Establishing The Principles | Ustaad Fahd At-Tahiriyy | As-Sarf 1

بسم اهلل الرمحن الرحيم

احلمد هلل رب العاملني وصلى اهلل وسلم وبارك على نبينا حممد وعلى آله وصحبه أمجعني, أما بعد

Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of

Allaah, his family, companions and followers until the Last Day and began:

THE CONJUGATIONS

In the previous class ustaadh gave us a general overview of those conjugations.

The Groups of speech are Three:

1-The One Speaking الـمتكلم 2-The Spoken to الـمخاطب 3-The Spoken about الغائب

For the One Speaking there are two forms, whether it is a Maadh or a Mudaari’

For the Spoken to there are five forms, whether it is a Maadh or a Mudaari’

For the Spoken about there are six forms, whether it is a Maadh or a Mudaari’

PRINCIPLE 1: Whenever a pronoun (ضمير) holding a harakah is attached or joined

to the verb, it silences its end. (the third original letter – the laam of the verb).

A pronoun is called Dhameerun ‘ ضمير’

As-Sarf (Morphology) ~ Class Fifteen

Establishing The Principles | Ustaad Fahd At-Tahiriyy | As-Sarf 2

FIRST GROUP OF SPEECH FOR اضي امل

”The one Speaking“ الـمتكلم

If we want to speak about ourselves we add a Taa which has a Dhammah ت . This Taa is a

pronoun and it is called ‘The Taa of the doer’ – we call every pronoun Dhameer. Some have

a harakah already and some don’t.

The dhameer which has a harakah, when it is joined to the verb, it causes its end to be silent.

When joining this Taa together with fa`ala we get فـعلت (fa’alatu –this is what we get

when we leave it as it is-), but when we apply the Principle, we will silence its end (the laam),

because that what we attach to the verb is a dhameer which holds a harakah, so we will end

up saying فـعلت.

We do the same whenever there is a pronoun which has a harakah implying the doer, we

silence the end.

.”is “I did فـعلت

The dhameer is only added to the end.

This dhameer is a pronoun which is only attached and doesn’t stay alone it is prefixed

to the verb.

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The end of the verb automatically gets silenced. This is when this pronoun implies the

doer. The pronouns here imply the doer –

”is “I did فـعلت -’I‘ أن ا – ”implies “me ت

ت expresses the doer and فـعل expresses the verb

In the one speaking we only have two forms: When you are speaking about yourself there are

only two ways of saying it; either you are speaking about yourself alone or you are speaking

about yourself as part of a group. – I and We. There is no third.

”is “We did فـعلنا – ”implies “we نا

Naa is a pronoun and it has a harakah – so we silence the laam when we join it to the verb.

‘NAA’ implies the doer

No matter what the chapter is, it is the same way of doing it. When there is a fathah on the

‘Ayn we say: فـعلت and فـعلنا when there is a kasrah on the ‘Ayn we

say: فعلت and فعلنا , and when there is a dhammah on the ‘Ayn we

say: فـعلت and فـعلنا.

Did we change anything besides the the harakah of the ‘Ayn? No, we didn’t do anything at all

Same steps with all verbs whether there are three four five or six letters, it doesn’t matter.

You say: ضربت which means ‘I hit’ – عبدت which means ‘I worship’ –

.’which means ‘I disbelieved كفرت

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Disbelieving is not always a bad thing – if it is transitive it is disbelieving in At

Taghoot (this is requested and wanted) – And ل إله إل اهلل is not valid until you

disbelieve in At Taghoot.

Allaah حانه وتعالىسب said:

ق ووعدتكم ر إن الله وعدكم وع د احل م وقال الشي طان لما قضي ال تجب تم وما كان ل علي كم من سل طان إل أن دعو تكم فاس تكم لف فأخ

ما أنا بص رخكم وما أنتم بص رخي فل تـلومون ولوموا أنفسكم ل إن الظالمني لم عذابر أليمر تمون من قـب ل رك إن كفر ت با أش

And Shaitan (Satan) will say when the matter has been decided: “Verily, Allah promised you

a promise of truth. And I too promised you, but I betrayed you. I had no authority over you

except that I called you, so you responded to me. So blame me not, but blame yourselves. I

cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a

partner with Allah (by obeying me in the life of the world). Verily, there is a painful torment

for the Zalimun (polytheists and wrong-doers, etc.).” [14:22]

