Basics of Mantiq

in English
Edition 4.3
(1445 Jumada al-Oola / 2023 December)

Based on the Urdu book entitled ‫آسان منطق‬

by Mufti Saeed Palalanpuri saheb (Rahm.)

Darul Uloom New York

Tasneef Committee
-0-
 Foreword

Bismillah

This is Edition 4.3 of Basics of Mantiq in English and can be used to teach students of
2nd/3rd year of ‘Aalim Course. This work is primarily based on the Urdu book titled ‫ آسان منطق‬by
Mufti Saeed Palalanpuri Saheb (rahm.). The notes and diagrams for this book were made and
added as the kitaab was being taught over a period some years.

There are 137 terms with brief explanations and examples. Diagrams and charts
corresponding to the terms have been placed in the appropriate places. Tamreens (exercises)
from the original Urdu book have also been added. The answers to the tamreens are at the end of
the book. Some notes and examples from our side have also been added to facilitate
comprehension of the concepts.

I thank Allah first, and then I thank the students and ulama who have tremendously

assisted in typing all these notes and diagrams. I also ask Allah to grant ikhlaas and qabuliat.

Many revisions and corrections have been made, but there are still many things that need
improvement. For any suggestions, corrections and advices, feel free to contact: suhel@duny.us.
We can also provide PDF versions and editable WORD versions of this book. Feel free to use
whatever you deem beneficial, Inshaa-Allah.

Whatever may be good and correct--it is from Allah,

And whatever is incorrect, wrong, and inappropriate--it is from my own shortcomings.

Sincerely,

Darul Uloom New York Tasneef Committee (1445 Jumada al-Oola / 2023 December)
 Table of Contents
Contents Page

Part 1: ‫تصورات‬ 1

Lesson 1: ‫ علم‬and its Types 1

Lesson 2: Types of ‫ تصور‬and ‫تصديق‬ 4

Lesson 3: ‫ تعريف‬- ‫ ترتيب‬-‫ نظروفكر‬- ‫ دليل‬- ‫ تعريف‬of ‫ منطق‬- ‫ غرض‬of ‫ منطق‬- ‫ موضوع‬of ‫منطق‬ 7
Lesson 4: ‫ داللة‬and ‫وضع‬ 8
Lesson 5: Types of ‫داللة‬ 10
Lesson 6: Types of ‫داللة لفظيه وضعيه‬ 14
Lessson 7: ‫مفرد و مركب‬ 18
Lesson 8: ‫كلي و جزئ‬ 19
Lesson 9: ‫حقيقة و ماهية وعوارض‬ 20
Lesson 10: Types of ‫كلي ذاتى‬ 31
Lesson 11: Types of ‫الكلي العرض‬ 32
Lesson 12: The terminology of ‫ما هو‬ 39
Lesson 13: Types of ‫ الجنس‬and ‫الفصل‬ 42
Lesson 14: Types of ‫ نسبت‬between 2 ‫’كلي‬s 43
Lesson 15: Types of ‫معرف‬
ّ 47
Part 2: ‫تصديقات‬ 51
Lesson 16: Explanation of ‫القضية‬ 51
Lesson 17: Types of ‫القضية الحملية‬ 53
Lesson 18: Types of ‫القضية المحصوره‬ 55
Lesson 19: Types of ‫القضية الشرطية‬ 56
Lesson 20: Types of ‫القضية الشرطية المتصلة‬ 57
Lesson 21: Types of ‫القضية الشرطية المنفصلة‬ 60
Lesson 22: The 2nd Categorization of ‫الشرطية المنفصلة‬, the Types of ‫شرطية منفصلة عنادية‬ 62
Lesson 23: ‫التناقض‬ 68
Lesson 24: ‫وحدات ثمانية‬ 69
Lesson 25: ‫العكس المستوي‬ 74
Lesson 26: ‫قياس‬ 77
Lesson 27: 4 Shakals of ‫قياس‬ 81
Lesson 28: Types of ‫قياس‬ 85
Lesson 29: Explanation of ‫استقرا‬ 94
Lesson 30: Explanation of ‫تمثيل‬ 94
Lesson 31: ‫ اللمي الدليل‬and ‫الدليل اإلني‬ 96
Lesson 32: ‫صورة القياس‬, ‫ ماد َه قياس‬and ‫صنعات خمسه‬ 99
Lesson 33: 6 types of ‫مقدمات يقينية‬ 101
Answer Key for Tamreens 104
Part 1: ‫تصورات‬

Lesson 1: ‫ علم‬and its Types.

)1( ‫العلم‬

The image of something in one's mind.

The information or knowledge of something.

For example:

When the word "Zaid" is mentioned, an image of Zaid comes to mind.

A mirror, when an object comes in front of it, the image of that object appears on the mirror’s surface. In a
similar manner, the images of things and concepts are present in one’s mind. However, in a mirror, only
images of visible, physical and tangible objects exist. But in one’s mind, the ‘ilm of things exist which are
able to be seen, as well as things which are touchable, taste-able, audible, and smell-able. Even
conceptual/comprehendible imagery exists in the mind. Similar is the ‘ilm of everything.

)2( ‫التصديق‬

The knowledge or information of a certain thing being something or a certain thing is being something.

A statement which can be classified as being true or false.

For example:

Zaid is Umar's father.

or

Zaid is not Umar's father.

)3( ‫التصور‬

The knowledge of an entity, idea, or concept in such a manner that it is not in the category of tasdeeq.

For example:

the ilm of only “Zaid”.

or

the ilm of only “Zaid’s slave”

Tasdeeq is that informative (khabariyyah) statement which has a nisbat-e-tammah (i.e. forms a complete
statement) and conveys the meaning of certainty (yaqeen). [See Figure #1.1]

Page | - 1 -
 Fiqure #1.1

There are five forms of ‫تصورات‬.

ّ

#1 The ilm of only one thing or entity. only 1 entity

Ex: The knowledge of ‘Zaid’.

#2 The ilm of two or more things without there being multiple entities,
a connection (nisbat) between the entities.
but not connected with any nisbats, a list
Ex: The knowledge of: ‘Zaid’, ‘Umar’, ‘Bakr’, ‘ant’,
‘pen’, etc.

#3 The ilm of those things which has a connection nisbat,

(nisbat); but its meaning is not a complete
but not tammah (incomplete sentence)
sentence.
Ex: the son of Zaid (‫)إبن زيد‬, a nice hat (‫)قلنسوة جيدة‬.

#4 The ilm of those things whose meaning is nisbat tammah,

complete, but it is not an informative statement.
but not khabariyyah (informative), but rather
Ex: Bring some water. (‫)ات بالماء‬. inshaa-iyyah (command/imperative)

#5 The ilm of those things whose meaning is nisbat tammah khabariyyah,

complete, and it is an informative statement; but
but not giving a meaning of yaqeen (certainty).
there is doubt in it.
Ex: He probably came. (‫)لعله جاء‬

The above-mentioned are all examples of ‫تصورات‬.

ّ

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 ‫‪Tamreen #1‬‬

‫‪.‬تصديق ‪ or a‬تصور ‪Identify each as being a‬‬

‫‪Type:‬‬ ‫‪Arabic‬‬ ‫‪English/Urdu‬‬

‫تصور ‪ /‬تصديق‬

‫فرس زيد‬ ‫‪1‬‬

‫بنت عمرو‬ ‫‪2‬‬

‫غالم زيد‬ ‫‪3‬‬

‫قلنسوة‬ ‫‪4‬‬

‫قلنسوة جيدة‬ ‫‪5‬‬

‫لعل بكراًابن خالد‬ ‫‪6‬‬

‫ماء بارد‬ ‫‪7‬‬

‫َّللا الصادق‬
‫محمد صلى عليه وسلم رسول ه‬ ‫‪8‬‬

‫الجنة‬ ‫‪9‬‬

‫جهنم‬ ‫‪10‬‬

‫نعيم الجنة‬ ‫‪11‬‬

‫عذاب جهنم‬ ‫‪12‬‬

‫الجنة حق‬ ‫‪13‬‬

‫عذاب القبر حق‬ ‫‪14‬‬

‫دھيلی‬ ‫‪15‬‬

‫مكة معظمة‬ ‫‪16‬‬

‫‪-3-|Page‬‬
Lesson 2: Types of ‫ تصور‬and ‫تصديق‬

)4( ‫التصور البديهي‬

A tasawwur (idea/concept) which is understood without a need for much explanation.

For example:

water, fire, heat, cold

)5( ‫التصور النظري‬

A tasawwur (idea/concept) which cannot be understood unless it is explained and/or proven.

For example:

ism, fi’l, harf, mu’rab, mabni, angels, jinn

)6( ‫التصديق البديهي‬

A tasdeeq (statement) which is understandable without need for much explanation.

For example:

2 is half of 4. & 1 is one-fourth of 4.

)7( ‫التصديق النظري‬

A tasdeeq which cannot be understood unless it is explained and/or proven.

For example:

Fairies (small female jinns) exist.

and

Allah is one pure being.

-4-|Page
 ‫‪Fiqure #2.1‬‬

‫علم‬

‫تصديق‬ ‫تصور‬
‫ّ‬

‫بديهي‬ ‫نظري‬ ‫بديهي‬ ‫نظري‬

‫‪-5-|Page‬‬
 ‫‪Tamreen #2‬‬

‫‪.‬نظرى ‪ or‬بديهي ‪ as well as‬تصديق ‪ or a‬تصور ‪Identify each as being a‬‬

‫‪Type:‬‬ ‫‪Arabic‬‬ ‫‪English/Urdu‬‬
‫تصديق ‪ /‬تصور‬
‫الصراط‬ ‫‪1‬‬

‫الجنة‬ ‫‪2‬‬

‫جهنم‬ ‫‪3‬‬

‫عذاب جهنم‬ ‫‪4‬‬

‫قمر‬ ‫‪5‬‬

‫الشمس‬ ‫‪6‬‬

‫السمآء‬ ‫‪7‬‬

‫األرض‬ ‫‪8‬‬

‫جهنم حق‬ ‫‪9‬‬

‫ميزان العمل‬ ‫‪10‬‬

‫نعيم الجنة‬ ‫‪11‬‬

‫إبن عمر قائم‬ ‫‪12‬‬

‫الحوض الكوثر‬ ‫‪13‬‬

‫الكوثر نهر في الجنة‬ ‫‪14‬‬

‫الشمس مشرقة‪/‬منيرة‬ ‫‪15‬‬

‫بغداد‬ ‫‪16‬‬

‫األمريكة‬ ‫‪17‬‬

‫المعبود الحقيقي ھو هللا‬ ‫‪18‬‬

‫فقط‬

‫‪-6-|Page‬‬
Lesson 3: ‫ تعريف‬- ‫ دليل‬-‫ نظروفكر‬- ‫ ترتيب‬- ‫ تعريف‬of ‫ منطق‬- ‫ غرض‬of ‫ منطق‬- ‫ موضوع‬of ‫منطق‬

)8( ‫التعريف والمعرف والقول الشارح‬

The acquiring and derivation of an unknown tasawwur (idea/concept) by combining two or more known
tasawwurs (ideas/concepts).

For example:

A person has the knowledge of ‫( حيوان‬living creature) and ‫( ناطق‬speaking/intelligent creature). He

combines both tasawwurs to form ‫ َحيَ َوا ٌن نَاطِ ٌق‬, i.e. that living creation which possesses complete
intelligence.

Now, the person has the knowledge of a previously unknown tasawwur (i.e. ‫ ;)إنسان‬he has derived
the definition that a human is ‫ َحيَ َوا ٌن نَاطِ ٌق‬. This is also called the ‫معرف‬
ّ of ‫إنسان‬. It is also called ‫قول شارح‬
of ‫( إنسان‬human being).

)9( ‫الدليل والحجة‬

The acquiring and derivation of an unknown conclusion by combining two or more known ‫تصديقات‬
(statements/postulates).

For example:

A person has the knowledge that “Every insaan is a living creature”. (‫)كل إنسان حيوان‬

And he also knows that “Every living creature possesses a physical body structure”. (‫)كل حيوان جسم‬

So, when he combines both statements/postulates, he acquires the knowledge that “Every insaan
possesses physical body structures”. (‫)كل إنسان جسم‬

)10( ‫النظر والفكر‬

The acquiring and derivation of unknown knowledge/information by combining two or more known ideas or
pieces of information.

Examples are mentioned above in #8 and #9.

)11) ‫الترتيب‬

To arrange the known statements/postulates (‫ )تصديقات‬and ideas/concepts (‫)تصورات‬

ّ in their proper method
or order.

(12( ‫المنطق‬

That knowledge which prevents one from making errors in ‫نظر و فكر‬.
-7-|Page
)13( ‫الموضوع‬

The topics and subject matter that are discussed about in any field of knowledge.

For example:

The ‫ موضوع‬of ‫( نحو‬Arabic grammar) is words and sentences (‫)كلمة و كالم‬.

Other examples: The ‫ موضوع‬of astronomy is celestial bodies (ex. planets, stars, etc.). The ‫ موضوع‬of
trigonometry is triangles

)14( ‫موضوع المنطق‬

The topics and subject matter that are discussed in Mantiq are those definitions (‫ )تعريفات‬and proofs (‫)دليل‬
through which the knowledge/information of unknown statements and ideas is obtained.

)15( ‫غرض المنطق‬

The aim and goal of Mantiq is to correct the ‫نظر و فكر‬.

Lesson 4: ‫ داللة‬and ‫وضع‬

)16( ‫الداللة‬

For something to indicate and give knowledge/information about an unknown thing--whether this indication
is done automatically/naturally or by stipulation.

For example:

By hearing the word “pen” one understands that a tool for writing is being mentioned.

And, by seeing “smoke” one understands that there is a fire nearby.

)17( ‫الدال‬

The first thing (the indicator); which indicates towards the second thing.

For example: the word “pen” or the smoke.

)18( ‫المدلول‬

The second thing; which is indicated towards by the ‫( الدال‬the indicator).

For example:

The tool of writing, or the fire.

-8-|Page
)19( ‫الوضع‬

One piece of information which is made specific (intentionally and deliberately) for another bit of
information in such a way, that when the first piece is comprehended, the other is understood and derived
from it.

For example:

The word “pen” has been coined (and stipulated) to refer to an instrument of writing, and the word
“knife” has been coined to refer to a tool of cutting. By hearing the word “pen”, a writing tool is
understood, and by hearing the word “knife”, a tool of cutting is understood.

Another example:

In the sport of bowling, the word strike means the hitting and dropping of all 10 pins, while in the
sport of baseball it means for a batter to miss the ball. Same word, but it has very different
meanings depending on what subject is being talked about- the stipulated meaning varies between
topics.

)20( ‫الموضوع‬

The first word which is used to coin a term.

‫ موضوع‬is a specific type of ‫دال‬. (In other words, every ‫ موضوع‬is a ‫دال‬, but every ‫ دال‬is not a ‫موضوع‬.)

)21( ‫الموضوع له‬

The second word; the term for which the ‫ موضوع‬is specified.

‫ موضوع له‬is specific type of ‫مدلول‬. (In other words, every ‫ موضوع له‬is a ‫مدلول‬, but every ‫ مدلول‬is not a ‫موضوع له‬.

-9-|Page
Lesson 5: Types of ‫داللة‬

Fiqure #5.1

‫داللة‬

‫غير لفظية‬ ‫لفظية‬

‫عقلية‬ ‫طبعية‬ ‫وضعية‬ ‫عقلية‬ ‫طبعية‬ ‫وضعية‬

‫تضمنية التزامية‬ ‫مطابقية‬

)22( ‫الداللة اللفظية‬

That type of indication in which the indicator (the ‫ )دال‬is a spoken word.

For example:

The word “Zaid” indicates toward the being and physical body of Zaid.

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)23( ‫الداللة غير اللفظية‬

That type of indication in which the indicator (the ‫ )دال‬is not a spoken word, but rather something physical.

For example:

“Smoke” indicates toward a fire.

)24( ‫الداللة اللفظية الوضعية‬

That type of indication in which the indicator (the ‫ )دال‬is a spoken word and the indication is achieved
through stipulation or coinage.

For example:

The word “Zaid” indicates toward the being/person of Zaid himself.

)25( ‫الداللة اللفظية الطبعية‬

That type of indication in which the indicator (the ‫ )دال‬is a spoken word and the indication is achieved
through a natural inclination, feeling or instinct.

For example:

The exclamation: Ah! Ah!” is an indication towards severe pain or difficulty.

)26( ‫الداللة اللفظية العقلية‬

That type of indication in which the indicator (the ‫ )دال‬is a word and the indication is achieved through
intelligence, reasoning, deduction.

For example:

The (nonsensical) word “d-a-i-z” [which is the word “Zaid” spelled backwards] (i.e. a murmuring
sound and gibberish) coming from behind a wall is an indication toward a speaker existing behind
the wall.

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 Figure #5.2

Types of

‫داللة لفظية‬

(Indicated) (Indicator)

‫مدلول‬ ‫دال‬

the being/person of Mr.

the word ‫زيد‬ ‫الداللة اللفظية الوضعية‬
Zaid

difficulty, pain. the sound of ‫آہ آہ‬ ‫الداللة اللفظية الطبعية‬

a person speaking, talking unintelligible or meaningless speech (gibberish)

‫الداللة اللفظية العقلية‬
(‫)بولنے واال‬ heard from behind a wall

)27( ‫الداللة غير اللفظية الوضعية‬

That type of indication in which the indicator (the ‫ )دال‬is not a spoken word and the indication is due to a
stipulation or coinage.

For example:

Various written symbols indicate towards various letters.

Another example:

A red traffic light means “stop”, while green means “go”.

(28) ‫الداللة غير اللفظية الطبعية‬

That type of indication in which the indicator (the ‫ )دال‬is not a spoken word and the indication is achieved
through a natural inclination, feeling or instinct.

For example:

The neighing of a horse indicates that the horse desires fodder.

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)29( ‫الداللة غير اللفظية العقلية‬

That type of indication in which the indicator (the ‫ )دال‬is not a spoken word and the indication is achieved
through intelligence, reasoning, deduction.

For example:

Physical smoke indicates towards a fire.

Figure #5.3

Types of

‫داللة غير لفظية‬

(Indicated) (Indicator)

‫مدلول‬ ‫دال‬

specific letters
written inscriptions/letters ‫غير لفظية وضعية‬
(ex: A, B,C, ‫ا‬, ‫ب‬, ‫)ت‬

the horse desires fodder the neighing of a horse ‫غير لفظية طبعية‬

fire smoke ‫غير لفظية عقلية‬

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 Tamreen #3

In #1-#4, identify which type of ‫ داللة‬is going on. Also, identify which is the the ‫ دال‬and which is the ‫مدلول‬.
In #5-#9, only the ‫ دال‬is written. Thus, not only identify which type of ‫ داللة‬is going on, but also give the
‫مدلول‬.

Type of ‫داللة‬ Arabic English Urdu

- ‫تحرك الراس‬ 1
‫نعم و ال‬

-‫العلم األحمر‬ 2
‫وقوف القطار‬

‫ الشمس‬- ‫شواع الشمس‬ 3

- ‫ أوہ‬، ‫أوہ‬ 4
‫الكرب والحزن‬

‫ آلة الكتابة‬- ‫القلم‬ 5

‫ قطعة من الخشب يكتب عليه‬- ‫اللوح‬ 6

‫ مكان التعليم‬- ‫المدرسه‬ 7

‫ الشخص المسمى به‬- ‫زيد‬ 8

‫ حيوان ناطق‬- ‫االنسان نحن‬ 9

Lesson 6: Types of ‫داللة لفظيه وضعيه‬

)30( ‫الداللة المطابقية‬

That type of indication in which the ‫( موضوع‬the stipulating word) is intended to refer to its full and entire
‫( موضوع له‬stipulated meaning); and it does not indicate towards just a part of ‫موضوع له‬.

For example:

The word ‫ انسان‬said with the intention to indicate towards its complete meaning of ‫حيوان ناطق‬.

Another example:

- 14 - | P a g e
 The word “knife” being said with the intention to indicate towards the entire knife, i.e. the word
“knife” being said with the intention to indicate towards the combination of the blade plus the
handle. If someone said, “I want to purchase a knife.”, his intention in saying the word “knife” is not
with the intention to indicate towards the blade only, nor is it to indicate towards the handle only; but
rather the intention is both the blade and the handle. When a person purchases a knife, his
intention is not to purchase the handle and blade separately, but rather to purchase BOTH the
blade as well as the handle TOGETHER.

A third example:

Someone says, “The visiting basketball team won the championship game.” Here, the action of
winning is being attributed to the entire team; not just towards one individual. Only one player of
the team did not win the game, but rather the team as a whole won the game. Each member of the
team is considered a winner. So much so, that even the bench-warmers (who did not play in the
championship game for even a single second) are considered as winners.

A fourth example:

Someone says, “I purchased a banana.” Here, the individual is intending that he bought the entire
banana and not just the peel and not just the white portion; but rather he purchased the whole
banana.

)31( ‫الداللة التضمنية‬

That type of ‫( داللة‬indication) in which the ‫( موضوع‬the stipulating word) is intended to refer to only a part of
the ‫( موضوع له‬stipulated meaning); the word does not refer to the entire ‫( موضوع له‬stipulated meaning).

For example:

Saying the word ‫( انسان‬human being) with the intention that it refers only to ‫( حيوان‬living creature),

or, saying the word ‫( انسان‬human being) with the intention that it refers only to ‫( ناطق‬the capability of
speech).

Another example: The saying of the word “knife” with the intention that it refers only to the “handle”, or with
the intention that it refers only to the “blade”; and not referring to the handle and blade together. In the
same strain, when it is said: “The knife is very sharp”, the word knife is intended to mean the blade only,
not the handle. Why? Because blades are sharp while handles are never sharp.

Another example: “The basketball team scored a basket.” Although the word “team” was used, the intention
was made that only 1 player scored a basket; because all 5 players cannot score one basket all at the
same time: but rather only 1 player can score a basket at a time.
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Another example: “I ate the banana.” Although the word “banana” was used, the intention was: “I only ate
the white portion; not the peel.”

)32( ‫الداللة اإللتزامية‬

That type of ‫( داللة‬indication) in which the ‫( موضوع‬stipulating word) is intended to refer to something
attached to the ‫موضوع له‬.

For example:

The saying of the word ‫( انسان‬human being) with the intention that it refers only to ‫“ قابلية العلم‬the ability
to possess knowledge”. Since this is a quality attached or related to the haqeeqat of ‫انسان‬, and it is
not a quality which is an integral part of the haqeeqat of ‫انسان‬, thus is a type of ‫الداللة اإللتزامية‬.

Another example:

Zaid read a poem by the famous poet Allama Iqbal. Zaid comments after reading the poem “I am
impressed with Allama Iqbal.” Obviously, Zaid never saw nor met Allama Iqbal in person; Zaid only
read his poetry. Hence, when Zaid said he is impressed with Allama Iqbal, Zaid was referring to
Iqbal’s poetry. Iqbal’s poetry is something attached to Allama Iqbal. Zaid was not referring Iqbal
himself as a whole nor to any part of Iqbal

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 Figure #6.1

Types of ‫الداللة اللفظية الوضعية‬

(Indicated) (Indicator)

‫المدلول‬ ‫الدال‬

towards the indication of

‫داللة مطابقية‬
‫حيوان ناطق‬ "‫"انسان‬

towards "‫ "حيوان‬only

the indication of
or ‫داللة تضمنية‬
"‫"انسان‬
towards "‫ "ناطق‬only

towards the “capability of the indication of

‫داللة التزامية‬
understanding” "‫"انسان‬

Tamreen #4

Identify which is the the ‫ دال‬and which is the ‫مدلول‬. Also, identify which type of ‫ داللة‬is going on.
Type of Arabic English Urdu
‫داللة‬
‫ العين‬- ‫العمى‬ 1
‫ الرجل‬- ‫العرج‬
ْ 2
‫ الفرع‬- ‫الشجرة‬ 3

ِ ‫الجدْع ( ْقطع األ َ ْن‬

‫ األنف‬- )‫ف‬ 4
‫ کتاب الصوم‬- ‫الهداية‬ 5

‫ سخاوة‬- ‫حاتم الطاي‬ 6

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Lessson 7: ‫مفرد و مركب‬

)33( ‫المفرد‬

That word ‫( موضوع‬stipulating word) in which the meanings of individual parts do NOT indicate toward parts
of the ‫( موضوع له‬stipulating word).

For example:

The word “Zaid” is ‫ مفرد‬because the letters ‫ ز‬,‫ ى‬,‫ د‬individually do not indicate towards different parts
of the person Mr. Zaid (which is the ‫)موضوع له‬. Such an indication ()‫ داللة‬is not intended.

