نصاب النحو

Introduction

{الحمد لله رب العالمين و الصلوة و السلام على سيد المرسلين اما بعد}

In order to learn any language, it is necessary to study its grammar, and grammar is usually known through two ways; either from the people of that language, or through study of books which detail the rules and principles of that language. The rules and principles of the Arabic Language are detailed in the sciences of Sarf and Nahw. In other words, Arabic Grammar is known as Sarf and Nahw. The role of the knowledge of Nahw is vital in the understanding of the Arabic language, and it is for this reason that it has been deemed indispensable for attaining knowledge of Arabic sciences, in particular for the in depth study of the Quran and Hadith. It is enough to the express the importance of this science that the founder of this science is none other than the lion of Allah, Sayyiduna Mawla `Ali {رضى الله عنھ}. Sayyiduna Abul-Aswad-ibn-`Amr {رضى

رضى الله says, ‘One day I saw the ‘door to the city of knowledge’ Sayyiduna `Ali Murtada (d. 69AH) {الله عنھ

deep in some worry. Upon asking the reason for this, he explained, ‘I heard someone speaking incorrectly عنھ

(so) I wish for a book to be written on the rules of Arabic.’ I came again after 3 days and he gave me a doc-

ument describing the definitions of اسم (noun), فعل (verb), and حرف (particle) , and he said to me, ‘Make an

addition to this through research and investigation.’’ Sayyiduna Abul-Aswad رضى الله عنھ added the chapters of حروف مشبھة بالفعل ، تعجب ، نعت ، عطف to this. He would present whatever he wrote it in the court of Sayyiduna `Ali Murtada to be corrected.

(Hashiya Nahw-Meer, by `Allama `Abdul Hakim Sharf Qadiri علیھ الرحمة)

It is narrated that once, expressing the true emotions of his heart, Imam Abul `Abbas Tha`lab, the

Nahwi, said to Abu Bakr ibn Mujahid Maqri, ‘Some people have served the Holy Qur’an by writing com-mentaries to it, some people have served the Ahadith by narrating them and transmitting them to others, and by writing explanations to them, and some people have served Fiqh. All of these people reached their goals, whereas I have remained occupied in the science of Nahw, repeating ‘Zayd and Amr’. What will be my state

in the afterlife?’ Abu Bakr ibn Mujahid Maqri says, ‘I went home that very night and was blessed with see-

ing the Holy Prophet {صلى الله علیھ و سلم} in my dream. The Holy Prophet {صلى الله علیھ و سلم} ordered me, ‘Go,

and give my greetings to Abul `Abbas and say to him ‘{انت صاحب العلم المستطیل}’ ‘You are the possessor of vast

knowledge,’ as the understanding of the Qur’an and Hadith is dependent on the science of Nahw.’’

All praise is due to Allah {على احسانھ L الحمد}, after the publication of ‘Nisab-us-Sarf’, the Majlis ‘al-

Madinah tul `Ilmiyyah’ of Dawat-e-Islami, the worldwide, non-political, propagational movement of the

Qur’an and Sunnah, has undertaken this task to present this book detailing the extremely important rules of

Nahw, entitled ‘Nisab un Nahw’, which is also included in the syllabus of Jami`ah tul Madinah.

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The work on this book has been undertaken whilst endeavouring to take into account the following points:

- To present this book in a style that is as easy as possible.

- Exercises have been appended to the end of every lesson to increase the benefit of this book.

- New Arabic words have been added into various lessons to encourage students to learn new vocabulary.

- Beneficial footnotes have also been added to various passages.

- To maintain the student’s passion for knowledge, Darsi excerpts consisting of extremely important infor-

mation have been added from time to time, the benefit of which will only be appreciated by the students after their further study.

- To further increase the student’s passion for knowledge, at the end of this book there is a brief but ex-tremely beneficial poem, consisting of some fundamental rules of Nahw and examples. Students should memorise this so that a large number of rules can be learnt in a short amount of time.

It is hoped that students will be able learn and memorise the rules of Nahw with ease through means of this book.

Finally, teachers of this book are requested not to overlook the exercises in this book, but to make their stu-dents solve them.

Despite all best efforts, if people of knowledge come across any printing or scholarly mistakes in this publi-cation, they are requested to contact the Majlis and to thereby become recipients of the gratitude of the Ma-jlis.

We supplicate to Allah {عز و جل} to extend the compassionate shadow of the founder of Dawat e Islami,

Mawlana Abu Bilal Muhammad Ilyas `Attar al-Qadiri {مد ظله العالى} and all scholars of the Ahlus Sunnah

over our heads and allow us to gain benefit from their blessings. We ask Allah {عز و جل} to grant success to

all departments of the worldwide, non-political, propagational movement of Qur’an and Sunnah, Dawat e

Islami.

