and crown my weak effort and the efforts of my teachers If you have a sentence that has 5 words the total number of
with acceptance. Aameen. meanings you will be getting is much more than 5. The 5
29 Rabiul Aakhir 1438/ 28 January 2017 - Yawmus Sabt words will individually be giving you 5 meanings and on top of
Imraan ibn Dawood Kajee that you will be getting an additional 10, 12, 13 meanings. The
1 2
vast majority of meanings in Arabic come from vowels, b) Its meaning can be understood without joining it with
patterns and grammatical structure. Vowels, patterns and another word.
grammatical structure is this system that we discuss in Nahw c) It has one of the three tenses: past, present, or future.
and Sarf. Eg: " َ‫( " َ َ ب‬wrote), " ُ‫( " َ ْ ُب‬write/will write), and " ْ‫( "ا ُ ْ ُب‬Write!).
d) A ‫ ِ ْ ل‬can never have a tanween and it can never have an ‫ال‬.
‫ اﻟﻜﻠﻤﺔ‬and ‫اﻟﻜﻼم‬
3) "‫ﺣ ْﺮف‬
َ " (particle or joining word) –
‫ ُﻣ ْﻔ َﺮد‬or ‫ َﻛﻠِ َﻤﺔ‬- Singular: It is that single word, which conveys a) It is that word which indicates to a meaning in a ism or fi’l.
one meaning. b) Its meaning cannot be understood without joining an ism or
fi’l or both to it.
‫ﻛﺐ‬‫ ُﻣ َﺮ‬or ‫ َﻛ َﻼم‬- It is a group of words. They may form a c) It does not have any tense i.e. past present or future.
eg: "‫( " َھ ْل‬question article), "‫( " َ! ْم‬did not), ( ْ‫ – ) ِن‬from, (#َ $َ ) – on, ( ْ%ِ )
complete sentence or an incomplete one.
– in, (#!َ ِ‫ – )إ‬till, (‫ ا ْ! َ ْ ِ ِد‬#َ!ِ‫ – ) َذھَبَ ا!ر ُ ُل إ‬The man went to the musjid.

There are three types of ‫ َﻛﻠِ َﻤﺔ‬:

(‫ – )اِ ْﺳ ٌﻢ‬noun, (‫ )ﻓِ ْﻌ ٌﻞ‬- verb and (‫ف‬
ٌ ‫)ﺣ ْﺮ‬
َ - particle. There are two types of ‫ﻛﺐ‬‫ﻣ َﺮ‬: ُ
‫ﻛﺐ ُﻣ ِﻔ ْﻴﺪ‬‫ ُﻣ َﺮ‬and ‫ﻛﺐ ﻏَْﻴﺮ ُﻣ ِﻔ ْﻴﺪ‬‫ ُﻣ َﺮ‬:
1) "‫اﺳﻢ‬
ْ " (noun or naming word)- ‫ﻛﺐ ُﻣ ِﻔ ْﻴﺪ‬‫ ُﻣ َﺮ‬which is also called ‫ اَﻟْ ُﺠ ْﻤﻠَﺔ‬: This is a complete sentence.
a) It is that word which refers to the name of a person, place Eg. The boy is tall. (‫)اَﻟْ َﻮﻟَ ُﺪ ﻃَ ِﻮﻳْ ٌﻞ‬
or thing.
b) Its meaning can be understood without joining it with
‫ﻛﺐ ﻏَْﻴﺮ ُﻣ ِﻔ ْﻴﺪ‬‫ ُﻣ َﺮ‬: This is a phrase, i.e. an incomplete sentence. Eg.
another word.
c) It does not have any tense i.e. past present or future. The tall boy. (‫ ِﻮﻳْ ُﻞ‬‫)اَﻟْ َﻮﻟَ ُﺪ اﻟﻄ‬
eg: "‫( " ُ َ د‬Muhammad), (‫ – )رَ ُ ٌل‬man, ( ٌ‫ – ) َ رْ ب‬to hit, ( ٌ‫– ) َط ب‬
good, (‫ – )ھ َُو‬he, ( َ َ‫ – )أ‬I. From now onwards, when we use the word ‘sentence’, we will
d) A ‫ ا م‬can never have a tanween and an ‫ ال‬at the same time. be referring to complete sentences; and when we use the
word ‘phrase’, we will be referring to incomplete sentences.
2) "‫( "ﻓِ ْﻌﻞ‬verb or doing word)-
a) It is that word which refers to an action or occurrence, viz. it
is a doing word.

3 4
 There are two types of ‫ اَﻟْ ُﺠ ْﻤﻠَﺔ‬or ‫ﻛﺐ ُﻣ ِﻔ ْﻴﺪ‬‫ﻣ َﺮ‬:
ُ b) The ‫ ُﻣﺒْﺘَ َﺪأ‬and ‫ ﺧﱪ‬must both correspond in number and gender
ِ
1. ‫ﺔ‬‫ﺟ ْﻤﻠَﺔ ا ْﺳ ِﻤﻴ‬
(as will be discussed further on).
ُ :
That sentence which begins with a noun. Eg. ‫َزﻳْ ٌﺪ َﻋﺎﻟِ ٌﻢ‬
2. ‫ﺔ‬‫ﺟ ْﻤﻠَﺔ ﻓِ ْﻌﻠِﻴ‬
ُ :
(The second part of the sentence can be a noun or a verb.)
That sentence which begins with a verb (‫)ﻓِ ْﻌﻞ‬.
a) The first part of the sentence is called a ‫( ُﻣْﺒﺘَ َﺪأ‬the subject-the The first part of the sentence is called the ‫( ﻓِ ْﻌﻞ‬the verb or doing-
word about which information is being given) word).
The second part of the sentence is called the ‫ﻓﺎﻋﻞ‬ ِ (the subject-
The second part of the sentence is called a ‫( َﺧﱪ‬the predicate-
the word giving the information). doer of the action). It is always Marfu’ (it generally gets
dhammah or dhammatain at the end of the word). Eg. ُ‫ﺼ َﺮ أﷲ‬ َ َ‫ﻧ‬
b) In Arabic, there is no word for ‘is’, as in English. This word is The third part of the sentence is called the ‫( َﻣ ْﻔ ُﻌ ْﻮل‬the object-being
generally understood from the sentence. The word ‘is’ is or item upon which that action was carried out). It is always
always understood between the ‫ ُﻣْﺒﺘَ َﺪأ‬and ‫ ﺧﱪ‬. Therefore (‫)زﻳْ ٌﺪ َﻋﺎﻟِ ٌﻢ‬
َ Mansoob (it generally gets fathah or fathatain at the end of
means ‘Zaid is learned’ although the word ‘is’ is not there. the word). Eg. ‫ﻤ ًﺪا‬ ‫ﺼ َﺮ أﷲُ ُﻣ َﺤ‬
َ َ‫ﻧ‬
Remember that in Arabic, the majority of meanings do not
come from the words.  ‫ اَﻟْ ِﻔ ْﻌ ُﻞ‬: a verb which does not
Note: Sometimes, the verb is ‫اﻟﻼ ِزم‬
get a ‫ َﻣ ْﻔ ُﻌ ْﻮل‬. Eg. ‫ﺐ َزﻳْ ٌﺪ‬
َ ‫ذَ َﻫ‬
c) Both ‫ ُﻣﺒْﺘَ َﺪأ‬and ‫ ﺧﺒﺮ‬are Marfu’ (they generally get dhammah
or dhammatain at end of the word).
Note: If the verb is ‫ﺪي‬ ‫ اَﻟْ ِﻔ ْﻌ ُﻞ اﻟْ ُﻤﺘَـ َﻌ‬: a verb whose meaning cannot
d) A sentence can have more than one be fully understood without a ‫ َ ْ( ُْول‬, to which a ‫ َ ْ( ُْول‬is normally
added. Eg. ‫ﻤ ًﺪا‬ ‫ﺼ َﺮ أﷲُ ُﻣ َﺤ‬
َ َ‫ﻧ‬
Extra Information
a) The ‫ ُﻣْﺒﺘَ َﺪأ‬is generally ‫( َﻣ ْﻌ ِﺮﻓَﺔ‬a definite noun, in most cases
indicated to by an ‫ ال‬or the name of someone) and the ‫ َﺧﱪ‬is
generally ‫( ﻧَ ِﻜَﺮة‬a common noun, in most cases indicated by
tanween).

5 6
I’raab (Grammatical States)-the moods or emotional Hereunder are some of these ‫ ُﺣُﺮْوف‬:
states of the words
‫ َﻣ ْﺮﻓُـ ْﻮع‬- marfoo‘- It is that word which is in the state of ) ْ َ‫ ر‬,
which generally receives a dhammah or dhammatain on the Word Meaning Example Meaning Example Meaning
last letter.
ِ
‫ب‬ with, in ‫ﺑَِﺮ ُﺟ ٍﻞ‬ with a man ‫ﺑِﺎﻟْ َﻘﻠَ ِﻢ‬ with the
‫ﺼ ْﻮب‬ pen
ُ ‫ – َﻣ ْﻨ‬mansoob- It is that word which is in the state of ‫َ *ْ ب‬ ,
which generally receives a fathah or fathatain on the last ‫َك‬ like, similar ‫َﻛ َﺮ ُﺟ ٍﻞ‬ like a man ‫َﺳ ِﺪ‬
َ ‫َﻛ ْﺎﻷ‬ similar to
letter. the lion

‫ – َﻣ ْﺠ ُﺮْور‬majroor- It is that word which is in the state of ‫ َ ّر‬, ‫ِل‬ for, to ‫ﻟَِﺰﻳْ ٍﺪ‬ for Zaid ‫ْﺖ ﻟَِﺰﻳْ ٍﺪ‬
ُ ‫ﻗُـﻠ‬ I said to
which generally receives a kasrah or kasratain on the last Zaid
letter. ِ ‫و‬
‫َو‬ by the oath of ‫اﷲ‬ َ by the oath ‫ﺼ ِﺮ‬
ْ ‫اﻟﻌ‬
َ ‫َو‬ by the
of Allah oath of
‫– َﻣ ْﺠ ُﺰْوم‬majzoom- It is that word which is in the state of ‫زم‬ , time
which generally receives a saakin on the last letter.
‫ِﻣ ْﻦ‬ from ‫ِﻣ ْﻦ َزﻳْ ٍﺪ‬ from Zaid ‫ِﻣ َﻦ اﻟ َْﻤ ْﺴ ِﺠ ِﺪ‬ from the
musjid
Some common particles and nouns which alter the ‫إِﻟَﻰ ﺑَـﻠَ ٍﺪ‬ ‫إِﻟَﻰ اﻟْ ُﻜ ْﻮﻓَ ِﺔ‬
‫إِﻟَﻰ‬ to, till to a city till Kufah
I’raab
‫ﻓِ ْﻲ‬ in ٍ ْ‫ﻓِﻲ ﺑـﻴ‬
‫ﺖ‬ َْ in a house ِ َ‫ﻓِﻲ اﻟْﺒﺴﺘ‬
‫ﺎن‬ ُْ ْ in the
(ٌ‫رة‬ ‫)ﺣ ُﺮْوف َﺟﺎ‬
ُ or (‫ف اﻟْ َﺠ ّﺮ‬
ُ ‫)ﺣ ُﺮْو‬
ُ garden

