Science of Arabic Grammer

8/9/2019 Science of Arabic Grammer

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AL-MUQADDIMAH

AL-AJURRUMIYYAH[On The Science Of Arabic

Grammar]

BY:

ABU ABDILLH, MU#AMMAD IBN MU#AMMAD

IBN DAW%D, AL-'ANHJ)

POPULARLY KNOWN AS IBN JURR%M

Translated by: Amienoellah Abderoef

www.alhassanain.org/english


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Table of Contents

TRANSLATORS INTRODUCTION ......................................3About the jurr#miyyah and its author....................................3What the jurr#miyyah does and does not do.............................3Ten reasons why Muslims should learn Arabic:...........................5How to study the jurr#miyyah ............................................8Advice to students who wish to master Arabic grammar:.................8About the Translation: ......................................................9

An Overview of the jurr+miyyah....................................... 11KALM and its Constituent Parts....................................... 13The Chapter on IRB.................................................... 15The Chapter on Identifying the ALMT AL-IRB................ 16Section (on the MURABT BIL-#ARAKT and the MURABTBIL-#UR%F) ............................................................... 19The Chapter on the AFL............................................... 20The Chapter on the MARF%T AL-ASM........................... 22The Chapter on the FIL................................................ 23The Chapter on the AL-MAF%L ALLA-)LAM YUSAMMAFILUH% ..................................................................25The Chapter on the MUBTADA and the KHABAR................... 26The Chapter on the AWMIL that precede and operate on theMUBTADA and KHABAR...............................................28The Chapter on the NAT [and an explanation of the MARIFAH

(definite noun) and NAKIRAH (indefinite noun)]...................... 30The Chapter on the A.F................................................. 31The on the MAN'%BT AL-ASM.....................................34The Chapter on the MAF%L BIH)...................................... 35The Chapter on the MA'DAR............................................ 37

The Chapter on the 0arf ZAMN and 0arf MAKN.................. 38

The Chapter on the #2l ....................................................40The Chapter on the TAMY)Z.............................................41The Chapter on the ISTITHN..........................................42

The Chapter on ""....................................................... 43The Chapter on the MUND........................................... 44The Chapter on the MAF%L MIN AJLIH)............................. 45The Chapter on the MAF%L MAAH%................................. 46The Chapter on the MAKHF%4T AL-ASM........................ 47Notes .........................................................................49



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TRANSLATORS INTRODUCTIONI n the Name of Al lah, Most Gracious, Most Merci ful

All Praise belongs to Allah, Who has sent down the Quran to His

Beloved Messenger as an Arabic Quran in order that we may understand.

Peace and Blessings on our Master, Muhammad, the most eloquent

articulator of the letter , his family, his companions and those whosucceeded them until the Day of Reckoning.

It is with great pleasure th.at I offer this annotated translation of the

famous jur r#miyyahto my Muslim brothers and sisters with the hope thatit will contribute to a better understanding of the Arabic language and hence

a better understanding of the Holy Quran and the Prophetic Sunnahas well

as the vast Islamic heritage that the best minds of the Muslim world have

left behind.

About the jurr+miyyah and its authorOf all the short texts and treatises that have been written on Arabic

Grammar there is none that has enjoyed as much popularity around theworld than the jur r#miyyah. It has been recorded from the author, Ab#Abdill%h, Mu'ammad ibn Mu'ammad ibn D%w#d al-)anh%j+, who wrotethis text in Makkah whilst facing the Holy Kabah that after he had written

this Muqaddimahhe threw it into the ocean and said: If this Muqaddimah

was written sincerely and purely for Allahs sake then it should not get

soaked with water and the result was that when he recovered it from the sea

it was still dry.

This most probably explains why this booklet has continued to enjoy

widespread popularity since the day it first appeared up to this present day

and that being so despite the existence of thousands of other Arabic

Grammar works. Numerous commentaries of various sizes have been

written on thejur r#miyyahand it has even been committed to verse. Evenup to this very day students are still engaged in memorising it because of its

brevity and easy style. Such is the bounty that Allah, All-Mighty has

bestowed on the author of the jur r#miyyahand what a bounty - to have abook so small in size bring so much reward for its author. Surely such

blessing and goodwill can only be the returns and proceeds of a Sincere and

Pure Intention. May Allah reward the author richly and abundantly for not

only presenting us with this excellent treatise on Arabic Na%wbut also forteaching us the importance of a sincere and pure intention.

What the jurr+miyyah does and does not doWhen students begin to learn Arabic they are often not aware of what

such learning really entails. Even well into their learning they might still notbe aware of how wide a field Arabic study is and what is needed to become

proficient in all the main areas. Often they are told to study this or that book

without knowing precisely what its main focus or concentration is.

Consequently, they spend a long time studying a particular work while they

could have studied another work that is more suited to their specific needs.

We will now take the jur r#miyyahand see exactly what it is that it doesand does not do.



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Thejurr#miyyahaims at doing the following:

Providing the student with a general framework within which to

understand, think and communicate about Arabic Na%wrules in a clear andcoherent fashion

Acquainting the student with the relevant Na%w terms, concepts and

basic rulesEnabling students to perform simple and small-scale syntactic analysis

(i r'b)Serving as an introduction to Arabic grammatical texts of much wider

scope and much greater detail

Enabling the student to cover all the basic Na%wrules within a very shortperiod of time

Equipping the student with the requisite grammatical knowledge needed

(amongst other things) for performing basic communication tasks such as

the production and reception of grammatically well-formed sentences

Providing the student with a working knowledge of Na%wto enable himto tackle basic Islamic texts

On the other hand, the jur r#miyyah is essentially a basic Na%w textand not a full Arabic language course and as such it does not:

Develop the students productive and receptive skills (listening, reading,

speaking and writing)

Build the students vocabulary except in the field of Na%wProvide the student with an in-depth knowledge of Na%wGive a comprehensive treatment of )ar fCover any of the other Arabic linguistic sciences such as I lm al-

Bal'ghah (rhetoric or stylistics), I lm al-Lughah (lexicology), I lm al-Ar#d(prosody), etc.

Provide the students with exercises and drills i.e. it focuses only on

theoretical Na%wand not applied Na%wThe student, who, therefore, wishes to learn Arabic holistically, isadvised to augment his Arabic studies with other Arabic language material.

A comprehensive Arabic course will have to cover:

Arabic grammar, theoretical and applied in the form of exercises and

drills

The four language skills: reading, writing, speaking and listening (i.e.

Arabic production and comprehension)

Vocabulary building in the relevant fields and situational contexts (i.e.

developing the students Arabic lexicon)

The textbooks that normally cover these areas of Arabic language study

are of two kinds:

Textbooks that are general and comprehensive in their coverage in thatthey attempt to cover all the areas of Arabic language study in a single book

or set of books, e.g. al-A rabiyyah li al-N'shi+n, al-Kit'b al-As'siyy, etc.Textbooks that are more narrow and specific in their coverage in that

each textbook is intended to cover at least one area of Arabic language study

Furthermore, a student may want to learn Arabic for its own sake or as a

means to access the vast Arabic Islamic legacy or as a tool for Islamic

dawahor for commercial purposes or for numerous other reasons.



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Accordingly, he will have to include Arabic material that deals with his

particular area of interest. For example, if his goal is to understand Islam

and all of its disciplines in Arabic then he is required to study various

Islamic components each with its own textbooks, etc.

Ten reasons why Muslims should learn Arabic:1- Allah, the Almighty and Wise, chose and singled out Arabic fromamongst all the languages of the world - past, present and future - to

be the vehicle for His final Revelation to the whole of humanity. This

fact alone should constitute sufficient reason for Muslims to learn

Arabic. Certainly, if Allah so wished He could have revealed the

Quran not only in any language but in every language but as He

Himself states in the Holy Quran: Verily, We sent It down as an

Arabic Quran in order that you may understand. This verse implies

that Arabic has certain unique features which make it superior to all

the languages of the world and which enable it to convey the

subtleties and mysteries of Allahs Speech in a manner that no other

language can. Furthermore, it is Allah who endowed Arabic withthese features and made it superior to all other languages.

2- If Allah is who He is - the Creator of the worlds - and His Messenger

(Peace and Blessings be upon him) is who he is - the Best of Allahs

creation - should not every Muslim in this world attempt to learn

Arabic to understand Allahs Words and those of His Messenger?

The Quran - even though it is in this world - is not from this world

but rather from the Lord of the worlds. Allah, Most High says:

Verily It (i.e. the Quran) is a Revelation from One, All Wise and

All Knowing. How can any Muslim live in this world finding time

to do so many things and yet not find time to study the language of

Allahs Holy Book and the Sunnah of His Holy Messenger (Peace

and Blessings be upon him). How many of us spend so much time,effort and money on learning the sciences of this world but in

comparison spend absolutely zero on learning the sciences of the

Next world. If we really know who Allah is and who His Messenger

is, we would not hesitate one second to learn the language of Allahs

Book and the Sunnah of His Messenger. The Quran and Sunnah

contain so much wealth - Real Wealth - but most of us prefer to

remain poor and deprived forever.

3- A great number of scholars believe the Quranic inimitability to

reside inter alia in its language. The science of al-Bal'ghah(eloquence/stylistics) was especially developed to deal with this

particular dimension of the Quran. This science demonstrates in no

uncertain terms that the Quran represents the Absolute Pinnacle ofEloquence and that it stands unrivalled and unchallenged in its

stylistic output. However, to appreciate the stylistic aspects of the

Quran presupposes having learnt Arabic. Thus, those who are not

schooled in Arabic will forever be deprived of the Stylistic Beauty of

the Quran and fail to see and comprehend the subtle mysteries that

are enclosed in the depths of is language.



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4- Apart from the Quran and Sunnahthat are in Arabic there is also the

vast and rich Islamic Legacy. This is the legacy left behind by the

worlds greatest minds. Without Arabic we would deprive ourselves

of the fruits of almost fourteen centuries of Islamic scholarship. All

of this scholarship was directed at serving Islam and the Muslim

Ummah. Numerous sciences sprung up after the advent of Islam withthe principal aim of preserving and explaining the Primary Islamic

Sources. These sciences are still being studied and taught up to today

in Islamic institutions and circles around the world - the result is an

ever-expanding heritage. Had it not been for the past Muslim scholars

then we would not have known Islam as we know it to today. May

Allah reward them abundantly for the great service they have

rendered to Islam and the Muslim Community.