In fact, there is no indication )‫ داللة‬at all—the letters ‫ ز‬,‫ ى‬,‫ د‬do not indicate towards anything.

Note: There are 4 types of ‫مفرد‬.

1st: The word has no parts. Example: in Arabic the hamzah for istifhaam (questions)

2nd: The word has parts, but they are not meaningful. Example: the word ‫ إنسان‬which is made up of
many letters. But the separate letters ‫ ن‬, ‫ ا‬, ‫ س‬, ‫ ن‬,‫ إ‬do not give any meaning.

3rd: The word has parts, and the parts are meaningful in themselves, but that is not the purpose of
the meaning. Example: Abdullah as a person’s name, the 2 parts of the word Abdullah (‫ عبد‬and ‫)هللا‬
do not refer to any parts of the person Abdullah.

4th: The word has parts, and the parts are meaningful in themselves, and the meanings of those
parts do refer to the parts of the meaning, but such an indication was NOT intended. Example: A
newborn baby is named Haywaan Naatiq by the parents. The parts of the name do refer to parts of
the being, but because this was intended as a name of a person, such an indication is not intended.

)34( ‫المركب‬

That word (‫ )موضوع‬in which the meanings of individual parts do indicate toward parts of the ‫موضوع له‬.

In a ‫ مركب‬term, the word (‫ )موضوع‬has parts, and those parts are meaningful, and also each part of the word
(‫ )موضوع‬indicates toward some part of the ‫موضوع له‬, and such an indication (‫ )داللة‬is actually intended by the
speaker.

For example:

The statement: “Zaid is standing”. In this statement, the word “Zaid” indicates towards the person
Mr. Zaid, while “standing” refers to a condition of the person Mr. Zaid, and the word “is” indicating
towards existence; and all of these indications are intended.
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 Tamreen #5

Identify each one as ‫ مفرد‬or ‫مرکب‬.

Type English Arabic Urdu
‫احمد‬ 1
‫مظفر نجر‬ 2
‫اسالم آباد‬ 3
‫عبد الرحمٰ ن‬ 4
‫صالة الظهر‬ 5
‫صوم رمضان‬ 6
‫شهر رمضان‬ 7
‫المسجد الجامع دھلی‬ 8
‫المسجد الجامع دھلی بيت هللا‬ 9

Lesson 8: ‫كلي و جزئ‬

(35) ‫المفهوم‬

Everything which can be imagined and understood in the mind.

(36) ‫الجزئي‬

That ‫ مفهوم‬whose name is not shared by multiple individuals. In other words, it is a ‫ مفهوم‬which refers to only
one particular individual. It refers to the the individual(s) inside a group.

For example: Zaid, this book, the individuals of ‫الصف الثالث‬

(37) ‫الكلي‬

That ‫ مفهوم‬whose name/label is shared between multiple individuals. In other words, it is a ‫ مفهوم‬which refers
to multiple individuals. It is a group with many individuals; a collective noun.

For example: The word ‫ انسان‬or ‫ آدمي‬refers to Zaid, Umar, Bakr, etc.; and to label all of these as ‫انسان‬
or ‫ آدمي‬is permissible.

(38) ‫الجزئيات واألفراد‬

Those things which a ‫ كلي‬indicates towards. In other words, the individuals that make up the collective
noun.

For example:

Zaid, Umar, and Bakr are individuals and each one is a part of the category/group of ‫ انسان‬or ‫آدمي‬
(human beings).
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Another example: Humans, oxen, and goats are all individuals of and each one is a part of the
category/group of ‫( حيوان‬living creatures).

Tamreen #6

Identify each as being a ‫ كلى‬or a ‫جزئي‬.

Type Arabic English Urdu
‫فرس‬ 1
‫غنم‬ 2
‫غنمي‬ 3
‫غالم زيد‬ 4
‫شمس‬ 5
‫ھذہ الشمس‬ 6
‫سماء‬ 7
‫ھذہ السماء‬ 8
‫رداء أبيض‬ 9
‫قميص أسود‬ 10
‫نجم‬ 11
‫جدار‬ 12
‫ھذا المسجد‬ 13
‫ھذا ماء‬ 14
‫قلمي‬ 15

Lesson 9: ‫حقيقة و ماهية وعوارض‬

(39) ‫الحقيقة والماهية‬

The basic fundamental components/elements which make up something. If one of these basic
fundamental components/elements is missing, then the thing does not exist. If one of these basic
fundamental components/elements is missing, then the thing loses its identity. These can also be
described as the ‘primary elements’ of something.

For example:

The ‫ ماھية‬/ ‫ حقيقة‬of a ‫ انسان‬is ‫حيوان ناطق‬.

If ‫ حيوان‬or either ‫ ناطق‬is missing, then it is not in the category of ‫( انسان‬human being).

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 Fiqure #9.1

Haqiqat/Mahiyat of Pizza: 3 Main Components

Dough
+
+
Sauce

+ +
Mozzarella Cheese

Plain Pizza

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 Fiqure #9.1 (Continued)

cheese + sauce only…makes “saucy cheese” (it does not make pizza)
dough + sauce only…makes “saucy dough” (it does not make pizza)
cheese + dough only…makes “cheesy dough” (it does not make pizza)
Pizza with Toppings:

The toppings such as olives, (halal) pepperoni, green pepper, pineapple, etc.
are the al-‘Awaaridh

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 Fiqure #9.2

The ‫ ماھية‬/ ‫ حقيقة‬of that ‫كلي‬ Name of ‫كلي‬

English Arabic English Urdu

speaking/thinking creature = ‫انسان‬ Human ‫انسان‬

‫حيوان ناطق‬

mooing creature = ‫ثور‬/‫بقر‬ Cow/ ‫بيل‬

Oxen
‫حيوان ذو خوار‬

braying creature = ‫حمار‬ Donkey ‫گدھا‬

‫حيوان ناہق‬

neighing creature = ‫فرس‬ Horse ‫گهوڑا‬

‫حيوان صاہل‬

bleating creature = ‫غنم‬/‫شاة‬ Goat ‫بکری‬

‫حيوان ذو رغاء‬

(40) ‫العوارض‬

Everything other than the ‫ماھية‬/‫حقيقة‬. Those “extras” which are BESIDES the basic fundamental
components/elements which make up a thing. Those things on which the existence/identity of an object or
perception is NOT dependent upon. These can also be described as the ‘secondary elements’ of
something,

For example:

To be “dark-skinned” (‫ )أسود‬or “fair-skinned” (‫ )أبيض‬or to be “knowledgeable” (‫ )عالم‬or “ignorant” (‫)جاھل‬

are the ‫ عوارض‬of a ‫انسان‬, because these qualities are not part of the ‫ماھية‬/‫ حقيقة‬of ‫انسان‬.

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(41) ‫الكلي الذاتي‬

That collective noun whose ‫ ماھية‬/‫ حقيقة‬is such that the ‫ماھية‬/‫ حقيقة‬of the collective noun matches the ‫ ماھية‬/‫حقيقة‬
of its individual members; this ‫ ماھية‬/‫ حقيقة‬matches either entirely or partially.

For example:

‫ انسان‬as a group refers to the individual beings which are Zaid, Umar, Bakr, etc.

The ‫ماھية‬/‫ حقيقة‬of ‫ انسان‬is ‫حيوان ناطق‬, and the ‫ماھية‬/‫ حقيقة‬of the individuals which are members of ‫( انسان‬i.e.
Zaid, Umar, Bakr) is also ‫ ;حيوان ناطق‬i.e. they are exactly the same. [Type #1]

Another example:

The ‫ ماھية‬/ ‫ حقيقة‬of ‫ حيوان‬and the ‫ ماھية‬/ ‫ حقيقة‬of the the individuals which are members of ‫[ حيوان‬i.e. ‫بقر‬
(cow), ‫( غنم‬goat), ‫( فرس‬horse), ‫( حمار‬donkey), ‫( انسان‬human)] correspond in a partial way:

The ‫ ماھية‬/ ‫ حقيقة‬of ‫( بقر‬cow) is ‫حيوان ذو خوار‬

and the ‫ ماھية‬/ ‫ حقيقة‬of ‫( غنم‬goat) is ‫حيوان ذو رغاء‬

and the ‫ ماھية‬/ ‫ حقيقة‬of ‫( فرس‬horse) is ‫حيوان صاھل‬

Thus, the ‫ ماھية‬/ ‫ حقيقة‬of the the individuals inside ‫ حيوان‬all have the component of ‫ حيوان‬inside. [Type
#2]

(42) ‫الكلي العرضي‬

Those collective nouns which refer to the qualities of the individuals of a ‫ كلي‬and which are NOT a part of
the ‫ ماھية‬/ ‫ حقيقة‬of ‫كلي‬.

For example:

‫( ضاحك‬laughing) is a quality of the ‫( انسان‬human being), but it is not the entire ‫ ماھية‬/ ‫ حقيقة‬of ‫انسان‬
(human being); nor is ‫( ضاحك‬laughing) a part of the ‫ ماھية‬/ ‫ حقيقة‬of ‫( انسان‬human being). Instead, ‫ضاحك‬
(laughing) is something other than the ‫ ماھية‬/ ‫ حقيقة‬of ‫( انسان‬human being) and is separated from it.

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 Figure #9.3

‫ مفهوم‬-- entity, idea

‫ كلى ذاتى‬-- main components

‫ كلى عرضى‬-- qualities, traits, characteristics

‫ خاصه‬-- traits/characteristics specific to only one group

‫ عرض عام‬-- traits/characteristics that are shared with multiple groups

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 Fiqure #9.4

‫كلّي ذاتي‬
(Type #1)

‫إنسان = حيوان ناطق‬

‫زيد‬
‫خالد‬
‫طارق‬
‫عمران‬
‫بكر‬

The haqeeqat/maahiyat of each individual is exactly and fully the same as the name of
the kullee, viz. “haywaan naatiq”.
The haqeeqats/maahiyats of Zaid and Khalid and Tariq, etc. (which are all “haywaan
naatiq”) match exactly with the haqeeqat of the kullee’s name (which is also: “haywaan
naatiq”).

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 Fiqure #9.5

‫كلّي ذاتي‬
(Type #2)

‫حيوان‬

‫= فرس‬

‫حيوان صاھل‬

)‫= إنسان (زيد‬

‫= غنم‬ ‫حيوان ناطق‬

‫حيوان ذو رغاء‬

‫= ثور‬
=‫حمر‬
‫حيوان ذو خوار‬
‫حيوان ناھق‬

The haqeeqat/maahiyat of each individual is partially the same as the name of the kullee, viz. “haywaan
naatiq”.
The haqeeqats/maahiyats of faras and insaan and thowr, etc. are all “haywaan” plus another description
(viz. “haywaan + saahil”, “haywaan + naatiq”, and “haywaan + dhul-khuwaar”) etc. These haqeeqats
match partially with the haqeeqat of the kullee’s name (which is: “haywaan + naatiq”).
For example:
A man named Syed Abdullah has 3 sons and their names are Syed Kareem, Syed Waseem and
Syed Nadeem.
The “Syed” part of each the son’s name matches partially with the name of the father. The
yellow highlighted portions of all the names “Syed” are all the same.

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 Fiqure #9.6

‫كلّي عرضي‬

‫ماشي‬

‫فرس‬
‫إنسان‬

‫غنم‬
‫ثور‬

‫حمار‬

The description of “maashee” is applicable to all the 5 groups inside of the circle, because all of them are
“walkers”.
But the haqeeqat/maahiyat of any of the individuals inside does NOT match at all with the name of the
kullee, viz. “maashee”.

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 Fiqure #9.7

*‫جوھر‬
‫ جوھر‬is a kullee inside of which there is ‫ ھواء‬/ ‫( ريح‬wind/air)

)‫جسم (مطلق‬

‫جسم نامي‬

‫ متحرك باإلرادة‬+ ‫ نامي‬+ ‫حيوان = جسم‬

‫( إنسان‬Human)

‫ شاة‬/ ‫( غنم‬Goat)

‫ بقر‬/‫( ثور‬Bull/Cow)

‫( فرس‬Horse) ‫( شجر‬tree)

‫( حمار‬Donkey)

‫( حجر‬rock)

‫ ھواء‬/ ‫( ريح‬wind/air)
*wind/air is part of johar,
which is one level beyond jism mutlaq

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 Fiqure #9.8

+ + + physical body = ‫جسم‬ 1

‫عمق‬ ‫عرض‬ ‫طول‬ ‫جوھر‬

(Depth) (Width) (Length) (Tangible)

3-dimensional 2-dimensional 1-dimensional

growing = ‫نامي‬ 2

moving by itself = ‫متحرك باإلرادة‬ 3

‫ متحرك باإلرادة‬+ ‫ نامي‬+ ‫جسم‬ =‫حيوان‬ 1

‫ نامي‬+ ‫جسم‬ =‫شجر‬ 2

(‫جسمم )مطلق‬ =‫حجر‬ 3

‫جسم‬

that entity which possesses the dimensions of length, and width, and depth

‫جسم نامي‬
that physical body which grows

‫متحرك باإلرادة‬
that which moves by itself

These 2 terms are used synonomously

‫حساس‬
that thing which can sense/feel

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 Tamreen #7

Identify each as being ‫ کلی ذاتی‬or ‫ کلی عرضی‬and identify their mutual relationship.
Type English Arabic Urdu
‫جسم نامی‬ 1
‫ شجررمان‬-
‫ رمان‬- ‫أحمر‬ 2

‫ فرس‬- ‫حيوان‬ 3

‫ فرس‬- ‫قوی‬ 4

‫ مسجد‬- ‫وسيع‬ 5

‫جسم – حجر‬ 6

‫ حجر‬- ‫صلب‬ 7

‫ سکين‬- ‫حديد‬ 8

‫ سکين‬- ‫حاد‬ 9

‫ سيف‬- ‫حاد‬ 10

Lesson 10: Types of ‫كلي ذاتى‬

(43) ‫الجنس‬

That collective noun which refers to a group of individuals whose ‫ ماھية‬/ ‫ حقيقة‬are different from each other.

A ‫ جنس‬has many sub-groups which are called ‫نوع‬. Sometimes ‫ جنس‬is translated as genus.

For example:

‫ حيوان‬is a “‫ ”جنس‬because it refers to ‫( بقر‬cow), as well as to ‫( غنم‬goat), ‫( فرس‬horse), ‫( حمار‬donkey), and

‫( انسان‬human). These living creatures are such that the ‫ ماھية‬/ ‫ حقيقة‬of each one of them are different
from each other.

(44) ‫النوع‬

That collective noun which refers to a group of individuals whose ‫ ماھية‬/ ‫ حقيقة‬are all the same.

A ‫ جنس‬is made up of many ‫نوع‬.

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A ‫ نوع‬is a sub-group of a ‫جنس‬. Sometimes ‫ نوع‬is translated as type or species.

For example:

‫ انسان‬is a “‫ ”نوع‬because it refers to Zaid, Umar, Muaz, etc. and the ‫ ماھية‬/ ‫ حقيقة‬of each one of these are
all the same.

(45) ‫الفصل‬

That collective noun which refers to a group of individuals whose ‫ ماھية‬/ ‫ حقيقة‬are the same AND that same
‫ ماھية‬/ ‫ حقيقة‬is the specific and unique trait that acts as a differentiator/separator between it and other ‫نوع( انواع‬
‘s).

For example:

‫( ناطق‬ability to speak) is the ‫( فصل‬differentiator/separator) for ‫ انسان‬because it refers to Zaid, Umar,

Muaz, etc. The ‫ ماھية‬/ ‫ حقيقة‬of all these are the same AND ‫ ناطق‬differentiates and separates the / ‫حقيقة‬
‫ ماھية‬of ‫( انسان‬humans) from the ‫ ماھية‬/ ‫ حقيقة‬of ‫( بقر‬cow), ‫(غنم‬goat), ‫( فرس‬horse), ‫( حمار‬donkey).

All 5 (‫ شاة‬/‫ غنم‬،‫ حمار‬،‫ بقر‬، ‫ انسان‬،‫ )فرس‬are all ‫حيوان‬, but only ‫ انسان‬among them is unique in being ‫ناطق‬.

Tamreen #8

For each pair mentioned, identify their relationship to one another in terms of being ‫جنس‬, ‫ نوع‬, or
‫فصل‬.
English Arabic Urdu
‫ فرس‬- ‫حیوان‬ 1
‫ شجر رمان‬- ‫جسم نامى‬ 2
‫ حساس‬- ‫حیوان‬ 3
‫ صاہل‬- ‫فرس‬ 4
‫ فرس‬- ‫جسم مطلق‬ 5
‫ ناہق‬- ‫حمار‬ 6
‫ غنم‬/ ‫ شاة‬- ‫ذو رغاء‬ 7

Lesson 11: Types of ‫الكلي العرض‬

(46) ‫الخاصة‬

That type of ‫ كلي عرضي‬which is specific for one group of individuals--all of whose ‫ ماھية‬/ ‫ حقيقة‬are identical.

For example:

The trait of ‫( ضاحك‬laughing) is specific for ‫ انسان‬humans, because it is a trait specific for Zaid, Umar,
Bakr, etc. And the ‫ ماھية‬/ ‫ حقيقة‬of each and every human (Zaid, Umar, Bakr, etc.) are all identical.
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(47) ‫العرض العام‬

That type of ‫ كلي عرضي‬which is NOT specific for one group of individuals. It is such that it applies to
individuals whose ‫ ماھية‬/ ‫ حقيقة‬are different from one another.
For example:

‫( ماشي‬walking on foot) is the ‫ عرض عام‬for ‫( انسان‬humans) because it applies to ‫( انسان‬human), as well as
to ‫( بقر‬cow), ‫(غنم‬goat), ‫( فرس‬horse), ‫( حمار‬donkey). These individuals all have ‫ ماھية‬/ ‫ حقيقة‬which are
different from one another.

Fiqure #11.1

‫مفهوم‬

)‫كلّي (إنسان‬
)‫جزءي (زيد‬
group
individual

‫عرضي‬ ‫ذاتي‬

‫عرض عام‬
‫خاصة‬
‫فصل‬ ‫نوع‬ ‫جنس‬

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 ‫‪Fiqure #11.2‬‬

‫جوھر‬

‫جسم )مطلق(‬

‫(مطلق)‬
‫جسم نامي‬
‫)جنس بعيد (‬

‫حيوان‬
‫)جنس قريب(‬

‫إنسان )نوع(‬

‫شجر‬ ‫حيوان ناطق‬

‫تفاحة‬ ‫حمار )نوع(‬

‫شاة )نوع(‬
‫حيوان ناھق‬
‫ر ّمان‬ ‫حيوان ذو رغاء‬
‫موز‬

‫منغا‬
‫بقر )نوع(‬
‫فرس )نوع(‬
‫حيوان ذو خوار‬
‫حيوان صاھل‬

‫‪- 34 - | P a g e‬‬
 ‫‪Fiqure #11.3‬‬

‫‪.‬انواع ‪ differentiates between the many‬فصل ‪). A‬نوع ‪ (plural of‬انواع ‪ consists of many‬جنس ‪A‬‬

‫)‪.‬حيوان ‪ of‬جنس ‪ for the‬نوع ‪ . (These 5 are‬فرس ‪ and‬بقر‪ ،‬حمار‪ ،‬شاة‪ ،‬انسان ‪ for:‬جنس قريب ‪ is‬حيوان‬

‫‪ .‬فرس ‪ and‬بقر‪ ،‬حمار‪ ،‬شاة‪ ،‬انسان ‪ for:‬جنس بعيد ‪ is‬جسم نامي‬

‫انسان ‪ for‬فصل قريب ‪" is‬ناطق"‬

‫شاة ‪ for‬فصل قريب ‪" is‬ذو رغاء"‬

‫حمار ‪ for‬فصل قريب ‪" is‬ناھق"‬

‫بقر ‪ for‬فصل قريب ‪" is‬ذو خوار"‬

‫فرس ‪ for‬فصل قريب ‪" is‬صاھل"‬

‫حيوان ‪? A:‬انسان ‪ for‬جنس قريب ‪Q: What is‬‬

‫جسم مطلق ‪ or‬جسم نامى ‪? A:‬انسان ‪ for‬جنس بعيد ‪Q: What is‬‬

‫ناطق ‪? A:‬انسان ‪ for‬فصل قريب ‪Q: What is‬‬

‫متحرك باإلرادة = حساس ‪? A:‬انسان ‪ for‬فصل بعيد ‪Q: What is‬‬

‫‪…………………………………...‬‬

‫حيوان = جسم ‪ +‬نامى ‪ +‬متحرك باإلرادة‬ ‫‪OR‬‬ ‫حيوان = جسم ‪ +‬نامى ‪ +‬حساس‬

‫………………………‬

‫انسان = حيوان ‪ +‬ناطق‬

‫‪……………………….‬‬

‫حيوان = جسم ‪ +‬نامى ‪ +‬متحرك باإلرادة ‪Since:‬‬

‫‪Thus:‬‬ ‫جسم ‪ +‬نامى ‪ +‬متحرك باإلرادة ‪ +‬ناطق‬ ‫انسان =‬

‫‪- 35 - | P a g e‬‬
 Fiqure #11.4

(all) DUNY Students, i.e. (“mutlaq” DUNY STUDENTS)

DUNY Students Girls

DUNY Students Boys

Girls Alimah

Girls
Hifz
Boys Alim Boys
Girls Alimah Oolaa Hifz
Girls Alimah Thaania
Boys Alim Oolaa
Girls Alimah Thaalitha Girls
Girls Alimah Raabiah
Naazra Boys Alim Thaania

Boys Alim Thaalitha

Girls Alimah Khaamisah
Boys Alim Raabiah
Girls Alimah Dora
Boys Alim Khaamisah Boys
Nazra
Boys Alim Saadisah

Boys Alim Dora

- 36 - | P a g e
 Fiqure #11.5 (Continued)

--“Boys Alim Thaalithah" and “Boys Alim Oolaa", and “Boys Alim Thaaniah", etc.

each one is a seperate ‫ نوع‬inside "Boys Alim”

--All of these (“Boys Alim Thaalithah”, “Boys Alim Oolaa", “Boys Alim Thaaniah", etc.) are different ‫ أنواع‬of

"Boys Alim".

--"Boys Alim" is ‫ جنس قريب‬for “Boys Alim Thaalithah”,

as well as a ‫ جنس قريب‬for “Boys Alim Oolaa",

and a ‫ جنس قريب‬for “Boys Alim Thaaniah", etc

--"DUNY Students Boys" & “DUNY Students mutlaq” BOTH are ‫ جنس بعيد‬for “Boys Alim Thaalithah”,

as well as a ‫ جنس بعيد‬for “Boys Alim Oolaa",

and a ‫“ جنس بعيد‬Boys Alim Thaaniah", etc

- 37 - | P a g e
 ‫‪Fiqure #11.6‬‬

‫‪Khaassah vs. Ardh-Aaam‬‬

‫صه ‪Example of‬‬

‫‪:‬خا ّ‬

‫ضاحك‬

‫زيد‬
‫خالد‬
‫حامد‬
‫طارق‬

‫‪etc.‬‬

‫‪:‬عرض عام ‪Example of‬‬

‫ماشي‬

‫حمار‬

‫إنسان‬
‫غنم‬
‫)زيد‬

‫خالد‬
‫حامد‬
‫بقر‬ ‫طارق‬
‫)‪etc.‬‬

‫فرس‬

‫‪Page | 38‬‬
 Tamreen #9

For each pair mentioned, identify their relationship to one another in terms of being ‫ خاصہ‬or
‫عرض عام‬.
English Urdu Arabic
‫ کاتب‬- ‫انسان‬ 1
‫ قائم‬- ‫انسان‬ 2
‫ ماشی‬- ‫غنم‬ 3
‫ ہندی‬- ‫انسان‬ 4

Lesson 12: The terminology of ‫ما هو‬

(48) ‫ما هو‬

In mantiq, the question: “‫ ”ما ھو … ؟‬is a way to ask about the ‫ ماھية‬/ ‫ حقيقة‬of an entity.
For example:

“‫ ”االنسان ما ھو؟‬means: “What is the ‫ ماھية‬/ ‫ حقيقة‬of ‫( انسان‬human beings)?”

Note: If the question of “…‫ ”ما ھو؟‬is being asked about more than one entity, then the answer must apply to
ALL of the entities being questioned about.

For example: If it is asked “‫”االنسان والفرس ما ھما؟‬, then it is incorrect to answer that question with "‫"حيوان ناطق‬,
because ‫ حيوان ناطق‬only applies to ‫ انسان‬and ‫ حيوان ناطق‬does not apply to ‫فرس‬.

