30 Day

Classical Arabic Course

“30 Short Lessons”

Ramadhan 1443 AH
April 2022 CE
Second Edition
LESSON 1
ُ ‫اس َو ح َينئ ٍذ َي ْف َه ُم ْال َّن‬
ُ ‫ب ْال َّن‬ َ ْ ُ ْ َ ََ ُ ْ َ ْ َ َ
َ ‫اْل ْص َن َام إ َذا َذ َه‬
‫اس‬ ِ ِ ِ ‫“ قال ِإبر ِاهيم أنا أك ِِس‬Ibrahim (as) said I break
the idols if the people went away and then at that time the people would
understand.”
َ ‫“ َق‬He said”
‫ال‬
‫ال ِإ ْب َر ِاه ْي ُم‬َ ‫“ َق‬Ibrahim said” The Dhamma (ُ ) at the end of Ibrahim denotes
nominative/subject.
‫ِس‬ُ ِ ‫“ َأ ْك‬I break” Present tense

‫ِس‬ ُ ِ ‫“ َأ َنا َأ ْك‬It was me who breaks” The pronoun ‫“ َأ َنا‬I” is added for emphasis.
َ َ ْ ُ ْ َ ََ َ ْ َْ
‫ِس اْل ْصن َام‬ ِ ‫“ أنا أ ك‬I break the idols” Note the Fatha (َ ) at the end of “idols” ‫اْلصنام‬,
which denotes the object.
َ
‫“ ِإذا‬If”
‫ب‬ َ ‫“ َذ َه‬He went” Singular form, past tense.
ُ ‫ب ْال َّن‬
‫اس‬ َ ‫“ َذ َه‬The people went away.” The verb precedes the noun so remains
singular. If it came after it would be plural.
‫“ َو‬And”
َ
‫“ ِحين ِئ ٍذ‬at that time”
ْ
‫“ َيف َه ُم‬He understands” Singular form, present tense.
‫اس‬ُ ‫“ َي ْف َه ُم ْال َّن‬The people understand.” By tying to ‫ إ َذا‬if, it takes on the sense of
ِ
conditionality, so if, then they would understand.
LESSON 2
َ َّ َ َ َ َ َ َ ْ َ َ َ َ ْ َ ْ َ ُ َ ْ َ َ َ
‫ال ِلْل ْصن ِام أال تتكل ُمون؟‬‫“ و جاء ِإبر ِاهيم ِإَل اْلصن ِام و ق‬And Ibrahim (as) came to the idols
and said to them why do you not speak”
‫“ َو‬And.” A conjugation that begins a sentence. It can imply sequence or
causation amongst other senses.
‫“ َج َاء‬He came.” The verb internalizes the “he” through its conjugation, a
particularity of the Arabic language.
‫يم‬ ُ ‫“ َج َاء إ ْب َراه‬Ibrahim (as) came.” The verb precedes the noun, in what is known
ِ ِ
as the verbal sentence. This is unlike English and Urdu. The “he” is taken up
by Ibrahim (as). Ibrahim (as) is the subject of the sentence. The name ends
with Dhamma.
َ
‫“ ِإَل‬Towards” a preposition.
َ َْ َ
‫“ ِإَل اْل ْصن ِام‬Towards the idols” is prepositional phase. “Idols” is in the genitive
case, denoted by the Kassrah (ِ ) at the end. The genitive case follows a
preposition.
َ ‫“ َو َق‬And he said”
‫ال‬
َ َْ
‫“ ِلْل ْصن ِام‬to the idols” ‫“ ِل‬To” is the prepositional particle. After the
preposition, the genitive form appears, denoted by the Kassrah at the end.
َ َّ َ َ َ َ
‫“ أال تتكل ُمون؟‬do you not speak?”
َ َّ َ َ َ َ
‫“ تتكل ُمون‬you speak.” The prefix ‫ت‬ َ marks male, second person. The suffix ‫ون‬
marks plural. So here the idols are addressed as if they are animate, as a form
of powerful expression.
‫“ ال‬No” is the particle of negation.
َ َّ َ َ َ
‫“ ال تتكل ُمون‬you do not speak”
َ
‫ أ‬is a marker for a question, the interrogative particle and is an alternative to
َ
‫هل‬
َ َّ َ َ َ َ
‫“ أال تتكل ُمون؟‬do you not speak?”
LESSON 3
ُ َْ َ ٌ َّ َ َ َ ْ ََ
‫“ َو َسكت ِت اْل ْصن ُام ِْلن َها ِح َج َارة َل تن ِطق‬And the idols were silent for indeed they are
stones that do not speak.”
ََ
‫“ َسكت ِت‬She was silent.” It is the female singular form. In the Arabic language,
the female singular form is the plural for all inanimate objects, including
when the verb follows the plural of inanimate objects.
َ َْ ََ
‫“ َسكت ِت اْل ْصن ُام‬The idols were silent.”
‫“ ِل‬For” is a prepositional particle. Here “for” is mentioned in the sense of
“because,” in the form of causation.
َّ َ
‫“ ِْلن‬Because indeed,” or “for the fact that.”
َّ َ َ
‫“ ِْلن َها‬Because indeed they.” “They” is in the feminine singular form, she ‫ها‬,
because the female singular form is the plural for all inanimate objects
ٌ
‫“ ِح َج َارة‬Stones”
َْ َ
‫“ َل تن ِط ُق‬She does not speak.” Here the feminine singular form refers to the
plural inanimate objects. So it means they do not speak. In addition, it is an
adjectival phrase, describing the noun stones.
َْ َ ٌ
‫“ ِح َج َارة َل تن ِط ُق‬Stones that do not speak.”
LESSON 4
َ َْ َ َ َ َ َْْ َ َ ْ َْ ُْ َْ َ َ َ َ
‫ِس اْل ْصن َام‬ ‫س وك‬ ِ ‫“ و ضب ِإبر ِاهيم اْلصنام ِبالفأ‬And Ibrahim (as) struck the idols with
the axe and broke the idols.”
‫ض َب‬ َ َ ‫“ َو‬And he struck.” The verb ‫ ِفعل‬is ‫ض َب‬. َ َ It is in the singular masculine,
past tense ‫اض‬ َ َ
ِ ِ ‫م‬, “He struck.”
َ َ ‫“ َو‬And Ibrahim (as) struck.” The subject ‫ َف ِاع ٌل‬of the verb is Ibrahim.
‫ض َب ِإ ْب َر ِاه ْي ُم‬
ُ
So Ibrahim ends in a Dhamma (ِ ) denoting the nominative (subject) case.
َ َْ ٌ ُ ْ َ
َ َ ‫“ َو‬And Ibrahim (as) struck the idols.” The object ‫ول ب ِه‬
‫ض َب ِإ ْب َر ِاه ْي ُم اْل ْصن َام‬ ِ ‫ مفع‬of
the verb are “the idols” collectively. So the phrase ends in a Fatha denoting
the accusative case, the object.
َْْ
‫س‬ ِ ‫“ ِبالفأ‬with the axe” ‫“ ِب‬with” A prepositional particle, which is attached to
the noun as a prefix. “Axe” ends with Kassrah which is the genitive form,
appearing after a preposition.
َ َْ َ َ َ َ
‫ِس اْل ْصن َام‬ ‫“ و ك‬And he broke the idols.” “The idols” are the object and so are in
the accusative form with Fatha at the end.
LESSON 5
ُ ُ َ َ ْ َ ْ َ َّ َ َ َ َ ْ َ ْ َ َ َّ ُ ْ َ ْ َ َ َ
‫س ِ ِف عن ِق ِه‬ ‫“و ترك ِإبر ِاهيم الصنم اْل كب و علق الفأ‬And Ibrahim (as) left the biggest idol
and hung the axe around its neck.”
َ َ َ َ َ
‫“ و ت َرك ِإ ْب َر ِاه ْي ُم‬And Ibrahim left.” The verb ‫ ِفعل‬is ‫ت َرك‬. The subject ‫ ف ِاع ٌل‬of the
ُ
verb is Ibrahim. The subject ends with Dhamma (ِ ) to denote the subject, in
the nominative case.
ْ َْ َ َ َ ٌ ‫َم ْف ُع‬
‫“ و ت َرك ِإ ْب َر ِاه ْي ُم ال َّصن َم اْل ك َ َب‬And Ibrahim (as) left the biggest idol.” The object ‫ول‬
‫ ِب ِه‬of the verb is the “biggest idol.”
َْْ َ
‫“ ال َّصن َم اْل ك َ َب‬The biggest idol.” It is in the accusative for and so the words end
َ
with Fatha (ِ ).
َ
‫“ ال َّصن َم‬the idol.” The noun comes before the adjective in Arabic. It is in the
definite form, the idol, as opposed to the indefinite form, an idol. ‫ ال‬is “the.”
َ
The noun is being described by an adjective ‫ ِصفة‬so the noun is described
‫م ْو ُصوف‬.ُ
ْ َْ
‫“ اْل ك َ َب‬the biggest.” The adjective comes after the noun and is linked to the
noun it described. It is therefore in the same form as the noun. It is the
definite form and so has “the” ‫ ال‬before it. It is part of the object of the verb
so it ends with Fatha.
‫س‬ َ ‫“ َو َع َّل َق ْال َف ْأ‬And he hung the axe.” The verb ‫ فعل‬is ‫ع َّل َق‬.
َ The subject ‫ َفاع ٌل‬of the
ِ ِ
verb is “he.” The “he” is internalized within the verb due to its form.
ُ
‫“ ِ َ ِف ُعن ِق ِه‬around its neck.”
‫“ ِ َ ِف‬in.” In Arabic, the verb “hang” is followed by the proposition “in.” In
English, it does not so we translate it as “around.” It explains, in part, why
literal Arabic translation sounds odd, sometimes.
ُ
‫“ ُعن ِق‬neck.” It is after the preposition “around” and so it is in the genitive
form denoted by a Kassrah at the end.
ُ
‫“ ُعن ِق ِه‬his neck.” “His” is denoted by the suffix ‫ه‬. ِ
LESSON 6
َ َْ ُ ْ َ ُ َّ َ َ َ َ
‫اس أن َي ْس ُجدوا ِلْل ْصن ِام‬ ‫“ و أراد الن‬And the people wanted to prostrate to the idols.”
ُ ‫“ و أراد الن‬And the people intended.” The verb ‫ فعل‬is ‫أ َر َاد‬.َ The subject ‫ َفاع ٌل‬of
‫اس‬
َّ َ َ َ َ
ِ ِ
the verb is “the people.” Even though “the people” is in plural form, the verb
remains in the singular male form, because it precedes the noun.