5- A number of Islamic sciences derive explicitly from the Arabic

linguistic sciences in that a number of the issues discussed therein are

linguistic issues. To understand these issues requires a thorough

grounding in the Arabic linguistic sciences on which they are based.

These sciences include inter alia: al-Tafs+r (Quranic exegesis), Ul#m al-Qur'n (Sciences of the Quran), I lm al-%ad+th (Scienceof %ad+th), al-Fiqh (Islamic Jurisprudence), al-Aq+dah (IslamicTheology). The reason for this being the case is the fact that the two

primary sources of Islam, viz. the Quran and Sunnah, are in Arabic

and in order to understand their message, unlock their hidden

mysteries and treasures and appreciate the linguistic subtleties with

which especially the Quran has been characterised one needs to be

familiar with the Arabic sciences that will make such a task possible.

Thus, al-Tafs+ris no more than an interpretation of the Quran, I lmal-%ad+thno more than an interpretation of the Prophetic Traditions,al-Fiqhno more than an extrapolation of legal rules from the Quran

and the Sunnah, al-Aq+dahno more than an extrapolation of a set ofbeliefs from the Quran and authentic Sunnah, etc. It is clear from

the aforementioned that each of these Islamic sciences involves a

detailed analysis and close investigation of the Arabic in which the

Quran and Sunnah are couched. It is not uncommon to find that

many a difference amongst scholars on a particular Islamic matter has

its source in the manner in which they interpreted or read a particular

Quranic verse or Prophetic tradition.

Umar (may Allah be pleased with him) said: Learn the Sunnah and

learn Arabic; learn the Quran in Arabic for it is in Arabic.

He also said: Learn Arabic for it is part of your Religion and learn how

the estate of the deceased should be divided (al-Far' id) for these are partof your Religion.Imam al-Shafiiyy is reported to have said that he studied Arabic for

twenty years (from its pure sources) in order to understand the Quran

Some scholars also maintain that learning Arabic is compulsory on every

Muslim. The reason for this ruling is that learning the Quran and Sunnahis

compulsory on every Muslim and since the Quran and Sunnahcannot be

learnt without Arabic it follows that Arabic is also compulsory.



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Al-A-muiyy is reported to have said: What I fear most for a student ofknowledge - if he does not know Na%w- that he may fall in the category ofthose mentioned in the had+th: Whosoever intentionally contrives a lie inmy name, then let him prepare or reserve for himself a seat in the Fire,

because the Messenger of Allah (Peace and Blessings be upon him) never

used to make grammatical errors in his speech so anything that you reportfrom him and you make grammatically errors in it then you would have

contrived a lie in his name.

6- Knowledge of Arabic makes ones devotion and worship much more

meaningful. This is especially the case when performing -al'h,reciting and listening to the Quran, listening to khutbahs, making

du's, etc. In short, knowing Arabic obviates the need for a mediatoror interpreter between Allah and us. In other words, Arabic enables

us to listen to the Quran and Prophetic statements first hand.

7- Moreover, what constitutes the Quran is not its mere meaning but

rather its meaning together with the specific wording in which it is

couched. This means that no matter how close a particular translation

is to the actual meaning of the Quran it still does not constitute theQuran which is the Divine and Uncreated Speech of Allah. At best, a

translation is no more than a human approximation of what the

Quran means and as such is finite and can never replace the infinite

Speech of Allah. Consider the following Quranic verses: Say (O

Muhammad): If the sea were ink for (writing) the Words of my Lord,

surely the sea would be exhausted before the Words of my Lord

would be finished, even if We brought another (sea) like it as

backup and And if all the trees on the earth were pens and the sea

(were ink wherewith to write), with seven seas behind it to add to its

(supply), yet the Words of Allah would not be exhausted. Verily,

Allah is All-Mighty, All-Wise. In addition, reliance on a translation

(which in itself is deficient because it is only a human approximation

of Allahs Divine Speech) means one will always be deprived of the

effect of the actual wording which adds to the richness and inimitable

eloquence of the Quran. It is not the translation that brings tears to

the eyes of men but rather the Quran in the full splendour of its

stirring words and moving meanings.

8- The problematic nature of translations is another reason why

Muslims should learn Arabic. Much of our Islamic heritage is still

inaccessible to the non-Arabic speaking Muslim population and so it

will continue to be for a very long time. Translations also have their

own deficiencies and shortcomings. These range from gross

misinterpretation to poor quality and sub-standard translation.9- Language being a conduit of culture has an indelible influence on its

speakers. Arabic being the conduit of Islamic culture likewise has a

positive Islamic influence on its speakers. No doubt, the Quran and

Prophetic Sunnah have left a permanent mark on the Arabic

language and are - to a large extent - also responsible for Arabic

remaining fundamentally unchanged over the past fourteen centuries.



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10-If certain non-Muslims (Orientalists) - spurned on by their hatred for

Islam and the Muslims - studied Arabic for the purpose of destroying

Islam and gaining control over the Muslims then why should

Muslims - spurned on by their +m'n and love for Islam and theMuslim Ummah - not study Arabic for the purpose of defending

Islam against anti-Islamic forces and Islamophobia.

How to study the jurr+miyyahThere is no single way of studying the jur r#miyyah. Of the many ways

of studying the jur r#miyyah some might be effective and some not andthat also differs from student to student. Nevertheless, the following are

some guidelines for making the best of studying thejur r#miyyah:Making du'and asking Allah to grant you mastery over Arabic as well

as sincerity in your quest

Having studied some Arabic before even if it is not considerable

Finding a competent teacher especially someone who has been through

thejur r#miyyahhimself and has taught it before

Working through the original Arabic text and only referring to thetranslation when necessary

Understanding not only the words, phrases and sentences in the text but

also the grammatical structure underlying the words, phrases and sentences

as far as possible

Organising the information into tables and charts to see how apparently

disparate parts are systematically related to each other and to facilitate their

understanding

Consolidating the information as one goes along through continuous

revision and by doing exercises and even attempting to memorise it

Consciously applying the rules when reading, writing, speaking and

listening to Arabic

Filling in examples in the text where such examples are requiredConducting simple syntactic analysis (i r'b) of the examples

Advice to students who wish to master Arabic grammar:Arabic grammar is a fairly exact science almost like mathematics and

physics and as such the student needs to take care that he or she has a proper

grasp of the technical terms that are employed.

The student is required to see Arabic grammar as a unified and coherent

system within which everything is interrelated and performs a function

within that system. The student might find it difficult to perceive it at first

but through patience and practice (and Allahs Permission) he will

eventually see a holistic system emerging from the seemingly disparate

parts.Arabic grammar is intellectually very demanding and as such the student

needs to be vigilant and in a continuous state of thinking. Under no

circumstances should he lower his guard for otherwise he will falter. Thus, a

great deal is dependent on the student himself in terms of making sense of

the information, integrating and assimilating it and then applying it in the

comprehension and production of sentences.



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About the Translation:The current work is not intended to serve as a mere translation of the

jurr#miyyah. In addition, it serves to do the following:provide examples where the author did not provide any

explain the reason and rationale behind particular rules and points in the

textprovide additional information and elaborate on some of the rules

rectify some misconceptions

put the material in perspective

I have also tried to give as literal a translation possible to facilitate a

close reading and word-for-word analysis of the source text. It is not

sufficient that the student merely understands the general drift of what is

said but should rather try to understand every word and if possible the

underlying grammatical structure i.e. how the words are syntactically related

to each other. Of course it is impossible to translate every aspect of the

source text but where it was possible to translate a particular aspect even at

the expense of a better sounding translation I have done so.

It is said that the best way to learn Arabic is through Arabic, so why thecurrent translation of thejur r#miyyah. There is no doubt about the truth ofthis statement but considering that a lot of Arabic beginners do not know

Arabic to start off with let alone being taught Arabic grammar - a highly

intellectually demanding subject - in the medium of Arabic. There is no

harm in trying to understand highly complex grammatical concepts in ones

mother tongue especially during the initial stages but one should always

aspire to understand them in the original language. At most ones mother

tongue should serve as a stepping stone and not as a permanent replacement

for Arabic as a medium of instruction for not only does it severely slow

down the Arabic learning process but also defeats the whole purpose of

learning Arabic in the first place - which is to become proficient in its use.

Unless ones intention is merely to understand Arabic theoretically and notcommunicate it practically it would suffice learning it in ones mother

tongue.

Thus, this present translation was never intended to replace Arabic as the

medium of instruction but only to facilitate Arabic beginners getting a

handle on Arabic grammar since too often have I witnessed how many of

them struggle to come to grips with basic grammatical concepts with the

result that a number of them develop a dislike for Arabic grammar and even

drop out eventually. Furthermore, even though this work constitutes a

translation it is only so in part for I try throughout to use the Arabic

grammatical terms instead of their English counterparts only using the

English equivalent when the term is introduced for the first time and even

here I place the English term between brackets after the Arabic termindicating thereby the primacy of the Arabic term. Moreover, I have written

all the Arabic terms in bold once again emphasising thereby their

importance. Also, as I have mentioned before that the translation does not

constitute an autonomous and self-contained text but should be used in

conjunction with the Arabic. In fact, the Arabic text should form the

primary text of study and the translation only serve to clarify and explain its

difficult parts.



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I have also purposely tried to avoid the use of highly technical linguistic

terms - the kind used by Wright and Howell - since the aim is to clarify and

simplify the Arabic text and not to obscure and complicate it further by

using language just as intelligible to the Arabic beginner as the Arabic itself

if not more. In cases where it was necessary to use such terms I have always

endeavoured to explain their import.



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An Overview of the jurr+miyyah

The jurr#miyyahcan be divided into four main sections:

KALAM and its Constituent Parts

In this section the author deals with Kal%m which provides the contextfor Ir%b (the primary subject-matter of Na%w) and the conditions underwhich it takes place. He first gives a definition of Kal%m and thereaftermentions the parts of speech from which Kal%m is composed together withthe defining characteristics of each. It is these words - the units of Kal%m -that are subject to Ir%b or to its opposite, Bin%.