‫َﻋ ْﻦ‬ from ‫َﻋ ْﻦ َزﻳْ ٍﺪ‬ from Zaid

These ‫ ُﺣُﺮْوف‬- particles - appear before a noun. They change the
noun into majroor (it generally receives kasrah or kasratain). ‫َﻋﻠَﻰ‬ on ‫َﻋﻠَﻰ َﺟﺒَ ٍﻞ‬ on a ِ ‫َﻋﻠَﻰ اﻟ َْﻌ ْﺮ‬
‫ش‬ on the
mountain throne
The noun after these ‫ ُﺣُﺮْوف‬will be called ‫ أﻟْ َﻤ ْﺠُﺮْور‬- majroor during
tarkeeb (grammatical analysis).
7 8
 Extra Information ‫ﻞ‬ ‫(– ﻟ ََﻌ‬perhaps, maybe)
a) The ‫ ﺣﺮف اﻟﺠﺮ‬and ‫ َﻣ ْﺠ ُﺮْور‬are ‫ﻖ‬‫( ُﻣﺘَـ َﻌﻠ‬connected) to either the
ِْ ‫ ﲨﻠﺔ‬or to the fi’l in ‫ﺔ‬‫ﲨُْﻠَﺔ ﻓِﻌﻠِﻴ‬.
khabar in ‫ﺔ‬‫اﲰﻴ‬ ْ e.g. ‫ن اﷲَ ﻏَ ُﻔ ْﻮٌر‬ ِ‫ – إ‬Undoubtedly Allah is the most-forgiving.
b) If the ‫ ﺣﺮف اﻟﺠﺮ‬and ‫ َﻣ ْﺠ ُﺮْور‬come together at the beginning of a
Note: During grammatical analysis, the word ‘Allah’ will be
sentence, they can together sometimes be regarded as the
referred to as the ism of ‫ إِ ّن‬and not any more referred to as
khabar, and will be followed by the mubtada.
(‫) ا‬, and the word ‫ َ ُ ْ ٌر‬will be referred to as the khabar of ‫إِ ّن‬.

(‫ـ َﻬﺔُ ﺑِﺎﻟ ِْﻔ ْﻌﻞ‬‫ﺸﺒ‬

َ ‫ف اﻟ ُْﻤ‬
ُ ‫)اﻟﺤ ُﺮْو‬
ُ (ُ‫ﺼﺔ‬ ِ ُ ‫)اَْﻷَﻓْـﻌ‬
َ ‫ﺎﻗ‬‫ﺎل اﻟﻨ‬ َ
These ‫ – ُﺣُﺮْوف‬particles - appear at the beginning of a ‫ ﺟﻤﻠﺔ اﺳﻤﻴﺔ‬. These ‫ أَ ْ َ ُل‬- verbs appear at the beginning of a ‫ ﺟﻤﻠﺔ اﺳﻤﻴﺔ‬.
They change the ‫ ﻣﺒﺘﺪأ‬into mansoob (it generally receives They change the ‫ ر‬into mansoob (it generally receives
fathah or fathatain), while the ‫ ﺧﺒﺮ‬remains marfoo’ (it fathah or fathatain), while the ‫دا‬ remains marfoo’ (it
generally receives a dhammah or dhammatain). These ‫ُﺣُﺮْوف‬ generally receives dhamma or dhammatain).
Some of the ‫ أﻓﻌﺎل ﻧﺎﻗﺼﺔ‬are as follows:
(particles) are:

‫ن‬ ِ‫إ‬- (surely, without doubt, definitely [used for emphasis]). It comes ‫أﻓﻌﺎل ﻧﺎﻗﺼﺔ‬ Meaning
generally in the beginning of a sentence.
‫َﻛﺎ َن‬ was, were, is
‫ن‬ َ‫أ‬- (surely, undoubtedly, definitely [used for emphasis]) It comes
generally in the middle of a sentence. ‫ﺻ َﺎر‬
َ became

‫ن‬ َ‫( – َﻛﺄ‬as if)

‫ﺻﺒَ َﺢ‬
ْ َ‫ا‬ happened in the morning, became
ِ ‫( – ﻟ‬but, however),
‫ﻦ‬ ‫َﻜ‬
‫ﺴﻰ‬
َ ‫أ َْﻣ‬ happened in the evening, happened
‫ﺖ‬
َ ْ‫( – ﻟَﻴ‬if only)

9 10
 ‫ﺿ َﺤﻰ‬
ْ َ‫أ‬ happened at mid morning, happened Note: During grammatical analysis, the word ‘Allah’ will now
be referred to as the ism of ‫ َﻛﺎ َن‬, and the word ‫ َﻋﻠِْﻴ ًﻤﺎ‬will be
‫ﻞ‬ َ‫ﻇ‬ happened in the day, happened referred to as the khabar of ‫ َﻛﺎ َن‬.

‫ﺎت‬
َ َ‫ﺑ‬ happened at night, happened Extra Information:

a) All the above-mentioned word-forms are of the past tense

‫َد َام‬ continuously, remained ( ‫)ا‬. It was therefore more appropriate to write down the
meaning of the past tense instead of the noun. The word (‫س‬ َ َْ)
‫ال‬
َ ‫َﻣﺎ َز‬ continuously, remained is also a verb of the past tense but it is mostly used for the
ِ ‫ – )ﻟَﻴﺲ اﻟْﻮﻟَ ُﺪ َﻛ‬The boy is not a liar.
present tense, e.g. (‫ﺎذﺑًﺎ‬ َ َ ْ
‫َﻣﺎ َد َام‬ as long as
b) The verb ( َ‫ ) َ ن‬indicates that a noun is described by a certain
quality in the past tense, e.g. ‫ – َﻛﺎ َن َزﻳْ ٌﺪ َﻋﺎﻟِ ًﻤﺎ‬Zaid was learned, i.e.
‫ﺲ‬
َ ‫ﻟ َْﻴ‬ no, not
Zaid was described with the quality of knowledge in the past
tense.
However there is no stipulation of the past tense or any tense
Eg. (‫ ) َﻛﺎ َن اﷲُ َﻋﻠِﻴْ ًﻤﺎ‬Allah is the most knowledgeable. with the word Allah, e.g. ‫ – َﻛﺎ َن اﷲُ َﻋﻠِ ْﻴ ًﻤﺎ‬Allah is The Most-
Knowledgeable. In such an instance, the word ‫ َﻛﺎ َن‬is used
Look at the following table to recognize and differentiate merely to beautify the speech or for emphasis.
between the different sentences:

When ‫ن‬ ِ‫ إ‬is prefixed When ‫ َﻛﺎ َن‬is prefixed ‫ﺟﻤﻠﺔ اﺳﻤﻴﺔ‬

ِ ‫ﺮﺟﻞ ﺣ‬ ‫ن اﻟ‬ ِ‫إ‬

‫ﺎﺿ ٌﺮ‬ ِ ‫ﺮﺟﻞ ﺣ‬ ‫َﻛﺎ َن اﻟ‬
‫ﺎﺿ ًﺮا‬ ِ ‫ﺮﺟﻞ ﺣ‬ ‫اَﻟ‬
‫ﺎﺿ ٌﺮ‬
َ َُ َ ُُ َ ُُ

11 12
 Three basic types of ‫ﻛﺐ ﻏَْﻴﺮ ُﻣ ِﻔ ْﻴﺪ‬‫ُﻣ َﺮ‬ 1) I’raab (as explained above).

(phrases/incomplete sentences): 2) Number.

1) (‫ﺻ ْﻴ ِﻔ ّﻲ‬
ِ ‫ﻛﺐ ﺗَـﻮ‬‫)ﻣﺮ‬
ْ َُ
3) Gender.

ِ َ‫ﻧ‬. So if the ‫ ﻣﻮﺻﻮف‬is indefinite- ‫ﻧﻜﺮة‬, the ‫ ﺻﻔﺔ‬will

4) ‫ َﻣ ْﻌ ِﺮﻓَﺔ‬and ‫ﻜ َﺮة‬
A phrase in which the second word describes a quality of the
first word, e.g. ‫ﺻﺎﻟِ ٌﺢ‬ ِ describes also be ‫ﻧﻜﺮة‬, otherwise they will both be ‫ﻣﻌﺮﻓﺔ‬. In the phrase ( ‫َر ُﺟ ٌﻞ‬
َ ‫ – َر ُﺟ ٌﻞ‬a pious man. The word (‫)ﺻﺎﻟ ٌﺢ‬
َ
‫ﺢ‬ ِ ِ  ‫ﺮﺟﻞ اﻟ‬ ‫)اﻟ‬,
the word (‫)ر ُﺟ ٌﻞ‬
َ with the quality of piety. ٌ ‫)ﺻﺎﻟ‬,
َ both parts are ‫ ﻧﻜﺮة‬- indefinite. In the phrase (‫ﺢ‬ ُ ‫ﺼﺎﻟ‬ ُُ
both parts are ‫ ﻣﻌﺮﻓﺔ‬- definite. If the first part is ‫ ﻣﻌﺮﻓﺔ‬and the
a) The first part of (‫ﺻ ْﻴ ِﻔ ّﻲ‬
ِ ‫ﻛﺐ ﺗَـﻮ‬‫ )ﻣﺮ‬is called (‫ )ﻣﻮﺻﻮف‬- (the word that
ْ َُ ُْ َْ second part is ‫ﻧﻜﺮة‬, then it will be a complete sentence - ‫ﺟﻤﻠﺔ‬
ِ
is being described), while the second part is called the (ٌ‫)ﺻ َﻔﺔ‬-
‫ﺔ‬‫اﺳ ِﻤﻴ‬, ِ ‫ﺮﺟﻞ‬ ‫)اﻟ‬-the man is pious.
ْ and not a ‫ﻣﺮﻛﺐ ﺗﻮﺻﻴﻔﻲ‬. Eg. (‫ﺢ‬
ٌ ‫ﺻﺎﻟ‬
َ ُُ
(the adjective or describing word). In the above example, the
word (‫)ر ُﺟ ٌﻞ‬ ِ is the (‫)ﺻﻔﺔ‬.
َ is the (‫ )ﻣﻮﺻﻮف‬while the word (‫)ﺻﺎﻟ ٌﺢ‬
(The last three points will be explained later in the coming pages)
َ