َ َْ ُ َْ
‫“ أن َي ْس ُجدوا ِلْل ْصن ِام‬to prostate to the idols.” The entire phrase is the object
‫ول ِبه‬ ٌ ‫ َم ْف ُع‬of the verb ‫أ َر َاد‬.َ In Arabic language, the verbal sentence cannot be the
َ
object of aَ verb. So it is converted to the infinitive ‫ َم ْص َدر‬by the use of the
ْ َ ْ
particle ‫" أن‬that" which is known as the ‫أن َم ْصد ِرَّية‬. Grammatically, the
infinitive in Arabic is considered a noun and so can take the place of an
object.
ُ
‫“ َي ْس ُجدوا‬they prostrate.” The verb comes after the noun that it denotes, the
ُ ‫الن‬. َّ
people ‫اس‬ “The people” is not an inanimate plural, so the verb is not the
feminine singular. “People” is a masculine plural. The verb is in the present
tense, so the marker for masculinity is ‫ َي‬which comes before the verb. The
marker for masculine plurality is ‫ و‬which comes at the end. Thus, in the verb
َ
the subject ‫ ف ِاع ٌل‬is internalized as a ‫و‬.
َ َْ ُ َ َْ
‫“ َي ْس ُجدوا ِلْل ْصن ِام‬they prostrate to the idols.” The phrase ‫ ِلْل ْصن ِام‬is known as a
ِّ َ ُ
‫“ ُمت َعلق‬prepositional phrase” to the verb ‫“ َي ْس ُجدوا‬they prostrate.” ‫" ِل‬to" the
َ َْ
prepositional particle that is attached to the noun. ‫“ اْل ْصن ِام‬the idols” It is in
the genitive as it comes after the preposition, so its end has a Kassrah. The ‫ا‬
“Alif” in the beginning, for ‫“ ال‬the” is removed by the ‫ ِل‬upon attachment.
LESSON 7
َ َ َ ََ َ َ ُ َ َ ُ َّ َ َّ َ َ َ
‫بآل َه ِتنا}؟‬
ِ ‫ {من فعل هذا‬:‫ قالوا‬.‫“ وتأسف الناس وغ ِضبوا‬And the people were regretful and
they were angered. They said: “Who did this to our gods?””
َ ُ َّ َ َّ َ َ َ
‫اس َوغ َ ِض ُبوا‬ ‫“ وتأسف الن‬And the people were regretful and they were angered.”
َ‫ َتأ َّسف‬is in the singular masculine form because it comes before the subject,
َ َ َ
“the people,” even though the people is plural. ‫ غ ِض ُبوا‬is in the past tense ‫اض‬ ِ ِ ‫م‬
and in the male plural form denoted by ‫و‬. It has no noun after it and so
denotes “they,” in the third person plural, referring back to “the people.”
َ َ َ ََ َ َ َ َ
}‫بآل َه ِتنا‬
ِ ‫ {من فعل هذا‬:‫“ قالوا‬They said: “Who did this to our gods?”” ‫ قالوا‬is in the
plural masculine form, denoted by the ‫و‬, as it has no subject after it. If it had
a noun, it would be confined to the singular masculine.
َ َ َ
‫“ َمن ف َع َل هذا‬Who did this?” ‫ َمن‬denotes “who” and is male singular. It is the
َ َ
subject and comes before the verb, which matches it as male singular. ‫ هذا‬is
“this” and is a pronoun.
‫بآل َه ِتنا‬
ِ “to our gods?” ‫ ب‬is the prepositional particle. In Arabic, it means “with,”
however, in English after the verb “do,” the preposition “to” is used. ‫ِآل َه ِتنا‬
“gods.” It is the plural of an inanimate object ending in the female marker ‫ة‬
which becomes ‫ ت‬when it has the pronoun of possession attached, in this
َ
case ‫“ نا‬our.” It has a Kassrah ( ) below it because it is in the genitive form
because it appears after the preposition.
LESSON 8
ُ ‫{سم ْع َنا َف ًىت َي ْذ ُك ُر ُه ْم ُي َق‬
ُ ‫ال َل ُه ْإب َراه‬ َ ُ َ
}‫يم‬ ِ ِ :‫“ قالوا‬They said, “We heard a youth, mentioning
them (talked about them). It is said about him that he is Ibrahim.””
ُ َ
‫“ قالوا‬They said.” The masculine plural is denoted by the ‫و‬
َ َ
‫“ َس ِم ْعنا‬We heard.” The second person plural comes from the ‫“ نا‬we” at the
end of the verb.
ُ ُ ْ َ
‫“ ف ًىت َيذك ُره ْم‬a youth mentioning them” in the sense of “talking about them.” “a
youth mentioning them” collectively is the object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬of the verb “hear.”
It is “a youth” and not “the youth” with ‫ال‬. The object in the case of the
definite case (“the”) has a single Fatha. However, in the case of the indefinite
case (“a”( it has a double Fatha, known as Tanween. The relationship
between “a youth” and “mentioning them” is that of the noun and adjectival
َ
phrase. So, the verb is taking the place of the adjectival phrase ‫ِصفة‬
“description,” describing the noun which is known as ‫“ ُم ْوصوف‬described.” ُ
ُ ُ ْ ُ ْ
‫(“ َيذك ُره ْم‬he is) mentioning them” ‫“ َيذك ُر‬he is mentioning” is masculine singular
because of the ‫ ي‬at the front. ‫" هم‬them" is attached to the end of the verb.
ُ ‫ ُي َق‬has a Dhamma (ُ ) at the beginning, which is in the
“It is said (about him(” ‫ال‬
ُ
passive voice. If it had a Fatha (َ ) at the beginning, it would be “He said” ‫َيق ْو ُل‬
ٌ َ
in the active voice. In the active voice, Ibrahim would be the subject ‫ف ِاعل‬
َ َ
which is the “agent.” In the passive voice Ibrahim is the ‫ب ف ِاع ُل‬ ُ ‫ نائ‬which is
ِ
known as the “patient.” In both cases, Ibrahim appears with the Dhamma.
LESSON 9
َ َ َ َ ْ َ َ ََْ ُ َ
}‫ {أأنت ف َعلت هذا ِب ِآل َه ِتنا َيا ِإ َبراهيم‬:‫“ قالوا‬They said, “Did you do this, to (with) our
gods, O Ibraheem?”
َ َ َ ْ َ ‫ََْ ى‬
‫“ أأنت ف َعلت هذا‬Did you do this?” The sentence is a question because it begins
َ
with the interrogative particle ‫أ‬. Another option is the word ‫هل‬.
َ ْ َ
The verb is in the second person singular ‫“ ف َعلت‬you did” so “you” is denoted
َ َ
by the ‫ ت‬andَ it is the verbal subject ‫ف ِاع ٌل‬. It is enough in itself, however, for
‫ى‬ ْ
emphasis ‫“ أنت‬you” precedes it.
َ َ َ َ َ
‫“ هذا‬This” “This” ‫ هذا‬is ‫ ْاس ُم ِإش َارِة‬which is the “word of indication,” the
demonstrative. It can appear as part of a genitive structure or on its own as in
this case, where it is the object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬of the verb ‫ف َع َل‬.َ
LESSON 10
َ ُ ْ ُ َ ْ ُ َُ ْ َ َ َ ْ ُ ُ َ ُ َ َ َ ْ َ َ َ
}‫اسألوه ْم إن كانوا َين ِطقون‬ ‫“ قال {بل فعله ك ِب ربهم هذا ف‬He said, “Rather this big one of
them did it. So ask them, if they had been (capable of( speaking.””
َ َ ُ َ ُ َ َ
‫“ َب ْل ف َعله ك ِب ر ُبه ْم هذا‬Rather this big one of them did it.” ‫“ َب ْل‬rather” or “instead.”
“Rather” is a conjunction and its purpose is to divert attention away from the
previous statement and focus on the upcoming. It doesn’t falsify or negate.
He (as( is not lying when they asked him, “did you do this”. Saying “Rather” is
not the equivalent of saying “no I didn’t do it.”
َُ َ َ
‫“ ف َعله‬He did it.” “He” is the subject ‫ ف ِاع ٌل‬and comes from the form of the
verb, which is third person singular. The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is a pronoun that is
ُ
represented by the particle ‫ه‬. The subject of the verb could have been “he”
َ َ ُ َ
alone, but here it is “this big one of them” ‫ك ِب ر ُبه ْم هذا‬.
ُ َ ُ
‫“ ك ِب ر ُبه ْم‬this big one of them.” “big one” is ‫كبب‬. ٌ ‫ ر‬It is attached to “them” ‫ه ْم‬. In
َ َ
Arabic, the genitive construction or structure is called ‫ ِإضافة‬ʼiḍāfah
َ
“attachment.” The nouns of the construction are called ‫ ٌ ُمضاف‬muḍāf
ْ َ َ ُ
“attached” and ‫ مضاف ِإليه‬muḍāf ʼilayhi (“attached to”(. So, in this example,
the “big one” is the ‫اف‬ ٌ ‫ ُم َض‬which is possessed by “them,” whilst “them” is the
َْ َ
possessor ‫مضاف ِإليه‬,ُ in the genitive case.
َ ُ ْ ُ َ ْ ُ َُ ْ َ
‫اسألوه ْم إن كانوا َين ِطقون‬ ‫“ ف‬So ask them, if they had been (capable of) speaking.” A
conditional sentence, with ‫ف‬ َ "so" followed by ‫“ إ ْن‬if.”
ِ
ْ‫وهم‬ ُ َُ ْ
‫“ اسأل‬ask them.” The verb is in the imperative form, a command, in the
third person plural, indicated by the ‫و‬. Its object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is ‫“ ُه ْم‬them.”
LESSON 11
َ َ َ َ َ َ ْ َ َ َ َ َ َ َ َ َ ُ َ َ ُ ِّ ََ ْ
ِ ‫ ماذا نفعل؟ ِإن ِإبراهيم كِس اْلصنام وأهان‬:‫“ اجتمع الناس و قالوا‬The people gathered
‫اآللهة‬
and they said: ‘What do we do?’ Indeed, Ibrahim broke the idols and insulted
the gods.”