The Chapter on IRB

This is most probably the most important section in that it constitutes the

primary-subject matter of Na%w and the center around which everythingelse revolves. Ir%b involves the explicit or implicit change (Raf, Na'b,

Khaf)

or Jazm) at the endings of words (Asm%

and Af%

l) by means of+arak%t (vowel markings) or +ur#f (letters) due to particular places (i.e.places of Raf, Na'b, Khaf) or Jazm) that they occupy - places which aregoverned by particular Aw%mil. The opposite of Ir%b is Bin% which refersto the fixed and unchanged state in which the endings of words ('ur#f, someAf%l and some Asm%) occur. The author does not deal with Bin%. Theabove definition of Ir%b basically covers all the aspects of Na%wi.e. (a) thefour types of Ir%b (Raf, Na-b, Khaf/and Jazm), (b) explicit and implicitIr%b (i.e. 1%hir and Muqaddar), (c) the signs of Ir%b (whether with 'arak%tor 'ur#f), (d) the categories of Murab%t (declinable words) for the Ism andFil and (e) the places of Ir%b in the Ism and Fil and the Aw%mil thatgovern them (viz. the places of Raf, Na-b and Khaf/of the Ism, and places

of Raf, Na-b and Jazm of the Fil). The places of Ir%b comprise the bulk ofNa%w.

The Chapter on the AFL

This section deals with the three types of Fil (M%/+, Mu/%ri and Amr)and the places in which the Mu/%ri is

Marf# (i.e. when not preceded by a N%-ib or J%zim),Man-#b [i.e. when preceded by one of the ten (or more correctly, four)

Naw%-ib] orMajz#m [i.e. when preceded by one of the eighteen (or more correctly,

sixteen) Jaw%zim]

The Chapter on the ASMThere is no chapter with this title in thejur r#miyyah. However, I

thought it appropriate to call this section as such because it comprises the

places of Ir%b in the Ism just as the previous section, entitled The Chapteron the AFL, comprises the places of Ir%b in the Fil. Thus, the Ism is:

Marf# when it occurs in one of the following places: the F%il, Maf#l(Naib F%il), Mubtada, Khabar, Ism K%na, Khabar Inna and the T%bi ofthe Marf#,



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Man-#b when it occurs in one of the following places: the Maf#l bih+,

Ma-dar, 2arf Zam%n, 2arf Mak%n, 4%l, Tamy+z, Mustathn%, Ism "!" ,Mun%d%, Maf#l min ajlih+, Maf#l maah#, Khabar ""#$%&" , Ism "'"(" and theT%bi of the Man-#b, or

Makhf#/ when it occurs in one of the following places: Makhf#/ bil-4arf, Makhf#/bil-I/%fah and the T%bi of the Makhf#/.



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!"#$%&'(#$%&)&!*+I n the Name of Al lah, Most Gracious, Most Merci ful

KALM and its Constituent Parts

Kalam

1

is a compound

2

utterance

3

that conveys a complete and self-contained meaning4 according to (the rules and conventions of Arabic)

usage5.

Its constituent parts are three: the Ism6 (noun), the Fil

7 (verb) and the

4arf8(particle) that is used to signify a meaning9.The Ism is marked and identified by:

Khaf/10the Tanin

11

the prefixing of the Alif and am (i.e. the definite article Al)

being governed by the 4uruf al-Khaf/ (prepositions/Genitive particles),

and they are12:

)* (e.g. +,-./0!,12345Zayd returnedfromthe mosque)136( (e.g. 785,/0"#,129:;Zayd went to the school))?@0$AB.@0CD*5I shot the arrowfromthe bow)EF$@>* ()*+!Q (Alas, there mightbe a child who hasno father)

W#J@0 (e.g. 785,/0) IX5G*I passed bythe school)Y#Z@0 (e.g. 5,J@0,,12Zayd is likethe full moon)[\@0 (e.g. U,12-O#]Z@0 The book belongs toZayd)(being preceded) by the 4ur#f al-Qasam14 (Particles of Oath), and they

are:

T0>@0 (e.g. + 0.ByAllah!)W#J@0 (e.g. + 0/)ByAllah!)W#]@0 (e.g. + 001ByAllah!)



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The Fil is marked and identified by:

_,` (e.g. ,12W#423 Indeed, Zayd came,P,12Wab23 Zayd maycome)

c.@0 (e.g. &W#./00d:eI5_TI2&Q4I willvisit you this evening)&Y>8 (e.g. f#gDh^0[#*Q[>?i567We willall stand in front

of Allah)

7j%#.@0kDil]@0W#m (unvowelled T% of Femininity15)(e.g. I9j12 81W#4 Zaynab came)The 4arf is that for which the sign of the Ism and the sign of the Fil are

not valid16

.



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The Chapter on IRB17Ir2b18is a change affecting the endings of words19due to the difference

in the Aw%mil20 that enter and operate on them, (whether the change is)Laf1an (real and explicit, such that it can be verbally expressed) orTaqd+ran21 (hypothetical and implicit, such that it cannot be verballyexpressed but is instead assumed in the mind).

Its types are four: Raf, Na6b, Khaf8and Jazm.Of this, Raf, Na-b and Khaf/apply to the Asm% (nouns) while Jazm

does not feature in them at all.

Of this, Raf, Na-b and Jazm apply to the Af%l (verbs) while Khaf/doesnot feature in them at all.



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[E.g. 0AO'\$N@0T 0A=5,$/0 0Anl$8Q)$@ (I will not ask the teacher and thestudents)]

As for the Alif it is an Al%mah of Na-b in the Asm% Khamsah like

e?rQTe?OQIC1Q5 (I saw your father and your brother)

And what resembles that.

As for the Kasrah it is an Al%mah of Na-b in the Jam Muannath S%lim.

[E.g./AX#85,/0 IC@l8 (I asked the female teachers)]As for the Y% it is an Al%mah of Na-b in:the Tathniyah

the Jam (Mu1akkar S%lim).

[E.g. &"BBBC+=5,$$/0T +"BBBC&9$$@#N@0 IC@l$$8 (I asked the two students and theteachers)]

As for the 4a1fu an-N#n it is an Al%mahof Na-b in the Af%l Khamsahwhose Raf is with the ab%t an-N#n (fixing of the N#n).

[E.g. q"#J@#o#1@#.Fp)@ 7J@#o#1 @$D.Fp)@qO'\o#1 @>.Fp)@For Khaf/there are three Al%mat: the Kasrah, the Y% and the Fat'ah.As for the Kasrah it is an Al%mah of Khaf/in three places:in the Ism Mufrad Mun-arif (fully-declinable/triptote singular noun)the Jam Taks+r Mun-arif (fully-declinable/triptote broken plural), andthe Jam Muannath S%lim.

[E.g. /AX#$J@#N@0T/AO\$N@0T/A=5,$/0E$F


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[E.g. GmuT>$$I


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Section (on the MURABT BIL-#ARAKT and theMURABT BIL-#UR%F)

The Murab2t (declinable words) are two groups: a group that is declinedwith #arak2t27(vowels)28and a group that is declined with #ur+f (letters)29.

That which is declined with #arak2t is of four types:the Ism Mufrad

the Jam Taks+rthe Jam Muannath S%lim, andthe Fil Mu/%ri that does not have anything suffixed to it.All of them are declined with a 6ammah for Raf, a Fat'ah for Na-b, a

Kasrah for Khaf/and a Suk#n for Jazm.Three things are excluded from this (norm/general rule):

the Jam Muannath S%lim which is declined with a Kasrah for Na-b(instead of the normal Fat'ah)

the al-Ism alla1+l%yan-arifu which is declined with a Fat'ah for Khaf/

(instead of the normal Kasrah)the Fil Mu/%ri Mutall al-khir which is declined with the 4a1f al-

khir for Jazm (instead of the normal Suk#n).That which is declined with 4ur#f is of four types:the Tathniyah

the Jam Mu1akkar S%limthe Asm% Khamsah30the Af%l Khamsah31, and they are:

cFgHmq">FgHmq">FgH1q"\gHmq"\gH1As for the Tathniyah it is Marf# with the Alif, Man-#b and Makhf#/

with the Y%32.

As for the Jam Mu1akkar Salim it is Marfu with the Waw, Man-ub andMakhfu/with the Y%33.As for the Asm% Khamsah it is Marf# with the W%w, Man-#b with the

Alif and Makhf#/with the Y%.As for the Af%l Khamsah it is Marf# with the N#n, Man-#b and

Majz#m with the 4a1f thereof.



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The Chapter on the AFLThe Af%l are three: M%/i, Mu/%ri and the Amr, example: &O&G$$$$$$$$&w-

IO+G_x&1-_O+G_w+0 (He hit- he hits/will hit-Hit!)

34

The M%/i ends perpetually in a Fat'ah35.The Amr is perpetually Majz#m36(i.e. it declined by means of a sign of

Jazm).

The Mu/%ri is that which has at its beginning one of the four additional

letters brought together in your statement: 37 )Qq"qyqX(C$DiQ and it isperpetually Marf# unless it is preceded by a N%-ib (a particle causing Na-b)or J%zim (a word causing Jazm).