Similarly, it is also incorrect to answer that question with "‫"حيوان صاھل‬, because ‫ حيوان صاھل‬only applies to ‫فرس‬
and ‫ حيوان صاھل‬does not apply to ‫انسان‬.

The correct response to that question is "‫( "حيوان‬only), because ‫ حيوان‬applies to BOTH ‫ انسان‬and to ‫فرس‬
simultaneously.

(49) ‫الجنس القريب‬

Such a ‫ جنس‬that if the ‫ ماھية‬/ ‫ حقيقة‬of multiple entities is asked about, then the answer given will always be that
same ‫جنس‬.

‫ جنس قريب‬is a small selective group, while ‫ جنس بعيد‬is a large and more inclusive group.

For example:

‫ حيوان‬is ‫ جنس قريب‬for each of the following: ‫ انسان‬،‫ شاة‬،‫ حمار‬،‫ بقر‬and ‫ فرس‬. (These 5 are ‫ نوع‬for the ‫ جنس‬of
‫حيوان‬.)

Page | 39
 The reason is that no matter which multiple entities are asked about, it will always result in the same
answer. If it is asked: “What is the haqeeqat of ‫ انسان‬and ‫? شاة‬, “What is the haqeeqat of ‫ انسان‬and
‫? حمار‬, “What is the haqeeqat of ‫ انسان‬and ‫? بقر‬, “What is the haqeeqat of ‫ انسان‬and ‫? فرس‬, “What is
the haqeeqat of ‫ شاة‬and ‫? حمار‬, “What is the haqeeqat of ‫ شاة‬and ‫? بقر‬, etc. The answer to all of
these questions is ‫حيوان‬. Hence, ‫ حيوان‬is ‫ جنس قريب‬for all.

(50) ‫الجنس البعيد‬

Such a ‫ جنس‬that if the ‫ ماھية‬/ ‫ حقيقة‬of multiple entities is asked about, then the answer given will NOT be that
same ‫جنس‬, but rather the answer to questions about the ‫ ماھية‬/ ‫ حقيقة‬of multiple entities will result in
DIFFERENT ‫جنس‬.

‫ جنس بعيد‬is a large and more inclusive group, while ‫ جنس قريب‬is a small selective group.

For example:

‫ جسم نامي‬is ‫ جنس بعيد‬for each of the following: ‫ انسان‬،‫ شاة‬،‫ حمار‬،‫ بقر‬and ‫ فرس‬. The reason is that when
multiple entities are asked about, it will not always result in the same answer. If it is asked: “What is
the haqeeqat of ‫ انسان‬and ‫? شاة‬, “What is the haqeeqat of ‫ انسان‬and ‫? حمار‬, “What is the haqeeqat of
‫ انسان‬and ‫? بقر‬, “What is the haqeeqat of ‫ انسان‬and ‫? فرس‬, “What is the haqeeqat of ‫ شاة‬and ‫? حمار‬,
“What is the haqeeqat of ‫ شاة‬and ‫? بقر‬, etc. The answer to all of these questions is ‫حيوان‬. But, if it is
asked: “What is the haqeeqat of ‫ انسان‬and ‫ ;?شجر‬the answer will be different; viz. ‫ جسم نامي‬. This last
answer is different answer compared to the answers before. Hence, ‫ جسم نامي‬is not a ‫ جنس قريب‬for
‫انسان‬, but rather it is a ‫ جنس بعيد‬for ‫انسان‬.

Another example:

Assume Thaalithah class to be a single ‫ نوع‬and DUNY Alim Department to be its ‫جنس قريب‬. And
DUNY Boys is ‫ جنس بعيد‬for Thaalithah class. DUNY Boys has 3 departments: DUNY Alim, DUNY
Hifz, DUNY Nazra.

1st scenario: If you were alone, and you were asked, “Who are you?”; you would answer using your
name, “Zaid.”

2nd scenario: If I asked a group of you who all happened to be members of the Thaalithah class
exclusively, “Who are you?”; you all would probably answer using your class identity, “We are
Thaalithah students.” You probably would have assumed I was asking you what class you are all in.
You would have differentiated yourselves from the other classes such as Raabiah, Ooola, Thaania,
etc.

Page | 40
3rd scenario: If I asked a group of you who were not all members Thaalithah class exclusively, but
rather from mixed alim classes (from Oolaa as well as Thaaniah, Raabiah and Thaalithah), “Who are
you?”; you would probably answer, “We are DUNY Alim Department students.” You would have
differentiated yourselves from the students of other departments, viz. from the Hifz and Nazra
Departments.

4th scenario: If I asked a group of you who were not all from DUNY Alim Department students, but
rather from mixed departments (some from Alim Department, while some others from Hifz and Nazra
Departments); then you would answer, “We are DUNY Boys Department students.” You would have
differentiated yourselves from the DUNY Girls Departments.

The answer to the questions changed depending on whom was being asked. In the 1st scenario,
one individual (‫ )فرد‬was being asked. In the 2nd scenario, a group of individuals all from the same ‫نوع‬
exclusively (i.e. all from Thaalithah class) were asked. In the 3rd scenario, a group of individuals who
were from different ‫ أنواع‬of the same ‫ جنس قريب‬were asked (i.e. they were not all exclusively from
Thaalithah class, but rather from many different classes of DUNY Alim students). In the 4th scenario,
a group of individuals who were from the same ‫ جنس بعيد‬were asked (i.e. they were all from the DUNY
Boys’ Departments, but not all exclusively from the Alim Department; and the group also included
some individuals from the Hifz and Nazra Departments also). For each instance, the response
differed.

Tamreen #10

Answer Arabic English Urdu #

‫االنسان والفرس ماھما؟‬ 1

‫الفرس والشاة ما ھما؟‬ 2

‫الشجروالعنب والحجر ما ھم؟‬ 3

‫السماء واألرض و زيد ما ھم؟‬ 4

‫الشمس والقمر والشجر المنجاء‬ 5

‫ما ھم؟‬
‫الذباب والعصفوروالحمار ما‬ 6
‫ھم؟‬
‫االنسان ما ھو؟‬ 7

‫الفرس ما ھو؟‬ 8

‫الحمار ما ھو؟‬ 9

Page | 41
 ‫الشاة واللبنة و الحجر ما ھم؟‬ 10

‫الماء و الريح و الحيوان ما ھم؟‬ 11

Lesson 13: Types of ‫ الجنس‬and ‫الفصل‬

(51) ‫الفصل القريب‬

That ‫ فصل‬which separates and differentiates the ‫ ماھية‬/ ‫ حقيقة‬of one individual from other individuals in the
same ‫جنس قريب‬.

For example:

‫ ناطق‬is ‫ فصل قريب‬for ‫انسان‬.

Another example:

5 brothers are named Muhammad Tariq, Muhammad Khalid, Muhammad Bashir, Muhammad
Muneer, Muhammad Nawaz. They all have Muhammad as a first name, but the last name for each
varies. Thus, Tariq is ‫ فصل قريب‬for first brother, while Khalid is ‫ فصل قريب‬for the second brother, and
Basheer is is ‫ فصل قريب‬for the third brother, etc.

(52) ‫الفصل البعيد‬

That ‫ فصل‬which separates the ‫ ماھية‬/ ‫ حقيقة‬of one individual from the ‫ ماھية‬/ ‫ حقيقة‬of other individuals in the same
‫جنس بعيد‬, and does NOT separate it from the ‫ ماھية‬/ ‫ حقيقة‬of other individuals in the ‫جنس قريب‬.

For example:

‫ متحرك باإلرادة‬is ‫ فصل بعيد‬for ‫ إنسان‬because it separates and categorizes ‫ إنسان‬with entities belonging to
the ‫( جنس‬group) of ‫جسم نامي‬, but it does not separate ‫ إنسان‬from other entities of its own ‫ جنس قريب‬, which
is ‫ حيوان‬.

Page | 42
 Tamreen #11

Identify each as being ‫ جنس قريب‬or ‫ جنس بعيد‬or ‫ فصل قريب‬or ‫فصل بعيد‬.

English Urdu Arabic

‫ناطق‬ 1

‫جسم‬ 2
‫جسم نام‬ 3

‫ناھق‬ 4

‫صاھل‬ 5

‫حساس‬ 6

‫نام‬ 7

Lesson 14: Types of ‫ نسبت‬between 2 ‫’كلي‬s

(53) ‫التساوي‬

That type of relationship between 2 ‫’كلي‬s in which the individuals of each ‫ كلي‬refer to every individual of the
other ‫كلي‬. Basically, the 2 ‫’كلي‬s are synonymous to one another. Moreover, the individuals in each of the 2
‫’كلي‬s are identical to one another.
For example:

The relationship between ‫( انسان‬humans) and ‫ ناطق‬human, is a relationship of ‫ ;تساوي‬because every

‫( انسان‬human) is ‫ ناطق‬and every ‫ ناطق‬is ‫( انسان‬human).

(54) ‫التباين‬

That type of relationship between 2 ‫’كلي‬s in which each ‫ كلي‬does NOT refer to any individual of the other ‫كلي‬.

For example:

The relationship between ‫( انسان‬human) and ‫( فرس‬horse) is a relationship of ‫تباين‬, because no ‫انسان‬
(human) is a ‫( فرس‬horse), and because no ‫( فرس‬horse) is an ‫( انسان‬human).

(55) ‫عموم وخصوص مطلق‬

That type of relationship between 2 ‫’كلي‬s in which the individuals of the smaller (and more specific) ‫ كلي‬are
classifed under the other (bigger and more inclusive) ‫ ; كلي‬while all the individuals of the bigger and more
inclusive ‫ كلي‬do NOT get classified into the smaller and more specific ‫كلي‬.

For example:

Page | 43
 The relationship between ‫( انسان‬human) and ‫( حيوان‬living creature) is a relationship of ‫عموم و خصوص‬
‫مطلق‬. The reason for this is that ‫( حيوان‬living creature) applies to every ‫( انسان‬human), but ‫( انسان‬human)
does not apply to every ‫( حيوان‬living creature); but rather ‫( انسان‬human) applies to only SOME of the
‫( حيوان‬living creatures). The fact is that some ‫ حيوان‬are indeed ‫انسان‬, while some other ‫ حيوان‬are not
‫انسان‬.

Another example: Every nickel is a coin, but not every coin is a nickel. In other words, every nickel is
classified as being a coin, but there are some coins (e.g. pennies, dimes, quarters, etc.) which are NOT
classified as being nickels.

(56) ‫عموم وخصوص من وجه‬

That type of relationship between 2 ‫’كلي‬s in which the first ‫ كلي‬applies to SOME individuals of the second ‫كلي‬,
and the second ‫ كلي‬applies to SOME individuals of the first ‫كلي‬.

For example:

The relationship between ‫( حيوان‬living creatures) and ‫( أبيض‬white) is a relationship or ‫عموم وخصوص من‬
‫ وجه‬because each one refers to a few of the other, and vice versa. In other words, some ‫( حيوان‬living
creatures) are ‫( أبيض‬white) while some ‫( حيوان‬living creatures) are NOT ‫( أبيض‬white). Moreover, some
‫( أبيض‬white) are ‫( حيوان‬living creatures) while some ‫( أبيض‬white) are NOT ‫( حيوان‬living creatures). A
black cow is ‫( حيوان‬living creatures) but not ‫( أبيض‬white); while a white rock is ‫( أبيض‬white) but it is not
a ‫( حيوان‬living creature).

Page | 44
 Fiqure #14.1
4 Types of Nisbats between 2 Kullees

1-Tasaawee (1 circle on top of other)

(A) ‫إنسان‬
(B) ‫ناطق‬

2- Tabaayun (2 totally separate and non-intersecting circles)

(B) ‫فرس‬ (A) ‫إنسان‬

Page | 45
 Fiqure #14.1 (Continued)
4 Types of Nisbats between 2 Kullees
3- ‘Umoom-Khusoos-Mutlaq (small circles inside of a bigger inclusive circle)

‫حيوان‬

(‫)عام مطلق‬

‫إنسان‬

(‫)خاص مطلق‬
‫فرس‬

(‫)خاص مطلق‬

4- ‘Umoom-Khusoos-Min-Wajhin (2 intersecting circles)

‫أبيض‬

‫حيوان‬

‫شجر‬
‫حيوان‬
‫أبيض‬
‫أحمر‬

‫حيوان‬

‫أبيض‬
‫حجر‬

‫حيوان‬ ‫أبيض‬

‫أسود‬

Page | 46
 Tamreen #12

For each pair, identify which type of nisbat is occurring.

Type of nisbat English Urdu Arabic
‫ فرس‬-‫حيوان‬ 1

‫ حجر‬- ‫انسان‬ 2

‫ حمار‬- ‫جسم‬ 3
‫ اسود‬-‫حيوان‬ 4

‫ نخلة‬- ‫جسم نام‬ 5

)‫(شجر تمر‬
‫ جسم‬-‫حجر‬ 6

‫ غنم‬- ‫انسان‬ 7

‫ انسان‬- ‫رومى‬ 8

‫ حمار‬- ‫غنم‬ 9

‫ صاھل‬- ‫فرس‬ 10

‫ حيوان‬- ‫حساس‬ 11

Lesson 15: Types of ‫مع ّرف‬

(57) ‫الحد التام‬

That type of ‫ تعريف‬which is a combination of ‫فصل قريب & جنس قريب‬.

For example:

The ‫ حد تام‬of ‫ انسان‬is ‫حيوان ناطق‬.

(58) ‫الحد الناقص‬

That type of ‫ تعريف‬which is a combination of ‫ جنس بعيد‬+ ‫ فصل قريب‬or just the ‫ فصل قريب‬.

For example:

The ‫ حد ناقص‬of ‫ انسان‬is ‫جسم ناطق‬, or just ‫ناطق‬.

(59) ‫الرسم التام‬

That type of ‫ تعريف‬which is a combination of ‫ جنس قريب‬+ ‫خاصه‬.

Page | 47
‫‪For example:‬‬

‫‪.‬حيوان ضاحك ‪ is‬انسان ‪ of‬رسم تام ‪The‬‬

‫الرسم الناقص )‪(60‬‬

‫صة ‪ or just‬خاصه & جنس بعيد ‪ which is a combination of‬تعريف ‪The type of‬‬
‫خا ّ‬
‫‪For example:‬‬

‫‪.‬ضاحك ‪ or only‬جسم ضاحك ‪ is‬انسان ‪ of‬رسم ناقص ‪The‬‬

‫‪Fiqure #15.1‬‬

‫‪4 types of ta’reef / mu’arrif / qowl-shaarih‬‬

‫‪Made up of:‬‬ ‫)انسان( ‪Example‬‬

‫‪1‬‬ ‫‪hadd taamm‬‬ ‫جنس قريب ‪ +‬فصل قريب‬ ‫حيوان ‪ +‬ناطق‬

‫حد تام‬

‫‪2‬‬ ‫‪hadd naaqis‬‬ ‫جنس بعيد ‪ +‬فصل قريب‬ ‫جسم نامي ‪ +‬ناطق‬

‫حد ناقص‬ ‫‪OR‬‬ ‫‪OR‬‬

‫فصل قريب )‪(only‬‬ ‫ناطق )‪(only‬‬

‫‪3‬‬ ‫‪rasm taamm‬‬ ‫جنس قريب ‪ +‬خاصة‬ ‫حيوان ‪ +‬ضاحك‬

‫رسم تام‬

‫‪4‬‬ ‫‪rasm naaqis‬‬ ‫جنس بعيد ‪ +‬خاصة‬ ‫جسم نامي ‪ +‬ضاحك‬

‫رسم ناقص‬ ‫‪OR‬‬ ‫‪OR‬‬

‫خاصة )‪(only‬‬ ‫ضاحك )‪(only‬‬

‫‪Page | 48‬‬
 ‫‪Tamreen #13‬‬

‫معرف ‪Identify the type of each‬‬

‫‪ّ given.‬‬
‫‪Type‬‬ ‫‪English‬‬ ‫‪Arabic‬‬

‫جوھر ناطق‬ ‫‪1‬‬

‫جسم نام ناطق‬ ‫‪2‬‬

‫جسم حساس‬ ‫‪3‬‬

‫جسم متحرک باإلرادہ‬ ‫‪4‬‬

‫حيوان صا ھل‬ ‫‪5‬‬

‫حيوان ناھق‬ ‫‪6‬‬

‫جسم ناھق‬ ‫‪7‬‬

‫حساس‬ ‫‪8‬‬
‫ناطق‬ ‫‪9‬‬

‫الكلمة لفظ وضع لمعنى مفرد‬ ‫‪10‬‬

‫على معنى في نفسها‬

‫الفعل كلمة دلت ٰ‬ ‫‪11‬‬
‫مقترنا بأح ِد األزمنة الثالثة‬

‫‪ are synonymous in terms of the mantiq.‬متحرک باإلرادہ ‪ and‬حساس ‪Note: The terms‬‬

‫)‪Fiqure #15.2 (use forTamreen 13‬‬

‫لفظ‬

‫كلمة‬

‫إسم‬

‫مهمل‬
‫حرف‬
‫فعل‬

‫‪Page | 49‬‬
 ‫)‪Fiqure #15.2 (continued‬‬

‫‪hadd taam of kalimah, ism, fi’l, harf‬‬

‫‪kalimah‬‬ ‫‪Ism‬‬ ‫‪fi’l‬‬ ‫‪harf‬‬

‫‪1‬‬ ‫‪hadd taamm‬‬ ‫لفظ‬ ‫كلمة‬ ‫كلمة‬ ‫كلمة‬

‫حدتام‬ ‫وضع لمعنى مفرد‬ ‫دلت على معنى في نفسها‬ ‫دلت على معنى في نفسها‬ ‫التدل على معنى في نفسها‬
‫مقترن باحد االزمنة الثالثة‬
‫غير مقترن باحد االزمنة الثالثة‬

‫‪2‬‬ ‫‪hadd naaqis‬‬ ‫وضع لمعنى مفرد‬ ‫دلت على معنى في نفسها ‪/‬‬ ‫دلت على معنى في نفسها‬ ‫التدل على معنى في نفسها‬
‫مقترن باحد االزمنة الثالثة‬
‫حد ناقص‬ ‫غير مقترن باحد االزمنة الثالثة‬

‫‪3‬‬ ‫‪rasm taamm‬‬

‫رسم تام‬

‫‪4‬‬ ‫‪rasm naaqis‬‬

‫رسم ناقص‬

‫حرف ‪, as well as‬فصل ‪ as well as‬اسم ‪ for‬جنس قريب ‪ is‬كلمة *‬

‫‪Page | 50‬‬
Part 2: ‫تصديقات‬

Lesson 16: Explanation of ‫القضية‬

(61) ‫القضية‬

That statement which can classified as being either true or false.

Note: Even if it is a false statement, it will still be considered a ‫قضية‬.

(62) ‫القضية الموجبة‬

That ‫( قضية‬statement) which is positive/affirmative and affirms something.

Note: Even if it is a false ‫( قضية‬statement), but it is positive/affirmative in meaning, it will still be considered to
be a ‫قضية موجبة‬, i.e. lies and false statements can still be ‫ – قضية موجبة‬truth/falsehood does not affect the
classification of a statement being ‫ موجبة‬or ‫سالبة‬.

For example:

The statement of the Christians “Jesus is the son of God (al-ayaadhu-billah)”; this statement is false,
but it is still categorized as a ‫ قضية‬which is ‫موجبة‬.

(63) ‫القضية السالبة‬

That ‫( قضية‬statement) which is negative and negates something.

Note: Even if it is a true ‫( قضية‬statement), but it is negative in meaning, it will still be considered to be a ‫قضية‬
‫سالبة‬, i.e. true statements can still be ‫ – قضية سالبة‬truth/falsehood does not affect the classification of a
statement being ‫ موجبة‬or ‫سالبة‬.

For example:

The statement “Allah has no son”; this statement is absolutely true, but it is still categorized as a ‫قضية‬
which is ‫سالبة‬.

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 Fiqure #16.1

‫القضية‬

Ex. Zayd is standing. OR Zayd is not standing

‫الحملية‬

(usually in the form of mubtada’-khabr, i.e jumlah ismiyyah khabariyyah)

Ex.: Zayd is standing. OR Zayd is not standing.

‫مهملة‬ ‫محصورة‬ ‫طبعية‬ ‫ شخصية‬OR ‫مخصوصة‬

Ex. Humans are a living Ex. Humans are a species Ex. Zayd is standing.
creature humans are (small group). Humans are
not rocks not a phylum (big group) OR Zayd is not standing.

‫الشرطية‬

Ex. If the sun is

out then it is ‫سالبة جزئية‬ ‫سالبة كلية‬ ‫موجبة جزئية‬ ‫موجبة كلية‬
daytime
Ex. Some of the Ex. Not a single Ex. Some living Ex. Every
living creatures are human is a rock creatures are humans human is a
not human living creature

‫منفصلة‬ ‫متصلة‬

‫اتفاقية‬ ‫اتفاقية‬ ‫لزومية‬

‫عنادية‬
Ex. If the humans are living creatures, Ex. If the sun is out, then it is daytime
Ex. Zayd is a Kaatib or
then the rocks are inanimate
Zayd is not a poet.

‫مانعة الخلو‬ ‫مانعة الجمع‬ ‫حقيقية‬

Ex. Zayd is in Ex. This thing is Ex. This number (e.g. 3)

the water or he either a tree or is either odd or even.
is not drowning it is a rock It cannot be both.

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(64) ‫القضية الحملية‬

That ‫( قضية‬statement) which affirms something for something else (whether it is positive or negative).

In terms of nahw (Arabic grammar), a ‫ قضية حملية‬is usually classified as a ‫( جملة إسمية‬jumlah ismiyyah).

For example:

Zayd is standing. (‫ )زيد قائم‬OR Zayd is not standing. (ً ‫)زيد ليس قايما‬

(65) ‫الموضوع‬

The 1st part of a ‫قضية حملية‬. In terms of nahw, the 1st part of a ‫ قضية حملية‬is usually classified as a mubtada of a
‫( جملة إسمية‬jumlah ismiyyah).

For example:

The word “Zaid”, in the sentence “Zaid is standing.”

(66) ‫المحمول‬

The 2nd part of a ‫حملية قضية‬. In terms of nahw, the 2nd part of a ‫ قضية حملية‬is usually termed as a khabr of a
jumlah ismiyyah.

For example:

The word “standing”, in the sentence “Zaid is standing.”

(67) ‫الرابطة‬

The “connector” that is between the ‫( موضوع‬the 1st part of a ‫ )قضية حملية‬and the ‫( محمول‬the 2nd part of the ‫قضية‬
‫)حملية‬

For example:

The words: “is” or “is not”.

Lesson 17: Types of ‫القضية الحملية‬

(68) ‫الشخصية‬/‫القضية المخصوصة‬

That type of ‫ قضية حملية‬in which the ‫( موضوع‬the 1st part of ‫ )قضية حملية‬is a specific person. Another name for this
is also ‫القضية الشخصية‬.

For example:

Zaid is standing.

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(69) ‫القضية الطبعية‬

That type of ‫ قضية حملية‬in which the ‫( موضوع‬the 1st part of ‫ )قضية حملية‬is a ‫( كلى‬collective group) and the ‫حكم‬
(description) refers to the entire group collectively. In other words, the ‫( حكم‬description) is not just applied on
one individual of the group, but rather the ‫( حكم‬description) refers to the group as a whole.

For example:

‫ انسان‬is a ‫نوع‬. (Human beings are a species)

(70) ‫القضية المحصورة‬

That type of ‫ قضية‬where the ‫ موضوع‬is a ‫( كلى‬collective group) AND the ‫( حكم‬description) of that ‫( كلى‬collective
group) is being applied to the individuals of the ‫( كلى‬collective group). Moreover, the ‫( حكم‬description) of that
collective group is specified as applying to either each and every individual of that ‫( كلى‬collective group) OR
applying to only a few individuals of that ‫( كلى‬collective group). The word ‫ كل‬or ‫ بعض‬is used in such a
situation.

For example:

‫بعض الحيوان انسان‬

OR

‫كل انسان حيوان‬

(71) ‫القضية المهملة‬

That type of ‫ قضية‬in which the ‫ موضوع‬is a ‫( كلى‬collective group) BUT it is NOT specified that the ‫حكم‬
(description) is being applied to all or to some of the individuals of that ‫( كلى‬collective group), i.e. the words
‫ كل‬OR ‫ بعض‬will NOT be mentioned in such a situation.