‫فعل؟‬َ ‫ َماذا َن‬:‫اس َو قالوا‬ ِّ
ُ ‫الن‬ َ ْ
‫اجت َمع‬ “The people gathered and they said: What do we
do?” The use of ‫ َو‬is ‫“ حرف عطف‬joining through a conjunction”. What comes
before ‫ َو‬is ‫ف َعليه‬ ٌ ‫“ َم ْع ُط ْو‬joined to” and what comes after is ‫ف‬
ٌ ‫“ َم ْع ُط ْو‬joined.” It
connects between all kinds of structures but in a symmetrical way. Whatever
structure comes before, would be followed by an appropriate structure after
it. So if it is a noun before, it would be a noun after. If it is an adverb before, it
would be an adverb after. If it is a prepositional phrase before, it would be a
prepositional phrase after. In addition, it has consistency in case, so a subject
and another subject, or an object and another object.
ُ َ ُ ِّ َ َ ْ
‫اس َو قالوا‬‫“ اجتمع الن‬The people gathered and they said”
“And” relieves of the need to mention the subject “people” twice. So the first
verb follows the convention that it is a singular masculine because it
precedes the subject “people,” which is plural. The “and” makes the
masculine plural the subject of the next verb. So “said” is in the third person
plural. Thus “and” is preceded by a verb and followed by a verb. It is
preceded by third person plural and followed by third person plural.
َ َ َ َ َ َ ْ َ َ َ َ َ َ
‫اآللهة‬
ِ ‫“ ِإن ِإبراهيم كِس اْلصنام وأهان‬Indeed Ibrahim broke the idols and insulted the
gods.” “And” removes the need to mention “Indeed Ibrahim” twice. So
“broke” and “insulted” are both verbs in the third person singular.
LESSON 12
َ ‫يم؟ َما َج َز ُاء إبراه‬ ُ َ َ
َ ‫اب إ ْب َراه‬ ُ َ َ
‫يم؟‬ ِ ِ ِ ِ ‫ ما ِعق‬: ‫“ وسأل الناس‬And the people asked: “What is
Ibrahim’s punishment? What is Ibrahim’s recompense?”
‫يم؟‬ ُ ‫“ َما ع َق‬What is Ibrahim’s punishment?” It is a ‫“ ْٱل ُج ْم َل ُة ْٱَل ْسم َّي ُة‬the
َ ‫اب إ ْب َراه‬
ِ ِ ِ ِ ِ
nominal sentence.”
‫“ َما‬What” is an Ism ‫ ;إسم‬literally “name” and grammatically “noun.” In Arabic,
all pronouns are included within Ism. Here, it is the first part of “the nominal
ََ
sentence.” The first part is known as the ‫“ ُم ْبتدأ‬commencement” literally but
grammatically “subject of the nominal sentence.” It is in the nominative case,
though it does not have a Dhamma at the end as ‫ َما‬does not undertake such
a change.
‫يم‬ ُ ‫“ ع َق‬Ibrahim’s punishment.” It is the second part of the nominal
َ ‫اب إ ْب َراه‬
ِ ِ ِ َ
sentence is the ‫“ خ َب‬information” literally but grammatically it is
“enunciating” or the “predicate.” It tells us something about the “subject.” In
Arabic, there is no verb “is” for the nominal sentence, which is unlike English
and Urdu. It is a sentence of equation and so the second part is also in the
nominative.
َ ‫اب إ ْب َراه‬
‫يم‬ ُ ‫“ ع َق‬Ibrahim’s punishment.” It indicates possession as it is “the
ِ ِ ِ َ َ
punishment of Ibrahim.” So, it is a genitive structure ‫ ِإضافة‬ʼiḍāfah.
“Punishment” is the ‫اف‬ ٌ ‫“ ُم َض‬attached” and “of Ibrahim” is the and ‫ُم َضاف إ َل ْيه‬
َ ِ ََ
“attached to”. “Punishment” is in the nominative as it is the ‫ خ َب‬of the ‫ُم ْبتدأ‬
in a nominal sentence, which is denoted by the Dhamma at the end. “Of
Ibrahim” is in the genitive as it is the possessor, however, it does not end
with the Kassrah because the noun Ibrahim is change restricted. Change
restricted nouns include many proper names, foreign names in particular, or
feminine names. So instead of a Kassrah at the end, the genitive case is
signified by a Fatha.
َ ‫“ َما َج َز ُاء إبراه‬What is Ibrahim’s recompense?” ‫ َج َز ُاء‬means “recompense.” It
‫يم؟‬ ِ ِ
can be good or bad. That is why it is said ‫خبا‬ ‫“ جزاك هللا ر‬may Allah swt
recompense you with good” rather than ‫ جزاك هللا‬alone. “Recompense” is in
َ
the nominative as it is the ‫ خ َب‬in a nominal sentence. “Of Ibrahim” is in the
genitive structure but ends with a Fatha due to change restriction.
LESSON 13
ُ َ ُ ُ َ ُ ُ ِّ َ ُ َ َ
}‫آلهتكم‬ ِ ‫ {حرقوه وانُصوا‬: ‫“ كان الجواب‬The answer was, ‘Cremate him and support
your gods.’”
َ َ َ ْ
‫“ كان‬was” ‫ كان‬is an auxiliary verb ‫ناقص‬ ِ ‫فْعل‬.ِ Unlike non-auxiliary verbs it does
َ ٌ
not have a subject ‫ ف ِاعل‬and object ‫مفعول ِب ِه‬.َ Instead, it has an َ ‫ إسم‬subject and
ٌ ُ
َ َ َ َ َ ُ َ
a ‫ خ َب‬predicate. The verb kāna (‫ )كان‬and its sisters (‫ أخ َوات كان‬akhawāt kāna(
form a class of seventeen verbs that mark the duration of actions, states, and
events. Sentences that use these verbs are considered to be a type of the
ُ ْ َُ ْ
nominal sentence ‫ ٱل ُج ْملة ِٱَل ْس ِم َّية‬according to Arabic grammar. They are not a
ُ ْ َُ ْ َ َ
type of the verbal sentence ‫ٱل ُج ْملة ٱل ِف ْع ِل َّية‬. If one of the sisters of ‫ كان‬begins a
clause, then the subject takes nominative case and the predicate takes the
accusative case.
‫واب‬ُ ‫الج‬ َ ‫“ كا َن‬The answer was.” The subject of “was” is “the answer.” It is in the
nominative case, as is clear from the Dhamma at the end.
{‫آلهتكم‬ ُ َ ُ ُ ِّ َ
ِ ‫“ }حرقوه وانُصوا‬Cremate him and support your gods.” The sentence is
the predicate of the auxiliary verb, “was.”
ُ ‫“ َح ِّر ُق‬Cremate him.” It is a verbal sentence ‫ٱل ُج ْم َل ُة ْٱلف ْعل َّي ُة‬.
‫وه‬
ْ
ِ ِ َ It has a verb, a
ٌ ْ
subject and an object. The verb ‫ ِفعل‬is cremate ‫ حرق‬in the form of the َّ َ
َ
imperative or command. The subject ‫ ف ِاع ٌل‬is “you,” plural, and is denoted by
the ‫و‬. The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is “him” ‫ ُه‬as a pronoun.
ُ َ
‫آلهتكم‬ ُ ُ َ َّ ‫ ْٱل ُج ْم َل ُة ْٱل ِف ْع‬. The
ِ ‫“ وانُصوا‬and support your gods.” It is a verbal sentence ‫ل‬ ِِ
verb ‫ ِف ْع ٌل‬is “support” ‫ُص‬ َ َ ‫ َن‬and it is in the command form. The subject ‫ َف ِاع ٌل‬is
“you” plural, denoted by the ‫و‬. The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is ‫“ آله َت ُكم‬your gods.”
ِ
“And” ‫ و‬is ‫“ حرف عطف‬joining through a conjunction”. What comes before ‫ َو‬is
َ
‫ف َعليه‬ ٌ ‫“ َم ْع ُط ْو‬joined to” and what comes after is ‫ف‬ ٌ ‫مم ْع ُط ْو‬ َ “joined.” It connects
in a symmetrical way, in this case with a verbal sentence connecting to a
verbal sentence.
LESSON 14
‫يم‬ َ ‫ َأ ْو َق ُد ْوا َنارا َو َأ َلق ْوا ف َيها إ َبراه‬: ‫ان‬
َ َ ََ َ َ
‫“ وهكذا ك‬And like this, it happened. They ignited a
ِ ِ ِ
fire and they threw Ibrahim (as) into it.”
َ َ ََ َ ََ َ
‫“ َوهكذا كان‬And like this, it happened.” ‫ هكذا‬means “like this”.
َ َُ َ َّ ‫ ْٱل ُج ْم َل ُة ْٱل ِف ْع‬. The verb ‫ِف ْع ٌل‬
‫“ أ ْوقد ْوا نارا‬Theyَ ignited a fire.” It is a verbal sentence ‫ل‬ ِِ
ََ ْ َ
is “ignite” ‫أوقد‬. The subject ‫ ف ِاع ٌل‬is “they” is denoted by the ‫ و‬in the past tense
َ َ ٌ ُ ْ َ َ
‫اض‬ ِ ِ ‫م‬. The object ‫ مفعول ِب ِه‬is ‫“ نارا‬a fire.”
َ ْ ْ
‫“ نارا‬a fire.” Here “fire” is in the accusative case ‫ٱل َمن ُصوب‬. It is in the state of
َ َْ
‫ ن َصب‬as it is the object. It signified by the nunation (Tanween) Fatha ‫ فت َحة‬at
َ
the end, in the indefinite case, with an Alif ‫نارا‬. Nunation is an alveolar nasal
without the addition of the letter nūn (‫)ن‬. In the definite case, it is a single
َ ُ ُ ْ َ
Fatha ‫الن َار‬. In the nominative case ‫ٱل َم ْرفوع‬, it is in the state of ‫رف َع‬,َ such as when
َ
it is the subject. In the indefinite case, “a fire” is ‫ ن ٌار‬with a nunation
َ
(Tanween) Dhamma ‫ض ْمة‬. In the definite case, “the fire,” the nominative
َ
would end with a single Dhamma ‫ الن ُار‬with ‫ ال‬at the front. In the genitive case
ُ‫ٱل َم ْج ُرور‬, ْ َ
it is in the state of ‫ جر‬. It can occur when a noun is as part of a
genitive structure or after a preposition, like ‫“ َ ِف‬in.” In the indefinite case, “in
َ َ
a fire” is ‫ ِ َ ِف نار‬is with a nunation (Tanween) Kassrah ‫ِسة‬ َ ْ ‫ك‬. In the definite case,
َ َ
“in the fire” is ‫ف الن ِار‬. ِِ
َ‫“ َو َأ َلق ْوا ف َيها إ َبراهيم‬they threw Ibrahim (as) into it.” It is a verbal sentence ‫ْٱل ُج ْم َل ُة‬
ِ ْ ِ ِ
‫ل‬ َّ ‫ٱل ِف ْع‬. The verb ‫ ِف ْع ٌل‬is throw ‫ألق‬. ً The subject ‫ َفاع ٌل‬is “they plural” is denoted
ِِ ِ
by the ‫ و‬in the past tense ‫اض‬ َ ‫م‬.َ The object ‫ول به‬ ٌ ‫ َم ْف ُع‬is ‫يم‬ َ ‫“ إ َبراه‬Ibrahim,” which
ِ
ِ ُ ْ ْ ِ ِ ِ ِ
is in the accusative case ‫ٱلمنصوب‬. َ
LESSON 15
َ ‫ُص إ َبراه‬َ َ َ َّ ٰ َ
‫يم‬ ِ ِ َ ‫“ ول ِكن هللا ن‬But Allah ‫ ﷻ‬helped Ibrahim (as).”