The Naw%-ib (the plural of N%-ib) are ten38, and they are:39"Q (,-./06( &9&:_;Q@:,15Q)(I want togo the mosque)

'% (z\M@0 &eGmQE)(I will notabandon prayer)_";( {(,B]4l$$8:n>$$?1)$$/) &{-j$$m@>#} {In that case you will seek (for

someone who says: I will work hard)}

a% (& 0 &,$$Jgi 8FBB0G#$$&j_?+FI|) (We were created to worship

Allah)

[!"a$%" (the L%m of "_a$%" i.e. the L%m that conveys the meaning ofcausation)

(&3}#$j@0&A$Fg@0 &9Fol$$-,-./01.%2$34.567) (I travel to Makkah to seek beneficialknowledge)

V>~0[!(the L%m of Denial i.e. the L%m reinforces prior Negation)(A$ &G$H!1-)&'./8!.%)(Allah never intended toforgive

them)

'"# (&{$QHI,B]4l8)(I will work hard untilI succeed)W#H@#%O0>0(the complement of the F%40)

( &98Gm5_L.Zm!)(Do not be lazy andyou will fail)$%O0>0"T0>@0" (the complement of the W%w)

(&[#gN@0'L%lm.AFZ]m!)(Do not speak whileeating)

_TQ41 ( &X>&.:& 0+,IJ_1JT _,F1J)(He does notbeget and He was notbegotten)'#/ (7g40G/#%_Q,%QKL)(I have notstarted with revisionyet)



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_uQ (e5,'(@ _)G*iJ:)(Have I notopened for you your chest?)'#/Q ("+G?@0L%_QG?mKL:)(Have you notread the whole Quranyet)W#


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The Chapter on the MARF%T AL-ASM43

(the Places of RAF in the ISM)The Marf+2t are seven, and they are:The F%il (doer),the Maf#l (direct object) whose F%il is not named or mentioned),the Mubtada (subject),

its Khabar (predicate),

the Ism (noun) of K%na and its sisters, andthe Khabar (predicate) of Inna and its sisters,

the T%bi (follower or modifier) of the Marf#, and it is four things: the(1) Nat (qualifying adjective or descriptive noun), (2) A8f (conjunction),(3) Tauk+d (corroborative) and (4) Badal (substitute).



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The Chapter on the FILThe F%il is an Ism that is Marf# and has its Fil mentioned before it.It is of two types: 42hir (substantive noun) and Mu:mar (personal

pronoun).

The 6%hir is like when you say44:

2CU[#` (Zayd stood)2CU[>?1 (Zayd stands)@?2CVE?[#` (The twoZayds stood)@?2CVE?[>?1 (The twoZayds stand)@.2CVE?[#` [The Zayds (pl.) stood]@.2CVE?[>?1 [The Zayds (pl.) stand]-KWXE?[#` [The men (pl.) stood]-KWXE?[>?1 [The men (pl.) stand]2PYC*#` (Hind stood)2PY[>?m (Hind stands)@?2PZ?C*#` (The twoHinds stood)@?2PZ?[>?m (The twoHinds stand)1?2PZ?C*#` (The Hinds (pl.) stood]

1?2PZ?[>?m

[The Hinds (pl.) stand]

[6PZ?C*#` [The Hinds (pl.) stood][6PZ?[>?m (The Hinds (pl.) stand)e6;:[#` (Your brother stood)e6;:[>?1 (Your brother stands)y\]^[#` (My servant stood):!";


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/1OG&w [You (fem. sing.) hit]K0*`OG&w [You (masc./fem. dual) hit]8*aOG&w [You (masc. pl.) hit]b*cOG&w [You (fem. pl.) hit](#$%&) ,>$,? (He hit)(0F

/Y) _C%G&w (She hit)?0AOG&w [They (masc. dual) hit]4608.*AOG&w [They (masc. pl.) hit]#' ()>$,? [They (fem. pl.) hit]



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25

The Chapter on the AL-MAF%L ALLA-)LAMYUSAMMA FILUH%

47

(Maf+l whose F2il is not named)

It is an Ism that is Marf# whose F%il is not mentioned with it.If the Fil is:

M%/+ its initial letter48is marked with a 6ammah and what is before itsfinal letter is marked with a Kasrah,

and if it is:

Mu/%ri its first letter is marked with a 6ammah and what49is before itsfinal letter is marked with a Fat'ah.

It is of two types: 6%hir and Mu1mar.The 6%hir is like when you say:

d2CUOGIw (Zayd was hit)

d2CUO&GxI1 (Zayd is/will be hit)d.XM$[+G%IQ (Amr was honoured)

d.XM$;,$/@8 (Amr is/will be honoured)and what is similar to that.

The Mu1mar is twelve, like when you say:

*1O+GIw [I (masc./fem.) washit]K0_O+GIw [We (masc./fem. dual/pl.) werehit]

01O+G

Iw [You (masc. sing.) werehit]

/1O+GIw [You (fem. sing.) werehit]K0*`O+GIw [You (masc./fem. dual) werehit]8*aO+GIw [You (masc. pl.) werehit]b*cO+GIw [You (fem. pl.) werehit](06*Y) &O+GIw (He washit)(0F

/Y) _C%+GIw (She washit)

?

&O+GIw

[They (masc. dual) werehit]

08.*AO+GIw [They (masc. pl.)were hit]0@>A$@? [They (fem. pl.) were hit]



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26

The Chapter on the MUBTADA and the KHABARThe Mubtada is an Ism that is Marf# and is stripped of verbally

expressed Aw%mil50.The Khabar is an Ism that is Marf# and is predicated to it (i.e. the

Mubtada, so as to give information about it) like when you say:

efK3,12 (Zaydis standing)@KMg&3"0,13@0(The two Zaydsare standing)@6MfK3"T,13@0 [The Zayds (pl.)are standing]and structures similar to that.

The Mubtada is (of) two types: 6%hir and Mu1mar.The 6%hir has (already) been mentioned.The Mu1mar is twelve and they are:

#iQ [I (masc. fem.)]

)9 [We (masc./fem. dual/pl.)]&CiQ [You (masc. sing.)]+CiQ [You (fem. sing.)]#sI]iQ [You (masc./fem. dual)]

_AI]iQ [You (masc. pl.)]6 I:iQ [You (fem. pl.)]>: He

a: She#; [They (masc. dual)]9!B [They (masc. pl.)]6): [They (fem. pl.)]Like when you say:

A


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27

the Mubtada with its Khabar

+?2E?',12 (Zaydis in the house),2P$C8D (Zaydis with you)

i69:\K3,12 (Zayd,his father is standing)djkY?>l*mC+KW,12 (Zayd,his maid is going)



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28

The Chapter on the AWMIL that precede andoperate on the MUBTADA and KHABAR

These (Aw2mil) are three things: Kana and its sisters, Inna and its sistersand 4anantu and its sisters.

As for K2na and its sisters they put the Ism51 in a state of Raf andthe Khabar in a state of Na6b - and they are:

"#% [was (in general)]E.*Q (was in the afternoon or evening/became){J'Q (was in the morning/became)E~wQ (was in the late morning/became)

'L= (was during the daytime)

X#% (was during the nighttime)5#' (became)SD@ (is not)n02#* (continued/was still)'(Hi0#* (continued/was still)>]}#* (continued/was still))G%#* (continued/was still)

[0V#* (as long as/for the duration)as well as what is conjugated thereof (according to the M%/+, Mu/%ri

and Amr forms) like:

"#%-">Z1-_)% (was - is/will be - Be!){J'Q-{JMI1-_{+J'Q [was - is/will be - Be! (all in the morning)]

You say (for example):

nKMfK3d2CU"#% (Zaydwasstanding)nKo;Kp.dXM$SD@ (Amris notpresent/going)

and what is similar to that.As for Inna and its sisters they put the Ism52

in a state of Na-b and theKhabar in a state of Raf - and they are:

'"( (Indeed/verily)'"Q (that)

')Z@ (but/however)



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29

'"l% (as if)CD@ (If only)

'Lg@ (hopefully)You say (for example):

defK3n?2CU'"( (Indeed,Zaydis standing)

dq;Kpn?XM$CD@ (If only Amr is present/going)and what is similar to that.

The meaning of '"(and '"Qis for emphasis and corroboration (Tauk+d), ')Z@for setting something straight (Istidr%k), '"l$%for comparison (Tashb+h), &C$D@for expressing a wish (Tamann+) and 'L$g@for expressing a hope (Tarajj+) orexpectation (Tawaqqu).

As for 6anantu and its sisters they put the Mubtada and the Khabar in astate of Na-b as their two Maf#ls - and they are:

ICjj= (I thought)@EF*# (I reckoned/supposed/deemed)

ICF+| (I supposed/imagined/deemed)

ICs


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30

The Chapter on the NAT [and an explanation of the

MARIFAH (definite noun) and NAKIRAH

(indefinite noun)]The Nat

53 is a T2bi (follower) of the Man+t in the latters Raf,

Na6b, Khaf8, Tar;f (definiteness) and Tank;r (indefiniteness). You say(for example):

*t3KuE?P,12[#` (Zayd,the intelligent, stood)

0t3KuE?f0,12C1Q5 (I sawZayd,the intelligent)/t3KuE?U,13% IX5G* (I passed by Zayd,the intelligent)The Marifah is five things:

the Ism Mu1mar (personal pronoun) like: #$iQ (I) and C$iQ [you(masc. sing.)]

the Ism Alam (proper name) like:

,$12 (Zayd) and

7$Z*

(Makkah)

the Ism Mubham (vague noun)54

like: 0d$$$$: [this (masc.sing.)], .d: [this (fem. sing.)] and W!A: [these (masc./fem. pl.)]

the Ism that has the Alif and L%m like: L$4G@0 (the man) and[\!@0 (the youngster/male servant)

What is Mu/%f (annexed) to one of these four55.The Nakirah is every Ism that is commonly (and equally) applied to (all

the members of) its class such that no one (member) is to be distinguished

by it (i.e. that Ism) at the exclusion of all the others. An easy way ofunderstanding it is (to regard the Nakirah as) everything to which the Alif

and L%m can be validly prefixed, like L$I4&G@0 (the man) and [\$I!@0 (thelad/servant).



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31

The Chapter on the A.F

The #ur+f al-A=f (conjunctions) are ten, and they are:

T0>@0 (and)W#H@0 (shortly/immediately thereafter)'IB (a while thereafter)

_TQ (or)

_[Q (or)#6*( (either/or)

_L% (rather/instead)

&! (not)

_)Z@ (but), and

'"# (up to including/even), in some places56.If you use them (i.e. these conjunctions) to conjoin (a word) to something

that is Marf#, then you make (that word also) Marf#, or to something thatis Man-#b, then you make (it) Man-#b, or to something that is Makhf#/,then you make (it also) Makhf#/, or to something that is Majz#m, then youmake (it also) Majz#m. You say (for example):

d.XM$TP,12[#` (Zayd and Amrcame)

n?XM$T

f0,12

C1Q5 (I saw Zayd and Amr)

v.XM$TU,13%X5G* (I passed by Zayd and Amr)82urCuT _A?1u,1257 (Zayd din not stand and he did not sit)



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32

The Chapter on the TAUK)D58

The Tauk+d is a T%bi (follower) of the Muakkad (i.e. the expression thatis corroborated) in its being Marf#, Man-#b, Makhf#/and Marifah.