وةر لكم كانت قد بـرآء إنا لقو مهم قالوا إذ معه والذين م إبـ راهي ف حسنةر أس نـنا وبدا بكم كفر نا الله دون من تـع بدون وما منكم نكم بـيـ ال عداوة وبـيـ

ده بالله تـؤ منوا حتى أبدا وال بـغ ضاء تـغ فرن لبيه إبـ راهيم قـو ل إل وح لك لس ء من الله من لك أم لك وما نا وإلي ك تـوكل نا علي ك ربـنا شي وإلي ك أنـبـ

ال مصي Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with

him, when they said to their people: “Verily, we are free from you and whatever you worship

besides Allah, we have rejected you, and there has started between us and you, hostility and

hatred for ever, until you believe in Allah Alone,” except the saying of Ibrahim (Abraham) to

his father: “Verily, I will ask for forgiveness (from Allah) for you, but I have no power to do

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anything for you before Allah.” Our Lord! In You (Alone) we put our trust, and to You

(Alone) we turn in repentance, and to You (Alone) is (our) final Return, [60:4]

كفرت – كفرنا

Allaah سبحانه وتعالى said:

ء ن ن ول آباؤنا نا من دونه من شي ركوا لو شاء الله ما عبد وقال الذين أش فـهل على لك فـعل الذين من قـب لهم كذى ء نا من دونه من شي ول حرم

الرسل إل ال بلغ ال مبني

And those who join others in worship with Allah say: “If Allah had so willed, neither we nor

our fathers would have worshipped aught but Him, nor would we have forbidden anything

without (Command from) Him.” So did those before them. Then! Are the Messengers charged

with anything but to convey clearly the Message? [16:35]

عبدت – عبدنا

this NAA is a pronoun which implies the doer.

Allaah نه وتعالىسبحا said:

ربـنا فاغ فر لنا ع نا مناديا يـنادي لل ميان أن آمنوا بربكم فآمنا ربـنا إنـنا سبـ رار ذنوبـنا وكفر عنا سيئاتنا وتـوفـنا مع ال

“Our Lord! Verily, we have heard the call of one (Muhammad SAW) calling to Faith:

‘Believe in your Lord,’ and we have believed. Our Lord! Forgive us our sins and remit from

us our evil deeds, and make us die in the state of righteousness along with Al-Abrar (those

who are obedient to Allah and follow strictly His Orders). [3:193]

كل آمن بالله وملئكته آمن الرسول با أنزل إلي ه من ربه وال مؤ منون رانك غف ع نا وأطع نا وقالوا س أحد من رسله وكتبه ورسله ل نـفرق بـني

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ربـنا وإلي ك ال مصي

The Messenger (Muhammad SAW) believes in what has been sent down to him from his Lord,

and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His

Messengers. They say, “We make no distinction between one another of His Messengers” –

and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is

the return (of all).” [2:285]

ذا إن هى ذا ع نا لو نشاء لقل نا مث ل هى لىى علي هم آياتـنا قالوا قد س وإذا تـتـ ولني إل أساطي ال

And when Our Verses (of the Quran) are recited to them, they say: “We have heard this (the

Quran); if we wish we can say the like of this. This is nothing but the tales of the ancients.”

[8:31]

سـمعت – سـمعنا

It doesn’t matter what the chapter is, it’s all the same just like

فهمت : I understood – فهمنا : We understood

شرفت : I was honored – شرفن ا : we were honoured

Same thing, the only thing that changes is the Ayn. Otherwise it is the same way of doing it.

SECOND GROUP OF SPEECH FOR اضي امل

’The Spoken to‘ الـمخاطب

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it means “you did” You for the male. It , ت it’s a taa also but this taa has a fathah - فـعلت

is used for the single spoken to male.

Allaah سبحانه وتعالى said:

ث نط فة من ث تـراب من خلقك بالذي أكفر ت ياوره وهو صاحبه له قال رجل سواك

His companion said to him, during the talk with him: “Do you disbelieve in Him Who created

you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and

female discharge), then fashioned you into a man? [18:37]

كفرت : You disbelieve

The hamzah in the beginning is to question

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.ت the single spoken to female. The same taa but with a kasrah - فـعلت

Don’t forget that the harkah of the ‘Ayn changes according to the chapter

We say: سجدت – سجدت and فهمت – فهمت and – شرفت شرفت

We bring the same taa which we brought in the beginning and we add a meem and - فـعلتما

an alif.