For example:

Human beings are living. (‫ )االنسان حيوان‬OR Human beings are not stone. (‫)االنسان ليسوا حجارة‬

In these examples, no mention is made of “all/each” or “some” human beings. But rather, a general
ruling is mentioned that “Human beings are…”

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Lesson 18: Types of ‫القضية المحصوره‬

(72) ‫الموجبة الكلية‬

That type of ‫ قضية‬which is affirmative/positive AND the ‫ حكم‬is being applied to all/each of the individuals of
that ‫كلي‬.

‫ قضية موجبة كلية‬usually contains the word ‫كل‬.

For example:

Each/every insaan (human being) is a living creature. ‫كل انسان حيوان‬

(73) ‫الموجبة الجزئية‬

That type of ‫ قضية‬which is affirmative/positive AND the ‫ حكم‬is being applied to only some individuals of that
‫كلي‬. ‫ قضية موجبة جزئية‬usually contains the word ‫بعض‬.

For example:

Some living creatures are insaan (human beings). ‫بعض الحيوان إنسان‬

(74) ‫السالبة الكلية‬

That type of ‫ قضية‬which is negative AND the ‫ حكم‬is being applied to all/each individuals of that ‫كلي‬.

For example:

Not a single insaan (human being) is a rock. ‫حجر‬

ٌ ‫ ال انسان‬or ‫حجرا‬
ً ‫ليس أحد من اإلنسان‬

Note: Usually, the ‫ ال‬of nafi-jins is used in such statements.

(75) ‫السالبة الجزئية‬

That type of ‫ قضية‬which is negative AND the ‫ حكم‬is being applied to only some individuals of that ‫كلي‬.

For example:

Some living creatures are not insaan. ‫بعض الحيوان ليس إنسانًا‬

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 Tamreen #14

Identify each type of ‫قضية‬.

Type Arabic English Urdu
‫عمرو في المسجد‬ 1
‫الحيوان جنس‬ 2
‫كل فرس صاھل‬ 3
‫ال حمار جماد‬ 4
‫بعض االنسان كاتب‬ 5
‫بعض االنسان أمي‬ 6
‫كل فرس جسم‬ 7
‫ال حجر إنسان‬ 8
‫كل حيوان ميت‬ 9
‫كل متكبر ذليل‬ 10
‫كل متواضع عزيز‬ 11
‫كل حريص ذليل‬ 12

Lesson 19: Types of ‫القضية الشرطية‬

(76) ‫القضية الشرطية‬

That ‫ قضية‬which is made by combining two smaller ‫قضية‬.

For example:

If the sun has risen, then it is day.

(77) ‫المقدم‬

The first part of a ‫قضية شرطية‬,

For example:

The sun has risen….

(78) ‫التالي‬

The second part of ‫قضية شرطية‬,

For example:

…it is day.

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(79) ‫الشرطية المتصلة‬

Such a ‫ قضية‬that if the 1st statement is accepted to be true, the 2nd statement must also be true.

For example:

If Zaid is insaan, then he is haywaan (a living creature)

If Zaid is insaan, then he is not a horse.

(80) ‫الشرطية المنفصلة‬

That type of ‫ قضية شرطية‬in which between two smaller ‫ قضية‬there is affirmation (or negation) of both being true
together (or not being together). It is a ‫ قضية‬which states that the two smaller ‫ قضية‬truly exist together
simultaneously or it states that the two smaller ‫ قضية‬can never truly exist simultaneously.

For example:

This object is either a tree or it (this object) is a rock. [The speaker is stating that the object cannot
be a tree and a rock together.]

It can never be such that if the sun is out, then it is not daytime. [The speaker is stating that the sun
being out can never be in such a condition when it is not daytime, i.e. the sun being out can never be
in such a condition when it is not daytime. When the sun is out it must be daytime and vice versa:
When it is daytime the sun must be out.]

Question: Why is this type (‫ )منفصلة‬classified as being ‫ شرطية‬when there is not present any words of shart
(having a conditional meaning, ex. “if…then…”)?

Answer: Although the words “if…then…” or anything similar are not mentioned explicitly, these words are
there in the meaning implicitly. For example, the statement “This number is either odd or even.”, can be
rephrased as 2 )‫ (شرطية‬conditional statements: “If this number is odd, then is not even; AND if this number is
even, then it is not odd.”

Lesson 20: Types of ‫القضية الشرطية المتصلة‬

(81) ‫الشرطية المتصلة اللزومية‬

That type of ‫ قضية شرطية متصلة‬in which there is a strong and direct relationship of cause and effect between
the ‫ مقدم‬and the ‫تالي‬. In other words, the 1st statement is a direct and actual cause for the 2nd statement.

For example:

If the sun is out, then it is daytime.

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(82) ‫الشرطية المتصلة اإلتفاقية‬

That type of ‫ قضية شرطية متصلة‬in which there is NOT a direct relationship of cause and effect between the ‫مقدم‬
and the ‫تالي‬. In other words, the 1st statement is NOT a direct and actual cause for the 2nd statement, but
rather the 2 statements are coincidentally put together.

For example:

If insaan is living, then rocks are inanimate. [Although each statement individually is true in itself, the
1st statement is NOT a cause for 2nd statement; but rather the 2nd statement has nothing to do with
the 1st statement.]

Another example:

If today is Friday, the earth is round.

[The 1st statement is NOT a cause for 2nd statement;

the 2nd statement about the roundness of the earth has absolutely nothing do with the 1st statement
about the day of the week.]

A third example:

If the sun rises in the morning, the carpet is red.

[The 1st statement is NOT a cause for 2nd statement;

the 2nd statement about the color of the carpet being red has absolutely nothing to do with the sun
rising in the morning.]

Page | 58
 Fiqure #20.1

Types of
‫القضية الشرطية المنفصلة العنادية‬

Option 1 Option 2 Option 3 Option 4

Only A is true. Only B is true. A & B are both Neither A nor B

true together.
(B is not true) (A is not true) is present.

1 ‫القضية الشرطية‬ Possible Possible Not Possible Not Possible

 
‫المنفصلة عنادية‬
‫الحقيقية‬
(2 out of 4 options
are possible)

2 ‫القضية الشرطية‬ Possible Possible Not Possible Possible

  
‫المنفصلة العنادية‬
‫مانعة الجمع‬
(3 out of 4 options
are possible)
3 ‫القضية الشرطية‬ Possible Possible Possible Not Possible

  
‫المنفصلة العنادية‬
‫مانعة الخلو‬
(3 out of 4 options
are possible)

Note # 1:

If the statement is ‫ قضية شرطية منفصلة‬and also is ‫عنادية‬,

then this ‫ قضية شرطية منفصلة عنادية‬will either be:

1. ‫ حقيقية‬or it will be

2. ‫ مانعة الجمع‬or it will be

3. ‫مانعة الخلو‬

Note # 2: If the statement is ‫شرطية منفصلة اتفاقية‬, then above-mentioned classification will not apply.

Page | 59
 Fiqure #20.1 (Continued)

Option 1 Option 2 Option 3 Option 4

Only A is true. Only B is true. A & B are both Neither A nor B

true together.
(B is not true) (A is not true) Is true.

‫منفصلة اتفاقية‬ Possible Possible Possible Possible

(4 out of 4 options
are possible)
   
A: This is a cow.
Ex: This is a black Ex: This is a white Ex: This is a white Ex: This is a black
B: This is white. cow. rock. cow. rock.

Lesson 21: Types of ‫القضية الشرطية المنفصلة‬

(83) ‫الشرطية المنفصلة العنادية‬

That type of ‫ قضية شرطية منفصلة‬in which the nature of the ‫ مقدم‬and the ‫ تالي‬are such that they are “separated”.
The ‫ مقدم‬and the ‫ تالي‬cannot exist together.

For example:

This number is odd [A] or even [B]. (The qualities of being odd and even cannot exist together
simultaneously in a number).

(84) ‫الشرطية المنفصلة ا اإلتفاقية‬

That type of ‫ قضية شرطية منفصلة‬in which the nature of the ‫ مقدم‬and the ‫ تالي‬are such that they are NOT
“separated”, but rather they have been put together coincidentally. The ‫ مقدم‬and the ‫ تالي‬can exist together
and can be true together simultaneously.

For example:

Zaid is a kaatib [A] or he is a shaair [B].

In other words,

it is possible that Zaid is only a kaatib [A] and not a shaair [B], (OPTION #1)

OR

it is possible that Zaid is only shaair [A] and not a kaatib [B], (OPTION #2)

OR
Page | 60
 it is possible that Zaid is BOTH a shaair [A] and a kaatib [B], (OPTION #3)

OR

it is possible that Zaid is NEITHER a shaair [A] NOR a kaatib [B]. (OPTION #4)

The qualities of being kaatib [A] and shaair [B] are not related to one another: they are not
connected, nor are they attached to one another, nor are they dependent on one another, nor is one
contingent on the other.

Another example:

Today is Friday [A] or it is sunny [B].

In other words, it is possible that today is Friday [A], but it is not sunny [B], (OPTION #1)

OR

it is possible that today is not Friday [A], but it is sunny [B], (OPTION #2)

OR

it is possible that it is BOTH (it is Friday [A] and it is sunny [B] at the same time), (OPTION #3)

OR

it is possible that NEITHER is true (today is not Friday [A] nor is it sunny [B]). (OPTION #4)

The qualities of being Friday[A] and sunny[B] are not related to one another: they are not connected,
nor are they attached to one another, nor are they dependant on one another.

Tamreen #15

Identify each type of ‫قضية‬.

Type English Arabic Urdu
‫لو كان ھذا الشئ فرسا‬ 1
‫فهو جسم‬
ً‫لو كان الفرس صاھال‬ 2
‫فاإلنسان جسم‬
‫ليس ھكذا أن لو كان ليال‬ 3
‫فالشمس طالعة‬
‫لو كانت الشمس طالعة‬ 4
‫فاألرض مشرقة‬
‫إن توضأت‬ 5
‫فالصلوة صحيحة‬
‫لوعملت الصاحات باإليمان‬ 6
‫دخلت الجنة‬

Page | 61
Lesson 22: The 2nd Categorization of ‫الشرطية المنفصلة‬, the Types of ‫قضية شرطية منفصلة عنادية‬

(85) ‫القضية الشرطية المنفصلة العنادية الحقيقية‬

That ‫ قضية منفصلة عنادية‬in which the nature of the ‫ مقدم‬and ‫ تالي‬is such that both matters/qualities cannot be
together at the same time NOR can they both be separated at the same time. Only 1 of the 2 options is
possible, both options cannot exist simultaneously, and it cannot be such that neither of the 2 options exist.

For example:

This whole number is odd or even. (The qualities of being odd and even cannot exist together in a whole
number, nor can it ever be that a number is empty of both qualities; the whole number has to be just odd or
just even.)

Another example:

This newborn baby is male or female.

Another example:

This person will live eternally (after death) in Jannah or in Jahannam.

Another example:

The coin flip will be either heads or tails.

Page | 62
 Fiqure #22.1

--The coin flip will either flip heads only:

--OR it will flip tails only:

--It coin cannot flip heads and tails together at the same time:

--Nor can it flip in such a way that is neither heads nor tails (i.e. the coin cannot stand on its edge after being
flipped):

(86) ‫الشرطية المنفصلة العنادية مانعة الجمع‬

That ‫ قضية منفصلة عنادية‬in which the nature of the ‫ حكم‬of the ‫ مقدم‬and ‫ تالي‬is such that both matters/qualities
cannot be together at the same time; but it is possible that neither exist simultaneously.

For example:

This thing is a tree or a rock. In other words, it can be a tree, or it can be a rock, or it can be neither
of the 2 because it is a desk, or it is a building, or it is a book. But it can never be such that the thing
is a tree and a rock simultaneously.

Page | 63
 Fiqure #22.2

‫مانعة الجمع‬
This is either a tree [A] or a it is a rock [B].

The following 3 scenarios ARE possible:

Tree Rock Books

Only A
Only B allowed/possible Neither A nor B is
allowed/possible while
while allowed/possible
B is not (the object could be
A is not allowed/possible.
allowed/possible. books, or a pen, or a
desk, or a person, etc.)

Page | 64
 Fiqure #22.2 (Continued)

The following 1 scenario is NOT possible: Both statements can never be true together. i.e. the object being
pointed at can never be a tree and a rock together at the same time (i.e. there is no such thing as a “tr-ock”)

This scenario
cannot exist:

(87) ‫الشرطية المنفصلة العنادية مانعة الخلو‬

That ‫ قضية منفصلة عنادية‬in which the nature of the ‫ مقدم‬and ‫ تالي‬is such that both matters/qualities cannot be
missing simultaneously; but it is possible that they both exist simultaneously.

For example:

Assume that A = Zaid is in the water, and B = Zaid is NOT drowning

--Scenario #1: Zaid is either in the water and he is drowning. [A, not B] (POSSIBLE)

(Scenario #1 is possible because Zaid does NOT know how to swim.)

OR
-- Scenario #2: Zaid is NOT in the water and he is not drowning. [Not A, but B] (POSSIBLE)

(Scenario #2 is also possible because Zaid is not in the water, and hence he cannot possibly
be drowning)

OR
-- Scenario #3: Zaid is in the water and he is NOT drowning; [A + B together] (POSSIBLE)

(Scenario #3 is also possible because Zaid KNOWS how to swim.)

BUT

-- Scenario #4: Zaid is NOT in the water and he IS drowning. [Neither A, nor B (both)] (NOT
POSSIBLE)

(THIS Scenario #4 is NOT possible AT ALL; because Zaid cannot drown while being on
land!)
Page | 65
 Fiqure# 22.3

1st example for ‫مانعة الخلو‬

Statement A: Basheer is in the water --- Statement B: Basheer is not drowning

Scenario 1) Only A, Not B: Basheer is in the water and Basheer is NOT not drowning (i.e. he’s drowning)

–Possible to be true

Scenario 2) Not A, Only B: Basheer is not in the water (i.e. he is on land) and Basheer is not drowning only

-Possible to be true

Scenario 3) A& B together: Basheer is in the water & Basheer is not drowning.

–Possible to be true (i.e. he knows how to swim or maybe he is wearing a life jacket)

Scenario 4) Neither A, nor B: Basheer is not in the water & Basheer is NOT not drowning (i.e. he’s
drowning)

--This option is NOT possible to be true at all, because it is not physically possible that Basheer can
drown outside water. That would (wrongfully) mean that Basheer is drowning on land! (Let us not
assume any scenario with quicksand.)

……………………………………………………………………..

2nd example for ‫مانعة الخلو‬

Statement A: This is ghair-shajar (non-tree) --- Statement B: This is ghair-hajar (non-rock)

Senario 1: Only A, Not B:

This is a ghair-shajar, and it is not a ghair-hajar,

i.e. it is a rock

– Possible to be true

Senario 2 : Not A, Only B:

This is not a ghair- shajar, and it is a ghair - hajar,

i.e. it is a tree

– Possible to be true
Page | 66
Senario 3: Together A & B:

This is a ghair - shajar, and it is a ghair - hajar,

i.e. it is something besides a tree or a rock, for example: it is a human, a table, a book, a pen, etc.

– Possible to be true

Senario 4: Neither A nor B:

This is not a ghair- shajar, and it is not a ghair - hajar,

i.e. this is not non-rock nor non-tree,

i.e. this is a rock and a tree at the same time

– Impossible, it is NEVER possible for such to be true.

Tamreen #16

Identify each type of ‫قضية‬.

Type English Urdu Arabic

‫ھذا الشيء اما فرس او حمار‬ 1

‫ھذا الشيء اما حيوان او‬ 2

‫ابيض‬

‫زيد اما عالم او جاھل‬ 3

‫عمرو اما متكلم او ابكم‬ 4

‫بكر اما شاعر او كاتب‬ 5

‫زيد اما في الدار او في‬ 6

‫المسجد‬

‫خالد اما مريض او صحيح‬ 7

‫زيد اما قائم او قاعد‬ 8

‫اآلدمی اما سعيد او شقي‬ 9

Page | 67
Lesson 23: ‫التناقض‬

(88) ‫التناقض‬

For two ‫( قضية‬statements) to contradict one another in such a manner that if one of them is accepted to be
true, then it will be necessary to accept the other to be false, and if one of them is accepted to be false, then
it will be necessary to accept the other to be true. Moreover, both statements cannot be accepted as true
simultaneously, and both cannot be accepted as false simultaneously.

(89) ‫النقيض‬

Whenever there are two ‫ قضية‬which have ‫تناقض‬, each ‫ قضية‬is a ‫ نقيض‬for the other.

For example:

Zaid is an aalim. & Zaid is not an aalim.

(90) ‫النقيضين‬

The two ‫ قضية‬in which there is ‫تناقض‬.

Note: The 2 naqeedhs must be opposite in terms of affirmative/negative ‫سالبة‬/‫ موجبة‬. In other words, if the first
naqeedh is ‫موجبة‬, then the second must be ‫سالبة‬, and vice versa.

And, if the 2 naqeedhs are in the category of ‫محصورة‬, then they must also be opposite in.‫ كليت‬/‫ جزئيت‬In other
words, if the first naqeedh is ‫كلي‬, then the second must be ‫جزئي‬, and vice versa.

And, if the 2 naqeedhs are in the category of ‫شخصية‬/‫مخصوصة‬, then they must share in 8 characteristics
termed as ‫وحدات ثمانية‬:

Page | 68
 Fiqure #23.1

How to Determine Naqeedh in Qadhaayaa Mahsoorah

‫نقيض‬

‫سالبة جزئية‬ ‫موجبه كلية‬

‫بعض االنسان ليس حيوانا‬ ‫كل انسان حيوان‬

‫بعض انسان جاندار نہيں ہيں‬ ‫ہرانسان جاندار ہے‬

All humans are living creatures.

Some humans are not living creatures.
[True]
[False]

‫موجبة جزئية‬ ‫سالبة كلية‬

‫بعض االنسان حجر‬ ‫ال انسان حجر‬

‫بعض انسان پتہر ہے‬ ‫کوئی انسان پتهرنہيں ہے‬

Some humans are stone. No human is a stone.

[False] [True]

Lesson 24: ‫وحدات ثمانية‬

(91) ‫وحدة الموضوع‬

The ‫( موضوع‬which is usually the mubtada) must be the same in each naqeedh.

For example:

Zaid is standing. & Zaid is not standing.

(92) ‫وحدة المحمول‬

The ‫( محمول‬which is usually the khabr) must be the same in each naqeedh.

For example:

Zaid is standing. & Zaid is not standing.

(93) ‫وحدة المكان‬

The ‫( مكان‬place) must be the same in each naqeedh.

For example:
Page | 69
 Zaid is standing in the masjid. & Zaid is not standing in the masjid.

(94) ‫وحدة الشرط‬

The ‫( شرط‬condition) must be the same in each naqeedh.

For example:

Zaid's fingers move when he writes. & Zaid's fingers do not move when he writes.

(95) ‫وحدة اإلضافة‬

The ‫( إضافة‬association/connection) must be the same in each naqeedh.

This also has another name: ‫وحدة النسبة‬

For example:

Zaid is Umar's father. & Zaid is not Umar's father.

(96) ‫وحدة الجزو الكل‬

The issue of ‫( جز‬juz) and ‫( كل‬kul) must be the same in each naqeedh.

Both statements must apply to all entities of a group, or both statements must apply to some entities of a
group.

For example:

This food is enough for everyone. & This food is not enough for everyone.

(97) ‫وحدة بالقوه أو بالفعل‬

The condition of ‫( بالقوہ أو بالفعل‬currently or potentially) must be the same in each naqeedh.

For example:

This grape juice is wine currently. & This grape juice is not wine currently.

(98) ‫وحدة الزمان‬

The ‫( زمان‬time) must be the same in each naqeedh.

For example:

Zaid studies in the day. & Zaid does not study in the day.

Page | 70
 ‫‪Figure #24.1‬‬

‫وحدات ثمانية‬
‫‪Ittifaaqi mithaal‬‬ ‫‪Ihtiraazi mithaal‬‬
‫)‪(correct naqeedh‬‬ ‫)‪(incorrect naqeedh‬‬
‫‪Change Qadhiya #2‬‬ ‫‪Qadhiya #2‬‬ ‫‪Qadhiya #1‬‬
‫‪so that it looks like:‬‬
‫‪Zaid is not standing.‬‬ ‫‪Umar is not‬‬ ‫‪Zaid is standing.‬‬ ‫وحدة‬ ‫‪1‬‬
‫‪standing.‬‬
‫زيد ليس قائما‬ ‫زيد قائم‬ ‫موضوع‬
‫عمر ليس قائما‬
‫زيد کهڑا نہيں ہے‬ ‫زيد کهڑا ہے‬
‫عمر کهڑا نہيں ہے‬
‫‪Zaid is not standing.‬‬ ‫‪Zaid is not sitting.‬‬ ‫‪Zaid is standing.‬‬ ‫وحدة‬ ‫‪2‬‬
‫زيد ليس قائما‬ ‫زيد ليس جالسا‬ ‫زيد قائم‬ ‫محمول‬
‫زيد کهڑا نہيں ہے‬ ‫زيد بيٹها نہيں ہے‬ ‫زيد کهڑا ہے‬
‫‪Zaid is not sitting in the‬‬ ‫‪Zaid is not sitting at‬‬ ‫‪Zaid is sitting in‬‬ ‫وحدة‬ ‫‪3‬‬
‫‪masjid.‬‬ ‫‪home.‬‬ ‫‪the masjid.‬‬
‫مكان‬
‫زيد ليس جالسا في المسجد‬ ‫زيد ليس جالسا في البيت‬ ‫زيد جالس في المسجد‬
‫زيد مسجد ميں بيٹها نہيں ہے‬ ‫زيد گهر ميں بيٹها نہيں ہے‬ ‫زيد مسجد ميں بيٹها ہے‬
‫‪Zaid's fingers do not move‬‬ ‫‪Zaid's fingers don't‬‬ ‫‪Zaid's fingers‬‬ ‫وحدة‬ ‫‪4‬‬
‫‪when he writes.‬‬ ‫‪move when he does‬‬ ‫‪move when he‬‬
‫شرط‬
‫‪not write.‬‬ ‫‪writes.‬‬
‫زيد ال تتحرك أصابعه لو ال‬
‫زيد ال تتحرك أصابعه لو يكتب‬
‫يكتب‬
‫زيد تتحرك أصابعه‬
‫زيد کی انگلياں نہيں ہلتی‬ ‫لويكتب‬
‫زيد کی انگلياں نہيں ہلتی اگروه لکهتا‬ ‫اگروه نہ لکهتا ہو‬
‫زيد کى انگلياں ہلتی‬
‫ہو‬
‫ہےاگروه لکهتا ہو‬

‫‪Page | 71‬‬
‫‪Zaid is not Umar's father.‬‬ ‫‪Zaid is not Bakr's‬‬ ‫‪Zaid is Umar's‬‬ ‫وحدة‬ ‫‪5‬‬
‫‪father.‬‬ ‫‪father.‬‬
‫إضافة‬
‫زيد ليس والد بكر‬ ‫زيد والد عمر‬
‫زيد ليس والدعمر‬ ‫)نسبة(‬
‫زيد بکر کا باپ نہيں ہے‬ ‫زيد عمر کا باپ ہے‬
‫زيد عمر کا باپ نہيں ہے‬
‫‪This food is not insufficient‬‬ ‫‪This food is not‬‬ ‫‪This food is‬‬ ‫وحدة‬ ‫‪6‬‬
‫‪for everyone.‬‬ ‫‪insufficient‬‬ ‫‪insufficient for‬‬
‫الجزو الكل‬
‫‪for some people.‬‬ ‫‪everyone.‬‬
‫‪OR‬‬
‫‪OR‬‬
‫‪OR‬‬
‫‪This food is enough‬‬
‫‪This food is not‬‬
‫‪This food is enough‬‬
‫‪for everyone.‬‬ ‫‪enough for‬‬
‫‪for some people.‬‬
‫‪everyone.‬‬
‫ھذا الطعام ليس كافيا‬
‫ھذا الطعام كافيا لبعض الناس‬ ‫لجميع الناس‬
‫ھذا الطعام كافيا لجميع الناس‬
‫يہ کهانا کافی ہے بعض‬ ‫يہ کهانا کافی نہيں ہے‬
‫يہ کهانا کافی ہے سب کے ليے‬ ‫کےليے‬ ‫سب کے ليے‬
‫‪This grape juice is wine‬‬ ‫‪This grape juice is‬‬ ‫‪This grape juice is‬‬ ‫وحدة‬ ‫‪7‬‬
‫‪currently.‬‬ ‫‪wine‬‬ ‫‪not wine‬‬
‫بالقوة أو‬
‫‪later/potentially.‬‬ ‫‪currently.‬‬
‫عصير ھذا العنب خمر بالفعل (في‬ ‫بالفعل‬
‫الحال)‬ ‫عصير ھذا العنب خمرا بالقوة‬ ‫عصير ھذا العنب ليس‬
‫خمرا بالفعل (في الحال)‬
‫يہ شيرہ انگور شراب ہے يعنی‬ ‫)في المستقبل(‬
‫يہ شيرہ انگور شراب‬
‫بالفعل‬ ‫يہ شيرہ انگور شراب ہے‬
‫نہيں ہے بالفعل‬
‫يعنی بالقوه‬
‫‪Zaid does not study in the‬‬ ‫‪Zaid does not study‬‬ ‫‪Zaid studies in‬‬ ‫وحدة‬ ‫‪8‬‬
‫‪day.‬‬ ‫‪at night.‬‬ ‫‪the day.‬‬
‫زمان‬
‫ال يقرا زيد في النهار‬ ‫ال يقرا زيد في الليل‬ ‫يقرا زيد في النهار‬
‫زيدنہيں پڑھتا ہےدن ميں‬ ‫زيد نہيں پڑھتا ہے رات ميں‬ ‫زيد پڑھتا ہے دن ميں‬

‫‪Page | 72‬‬
 ‫‪Tamreen #17‬‬

‫‪If only 1 statement is written, give its naqeedh. If 2 statements are written, figure out if they are naqeedh of‬‬
‫‪eachother or not. If not, explain which shart is missing.‬‬

‫‪English‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬ ‫‪#‬‬

‫كل فرس حيوان‪-‬‬ ‫‪1‬‬

‫بعض الحيوان شاة‪-‬‬ ‫‪2‬‬

‫ال إنسان شجر ) ليس أحد من اإلنسان‬ ‫‪3‬‬

‫شجرا( ‪-‬‬

‫عمرو في المسجد‪-‬‬ ‫‪4‬‬

‫عمرو ليس في البيت‬

‫بكر ولد زيد ‪-‬‬ ‫‪5‬‬

‫بكر ليس ولد عمرو‬

‫االفرنجي أبيض ‪-‬‬ ‫‪6‬‬

‫االفرنجي ليس أبيض‬

‫كل إنسان جسم ‪-‬‬ ‫‪7‬‬

‫بعض األبيض حيوان ‪-‬‬ ‫‪8‬‬

‫بعض الحيوان ليس حمارا‪-‬‬ ‫‪9‬‬

‫بعض اإلنسان كاتب –‬ ‫‪10‬‬

‫بعض الشاة ليس اسود ‪-‬‬ ‫‪11‬‬

‫زيد نائم في الليل ‪-‬‬ ‫‪12‬‬

‫زيد ليس نائما ً في النهار‬

‫‪Page | 73‬‬
Lesson 25: ‫العكس المستوي‬

(99) ‫العكس المستوي‬

The word ‫ عكس‬means “flip” or “reflection” while the word ‫ مستوي‬gives the meaning of “same” or “equal”.