It is accomplished with definite words, and they are:

SHj@0 (self/in person)

cg@0 (self/in person)

'L% (all/every/the whole lot)G(H7 (all/every/the whole lot)including the Taw%bi (followers) of 3hQ, and they are:3M%Qq3]%Qq3]%Q(all/every i.e. the same as 3hQ)You say (for example):

C

*wT_P,12[#` (Zayd, himself, came/Zayd came in

person)A:btG&[>?@0C1Q5 (I saw the people, all of them)xuy: +[>?@#%X5G* (I passed by the people, the whole lot)



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33

The Chapter on the BADAL

When one Ism is substituted (in meaning not in form) for another Ism or

one Fil for another Fil (i.e. the one is made the Badal of the other), it

follows it59

(the former) in all of its Irab.

It is of four types:

Badal ash-Shay min ash-Shay (Substitute of the thing/whole for thething/whole)

60

Badal al-Bad min al-Kull (Substitute of the part for the whole)

Badal alishtimal (Substitute of the quality for the possessor of the quality

or substitute of a thing for the container of that thing)

Badal al-Ghala? (Substitute due to error i.e. the correction is substitutedfor the error)

61

like when you say:

e6;:P,12[#` (Zayd, your brother, stood)C0z&{ &DD8G@0CF%Q (I ate the loaf, a third of it)

C*e&$P,12EgHi (Zayd, his knowledge, benefited me)04XTE?f0,12C1Q5 [I saw Zayd, (I mean) the horse]You wanted to say: =G$H@0 but then you erred (by saying: f0,$12 ) so you

substituted .f0,12 for it (i.e. &F4XTE?)62.



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34

The on the MAN'%BT AL-ASM

(the Places of Na6b of the Ism)

The Man6+b2t63are fifteen64, and they are:the Maf#l bih+(direct object)the Ma-dar (infinitive)the 2arf Zam%n (adverb of time)the 2arf Mak%n (adverb of place)the 4%l (denotative of state/condition)the Tamy+z (specifier)the Mustathn%(thing excepted/excluded)

the Ism of "!" the Mun%d%(vocative/thing or person called)the Maf#l min ajlih+(object of reason)the Maf#l maah#(object of accompaniment)

the Khabar of ""#%&" and its sistersthe Ism of "'"(" and its sistersthe T%bi of something that is Man-#b, and it is four things: the Nat, the

A8f, the Tauk+d and the Badal.



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35

The Chapter on the MAF%L BIH)

It is an Ism that is Man6+b (denotating) that on which the actionoccurs, like when you say:

fF?2CU IC%Gw (I hitZayd)04XTE? @EFIJ (I rode the horse)It is of two types: 6%hir and Mu1mar.The 6%hir has already been mentioned.The Mu1mar is two groups: Mutta-il (attached personal pronouns) and

Munfa-il (detached personal pronouns).The Mutta-il is twelve (in number), and they are:

D)%Gw65 [He hit me (masc./fem.)]K_,>$? [He hitus (masc./fem. dual/pl.)]

0,OGw [He hityou (masc. sing.)]/,OGw [He hityou (fem. sing.)]KMGOGw66 [He hityou (masc./fem. dual)]eGOGw 67 [He hityou (masc. pl.)]

(GOGw68 [He hityou (fem. pl.)]|OGw (He hithim)KYOGw (He hither)

K}OGw [He hitthem (masc./fem. dual)]eYOGw [He hitthem (masc. pl.)]

(YOGw [He hitthem (fem. pl.)]



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The Munfa6il is (also) twelve (in number):

&y#'1( [me (masc./fem.)]#i#'1( [us (masc./fem. dual/pl.)]

&e#'1( [you (masc. sing.)]AK4L82 [you (fem. sing.)]4(I4L82 [you (masc./fem. dual)]

9!I4L82 [you (masc. pl.)]

L'I4L82 [you (fem. pl.)]M4L82 (him)4B4L82 (her)4(B4

L82 [them (masc./fem. dual)]

9!B4L82 [them (masc. pl.)]

L'B4L8269 [them (fem. pl.)]



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37

The Chapter on the MA'DAR

70

The Ma6dar is an Ism that is Man6+b and comes third in the

conjugation of the Fil:

fFK98X0~- O+Gx1- OGw (hit - hits/will hit - hitting)It is of two types: Laf1iyy and Manawiyy.If its form (Laf1) agrees with the form of its Fil, then it is Laf1iyy, like:

f0t8c0A 0RI]_F]` (I killed him a killingi.e. I killed him definitely)If it agrees with the meaning (Man%) of its Fil, then it is Manawiyy71,

like:

n?[6u3 IC.F4 (I sat asittingi.e. I sat definitely)

nK=63.

@E(N (I stood a standingi.e. I stood definitely)

and what is that are similar to that.



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38

The Chapter on the 0arf ZAMN and 0arf MAKN

The 0arf Zam2n is an Ism of time that is Man6+b by implying or

assuming the existence of (the preposition) O3(in)72, like:

&[>D@0 today/daytime (i.e. from dawn or sunrise till sunset),-P"P%& tonight/nighttime (i.e. from sunset till dawn)fzT,8 early morning (i.e. from dawn till sunrise)zGZ% early in the day (i.e. from dawn or sunrise onwards)f0G&~&8 late night (i.e. the last part of the night before dawn)f0,8 tomorrow

f7s]


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39

'A&$H there#j: hereand what is similar to that.



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40

The Chapter on the #2l

The #2l is an Ism that is Man6+b and specifies or clarifies what isvague as regards states or conditions

73, like when you say:

nKkG?+P,12W#4 (Zayd came riding)nKW0X*!T$U%& @EFIJ (I rode the horsesaddled)nKkG?+^0,J


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41

The Chapter on the TAMY)Z

77

The Tamy;z78is an Ism that is Man6+b and clarifies what is vague as

regards essences or entities, like when you say:

nK3X$P,129'JMm (Zayd is pouringsweati.e. he isperspiring)

nKM!p V$/+W=UX (Bakr expanded in fat)nKT_P,svO#o (Muhammad is amicable in

spirit)

nK!]^)1G*


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The Chapter on the ISTITHN

79

The #ur+f80(particles) of alistithn2 (exception/exclusion) are eight,

and they are:

'!( (except/save/excluding)$"Y (other than)K>+8 (other than)K>I8 (other than)W0>8 (other than)\| (except)

0,?@0[#` (The people came exceptZayd)n?XM$L2T4Z%&[$S (The people left/went out except Amr)

and if the Kal%m is Manfiyy (negative) and T%mm, then there are theoptions of (1) Badal and (2) Na-b by virtue Istithn%, like:

n?2CU'!(Td2CU'!(I[>?@0[#`#* (The people stood exceptZayd)and if the Kal%m is N%qi- (i.e. the Mustathn%minhu is not mentioned),

then it is according to the Aw%mil (that precede it), like:

d2CU'!([#`#* (No one stood exceptZayd)n?2CUL2 @E87J40 (I did not see exceptZayd)

v2CUO'!( IX5G*#* (I did not pass except byZayd)The Mustathn%with /8qK>+8qK>

I8 and W0>8 is Majr#r only and nothing

else.

The Mustathn%with 0,


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43

The Chapter on ""Know that "" declines Asm2 Nakir2t (indefinite nouns) according to Na6b

without a Tanwin when it is directly connected to the Ism Nakirah and "" isnot repeated, like:

50,@0K0tW+! (There is absolutely no manin the house)If it is not directly connected to it (i.e. the Ism Nakirah), then Raf

becomes incumbent as well as the repetition of "!" , like:PzQG*0!TPL4550,@0K! (There is no man and no woman in the house)If it (i.e. "!" ) is repeated it is permissible for it to be an mil (such that

it performs the function of "('"" ) or Mulgh%h (i.e. such that it loses thatfunction thus becoming null and void).

Therefore, if you wish, you can say82

:

0$:X!?!T50,@0K0tW+! (There is absolutely no man in the house andno woman)

and if you wish, you can say:

d$:X!?!T50,@0KdtW+!



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44

The Chapter on the MUND

The Mun2d2is of five types:

Mufrad Alam (singular proper noun)

Nakirah Maq-#dah (intended indefinite noun)Nakirah Ghayr Maq-#dah (unintended indefinite noun)Mu/%f (annexed noun)Mushabbahah bi al-Mu/%f (what resembles the annexed noun)As for the Mufrad Alam and the Nakirah Maq-#dah, they are Mabniyy

(indeclinable with or built) on the 6ammah without Tanw+n, like:

*tW+#1T*2CU#1 (OZaydand OMan)83

The remaining three are Man-#b and nothing else84.



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45

The Chapter on the MAF%L MIN AJLIH)It is an Ism that is Man6+b85and is mentioned for the purpose of clarifying

the cause for the occurrence of the action, like when you say:

UTGsg@n%]W#,12[#` (Zayd stood out of venerationfor Amr)(}TGg*0&K'm9?\]XC^N(I sought you out of a desirefor you goodness)



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46

The Chapter on the MAF%L MAAH%It is an Ism that is Man6+b and is mentioned (in the sentence) for the

purpose of clarifying the one in connection with whom the action is

performed, like when you say:

0(S)?T

I/*,0

W#4 (The Commander came with the army)

0jk*+?TIW#/0K>]80 (The water became level with the stick/wood)As for the Khabar of "#$%and its sisters and the Ism of '"(and its sisters,

they have already been mentioned in (the Chapter on the Marf#%t) andlikewise the the Taw%bi, they have already been dealt there.