b) A ‫ﺻ ْﻴ ِﻔ ّﻲ‬
ِ ‫ﻛﺐ ﺗَـﻮ‬‫ ﻣﺮ‬, like all other incomplete sentences/phrases, is
ْ َُ
2) (‫ﺿﺎﻓِ ّﻲ‬
َ ِ‫ﻛﺐ إ‬‫)ﻣ َﺮ‬
ُ
not a complete sentence, but is part of a sentence. The entire
phrase makes up a mubtada, a khabar, a faa’il, a maf’ool, a That phrase in which the first noun is owned by the second
majroor etc. noun or is part of the second noun. Examples:

c) The ‫ إِ ْﻋ َﺮاب‬of the ‫ ﻣﻮﺻﻮف‬will be given to the ‫ﺻﻔﺔ‬. For example: (‫ﺎب َزﻳْ ٍﺪ‬ ِ
ُ َ‫ – )ﻛﺘ‬the book of Zaid or Zaid’s book
ٍ ‫)ﺧﺎﺗَﻢ ﻓِﻀ‬
(‫ﺔ‬
if the ‫ ﻣﻮﺻﻮف‬is mubtada in the sentence and is marfoo’, due to ُ َ – the ring of silver
which it has dhammatain, the ‫ ﺻﻔﺔ‬too will be mubtada and will (‫ﻬ ِﺮ‬
ْ ‫ – ) َﻣﺎءُ اﻟﻨـ‬the water of the river.
be marfoo’, due to which it will receive dhammatain. Such a relationship between the two nouns is known as
Extra Information: َ ‫)اَِْﻹ‬.
(‫ﺿﺎﻓَﺔ‬

The (‫ﺻ ْﻮف‬ ِ

ُ ‫)ﻣ ْﻮ‬
َ and the (ٌ‫ )ﺻ َﻔﺔ‬must correspond in four aspects:
13 14
a) The first part of ‫ﺿﺎﻓِ ّﻲ‬ َ ِ‫ﻛﺐ إ‬‫ ُﻣ َﺮ‬is called (‫ﻀﺎف‬
َ ‫)ﻣ‬
ُ while the second a) The noun which is used to point out to something is called
part is called (‫ﻀﺎف إِﻟ َْﻴ ِﻪ‬ (ِ‫)اِ ْﺳ ُﻢ اْ ِﻻ َﺷ َﺎرة‬. It always comes first in the phrase. The translation
َ ‫) ُﻣ‬.
b) Never does (‫ )أ َْل‬ever come at the beginning of the (‫ﻀﺎف‬ of these nouns are : this, these, that or those. e.g. (‫ – )ﻫ َﺬا‬this,
َ ‫)ﻣ‬,
ُ nor
is tanwin ever found at the end of it. Look at the above (‫–) َذ َاك‬that. The object pointed to is called the (‫ﺎر إِﻟَﻴْ ِﻪ‬
ٌ‫ﺸ‬ َ ‫)ﻣ‬.
ُ This
examples. word always comes after the (ِ‫)اِ ْﺳ ُﻢ اْ ِﻻ َﺷ َﺎرة‬.

c) The (‫ﻀﺎف إِﻟَﻴْ ِﻪ‬

َ ‫ ) ُﻣ‬is always (‫)ﻣ ْﺠ ُﺮْور‬
َ (i.e. it generally gets kasrah or b) The (‫ي‬ ّ ‫ﻛﺐ إِ َﺷﺎ ِر‬‫)ﻣ َﺮ‬
ُ (i.e. the combination of the ‫ اﺳﻢ اﻹﺷﺎرة‬and the
kasratain). ‫)ﻣ َﺸ ٌﺎر إِﻟَْﻴ ِﻪ‬forms
ُ part of a sentence.
ِ
d) The (‫ﻀﺎف‬ ُ always comes before the (‫ﻀﺎف إِﻟَﻴْﻪ‬
َ ‫)ﻣ‬ َ ‫) ُﻣ‬. c) The I’raab of the ِ‫ اِ ْﺳ ُﻢ اْ ِﻻ َﺷ َﺎرة‬is fixed, as will be seen in the

ٌ ‫ )إِ ْﻋ َﺮ‬of the (‫ﻀﺎف‬

e) The (‫اب‬ َ ‫)ﻣ‬ following table.
ُ changes, according to the position
and function of the phrase (‫ﺿﺎﻓِ ّﻲ‬ َ ِ‫ﻛﺐ إ‬‫)ﻣ َﺮ‬
ُ within the sentence. For d) The I’raab of the ‫ﺎر إِﻟَﻴْ ِﻪ‬
ٌ‫ﺸ‬ َ ‫ ُﻣ‬will be according to the position and
ّ ‫ﻛﺐ إِ َﺷﺎ ِر‬‫)ﻣ َﺮ‬
example: if it is mubtada, it will be marfoo’, if it is maf’ool, it function of the phrase (‫ي‬ ُ within the sentence. For
will be mansoob.
example: if it is mubtada, it will be marfoo’, if it is maf’ool, it
f) The (‫ﺿﺎﻓِ ّﻲ‬
َ ِ‫ﻛﺐ إ‬‫)ﻣ َﺮ‬, ِِ
ُ like (‫ﻛﺐ ﺗَـ ْﻮﺻ ْﻴﻔ ّﻲ‬‫) ُﻣ َﺮ‬, is not a complete sentence,
will be mansoob.
Eg. ‫ﺻﺎﻟﺢ‬ ِ ‫ واﻟ ُﺪ ﻫﺬا‬/ ‫ان ﻫﺬا اﻟﻮﻟ َﺪ ﺻﺎﻟﺢ‬/ ‫ﻫﺬا اﻟﻮﻟ ُﺪ ﺻﺎﻟﺢ‬
‫اﻟﻮﻟﺪ‬
but is part of a sentence. The entire phrase makes up a ٌ ٌ ٌ
mubtada, a khabar, a faa’il, a maf’ool, a majroor etc. e.g. ( ُ‫َﻣﺎء‬
e) The (‫ﺎر إِﻟ َْﻴ ِﻪ‬
ٌ‫ﺸ‬ ُ will always have (‫ )أَ ْل‬at the beginning. If it does
َ ‫)ﻣ‬
ٌ ‫ﻬ ِﺮ َﻋﺬ‬
‫ْب‬ ْ ‫ – )اﻟﻨـ‬The water of the river is sweet. In this sentence, ( ُ‫َﻣﺎء‬ not have (‫)أَ ْل‬, it would be a complete sentence. The difference
‫ﻬ ِﺮ‬
ْ ‫ )اﻟﻨـ‬is the mubtada, while (‫ْب‬ ٌ ‫)ﻋﺬ‬
َ is the khabar. can be seen from these two examples:
‫ﺮ ُﺟ ُﻞ‬‫ ﻫ َﺬا اﻟ‬- This man ‫ ﻫ َﺬا َر ُﺟ ٌﻞ‬- This is a man.
ّ ‫ﻛﺐ إِ َﺷﺎ ِر‬‫)ﻣ َﺮ‬
3) (‫ي‬ ُ
f) There are of two types of ِ‫اِ ْﺳ ُﻢ اْ ِﻻ َﺷ َﺎرة‬:
That phrase in which one noun is used to point out or to point
to another noun.
1) words that point to something nearby. The following forms
are the most commonly used:
15 16
 Different classifications of (‫ )اﻷﺳﻤﺎء‬asmaa’ (nouns):
Gender Singular Dual Plural Grammatical state
1. Gender
Masc. ‫ٰﻫ َﺬا‬ ِ ‫ٰﻫ َﺬ‬
‫ان‬ ‫ٰﻫ ُﺆﻻَِء‬ ‫رﻓﻊ‬ Masculine and feminine

Masc. ‫ٰﻫ َﺬا‬ ‫ٰﻫ َﺬﻳْ ِﻦ‬ ‫ٰﻫ ُﺆﻻَِء‬ ‫ﺟﺮ‬

ّ ‫ﻧﺼﺐ و‬
a) Arabic nouns are of two types with regards to gender:

(1) (‫ﻛ ٌﺮ‬‫)ﻣ َﺬ‬

ُ – masculine
Fem. ِ‫ٰﻫ ِﺬﻩ‬ ِ َ‫ٰﻫﺎﺗ‬
‫ﺎن‬ ‫ٰﻫ ُﺆﻻَِء‬ ‫رﻓﻊ‬
ٌ ‫)ﻣ َﺆﻧ‬
(2) (‫ﺚ‬ ُ – feminine
Fem. ِ‫ٰﻫ ِﺬﻩ‬ ‫ٰﻫﺎﺗَـ ْﻴ ِﻦ‬ ‫ٰﻫ ُﺆﻻَِء‬ ‫ﺟﺮ‬
ّ ‫ﻧﺼﺐ و‬
e.g. (‫ – )اِﺑْ ٌﻦ‬son is masculine and (ٌ‫ – )اِﺑْـﻨَﺔ‬daughter is feminine.

b) There are three main signs of a word being feminine. They

2) words that point to something at a distance. The more
commonly used forms are the following: are called (‫)ﻋﻼﻣﺎت اﻟﺘﺄﻧﻴﺚ‬:
1) When a tā ta’nīth (‫ – ة‬the round tā which is a sign of feminine
Gender Singular Dual Plural Grammatical
words) is brought at the end of a masculine noun, it becomes
state
feminine.
Masc.
َ ِ‫اك أَو ٰذﻟ‬
‫ﻚ‬ َ َ‫ذ‬ َ ِ‫ذَاﻧ‬
‫ﻚ‬ 1
َ ِ‫أُوﻻَﺋ‬
‫ﻚ‬ ‫رﻓﻊ‬ e.g. (‫ )اِﺑْ ٌﻦ‬changes to (ٌ‫)اِﺑْـﻨَﺔ‬. (‫ﺴ ٌﻦ‬
َ ‫)ﺣ‬
َ changes to (ٌ‫ﺴﻨَﺔ‬
َ ‫)ﺣ‬.
َ (‫ﻚ‬ٌ ِ‫ َﻣﻠ‬- king)
changes to (ٌ‫ َﻣﻠِ َﻜﺔ‬- queen) etc.
Masc. ‫اك‬
َ َ‫ذ‬ َ ِ‫ذَﻳْﻨ‬
‫ﻚ‬ َ ِ‫أُوﻻَﺋ‬
‫ﻚ‬ ‫ﺟﺮ‬
ّ ‫ﻧﺼﺐ و‬
2) The alif maqsūrah (‫)ي‬ ٰ is a sign of the word being feminine,
Fem.
َ ‫ﺎك أَو ﺗِﻠ‬
‫ْﻚ‬ َ َ‫ﺗ‬ َ ِ‫ﺗَﺎﻧ‬
‫ﻚ‬ َ ِ‫أُوﻻَﺋ‬
‫ﻚ‬ ‫رﻓﻊ‬
e.g. (‫)ﺣ ْﺴﻨٰﻰ‬
ُ – a beautiful lady.
Fem.
َ ‫ﺗِﻠ‬
‫ْﻚ‬ َ ِ‫ﺗَـ ْﻴﻨ‬
‫ﻚ‬ َ ِ‫أُوﻻَﺋ‬
‫ﻚ‬ ‫ﺟﺮ‬
ّ ‫ﻧﺼﺐ و‬ 3) The alif mamdūdah (‫ )ـَ اء‬is a sign of the word being
feminine, e.g. (‫اء‬
ُ ‫)زْﻫ َﺮ‬
َ – radiant.