{امین بجاه النبى الامین صلى الله تعالى علیھ والھ و سلم}

Department of Darsi books,

Majlis Al-Madina-tul-`Ilmiyyah (Dawat e Islami)

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{بسم الله الرحمن الرحیم}

Lesson 1

(Basics)

Definition of نحو –

The literal meaning of نحو is ‘way’, ‘edge’, or ‘to intend’. In its applied meaning, it refers to the sci-

ence of knowledge which describes the rules through which we learn whether or not any changes occur at the end of a اسم, فعل, and حرف, and if so, the manner of any changes, and we also learn the way to join

words كلمات together.

– نحو of (Topic) موضوع

The topic of this science of knowledge is كلمه (a single word) and كلام (any combination of two or more words), as these are the focus of discussion in this science.

Definition of موضوع (Topic) –

In any science, the core matters and related principles which are the focus of discussion in that sci-ence are known as it's topic. For example, the topic of medicine is the human body.

– of Nahw (Purpose) غرض

To avoid making تركيبي (analytical) mistakes when speaking and writing Arabic.

Why is نحو called نحو?

1. One meaning of نحو is ‘way’. By means of this knowledge, the متكلم (speaker) follows the way of

the Arabs, and so it is called نحو.

2. Another meaning of نحو is ‘edge’ or ‘end’. In this science, one discusses the edge (i.e. end) of a كلمه

(word), meaning the last letter, and this is why it is called نحو.

3. Another meaning is ‘to intend’. The first individual who intended to compile the principles of this

branch of knowledge said the word ‘نحوت’ (I intended), so it was called نحو.

4. Another meaning is ‘like’. The one who knows this branch of knowledge has the ability to speak

like the Arabs, so it was given the name of نحو.

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The founder of نحو -

The founder of this science was Sayyiduna `Ali رضى الله عنه, and it was upon his order that Abul-

Aswad مد .specifically compiled and composed it عليه رحمة الله الص

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Lesson 2

and its types لفظ

Definition of لفظ –

The literal meaning of is لفظ ‘to throw’. The applied meaning of لفظ is: ما يتلفظ به الانسان (that which a

human pronounces)

Types of لفظ -

There are 2 types of لفظ:

موضوع and مهمل

’which does not have a meaning, e.g ‘peasy’ in ‘easy peasy لفظ the - مهمل .1

’which does have a meaning, e.g. ‘easy’ in ‘easy peasy لفظ the - موضوع .2

Types of موضوع –

This has 2 types: مفرد and ب مرك

1. Definition of مفرد – a single لفظ which expresses a meaning. This is also called كلمة . e.g. ) كتابa book(

2. Definition of ب ;(Zayd is a scholar) زيد عالم .e.g كلمات which consists of 2 or more لفظ a – مرك

(I travelled from Basra to Kufa) سرت من البصرة الى الكوفة

Exercises

Question 1 – Identify which of the following words are مہمل and which are موضوع:

١- کھاناوانا ۲۔ میز ویز ۳۔ قلم ولم ۴۔ پیسے ویسے ۵۔ کرسی ورسی ۶۔ بستر و ستر ۷۔ چادر وادر ۸۔ بوتل ووتل ۹۔ کاپی واپی ۱۰۔ پنکھا ونکھا ۱۱۔ برتن ورتن ۱۲۔ بات وات

Question 2 - Identify which of the following words are مفر د and which are مرکب:

د رسول االله ۳۔عالم ۴۔تلمیـذ ۵۔الولد نائم ۶. رکب علی ۷۔الکتاب ۸۔مدینۃ ۹۔المدرسۃ ۱۰۔جاء الأستاذ ۱۱۔ ١-الله واحد ۲۔محم

بغداد

١٢۔الحر شدید۔ �5

نصاب النحو

Question 3 –How many کلمات are in each of the following مركبات ?