The alif implies two- duality-. فـعلتما means: Both of you did – whether the ones you are

speaking to are two males, two females, or a male and a female.

Directing speech to two individuals, you add the taa with dhammah plus a meem and an alif.

All of you did – it is the same only we remove that Alif at the end. When there is a - فـعلتم

group فـعلتم is used by default. It implies all of you the group.

Why is it said by default? Because the only time you speak to a group and you DON’T use

this one (tum) is when the group you speak to is strictly females.

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you group of females. Strictly females. But when there is a male involved, even if - فـعلت

it is only one – we use ت , because the male is superior – as Allaah سبحانه

:said وتعالى

ها قالت رب إن وضع تـها أنثىى والله أع لم با وضعت ولي س فـلما وضعتـ وإن سي تـها مر ي وإن أعيذها بك وذريـتـها من الشي طان نثىى الذكر كال

الرجيم

Then when she delivered her [child Maryam (Mary)], she said: “O my Lord! I have delivered

a female child,” – and Allah knew better what she delivered, – “And the male is not like the

female, and I have named her Maryam (Mary), and I seek refuge with You (Allah) for her and

for her offspring from Shaitan (Satan), the outcast.” [3:36]

الرجال قـوامون على النساء با فضل اللـه بـع ضهم علىى بـع ض وبا أ نفقوا من واللت فالصاحلات قانتاتر حافظاتر لل غي ب با حفظ اللـه والم أم

فإن ربوهن جروهن ف ال مضاجع واض تافون نشوزهن فعظوهن واه إن اللـه كان عليا كبيا غوا علي هن سبيل أطع نكم فل تـبـ

Men are the protectors and maintainers of women, because Allah has made one of them to

excel the other, and because they spend (to support them) from their means. Therefore the

righteous women are devoutly obedient (to Allah and to their husbands), and guard in the

husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s

property, etc.). As to those women on whose part you see ill-conduct, admonish them (first),

(next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they

return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most

High, Most Great. [4:34]

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EXAMPLES:

ض-ر- ب

I hit : ضربت

We hit : ضربنا

As Allaah بحانه وتعالىس said:

بم فـعل نا كي ف لكم وتـبـني أنفسهم ظلموا الذين مساكن ف وسكنتم ثال لكم وضربـ نا م ال

“And you dwelt in the dwellings of men who wronged themselves, and it was clear to you

how We had dealt with them. And We put forth (many) parables for you.” [14:45]

You hit : ضربت

You (f) hit : ضربت

You both hit : ضربتما

You all hit : ضربتم

You all (f) hit : ضربت

In Arabic femininity is not only used with women and girls but with anything that is

feminine.

ع- ب- د

I worshipped : عبدت

We worshipped :عبدنا

You worshipped :عبدت

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You (f) worshipped :عبدت

You both worshipped :عبدتا

You all worshipped :عبدت

As سبجانه وتعالى Allaah said:

ول أنا عابدر ما عبدت

“And I shall not worship that which you are worshipping. [109:4]

You all (f) worshipped :عبدتن

س- م- ع

سـمعت

سـمعنا

سـمعت

سـمعت

سـمعتما

سـمعتم

سـمعت

You do the same to the rest of the root letters given by Ustaadh throughout the classes.

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THRID GROUP OF SPEECH OF اضي امل

’The Spoken about‘ الغائب

which means: He did فـعل

EXAMPLE:

He hit : ضرب

He worshipped : عبد

He killed : قـتل

ع He heard : س

He drank : شرب

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:said سبحانه وتعالى He knew ; As Allaah :علم

فه اللي ل ثـلثي من أد نى تـقوم أنك يـع لم ربك إن الذين من وطائفةر وثـلثه ونص ر والله معك م علي ك فـتاب ت صوه لن أن علم والنـهار اللي ل يـقد

وآخرون مر ضىى منكم سيكون أن علم ال قر آن من تـيسر ما فاقـ رءواربون ر ض ف يض سبيل ف يـقاتلون وآخرون الله فض ل من يـب تـغون ال

قـر ضا الله وأق رضوا الزكاة وآتوا الصلة وأقيموا من ه تـيسر ما فاقـ رءوا الله موا وما حسنا را هو الله عند تدوه خي من لنفسكم تـقد وأع ظم خيـ

را تـغ فروا أج رحيمر غفورر الله إن الله واس

Verily, your Lord knows that you do stand (to pray at night) a little less than two-thirds of the

night, or half the night, or a third of the night, and so do a party of those with you, And Allah

measures the night and the day. He knows that you are unable to pray the whole night, so He

has turned to you (in mercy). So, recite you of the Quran as much as may be easy for you. He

knows that there will be some among you sick, others travelling through the land, seeking of

Allah’s Bounty; yet others fighting in Allah’s Cause. So recite as much of the Quran as may

be easy (for you), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and lend to Allah a

goodly loan, and whatever good you send before you for yourselves, (i.e. Nawafil non-

obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah, etc.), you will

certainly find it with Allah, better and greater in reward. And seek Forgiveness of Allah.