‫ عكس مستوي‬is to flip the 1st and 2nd parts of the the statement and make sure both the original and the new
statement are true. In other words, to make a new ‫ قضية‬from an original ‫ قضية‬in such a manner that the 1st
part of the original ‫ قضية‬becomes its 2nd part, and the 2nd part of the original ‫ قضية‬becomes its 1st; i.e. they get
switched in position. But, in doing this, both the original and the new statement remain true.

Moreover, another requisite for ‫ عكس مستوي‬to be valid, is that 2 matters need to be present: the ‫ صدق‬and the
‫ كيف‬must remain intact.

a) The original qadhiyah and the new qadhiyah (which is the ‫ )عكس مستوي‬BOTH must be TRUE. This is
termed as the ‫ صدق‬remaining intact.
b) The original qadhiyah and the new qadhiyah (which is the ‫ )عكس مستوي‬must be BOTH mujibah or
BOTH saalibah. This is termed as the ‫ كيف‬remaining intact.
For example:

The ‫ عكس مستوي‬of “Every human is a living creature.” (‫ )كل انسان حيوان‬is “Some living creatures are
humans.” (‫)بعض الحيوان انسان‬

Both statements, the original and its aks-mustawee, both are true (i.e. sidq is intact) and both are
mujibah (i.e. kayf is intact).

Page | 74
 Fiqure #25.1

Comparison: Tanaaqudh vs. Aks-Mustawee

Tanaaqudh Aks-Mustawee

1 ‫صدق‬ one true, both must be true

(truth / false) the other false
2 ‫كيف‬ one mujibah, both must be mujibah
(mujibah / saalibah) the other saalibah OR
(positive / negative) both must be saalibah

3 ‫ كلية‬/ ‫جزية‬ one juzee, no specific rule:

the other must be kullee depends on type
(see Fig.# 25.2)

Page | 75
 Fiqure #25.2

‫عكس مستوى‬ ‫اصل قضية‬ Scenario

#
(new statement) (original statement)
True:
‫موجبة جزئية‬ ‫موجبة كلية‬ 1
‫ صدق‬is intact
‫بعض الحيوان انسان‬ ‫كل انسان حيوان‬
Mujibah:
Some ‫ حيوان‬are ‫انسان‬ Every ‫ انسان‬is a
‫ كيف‬is intact [TRUE] ‫حيوان‬
[TRUE]
True:
‫موجبة جزئية‬ ‫موجبة جزئية‬ 2
‫ صدق‬is intact ‫بعض الحيوان انسان‬ ‫بعض االنسان حيوان‬
Mujibah: Some ‫ حيوان‬are ‫انسان‬ Some ‫ انسان‬are ‫حيوان‬
‫ كيف‬is intact [TRUE] [TRUE]

‫سالبة كلية‬ ‫سالبة كلية‬ 3

True:
‫ليس احد من الحجر انسانًا‬ ‫حجرا‬
ً ‫ليس احد من االنسان‬
‫ صدق‬is intact
(‫)ال حجرانسان‬ (‫)ال انسان حجر‬
Saalibah:
No ‫ حجر‬is an ‫انسان‬ No ‫ انسان‬is a ‫حجر‬
‫ كيف‬is intact
[TRUE] [TRUE]

True: False:
‫سالبة‬
‫سالبة جزئية‬ 4
‫ صدق‬is intact ‫موجبة‬ ‫ صدق‬is NOT intact ‫جزئية‬ ‫بعض الحيوان ليس انسانًا‬
‫جزئية‬
Mujibah: Saalibah: ‫بعض‬ Some ‫ حيوان‬are not
‫االنسان‬
‫ كيف‬is NOT intact
‫بعض‬
‫االنسان‬
‫ كيف‬is intact ‫ليس‬ ‫انسان‬
‫حيوان‬ ‫حيوانًا‬
[TRUE]
Some Some
‫انسان‬ ‫انسان‬
are
POSSIBILITY A are
POSSIBILITY C NOT
‫حيوان‬ NOTE:
(not possible) ‫حيوان‬
(not possible)
If there exists a relationship
(nisbat) of ‘aamm-khaas min-
wajhin,
then aks-mustawee IS possible
for saalibah juziyyah.

True: ‫سالبة كلية‬ For Example:

False:
‫ صدق‬is intact -‫بعض الحيوان ليس ابيض‬
‫موجبة‬
‫ صدق‬is NOT intact ‫ليس احد من‬
Mujibah: ‫االنسان‬ (saalibah juz’iyyah)
‫كلية‬ Saalibah: Some living creatures are not
‫حيوانًا‬
‫ كيف‬is NOT intact white.
‫كل انسان‬ ‫ كيف‬is intact or -ً ‫بعض األبيض ليس حيواتا‬
‫حيوان‬
(saalibah juz’iyyah)
‫ال انسان‬ Some white are not living
Every
‫حيوان‬
POSSIBILITY D ‫ انسان‬is creatures.
a ‫حيوان‬
POSSIBILITY B
No ‫انسان‬
(not possible) is a ‫حيوان‬
(not possible)

Page | 76
 Tamreen #18

Give the ‫ عكس مستوي‬of each statement.

‫عكس مستوي‬ Original Statement

English Arabic Urdu English Arabic Urdu #

‫كل إنسان جسم‬ 1

‫ال حمار جماد‬ 2

‫ال فرس عاقل‬ 3

‫كل حريص ذليل‬ 4

‫كل قانع عزيز‬ 5

‫كل مصل ساجد‬ 6

‫كل مسلم موحد‬ 7

‫بعض المسلمين‬ 8
‫غيرمصل‬

‫بعض المسلمين صاىم‬ 9

‫بعض المسلمين‬ 10
‫مصل‬

Lesson 26: ‫قياس‬

(100) ‫القياس‬

To derive a conclusion from 2 ‫ قضية‬in such a manner that when both are accepted as being true, it
automatically necessitates the acceptance of a 3rd ‫قضية‬.

For example:

“Every human is a living creature.” (‫ )كل انسان حيوان‬and “Every living creature has a body.” (‫)كل حيوان جسم‬
If these 2 statements are accepted as being true, then it must be accepted that “Every human has a
body.” (‫)كل انسان جسم‬

So, the first 2 ‫ قضية‬are the ‫قياس‬, and the 3rd derived statement is the ‫ نتيجة‬of that ‫قياس‬.

Page | 77
 Fiqure #26.1

‫محمول‬ ‫موضوع‬

[‫]حد اوسط‬ [‫]اصغر‬

‫صغري‬
‫مقدمة‬ ‫حيوان‬ ‫انسان‬ ‫كل‬

of
[‫]اكبر‬ [‫]حد اوسط‬
‫قياس‬
‫كبري‬
‫جسم‬ ‫حيوان‬ ‫كل‬

[‫]اكبر‬ [‫]اصغر‬
‫نتيجة‬
‫جسم‬ ‫انسان‬ ‫كل‬

(101) ‫األصغر‬

The ‫ موضوع‬of the ‫نتيجة‬. [In the diagram above, this is represented by the circle symbol.]

For example:

‫ إنسان‬in the previously mentioned example.

(102) ‫األكبر‬

The ‫ محمول‬of the ‫نتيجة‬. [In the diagram above, this is represented by the rectangle symbol.]

For example:

‫ جسم‬in the previously mentioned example.

(103) ‫المقدمة‬

Those ‫ قضية‬which become part of the ‫قياس‬.

Page | 78
For example:

In the mentioned example, ‫( كل انسان حيوان‬Every human is a living creature.) is the 1st ‫ مقدمة‬of the ‫قياس‬,
and ‫( كل انسان جسم‬Every living creature has a body) is the 2nd ‫ مقدمة‬of the ‫قياس‬.
(104) ‫الصغرى‬

The ‫ مقدمة‬of the ‫ قياس‬which contains the ‫اصغر‬.

For example:

In the mentioned example, ‫( كل انسان حيوان‬Every human is a living creature.).

(105) ‫الكبرى‬

The ‫ مقدمة‬of the ‫ قياس‬which contains the ‫اكبر‬.

For example:

In the mentioned example, ‫( كل حيوان جسم‬Every living creature has a body.).

(106) ‫الحد األوسط‬

The part of the ‫ قياس‬which is repeated, i.e. it is located in the ‫ صغرى‬and it is repeated in the ‫كبرى‬.

The ‫ حد اوسط‬does NOT appear in the ‫نتيجة‬

For example:

In the mentioned example, ‫( حيوان‬living creature).

(107) ‫النتيجة‬

The result and outcome of combining the ‫ صغرى‬and the ‫كبرى‬. In this result, the ‫ حد أوسط‬is eliminated. The
accuracy and correctness of the ‫ نتيجة‬depends directly on the accuracy and correctness of the the ‫ صغرى‬and
the ‫كبرى‬.

For example:

In the mentioned example, ‫( كل انسان جسم‬Every human has a body.). The ‫ حد أوسط‬in this example, ‫حيوان‬
(living creature), is located in the ‫ صغرى‬and repeated in the ‫كبرى‬, has dropped off and been
eliminated from the resulting ‫نتيجة‬.

The resulting ‫ نتيجة‬will always have the lower ‘value’ of the ‫ صغرى‬and ‫كبرى‬.

The method of ascertaining if the the resulting ‫ نتيجة‬is ‫ جزءيہ‬/‫ سالبہ& کليہ‬/‫ موجبہ‬is explained in Figure
#26.2.

Another example (Accurate nateejah):

Page | 79
 Today is Tuesday. (true) Every Tuesday we have Mantiq class. (true) Hence, today we will have
Mantiq class. (true)

A third example (Inaccurate nateejah):

Today is Tuesday. (true) Every Tuesday we pray Salaatul-Jumuah. (false) Hence, today we will
pray Salaatul-Jumuah. (false)

Figure #26.2

Method of Determining the Status of the ‫نتيجہ‬:

‫موجبہ‬/‫کليہ & سالبہ‬/‫جزءيہ‬

‫ موجبہ‬is represented by (+) and ‫ سالبہ‬is represented by (-)

‫ کليہ‬is represented by (+) and ‫ جزءيہ‬is represented by (-)

Mujibah (Positive) vs. Saalibah (Negative)

Scenario Scenario Scenario Scenario

#4 #3 #2 #1
)-( ‫سالبہ‬ )+( ‫موجبہ‬ )-( ‫سالبہ‬ )+( ‫موجبہ‬ ‫صغری‬
)-( ‫سالبہ‬ )-( ‫سالبہ‬ )+( ‫موجبہ‬ )+( ‫موجبہ‬ ‫کبری‬
)-( ‫سالبہ‬ )-( ‫سالبہ‬ )-( ‫سالبہ‬ )+( ‫موجبہ‬ ‫نتيجہ‬

Kulliyah vs Juzziyah

Scenario Scenario Scenario Scenario

#4 #3 #2 #1
(-) ‫جزءيہ‬ (+) ‫کليہ‬ (-) ‫جزءيہ‬ (+) ‫کليہ‬ ‫صغری‬
(-) ‫جزءيہ‬ (-) ‫جزءيہ‬ (+) ‫کليہ‬ (+) ‫کليہ‬ ‫کبری‬
(-) ‫جزءيہ‬ (-) ‫جزءيہ‬ (-) ‫جزءيہ‬ (+) ‫کليہ‬ ‫نتيجہ‬

Page | 80
‫قياس ‪Lesson 27: 4 Shakals of‬‬

‫الشكل )‪(108‬‬

‫‪.‬اكبر ‪ and the‬اصغر ‪, the‬حد اوسط ‪ which is acquired by arranging the‬قياس ‪The form of‬‬

‫‪There are 4 arrangements:‬‬

‫‪Figure #27.1‬‬

‫‪QIYAS SET-UP: 4 Shakals‬‬

‫شكل ‪1 #‬‬
‫‪ #4.‬شكل ‪ [rectangle] are flipped from‬اكبر ‪ [circle] /‬اصغر ‪ [triangle] and‬حد اوسط ‪The‬‬

‫محمول‬ ‫موضوع‬

‫حد اوسط‬ ‫كليه‬ ‫موجبه‬

‫اصغر‬
‫)‪(+‬‬ ‫)‪(+‬‬
‫صغري‬ ‫حيوان‬
‫انسان‬ ‫كل‬

‫اكبر‬ ‫كليه‬ ‫موجبه‬

‫حد اوسط‬
‫كبري‬ ‫جسم‬ ‫)‪(+‬‬ ‫)‪(+‬‬
‫حيوان‬ ‫كل‬

‫اكبر‬
‫كليه‬ ‫موجبه‬
‫اصغر‬
‫)‪(+‬‬ ‫)‪(+‬‬
‫نتيجة‬ ‫جسم‬
‫جسم‬ ‫انسان‬ ‫كل‬

‫‪Page | 81‬‬
 ‫‪Figure #27.2‬‬

‫‪QIYAS SET-UP: 4 Shakals‬‬

‫شكل ‪2 #‬‬
‫‪.‬كبرى ‪ and the‬صغرى ‪ of BOTH the‬محمول ‪ [triangle] is the‬حد اوسط ‪The‬‬

‫محمول‬ ‫موضوع‬

‫حد اوسط‬ ‫كليه‬ ‫موجبه‬

‫اصغر‬
‫صغري‬ ‫حيوان‬ ‫)‪(+‬‬ ‫)‪(+‬‬
‫انسان‬ ‫كل‬

‫حد اوسط‬ ‫كليه‬ ‫سالبه‬

‫اكبر‬
‫كبري‬ ‫)‪(+‬‬ ‫)‪(-‬‬
‫حيوان‬ ‫حجر‬ ‫ال‬

‫اكبر‬ ‫اصغر‬ ‫كليه‬ ‫سالبه‬

‫نتيجة‬ ‫)‪(+‬‬ ‫)‪(-‬‬

‫انسان‬ ‫ال‬
‫حجر‬

‫‪Page | 82‬‬
 ‫‪Figure #27.3‬‬

‫‪QIYAS SET-UP: 4 Shakals‬‬

‫شكل ‪3 #‬‬
‫‪.‬كبرى ‪ and the‬صغرى ‪ of BOTH the‬موضوع ‪ [triangle] is the‬حد اوسط ‪The‬‬

‫محمول‬ ‫موضوع‬

‫اصغر‬ ‫كليه‬ ‫موجبه‬

‫حد اوسط‬
‫صغري‬ ‫)‪(+‬‬ ‫)‪(+‬‬
‫حيوان‬ ‫انسان‬ ‫كل‬

‫اكبر‬ ‫جزئيه‬ ‫موجبه‬

‫حد اوسط‬
‫)‪(-‬‬ ‫)‪(+‬‬
‫كبري‬ ‫بعض‬
‫كاتب‬ ‫االنسان‬

‫اكبر‬ ‫اصغر‬
‫جزئيه‬ ‫موجبه‬

‫نتيجة‬ ‫بعض‬ ‫)‪(-‬‬ ‫)‪(+‬‬

‫كاتب‬ ‫الحيوان‬

‫‪Page | 83‬‬
 ‫‪Figure #27.4‬‬

‫‪QIYAS SET-UP: 4 Shakals‬‬

‫شكل ‪4 #‬‬
‫‪ #1.‬شكل ‪ [rectangle] are flipped from‬اكبر ‪ [circle] /‬اصغر ‪ [triangle] and‬حد اوسط ‪The‬‬

‫محمول‬ ‫موضوع‬

‫اصغر‬ ‫كليه‬ ‫موجبه‬

‫حد اوسط‬
‫)‪(+‬‬ ‫)‪(+‬‬
‫صغري‬ ‫حيوان‬ ‫انسان‬
‫كل‬

‫حد اوسط‬ ‫جزئيه‬ ‫موجبه‬

‫اكبر‬
‫كبري‬ ‫انسان‬ ‫)‪(-‬‬ ‫)‪(+‬‬
‫الكاتب‬ ‫بعض‬

‫اكبر‬ ‫اصغر‬ ‫جزئيه‬ ‫موجبه‬

‫بعض‬ ‫)‪(-‬‬ ‫)‪(+‬‬
‫نتيجة‬ ‫كاتب‬ ‫الحيوان‬

‫‪Page | 84‬‬
 Tamreen #19

For each qiyaas, identify the sughraa, kubraa, nateejah, asghar, akbar, and hadd owsat.
hadd akbar asghar nateejah kubraa sughraa
owsat
1
‫وكل ناطق جسم‬ ‫كل انسان ناطق‬
2
‫وال حيوان حجر‬ ‫كل انسان حيوان‬
3
‫وكل فرس صاھل‬ ‫بعض الحيوان فرس‬
4
‫وكل مص ّل محبوب إلى هللا‬ ‫بعض المسلمين مص ّل‬
5
‫وكل حالق اللحية مبغوض عند هللا‬ ‫بعض المسلمين حالق اللحية‬
6
‫وكل ساجد مطيع هللا‬ ‫كل مصل ساجد‬

Lesson 28: Types of ‫قياس‬

(109) ‫القياس اإلقتراني‬

The type of ‫ قياس‬in which the ‫ نتيجة‬is NOT mentioned NOR the ‫ نقيض‬of the ‫ نتيجة‬is mentioned in the ‫صغرى‬/‫ كبرى‬.

Also, the word ‫( لكن‬but) is NOT mentioned either.

Note: Although the entire ‫ نتيجة‬or the ‫ نقيض‬of the ‫ نتيجة‬do NOT exist, parts of the ‫ نتيجة‬or the ‫ نقيض‬of the ‫ نتيجة‬do
exist in the in the ‫صغرى‬/‫ كبرى‬.

The examples of qiyaas in the previous few pages (the 4 shakls, etc.) are of this type (i.e. ‫)القياس اإلقتراني‬.

For example:

(‫كل إنسان حيوان )صغرى‬

(‫كل حيوان جسم (كبرى‬

(‫فكل إنسان جسم (نتيجة‬

[Note: The 1st part of this nateejah is mentioned in the ‫ صغرى‬above, and the 2nd part of this
nateejah is mentioned in the ‫ كبرى‬above, but this statement is NOT mentioned in its entirety
above in the ‫ صغرى‬NOR in the ‫كبرى‬.

Page | 85
 Fiqure#28.1

‫قياس إقتراني‬

Medium Sized Cup

(kubraa) Small Sized Cup
(sughraa)

‫وكل حيوان جسم‬ ‫كل إنسان حيوان‬

Large Sized Cup

(nateejah)

‫فكل إنسان جسم‬

Page | 86
 Figure 28.1 (Continued)

‫فكل إنسان جسم‬

‫وكل حيوان جسم‬
nateejah
‫كل إنسان حيوان‬ kubraa

sughraa

Page | 87
(110) ‫القياس اإلستثنائي‬

The type of ‫ قياس‬in which the ‫ نتيجة‬or the ‫ نقيض‬of the ‫ نتيجة‬IS mentioned in the ‫صغرى‬/‫ كبرى‬.

Also, the word ‫( لكن‬but) IS mentioned in the ‫صغرى‬/‫ كبرى‬.

The method of making ‫ قياس إستثنائي‬is that the sughraa (1st statement) is shartiyyah and the kubraa (2nd
statement) is hamaliyyah. And in between, the word ‫( لكن‬but) IS mentioned. This is the reason that this type
of qiyaas is called ‫إستثنائي‬. The kubraa (2nd statement) will either be:

a) the muqaddam of the ‫( صغرى‬1st statement), or

b) the taali of the ‫( صغرى‬1st statement), or

c) the naqeedh of the muqaddam of the ‫( صغرى‬1st statement), or

d) the naqeedh of the taali of the ‫( صغرى‬1st statement).

Then, the ‫( حد اوسط‬the portion which is mentioned in both the ‫ صغرى‬and ‫ )كبرى‬is removed to produce the ‫نتيجة‬.

For example:

When the sun is out, then the day is present. (‫)صغرى‬

But, the sun is out. (‫)كبرى‬

[Note: this statement is the muqaddam of the ‫ صغرى‬above.]

So, the day is present. (‫)نتيجة‬

Another example:

When the sun is out, then the day is present. (‫)صغرى‬

But, the sun is NOT out. (‫)كبرى‬

[Note: this statement is the naqeedh of the muqaddam of the ‫ صغرى‬above.]