1 Note that the (‫ )و‬is not pronounced.

17 18
c) Some nouns are feminine without any sign of being Dual
ِ ‫ﺚ ِﺳﻤ‬‫ – )ﻣ َﺆﻧ‬as heard from the
feminine. They are known as (‫ﺎﻋ ّﻲ‬ َ ُ The dual is formed by adding at the end of the word:
Arabs. The details are as follows: ِ ‫ )ـ‬to words which are marfoo’
(‫ان‬ َ
1) any word which can only refer to a woman, e.g. (‫– )أُم‬ (‫ )ـَ ﻳْ ِﻦ‬to words which are mansoob or majroor.
mother; (‫س‬
ٌ ‫)ﻋُﺮْو‬
َ – bride.
ِ – a woman’s name Examples:
2) the names of women. e.g. (‫)ﻫْﻨ ٌﺪ‬
(‫ك‬ ٌ ِ َ ) – one king, (‫ ) َ ِ َ ِن‬or (‫ْن‬
ِ َ ِ َ ) – two kings/
3) the names of countries or places, e.g. (‫ﺼُﺮ‬ ِ
ْ ‫ – )ﻣ‬Egypt, (‫ﺎم‬
ُ ‫– )اَﻟﺸ‬ (‫ ) ُ ْ ِ ٌم‬one Muslim male, (‫ ) ُ ْ ِ َ ِن‬or (‫ْن‬ ِ َ ِ ْ ُ )-two Muslim males
Syria, (‫ﺮْوُم‬‫ – )اَﻟ‬The Roman Empire.
( ٌ َ ِ َ ) – one queen, (‫ ) َ ِ َ َ ِن‬or (‫ْن‬ِ َ َ ِ َ ) – two queens /
4) parts of the body in pairs, e.g. (‫ – )ﻳَ ٌﺪ‬hand, (‫ – ) ِر ْﺟ ٌﻞ‬foot, (‫– )أُذُ ٌن‬ ( ٌ َ ِ ْ ُ ) one Muslim female, (‫ ) ُ ْ ِ َ َ ِن‬or (‫ْن‬ ِ َ َ ِ ْ ُ ) two Muslim
ear, (‫ﲔ‬ females
ٌْ ‫)ﻋ‬
َ – eye.
Plurals
5) Besides the above-mentioned nouns, there are other nouns
which are used as feminine by the Arabs. Some of them are: Plurals are of two types:
‫ض‬
ٌ ‫( أ َْر‬earth) , ‫( َد ٌار‬house) , ‫ﺲ‬
ٌ ْ‫( َﴰ‬sun) , ‫ﺲ‬
ٌ ‫( ﻧـَ ْﻔ‬soul), ‫( ﻧَ ٌﺎر‬fire).
1) (‫ﺴﺎﻟِ ُﻢ‬
 ‫ْﺠ ْﻤ ُﻊ اﻟ‬
َ ‫ – )اَﻟ‬the sound plural
2. Number 2) (‫ﺴ ُﺮ‬
 ‫ْﺠ ْﻤ ُﻊ اﻟ ُْﻤ َﻜ‬
َ ‫ – )اَﻟ‬the broken plural
Singular, Dual and Plural
(‫ﺴﺎﻟِ ُﻢ‬
 ‫ْﺠ ْﻤ ُﻊ اﻟ‬
َ ‫ – )اَﻟ‬the sound plural
a) In Arabic, nouns are of three types with regards to number:

ِ ‫)و‬, indicating one, e.g. (‫ – )رﺟﻞ‬one man.

1) Singular (‫اﺣﺪ‬ That plural in which the form of the singular word remains the
َ ٌ َُ
same (intact and sound), with the addition of a few extra
2) Dual (‫)ﺗَـﺜْﻨِﻴَﺔ‬, indicating two, e.g. (‫)ر ُﺟﻼَ ِن‬
َ – two men.
letters at the end. It is of two types:

3) Plural (‫)ﺟ ْﻤﻊ‬, ٌ ‫ – ) ِر َﺟ‬more than

َ indicating more than two, e.g. (‫ﺎل‬
two men.
19 20
1) Masculine (‫ﻛ ٌﺮ‬‫)ﻣ َﺬ‬
ُ – Extra Information:
Remember that the (‫)ﺻ َﻔﺔ‬ ِ corresponds with its (‫ )ﻣﻮﺻﻮف‬four
ُْ َْ
This plural is formed by adding at the end of the word:
aspects: in I’raab, being definite or indefinite, in gender and in
(‫ )ـُ ْو َن‬to words which are marfoo’
number.
(‫ )ـِ ـ ْﻴ َﻦ‬to words which are mansoob or majroor ِ
However, when the (‫ﺻ ْﻮف‬ َ is (‫)ﺟ ْﻤ ُﻊ ﻏَﻴْ ِﺮ َﻋﺎﻗ ٍﻞ‬
ُ ‫)ﻣ ْﻮ‬ َ – the plural of an
ِ
unintelligent being2, whether masculine or feminine, the (ٌ‫)ﺻ َﻔﺔ‬
e.g. (‫ – ) ُ ْ ِ ٌم‬one Muslim changes to (‫ ) ُ ْ ِ ُْو َن‬or (‫ – ) ُ ْ ِ ِ َْن‬many
Muslims. is generally singular feminine (‫)واﺣﺪ ﻣﺆﻧﺚ‬, although it is
sometimes plural. One can therefore say (ٌ‫ﺎم َﻣ ْﻌ ُﺪ ْودة‬
ٌ ‫ )أَﻳ‬as well as
ٌ ‫– ) ُ َؤ‬
2) Feminine (‫ث‬
(‫ات‬
ٌ ‫ﺎم َﻣ ْﻌ ُﺪ ْو َد‬
ٌ ‫)أَﻳ‬.
This plural is formed by adding at the end of the word:
(‫ات‬
ٌ َ‫ )ـ‬to words which are marfoo’ 3. Definite or Indefinite
ٍ ‫ )ـ‬to words which are mansoob or majroor
or (‫ات‬ Nouns are of two types:
َ

e.g. ( ٌ َ ِ ْ ُ ) – one (female) Muslim changes to (‫ت‬

ٌ َ ِ ْ ُ ) or 1) (‫ – ) َﻣ ْﻌ ِﺮﻓَﺔ‬definite
ٍ َ ِ ْ ُ ) – many (female) Muslims.
(‫ت‬ ِ َ‫ – )ﻧ‬indefinite.
2) (‫ﻜ َﺮة‬
(‫ﺴ ُﺮ‬
 ‫ْﺠ ْﻤ ُﻊ اﻟ ُْﻤ َﻜ‬
َ ‫ – )اَﻟ‬the broken plural
An indefinite noun is a word which refers to a general thing.
That plural in which the form of the singular word is broken, The word (‫)ر ُ ٌل‬ َ – a man, does not refer to any specific person.
that is, changed. It has no fixed rule for making it. Sometimes It can refer to any person. The word ( ٌ‫)ط ب‬ َ does not refer to
alphabets are added or deleted and sometimes there is merely any particular good thing. Every good thing can be called
a change in the harakaat (like fathah, dhammah and kasrah). َ
( ٌ‫)ط ب‬.
A definite noun refers to a specific thing. Zaid (‫ )ز د‬is the name
Examples: of a particular person. Makkah ( ) is the name of a specific
city. (‫ – )ا!ر ُ ُل‬the man - refers to a specific person.
(‫ )ﻧـَ ْﻬٌﺮ‬becomes (‫)أَﻧْـ ُﻬٌﺮ‬, (‫)ر ُﺟ ٌﻞ‬ ٌ ‫) ِر َﺟ‬, (‫)وِزﻳْـٌﺮ‬
َ becomes (‫ﺎل‬ َ becomes (ُ‫)وَزَراء‬,
ُ
(‫ﺎب‬ ِ
ٌ َ‫ )ﻛﺘ‬becomes (‫ﺐ‬ ٌ ُ‫) ُﻛﺘ‬, (‫ﺐ‬ٌ ‫)ﺧ َﺸ‬َ becomes (‫ﺐ‬ٌ ‫)ﺧ ُﺸ‬.ُ 2 Intelligent beings are humans, angels and jinn. All other creations
fall in the category of unintelligent beings (‫) َﻏْﻴـُﺮ َﻋﺎﻗِ ٍﻞ‬.
21 22
 3) (ِ‫ﺎرة‬ ِ ِ
The Types of ‫ َﻣ ْﻌ ِﺮﻓَﺔ‬- Definite Nouns َ ‫)ا ْﺳ ُﻢ اْﻻ َﺷ‬
‫ َﻣ ْﻌ ِﺮﻓَﺔ‬- Definite Nouns are of seven types: The demonstrative pronoun, e.g. (‫ – )ﻫ َﺬا‬this, (‫ – ) َذا َك‬that.
1) (‫ْﻌﻠَﻢ‬ ِ  ‫ﺐ إِ َﺷﺎ ِر‬
ٌ ‫ﻛ‬‫)ﻣ َﺮ‬
َ ‫)ا ْﺳ ُﻢ اﻟ‬ This discussion passed under (‫ي‬ ُ
Proper nouns-names, e.g. (‫)زﻳﺪ‬, (‫)ﺣ ِﺎﻣ ٌﺪ‬.
َ ِ
4) (‫ﺻ ْﻮ ُل‬
ُ ‫)اَﻻ ْﺳ ُﻢ اﻟ َْﻤ ْﻮ‬
2) (‫ﻤ ْﻴﺮ‬ِ ‫)اِ ْﺳﻢ اﻟﻀ‬
ُ The relative pronoun, e.g. (‫ ِﺬ ْى‬‫ – )اَﻟ‬who, (‫ﺘِ ْﻰ‬‫ – )اَﻟ‬who (feminine).
Pronouns, e.g. (‫)ﻫ َﻮ‬
ُ – he, (‫ﺖ‬ َ ْ‫ – )اَﻧ‬you, (‫ )اَﻧَﺎ‬- I.
a) (‫ﺻ ْﻮ ُل‬ ِ
ُ ‫ )اَﻻ ْﺳ ُﻢ اﻟ َْﻤ ْﻮ‬is a noun after which an entire sentence is
The Attached and Detached Pronouns
brought to explain further details about that noun.
(ُ‫ﻤﺎﺋُِﺮ اﻟ َْﻤ ْﺮﻓُـ ْﻮ َﻋﺔ‬
َ ‫)اَﻟﻀ‬
Detached-‫ُ ْ َ(*ِ ل‬ b) Due to the vagueness in the (‫ﺻ ْﻮ ُل‬ ِ
ُ ‫)اَﻻ ْﺳ ُﻢ اﻟ َْﻤ ْﻮ‬, a sentence has to
Gender Number Attached Translation