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47

The Chapter on the MAKHF%4T AL-ASM

(the Places of Khaf8/Jarr in the Ism)

The Makhf+82t are of three types:the Makhf#/by means of the 4arfthe Makhf#/by means I/%fah, andthe T%bi86of something that is Makhf#/.As for the Makhf#/by means of the 4arf it is that which is Makhf#/by

means of:

_)+* (v,6_)*T,)*)876( (f#gDhAZg4G*/-?6()(">g4Gm|L(T)88)


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48

As for that which is implied by means of _)+*(of the type) it is like:0V;O>H (a garment made ofsilkorsilkgarment)

v1K7O#% (a door made of teak/Indian oak)v2C2I!X4S (a ring made of ironor an ironring)c/#g@0O5^,sO0T



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49

Notes

1 It is customary for Arabic Grammarians to commence their Na+w works with atreatment of Kal2m. The main reason for this is that Kal2m is the goal that the study ofArabic Na+w aspires to. In other words, by following and applying the rules of Na+w the

Arabic learner is able to produce Kal2min the same manner (na+w) as the ancient Arabsproduced Kal2mbased on their natural and innate ability and competence. Na+w, then, isno more than the explication of rules which the ancient Arabs used and applied implicitly

and on a subconscious level to produce Kal2m. The primary motivation for thedevelopment of Na+w was the corruption of this very natural ability to producegrammatically well-formed sentences in the wake of a mass influx of foreigners from

neighbouring countries. It was feared that if the Arabs lost this ability or it died with them

then it would be lost forever which meant that the message and guidance of the Holy

Quran would always be inaccessible to its readers.

Another equally valid reason for commencing with Kal2m is that Kal2m provides thecontext and creates the conditions for the occurrence of Ir2b(declinability) which formsthe primary subject-matter of Na+w. In other words, Kal2m, by virtue of it being acompound utterance, makes it possible for one word to precede another such that the former

is able to change the ending of the latter. This very change that is effected at the endings of

words is what the Arabic Grammarians call Ir2b. In fact, Na+w itself is occasionallyreferred to as Ilm al-Ir%b.

From the above it follows thatNa+wis no more than a study of:Ir2b, its types (Raf, Na6b, Khaf8 and Jarr) as well as its opposite Bin2

(indeclinability) and its types

the declinable (Murab) and indeclinable (Mabniyy) words that exist in Arabic and the

categories and classes into which they are divided

the various signs (Al2m2t) with which the Murab(in all its types) is declined and thesigns on which the Mabniyyis fixed and established, and

the places (Maw28i) in which the Murabis so declined.Furthermore,Na+w, and hence this present work, does not deal with the structure of the

individual word and the changes (other than Ir2b) that affect its structure. This study ofthe word, instead, is treated under 'arf (Morphology) which, according to the laterGrammarians, is an autonomous science independent of Na+w. However, this does not ruleout the occasional treatment of -arfin this work due to the fact that some aspects of Na+ware contingent on -arfin that the latter furnishes the requisite background information foran adequate understanding of these aspects.

2The word compound (Murakkab) refers to any utterance that is composed of two

or more words whether it conveys a complete sense or not. The inclusion of Murakkabin

the definition excludes the simple or single utterance (Lafz Mufrad) from the concept of

Kal2m. In other words, Kal2m is not a simple or single utterance like: C.8D (Zayd), ,;4.N(stood), etc.

3The word utterance (Lafz) denotes any sound that consists of some of the letters of

the Alphabet whether it is actually used in Arabic (Mustamal/Mau8+) or not (Muhmal)and whether it is simple (Mufrad) or compound (Murakkab). The inclusion of Lafzin the

definition excludes anything that is not uttered from the idea of Kal2mlike writing, sign-language, etc. Thus, every form of communication that does not involve speaking, or any

non-verbal sign is excluded from the definition.

4 The expression that conveys a complete and self-contained meaning (Muf;d)excludes the compoundutterance that does not convey a complete and self-containedmeaning (Murakkab Ghayr Muf;d) e.g. VC.8D9x.B (Is Zayd?), 9hA2,;4.NVC.8D (If Zaydstands), etc.

5Bi al-Wa8has been variously interpreted to mean (a) according to Arabic usage asopposed to Turkish, English or Persian usage, for example, and (b) with the intention to

communicate a message so as to exclude the talking of parrots and sleep-talkers for in

none of the cases is there any intention to communicate a message.



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From the above it is clear that Khaf8 does not mean for a word to merely have aKasrah at the end but that such a Kasrah should, in addition, be the result of an milsuch as a #arfJarror Mu82f ilayh. What this means is that a word may have a Kasrahatits end but because that Kasrahwas not caused by an mil, it cannot be said to be Khaf8.

Similarly, a word may be preceded by an mil of Khaf8 (such as the #arf Jarr or

Mu82f ilayh) but will not necessary be marked with a Kasrahat its end (whether actuallyor hypothetically), due to the fact that the word might be Mabniyy(indeclinable). It is for

this reason that the author mentions the #ur+fal-Khaf8as an independent sign or markerof the Ismsince by virtue of it a number of Mabniyywords have been classified under the

category of Ismwhich might otherwise not have been classified as such.

Furthermore, Khaf8is equivalent to the more commonly used term Jarr. The former isused by the Kufa school of Arabic grammar while the latter is used by the Basran school of

Arabic grammar. From this it appears that the author inclines towards the Kufan school

which is further corroborated by him subscribing to other Kufan views as will be seen later.

At this point it is in order to mention a brief note on the Arabic grammar schools. These

schools resemble the four Ma1habs in Fiqh but rather than being named after particularpersonalities the Arabic grammar schools have been named after the cities and countries in

which they operated and were dominant. Of these schools the Basrah and Kufah schools

have always dominated the Arabic grammar scene and of the two schools the views of the

Basran school seem to be more in vogue. The famous Persian grammarian, S+bawayh, wasBasran and his contemporary, Al-Kis%iyy, one of the Seven Qurr% (Readers), was arepresentative of the Kufan Arabic school.

11 The Tanw;n is defined as a N+n S2kinah (unvowelled N+n) suffixed to Asm2which even though it is pronounced as a N+nS2kinah is not written as one but rather asthe second of two #arakahs i.e. the second of two 4ammahs, two FatAahs or twoKasrahs e.g.

Rarulun- Rajulan- Rajulin |6nHJ|VxHJ}xHJ

The use of the phrase the second of two #arakahs to refer to the Tanw;n ismetaphorical since a #arakah does not really and literally give the sound of a N+nS2kinah.

Moreover, it is commonly believed that the Tanw;n constitutes both #arakahs (vowel

markings) but this belief is erroneous for the following reasons:Two 4ammahs, two FatAahs or two Kasrahs are pronounced as un, an, or in

respectively, that is, a #arakah (u, a, i) plus a N+nS2kinah(n), whereas the Tanw;n is

pronounced as nwhich is a N+n S2kinah only. Moreover, the way these two #arakahs

are pronounced is V7 67 and U( (i.e. un, an, and in ) in which case they do not consistmerely of a #arakah (u, a, i) and a N+n S2kinah (n) but also a Hamzah (). In otherwords, not only is it erroneous to say that the Tanw;n constitutes both #arakahs but topronounce the two #arakahs as though they are borne on a Hamzah is even moreerroneous.

It is known that the Tanw;n is dropped from an Ismwhen the definite article al isprefixed to it since the two cannot co-exist on one Ism. However, when al is added only

one of the two #arakahs is dropped and not both. For example, we say before the

prefixing of al: V>4.dI (Kit2bun) and after its prefixing: @>4.d/%& (al-Kit2bu). Note thatonly the nis dropped and not un as a whole.It is also known that the Tanw;nof the Mu82f (annexed noun) is also dropped such

that the word @>4.dI (Kit2bu) in }C.8D @>4.dI (Kit2buZaydin) was V>4.dI (Kit2bun) prior toit becoming the Mu82f. Again we find that only the n is dropped and not the un whichattests to the Tanw;nbeing only one of the two #arakahs and not both.



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The only time that the Tanw;nis dropped together with the #arakahis when a pause is

made on a word. Thus, in the case of V>4.dI (Kit2bun) when we pause on it we say: 9>4.dI(Kit2b) such that not only is the n dropped but unas a whole. A possible reason for thebelief that the Tanw;nconstitutes both #arakahs is that the Tanw;nwhen it is pronounced

it is always pronounced with the particular #arakahpreceding it In other words, while thepreceding #arakah can exist without the Tanw;n the Tanw;n cannot exist without thepreceding#arakah.

What this amounts to is that a #arakah cannot be a Tanw;n and give the sound of nexcept when it is written with another #arakah, because if the Tanw;nis distinguished bybeing the second of two #arakahs it cannot be the second without another #arakahbeingthe first. The moment a #arakah appears alone it always gives the sound of #arakah inthe real sense of the word, i.e. a 4ammah(u), FatAah(a) or Kasrah(i) and not that of theTanw;n. Since the #arakah indicating the Tanw;ncannot appear alone and must out ofnecessity appear with another #arakah it is more convenient especially for beginners to refer to both #arakahs as the Tanw;n. However, this is technically incorrect and has tobe unlearnt eventually as it will hamper a correct understanding of more advanced Arabic

concepts.

A final point on the Tanw;n is that when it is the second of two FatAahs it is

transformed into an Alif when pausing on the word such that the sound of the FatAah isprolonged. This is the reason why a word with a double FatAah is almost always written

with an Alif at its end. Thus, 64.+4dI (Kitaban) becomes ,4.+4dI (Kitab2) when a pause isperformed. An exception to this rule is the Ta Marb+=ah

12A more detailed explanation of the #ur+fal-Khaf8/al-Jarrwill be provided later inthe Chapter on the Makhf+8at al-Asm2 (places of Khaf8 in the Ism) since the authormerely mentions them here as one of the characteristics of the Ism such that when one of

them precedes a word directly then that word is an Ism. Thus, each of the underlined words

in the examples given above is an Ismbecause it is preceded by a #arfKhaf8/Jarr.13 The author does not give any examples for the #ur+f al-Jarr which is why I

thought it appropriate to give examples so as to clarify the meanings and illustrate their

operation and effect on the Ism. I have placed the examples between brackets to indicate

that they are not part of the text.