ٰ ٰ َّ ُ َ َ
‫“ ل ِك َّن‬However” or “But” ‫ ل ِك َّن‬is one of the “sisters of inna” (‫ أخ َوات ِإن‬akhawāt
inna). They have their own rules and are known as “particles resembling the
َ َّ َ ُ ‫اْلحرف‬. Like auxiliary verbs such as ‫ان‬ َ َ
verb” ‫بالف ْعل‬ ِ ‫المشبهة‬ ‫ك‬, they have a ‫إسم‬
ََ
subject and a ‫ خب‬predicate. Unlike auxiliary verbs, the subject takes the
ْ ْ ُ ُ ْ
accusative case ‫ ٱل َمن ُصوب‬and the predicate takes the nominative case ‫ٱل َم ْرفوع‬.
So in a sense, it is inverted.
َ ‫ُص إ َبراه‬َ َ َ َّ ٰ َ
‫يم‬ ِ ِ َ ‫“ ول ِكن هللا ن‬However, Allah ‫ ﷻ‬helped Ibrahim (as).”
ٰ
The noun “Allah” is the ‫“ إسم‬subject” of ‫ ل ِك َّن‬and so ends with a Fatha. “He ‫ﷻ‬
َ ‫ُص إ َبراه‬ َ َ َ َ َّ ٰ
helped Ibrahim” ‫يم‬ ِ ِ َ ‫ ن‬is the ‫“ خب‬predicate” of ‫ل ِكن‬.
‫يم‬ َ ‫ُص إ َبراه‬ َ َ
ِ ِ َ ‫“ ن‬Allah ‫ ﷻ‬helpedَ Ibrahim (as).” It isَ a verbal sentence ‫ل‬ َّ ‫ ْٱل ُج ْم َل ُة ْٱل ِف ْع‬.
ِِ
The verb ‫ ِف ْع ٌل‬is help ‫ُص‬ َ َ ‫ن‬. The subject ‫ ف ِاع ٌل‬is in the masculine singular,
denoted by the form of conjugation, in the past tense ‫اض‬ َ َ
ٌ ُ ْ َ َ ِ ِ ‫م‬. “He” refers back
to Allah ‫ﷻ‬. The object ‫ مفعول ِب ِه‬is ‫“ ِإ َبر ِاهيم‬Ibrahim” and so is in the accusative
ْ ْ
case ‫ٱل َمن ُصوب‬.
LESSON 16
ََ َ َ َّ َ
}‫ َ{يا ن ُار ك ْو ِ َ ِن َب ْردا َو َسالما عل ِإ ْب َر ِاه ْي َم‬:‫“ َو قا َل ِللن ِار‬He ‫ ﷻ‬said to the fire: “O fire!
Become cold and peaceful upon Ibrahim.””
َ َ َ
‫“ قا َل‬He said.” The verb ‫ ِف ْع ٌل‬is say ‫قا َل‬. The subject ‫ ف ِاع ٌل‬is “he.”
َّ
‫“ ِللن ِار‬to the fire.” It is a prepositional phrase. The prepositional particle “to” ‫ِل‬
comes first. It is followed by the noun in the genitive case, signified by a
single Kassrah, because “the fire” is in the definite case.
َ َ
‫“ ك ْو ِ َ ِن‬Become.” It is a verb in the command ‫ أمر‬form. The ‫ ي‬denotes the third
person, feminine case. It is feminine because “fire” is inanimate and, most
often, inanimate objects are female. “Become” ‫ كان‬is an auxiliary verb ‫ِف ْعل‬
‫ناقص‬. ِ The ‫ ي‬at the end is the ‫ إسم‬subject of the auxiliary verb and denotes the
female singular.
ْ ْ
‫“ َب ْردا َو َسالما‬cold and peaceful.” It is in the accusative case ‫ ٱل َمن ُصوب‬denoted by
the double Fatha. It is in the accusative case because it is the predicate ‫ خب‬of
the auxiliary verb ‫كان‬. In addition, “cold and peaceful” has “and” ‫ َو‬is ‫حرف‬
َ ٌ ُ
‫“ عطف‬joining through a conjunction.” What comes before ‫ َو‬is ‫َم ْعط ْوف عليه‬
ٌ ْ ُ ْ َ
“joined to” and what comes after is ‫“ ممعطوف‬joined.” It connects in a
symmetrical way, in this case with a predicate connecting to a predicate,
both in the accusative form.
LESSON 17
َ
‫" َمن َر ِّ ِن‬Who is my Lord?" It is a ‫“ ُج ْملة ِا ْس ِم َّية‬nominal sentence.” "Who" is the
ََ َ
‫ ُم ْبتدأ‬subject and “my Lord” is the ‫" خ َب‬enunciating" predicate. “My Lord” is a
َ َ
genitive structure ‫إضافة‬.ِ
ُ ُ ْ
‫“ َمن‬Who” is the subject and so is in the nominative case ‫ٱل َم ْرفوع‬. However, it
does not have a Dhamma because “who” is ‫“ َم ْب ِ َ ِت‬indeclinable.” It is a diptote
َ ُ َ
which is ‫نُصف‬ ِ ‫“ غ رب م‬change restricted” and does not reflect all the
grammatical changes, through vowel changes.
‫“ َر ِّ ِن‬My Lord.” “Lord” ‫ رب‬is the ‫اف‬ ٌ ‫“ ُم َض‬attached” and “my” ‫ ي‬is the ‫ُم َضاف إ َل ْيه‬
ِ
“attached to.” As for why ‫ رب‬has a Kassrah and not a Dhamma, despite being
the ‫اف‬ ٌ ‫“ ُم َض‬attached.” It is an “assumed reflection” because the ‫ ي‬causes
difficulty on the tongue. So instead of ‫ َر ِ ّ ِن‬with a Dhamma, it is ‫ َر ِّ ِن‬with a
Kassrah. Where pronunciation is not an issue, it would be with a Dhamma,
َ
for example, “your Lord” ‫رّبك‬.َ The attached pronoun ‫ ي‬is ‫ َم ْب ِ َ ِت‬indeclinable, so
it does not have a Kassrah, even though it is in the genitive.
LESSON 18
َ َ ُ َْ ََ ََْ َ َ َ
،‫يم كوكبا‬ ‫“ وذات ليل ٍة رأى إبر ِاه‬And on a dark night, Ibrahim (as) َ َ saw a star.” ٌ It isَ a
verbal sentence ‫ل‬ َّ ‫ٱل ُج ْم َل ُة ْٱل ِف ْع‬.
ْ ٌ ‫ ف ْع‬is “saw” ‫رأى‬.
‫ل‬ ِ The subject ‫ ف ِاعل‬is
ِِ The verb
َ َ
ٌ ‫ َم ْف ُع‬is ‫وكبا‬
Ibrahim (as) and so has a Dhamma at the end. The object ‫ول ِب ِه‬ ‫“ ك‬a
star” and it ends with a double Fatha, because it is in the indefinite case. The
ٌ ُ ْ َ ََْ َ َ
locative adverb ‫يه‬ ِ ‫ مفعول ِف‬is ‫“ ذات ليل ٍة‬one night.” The locative adverb gives the
time or place of occurrence of an action.
َ َ َ َ َ َ َ َ
‫“ ذات ل ْيل ٍة‬a dark night.” It is a genitive structure ‫ ِإضافة‬ʼiḍāfah. ‫" ذات‬possessor"
َ َ َ َ َ
ٌ ‫“ ُمض‬attached.” “Night” ‫ ل ْيلة‬is the ‫“ ُمضاف إل ْيه‬attached to” and so ends
is the ‫اف‬ ٍ ِ
with a double Kassrah, being in the indefinite case.
َ َ ُ ُ
‫“ ذات‬possessor.” It is an Ism and the feminine form of ‫“ ذو‬possessor” as in ‫ذو‬
‫الر ْح َم ِة‬
َّ “possessor of (all) Mercy,” a quality of Allah ‫ﷻ‬. The “possessor of a
َ
night” features a rhetorical device called ‫“ ت ْج ِريد‬abstraction,” which imparts a
sense of intensity. It is of such intensity, that if it were diluted, it would
remain intense. So it is being said that it is “a night of nights,” in terms of
darkness.
LESSON 19
َ ‫هذا َل ْي‬َ َ ‫ َق‬،‫ب‬
ُ ‫الكو َك‬ َ َ َ
َ ‫ َو َل َّما َغ‬.‫هذا َر ِّن‬
‫س ِب َر ِّ ِن‬ !‫ ال‬:‫يم‬ ُ ‫ال ْإب َراه‬
ِ
َ ‫اب‬
ِ :‫“ فقال‬So he said, “This is my
Lord.”” “And when the star disappeared, Ibrahim (as) said, “No! This is not
my Lord.””
َ َ
‫“ هذا َر ِّ ِن‬This is my Lord.” It is a ‫“ ُج ْملة ِا ْس ِم َّية‬nominal sentence.” “This” is the
ََُْ ََ
‫“ مبتدأ‬subject” and “my Lord” is the ‫“ خب‬enunciating” predicate. “My Lord” is
َ َ
a genitive structure ‫إضافة‬.ِ
‫ب‬ ُ ‫الكو َك‬َ ‫اب‬ َ ‫“ َو َل َّما َغ‬And when the star disappeared.” It is a verbal sentence ‫ْٱل ُج ْم َل ُة‬
ُ ْ َ ‫غ‬. َ َ
‫ٱل ِف ْع ِل َّية‬. The verb ‫ ِف ْع ٌل‬is “disappear” ‫اب‬ The subject ‫ ف ِاع ٌل‬is “star” and so the
verb is in the singular masculine form. The locative adverb ‫يه‬ ٌ ُ ْ َ َّ َ
ِ ‫ مفعول ِف‬is ‫لما‬
“when.”