- ‫ُ *ِ ل‬
be brought after it. This sentence is called the (‫)ﺻﻠَﺔ‬, ِ which
Male Singular ‫ُﻫ َﻮ‬ ‫ُه‬ he , it
explains further details about (‫ﺻ ْﻮ ُل‬ ِ
Male Dual ‫ُﻫ َﻤﺎ‬ ‫ُﻫ َﻤﺎ‬ they ُ ‫)اَﻻ ْﺳ ُﻢ اﻟ َْﻤ ْﻮ‬.
Male Plural ‫ُﻫ ْﻢ‬ ‫ُﻫ ْﻢ‬ they
Female Singular ‫ِﻫ َﻰ‬ ‫َﻫﺎ‬ she, it ُ ‫ )اَْﻷَ ْﺳ َﻤﺎء اﻟْ َﻤ ْﻮ‬should be given according
c) The meaning of the (‫ﺻ ْﻮﻟَﺔ‬
Female Dual ‫ُﻫ َﻤﺎ‬ ‫ُﻫ َﻤﺎ‬ they to the context, e.g. who, which, whose, etc.
Female Plural ‫ﻦ‬ ‫ُﻫ‬ ‫ﻦ‬ ‫ُﻫ‬ they ِ ِ
d) The (‫ﺻ ْﻮل‬
ُ ‫ )ا ْﺳﻢ َﻣ ْﻮ‬together with the (‫ )ﺻﻠَﺔ‬form part of a
Male Singular ‫ﺖ‬
َ ْ‫اَﻧ‬ ‫َك‬ you
sentence. Without the (‫)ﺻﻠَﺔ‬, ِ the (‫ )اِ ْﺳﻢ ﻣﻮﺻﻮل‬can neither be a
Male Dual ‫اَﻧْـﺘُ َﻤﺎ‬ ‫ُﻛ َﻤﺎ‬ you ُْ َْ
Male Plural ‫اَﻧْـﺘُ ْﻢ‬ ‫ُﻛ ْﻢ‬ you mubtada, a khabar, a faa’il, a maf’ool, a majroor, etc. The
combination of both (‫ﺻ ْﻮل‬ ِ ِ
Female Singular ‫ﺖ‬ ِ ْ‫اَﻧ‬ ‫ِك‬ you ُ ‫ )ا ْﺳﻢ َﻣ ْﻮ‬and (‫ )ﺻﻠَﺔ‬makes up a mubtada,
Female Dual ‫اَﻧْـﺘُ َﻤﺎ‬ ‫ُﻛ َﻤﺎ‬ you a khabar, a faa’il, a maf’ool, a majroor etc.
Female Plural ‫ﻦ‬ ُ‫اَﻧْـﺘ‬ ‫ﻦ‬ ‫ُﻛ‬ you
e) The (‫)ﺻﻠَﺔ‬ ِ must contain a hidden (‫ )ﺿﻤﻴﺮ‬that refers back to the
Male/Female Singular َ‫اَﻧﺎ‬ ‫ﻲ‬
ْ‫ﻧ‬ I
(‫ﺻ ْﻮل‬ ِ
Male/Female Dual/Plural ‫ﻧَ ْﺤ ُﻦ‬ ‫ﺎ‬‫ﻧ‬ we ُ ‫)ا ْﺳﻢ َﻣ ْﻮ‬.
23 24
 ُ ‫ )اَْﻷَ ْﺳ َﻤﺎء اﻟْ َﻤ ْﻮ‬are as follows:
The (‫ﺻ ْﻮﻟَﺔ‬ 4. (‫ﺎدى‬
َ َ‫) اَﻟ ُْﻤﻨ‬
The person or being who is called out to, e.g. (‫ – ) َ َر ُ ُل‬O
‫ﻣﺆﻧﺚ‬ ‫ﻣﺬﻛﺮ‬ man, (‫ – ) َ َو َ! ُد‬O boy.

‫ﺘِ ْﻲ‬‫اَﻟ‬ ِ
ْ ‫ﺬ‬‫اَﻟ‬
‫ي‬ ‫واﺣﺪ‬ 5. (‫ِم‬‫ف ﺑِﺎﻟﻼ‬
ُ ‫ﺮ‬ ‫)اَﻟ ُْﻤ َﻌ‬
The noun which has (‫ )اَ ْل‬at the beginning, e.g. (‫س‬
ُ ‫ )اﻟْ َﻔ َﺮ‬the
ِ َ‫ﺘ‬‫اَﻟﻠ‬
‫ﺘَـ ْﻴ ِﻦ‬‫ اَﻟﻠ‬، ‫ﺎن‬ ِ ‫ َﺬ‬‫اَﻟﻠ‬
‫ َﺬﻳْ ِﻦ‬‫ اَﻟﻠ‬، ‫ان‬ ‫ﺗﺜﻨﻴﺔ‬
horse, (ُ ‫ – )اَ ر ُ ل‬the man.

‫ﻟﻼﺋِ ْﻲ‬ َ‫ ا‬، ‫ َﻮاﺗِ ْﻲ‬‫ اَﻟﻠ‬، ‫ﺗِ ْﻲ‬‫اﻟﻼ‬ ‫ ِﺬﻳْ َﻦ‬‫اَﻟ‬ ‫ﺟﻤﻊ‬
6. (‫ﺎف اِﻟَﻰ َﻣ ْﻌ ِﺮﻓَ ٍﺔ‬
ُ ‫ﻀ‬َ ‫)اَﻟ ُْﻤ‬
A noun which is mudhaaf, and its mudhaaf ilayh is a
ma’rifah word e.g. (‫ﺎب َزﻳْ ٍﺪ‬ ِ
ُ َ‫ – )ﻛﺘ‬Zaid’s book, (‫ﺎب ٰﻫ َﺬا‬
ِ
ُ َ‫ – )ﻛﺘ‬this
Besides the above-mentioned words, the following four words person’s book, (‫ﺮ ُﺟ ِﻞ‬ ‫ﺎب اﻟ‬ ِ
ُ َ‫ – )ﻛﺘ‬the book of the man.
ُ ‫)اَْﻷَ ْﺳ َﻤﺎء اﻟْ َﻤ ْﻮ‬, but are for singular, dual and
are also from the (‫ﺻ ْﻮﻟَﺔ‬
plural:
The Particles of (‫)ﻣ ْﻌ ِﺮﻓَﺔ‬ ِ
َ and (‫ )ﻧَﻜ َﺮة‬and their laws
(‫)ﻣ ْﻦ‬
َ – who – this word is specifically used for intelligent beings,
whether male or female. 1. The tanwin - It generally comes at the end of a word that is
(‫)ﻧَ ِﻜ َﺮة‬. In this case, it is regarded as a particle that renders a
(‫)ﻣﺎ‬
َ – whatever - this word is specifically used for unintelligent noun indefinite (‫ـﻨْ ِﻜ ْﻴﺮ‬‫)ﺣﺮف اﻟﺘ‬.3 It is translated as ‘a’ or ‘an’ in
beings, whether male or female. English, e.g. (‫)ر ُﺟ ٌﻞ‬ ٌ ‫ﻔ‬ ‫ – )ﺗُـ‬an apple, (ٌ‫)ﻣﺎء‬
َ – a man, (‫ﺎح‬ َ – water. There
(‫ي‬ is no need to translate it everywhere as such, as in the
 َ‫ – )أ‬who or what – for intelligent and unintelligent beings,
example of (ٌ‫)ﻣﺎء‬
َ – water.
masculine.

(ُ‫ﺔ‬‫ – )أَﻳ‬who or what – for intelligent and unintelligent beings,

feminine.