14 The author mentions the#ur+f al-Qasam separately from the#ur+f al-Khaf8/Jarr even though they form part of the #ur+f al-Khaf8/Jarr to emphasise thepoint that only these three#ur+fare used to indicate Qasam.

15The function of this T2is to indicate that the F2il(and other similar structures) towhose Fil it is suffixed, is feminine. Furthermore, the authors qualification of

unvowelled (-ZI4.*%&) is to distinguished the jPGKBE?~."aWd%&f4.X from the jBGX!mL?~."aWd%&f4.X(vowelled T2 of Femininity) which is suffixed to the Ism in the form of the Ta

Marb+=ah(closed T2or T2whose ends are joined) e.g. $TLJC.0(a female teacher),$!P.*@0(a female Muslim). Even though the -ZI4.*%&~."aWd%&f4.Xis unvowelled as its name indicates itnevertheless becomes vowelled when the letter following it is also unvowelled. The reason

why it is vowelled in this case is to avoid the meeting of two unvowelled letters which

Arabs found difficult to pronounce e.g. x.^U%&O.3& ,1 .PH_h4d.5JC(%& A1f4.H (The twofemale teachers came and sat in the classroom). In the first case the Ta is followed by theunvowelled Lam (since the Hamzah Wasl is to be ignored during continuous speech) and inthe second case it is followed an Alif (the Alif of I?natayn feminine dual) which isalways unvowelled.

16In other words, the #arf does not feature any of the signs of the Ism and the Filsuch that the absence of a nominal or verbal sign iswhat marks and characterizes the #arf



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and distinguishes it from the Ismand Fil. The #arfcan be equated with the letter which

is distinguished from the [and the !by the absence of a dot under or above it.17

The author uses Ir2b here in the sense of declinability in contrast to Bin2(indeclinability) which is when the ending of word permanently exists in a particular state

despite the entry of different Aw2mil. In short, the difference between Ir2band Bin2isthat the former is a process involving change and the latter a state involving permanence

and stability. Furthermore, while the author covers Ir2b quite extensively in this brieftreatise, he does not deal with Bin2 at all. The reason for this is that Ir2b involvescomplex changes and permutations affecting different word-types in different contexts and

environments all of which requires explanation and clarification. Bin2, on the other hand,involves minimal change if any at all such that not much can be said about it and can

therefore be dispensed with as the author has done here.

Moreover, as mentioned before, Ir2brefers to a process of change and Bin2to a fixedstate. On the other, the word whose ending is subject to change is called Muraband the

word whose ending occurs in a fixed state is called Mabniyy. An example of a word that is

Murabis the IsmTJC(%&in the following three sentences:

*4JC(%&

f4H (The teacher came)

04JC(%&E%W5 (I asked the teacher)/4JC(%&E(P5 (I greeted the teacher)An example of a word that is Mabniyy is the Ism fi..B+F in the following three

sentences:/&iBf4H [These (people) came]/&iBE%W5 [I asked these (people)]/&iB1PzE(P5 [I greeted these (people)]Notice in the first set of examples how the ending of 4JC.(%& which is the S;n, first

changes to a 4ammah, then to a FatAahand then to a Kasrahwhile in the second set of

examples the ending of/&i.B which is the second Hamzah, remains fixed with a Kasrah

even though both words occur in the exact same context and environment.The term Ir2bis also used to mean syntactic analysis (or parsing) where a sentence

is broken up into its constituent parts (the words) and analysed according to word-type or

word-class, place of Ir2b, sign of Ir2b or Bin2, whether real (42hir) or hypothetical(Muqaddar), etc. Once the constituent parts have been analysed the Murib (Syntactic

Analyst) moves on to the level of the sentence (Jumlah). Here he isolates all the possible

sentences and states whether or not they occupy particular places of Ir2b by standing inplace of the Asm2and Af2lthat normally occupy those places.

18The purpose of Ir2bis to distinguish between different grammatical functions and

roles such as the Doer, Object, Subject, Predicate, Adverb, etc., which come into existencewith the production of Kal2m. In English these grammatical functions and roles aredetermined from the word-order. English has an SVO word-order i.e. Subject-Verb-Object

word-order. Thus, in English you say Zayd hit Bakr in this order to indicate that Zayd is

the Subject, hit the Verb and Bakr the Object. If we were to reverse the order and say

Bakr hit Zayd then Bakr would be the Subject and Zayd the Object. In Arabic it does

not matter in which order these three words occur the Subject will always be the noun

ending in a 4ammah and the Object the noun ending in a FatAah. Thus, in each of the



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following sentences Zayd is the Subject (whether of a verbal or nominal sentence) and

Bakr the Object:

6&$/+VC8D>$,? VSO >$,?VC8D6&$/+ VOS6&$/+>$,?VC8D SVO VC8D>$,?6&$/+ OVSHence, because of Ir2b Arabic has a flexible word-order as can be seen from the

aforementioned examples while in English the word-order is fixed.

19Ir2b only features in the Ism and the Fil and not in the #arf. Moreover, in thecase of the Ism it generally does not apply to the 4am;r (personal pronoun), Ism al-Ish2rah (demonstrative/indicative pronoun), Ism Mau6+l (relative pronoun), IsmAlistifh2m (interrogative pronoun), compound numbers from eleven until nineteen, sometypes of 4arf(adverb), etc. As for the Fil, Ir2bdoes not feature in the M28;, Amr andthe Mu82rithat has the N+n an-Niswah/al-In2?(Nun of the Feminine Plural) or the N+nal-Tauk;d(N+nof Corroboration) suffixed to it.

Furthermore, the author treats of Ir2bgenerally i.e. he deals with the Ir2bof the Ismand the Filtogether rather than separately. The advantage of this method from a didactic

point of view is that the learner does not have to wait for the completion of the Ir2bof oneword-type like the Ism, for example, before he can proceed with the Ir2bof the Fil, andso on. The disadvantage, however, is that the learner has to deal with two distinct word-

types/parts of speech at the same time and this might be confusing to the beginner.20Aw2mil is the plural of milwhich refers to any word that causes the ending of

another word to change in the sense described above. The word that undergoes the change

is called the Mam+l (f;hi) and the change itself the Amal (which is synonymous with

Ir2b). In the examples mentioned in footnote (17) the words f4..H|qW..5 and 1..Pzconstitute the miland the words TJC.(%&andfi.Bthe Mam+land the changes with the4ammah, the FatAahand the Kasrahat the end ofTJC.(%& the Amal. Even though fi.Bdoes not feature any particular change at its ending it is still regarded as a Mam+lbecausethe places that it occupies, namely, the Fail, Maf+l bih; and Masb+q bi #arf Jarr, are

governed by the Aw2milsuch that their effect is distributed over i.Bf as a whole withoutthe change having to be noticeable. In other words, it is not necessary for a word to undergo

a change at its ending in order for it to be a Mam+lbut that it is sufficient that it only

occupies a place governed by an millike iBf .21 Taqd;ran simply means that there is a change at the ending of the word but

something prevents this change from being pronounced or uttered like (a) when it is

difficult (al-iqal) for the 4ammahand Kasrah to be pronounced on the W2wor Y2or(b) when it is impossible (al-Taa88ur) for the Alif to be vowelled with any of the threevowels (4ammah, FatAahand Kasrah) since the Alifis always unvowelled (i.e. it alwaysbears a Suk+n) or (c) when the Y2 al-Mutakillim (the Y2of the first person singular)forces a Kasrah on the letter before it due to correspondence ( al-Mun2sabah) and thuspreventing the appearance of the #arakahof Ir2bon that letter.

Furthemore, some Grammarians add the stipulation MaAallanto the present definitionto point to the fact that a Mabniyyword even though it does not display any change at its

ending whether Laf:anor Taqd;ran, the effect of Ir2bis distributed over the whole wordsuch that the whole word occupies a particular MaAall(place/location) of Ir2b. Therefore,

in the case of Ir2b Laf:an and Taqd;ran the effect is confined to the end of the wordwhereas in the case of Ir2b MaAallanthe effect is distributed over the word as a whole.

22 The Ism in Arabic from the perspective of number is of three types: Mufrad

(singular) Mu?ann2 (dual i.e. two) and Jam (plural i.e. three and more). The Jam isfurther divided into Jam Ta6A;A/Sal2mah (sound plural i.e. the singular form remainsintact when the plural is formed) and Jam Taks;r (broken plural i.e. the singular form

undergoes a change when the plural is formed e.g. >4.dI : ".@d@I ). The former is,furthermore, sub-divided into Jam Mu:akkar S2lim[sound masculine plural i.e. the mere



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addition of 0@86*BB/ 08x/BB (+na/;na) at the end of the singular form e.g. T#JC.0 :,B8CAT#JC.0/,@8.@T#JC.0 ] and Jam Muannath S2lim [sound feminine plural i.e. the mere

addition of 0A d1K0BB/ v1K0BB(%tun/%tin) at the end of the singular form after dropping theT2 Marb+=ah e.g. -.5#JC0 :vA d1?,T#JC.0 ]. In addition, both the Mufrad and the JamTaks;rare either Mun6arif(fully-declinable/triptote i.e. it is able to go from the 4ammahto the Kasrah in its declension from Raf to Jarr) or Ghayr Mun6arif (semi-declinable/diptote i.e. it only goes as far as the FatAah in its declension such that theFatAahwhich is the regular sign of Na6bis retained and used as a sign of Jarras well).

23This refers to the Mu82ri that does not have the following appendages suffixed tothem:

the N+n al-Tauk;d (N+n of Corroboration), in which case it is Mabniyy on theFatAah:

b@0A"d/X/ 8@0A"d/X andb@0A"d/8/ 8@0A"d/8the N+n al-Niswah/al-In2?(N+nof the feminine plural), in which case it is Mabniyy

on a Suk+n: 0@9"d/X/ 0@9"d/8the Alif al-I?nayn(Alifof duality), the W2w al-Jam2-ah(W2w of masculine plural)

and Y2 al-Mukh2=abah(Y2of the second person feminine singular), in which case it isMurabwith the fixing of the in the case of Raf, and the dropping of the in the case of

Na6b and Jazm, and is referred to as the al-Am?ilah/al-Af2l Khamsah (fivepatterns/verbs):

hBCxvU8|h.xvU8|h.xvU8|h?.PvU8|h?.PvU824Some grammarians add K6BPY(your thing) as a sixth one, but the more correct view

is that it has the Irab(declension) of the Ism Mufrad.