َ ‫هذا َل ْي‬ َ َ
‫س ِب َر ِّ ِن‬ !‫“ ال‬No! This is not my Lord.” It is a ‫“ ُج ْملة ِا ْس ِم َّية‬nominal sentence.”
ََ َ
“This” is the ‫ ُم ْبتدأ‬subject and “is not my Lord” is the ‫“ خ َب‬enunciating”
predicate.
‫س ِب َر ِّ ِن‬ َ ‫(“ َل ْي‬It) is not my Lord.” ‫س‬ َ ‫ َل ْي‬is an auxiliary verb ‫ناقص‬ ْ
ِ ‫فعل‬.ِ It does not
َ ْ
ٌ ‫مف ُع‬.َ It is not a type of verbal sentence
have a subject ‫ ف ِاع ٌل‬and object ‫ول ِب ِه‬
ُ َّ ْ ْ ُ َ ْ ُ ْ َ
‫ٱلجملة ٱل ِفع ِلية‬. Instead, it has a ‫“ إسم‬subject” and a ‫“ خ َب‬predicate” and it
ُ َّ ْ ْ ُ َ ْ ُ ْ َ ‫ َل ْي‬is “he”
appears as the nominal sentence ‫ٱلجملة ِٱَلس ِمية‬. The ‫ إسم‬subject of ‫س‬
َُ َ
‫ هو‬which is from the singular masculine conjugation of the verb. The ‫خ َب‬
“predicate” is ‫ِب َر ِّ ِن‬
َ َ
‫“ ِب َر ِّ ِن‬my Lord.” The extra particle ‫ ب‬is a literary device called ‫ِز ِائدة‬
“extraneous,” which is used for emphasis, in this case emphasizing negation.
LESSON 20
‫ش ٌء‬
ُ ُ َْ ٌّ َ َ َّ ُ َ َ َّ ُ ُ َ ٌّ َ ‫هللا‬ َ َّ “Indeed Allah ‫ ﷻ‬is
ِ ‫ ِإن هللا ق ِوي ال يغ ِلبه‬.‫باق ال ي ِغيب‬ ٍ ‫ ِإن هللا‬.‫ح ال يموت‬ ِ ‫ِإن‬
alive; He ‫ ﷻ‬does not die. Indeed, Allah ‫ ﷻ‬is ever-lasting; He ‫ ﷻ‬does not
disappear. Indeed, Allah ‫ ﷻ‬is powerful; nothing overpowers him.”
ُ
‫ح ال َي ُموت‬ َ ‫“ إ َّن‬Indeed Allah ‫ ﷻ‬is alive; He ‫ ﷻ‬does not die.” “Indeed” ‫ إ َّن‬is
ٌّ َ ‫هللا‬
ِ ِ َ ُ ِ
one of the “particles resembling the verb” ‫بالف ْعل‬ ِ ‫المش َّب َهة‬ ‫اْلحرف‬. Like auxiliary
َ َ َ
verbs such as ‫كان‬, they have a ‫ إسم‬subject and a ‫ خ َب‬predicate. The noun
ُ َْ َّ ٌّ َ
“Allah” ‫ ﷻ‬is ‫ منصوب‬which is denoted by Fatha as it is the ‫ إسم‬subject of ‫إن‬.ِ ‫ح‬ ِ
ََ َّ َُْ
is the ‫ خب‬predicate of ‫ ِإن‬and is ‫ مرفوع‬which can be seen by the double
Dhamma (ِ ).
ُ َ
‫“ ال َي ُموت‬He ‫ ﷻ‬does not die.” It is the second ‫ خ َب‬predicate for “Indeed.”
There is no conjunction ‫“ و‬and” because its meaning has complete harmony
with “alive” and re-enforces it. It is one of the rules of Eloquence (‫)بالغة‬.
‫يب‬ ُ ‫هللا باق ال َيغ‬ َ ‫“ إ َّن‬Indeed Allah ‫ ﷻ‬is ever-lasting; He ‫ ﷻ‬does not disappear.”
ِ ٍ ِ َّ ْ
“Allah” is the subject of ‫ ِإن‬and so it is ‫من ُصوب‬.َ ‫باق‬ “ever-lasting” is the
ُ َُْْ ٍ
predicate of and it is in the nominative case ‫ ٱلمرفوع‬but ends with a double
Kassrah, because of pronunciation. It should be ‫اف‬ ٌ ً ‫ َب‬but having a ‫ ي‬with a
ِِ
double Dhamma is awkward and so requires “cluster reduction.” So the
Dhamma is dropped but the Tanween remains. There is no “and” before “He
does not disappear” because it is in harmony and re-enforces.
ُ ُ ْ َ ٌّ َ َ َّ
‫ش ٌء‬ ِ ‫“ ِإن َ َهللا ق ِوي ال يغ ِلبه‬Indeed Allah ‫ ﷻ‬is powerful; nothing overpowers Him
َ
‫ﷻ‬.” The second ‫ خب‬predicate is a verbal sentence ‫ ُج ْملة ْ ِف ْع ِل َّية‬. The verb ‫ ِف ْع ٌل‬is
“overpowers” ‫ب‬ ُ ‫ي ْغل‬.َ The subject ‫ َفاع ٌل‬is “thing” ‫ ش ٌء‬and so it is ‫َم ْر ُفوع‬
ِ ِ ِ
“nominative.” The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is ‫“ ُه‬Him” ‫ﷻ‬, referring to Allah ‫ﷻ‬, and is
attached to the verb.
LESSON 21
َ ْ ٌ َ َ َّ َّ ُ ْ ٌ َ َ ُ ُ ُ ُ َْ ٌ َ ُ َ َ
‫ َوالشمس ض ِعيفة َيغ ِل ُب َها الل ْي ُل‬.‫يف تغ ِل ُبه الش ْمس‬ ‫ َوالق َم ُر ض ِع‬.‫الص ْبح‬ ‫ب ض ِعيف يغ ِلبه‬ ‫والكوك‬
َ ْ ْ
‫“ َو َيغ ِل َبها الغ ْي ُم‬And the star is weak, morning overpowers it. And the moon is
weak, the sun overpowers it. And the sun is weak, the night overpowers it
and the clouds overpower it.”
ُ ُ ُ ُ َْ ٌ َ ُ َ َ
‫الص ْبح‬ ‫ب ض ِعيف يغ ِلبه‬ ‫“ والكوك‬And the star is weak, morning overpowers it.” It is a
َ ََ
‫“ ُج ْملة ِا ْس ِم َّية‬nominal sentence.” The ‫“ ُم ْبتدأ‬subject” is in the nominative case
ُ َ َ َ َ ٌ ‫ َضع‬and it is in the
appearing as ‫الكوكب‬. The first ‫“ خب‬predicate” is ‫يف‬ ِ
ََُْ
nominative, masculine form because the ‫ مبتدأ‬is in the nominative, masculine.
ُ ُ ُُ َْ
The second predicate is ‫الص ْبح‬ ‫ يغ ِلبه‬and there is no “and” because it is in
harmony with “weak” and re-enforces it.
ُ ُ ُ ُ َْ َ
‫الص ْبح‬ ‫“ يغ ِلبه‬the morning overpowers it.” It is a verbal sentence ‫ ُج ْملة ِف ْع ِل َّية‬. The
َ
verb ‫ ِف ْع ٌل‬is “overpowers.” It is in the masculine form because the subject ‫ف ِاع ٌل‬
is ‫الص ْبح‬
ُ ُ
“the morning,” which is masculine. The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is ‫“ ُه‬him (it)”
ُ َ َ
attached to the verb, because it refers to the masculine ‫الكوكب‬.
َّ ُ ْ ٌ َ َ
‫يف تغ ِل ُبه الش ْمس‬ ‫“ َوالق َم ُر ض ِع‬And the moon is weak, the sun overpowers it.” It is a
nominal sentence. The subject, “the moon,” is in the nominative case and
masculine form. The first predicate “weak” matches the subject and so is also
masculine and in the nominative case.
َّ ُ ْ ْ
ُ ‫تغل‬
‫“ تغ ِل ُبه الش ْمس‬the sun overpowers it.” The verb ‫ب‬ ِ is in the feminine form
because “the sun” is feminine. The object is the pronoun in the masculine
form, because it refers to “the moon,” which is masculine.
َ ْ ٌ َ َ َّ
‫“ َوالشمس ض ِعيفة َيغ ِل ُب َها الل ْي ُل‬And the sun is weak, the night overpowers it.” The
subject of the nominal case is “the sun” and it is feminine. So the first
predicate is in the feminine form, indicated by the Tey Marboota (‫ )ة‬at the
end of “weak.”
َ ْ
‫“ َيغ ِل ُب َها الل ْي ُل‬the night overpowers it.” The verb “overpowers” is in the
masculine form to match the subject, “the night,” which is masculine. The
َ
object is the pronoun ‫ ها‬which is in the feminine form because “the sun” is
feminine.
LESSON 22
ُ َ ٌّ َ َ َّ َ ُ ّ َ َّ َ ُ َ ْ َ َ َ َ
‫ح َل َي ُموت‬ ِ ‫“ وعرف ِإبر ِاهيم أن هللا ربه ِْلن هللا‬And Ibrahim (as) knew that his Lord is
Allah ‫ ﷻ‬because Allah ‫ ﷻ‬is alive and does not die.”
ُ َ َّ َ ُ َ ْ َ َ َ َ
‫هللا ّربه‬ ‫“ وعرف ِإبر ِاهيم أن‬And Ibrahim (as) knew that his Lord is Allah ‫ﷻ‬.” It is a
ُ ْ َُ ْ َ ‫ع َر‬.َ It is in the
verbal sentence ‫ٱل ُج ْملة ٱل ِف ْع ِل َّية‬. The verb ‫ ِف ْع ٌل‬is “knew” ‫ف‬
َ ُ ‫ إ ْب َراه‬and is
masculine form because the subject ‫ ف ِاع ٌل‬is “Ibrahim (as)” ‫يم‬ ِ
ٌ ُ ْ َ ُ ّ َ ِ َّ َ
masculine. The object ‫ مفعول ِب ِه‬is a phrase “that his Lord is Allah” ‫أن هللا ربه‬.