So, the day is NOT present. (‫)نتيجة‬

Page | 88
 ‫‪Fiqure #28.2‬‬

‫قياس إستثنائي‬

‫)‪(Soorat A: kubraa is muqaddam of sughraa‬‬

‫تالي‬ ‫مقدم‬

‫صغري‬ ‫فالنهار موجود‬ ‫(حد اوسط)‬ ‫لو كانت الشمس طالعة‬

‫كبري‬ ‫(حد اوسط)‬ ‫لكن الشمس طالعة‬

‫نتيجة‬ ‫فالنهار موجود‬ ‫‪ drops‬حد اوسط ‪The‬‬

‫‪.‬نتيجة ‪from the‬‬

‫تالي‬ ‫مقدم‬

‫صغري‬ ‫تو دن موجود ہے‬ ‫(حد اوسط)‬ ‫جب سورج نكال ہو‬

‫كبري‬ ‫(حد اوسط)‬ ‫ليكن سورج نكال ہوا ہے‬

‫نتيجة‬ ‫پس دن موجود ہے‬ ‫‪ drops‬حد اوسط ‪The‬‬

‫‪.‬نتيجة ‪from the‬‬

‫‪muqaddam‬‬ ‫‪taali‬‬

‫صغري‬ ‫‪If the sun is out‬‬ ‫)حد اوسط(‬ ‫‪then, the day is present.‬‬

‫كبري‬ ‫‪But the sun is out.‬‬ ‫)حد اوسط(‬

‫نتيجة‬ ‫‪ drops‬حد اوسط ‪The‬‬ ‫‪Thus, the day is present.‬‬

‫‪.‬نتيجة ‪from the‬‬

‫‪Page | 89‬‬
 ‫‪Fiqure #28.3‬‬

‫قياس إستثنائي‬

‫)‪(Soorat B: kubraa is taali of sughraa‬‬

‫تالي‬ ‫مقدم‬

‫صغري‬ ‫(حد اوسط)‬ ‫فالنهار موجود‬ ‫لو كانت الشمس طالعة‬

‫كبري‬ ‫(حد اوسط)‬ ‫لكن النهار موجود‬

‫نتيجة‬ ‫‪ drops‬حد اوسط ‪The‬‬ ‫فاالشمس طالعة‬

‫‪.‬نتيجة ‪from the‬‬

‫تالي‬ ‫مقدم‬

‫صغري‬ ‫تو دن موجود ہے‬ ‫(حد اوسط)‬ ‫جب سورج نكال ہو‬

‫كبري‬ ‫ليكن دن موجود ہے‬

‫نتيجة‬ ‫‪ drops‬حد اوسط ‪The‬‬ ‫(حد اوسط)‬ ‫پس سورج نكال ہوا ہے‬
‫‪.‬نتيجة ‪from the‬‬

‫‪muqaddam‬‬ ‫‪taali‬‬

‫صغري‬ ‫‪If the sun is out‬‬ ‫‪then, the day is present.‬‬ ‫)حد اوسط(‬

‫كبري‬ ‫‪But the day is present.‬‬ ‫)حد اوسط(‬

‫نتيجة‬ ‫‪Thus, the sun is out.‬‬ ‫‪ drops‬حد اوسط ‪The‬‬

‫‪.‬نتيجة ‪from the‬‬

‫‪Page | 90‬‬
 ‫‪Fiqure #28.4‬‬

‫قياس إستثنائي‬

‫)‪(Soorat C: kubraa is naqeedh of the muqaddam of sughraa‬‬

‫تالي‬ ‫مقدم‬

‫صغري‬ ‫فالنهار موجود‬ ‫(حد اوسط)‬ ‫لو كانت الشمس طالعة‬

‫كبري‬ ‫(حد اوسط)‬ ‫لكن الشمس ليست طالعة‬

‫نتيجة‬ ‫فالنهارليس موجودا‬ ‫‪ drops‬حد اوسط ‪The‬‬

‫‪.‬نتيجة ‪from the‬‬

‫تالي‬ ‫مقدم‬

‫صغري‬ ‫تو دن موجود ہے‬ ‫(حد اوسط)‬ ‫جب سورج نكال ہو‬

‫كبري‬ ‫(حد اوسط)‬ ‫ليكن سورج نكال ہوا نہيں ہے‬

‫نتيجة‬ ‫پس دن موجود نہيں ہے‬ ‫‪ drops‬حد اوسط ‪The‬‬

‫‪.‬نتيجة ‪from the‬‬

‫‪muqaddam‬‬ ‫‪taali‬‬

‫صغري‬ ‫‪If the sun is out‬‬ ‫)حد اوسط(‬ ‫‪then, the day is present.‬‬

‫كبري‬ ‫‪But the sun is not out.‬‬ ‫)حد اوسط(‬

‫نتيجة‬ ‫‪ drops‬حد اوسط ‪The‬‬ ‫‪Thus, the day is not present.‬‬

‫‪.‬نتيجة ‪from the‬‬

‫‪Page | 91‬‬
 ‫‪Fiqure #28.5‬‬

‫قياس إستثنائي‬

‫)‪(Soorat D: kubraa is naqeedh of taali of sughraa‬‬

‫تالي‬ ‫مقدم‬

‫صغري‬ ‫(حد اوسط)‬ ‫فالنهار موجود‬ ‫لو كانت الشمس طالعة‬

‫كبري‬ ‫(حد اوسط)‬ ‫لكن النهار ليس موجودا‬

‫نتيجة‬ ‫‪ drops‬حد اوسط ‪The‬‬ ‫فالشمس ليست طالعة‬

‫‪.‬نتيجة ‪from the‬‬

‫تالي‬ ‫مقدم‬

‫صغري‬ ‫(حد اوسط)‬ ‫تو دن موجود ہے‬ ‫جب سورج نكال ہو‬

‫كبري‬ ‫(حد اوسط)‬ ‫ليكن دن موجود نہيں ہے‬

‫نتيجة‬ ‫‪ drops‬حد اوسط ‪The‬‬ ‫پس سورج نكال ہوا نہيں ہے‬
‫‪.‬نتيجة ‪from the‬‬

‫‪muqaddam‬‬ ‫‪taali‬‬

‫صغري‬ ‫‪If the sun is out‬‬ ‫‪then the day is present.‬‬ ‫(حد اوسط)‬

‫كبري‬ ‫‪But the day is not present.‬‬ ‫(حد اوسط)‬

‫نتيجة‬ ‫‪Thus, the sun is not out.‬‬ ‫‪ drops‬حد اوسط ‪The‬‬

‫‪.‬نتيجة ‪from the‬‬

‫‪Page | 92‬‬
 ‫‪Fiqure #28.6‬‬

‫‪Comparison to algebra‬‬ ‫‪Comparison to algebra‬‬

‫(حد اوسط)‬ ‫(حد اوسط)‬ ‫صغري‬
‫صغري‬
‫‪5‬‬ ‫‪+3‬‬ ‫‪5‬‬ ‫‪+3‬‬
‫‪-3‬‬ ‫كبري‬ ‫‪-5‬‬ ‫كبري‬
‫(حد اوسط)‬ ‫(حد اوسط)‬
‫‪5‬‬ ‫حد اوسط‬ ‫نتيجة‬ ‫حد اوسط‬ ‫‪3‬‬ ‫نتيجة‬
‫‪drops from‬‬ ‫‪drops from‬‬
‫نتيجة ‪the‬‬ ‫نتيجة ‪the‬‬

‫‪Fiqure #28.7‬‬

‫حجة‬

‫تمثیل‬ ‫استقراء‬ ‫قياس‬

‫) فقهاء‪ :‬قیاس(‬ ‫‪(Making a‬‬ ‫(فقهاء ‪ :‬استدالل)‬
‫)‪generalization‬‬

‫‪ -1‬اصل (مقیس علیه)‬

‫‪ -2‬فرع (مقیس)‬
‫‪ -3‬علة‬
‫‪ - 4‬حكم‬

‫قياس استثنائي‬
‫قياس اقتراني‬
‫‪Ex.‬‬
‫‪Ex.‬‬
‫لو كانت الشمس طالعة فالنهار موجود‬
‫كل انسان حيوان‬
‫لكن الشمس طالعة‬
‫كل حيوان جسم‬

‫‪Page | 93‬‬
Lesson 29: Explanation of ‫استقرا‬

(111) ‫اإلستقراء‬

The literal meaning (‫ ( لغة‬of ‫ إستقراء‬is to evaluate and investigate.

The technical meaning (‫ )اصظالحا‬is to evaluate the ‫( افراد‬individuals) of any ‫( كلي‬group), and when any specific
quality is found in some of them, to assume that quality to be true for ALL of the ‫ افراد‬of that ‫كلي‬. To
generalize a ruling based on observing a few individuals.

Moreover, the process of ‫ إستقراء‬gives faidah (result/outcome) of dhann (an outcome of probability and
likeliness) and it does NOT give faidah (result/outcome) of yaqeen (an outcome of certainty). But if the
number of ‫( افراد‬individuals) in a ‫( كلي‬group) is limited and each ‫ فرد‬was actually examined and evaluated
individually, then it will give faidah (result/outcome) of yaqeen (an outcome of certainty).

Lesson 30: Explanation of ‫تمثيل‬

(112) ‫التمثيل‬

The literal meaning of ‫ تمثيل‬is to be similar or to resemble.

The technical meaning is that a certain ‫( حكم‬ruling) is found in a specific ‫( جزءي‬case). After pondering, it is
determined that a certain ‫( علة‬cause/reason) is the basis of that ‫حكم‬.

Then, that same ‫( علة‬cause/reason) is found to exist in another ‫( جزءي‬case).

To establish and extrapolate the ‫( حكم‬ruling) of the first ‫( جزءي‬case) to the second ‫( جزءي‬case) is called ‫تمثيل‬.

Note: The ‫( مناطقة‬Mantiq experts) call this process ‫تمثيل‬, while the ‫( فقهاء‬jurists and fiqh experts) call it
‫قياس‬.

(113) ‫االصل‬

The first ‫( جزءي‬case) in which the ‫( حكم‬ruling) is found. Another name is ‫مقيس عليه‬

(114) ‫الفرع‬

The second ‫( جزءي‬case) in which that same ‫ حكم‬is applied to and extrapolated to. Another name is ‫مقيس‬

(115) ‫العلة‬

The reason which was pondered about and concluded to exist in the first ‫( جزءي‬case). This reason exists in
the second ‫( جزءي‬case) as well.

Page | 94
(116) ‫الحكم‬

The ‫( حكم‬ruling) which exists in the first ‫( جزءي‬case) and which is also applied/extrapolated/inferred onto the
second ‫( جزءي‬case).

Fiqure #30.1

(note: Fuqahaa call this Qiyaas)

Tamtheel: comparing marijuana to khamr

‫الفرع‬ ‫األصل‬
)‫(مقيس‬ )‫(مقيس عليه‬

Illegal Marijuana & other ‫الخمر‬

intoxicants (wine)

‫السكر‬ ‫السكر‬ ‫العلة المشتركة‬

(intoxication) (intoxication)

‫الحرمة‬ ‫الحرمة‬ ‫الحكم‬

(impermissibility) (impermissibility)

Fiqure #30.2

Comparing ghasab to sariqah:

It is incorrect to claim that the ghaasib’s hand should be cut just like the saariq’s hand on the basis that both
actions have the same illat, viz. ‘to take someone else’s property without permission’. The reason that this is
incorrect is that the illats are DIFFERENT. In sariqah, the illat is ‘to take someone else’s property without
permission in a secretive manner’, not just to ‘to take someone else’s property without permission’. Hence,
a ghaasib’s hand will NOT be cut, but rather some other punishment can be determined for him.

Page | 95
 Fiqure #30.2 (Continued)

Tamtheel: comparing ghasab to sariqah

‫الفرع‬ ‫األصل‬
)‫(مقيس‬ )‫(مقيس عليه‬
ghasab sariqah

to take someone else’s to take someone else’s

property without property without ‫العلة‬
permission permission
in a secretive manner*
some other punishment cutting hand
besides cutting hand ‫الحكم‬

Lesson 31: ‫ الدليل اللمي‬and ‫الدليل اإلني‬

(117) ‫الدليل اللمي‬

That type of ‫ قياس‬in which the ‫ حد اوسط‬is the ‫ علة‬in actual reality, just as it is the ‫( علة‬actual cause) for deriving
the ‫نتيجة‬.

To form a conclusion or prove something using ‫ي‬

ّ ‫ الدليل ال ِل ّم‬is termed as ‫تعليل‬.

(118) ‫الدليل اإلني‬

That type of ‫ قياس‬in which the ‫ حد اوسط‬is NOT the ‫ علة‬in actual reality, but rather it is only the ‫ علة‬for deriving
the ‫نتيجة‬. Instead, the reality of the matter is contrary to that.

To form a conclusion or prove something using ‫ دليل إني‬is termed as ‫إستدالل‬.

Note:

Remember that in qiyaas, the 2 statements of muqaddamah are accepted to be true and are subsequently
used to derive the 3rd statemement (nateejah) as being true.

The hadd-owsat is the direct intermediary for attaining the knowledge of the nateejah. In other words,
without the had-dowsat, the nateejah cannot be derived.

In the sughraa, the hadd-owsat is established (made thabit) for the asghar.

Then in the kubraa, the akbar is established (made thabit) for the hadd-owsat.

Page | 96
And since, the thabit of a thabit is also thabit, the asghar has been established (made thabit) for that akbar,
which is the nateejah.

Establishing a ‫ حكم‬via its ‫( علة‬true origin and cause) is termed ‫ي‬

ّ ‫الدليل ال ِل ّم‬,

ّ ّ‫الدليل اإلن‬.
while establishing a ‫ حكم‬via its ‫( عالمة‬indication, sign) is termed ‫ي‬

For example, “fire” is the ‫( علة‬true origin and cause) for “smoke”,

while “smoke” is an ‫( عالمة‬indication, sign) of “fire”.

An example of ‫ي‬
ّ ‫الدليل ال ِل ّم‬:

A person inside a house sees a blazing fire which is inside a fireplace in such a manner that the
smoke exits through the chimney without being seen from inside the house. He does not see the
smoke. The person concludes, “There is a fire present, and since there is a fire, that means there is
smoke present as well.”

ّ ّ‫الدليل اإلن‬:
On the other hand, an example of ‫ي‬

A person outside the house sees only smoke on the roof coming out of a chimney and never saw the
fire. He concludes, “There is a smoke present, and since there is smoke, that means there is a fire
present as well.”

ّ ّ‫الدليل اإلن‬:
Another example of ‫ي‬

A person sees someone sick who coughing and having a fever. He does not see COVID-19 virus.
(Of course, viruses cannot be seen with the naked eye.) But, he concludes, “This person who is
coughing and has a fever has the disease of COVID-19.” Although, in reality, it is possible that the
coughing and feverish person is sick due to some other illness, not necessarily COVID-19.

Page | 97
 Fiqure #31.1

‫الدليل الل ّمي‬

The ground has sunlight on it. ( ‫)صغرى‬

And everything with sunlight on it is bright. (‫)كبري‬

--------------------------------------------------------------------------
Thus, the ground is bright. (‫)نتيجه‬

--Sunlight is the actual illat for brightness.

Fiqure #31.2

‫الدليل اإلني‬

The ground is bright. ( ‫)صغرى‬

And everything which is bright has sunlight on it. (‫)كبري‬
-------------------------------------------------------------------------------
The ground has sunlight on it. (‫)نتيجه‬

--Brightness is NOT the actual illat for sunlight, but rather brightness is an alaaamat
of sunlight.
--Brightness can exist due to many reasons, not just exclusively sunlight. Brightness
can also exist due to electricity or fire, not just sunlight.

Page | 98
Lesson 32: ‫صورة القياس‬, ‫ مادهَ قياس‬and ‫الصناعات الخمسة‬

(119) ‫صورة القياس‬

The form and pattern of ‫ قياس‬obtained by arranging the muqaddamaat with the ‫حد اوسط‬. This is also called
‫شكل‬.

(120) ‫مادهَ القياس‬

The topics, meanings, and content of the muqaddamaat of ‫ قياس‬which are sometimes yaqeeni (certain),
dhanni (probable), etc.

Since the ‫ مقدمات‬of ‫ قياس‬must be ‫( تصديق‬i.e. the ‫ صغرى‬and ‫ كبرى‬of the ‫ قياس‬must be statements wherein there is
no doubt; whether they are true or false does not matter), and ‫ شك‬and ‫ وھم‬are not ‫( تصديق‬because there is
doubt regarding both of them), therefore, neither is ‫ ش ّكي‬nor ‫ مقدمات وھمي‬are discussed here.

(121) ‫الصناعات الخمسة‬

Depending on the level of certainty and doubt, there are 5 types of ‫ ;مادہَ القياس‬these are called ‫صنعات خمسه‬.
They are: ‫ القياس السفسطي‬،‫ القياس الشعري‬،‫ القياس الجدلي‬،‫ القياس الخطابي‬،‫القياس البرھاني‬. They vary in terms of being yaqeeni
(certain), dhanni (probable), etc.

(122) ‫اليقين‬

For an issue to be such in one’s mind that the likeliness of it being true and correct is certain and without
any doubt. No likeliness of falsehood or uncertainty exists. In other words, the certainty level is 100%.

(123) ‫الظن‬

For an issue to be such in one’s mind that the likeliness of it being true and correct is probable and likely. In
other words, the certainty level is above 50%, and below 100%.

(124) ‫الشك‬

For an issue to be such that the likeliness of it matching reality or not (of it being true or false) in one’s mind
is exactly equal. In other words, the certainty level is 50%.

(125) ‫الوهم‬

For an issue to be such in one’s mind that the likeliness of it being true and correct is unlikely and
improbable. In other words, the certainty level is below 50%, and above 0%.

(126) ‫الكذب‬

For an issue to be such in one’s mind that the likeliness of it being true and correct is totally unlikely and
improbable. No likeliness of truth or probablity exists. In other words, the certainty level is 0%.

Page | 99
 Fiqure #32.1

‫ صنعات خمسه‬and 5 Levels of Certainty

Certainty Level

1
‫قياس برھاني‬ 100% ‫يقين‬ certainty, surety

2 speculation, educated guess, probability,

‫قياس خطابي‬ 51 – 99% ‫ظن‬
likelihood (‫)گمان‬

3
‫قياس جدلي‬ 50% ‫شك‬ doubt

4
‫قياس شعري‬ 1% – 49% ‫وھم‬ wild guess, whims, baseless suspicions

5 ‫قياس سفسطي‬ 0% ‫كذب‬ lies (‫)جهوٹ‬

(127) ‫القياس البرهاني‬

That ‫ قياس‬which consists of ‫ مقدمات‬yaqeeniyah (i.e. sure and certain).

For example:

sughraa: Muhammad (sallallahu-alayhi-wasallam) is the messenger of Allah.

kubraa: Every messenger of Allah it is incumbent that he be obeyed.

nateejah: Thus, it is incumbent that Muhammad (sallallahu –alayhi-wasallam) be obeyed.

(128) ‫القياس الجدلي‬

That ‫ قياس‬which consists of ‫ مقدمات‬mash-hoorah (i.e. well-known).

OR those that are accepted by a certain group/sect (whether they are actually true or not)

For example:

sughraa: The belief of the Hindus that slaughtering animals is bad.

kubraa: And every bad thing should be refrained from.

nateejah: Thus, slaughtering animals should be refrained from.

Page | 100
(129) ‫القياس الخطابي‬

That ‫ قياس‬which consists of such ‫( مقدمات‬statements/postulates) which the mind has a predominant feeling
that they are true.

For example:

sughraa: Farming is beneficial.

kubraa: Every beneficial thing should be adopted.

nateejah: Farming should be adopted.

(130) ‫القياس الشعري‬

That ‫ قياس‬which consists of such ‫( مقدمات‬statements/postulates) which are baseless thoughts, whether they
are true or not.

For example:

sughraa: Zaid is a moon.

kubraa: Every moon is shining.

nateejah: Zaid is shining.

(131) ‫القياس السفسطي‬

That ‫ قياس‬which consists of such ‫ مقدمات‬statements which are absolutely false and lies.

For example:

A person points to a photo of a horse and says:

sughraa: This is a horse.

kubraa: Every horse neighs.

nateejah: Thus, this (photo) neighs.

Lesson 33: 6 types of ‫مقدمات يقينية‬

There are 6 types of ‫ مقدمات يقينية‬they are:

(132) ‫االوليات‬

Those ‫( مقدمات‬statements) which the mind is instantaneously inclined towards just by mentioning the
mowdhoo and the mahmool.
Page | 101
For example:

The whole (kul) is made up of the parts (juz).

(133) ‫الفطريات‬

Those ‫( مقدمات‬statements) which are such that when they come to mind the daleel does not disappear from
the mind.

For example:

The number 4 is even.

The number 3 is odd.

(134) ‫الحدسيات‬

Those ‫( مقدمات‬statements) which the mind is instantaneously inclined towards and no need is there for
putting a sughraa and kubraa together.

For example:

If an expert in Nahw was asked, “What is the word ‘‫ ’مساجد‬masaajid?”, he would immediately reply
that it is ghair-munsarif/jama’-muntahil-jumoo.

(135) ‫المشاهدات‬

Those statements which are known and observed though the five external senses or five internals senses.

For example:

The sun is bright.

We feel hungry/thirsty.

(136) ‫التجربيات‬

Those statements which are proven through repeated experiences.

For example:

The violet flower is good as a cold remedy.

(137) ‫المتواترات‬

The statements which are known by such a large quantity of people, that to agree upon the fact that the
statements are lies cannot be accepted by the mind.

For example:

Page | 102
 The Quran is word of Allah (sub-haanahu-wa-ta’aalaa).

Muhammad (sallallahu-alayhi-wasallam) is His messenger.

Fiqure #33.1

Types of Qiyas in Terms of ‫مادة‬

‫قياس‬

‫برھاني‬
‫شعري‬ ‫جدلي‬ ‫شعري‬ ‫خطابي‬

‫متواترات‬
‫تجريبات‬ ‫مشاھدات‬ ‫حدسيات‬ ‫فطريات‬ ‫ّاوليات‬

Page | 103
Answer Key
for
Tamreens

Page | 104
 ‫تصورات ‪Part 1:‬‬

‫‪Answers to Tamreen #1‬‬

‫‪ .‬تصديق ‪ or a‬تصور ‪Identify each as being a‬‬

‫‪Type:‬‬ ‫‪Arabic‬‬ ‫‪English/Urdu‬‬
‫تصور ‪ /‬تصديق‬
‫تصور‬ ‫فرس زيد‬ ‫زيد کا گهوڑا‬ ‫‪1‬‬
‫‪Zaid's horse‬‬
‫تصور‬ ‫بنت عمرو‬ ‫عمرو کی بيتی‬ ‫‪2‬‬
‫‪Amar's daughter‬‬
‫تصور‬ ‫غالم زيد‬ ‫زيد کا غالم‬ ‫‪3‬‬
‫‪Zaid’s slave‬‬
‫تصور‬ ‫قلنسوة‬ ‫ٹوپی‬ ‫‪4‬‬
‫‪hat‬‬
‫تصور‬ ‫قلنسوة جيدة‬ ‫اچی ٹوپی‬ ‫‪5‬‬
‫‪nice hat‬‬
‫تصور‬ ‫لعل بكراًابن خالد‬ ‫بکر خالد کا بيٹا ہوگا‬ ‫‪6‬‬
‫‪Bakr might be/must be Khalid’s son‬‬
‫تصور‬ ‫ماء بارد‬ ‫ٹهنڈا پانی‬ ‫‪7‬‬
‫‪cold water‬‬
‫تصديق‬ ‫محمد صلى عليه وسلم رسول‬ ‫حضرت محمد صلی هللا عليہ وسلم هللا کے سچے رسول ہيں‬ ‫‪8‬‬
‫َّللا الصادق‬
‫ه‬ ‫‪ is Allah’s true messenger‬ﷺ ‪Muhammad‬‬
‫تصور‬ ‫الجنة‬ ‫جنت‬ ‫‪9‬‬
‫‪Paradise‬‬
‫تصور‬ ‫جهنم‬ ‫دوزخ‬ ‫‪10‬‬
‫‪Hell‬‬
‫تصور‬ ‫نعيم الجنة‬ ‫جنت کی نعمتيں‬ ‫‪11‬‬
‫‪the bounties of Jannah‬‬
‫تصور‬ ‫عذاب جهنم‬ ‫دوزخ کا عذاب‬ ‫‪12‬‬
‫‪the punishment of the hellfire‬‬
‫تصديق‬ ‫الجنة حق‬ ‫جنت برحق ہے‬ ‫‪13‬‬
‫‪Jannah is real.‬‬
‫تصديق‬ ‫عذاب القبر حق‬ ‫قبر کا عذاب حق ہے‬ ‫‪14‬‬
‫‪The punishment of the grave is real.‬‬
‫تصور‬ ‫دھيلی‬ ‫دھيلی‬ ‫‪15‬‬
‫)‪Delhi (name of a city‬‬
‫تصور‬ ‫مكة معظمة‬ ‫مکہ معظمہ‬ ‫‪16‬‬
‫‪Makkah Muazzamah‬‬

‫‪Page | 105‬‬
 ‫‪Answers to Tamreen #2‬‬

‫‪.‬نظرى ‪ or‬بديہى ‪ as well as‬تصديق ‪ or a‬تصور ‪Identify each as being a‬‬

‫‪Type:‬‬ ‫‪Arabic‬‬ ‫‪English/Urdu‬‬
‫تصديق ‪ /‬تصور‬
‫تصور نظرى‬ ‫الصرط‬ ‫پل صراط‬ ‫‪1‬‬
‫‪the Bridge of Siraat‬‬
‫تصور نظرى‬ ‫الجنة‬ ‫جنت‬ ‫‪2‬‬
‫‪Paradise‬‬
‫تصور نظرى‬ ‫جهنم‬ ‫دوزخ‬ ‫‪3‬‬
‫‪Hell‬‬
‫تصور نظرى‬ ‫عذاب القبر‬ ‫قبر کا عذاب‬ ‫‪4‬‬
‫‪the punishment of the grave‬‬
‫تصوربديهي‬ ‫قمر‬ ‫چاند‬ ‫‪5‬‬
‫‪moon‬‬
‫تصور بديهي‬ ‫الشمس‬ ‫سورج‬ ‫‪6‬‬
‫‪sun‬‬
‫تصور بديهي‬ ‫السمآء‬ ‫آسمان‬ ‫‪7‬‬
‫‪sky‬‬
‫تصور بديهي‬ ‫األرض‬ ‫زمين‬ ‫‪8‬‬
‫‪earth‬‬
‫تصديق نظرى‬ ‫جهنم حق‬ ‫دوزخ موجود ہے‬ ‫‪9‬‬
‫‪Hell is real.‬‬