3 This is similar to the letter ‘a’ in English.

25 26
Sometimes an (‫ )اِ ْﺳ ُﻢ اﻟ َْﻌﻠَﻢ‬- proper noun also gets a tanwīn, e.g. with a fathah. Therefore, (‫ﺖ‬ ِ ‫)ﻋﻦ اَﻟْﺒـ ْﻴ‬ ِ
َ ْ َ is read as (‫)ﻋ ِﻦ اﻟْﺒَـ ْﻴﺖ‬
َ and
(‫ﻤ ٌﺪ‬ ‫)ﻣ َﺤ‬, ِ
ِ ‫)ﻣﻦ اَﻟْﺒـ ْﻴ‬ ِ ِ
ُ (‫)ﻋ ْﻤ ٌﺮو‬,
َ (‫)زﻳْ ٌﺪ‬.
َ In such a case, the tanwīn is not regarded as (‫ﺖ‬ َ ْ is read as (‫)ﻣ َﻦ اﻟْﺒَـ ْﻴﺖ‬.
a (‫ـ ْﻨ ِﻜ ْﻴﺮ‬‫)ﺣﺮف اﻟﺘ‬.
b) When (‫ )اَ ْل‬is brought before a word which starts with one of
2. (ْ‫ )اَل‬i.e. Alif-Laam4 - The definite article of Arabic, which is the letters of (‫)اﻟﺤﺮوف اﻟﺸﻤﺴﻴﺔ‬, the laam of the (‫ )اَ ْل‬will not be
also called (‫)ﻻم اﻟﺘﻌﺮﻳﻒ‬. When (‫ )اَ ْل‬is put the beginning of any (‫)ﻧَ ِﻜ َﺮة‬ pronounced. Instead of reading the laam, the harf shamsī will
word, it becomes (‫) َﻣ ْﻌ ِﺮﻓَﺔ‬. Now the word is termed as (‫)ﻣﻌﺮف ﺑﺎﻟﻼم‬ ّ – be pronounced with a tashdid. No jazm/saakin is written on
a word made ‫ َﻣ ْﻌ ِﺮﻓَﺔ‬by (‫)اَ ْل‬. Consequently, (‫س‬ ِ the laam in such a case, but a tashdid is written on the harf
ٌ ‫ – )ﻓَـ َﺮ‬a horse, is ‫ﻧَﻜ َﺮة‬
shamsī, e.g. (‫ﺲ‬  ‫ – )اَﻟ‬the sun, (‫ﺮ ُﺟ ُﻞ‬ ‫ – )اَﻟ‬the man, etc.
ُ ‫ﺸ ْﻤ‬
ُ ‫ – )اَﻟْ َﻔ َﺮ‬the horse, is ‫ َﻣ ْﻌ ِﺮﻓَﺔ‬.
while (‫س‬

(‫ )اﻟﺤﺮوف اﻟﺸﻤﺴﻴﺔ‬are: ‫ت ث د ذ ر ز س ش ص ض ط ظ ل ن‬
Laws of (ْ‫ )اَل‬i.e. Alif-Laam
a) When (ْ‫ )اَل‬is brought at the beginning of a word which has Besides these letters, all other letters are called (‫)اﻟﺤﺮوف اﻟﻘﻤﺮﻳﺔ‬,
tanwin, the tanwin falls off. See the examples above. َ ‫ – )اَﻟ‬the camel. The laam of the (ْ‫)اَل‬
e.g. (‫ – )اَﻟْ َﻘ َﻤ ُﺮ‬the moon, (‫ْﺠ َﻤ ُﻞ‬

b) When any word comes before a word which has (ْ‫ )اَل‬at the will be pronounced when it comes before any of the ( ‫اﻟﺤﺮوف‬
beginning, the first word is joined to the laam of the second ‫)اﻟﻘﻤﺮﻳﺔ‬.
word and pronounced (by joining). The hamzah of the (ْ‫ )اَل‬is
known as hamzatul wasl. It is not pronounced.
ِ ‫ – )ﺑﺎب اﻟْﺒـ ْﻴ‬the door of the house. To read (‫ﺖ‬
Eg, (‫ﺖ‬ ِ ‫ )ﺑﺎب اَﻟْﺒـ ْﻴ‬here is
َ ُ َ َ ُ َ
incorrect.

Extra Information:

a) If there is a saakin letter before the (‫)اَ ْل‬, the saakin letter is
normally read with a kasrah. However the word (‫)ﻣ ْﻦ‬ ِ is read

4 It is similar to the word ‘the’ in English.

27 28
 (‫ﺼ ِﺮف‬
َ ‫ )اﻟْ ُﻤ ْﻨ‬and (‫ﺼ ِﺮف‬
َ ‫)ﻏَْﻴﺮ اﻟْ ُﻤ ْﻨ‬
4) Names of men which have a tā ta’nīth5 (‫ )ة‬at the ending
eg. (‫ْﺤﺔُ( )اﺳﺎﻣﺔ( )ﺣﻤﺰة‬
َ ‫)ﻃَﻠ‬
ِ ِ
a) Some nouns do not ever receive tanwin and kasrah. Such 5) A plural on the scale of (‫ﻞ‬ ُ ‫)ﻣ َﻔﺎﻋ‬ َ eg. (‫َ)ﻣ َﺴ ِﺎﺟ ُﺪ‬
َ or (‫)ﻣ َﻔﺎﻋ ْﻴ ُﻞ‬
nouns are called (‫)ﻏﻴﺮ ﻣﻨﺼﺮف‬
(‫)ﻣﻔﺎﺗﻴﺢ( )دﻧﺎﻧﻴﺮ( )دراﻫﻢ( )ﻣﺪارس‬
 ‫)ﻣ‬, ِ ٰ or alif
6) All nouns ending with alif maqsūrah (‫)◌ي‬
Examples: (ُ‫ﻜﺔ‬ َ (‫ﺼ ُﺮ‬
ْ ‫)ﻣ‬, (‫َﺣ َﻤ ُﺪ‬
ْ ‫)أ‬, (‫)ﻋﺜْ َﻤﺎ ُن‬,
ُ (‫)ﻋ َﻤ ُﺮ‬
ُ (‫ﺐ‬
ُ َ‫)زﻳْـﻨ‬,
َ (ُ‫ْﺤﺔ‬
َ ‫)ﻃَﻠ‬,
mamdūdah (‫)ـَ اء‬
(ُ‫)ﺣ ْﻤ َﺮاء‬, ِ ‫)ﻣ‬.
َ (‫ﺴﺎﺟ ُﺪ‬
ََ
e) Words which accept tanwin and kasrah are called (‫)ﻣﻨﺼﺮف‬.
b) These words end with a (◌)
ُ - dhammah when they are
(‫ﺼ ْﻮر‬ ِ ِ
marfoo’. ُ ‫ )اَْﻻ ْﺳﻢ اﻟْ َﻤ ْﻘ‬and (‫)اَْﻻ ْﺳﻢ اﻟْ َﻤ ْﻨـ ُﻘ ْﻮص‬
They end with a (◌َ ) - fathah when they are mansoob or
Any word which ends with alif maqsūrah (‫ ) ٰ◌ي‬is called ( ‫اﺳﻢ‬
majroor. ِ
‫ﺼ ْﻮر‬
ُ ‫)ﻣ ْﻘ‬.
َ Eg. (‫)ﻣ ْﻮ ٰﺳﻰ‬
ُ and (‫)ﻋﻴْ ٰﺴﻰ‬. No I’raab can be read on such
e.g. (‫ﻜ َﺔ‬ ‫ﺐ ﻓِ ْﻲ َﻣ‬
َ َ‫ ) َرأَي ُﻋﺜْ َﻤﺎ ُن َزﻳْـﻨ‬- Uthmān saw Zaynab in Makkah. words. They will hence be read as they are, whether they are
marfoo’, mansoob or majroor.
c) However, when a (‫ )ﻏﻴﺮ ﻣﻨﺼﺮف‬word has (‫ )اَ ْل‬prefixed to it, or it
is (‫)ﻣﻀﺎف‬, then a kasrah will be rendered to it when it is Examples: (‫ﺎء ُﻣ ْﻮ ٰﺳﻰ‬
َ ‫)ﺟ‬,
َ (‫ﺖ ُﻣ ْﻮ ٰﺳﻰ‬
ُ ْ‫)رأَﻳ‬,
َ (‫)ﻫ َﻮ ﻏُﻼَ ُم ُﻣ ْﻮ ٰﺳﻰ‬
ُ.
ِ ‫)ﻓِﻲ اﻟْﻤﺴ‬, (‫ﺎﺟ ِﺪ اﻟْﻤﺴﻠِ ِﻤﻴْﻦ‬
majroor. Examples: (‫ﺎﺟ ِﺪ‬ ِ ‫)ﻓِﻲ ﻣﺴ‬.
ََ َ ُْ ََ ْ
Words with a yaa saakin (‫)ي‬ ْ at the end like (‫ﺎﺿ ْﻲ‬ ِ ‫)اَﻟْ َﻘ‬, (‫)اَﻟْﻌﺎﻟِﻲ‬,
ْ َ
d) The following nouns will always be (‫)" ر !رف‬: (‫ْﺠﺎ ِر ْي‬ ِ
َ ‫)اَﻟ‬, (‫ )اَﻟ َْﻤﺎﺿ ْﻲ‬are called (‫)اﺳﻢ َﻣﻨْـ ُﻘ ْﻮص‬. They cannot be read with
1) Names of women eg. (‫ﺐ‬ an I’raab when marfoo’ or majroor. They will thus be read with
ُ َ‫)زﻳْـﻨ‬
َ (‫)ﻓﺎﻃﻤﺔ( )ﻫﺎﺟﺮ( )ﻣﺮﻳﻢ( )ﺣﻤﻴﺮاء( )أﺳﻤﺎء‬
sukoon.
(‫)ﻋﺎﺋﺸﺔ‬
2) Names of places, since they are also regarded as A (‫ )ﻧﺼﺐ‬will be rendered to them when they are mansoob.
feminine in Arabic: e.g.(ُ‫ﻜﺔ‬ ‫)ﻣ‬, ِ
َ (‫ﺼ ُﺮ‬
ْ ‫)ﻣ‬
3) Non-Arabic names of men eg. (‫)ﻫﺎرون( )ﻳﻮﺳﻒ( )اﺑﺮاﻫﻴﻢ( )ادم‬
5 The round tā which is a sign of feminine words.
29 30
Examples of these words when prefixed with (‫)أ َْل‬: (‫ﻌﺮب‬ ِ
َ ‫ )اَﻟ ُْﻤ‬and (‫)اَﻟ َْﻤ ْﺒﻨﻲ‬
Sentence Meaning Case
Nouns that accept the changing of the I’raab (vowels or
ِ ‫ﺟﺎء اَﻟْ َﻘ‬
‫ﺎﺿ ْﻲ‬ The judge came ‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬ letters) are called (‫ﻌﺮب‬
َ ‫)اَﻟ ُْﻤ‬.
ََ

ِ ‫ت ﺑِﺎﻟْ َﻘ‬
‫ﺎﺿ ْﻲ‬ ُ ‫َﻣ َﺮْر‬ ‫اﳉﺮ‬ Words whose final vowels can never change are called (‫)اَﻟ َْﻤﺒْﻨِﻲ‬6.
I passed by the ّ ‫ﺣﺎﻟﺔ‬
judge.
There are few nouns that are from the (‫ )اَﻟ َْﻤ ْﺒﻨِﻲ‬category. The
ِ ‫ﺖ اﻟْ َﻘ‬
‫ﺎﺿ َﻲ‬ ُ ْ‫َرأَﻳ‬ I saw the judge. ‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ‬ (‫)اﺳﻤﺎء اﻹﺷﺎرة‬, (‫)اﻻﺳﻤﺎء اﻟﻤﻮﺻﻮﻟﺔ‬, (‫)اﺳﻤﺎء اﻻﺳﺘﻔﻬﺎم‬-interrogative pronouns,
etc. are all (‫)اَﻟ َْﻤﺒْﻨِﻲ‬. All ‫ﺣ ُﺮْوف‬-particles
ُ are also (‫)اَﻟ َْﻤﺒْﻨِﻲ‬