ُ َ َّ َ َّ َ
‫هللا ّربه‬ ‫“ أن‬that his Lord is Allah.” “That” ‫ أن‬is one of the “particles resembling
the verb” ‫بالف ْعل‬ َ َّ َ ُ ْ
‫ ﷻ‬is ‫من ُصوب‬,َ denoted by
ِ ‫اْلحرف المشبهة‬. The noun “Allah”
َّ َ ُ َ
Fatha (َ ), because it is the ‫“ إسم‬subject” of ‫أن‬. “His Lord” ‫ ّربه‬is the ‫خ َب‬
َُْ
predicate and is ‫ مرفوع‬which can be seen by the Dhamma on “Lord.”
ُ َ َ ٌ ‫“ ُم َض‬attached”
‫“ ّربه‬His Lord” is a genitive structure ‫إضافة‬.ِ “Lord” ‫ رب‬is the ‫اف‬
ْ َ َ ُ
and “his” ‫ ه‬is the ‫“ مضاف ِإليه‬attached to.” “His” does not have a Kassrah,
because “his” ‫ ه‬is ‫“ َم ْب ِ َ ِت‬indeclinable.” It does not reflect all the grammatical
changes through vowel changes. Nonetheless it is ‫ور‬ ُ ‫ َم ْج ُر‬, in the state of ‫جر‬, َ
ْ َ َ ُ
because it is ‫مضاف ِإليه‬.
ُ َ ٌّ َ َ َّ َ
‫ح َل َي ُموت‬ ِ َّ ‫هللا‬ ‫“ ِْلن‬because Allah is alive and does not die.” It is a prepositional
َ ُ ُ َ ٌّ َ َ َّ َ
phrase ‫ مطعلق‬where ‫ ِل‬is the preposition ‫ جار‬whilst ‫ح َل َي ُموت‬
َ
ِ ‫ أن هللا‬is ‫مجرور‬.
ُ َ
ََّ َ َّ َ ُ
“That” ‫ أن‬is one of the “particles resembling the verb” ‫بالف ْعل‬ ِ ‫اْلحرف المشبهة‬.
ُْ َ
The noun “Allah” ‫ ﷻ‬is ‫ منصوب‬which is denoted by Fatha (َ ) as it is the ‫إسم‬
“subject.” “Alive” ‫ح‬ ٌّ َ is the ‫“ َخ َب‬predicate” and is ‫ َم ْر ُفوع‬which is denoted by
ِ
the double Dhamma.
LESSON 23
‫ه ُ ْ َ َ َ َ َ ُ َّ َ ى‬ َ َ
‫نبيا َوخ ِليل‬ ‫“ وهدى اّلل ِإبر ِاهيم وجعله‬And Allah guided Ibrahim (as) and He ‫ ﷻ‬made
him (as( a Prophet and a friend.”
ُ ‫وه َدى ه‬
َ ‫اّلل إ ْب َراه‬ َ َ
‫يم‬ ِ ِ “And Allah guided Ibrahim (as).” It is a verbal sentence ‫ُج ْملة‬
َ َ
‫ ِف ْع ِل َّية‬. The verb ‫ ِف ْع ٌل‬is “guide” ‫هدى‬. It is in the masculine form because the
َ ُ
subject ‫ ف ِاع ٌل‬is “Allah” ‫ﷻ‬. “Allah” ‫ ﷻ‬is masculine and it is ‫م ْرفوع‬.َ The object
‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is “Ibrahim” (as) and is ‫م ْن ُصوب‬.َ
‫َ َ َ ُ َّ َ ى‬
‫نبيا َوخ ِليل‬ ‫“ وجعله‬and He ‫ ﷻ‬made him (as) a Prophet and a friend.” It is a verbal
ُ ْ َُ ْ
sentence ‫ٱل ُج ْملة ٱل ِف ْع ِل َّية‬. The verb ‫ ِف ْع ٌل‬is “made” ‫ج َع َل‬.
َ It is in the masculine form,
َ
because the subject ‫ ف ِاع ٌل‬is “He” ‫ﷻ‬. “He” ‫ ﷻ‬is within the form of the verb,
which is masculine singular. The verb “made” has two objects, because
something is made into something. The first object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is “him” ‫ ُه‬and is
attached to the verb, as a bound morpheme. The second object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is
‫َّ َ َ ى‬ ْ
the phrase ‫ نبيا وخ ِليل‬and is ‫ َمن ُصوب‬.
‫َّ َ ى‬
‫نبيا َوخ ِليل‬ “a Prophet and a friend.” The use of ‫ َو‬is ‫“ حرف عطف‬joining through
َ ٌ ُ
a conjunction.” What comes before ‫ َو‬is ‫“ َم ْعط ْوف عليه‬joined to” and in this
case it is ‫نبيا‬. َّ What comes after is ‫“ َم ْعط ْوف‬attached,” in this case, ‫خل ىيل‬.
ٌ ُ َ
ِ They
are connected in a symmetrical way, both being the object.
LESSON 24
َ َ َ َ ُ َ َْ َ ُ َْ ْ َ َْ ُ‫ََََ ه‬
‫وي ْمن َع ُه ْم ِم ْن ِع َباد ِة اْلصن ِام‬ ‫“ وأمر اّلل ِإبر ِاهيم أن يدعو قومه‬Allah ‫ ﷻ‬ordered Ibrahim (as)
to invite his people (to Islam) and prevent them from the worshipping َ of
َّ ْ ْ َْ ُ ٌ ْ َ َ
idols.” It is a verbal sentence ‫جملة ٱل ِفع ِلية‬. The verb ‫ ِفعل‬is “order” ‫أمر‬. It is in
َ
the masculine form, because the subject ‫ ف ِاع ٌل‬is “Allah ‫”ﷻ‬. The verb “order”
has two objects, because someone is ordered to do something. The first
object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is “Ibrahim (as).” The second object ‫ول به‬ ٌ ُ َْ ْ
َ ْ ِ ِ ‫ مفع‬is the phrase ‫أن‬
َ َ َ َ
‫وي ْمن َعهم ِم ْن ِع َباد ِة اْلصن ِام‬ ‫“ َيد ُع َو ق ْو َمه‬to call his people and prevent them from
ْ
worshipping idols” and is ‫من ُصوب‬.َ
َ َ َ َ ُ َ َْ َ ُ َْ ْ
‫وي ْمن َع ُه ْم ِم ْن ِع َباد ِة اْلصن ِام‬ ‫“ أن يدعو قومه‬to invite his people and prevent them from
the worshipping of idols.” The verbal sentence cannot be the object of a verb.
َ َْ
So it is converted to the infinitive ‫ َم ْصدر‬by ‫“ أن‬that” and so is considered as a
noun. In addition, in this case, it is divided into two through the ‫ و‬into two
verbal sentences
ُ َ ْ
‫(“ َيد ُع َو ق ْو َمه‬he) invites his people.” Before the conversion to the infinitive, it is
ْ َ ُ ُ ْ
a verbal sentence ‫ج ْملة ٱل ِف ْع ِل َّية‬. The verb ‫ ِف ْع ٌل‬is “invite” ‫ َيدع َو‬. It is in the
َ
masculine form because the subject ‫ ف ِاع ٌل‬is “he” referring back to “Ibrahim”
(as). The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is “his people” and is ‫م ْن ُصوب‬,َ so ‫ َق ْو َم‬has a Fatha at the
َ َ
end. “His people” is a genitive structure ‫“ ِإضافة‬attachment.” “People” is the
“attached” and “his” is the “attached to.” “His” does not have a Kassrah
because “his” ‫ ه‬is ‫“ َم ْب ِ َ ِت‬indeclinable.”
َ َ َ َ
‫وي ْمن َع ُه ْم ِم ْن ِع َباد ِة اْلصن ِام‬ “(he) prevents them from the worshipping of idols.”
َ
Before the conversion to the infinitive, it is a verbal sentence ‫ ُج ْملة ِف ْع ِل َّية‬. The
َ
verb ‫ ِف ْع ٌل‬is “prevent.” It is in the masculine form because the subject ‫ ف ِاع ٌل‬is
“he” referring back to “Ibrahim” (as(. The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is “them” ‫ ُه ْم‬and is
ْ ُ
‫من ُصوب‬.َ “Them” ‫ ه ْم‬is also ‫“ َم ْب ِ َ ِت‬indeclinable.”
َ َ ِّ َ
‫“ ِم ْن ِع َباد ِة اْلصن ِام‬From the worshipping of idols” is a ‫“ ُمت َعلق‬prepositional
َ َ
phrase” to the verb ‫“ َي ْمن َع‬he prevents.” ‫ ِم ْن‬is the preposition ‫ جار‬whilst ‫ِع َباد ِة‬
َ َ
ُ ‫ م‬and so is in the genitive which is seen by the Kassrah at the
‫ اْلصن ِام‬is ‫جرور‬
َ
end of “worshipping” ‫ع َباد ِة‬. ِ “The worshipping of idols” is a genitive structure
َ َ
‫“ ِإضافة‬attachment.”
َ ٌ َ َ َ َ
‫“ ِع َبادة‬Worshipping” is the ‫“ ُمضاف‬attached” and “idols” ‫ اْلصن ِام‬is the‫ِ ُمضاف ِإل ْيه‬
“attached to.” So, it is ‫مج ُرور‬, in the state of ‫جر‬. ْ َ َ
LESSON 25
ََ َ َ َ ْ َ َ َّ َ ُ ُ ْ َ َ َ
‫ي ال ِذي خلق َ ِت‬ ‫“ أنا أعبد َرب العال ِ ُم ر‬I worship the Lord of all Creation, Who َ َcreated
ََ
me.” It is a ‫“ ُج ْملة ِا ْس ِم َّية‬nominal sentence.” The ‫“ ُم ْبتدأ‬subject” is “I” ‫ أنا‬and all
َ َ
the rest is the ‫“ خب‬predicate.”
ََ َ َ َ ْ َ َ َّ َ ُ ُ ْ َ
‫ي ال ِذي خلق َ ِت‬ ‫(“ أعبد رب العال ِم ر‬I) worship the Lord of all Creation who َ created
َ
me.” It is the ‫“ خ َب‬predicate.” In itself, it is a verbal sentence ‫ ُج ْملة ِف ْع ِل َّية‬. The
verb ‫ ِف ْعل‬is “worship” and is in the first person singular form, so the subject
َ ٌ ‫ َم ْف ُع‬is ‫ي َالذي َخ َل َق َت‬ْ َ َ َّ َ
‫ ف ِاع ٌل‬is “I.” The object ‫ول ِب ِه‬ ِ ِ َ ‫ رب العال ِم ر‬and we can see that
there is a Fatha on “Lord,” denoting the accusative case.