Verily, Allah is Oft-Forgiving, Most-Merciful. [73:20]

Fa’ala is the common example used.

You notice that the ‘Ayn changes according to the Chapter.

which means: She did – For she we add a silent taa, which is called “The silent taa , فـعلت

of femininity”- this taa is not a pronoun. It is only an indication or specification of the

female gender – it tells you that the one who did this action is a female not a male.

The laam is not silenced here because:

1- The silent taa is not a pronoun

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2- Even if it was a pronoun, it has no harakah –and the only time the Laam is silent is when

a pronoun has a harakah implying the doer is joined.-

It doesn’t express the doer, it only specifies the gender. The silent taa doesn’t express

‘she’, it tells you that the one who did this act is of a female gender not a male.

which means: They both did – With the duality there is usually going to be , فـعل

something always implying duality, which is the Alif. This Alif implies the doer – both of

them -

If it is a dhameer why wasn’t the laam silenced? Because the dhameer here doesn’t have a

harakah.

which means: They both (f) did – If we want to specify the female gender plus to , فـعلتا

speak about two –doing two things at the same time-. When specifying the female gender we

add the silent taa then we add the Alif for duality. When we add the Alif we can’t pronounce

the Alif when the taa remains silent, so we give the silent taa a fathah –as an exception- to

suit the Alif.

The sukoon on the taa restricted us from pronouncing the Alif. We open this

restriction by giving the taa a harakah suiting the Alif, which is the fathah.

The exception here is to suit the Alif

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Just like قالتا , as Allaah سبحانه وتعالى said:

ر ض ائ تيا طو عا أو كر ها تـوىى إل السماء وهي دخانر فـقال لا ولل ث اس نا طائعني قالتا أتـيـ

Then He Istawa (rose over) towards the heaven when it was smoke, and said to it and to the

earth: “Come both of you willingly or unwillingly.” They both said: “We come, willingly.”

[41:11]

which means: They did- When we want to point out that we speak about a group we , فـعلوا

add the Waaw and you give the Laam a dhammah to suit that Waaw. This alif at the end is

not pronounced at all it distinguishes between what is an original and an extra waaw. It tells

us that the waaw before it is not an original letter but an extra letter. We will see the

difference more in the future in shaa Allaah.

The Waaw is a dhameer and it implies the Group.

Just like: ضربوا : They hit; and قـتـلوا : They killed

عوا – ركبوا – عظموا – شرفوا عبدوا – سجدوا – أكلوا – س

which means: They (f) did – This Noon is the Noon of the group of Females and it is a ,فـعلن

dhameer. It expresses the group of females. This dhameer has a harakah, which means that

whenever there is a dhameer holding a harakah expressing the doer which is joined to the

verb it silences the Laam (the end) and that is why it got silenced.

This noon is used for a group strictly females.

As Allaah سبحانه وتعالى said:

رهن أر سلت إلي هن وأع تدت لن متكأ وآتت كل واحدة فـلما سعت بك بـر نه وقطع ن أي ديـهن فـلما رأيـ نه أك رج علي هن ينا وقالت اخ هن سك منـ

ذا إل ملكر كرير ذا بشرا إن هى وقـل ن حاش لله ما هى

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So when she heard of their accusation, she sent for them and prepared a banquet for them;

she gave each one of them a knife (to cut the foodstuff with), and she said [(to Yusuf

(Joseph)]: “Come out before them.” Then, when they saw him, they exalted him (at his

beauty) and (in their astonishment) cut their hands. They said: “How perfect is Allah (or

Allah forbid)! No man is this! This is none other than a noble angel!” [12:31]

There are some forms were they have the dhameer hidden in it and this will come in

Grammar in shaa Allaah.

~~~ END OF CLASS ~~~

Notes transcribed by: Umm ‘Omar Al Amreekiyyah wa Umm Sufyaan Al Maghribiyyah