Examples of these words when not prefixed with (‫)أ َْل‬: (‫ َﺪ ِاء‬‫)اﻟﻨ‬
Sentence Meaning Case
(‫ َﺪ ِاء‬‫)اﻟﻨ‬-To call out to someone near or far e.g. (‫ – )ﻳَﺎ َزﻳْ ُﺪ‬O Zaid
ٍ َ‫ﺎء ﻗ‬
‫ﺎض‬ َ ‫َﺟ‬ A judge came ‫ﺣﺎﻟﺔ اﻟﺮﻓﻊ‬
ِ ‫ َﺪ‬‫)اﻟﻨ‬:
a) There are two essential parts of (‫اء‬
ٍ ‫ت ﺑِ َﻘ‬
‫ﺎض‬ ُ ‫َﻣ َﺮْر‬ I passed by a ‫اﳉﺮ‬
ّ ‫ﺣﺎﻟﺔ‬
judge 1) (‫ َﺪ ِاء‬‫ف اﻟﻨ‬
ُ ‫)ﺣ ْﺮ‬
َ - (the vocative particles): That particle which is
ِ َ‫ﺖ ﻗ‬
‫ﺎﺿﻴًﺎ‬ ُ ْ‫َرأَﻳ‬ I saw a judge. ‫ﺣﺎﻟﺔ اﻟﻨﺼﺐ‬ used to call out to another. There are many such particles; of
which (‫ )ﻳَﺎ‬is the most common.

2) (‫ )اَﻟ ُْﻤﻨَﺎدٰى‬: The one who is being called. This word is always
found immediately after the (‫ َﺪ ِاء‬‫ف اﻟﻨ‬
ُ ‫)ﺣ ْﺮ‬.
َ

6Because it is incorrect to say (‫)ﻣْﺒ ِﲏ‬,

َ the term (‫ )اَﻟ َْﻤْﺒ ِﲏ‬has been used. If
ٍ ْ ‫)ﻣ‬.
one deletes the (‫)اَ ْل‬, the word becomes (‫ﱭ‬ َ
31 32
b) If (‫ )اَﻟ ُْﻤﻨَﺎدٰى‬is singular and not (‫)ﻣﻀﺎف‬, a dhammah will be read Some of the ‫اﻻ ْﺳﺘِ ْﻔ َﻬﺎم‬
ِْ ‫ أَ ْﺳﻤﺎء‬are:
َُ
on the final letter, e.g. (‫ – )ﻳَﺎ َزﻳْ ُﺪ‬O Zaid, (‫ – )ﻳَﺎ َر ُﺟ ُﻞ‬O man.
Word Meaning

If (‫ )اَﻟ ُْﻤﻨَﺎدٰى‬is (‫)ﻣﻀﺎف‬, a fathah will be read on the final letter of ‫َﻣ ْﻦ‬ who
the ‫ﻣﻀﺎف‬, e.g. (‫ﺎس‬ ِ ‫ﺮ ْﺣﻤ‬ ‫)ﻳﺎ َﻋ ْﺒ َﺪ اﻟ‬. (The ‫ ﻣﻀﺎف اﻟﻴﻪ‬will be
ِ ‫ َﺪ اﻟﻨ‬‫ﺎن( )ﻳَﺎ َﺳﻴ‬ َ َ
majroor as usual) ‫َﻣﺎ‬ what

c) If (‫ )اَﻟ ُْﻤﻨَﺎدٰى‬has (‫ )ال‬at the beginning, the particle (‫ َﻬﺎ‬‫ )أَﻳـ‬for ‫َﻣﺎذَا‬ what

masculine and (‫ـﺘُـ َﻬﺎ‬‫ )أَﻳ‬for feminine should be attached to it, e.g. ‫ﻟِ َﻤﺎ‬ why
ِْ ‫ـﺘُـ َﻬﺎ‬‫ – )ﻳﺎ أَﻳ‬O girl.
(‫ﺮ ُﺟ ُﻞ‬ ‫ـ َﻬﺎ اﻟ‬‫ – )ﻳَﺎ أَﻳ‬O man, (ُ‫اﻻﺑْـﻨَﺔ‬ َ
‫ﻟِ َﻤﺎذَا‬ why
d) Sometimes (‫ َﻬﺎ‬‫ )أَﻳـ‬and (‫ـﺘُـ َﻬﺎ‬‫ )أَﻳ‬come before (‫)اَﻟ ُْﻤﻨَﺎدٰى‬, even
‫َﻣﺘٰﻰ‬ when
without the particle (‫)ﻳَﺎ‬, e.g. (‫ﺮ ُﺟ ُﻞ‬ ‫ـ َﻬﺎ اﻟ‬‫ – )أَﻳ‬O man, (ُ‫ َﺪة‬‫ﺴﻴ‬
 ‫ـﺘُـ َﻬﺎ اﻟ‬‫ – )أَﻳ‬O
noble lady. ‫أَﻳْ َﻦ‬ where

‫ﻒ‬
َ ْ‫َﻛﻴ‬ how

‫َﻛ ْﻢ‬ how much, how many

‫أَ ٰﻧّﻰ‬ from where, how

‫ي‬
 َ‫أ‬
( ‫اﻻ ْﺳﺘِ ْﻔ َﻬﺎم‬
ِْ ‫ ) أَ ْﺳﻤﺎء‬-Interrogative Pronouns which (m)
ُ َ
These are such pronouns which create an interrogative ٌ‫ﺔ‬‫أَﻳ‬ which (f)
meaning in the sentence (i.e. they create a question).

33 34
 (‫ )ﺣﺮوف اﻻﺳﺘﻔﻬﺎم‬: The particles (‫)ﻫ ْﻞ‬ َ and (َ‫ )أ‬also create an ‫اِّْﻻ ْﺳﺘِﺜْـﻨَﺎء‬
interrogative meaning in the sentence, but they are both ‫'روف‬
There are three parts of ‫اِّْﻻ ْﺳﺘِﺜْـﻨَﺎء‬:
(particles), and not ُ‫( أَ ْﺳ َﻤﺎء‬nouns).

1) (‫اﻻ ْﺳﺘِﺜْﻨﺎء‬
ِْ ‫ )ﺣﺮف‬- The particle used to exclude someone or
َْ
The difference between the two is that the ‫( ﺣﺮوف‬particles)
something from the previous statement. Examples of such
cannot become the mubtada or faa’il etc. of a sentence. On
the other hand, the ‫( أﺳﻤﺎء‬nouns) will become the mubtada, words include (‫ﻻ‬ِ‫)ﺳ َﻮى( )ﻏَْﻴـ َﺮ( )ا‬
ِ (َ‫)ﺧﻼ‬
َ (‫)ﻋ َﺪا‬.
َ
khabar or faa’il etc. of a sentence. ِ ِ ِ ِ
2) (‫)اﻟﻤ ْﺴﺘَﺜْـﻨَﻰ‬
ُ - The noun after (‫) َﺣ ْﺮف ْاﻻ ْﺳﺘﺜْﻨﺎء‬. The (‫ ) َﺣ ْﺮف ْاﻻ ْﺳﺘﺜْﻨﺎء‬is
Extra Information: brought to exclude it from the previous statement.

a) Besides (‫ي‬  َ‫ )أ‬and (ُ‫ﺔ‬‫)أَﻳ‬, all the interrogative pronouns are 3) (ُ‫)اﻟﻤ ْﺴﺘَﺜْـﻨَﻰ ِﻣﻨْﻪ‬ ِ ِ
ُ - The noun before (‫) َﺣ ْﺮف ْاﻻ ْﺳﺘﺜْﻨﺎء‬. The (‫)اﻟﻤ ْﺴﺘَﺜْـﻨَﻰ‬
ُ is
(‫)اَﻟ َْﻤـﺒْﻨِ ْﻲ‬. excluded from this noun.

b) Sometimes the word (‫ ) َﻛ ْﻢ‬is not used for interrogation but e.g. (‫ َزﻳْ ًﺪا‬‫ﺎء اﻟْ َﻘ ْﻮُم إِﻻ‬
َ ‫ – ) َﺟ‬The people came except Zaid. Here, Zaid
for providing information. It is called (‫ﺔ‬‫)ﻛﻢ َﺧﺒَ ِﺮﻳ‬. Its meaning in has been excluded from the people. The word (‫ )اَﻟْ َﻘ ْﻮُم‬is the
that case will be ‘several’ or ‘many’. (ُ‫)اﻟ ُﻤ ْﺴﺘَﺜْـﻨَﻰ ِﻣﻨْﻪ‬, while the excluded one, in this case ‘Zaid’, is the
(‫)اﻟ ُﻤ ْﺴﺘَﺜْـﻨَﻰ‬. The (‫ )إِﻻ‬is called (‫اﻻ ْﺳﺘِﺜْﻨﺎء‬
ِ ‫ )ﺣﺮف‬.
The noun after (‫ )ﻛﻢ ﺧﺒﺮﻳﺔ‬is always (‫)ﻣﺠﺮور‬. Sometimes it is
ُ ‫ ) َﻛ ْﻢ َﻋ ْﺒ ٍﺪ أَ ْﻋﺘَـ ْﻘ‬or (‫ﺖ‬
singular and sometimes plural, e.g. (‫ﺖ‬ ُ ‫) َﻛ ْﻢ َﻋﺒِْﻴ ٍﺪ أَ ْﻋﺘَـ ْﻘ‬ "‫ﻻ‬ِ‫ب "ا‬
ِ ‫اِّْﻻ ْﺳﺘِﺜْـﻨَﺎء‬
Excluding someone or something through the particle "‫ﻻ‬ِ‫"ا‬
– I have freed so many many slaves.

a) If the (ُ‫)اﻟﻤ ْﺴﺘَﺜْـﻨَﻰ ِﻣﻨْﻪ‬

ُ is mentioned and the sentence is positive,
ُ will always be mansoob after (‫)إِﻻ‬. The example was
the (‫)اﻟﻤ ْﺴﺘَﺜْـﻨَﻰ‬
mentioned above.