ََ َ َ َ ْ َ َ َّ َ
‫ي ال ِذي خلق َ ِت‬ ‫“ رب العال ِم ر‬Lord of all Creation Who created me, so He ‫ ﷻ‬guides
me.” It is the object of a genitive structure being described by an adjective
َ
‫“ ِصفة‬describing,” so the structure is “described” ‫م ْو ُصوف‬.ُ
َ ْ ‫الع َالم‬ َّ َ
‫ي‬ ‫“ رب َ ِ ر‬Lord of all Creation.” It is a genitive structure. “Lord” is in the
accusative, because it is the object. “Of all Creation” is “attached to” and so
the genitive is imposed on it. However, it does not have a Kassrah at the end,
because of change restriction.
ََ َ َ َ
‫“ ال ِذي خلق َ ِت‬Who ‫ ﷻ‬created me.” It is ‫ ِصفة‬and in this case an adjectival
َ
phrase. It begins with a pronoun ‫ ال ِذي‬which is a ‫“ ِإ ْسم َم ْو ُصول‬relative
َ
pronoun.” Beyond the pronoun is the ‫ ِصلة‬which, here, is an entire verbal
sentence. The pronoun is required because the noun that is being described,
is in the definite case, being a genitive structure. Adjectives must match the
case of the noun they describe. In Arabic, the verbal sentence occupies the
indefinite case and so it does not match the definite noun. The addition of
the ‫م ْو ُصول‬,َ which is definite, is thus required. If the noun was indefinite, the
verbal sentence would follow without any ‫إ ْسم َم ْو ُصول‬.ِ
ََ َ َ
‫(“ خلق َ ِت‬He) ‫ ﷻ‬created me.” It is a verbal sentence ‫ ُج ْملة ِف ْع ِل َّية‬. The verb ‫ ِف ْع ٌل‬is
َ
“create.” It is in the masculine singular form because the subject ‫ ف ِاع ٌل‬is “He
‫ﷻ‬,” referring back to “the Lord of all Creation ‫ﷻ‬.’ The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is ‫ي‬
ْ
“me” and is ‫من ُصوب‬.َ
LESSON 26
َ
‫بب جدا َوظ ِال ٌم جدا‬ ٌ ‫دين ِة َم ِل ٌك َك ر‬
َ َْ َ َ
‫“ كان ِ ِف الم‬In the city there was a very big and very
َ َ ْ
oppressive king.” “Was” ‫ كان‬is an auxiliary verb ‫ناقص‬ ِ ‫فعل‬.ِ Here, theَ ‫إسم‬
َ َ ٌ ‫َم ِل ٌك ك ر‬
“subject” is delayed, coming after the ‫“ خب‬predicate” and it is ‫بب جدا‬
َ َ ْ َ
‫وظ ِال ٌم جدا‬.َ The predicate is a prepositional phrase ‫ف ال َمدين ِة‬. ِِ
َ ْ
‫“ ِ َ ِف ال َمدين ِة‬In the city.” The predicate of an auxiliary verb is in the accusative
with a Fatha. However, the preposition ‫ ِ َ ِف‬is immediately attached and so
overrides the influence of the auxiliary verb. It imposes the genitive, denoted
by the Kassrah, as is expected in the prepositional phrase.
َ
‫بب جدا َوظ ِال ٌم جدا‬ ٌ ‫“ َم ِل ٌك َك ر‬a very big and very oppressive king.” It is the subject of
the auxiliary verb, which is in the nominative case, denoted by Dhamma. The
َ ُ ْ ُ
subject is divided into an adjective ‫صفة‬, ِ with a noun that is described ‫موصوف‬.
“King” is ‫ ُم ْو ُصوف‬whilst “very big and very oppressive” is the adjectival phrase.
َ ٌ ‫َم ْع ُط ْو‬
The ‫ ِصفة‬itself is divided into two by the conjunction ‫“ َو‬and.” The ‫ف َعليه‬
ٌ ْ ُ ْ َ
“joined to” is “very big,” whilst the ‫“ معطوف‬attached,” is “very oppressive.”
َ ْ ْ
As for ‫“ جدا‬very” it is a ‫“ َمف ُعول ُمطلق‬cognate adverb.”
‫بب جدا‬ ٌ ‫“ َم ِل ٌك َك ر‬A very big king.” The auxiliary verb induces the subject, “king,” to
be in the nominative and so it has Dhamma. It is ‫ ُم ْو ُصوف‬and described by
“big,” which also has Dhamma. As to why, the adjectival phrase is a “phrase
of extension” which means that there must be an exact match grammatically.
So the indefinite with the indefinite, the masculine with the masculine, the
singular with the singular and the nominative with the nominative.
َ ٌ ُ
‫“ َوظ ِال ٌم جدا‬very oppressive.” It is the ‫“ َم ْعط ْوف‬joined” coming after ‫و‬.َ The
phrase of conjunction is also a “phrase of extension,” which means that there
must be an exact match grammatically. So “oppressive” matches “big”
exactly. It is indefinite, masculine, singular and nominative.
LESSON 27
َ ُ َ ‫َ َ َ ُ َ َّ ْ َ َ َ ْ ُ ُ ه‬
‫ّلل َوَل َي ْس ُجد ِْل َح ٍد‬ ِ ِ ‫“ وس ِمع الم ِلك أن ِإبر ِاهيم يسجد‬And the king heard that Ibrahim (as)
prostrates to Allah ‫ ﷻ‬and does not prostrate to anyone.” It is a verbal
َ
sentence ‫ ُج ْملة ِف ْع ِل َّية‬. The verb ‫ ِف ْع ٌل‬is “heard” and is in the masculine form
َ
because the subject ‫ ف ِاع ٌل‬is “the King,” which is in the nominative. The object
‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is “that Ibrahim (as) prostrates to Allah ‫ ﷻ‬and does not prostrate to
anyone.”
َ ُ َ ‫َ َّ ْ َ َ َ ْ ُ ُ ه‬
‫ّلل َوَل َي ْس ُجد ِْل َح ٍد‬ ِ ِ ‫“ أن ِإبر ِاهيم يسجد‬that Ibrahim (as) prostrates to Allah ‫ ﷻ‬and
َّ َ
does not prostrate to anyone.” “That” ‫ أن‬is one of the “particles resembling
the verb” ‫بالف ْعل‬ َ َّ َ ُ
ِ ‫اْلحرف المشبهة‬. It is needed because beyond it is a nominal
sentence, which cannot be the subject of the verb. So, “that” converts the
nominal sentence to a fact, which can be the subject. Ibrahim is the subject
ْ
‫ إسم‬of “that” and so is ‫ َمن ُصوب‬which can be seen by the Fatha.
َ ُ َ ‫َ ْ ُ ُ ه‬
‫ّلل َوَل َي ْس ُجد ِْل َح ٍد‬ ِ ِ ‫(“ يسجد‬he) prostrates to Allah ‫ ﷻ‬and does not prostrate to
anyone.” It is a verbal sentence, that is itself is divided into two by the
َ ٌ ُ
conjunction ‫“ و‬and.” The ‫“ َم ْعط ْوف عليه‬joined to” is “prostrates to Allah ‫”ﷻ‬
ٌ ْ ُ ْ َ
whilst the ‫“ معطوف‬joined” is “does not prostrate to anyone.” On both sides of
the conjunction are verbal sentences, with verbs in the present tense. The
conjunction is a “phrase of extension” and so has such symmetry.
‫َ ُ ُ ه‬
ِ ِ ‫(“ ي ْسجد‬he) prostrates to Allah ‫ﷻ‬.” The verb ‫ ِف ْع ٌل‬isَ “prostrates” and is in
‫ّلل‬
the singular masculine form because the subject ‫ ف ِاع ٌل‬is “he,” referring back
ِّ َ
to Ibrahim (as). “To Allah ‫ ”ﷻ‬is a ‫ ُمت َعلق‬prepositional phrase. ‫ ِل‬is the
preposition ‫ جار‬whilst “Allah” ‫ ﷻ‬is ‫جرور‬ ُ ‫ َم‬and so is in the genitive, which is
denoted by the Kassrah at the end.
َ ُ َ ٌ ‫“ َم ْع ُط ْو‬joined” and so is
‫(“ َل َي ْس ُجد ِْل َح ٍد‬he) does not prostrate to anyone.” It is ‫ف‬
part of a “phrase of extension” and must match what came before it. It is a
verbal sentence. The verb ‫ ِف ْع ٌل‬is “does not prostrate” and is in the singular
َ
masculine form because the subject ‫ ف ِاع ٌل‬is “he,” referring back to “Ibrahim”
ِّ َ
(as(. “To anyone ‫ ”ﷻ‬is a ‫ ُمت َعلق‬prepositional phrase. ‫ ِل‬is the preposition ‫جار‬
whilst “anyone” is ‫جرور‬ ُ ‫ َم‬and so is in the genitive which is denoted by the
Kassrah at the end.
LESSON 28
َ َ َ ُ َ َ َ َ َ ‫المل ُك َو َط َل‬
َ َ َ
‫ َوكان ِإ َبر ِاه ْي ُم َل َيخاف أ َحدا ِإَل هللا‬.‫ب ِإ َبر ِاه ْي َم‬ ِ ‫“ فغ ِضب‬So the king became
angry and he requested Ibrahim (as). And Ibrahim (as) did not fear anyone
except Allah ‫”ﷻ‬
َ ‫المل ُك َو َط َل‬
‫ب ِإ َبر ِاه ْي َم‬ َ َ َ
ِ ‫“ فغ ِضب‬So the king became angry and he requested Ibrahim
(as(.” The use of ‫ َو‬is ‫“ حرف عطف‬joining through a conjunction”. The ‫ف‬ ٌ ‫َم ْع ُط ْو‬
‫“ َعليه‬joined to” is "the king became angry." It is a verbal sentence and the
َ ٌ ‫“ َم ْع ُط ْو‬joined” and it is
verb is in the past ‫ ُمضارع‬tense. What comes after is ‫ف‬
also a verbal sentence, in the past tense.
ُ َ َ َ َ
‫الم ِلك‬ ‫“ غ ِضب‬The king became angry.” It is a verbal sentence ‫ ُج ْملة ِف ْع ِل َّية‬. The
verb ‫ ِف ْع ٌل‬is “became angry” and is in the masculine form, because the subject
َ
‫ ف ِاع ٌل‬is “the King.”