‫تصورنظرى‬ ‫ميزان العمل‬ ‫‪ 10‬ميزان عمل‬

‫‪the scale of deeds‬‬
‫تصورنظرى‬ ‫نعيم الجنة‬ ‫جنت کی نعمتيں‬ ‫‪11‬‬
‫‪the bounties of Paradise‬‬
‫تصديق بديهي‬ ‫إبن عمر قائم‬ ‫عمرو کا بيٹا کهڑا ہے‬ ‫‪12‬‬
‫‪Amr’s son is standing‬‬
‫تصور نظرى‬ ‫الحوض الكوثر‬ ‫حوض کوثر‬ ‫‪13‬‬
‫‪the fountain of Kowthar‬‬
‫تصديق نظرى‬ ‫الكوثر نهر في الجنة‬ ‫کوثر جنت کی نہر ہے‬ ‫‪14‬‬
‫‪Kauthar is a river in Paradise.‬‬
‫تصديق بديهي‬ ‫الشمس مشرقة‪/‬منيرة‬ ‫آفتاب روشن ہے‬ ‫‪15‬‬
‫‪The sun is bright/shinning.‬‬
‫‪for the one who is familiar with‬‬ ‫بغداد‬ ‫بغداد‬ ‫‪16‬‬
‫‪,‬تصوربديهي ‪Baghdad it is‬‬ ‫‪Baghdad‬‬
‫تصورنظرى ‪but‬‬
‫‪for the one who is not familiar‬‬
‫تصوربديهي‪/‬يقينني‬ ‫األمريكة‬ ‫‪ 17‬امريکہ‬
‫‪America‬‬
‫‪ for a Muslim,‬تصديق بديهي‬ ‫المعبود الحقيقي ھو‬ ‫‪ 18‬معبود برحق صرف هللا تعالی ہے‬
‫‪ for a non-Muslim‬تصديق نظرى ‪but‬‬ ‫هللا فقط‬ ‫‪Allah is the only true deity‬‬
‫‪Page | 106‬‬
 ‫‪Answers to Tamreen #3‬‬

‫‪ and which‬دال ‪ is going on. Also, identify which is the the‬داللة ‪In #1-#4, identify which type of‬‬
‫‪ is‬داللة ‪ is written. Thus, not only identify which type of‬دال ‪. In #5-#9, only the‬مدلول ‪is the‬‬
‫‪.‬مدلول ‪going on, but also give the‬‬
‫داللة ‪Type of‬‬ ‫‪Arabic‬‬ ‫‪English‬‬ ‫‪Urdu‬‬
‫داللة‬ ‫تحرك الرئيس ‪-‬‬ ‫‪shaking the head-‬‬ ‫سر کا ہالنا ‪-‬‬ ‫‪1‬‬
‫غيرلفظية وضعية‬ ‫نعم او ال‬ ‫‪yes or no‬‬ ‫ہاں يا نہيں‬
‫داللة‬ ‫العلم األحمر‪-‬‬ ‫‪red flag-‬‬ ‫سرخ جهنڈی ‪-‬‬ ‫‪2‬‬
‫غيرلفظية وضعية‬ ‫وقوف القطار‬ ‫‪the train stopping‬‬ ‫ريل کا ٹهہرنا‬
‫داللة‬ ‫شواع الشمس ‪ -‬الشمس‬ ‫‪sunlight-‬‬ ‫دھوپ ‪ -‬آفتاب‬ ‫‪3‬‬
‫غيرلفظية عقلية‬ ‫‪sun‬‬

‫داللة‬ ‫أوہ ‪ ،‬أوہ ‪-‬‬ ‫‪Oh! Oh! -‬‬ ‫اوہ ‪ ،‬اوہ ‪-‬‬ ‫‪4‬‬
‫لفظية طبعية‬ ‫الكرب والحزن‬ ‫‪grief/sadness‬‬ ‫رنج و صدمہ‬
‫داللة‬ ‫القلم ‪ -‬آلة الكتابة‬ ‫‪pen-writing instrument‬‬ ‫قلم ‪ -‬لکهنے کا آلہ‬ ‫‪5‬‬
‫لفظية وضعية‬
‫داللة‬ ‫اللوح ‪ -‬قطعة من‬ ‫‪slate-writing board‬‬ ‫تختی ‪ -‬لکڑی کا‬ ‫‪6‬‬
‫لفظية وضعية‬ ‫الخشب يكتب عليه‬ ‫تختہ جس پر لکها‬
‫جاتا ہے‬
‫داللة‬ ‫المدرسة ‪ -‬مكان التعليم‬ ‫‪madrasah (school)-place for‬‬ ‫مدرسہ ‪ -‬ت َ ْع ِليم گاہ‬ ‫‪7‬‬
‫لفظية وضعية‬ ‫‪studying‬‬
‫داللة‬ ‫زيد ‪ -‬الشخص المسمى‬ ‫‪Zaid-the person whose name‬‬ ‫زيد ‪ -‬وہ شخص‬ ‫‪8‬‬
‫لفظية وضعية‬ ‫به‬ ‫‪is Zaid‬‬ ‫جس کا نام زيد ہے‬
‫داللة‬ ‫االنسان )نحن( ‪ -‬حيوان‬ ‫‪human-the creation/species‬‬ ‫انسان ‪ -‬ہم لوگ ‪،‬‬ ‫‪9‬‬
‫لفظية وضعية‬ ‫ناطق‬ ‫‪that we belong to, haywaan‬‬ ‫حيوان ناطق‬
‫‪naatiq‬‬

‫‪Answers toTamreen #4‬‬

‫‪ is going on.‬داللة ‪. Also, identify which type of‬مدلول ‪ and which is the‬دال ‪Identify which is the the‬‬
‫‪Type of‬‬ ‫‪Arabic‬‬ ‫‪English‬‬ ‫‪Urdu‬‬
‫داللة‬
‫داللة التزامية‬ ‫العمى ‪ -‬العين‬ ‫‪blindness - eye‬‬ ‫نابيناپن ‪ -‬آنکه‬ ‫‪1‬‬
‫داللة التزامية‬ ‫العرج ‪ -‬الرجل‬
‫ْ‬ ‫‪lameness - leg‬‬ ‫لنگڑاپن ‪ -‬ٹانگ‬ ‫‪2‬‬
‫داللت تضمنية‬ ‫الشجرة ‪ -‬الفرع‬ ‫‪tree - branch‬‬ ‫درخت‪ -‬شاخيں‬ ‫‪3‬‬
‫داللت التزامية‬ ‫الجدْع ( ْقطع األ َ ْن ِ‬
‫ف) ‪ -‬األنف‬ ‫‪to have cut nose - nose‬‬ ‫نکٹاپن ‪ -‬ناک‬ ‫‪4‬‬
‫داللت تضمنية‬ ‫الهداية ‪ -‬کتاب الصوم‬ ‫‪Al-Hidaayah -‬‬ ‫ہدايۃ‪ -‬کتاب الصوم‬ ‫‪5‬‬
‫‪the chapter of Sowm‬‬
‫)‪(Fasting‬‬
‫داللت التزامية‬ ‫حاتم الطاي ‪ -‬السخاوة‬ ‫‪HaatimTaai - the quality of‬‬ ‫حاتم طائی‪ -‬سخاوت‬ ‫‪6‬‬
‫‪generosity‬‬

‫‪Page | 107‬‬
 ‫‪Answers to Tamreen #5‬‬

‫‪.‬مرکب ‪ or‬مفرد ‪Identify each one as‬‬

‫‪Type‬‬ ‫‪English‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬
‫مفرد ‪2#‬‬ ‫‪Ahmad‬‬ ‫احمد‬ ‫احمد‬ ‫‪1‬‬
‫مفرد ‪3#‬‬ ‫‪Muzafarnagar‬‬ ‫مظفر نجر‬ ‫مظفر نگر‬ ‫‪2‬‬
‫مفرد ‪3#‬‬ ‫‪Islamabad‬‬ ‫اسالم آباد‬ ‫اسالم آباد‬ ‫‪3‬‬
‫مفرد ‪3#‬‬ ‫‪Abdur Rahman‬‬ ‫عبد الرحمٰ ن‬ ‫عبد الرحمٰ ن‬ ‫‪4‬‬
‫مفرد ‪3#‬‬ ‫‪the salaat of Zuhr‬‬ ‫صالة الظهر‬ ‫ظہر کی نماز‬ ‫‪5‬‬
‫مفرد ‪3#‬‬ ‫‪the fasting of Ramadan‬‬ ‫صوم رمضان‬ ‫رمضان کا روزہ‬ ‫‪6‬‬
‫مفرد ‪3#‬‬ ‫‪the month of Ramadan‬‬ ‫شهر رمضان‬ ‫ما ِہ رمضان‬ ‫‪7‬‬
‫مفرد ‪3#‬‬ ‫‪Jame Masjid Delhi‬‬ ‫المسجد الجامع دھلی‬ ‫جامع مسجد دہلی‬ ‫‪8‬‬
‫مرکب‬ ‫‪Jame Masjid Delhi is the‬‬ ‫المسجد الجامع دھلی بيت هللا‬ ‫جامع مسجد دہلی خدا کا‬ ‫‪9‬‬
‫‪house of Allah.‬‬ ‫گهر ہے‬

‫‪Answers to Tamreen #6‬‬

‫‪.‬جزئي ‪ or a‬كلى ‪Identify each as being a‬‬

‫‪Type‬‬ ‫‪Arabic‬‬ ‫‪English‬‬ ‫‪Urdu‬‬
‫كلى‬ ‫فرس‬ ‫‪horse‬‬ ‫گهوڑا‬ ‫‪1‬‬
‫كلى‬ ‫غنم‬ ‫‪goat‬‬ ‫بکری‬ ‫‪2‬‬
‫جزئي‬ ‫غنمي‬ ‫‪my goat‬‬ ‫ميری بکری‬ ‫‪3‬‬
‫جزئي‬ ‫غالم زيد‬ ‫‪Zaid’s slave‬‬ ‫زيد کا غالم‬ ‫‪4‬‬
‫كلى‬ ‫شمس‬ ‫‪sun‬‬ ‫سورج‬ ‫‪5‬‬
‫جزئي‬ ‫ھذہ الشمس‬ ‫‪this sun‬‬ ‫يہ سورج‬ ‫‪6‬‬
‫كلى‬ ‫سماء‬ ‫‪sky‬‬ ‫آسمان‬ ‫‪7‬‬
‫جزئي‬ ‫ھذہ السماء‬ ‫‪this sky‬‬ ‫يہ آسمان‬ ‫‪8‬‬
‫كلى‬ ‫رداء أبيض‬ ‫‪white sheet‬‬ ‫سفيد چادر‬ ‫‪9‬‬
‫كلى‬ ‫قميص أسود‬ ‫‪black shirt‬‬ ‫سياہ کرتہ‬ ‫‪10‬‬
‫كلى‬ ‫نجم‬ ‫‪star‬‬ ‫ستارہ‬ ‫‪11‬‬
‫كلى‬ ‫جدار‬ ‫‪wall‬‬ ‫ديوار‬ ‫‪12‬‬
‫جزئي‬ ‫ھذا المسجد‬ ‫‪this masjid‬‬ ‫يہ مسجد‬ ‫‪13‬‬
‫جزئي‬ ‫ھذا ماء‬ ‫‪this water‬‬ ‫يہ پانی‬ ‫‪14‬‬
‫جزئي‬ ‫قلمي‬ ‫‪my pen‬‬ ‫ميرا قلم‬ ‫‪15‬‬

‫‪Page | 108‬‬
 Answers to Tamreen #7

Identify each as being ‫ کلی ذاتی‬or ‫کلی عرضی‬.

Type English Arabic Urdu
1st is ‫ کلی ذاتی‬for 2nd growing body- ‫جسم نامی‬ ‫جسم نامی – درخت‬ 1
pomegranate tree ‫ شجررمان‬- ‫انار‬
1st is ‫ کلی عرضی‬for 2nd red - pomegranate ‫ رمان‬- ‫أحمر‬ ‫ انار‬- ‫سرخ‬ 2
1st is ‫ کلی ذاتی‬for 2nd living creature- ‫ فرس‬- ‫حيوان‬ ‫ فرس‬- ‫حيوان‬ 3
horse
1st is ‫ کلی عرضی‬for 2nd strong - horse ‫ فرس‬- ‫قوی‬ ‫ گهوڑا‬- ‫قوی‬ 4
1st is ‫ کلی عرضی‬for 2nd wide/spacious - ‫ مسجد‬- ‫وسيع‬ ‫ مسجد‬- ‫کشادہ‬ 5
masjid
1st is ‫ کلی ذاتی‬for 2nd physical body - ‫ حجر‬- ‫جسم‬ ‫ پتهر‬- ‫جسم‬ 6
rock/stone
1st is ‫ کلی عرضی‬for 2nd hard - rock/stone ‫ حجر‬- ‫صلب‬ ‫ پتهر‬- ‫سخت‬ 7
1st is ‫ کلی ذاتی‬for 2nd steel- knife ‫ سکين‬- ‫حديد‬ ‫ چاقو‬- ‫لوہا‬ 8
(because a knife has 2
parts: steel blade and
wooden handle)
1st is ‫ کلی عرضی‬for 2nd sharp - knife ‫ سکين‬- ‫حاد‬ ‫ چاقو‬- ‫تيز‬ 9
1st is ‫ کلی عرضی‬for 2nd sharp - sword ‫ سيف‬- ‫حاد‬ ‫ تلوار‬- ‫تيز‬ 10

Answers to Tamreen #8

For each pair mentioned, identify their relationship to one other in terms of being ‫جنس‬, ‫ نوع‬, or ‫فصل‬.
English Arabic Urdu
‫ حیوان‬is a ‫ جنس‬for ‫ فرس‬. living creature - horse ‫ فرس‬- ‫حیوان‬ ‫ فرس‬- ‫حیوان‬ 1
‫ جسم نامی‬is a ‫ جنس‬for ‫ شجر رمان‬because growing physical body - ‫ شجر‬- ‫جسم نام‬ - ‫جسم نامی‬ 2
when a ‫ فصل‬is joined with ‫جسم نامی‬, pomegranate tree ‫رمان‬ ‫درخت انار‬
this differentiates it from other trees
in the same ‫ جنس‬.
‫ حساس‬is a ‫ جنس‬for ‫ حیوان‬because ‫حساس‬ animal - able to sense ‫ حساس‬- ‫ حساس حیوان‬- ‫حیوان‬ 3
in old terminology referred to ‫حیوان‬
only.
‫ صاہل‬is a ‫ فصل‬for ‫ فرس‬. horse - neighing (sound ‫ صاہل‬- ‫فرس‬ ‫ صاہل‬- ‫فرس‬ 4
that horses make)
‫ جسم مطلق‬is a ‫ جنس‬for ‫ فرس‬. physical body - horse - ‫جسم مطلق‬ - ‫جسم مطلق‬ 5
‫فرس‬ ‫فرس‬
‫ ناہق‬is a ‫ فصل‬for ‫ حمار‬. donkey - braying (sound ‫ ناہق‬- ‫حمار‬ ‫ ناہق‬- ‫حمار‬ 6
that donkeys make)
‫ رغاء‬is a ‫ فصل‬for ‫ شاة‬/ ‫ غنم‬. goat - bleating (sound ‫ غنم‬/ ‫ شاة‬- ‫رغاء‬ ‫ بکری‬-‫ممیانا‬ 7
that goats make)

Page | 109
 ‫‪Answers to Tamreen #9‬‬

‫‪ or‬خاصہ ‪For each pair mentioned, identify their relationship to one another in terms of being‬‬
‫‪.‬عرض عام‬
‫‪English‬‬ ‫‪Urdu‬‬ ‫‪Arabic‬‬
‫‪ .‬انسان ‪ for‬خاصہ ‪ is a‬کاتب‬ ‫‪human - writer‬‬ ‫انسان ‪ -‬کاتب‬ ‫انسان ‪ -‬کاتب‬ ‫‪1‬‬
‫‪ .‬انسان ‪ for‬عرض عام ‪ is a‬قائم‬ ‫‪human - standing‬‬ ‫انسان ‪ -‬قائم‬ ‫انسان ‪ -‬قائم‬ ‫‪2‬‬
‫‪ .‬غنم ‪ for‬عرض عام ‪ is a‬ماشی‬ ‫‪goat - walking‬‬ ‫غنم ‪ -‬ماشی‬ ‫غنم ‪ -‬ماشی‬ ‫‪3‬‬
‫انسان ‪ for‬عرض عام ‪ is a‬ہندی‬ ‫‪human - Indian‬‬ ‫انسان ‪ -‬ہندی‬ ‫انسان ‪ -‬ہندی‬ ‫‪4‬‬
‫‪ (from‬ہندی ‪because being‬‬
‫‪India) is not part of the‬‬
‫‪.‬انسان ‪haqeeqat of‬‬

‫‪Answers to Tamreen #10‬‬

‫‪Answer‬‬ ‫‪Arabic‬‬ ‫‪English‬‬ ‫‪Urdu‬‬ ‫‪#‬‬

‫حيوان‬ ‫االنسان والفرس ماھما؟‬ ‫‪Human and horse, what‬‬ ‫انسان اور گهوڑا کيا چيز ہيں؟‬ ‫‪1‬‬
‫?‪are they‬‬
‫حيوان‬ ‫الفرس والشاة ما ھما؟‬ ‫‪Horse and goat/sheep,‬‬ ‫گهوڑا اور بکری کيا ہيں؟‬ ‫‪2‬‬
‫?‪what are they‬‬
‫جسم مطلق‬ ‫الشجروالعنب والحجر ما ھم؟‬ ‫‪What is the haqeeqat of‬‬ ‫درخت انگور اور پتهر کی‬ ‫‪3‬‬
‫?‪grape tree and stone‬‬ ‫حقيقت کيا ہے؟‬
‫جسم مطلق‬ ‫السماء واألرض و زيد ما ھم؟‬ ‫‪Sky, earth/land, and‬‬ ‫آسمان‪ ،‬زمين اور زيد کيا‬ ‫‪4‬‬
‫?‪Zaid, what are these‬‬ ‫ہيں؟‬
‫جسم مطلق‬ ‫الشمس والقمر والشجر المنجاء‬ ‫‪Sun, moon, mango tree,‬‬ ‫سورج‪ ،‬چاند اور آم کا درخت‬ ‫‪5‬‬
‫ما ھم؟‬ ‫?‪what are these they‬‬ ‫کيا چيز ہے؟‬
‫حيوان‬ ‫الذباب والعصفوروالحمار ما‬ ‫‪Fly, bird/sparrow, and‬‬ ‫مکهی‪ ،‬چڑيا اور گدھا کيا‬ ‫‪6‬‬
‫ھم؟‬ ‫?‪donkey: what are they‬‬ ‫ہيں؟‬

‫حيوان ناطق‬ ‫االنسان ما ھو؟‬ ‫‪What is the haqeeqat of‬‬ ‫انسان کی حقيقت کيا ہے؟‬ ‫‪7‬‬
‫?)‪human (insaan‬‬
‫حيوان صاھل‬ ‫الفرس ما ھو؟‬ ‫‪What is the maahiyat of‬‬ ‫کهوڑے کی ماہيت کيا ہے؟‬ ‫‪8‬‬
‫?‪horse‬‬
‫حيوان ناھق‬ ‫الحمار ما ھو؟‬ ‫‪What is the haqeeqat of‬‬ ‫گدھے کی حقيقت کيا ہے؟‬ ‫‪9‬‬
‫?‪donkey‬‬
‫جسم مطلق‬ ‫الشاة واللبنة و الحجر ما ھم؟‬ ‫‪Sheep, brick, stone,‬‬ ‫بکری‪ ،‬اينٹ اور پتهر کيا ہيں؟‬ ‫‪10‬‬
‫?‪what are they‬‬
‫جوھر‬ ‫الماء و الريح و الحيوان ما ھم؟‬ ‫‪Water, air, and animal,‬‬ ‫پانی‪ ،‬ہوا اور حيوان کيا ہيں؟‬ ‫‪11‬‬
‫?‪what are they‬‬

‫‪Page | 110‬‬
 ‫‪Answers to Tamreen #11‬‬

‫‪.‬فصل بعيد ‪ or‬فصل قريب ‪ or‬جنس بعيد ‪ or‬جنس قريب ‪Identify each as being‬‬

‫‪English‬‬ ‫‪Urdu‬‬ ‫‪Arabic‬‬

‫‪.‬إنسان ‪ for‬فصل قريب ‪ is‬ناطق‬ ‫‪speaking‬‬ ‫بولنے واال‬ ‫ناطق‬ ‫‪1‬‬

‫‪.‬إنسان ‪ for‬فصل بعيد & جنس بعيد ‪ is‬جسم‬ ‫‪physical body‬‬ ‫جسم‬ ‫جسم‬ ‫‪2‬‬
‫‪.‬إنسان ‪ for‬فصل بعيد & جنس بعيد ‪ is‬جسم نامي‬ ‫‪growing physical body‬‬ ‫بڑھنے واال جسم‬ ‫جسم نام‬ ‫‪3‬‬

‫‪.‬حمار ‪ for‬فصل قريب ‪ is‬ناھق‬ ‫‪braying‬‬ ‫رينکنے واال‬ ‫ناھق‬ ‫‪4‬‬

‫‪.‬فرس ‪ for‬فصل قريب ‪ is‬صاھل‬ ‫‪neighing‬‬ ‫ہنہنانے واال‬ ‫صاھل‬ ‫‪5‬‬

‫‪.‬إنسان ‪ for‬فصل بعيد ‪ is‬حساس‬ ‫‪able to sense‬‬ ‫حس رکهنے واال‬ ‫حساس‬ ‫‪6‬‬

‫‪ as well as for the‬إنسان ‪ for‬فصل بعيد & جنس بعيد ‪ is‬نام‬ ‫‪growing‬‬ ‫بڑھنے واال‬ ‫نام‬ ‫‪7‬‬
‫)‪ (goat, horse, donkey, etc.‬حيوانات ‪other‬‬

‫‪Answers to Tamreen #12‬‬

‫‪For each pair, identify which type of nisbat is occurring.‬‬

‫‪Type of nisbat‬‬ ‫‪English‬‬ ‫‪Urdu‬‬ ‫‪Arabic‬‬
‫عموم وخصوص مطلق‬ ‫‪living creature -‬‬ ‫حيوان ‪ -‬گهوڑا‬ ‫حيوان‪ -‬فرس‬ ‫‪1‬‬
‫عام مطلق ‪ is‬حيوان‬ ‫‪horse‬‬
‫خاص مطلق ‪ is‬فرس‬
‫تباين‬ ‫‪human - rock‬‬ ‫انسان ‪ -‬پتهر‬ ‫انسان ‪ -‬حجر‬ ‫‪2‬‬
‫عموم وخصوص مطلق‬ ‫‪physical body -‬‬ ‫جسم ‪ -‬گدھا‬ ‫جسم ‪ -‬حمار‬ ‫‪3‬‬
‫عام مطلق ‪ is‬جسم‬ ‫‪donkey‬‬
‫خاص مطلق ‪ is‬حمار‬
‫عموم وخصوص من وجه‬ ‫‪living creature -‬‬ ‫حيوان ‪ -‬کاال‬ ‫حيوان‪ -‬اسود‬ ‫‪4‬‬
‫بقر أسود ‪ is‬مادة إجتماعي‬ ‫‪black‬‬
‫قلنسوة سوداء & بقر أبيض ‪ is‬مادة إفتراقي‬
‫عموم وخصوص مطلق‬ ‫‪growing body -‬‬ ‫جسم نامى ‪ -‬كهجور‬ ‫جسم نام ‪ -‬نخلة‬ ‫‪5‬‬
‫عام مطلق ‪ is‬جسم نامى‬ ‫‪date tree‬‬ ‫كا درخت‬ ‫(شجر تمر)‬
‫خاص مطلق ‪ is‬نخلة‬
‫عموم وخصوص مطلق‬ ‫‪rock- physical‬‬ ‫پتهر‪ -‬جسم‬ ‫حجر‪ -‬جسم‬ ‫‪6‬‬
‫عام مطلق ‪ is‬جسم‬ ‫‪body‬‬
‫خاص مطلق ‪ is‬حجر‬
‫تباين‬ ‫‪human- goat‬‬ ‫انسان ‪ -‬بکری‬ ‫انسان ‪ -‬غنم‬ ‫‪7‬‬
‫عموم وخصوص من وجه‬ ‫‪Roman- human‬‬ ‫رومى ‪ -‬انسان‬ ‫رومى ‪ -‬انسان‬ ‫‪8‬‬
‫انسان رومى ‪ is‬مادة إجتماعي‬
‫انسان صيني & بقر رومى ‪ is‬مادة إفتراقي‬
‫تباين‬ ‫‪goat - donkey‬‬ ‫بکری ‪ -‬گدھا‬ ‫غنم ‪ -‬حمار‬ ‫‪9‬‬
‫تساوي‬ ‫‪horse- neighing‬‬ ‫گهوڑا ‪ -‬ہنہنانے‬ ‫فرس ‪ -‬صاھل‬ ‫‪10‬‬
‫واال‬
‫تساوي‬ ‫‪animal - able to‬‬ ‫حس رکهنے واال‪-‬‬ ‫حساس ‪ -‬حيوان‬ ‫‪11‬‬
‫‪sense‬‬ ‫حيوان‬
‫‪ are synonymous in terms of the mantiq.‬متحرک باإلرادہ ‪ and‬حساس ‪Note: The terms‬‬
‫‪Page | 111‬‬
 Answers to Tamreen #13

Type English Arabic

‫حد ناقص لإلنسان‬ matter - speaking ‫جوھر ناطق‬ 1

‫حد ناقص لإلنسان‬ growing body - speaking ‫جسم نام ناطق‬ 2

‫حد ناقص للحيوان‬ physical body – able to sense ‫جسم حساس‬ 3

‫حد ناقص للحيوان‬ physical body – able to move by itself ‫جسم متحرک باإلرادہ‬ 4

‫حد تام للفرس‬ living creature - neighing ‫حيوان صا ھل‬ 5

‫حد تام للحمار‬ living creature - braying ‫حيوان ناھق‬ 6

‫حد ناقص للحمار‬ physical body- braying ‫جسم ناھق‬ 7

‫حد ناقص للحيوان‬ able to sense ‫حساس‬ 8

‫حد ناقص لإلنسان‬ intelligence/ability to speak ‫ناطق‬ 9

‫حد تام للكلمة‬ a word stipulated for a single meaning ‫الكلمة لفظ وضع لمعنى مفرد‬ 10

‫حد تام للفعل‬ a word that can be understood by itself and ‫على معنى في نفسها‬ٰ ‫الفعل كلمة دلت‬ 11
contains one of the three tenses ‫مقترنا بأح ِد األزمنة الثالثة‬

Note: The terms ‫ حساس‬and ‫ متحرک باإلرادہ‬are synonymous in terms of the mantiq.