35 36
b) If the sentence is negative, then it can be read as mansoob a) The (‫ )ﺣﺎل‬can be recognized by answering the question,
or it can be given the I’raab which is according to its position “how” or “in what condition”. In the above example, if the
and function in the sentence. The sentence (‫ َزﻳْ ًﺪا‬‫)ﻣﺎ َﺟﺎءَ اﻟْ َﻘ ْﻮُم إِﻻ‬
َ can question is asked, “In what condition did the leader arrive?”,
also be read as (‫ َزﻳْ ٌﺪ‬‫ﺎء اﻟْ َﻘ ْﻮُم إِﻻ‬
َ ‫)ﻣﺎ َﺟ‬
َ because the word (‫)زﻳْ ٌﺪ‬
َ is the the answer will be that he arrived walking.
doer of the action.
b) The (‫ )ﺣﺎل‬is generally translated as ‘while’ or ‘ing’ (as in
c) If the sentence is negative and the (ُ‫)اﻟﻤ ْﺴﺘَﺜْـﻨَﻰ ِﻣ ْﻨﻪ‬
ُ is not going, coming, walking,etc.)
mentioned, it will be given the I’raab which is according to its
c) The (‫ )ﺣﺎل‬is always Mansoob.
position and function in the sentence. In this case, the particle
(‫ )إِﻻ‬will have no effect on the sentence. Examples: (‫ َزﻳْ ٌﺪ‬‫ﺎء إِﻻ‬
َ ‫)ﻣﺎ َﺟ‬
َ d) The (‫ )ﺣﺎل‬can also be a complete sentence.
and (‫ﺼﺎ‬  ِ‫ ﻟ‬‫ﺖ إِﻻ‬
ُ ْ‫ﺿ َﺮﺑ‬
َ ‫)ﻣﺎ‬.
َ
e) (‫ )و‬comes between the (‫ )ﺣﺎل‬and the (‫)ذو اﻟﺤﺎل‬, if the (‫ )ﺣﺎل‬is a
ِ They are also used for exclusion. The
The words (‫ )ﻏَﻴْـ ُﺮ‬and (‫)ﺳ َﻮى‬: ‫ﺟﻤﻠﺔ اﺳﻤﻴﺔ‬. This (‫ )و‬is called (‫ﺔ‬‫)واو َﺣﺎﻟِﻴ‬, e.g. (‫ر‬ ‫ﺎم َﺣﺎ‬
ُ ‫ َﻌ‬‫ – )ﻻَﺗَﺄْ ُﻛ ْﻞ َواﻟﻄ‬Do not
(‫ )اﻟ ُﻤ ْﺴﺘَﺜْـﻨَﻰ‬is always majroor after them. eat while the food is hot.

The words (َ‫)ﺧﻼ‬

َ and (‫)ﻋ َﺪا‬:
َ They are also used for exclusion. The (‫ﻤﻴِْﻴﺰ‬ْ ‫)اَﻟﺘ‬
(‫ )اﻟ ُﻤ ْﺴﺘَﺜْـﻨَﻰ‬is mostly majroor after them. It is sometimes
mansoob. (‫ﻤﻴِْﻴﺰ‬ْ ‫ )اَﻟﺘ‬is that indefinite (‫ )ﻧﻜﺮة‬noun which removes the ambiguity
or vagueness from a preceding noun.
(‫ﺎل‬
ُ ‫ْﺤ‬
َ ‫)اَﻟ‬
ٌ ‫ – ) ِرﻃ‬a weight of oil. The word (‫ْﻞ‬
eg. (‫ْﻞ َزﻳْـﺘًﺎ‬ ٌ ‫ ) ِرﻃ‬is vague here,
The (‫ )' ل‬is a noun that explains the condition of the (‫ )ﻓﺎﻋﻞ‬or
which can refer to many commodities. By saying (‫ْﻞ َزﻳْـﺘًﺎ‬ ٌ ‫) ِرﻃ‬, oil
(‫ )ﻣﻔﻌﻮل‬at the time of the action.
has been specified.
ِ ‫ – )ﺟﺎء ْاﻷ َِﻣﻴـﺮ ﻣ‬The leader came walking.
e.g. (‫ﺎﺷﻴًﺎ‬ َ ُْ َ َ
The word from which the ambiguity is removed is called
The (‫ )ﻓﺎﻋﻞ‬or (‫ )ﻣﻔﻌﻮل‬whose condition is explained is called the (‫ﺰ‬‫)اّﻟْ ُﻤ َﻤﻴ‬.
(‫)ذُو اﻟْ َﺤﺎل‬
37 38
a) The (‫ﺰ‬‫)ﻣ َﻤﻴ‬
ُ is generally a word referring to numbers, weight or َ ْ َ ), change the ‫ر‬01 into
c) The particles ( َ ) and (َ(), like (‫س‬
ِ ِ ُ ‫)اِ ْﺷﺘـﺮﻳ‬7 – I bought twenty mansoob, while the ‫ اِ ْﺳﻢ‬remains marfoo’.
measure, e.g. (‫ﺮا‬ ‫ﺎﻋﺎ ﺑُـ‬
ً‫ﺻ‬ َ ‫ﺎ َﺳ ْﻤﻨًﺎ َو‬‫ﺖ ﻋ ْﺸ ِﺮﻳْ َﻦ ﻛﺘَﺎﺑًﺎ َوَﻣﻨ‬ َْ َ
books, one mann of ghee and one saa’ of wheat. e.g. (‫ﺸ ًﺮا‬ َ َ‫)ﻣﺎ َﻫ َﺬا ﺑ‬
َ – This is not a human.
َ ‫ْﻀ َﻞ ِﻣ ْﻨ‬
(‫ﻚ‬ َ ‫ – )ﻻَ َر ُﺟ ٌﻞ أَﻓ‬There is no man more virtuous than you.
Some general sentences also have ambiguity. If someone has
َ ‫”أَﻧَﺎ أَ ْﻛﺜَـ ُﺮ ِﻣ ْﻨ‬, “I have more than you”, it is not known in
to say, “‫ﻚ‬ d) They only have the above effect when brought before a ‫ﺟﻤﻠﺔ‬
which aspect he is more. However when one says, “ً‫”ﻣﺎﻻ‬ َ or ‫اﺳﻤﻴﺔ‬.
ِ the meaning will be specified that he has more wealth or
“‫”ﻋﻠ ًْﻤﺎ‬,
knowledge.
ِ ‫َﻻ ﻟِﻨَـ ْﻔ ِﻲ اﻟ‬
‫ْﺠ ْﻨﺲ‬
ِ – type, class
(َ‫ )ﻻ‬is sometimes used to negate a complete (‫)ﺟ ْﻨﺲ‬
b) The (‫ )ﺗَ ْﻤﻴِْﻴﺰ‬comes in reply to the question, “What thing?” or
“From which thing?” This is the way of recognizing it. or category.
This (‫)ﻻ‬ َ comes before a ‫ﺟﻤﻠﺔ اﺳﻤﻴﺔ‬.
c) All types of (‫ )ﺗَ ْﻤﻴِْﻴﺰ‬are Mansoob. However, some of the ( ُ‫أﺳﻤﺎء‬
َ Its ‫ اِ ْﺳﻢ‬will always be (‫ )ﻧﻜﺮة‬- an indefinite noun. It can only
‫ اﻟﻌﺪد‬- numbers) are Majroor. receive a ()' *). The ‫ر‬01 will be Marfoo'.
e.g. (‫ﺖ‬ ِ ْ‫ – )ﻻَ رﺟﻞ ﻓِﻰ اﻟْﺒـﻴ‬From the category of men, there is no one
The (‫ )ﺗَ ْﻤﻴِْﻴﺰ‬of numbers from three to ten are Majroor and plural. َ َ َُ
in the house, that is, there is no man in the house.
The (‫ )ﺗَ ْﻤﻴِْﻴﺰ‬of numbers from from eleven to ninety nine is ِ ِ‫ ﺑ‬‫ﻮ َة إِﻻ‬ ‫ – )ﻻَ ﺣﻮ َل وﻻَ ﻗُـ‬There is no power or might except with
(‫ﺎﷲ‬ َ َْ
Mansoob and singular. The (‫ )ﺗَ ْﻤﻴِْﻴﺰ‬of a hundred, thousand and
Allāh’s help.
million is Majroor and singular.
‫ ﻣﺎ ﺷﺎء اﷲ ﻻ ﻗﻮة‬-‫ﻴﻢ‬ ِ َ ‫ﺐ َﻋﻠَﻴْـﻨَﺎ إِﻧ‬ ِ ِ  ‫ﺖ اﻟ‬ َ ‫ﺎ إِﻧ‬‫ ْﻞ ِﻣﻨ‬‫ـﻨَﺎ ﺗَـ َﻘﺒ‬‫َرﺑ‬
ُ ‫ﺮﺣ‬ ‫اب اﻟ‬
ُ ‫ﻮ‬
 ‫ﺖ اﻟﺘـ‬
َ ْ‫ﻚ أَﻧ‬ ْ ُ‫ﻴﻊ اﻟ َْﻌﻠﻴ ُﻢ َوﺗ‬
ُ ‫ﺴﻤ‬ َ ْ‫ﻚ أَﻧ‬
( َ ) and (َ() ‫ﺳﺒﺤﺎن اﷲ و ﺑﺤﻤﺪﻩ ﺳﺒﺤﺎﻧﻚ اﻟﻠﻬﻢ و ﺑﺤﻤﺪك‬-‫اﻟﺤﻤﺪ ﷲ اﻟﺬي ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ اﻟﺼﺎﻟﺤﺎت‬-‫اﻻ ﺑﺎﷲ‬
‫ﺳﺒﺤﺎن رﺑﻚ رب اﻟﻌﺰة ﻋﻤﺎ ﻳﺼﻔﻮن وﺳﻠﻢ ﻋﻠﻰ‬-‫أﺷﻬﺪ أن ﻻ إﻟﻪ إﻻ أﻧﺖ أﺳﺘﻐﻔﺮك و أﺗﻮب إﻟﻴﻚ‬
a) These two particles are brought for ‫ ﻧﻔﻲ‬- negation.
‫اﻟﻤﺮﺳﻠﻴﻦ واﻟﺤﻤﺪ ﷲ رب اﻟﻌﺎﻟﻤﻴﻦ‬
b) They are called (‫ﺲ‬ ِ ِ َ ‫اﻟﻤ‬
َ ْ‫ـ َﻬﺘَﺎن ب ﻟَﻴ‬‫ﺸﺒ‬ ُ ‫)ﻣﺎ َو َﻻ‬.
Completed compilation and editing on 29 Rabiul Aakhir 1438 / 28 January
َ
2017 - Yawmus Sabt
7 One ratl is approximately 3kg and one mann is approximately 6kg.
39 40