25The term N26ib, even though it can refer to anything that can serve as an milofNa6b, its usage has nevertheless been restricted to refer to a member of a set of particlesthat make the Fil the Man6+b collectively called the Naw26ib (sing. N2ib). Theseparticles are dealt with in the Chapter of the Af2l.

26 The al-Ism alla:;l2yan6arifu also referred to as the Mamn+ min al-'arf andthe Ism Ghayr Mun6arif is an Ism Mufrador Jam Taksir that is debarred from the

Tanw;nin its normal state (i.e. when it does not have the definite article "9q7" prefixed toit). This is the case in the following four categories of Ism:

Any Alam (proper noun) when it is one of the following: (a) feminine )$%.(#|-.ey4z( (b) foreign )2R.5


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Any Jamwhose third letter is an additional letter followed by either two letters or three

letters the middle one being a #arf Maddand is called the ';ghah Muntah2al-Jum+or

al-Jam al-Aq62(final/extreme plural) )484),z|1%4*@I|$"a4as|!B&Js|-"X4U,0|CAH4*,0( 27 The Suk+n, even though it is not a #arakah, is nevertheless included under the

general term #arak2t. Here the use of the word #arak2t to include the Suk+n is aninstance of the use of a word that signifies the majority (i.e. the 4ammah, FatAah andKasrah) to include the minority (i.e. the Suk+n). Another reason that warrants the use ofthe word #arak2tin the afore mentioned sense is the fact that the Suk+nis the opposite of#arakahand is sometimes referred to as #a:f al-#arakah(the dropping of the #arakah)so that the word #arak2tsignifies the three #arak2tas well as their opposite, the Suk+n.

28These vowels are the 4ammah, FatAah, Kasrah and #azf al-#arakah (omissionof the vowel) which is the Suk+n. Technically speaking the Suk+n is not a vowel butbecause it stands for the absence of one it has been included under the term #arak2t in thiscase. Furthermore, these #arak2tare equivalent to your English short vowels.

29These #ur+fare the W2w, Alif, Y2and N+n(its attachment and detachment), thefirst three lengthening the 4ammah, FatAah and Kasrah respectively to correspond toyour long vowels in English. Furthermore, the Yapreceded by a FatAahin the Mu?annain the case of Na6b and Jarr corresponds to the English dipthong [ai]. A dipthong is acombination of two vowels which in this case are the [a] and [i] as is clear from the way in

which it is represented, viz. [ai]. The opposite of a dipthong is a monopthong which is a

single vowel. On the other, the appropriateness of the N+nas a sign of declension togetherwith the W2w, Alif and Y2 is the fact it is often interchanged with one of these lettersespecially the Alif like when the Alif replaces the N+n in the form of a Tanw;n whenpausing on a word ending in a FatAah Tanw;n.

30In order for these Asm2to be declined with a W2wfor Raf, an Aliffor Na6banda Y2for Jarrthe following conditions have to be met:

they have to be Mufradand not Mu?ann2or Jamthey have to be Mukabbar(i.e. non-diminutive) and not Mu6agh-ghar(diminutive)they have to be Mu82f(annexed)they have to be Mu82f to other than the Y2 al-Mutakallim (Y2of the first person

singular)

In addition to these four conditions, )_.( has to have the meaning of )"#4..Q( (possessor/owner of) and not be a relative pronoun (Ism Mau6+l) according to the dialectof Tay and )!U%&( has to have its M;mdropped.

31What is meant by the Five Verbs is not that they consist of five verbs only nor thatthey occur only on the scales of the five verbs mentioned in the text but rather any Mu82rithat has the Alifof the Dual, the W2wof the Masculine Plural or the Y2 of the SecondPerson Feminine Singular suffixed to it whether it occurs on the scales mentioned in the

text or not. Hence, the verb could be Mujarrad or Maz;d, 'aA;A (Strong) or Mutall(Weak), Mal+m(Active) or Majh+l(Passive), etc.

32The Y2that is preceded by a FatAahand followed by a Kasrah(as opposed to theY2of the Mu?anna. See next footnote).

33The Y2that is preceded by a Kasrahand followed by a FatAah(as opposed to theY2of the Jam Mu:akkar S2lim. See previous footnote).

34Strictly speaking, the Filconstitutes only the part highlighted in red. It is therefore

wrong to translate the Fil ,".,d,I as he wrote but rather as wrote or writing in the past.The reason for this is that he wrote is the translation of a complete sentence namely: ,".,d,I

),


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35 It does not matter whether the FatAah is 42hirah (verbally expressed) orMuqaddarah(conceived in the mind only) such that even if the FatAahdoes not appear tobe physically present in speech it is nevertheless assumed to be present. This is the case

when the W2w al-Jam2ahor 4am;r Raf MutaAarrikare suffixed to the Fil. In the caseof the W2w al-Jam2ah the Fil appears to be Mabniyy on a 4ammah which is not

really the case. The 4ammahis merely there because of its correspondence with theW2wal-Jam2ahother wise the Filis still Mabniyyon the FatAahwhich has only temporarilybeen driven and forced out by the 4ammahwhich is required by the W2w al-Jam2ahforthe sake of correspondence. In the case of the 4am;r Raf MutaAarrikthe Fil appears tobe Mabniyyon a Suk+nwhich is not actually the case. The Suk+n is only there so as tobreak the sequence of four consecutive vowelled letters in what is considered to be a single

word since because Arabic does not contain four-letter words all of which are vowelled.

The Filalready consists of three vowelled letters and with the suffixing of the 4am;r RafMutaAarrik which together with the Fil is regarded as one word it now consists offour vowelled letters each following in succession. To break this succession of vowels the

FatAahon the final letter of the Fil is dropped and replaced with a Suk+n. The Suk+n,therefore, is merely there to break the succession of four consecutive vowels otherwise the

Filstill remains Mabniyyon the FatAah which has temporarily been dropped due to theaforementioned reason.

There is also the view which is easier for beginners that maintains that the Fil isactually Mabniyy on the 4ammah or Suk+n in the case of for example &


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39

40For the Fil to be Man6+b after the F2or the W2w they have to be preceded byNafy (negation) or .alab [a request which comprises the following: Amr (command),Nahy (prohibition), TaA8;8 (urgent request), Ar8 (mild/gentle request), Du2(supplication), Istifh2m (interrogation/questioning), Raj2 (hoping) and Tamann;

(wishing)]

41For the Filto be Man6+bafter 9_7 the latter has to covey the meaning of either 1.%2(until) or L2 (except).

42 The author states that the Jaw2zim are eighteen in number but yet goes on toenumerate nineteen. The reason for this is that strictly speaking is not a J2zimsince itonly effects Jazmin a particular context, namely, that of poetry and the Jaw2zim that theauthor meant are those that effect Jazm in all contexts whether poetry or prose. By right

9!.%7 and L4.(%7 should not constitute two separate instruments of Jazmsince they in reality composed of 9!.% and L4.(% preceded by the Hamzah alistifh2m(Hamzahof interrogation)which brings the total number of Jaw2zim to sixteen instead of the original eighteen.

Furthermore, the Basrans do not count the 4.(U"I as a J2zim in which the number ofJaw2zimtotals to fifteen.

In addition, the Jaw2zim are of two groups. The first group only effects J2zmof one

Fil and comprises the following particles: )f4zC.%&_O.cZP%|f4zC.%&_$.0b&;|4.L(%|9!.%( . Thesecond group effects Jazmof two Fils, the first of which is called the Fil al-Shar= (verbsignifying the condition) and the second the Jaw2b al-Shar= (the compliment/response tothe condition) or Jaz2 al-Shar=(the result/consequence of the condition), and constitutesthe remaining Adaw2t(instruments). The reason for referring to the latter as Adaw2tis the

fact that they comprise both #ur+f (particles) and Asm2 (nouns). The #ur+f are: )| 9h24.09.2( and the remaining words are Asm2. The Asm2can be identified by the fact that they

denote a meaning over and above mere al-Shar=iyyah(conditionality), such as: rational ornon-rational beings, time, place, state, etc., in addition to having 4am2ir (personalpronouns) referring to them. Obviously, being Asm% one has to account for their places of

al-Ir2bin the sentence.43 What the author means by Marf+2t al-Asm2 are all those categories of Asm2that are Marf+ whether Laf:an (verbally), Taqd;ran (hypothetically/conceptually) orMaAallan(locally/place-wise). Laf:anis where the particular sign of Ir2b(which in thiscase is the 4ammah, W2w or Alif) is verbally expressed, Taqd;ran where it is notverbally expressed but supposed in the mind, and MaAallanwhere there is no sign of Irabbecause the word is Mabniyy. In the latter case the particular Ir2b(which in this case isRaf) is distributed over the whole word as it were in the form of the word occupying as a

whole the particular place of Ir2b(and hence the term MaAallan place) which is herea place of Raf as the F2il, Mubtada, Khabar, etc. In the previous two cases only theword-endings are involved whereas in this case the whole word is involved.

It is customary for Grammarians to treat the Marf+2t al-Asm2 first, the Man6+b2tal-Asm2second and the Makhf+82t al-Asm2last. The rationale behind this order is thatMarf+2t al-Asm2constitute the essential and indispensable components or elements ofKalam (speech). The Man6+b2t al-Asm2 are non-essential to Kal2m and thereforedispensable (with the exception of the Khabarof K2naand Ismof Innaand their sisters).As for the Makhf+82t al-Asm2 they really belong to the Man6+b2t al-Asm2 becausethey are Man6+b from the point of view of place (MaAall). Thus, the J2rr and Majr+r-

phrase (e&rEKB9) in the sentence e&rEKB9 @E.9FdI (I wrote with the pen) occupies the sameposition as the Maf+l bih;(jEKB7XE?) in the sentence jEKB7XE? @E.9FdI (I wrote the letter). Also,



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Science of Arabic Grammer

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