Page | 112

‫‪.‬قضية ‪Identify each type of‬‬
‫‪Type‬‬
‫قضية شخصية ‪ /‬مخصوصة‬
‫قضية طبعية‬
‫قضية محصورة موجبة كلية‬
‫قضية محصورة سالبه كلية‬
‫قضية محصورة موجبة جزئية‬
‫قضية محصورة موجبة جزئية‬
‫قضية محصورة موجبة كلية‬
‫قضية محصورة سالبه كلية‬
‫قضية محصورة موجبة كلية‬
‫قضية محصورة موجبة كلية‬
‫قضية محصورة موجبة كلية‬
‫قضية محصورة موجبة كلية‬
‫تصديقات ‪Part 2:‬‬
‫‪Answers to Tamreen #14‬‬
‫‪Arabic‬‬ ‫‪English‬‬ ‫‪Urdu‬‬
‫عمرو في المسجد‬ ‫‪Amr is in the masjid.‬‬ ‫عمرو مسجد ميں ہے‬ ‫‪1‬‬
‫الحيوان جنس‬ ‫‪Haywaan (living‬‬ ‫حيوان جنس ہے‬ ‫‪2‬‬
‫‪creatures) is a category.‬‬
‫كل فرس صاھل‬ ‫‪Every horse neighs.‬‬ ‫ہر گهوڑا ہنہناتا ہے‬ ‫‪3‬‬
‫ال حمار جماد‬ ‫‪No donkey is inanimate.‬‬ ‫کوئی گدھا بے جان نہيں ہے‬ ‫‪4‬‬
‫بعض االنسان كاتب‬ ‫‪Some humans are‬‬ ‫بعض انسان لکهنے والے ہيں‬ ‫‪5‬‬
‫‪writers.‬‬
‫بعض االنسان أمي‬ ‫‪Some humans are‬‬ ‫بعض انسان انپڑھ ہيں‬ ‫‪6‬‬
‫‪illiterate.‬‬
‫كل فرس جسم‬ ‫‪Every horse has a‬‬ ‫ہر گهوڑا جسم واال ہے‬ ‫‪7‬‬
‫‪physical body.‬‬
‫ال حجر إنسان‬ ‫‪No stone is human.‬‬ ‫کوئی پتهر انسان نہيں ہے‬ ‫‪8‬‬
‫كل حيوان ميت‬ ‫‪Every living creature is‬‬ ‫ہرجان دار مرنے واال ہے‬ ‫‪9‬‬
‫‪mortal.‬‬
‫كل متكبر ذليل‬ ‫‪Every arrogant person is‬‬ ‫ہر متکبر ذليل ہے‬ ‫‪10‬‬
‫‪disgraced.‬‬
‫كل متواضع عزيز‬ ‫‪Every humble person is‬‬ ‫ہر متواضع (انکساری کرنے‬ ‫‪11‬‬
‫‪honored.‬‬ ‫واال) معزز(عزت واال) ہے‬
‫كل حريص ذليل‬ ‫‪Every greedy person is‬‬ ‫ہر حريص (اللچی) خوار‬ ‫‪12‬‬
‫‪disgraced.‬‬ ‫(ذليل) ہے‬
‫‪Page | 113‬‬
 ‫‪Answers to Tamreen #15‬‬

‫‪.‬قضية ‪Identify each type of‬‬

‫‪Type‬‬ ‫‪English‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬
‫شرطية موجبة متصلة‬ ‫‪If this thing is a horse, then it‬‬ ‫لو كان ھذا الشئ فرسا فهو‬ ‫اگر يہ شے گهوڑا ہےتو جسم‬ ‫‪1‬‬
‫لزومية‬ ‫‪definitely has a physical body.‬‬ ‫جسم‬ ‫ضرور ہے‬

‫شرطية موجبة متصلة‬ ‫‪If a horse neighs, then the‬‬ ‫لو كان الفرس صاھالً‬ ‫اگر گهوڑا ہنہنا واال ہے تو‬ ‫‪2‬‬
‫اتفاقية‬ ‫‪human has a physical body.‬‬ ‫فاإلنسان جسم‬ ‫انسان جسم واال ہے‬
‫شرطية سالبة متصلة‬ ‫‪This is not the issue that if it is‬‬ ‫ليس ھكذا أن لو كان ليال‬ ‫يہ بات نہيں ہے کہ اگر رات‬ ‫‪3‬‬
‫لزومية‬ ‫‪night then the sun will also be‬‬ ‫فالشمس طالعة‬ ‫ہوگی تو سورج نکال ہوا ہو‬
‫‪out.‬‬
‫شرطية موجبة متصلة‬ ‫‪If the sun rises, then the land‬‬ ‫لو كانت الشمس طالعة‬ ‫اگر سورج نکلے گا تو زمين‬ ‫‪4‬‬
‫لزومية‬ ‫‪will be bright.‬‬ ‫فاألرض مشرقة‬ ‫روشن ہوگی‬
‫شرطية موجبة متصلة‬ ‫‪If you perform wudhu, then‬‬ ‫إن توضأت فالصلوة‬ ‫اگر وضو کرو گے تو نماز‬ ‫‪5‬‬
‫لزومية‬ ‫‪salah will be valid.‬‬ ‫صحيحة‬ ‫صحيح ہوگی‬
‫شرطية موجبة متصلة‬ ‫‪If you do good deeds with‬‬ ‫لوعملت الصاحات باإليمان‬ ‫اگر ايمان کے ساته اعمال‬ ‫‪6‬‬
‫لزومية‬ ‫‪imaan, then you will go to‬‬ ‫دخلت الجنة‬ ‫صالحہ کرو گے تو جنت ميں‬
‫‪Jannah.‬‬ ‫جاؤ گے‬

‫‪Page | 114‬‬
 ‫‪Answers to Tamreen #16‬‬

‫‪.‬قضية ‪Identify each type of‬‬

‫‪Type‬‬ ‫‪Engllish‬‬ ‫‪Urdu‬‬ ‫‪Arabic‬‬

‫شرطية موجبة منفصلة‬ ‫‪This thing is a horse or a‬‬ ‫يہ شے گهوڑا ہے يا گدھا‬ ‫ھذا الشيء اما فرس او حمار‬ ‫‪1‬‬
‫‪donkey.‬‬
‫عنادية مانعة الجمع‬
‫شرطية موجبة منفصلة اتفاقية‬ ‫‪This thing is either a living‬‬ ‫يہ چيز يا تو جان دار ہے يا‬ ‫ھذا الشيء اما حيوان او‬ ‫‪2‬‬
‫‪creature or white.‬‬ ‫سفيد ہے‬ ‫ابيض‬

‫شرطية موجبة منفصلة عنادية‬ ‫‪Zaid is either an alim or an‬‬ ‫زيد عالم ہے يا جابل ہے‬ ‫زيد اما عالم او جاھل‬ ‫‪3‬‬
‫حقيقيىة‬ ‫‪illiterate.‬‬

‫شرطية موجبة منفصلة عنادية‬ ‫‪Amr is either a person who‬‬ ‫عمرو بولتا ہے يا گونگا ہے‬ ‫عمرو اما متكلم او ابكم‬ ‫‪4‬‬
‫حقيقيىة‬ ‫‪can speak or is he mute.‬‬

‫شرطية موجبة منفصلة اتفاقية‬ ‫‪Bakr is either a poet or‬‬ ‫بکر شاعر ہے يا کاتب‬ ‫بكر اما شاعر او كاتب‬ ‫‪5‬‬
‫‪writer.‬‬

‫شرطية موجبة منفصلة عنادية‬ ‫‪Zaid is either in the masjid‬‬ ‫زيد گهرميں ہے يا مسجد ميں‬ ‫زيد اما في الدار او في‬ ‫‪6‬‬
‫مانعة الجمع‬ ‫‪or in the house.‬‬ ‫المسجد‬

‫شرطية موجبة منفصلة عنادية‬ ‫‪Khalid is either sick or is he‬‬ ‫خالد بيمار ہے يا تندرست ہے‬ ‫خالد اما مريض او صحيح‬ ‫‪7‬‬
‫حقيقيىة‬ ‫‪healthy.‬‬

‫شرطية موجبة منفصلة عنادية‬ ‫‪Zaid is either standing or‬‬ ‫زيد کهڑا ہے يا بيٹها ہے‬ ‫زيد اما قائم او قاعد‬ ‫‪8‬‬
‫مانعة الجمع‬ ‫‪sitting‬‬

‫شرطية موجبة منفصلة عنادية‬ ‫‪Man is either fortunate or‬‬ ‫آدمی نيكبخت ہے يا بدبخت‬ ‫اآلدمی اما سعيد او شقي‬ ‫‪9‬‬
‫حقيقيىة‬ ‫‪unfortunate.‬‬

‫‪Page | 115‬‬
 Answers to Tamreen #17
If only 1 statement is written, give its naqeedh. If 2 statements are written, figure out if they are naqeedh of
eachother or not. If not, explain which shart is missing.
English
‫تناقض‬ All horses are living
creatures. Some horses
are not living creatures.
‫تناقض‬ Some living creatures are
goats. Not a single living
creature is a goat.
‫تناقض‬ No humans are trees.
Some humans are trees
‫ وحدة مكان‬is missing. Amr is in the masjid. Amr
is not in the home.
Change both to ‘masjid’ or
both to ‘home’.
‫ وحدة إضافة‬is missing. Bakr is Zaid’s son. Bakr is
not Amr’s son.
Change both to ‘Zaid’s son’
or both to ‘Amr’s son’.
‫ وحدة كل أو جزء‬is missing The Englishman is white.
Change both to The Englishman is not
white.
‘Englishman’s skin’ or to
‘Englishman’s hair’.
‫تناقض‬ Every human has a
physical body. Some
humans don’t have a
physical body.
‫تناقض‬ Some white things are
living. No white thing is
living.
‫تناقض‬ Some animals are not
donkeys. All animals are
donkeys
Arabic Urdu #
-‫كل فرس حيوان‬ ‫ہر گهوڑا جاندار ہے‬ 1
‫بعض الفرس ليس حيوانا‬ …
-‫بعض الحيوان شاة‬ ‫بعض جانداروں ميں‬ 2
‫سے بکری ہے‬
‫ال حيوان شاة (ليس أحد من‬
)‫الحيوان شاة‬ …
‫ال إنسان شجر ) ليس أحد من‬ ‫کوئی انسان درخت‬ 3
- (‫اإلنسان شجرا‬ ‫نہيں ہے‬
‫بعض اإلنسان شجر‬ …
-‫عمرو في المسجد‬ ‫عمرو مسجد ميں ہيں‬ 4
‫عمرو گهرميں نہيں‬
‫عمرو ليس في البيت‬ .‫ہيں‬
- ‫بكر ولد زيد‬ ‫بکر زيد کا بيٹا ہے‬ 5
‫بکر عمرو کا بيٹا نہيں‬
‫بكر ليس ولد عمرو‬
‫ہے‬
- ‫االفرنجي أبيض‬ ‫فرنگی گورا ہے‬ 6
‫االفرنجي ليس أبيض‬ ‫فرنگی گورا نہيں ہے‬
- ‫كل إنسان جسم‬ ‫ہر انسان جسم ہے‬ 7
‫بعض اإلنسان ليس جسما‬ …
- ‫بعض األبيض حيوان‬ ‫بعض سفيد جاندار ہے‬ 8
‫ال أبيض حيوان‬ …
-‫بعض الحيوان ليس حمارا‬ ‫بعض جاندار گدھا نہيں‬ 9
‫كل حيوان حمار‬ ‫ہے‬
…
Page | 116
 ‫تناقض‬ ‫‪Some humans are writers.‬‬ ‫بعض اإلنسان كاتب ‪-‬‬ ‫بعض انسان لکهنے‬ ‫‪10‬‬
‫‪No human is a writer.‬‬ ‫والے ہيں‬
‫ال إنسان كاتب‬
‫…‬

‫تناقض‬ ‫‪Some goats are not black.‬‬ ‫بعض الشاة ليس اسود ‪-‬‬ ‫بعض بکريان کالی نہيں‬ ‫‪11‬‬
‫ہيں‬
‫‪All goats are black.‬‬ ‫كل شاة اسود‬
‫…‬

‫‪ is missing.‬وحدة زمان‬ ‫‪Zaid sleeps at night. Zaid‬‬ ‫زيد نائم في الليل ‪-‬‬ ‫زيد رات کو سوتا ہے‬ ‫‪12‬‬
‫‪doesn’t sleep in the day.‬‬ ‫زيد دن کو نہيں سوتا‬
‫‪Change both to ‘at night’ or‬‬ ‫زيد ليس نائم في النهار‬ ‫ہے‪.‬‬
‫‪change both to ‘in the day’.‬‬

‫‪Answers to Tamreen #18‬‬

‫‪of each statement.‬عكس مستوي ‪Give the‬‬

‫عكس مستوي‬ ‫‪Original Statement‬‬

‫‪English‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬ ‫‪English‬‬ ‫‪Arabic‬‬ ‫‪Urdu‬‬ ‫‪#‬‬

‫‪Some body‬‬ ‫بعض الجسم إنسان‬ ‫بعض جسم والے‬ ‫‪Every human‬‬ ‫كل إنسان جسم‬ ‫ہر انسان جسم واال‬ ‫‪1‬‬
‫‪possessors are‬‬ ‫انسان ہے‬ ‫‪has a physical‬‬ ‫ہے‬
‫‪humans.‬‬ ‫‪body.‬‬

‫‪No non-living‬‬ ‫ال جماد حمار‬ ‫کوئی بے جان گدھا‬ ‫‪No donkey is‬‬ ‫ال حمار جماد‬ ‫کوئی گدھا بے جان‬ ‫‪2‬‬
‫‪thing is a donkey.‬‬ ‫نہيں ہے‬ ‫‪inanimate.‬‬ ‫نہيں ہے‬

‫‪No intellectual‬‬ ‫ال عاقل فرس‬ ‫کوئی عاقل گهوڑا‬ ‫‪No horse is‬‬ ‫ال فرس عاقل‬ ‫کوئی گهوڑا عاقل‬ ‫‪3‬‬
‫‪being is a horse.‬‬ ‫نہيں ہے‬ ‫‪intelligent.‬‬ ‫نہيں ہے‬

‫‪Some disgraced‬‬ ‫بعض الذليلين‬ ‫بعض ذليل حريص‬ ‫‪Every greedy‬‬ ‫كل حريص ذليل‬ ‫ہر حريص ذليل ہے‬ ‫‪4‬‬
‫‪people are‬‬ ‫حريصون‬ ‫ہے‬ ‫‪person is‬‬
‫‪greedy.‬‬ ‫‪disgraced.‬‬

‫‪Some respected‬‬ ‫بعض العزيزين‬ ‫بعض پيارے قناعت‬ ‫‪Every person‬‬ ‫كل قانع عزيز‬ ‫ہر قناعت کرنے واال‬ ‫‪5‬‬
‫‪people are‬‬ ‫قانعون‬ ‫کرنے والے ہے‬ ‫‪who is satisfied‬‬ ‫پيارا ہے‬
‫‪obedient.‬‬ ‫‪is beloved.‬‬

‫‪Some people who‬‬ ‫بعض الساجدين‬ ‫بعض سجدہ کرنے‬ ‫‪Every person‬‬ ‫كل مصل ساجد‬ ‫ہر نمازی سجدہ‬ ‫‪6‬‬
‫‪prostrate, pray.‬‬ ‫مصلون‬ ‫والے نمازی ہے‬ ‫‪who prays‬‬ ‫کرنے واال ہے‬
‫‪makes‬‬
‫‪prostration.‬‬

‫‪Some‬‬ ‫بعض الموحدين‬ ‫بعض هللا کو ايک‬ ‫‪Every Muslim is‬‬ ‫كل مسلم موحد‬ ‫ہر مسلمان هللا کو‬ ‫‪7‬‬
‫‪monotheists are‬‬ ‫مسلمون‬ ‫جاننے والے مسلمان‬ ‫‪a monotheist.‬‬ ‫ايک جاننے واال ہے‬
‫‪Muslims.‬‬ ‫ہے‬

‫‪Some people who‬‬ ‫بعض غير مصلين‬ ‫بعض نماز نہ پڑھ‬ ‫‪Some Muslims‬‬ ‫بعض المسلمين غير‬ ‫بعض مسلمان نماز‬ ‫‪8‬‬
‫‪don’t pray are‬‬ ‫مسلم‬ ‫نے والے مسلمان‬ ‫‪do not pray.‬‬ ‫مصل‬ ‫نہيں پڑھتے ہيں‬
‫‪Muslims.‬‬ ‫ہيں‬

‫‪Page | 117‬‬
‫‪Some people who‬‬ ‫بعض الصائمين‬ ‫بعض روزہ رکهنے‬ ‫‪Some Muslims‬‬ ‫بعض المسلمين‬ ‫بعض مسلمان روزہ‬ ‫‪9‬‬
‫‪fast are Muslims.‬‬ ‫مسلم‬ ‫مسلمان والے ہيں‬ ‫‪keep fast.‬‬ ‫صائم‬ ‫رکهتے ہيں‬

‫‪Some people who‬‬ ‫بعض المصليين‬ ‫بعض نمازی‬ ‫‪Some Muslims‬‬ ‫بعض المسلمين‬ ‫بعض مسلمان‬ ‫‪10‬‬
‫‪pray are Muslims.‬‬ ‫مسلم‬ ‫مسلمان ہيں‬ ‫‪are prayers.‬‬ ‫مصل‬ ‫نمازی ہيں‬

‫‪Answers to Tamreen #19‬‬

‫‪For each qiyaas, identify the sughraa, kubraa, nateejah, asghar, akbar, and hadd owsat.‬‬
‫‪hadd‬‬ ‫‪akbar‬‬ ‫‪asghar‬‬ ‫‪nateejah‬‬ ‫‪kubraa‬‬ ‫‪sughraa‬‬
‫‪owsat‬‬
‫ناطق‬ ‫جسم‬ ‫انسان‬ ‫پس ہر انسان جسم ہے‬ ‫اور ہر ناطق جسم ہے‬ ‫ہر انسان ناطق ہے‬ ‫‪1‬‬
‫ناطق‬ ‫جسم‬ ‫انسان‬ ‫ان ِج ْس ٌم‬
‫س ٍ‬‫فك ّل إِ ْن َ‬ ‫ق ِج ْس ٌم‬‫َوك ُّل نَاطِ ٍ‬ ‫ان نَاطِ ٌق‬
‫س ٍ‬‫ك ُّل إِ ْن َ‬
‫جان دار‬ ‫پتهر‬ ‫انسان‬ ‫پس کوئی انسان پتهر نہيں‬ ‫اور کوئی جان دار پتهر نہيں‬ ‫ہر انسان جان دار ہے‬ ‫‪2‬‬
‫حيوان‬ ‫حجر‬ ‫انسان‬ ‫فال إنسان حجر‬ ‫َو ال حيوان حجر‬ ‫ان حيوان‬ ‫س ٍ‬ ‫ك ُّل ِإ ْن َ‬
‫گهوڑا‬ ‫ہنہنانے‬ ‫پس بعض جان دار ہنہنانے واال ہے جان دار‬ ‫اور ہر گهوڑا ہنہنانے واال ہے‬ ‫بعض جان دار گهوڑے ہے‬ ‫‪3‬‬
‫واال‬
‫فرس‬ ‫صا ِھ ٌل‬
‫َ‬ ‫حيوان‬ ‫صا ِھ ٌل‬ ‫ف َب ْعض الحيوان َ‬ ‫صا ِھ ٌل‬ ‫َوك ُّل فَ َر ٍس َ‬ ‫َب ْعض الحيوان فرس‬
‫نمازی‬ ‫هللا کے‬ ‫مسلمان‬ ‫پس بعض مسلمان هللا کے پيارے‬ ‫اور ہر نمازی هللا کا پيارا ہے‬ ‫بعض مسلمان نمازی ہيں‬ ‫‪4‬‬
‫پيارے‬ ‫ہے‬
‫ص ُّل‬
‫م َ‬ ‫َمحْ ب ْوب‬ ‫ْالم ْسلِمون‬ ‫فبَ ْعض ْالم ْسلِمِ يْنَ َمحْ ب ْوب إلى هللاِ‬ ‫ص ٍّل َمحْ ب ْوب إلى هللاِ‬ ‫َوك ُّل م َ‬ ‫صلّ ْون‬‫بَ ْعض ْالم ْسلِمِ يْنَ م َ‬
‫إلى هللاِ‬
‫مسلمان هللا کو نہيں ڈاڑہی‬ ‫پس بعض مسلمان هللا کو نہيں بهاتا‬ ‫اور کوئی ڈاڑہی منڈانے واال هللا‬ ‫بعض مسلمان ڈاڑھی منڈانے‬ ‫‪5‬‬
‫منڈانے‬ ‫بهاتا‬ ‫کو نہيں بهاتا‬ ‫والے ہے‬
‫واال‬
‫حالق‬ ‫مبغوض‬ ‫ْالم ْسلِمون‬ ‫فبعض المسلمين مبغوض عند هللا‬ ‫وكل حالق اللحية مبغوض عند هللا‬ ‫بعض المسلمين حالق اللحية‬
‫اللحية‬ ‫عند هللا‬
‫سجدہ‬ ‫هللا کا‬ ‫نمازی‬ ‫پس ہر نمازی هللا کا فرماں بردار‬ ‫اور ہر سجدہ کرنے واال هللا کا‬ ‫ہر نمازی سجدہ کرنے واال‬ ‫‪6‬‬
‫کرنے‬ ‫فرماں‬ ‫ہے‬ ‫فرماں بردار ہے‬ ‫ہے‬
‫واال‬ ‫بردار ہے‬
‫ساجد‬ ‫مطيع هللا‬ ‫مص ّل‬ ‫فكل مصل مطيع هللا‬ ‫وكل ساجد مطيع هللا‬ ‫كل مصل ساجد‬

‫تمت بالخير‬

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