‫ب ِإ َبر ِاه ْي َم‬ َ ‫“ َو َط َل‬He requested Ibrahim (as).” It is a verbal sentence ‫ج ْم َلة ف ْعل َّية‬. ُ The
ِ ِ
verb ‫ ِف ْع ٌل‬is “became angry” and is in the masculine form because the subject
َ ٌ ‫ َم ْف ُع‬is “Ibrahim” and
‫ ف ِاع ٌل‬is “he,” referring back to “the King.” The object ‫ول ِب ِه‬
so it has a Fatha at the end.
َ ‫اف َأ َحدا إ ََل‬
‫هللا‬ ُ ‫ان إ َبراه ْي ُم ََل َي َخ‬
َ ََ
ِ َ َ ِ ِ ‫“ وك‬And Ibrahim (as) would not fear anyone except
Allah ‫ﷻ‬.” ‫ كان‬is an auxiliary verb ‫ناقص‬ ْ
ِ ‫فعل‬.ِ The subject is Ibrahim (as) and so
has a Dhamma. The predicate is “(he does) not fear anyone except Allah ‫”ﷻ‬
and is a verbal sentence.
َ ‫اف َأ َحدا إ ََل‬
‫هللا‬ ُ ‫(“ ََل َي َخ‬He does) not fear anyone except Allah ‫ﷻ‬.” It is the “phrase
ِ َ َْ َْ
of exception.” ‫ ِإَل‬is ‫“ حرف ِإ ْس ِتثناء‬particle of exception.” The first part is ‫ُم ْستث َت‬
ُ ْ ُ َ َ
‫“ َ ِمنه‬from which is exception;” here, it is “(he does) not fear anyone” ‫َل َيخاف‬
َْ
‫أ َحدا‬. The second part is ‫“ ُم ْستث َت‬exception;” here it is “Allah” ‫ﷻ‬. The
َ َ
“exception” is always in ‫ نصب‬and so has Fatha at the end.
َ ُ َ َ َ ُ
‫(“ َل َيخاف أ َحدا‬he does) not fear anyone.” It is a verbal sentence ‫ج ْملة ِف ْع ِل َّية‬. The
َ
verb ‫ ِف ْع ٌل‬is “not fear” and is in the masculine form because the subject ‫ ف ِاع ٌل‬is
“he” which is determined by the verb conjugation. The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬is
“anyone” and so it has a double Fatha at the end.
LESSON 29
}‫ُص‬ ُ ِ ‫ َ{ي َاأ َب ِت ِل َم َت ْع ُب ُد َما ََل َي ْس َم ُع َو ََل ُي ْب‬:‫ال َل ُه‬ ِ
َ ‫“ َو َأ َر َاد إ َبراه ْي ُم ْأن َي ْد‬And Ibrahim
َ ‫ َف َق‬،‫عو َوال َد ُه ْأيضا‬
ِ ِ
(as) intended to call his father also. So he said to him “O my dear father! Why
do you worship that which neither hears nor sees?””
َ
‫عو َو ِالد ُه ْأيضا‬ َ ‫“ َو َأ َر َاد إ َبراه ْي ُم ْأن َي ْد‬And Ibrahim (as) intended to invite his father
ِ ِ َ
also.” It is a verbal sentence. The verb is “intend.” The subject ‫ ف ِاع ٌل‬of the
verb is “Ibrahim” (as).
َ َ َْ ْ
‫عو َو ِالد ُه ْأيضا‬ ‫“ أن يد‬to call his father also.” The entire phrase is the object ‫ول‬ ٌ ‫َم ْف ُع‬
َ َ َ
‫ ِب ِه‬of the verb ‫أ َراد‬. So that it can beَ an object, it is converted to the ‫َم ْصدر‬
ْ
infinitive by the use of the particle ‫أن‬.
َ َ ‫(“ َي ْد‬He) calls his father also.” The subject of the verb is “he”
‫عو َو ِالد ُه ْأيضا‬
َ َ
referring to “Ibrahim” (as(. The object is “his father” ‫ َو ِالد ُه‬and the ‫ ن َصب‬can be
َ َ ْ ْ
seen from the Fatha at the end of ‫و ِالد‬.َ “Also” ‫ ْأيضا‬is a ‫“ َمف ُعول ُمطلق‬cognate
adverb.”
ُ َ َ ََ َ ِّ َ
‫ال له‬ ‫“ فق‬So he said to him.” The phrase ‫“ له‬to him” is the ‫“ ُمت َعلق‬prepositional
phrase” to the verb “he said.”
َ
{‫“ َ}يا أ َب ِت‬O my dear father!” The ‫ ت‬is for endearment “dear” in the vocative
case. It has a Kassrah because of the omitted ‫ ي‬for “my.”
{‫ُص‬ ُ ِ ‫“ ِ}ل َم َت ْع ُب ُد َما ََل َي ْس َم ُع َو ََل ُي ْب‬Why do you worship that which neither hears nor
sees?” It is a verbal sentence. “Why” is literally “for what” as it is the
combination of ‫" ِل‬for" and ‫“ َما‬what,” which loses the Alif ‫ا‬. “For what” is the
ِّ َ
‫“ ُمت َعلق‬prepositional phrase” to the verb. The subject is “you.” The object is ‫َما‬
‫ُص‬ُ ِ ‫َل َي ْس َم ُع َو ََل ُي ْب‬.َ

{‫ُص‬ ُ ِ ‫}ما ََل َي ْس َم ُع َو ََل ُي ْب‬ َ “(that) which neither hears nor sees.” It begins with a
pronoun ‫ َما‬which is a ‫“ ِإ ْسم َم ْو ُصول‬relative pronoun.” Beyond the pronoun is
َ
the ‫صلة‬, ِ which, here, is an entire verbal sentence. The pronoun is required
because the verbal sentence cannot be the object and so it is converted by
the ‫إ ْسم َم ْو ُصول‬.ِ
ُ ِ ‫(“ ََل َي ْس َم ُع َو ََل ُي ْب‬He) does not hear nor see.” It is a verbal sentence that itself
‫ُص‬
is divided into two by the conjunction ‫“ و‬and.” The ‫ف َعليه‬ ٌ ‫“ َم ْع ُط ْو‬joined to” is
ٌ ْ ُ ْ َ
"(He) does not hear" whilst the ‫“ معطوف‬joined,” is "(He) does not see." On
both sides of the conjunction are verbal sentences with verbs in the present
tense and in negation. The conjunction is a “phrase of extension” and so has
such symmetry.
LESSON 30
‫َ َ َ َ ْ َ َ َّ ُ َ َ ْ ُ َ َ َ َ ه‬ َ َ َ َ ْ َ ْ َ َ ََ َ
‫اّلل‬
ِ ‫اس ِإَل‬ ‫ب ِإَل َبل ٍد آخر ويعبد ربه ويدعو الن‬‫“ وأراد أن يذه‬And he intended to go to
another land and worship his Lord ‫ ﷻ‬and call the people to Allah ‫ﷻ‬.” It is a
َ
verbal sentence. The verb ‫ ِفعل‬is “intended.” The subject ‫ ف ِاع ٌل‬of the verb is
“he” as the verb is in the third person singular.
‫ه‬ َ َ َ َ ُ ْ َ َ ُ َّ َ َ ْ َ َ َ َ َ َ َ َ َْ َْ
‫اّلل‬
ِ ‫اس ِإَل‬ ‫ ويدعو الن‬،‫ب ِإَل َبل ٍد آخر ويعبد ربه‬ ‫“ أن يذه‬To go to another land and
worship his Lord ‫ ﷻ‬and call the people to Allah ‫ﷻ‬.” The entire phrase is the
ٌ ُ ْ َ َ ََ َْ
object ‫ مفعول ِب ِه‬of the verb ‫أراد‬. By the use of the particle ‫“ أن‬that” the verbal
sentence is converted to the grammatical state of the noun, becoming the
َ
infinitive ‫م ْصدر‬,َ in what is called a “converted structure.” There are two
“ands” in the structure and they both carry the influence of “that” as Fatha is
induced on both the verb “worship” and “call.”
َ َ َ َ َ َْ َ ٌ ُ
‫ب ِإَل َبل ٍد آخ َر‬ ‫(“ يذه‬He) goes to another city.” It is the ‫“ َم ْعط ْوف عليه‬joined to.” It
ِّ َ
is a verbal sentence. “Goes" is the verb and the subject is “he.” The ‫ُمت َعلق‬
َ
“prepositional phrase” is “to another land.” ‫ ِإَل‬is the preposition ‫ جار‬whilst
“another land” is‫جرور‬ ُ ‫ َم‬and so is in the genitive, denoted by the double
َ
Kassrah at the end of ‫بل ٍد‬.َ “Another land” is an adjectival phrase. “Land” is
َ
‫ ُم ْو ُصوف‬whilst “another” is the adjective ‫صفة‬. ِ There is change restriction upon
ََ
‫ آخر‬and so it does not have double Kassrah.
ُ َْ َ ٌ ‫“ َم ْع ُط ْو‬joined.” It is a verbal
‫عبد َرَّبه‬ ‫(“ ي‬He) worships his Lord.” It is the first ‫ف‬
sentence. The verb is “worship” and the subject is “he.” The object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬of
ُ َْ
the verb is “his Lord” ‫ ﷻ‬and it is ‫ منصوب‬and so has a Fatha on “Lord” ‫ﷻ‬. “His
َ َ ٌ َ
Lord” ‫ ﷻ‬is a genitive structure ‫“ ِإضافة‬attachment.” “Lord” ‫ رب ﷻ‬is the ‫ُمضاف‬
َْ َ
“attached” and “his” ‫ ه‬is the ‫“ ُمضاف ِإ َِل‬attached to.” “His” does not have a
Kassrah because “his” ‫ ه‬is ‫“ َم ْب ِ َ ِت‬indeclinable.”
‫ََْ َُ َ َ َ ه‬ ٌ ُ
‫اّلل‬
ِ ‫اس ِإَل‬ ‫(“ ويدعو الن‬he) calls the people to Allah ‫ﷻ‬.” It is the second ‫َم ْعط ْوف‬
“joined.” It is a verbal sentence. The verb is “call” and the subject is “he.” The
object ‫ول ِب ِه‬ ٌ ‫ َم ْف ُع‬of the verb is “the people” and it is ‫ َم ْن ُصوب‬and so has a Fatha
ِّ َ
at the end. The ‫ ُمت َعلق‬prepositional phrase is “to Allah ‫ﷻ‬.” ‫ ِل‬is the preposition
‫ َجار‬whilst the noun “Allah” ‫ ﷻ‬is‫جرور‬ ُ ‫ َم‬and so is in the genitive, as is seen by
the Kassrah at the end.