لوۃ ۶۔صلوا علی الحبیب ۷۔ان اللہ غفور رحیم ۸۔قل ١-عالم الغیب ۲۔جاء الحق ۳۔کنز الایمان ۴۔الولد یقرء القرآن ۵۔قد قامت الص ھو اللہ أحد ۹۔أطیعوا اللہ وأطیعوا الرسول ۱۰۔ألھواء ضروري للحیاۃ ۱۱۔القطار أسرع من الباص ۱۲۔دخل علی فی المسجد

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Lesson 3

Types of كلمه

There are 3 types of : كلمة

حرف and اسم، فعل

1. Definition of اسم :

The literal meaning of اسم is ‘elevation’ or ‘sign’, and the applied meaning is that it is a كلمه which

expresses a complete meaning independently and none of the 3 tenses are found in it. e.g. زيد

2. Definition of فعل :

The literal meaning of فعل is ‘to do’, and the applied meaning is that it is a كلمه which expresses a

complete meaning independently and any of the 3 tenses are found in it. e.g. ضرب

3. Definition of حرف :

The literal meaning of حرف is ‘side’ (i.e. edge), and the applied meaning is that it is a كلمه which can-

not express a complete meaning without joining with another كلمه ,اسم or فعل). e.g. من

Combined example:

(I travelled from Basra to Kufa) سرت من البصرة الى الكوفة

In this example, سرت (I went) is a فعل, as it expresses its complete meaning without another كلمه, and it also

has a tense. البصرة and الكوفة are both اسم, as they express their complete meaning without another كلمه, and

no tense is found in them. من and الى are both حرف, as they do not express their complete meaning (from/to)

without joining to another كلمه.

Question 1: Identify which of the following words is an اسم, which is a فعل, and which is a حرف:

.10(milk) لبن .9 فی .8 علی .7 (date)تمر .6 (he helps) ینصر .5 (he went) ذھب .4 (cheap) رخیص .3 انسان .2 زید .1

ثوب .18 (he drinks) یشرب .17 الی .16 (he washes) یغسل .15 حتی .14(house) بیت .13 عن .12 من .11 ,(he ate) أکل

(cloth) 19. خبز (bread) 20. درس (lesson)

Question 2: Identify which word is an اسم, which is a فعل, and which is a حرف in the following sentences:

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The) الولد یشرب الماء .3 (Zayd eats bread) زید یأکل الخبز .2 (Zayd went to the Masjid) ذھب زید الی المسجد .1

boy drinks water) 4. الثوب رخیص (The cloth is cheap) 5. ذھب الأستاذ الی المسجد (The teacher went to the

Masjid) 6. جلس الامام فی المسجد (The Imam sat in the Masjid)

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Lesson 4

حرف and , اسم , فعل of (signs) علامات

.Everything has some type of sign by which it is recognised .(sign) علامت is the plural of (signs) علامات

In this regard, these are the علامات of اسم , فعل , and حرف .

1) :اسم of (signs) علامات

2) Having الف لام at the start, e.g. الحمد

2) Having تنوین at the end, e.g. زید

3. Being تثنیة , e.g. 1 کتابان

4. Being جمع , e.g. مسلمون

5. Beingمذکر, e.g. ضارب

6. Being مؤنث , e.g. ضاربة

7. Having حرف نداء at the start, e.g. یا یوسف

8. Having حرف جر at the start, e.g.فی القافلة

9. Being موصوف , e.g. the عبد in عبد مؤمن

10. Being منسوب (related), e.g. رضوی (related to Raza) , مکی (related to Makkah)

11. Being مضاف , e.g. the طفل In طفل زید

12. Being مسندالیه , e.g. زید in زید قائم

13. Being مصغر (small), e.g. حسین (a small Hasan)

The forms of the فعل which are called تثنیہand جمع, e.g. ضربا and ضربوا, are called this in relation to the فاعل, other1 -wise the فعلitself is notتثنیہ or جمع.

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:فعل of (signs) علامات (2

1) Being ماضی , e.g. نصر

2) Being مضارع , e.g. ینصر

3) Being امر , e.g. انصر

4) Being نہی, e.g.لا تنصر

5) Having قد at the start, e.g. قد دخل

6)Having س or سوف (soon) at the start, e.g. سیعلم ,سوف یعلم

7) Having any حرف from حروف جوازم at the start, e.g.لم یضرب

8) Having any حرف from حروف نواصب at the start, e.g. لن یضرب

9) Having نون تاکید attached at the end, whether it is ثقیلة (mushaddad) or خفیفة (saakin),

e.g. ليضربن ,لیضربن

10) Having تائے ساکنة at the end, e.g. دخلت

11) Having ضمیر مرفوع متصل بارز (visible subject attached pronoun) at the end, e.g.خرجت

12) Being only مسند (news), e.g. ضرب in ضرب زید

:حرف of (signs) علامات (3

The علامت (sign) of this is that it does not have any علامت (sign) of an اسم or a فعل.

A حرف has various functions such as; to create a link between two اسمs, two فعلs, two جملهs, or between an

. فعل and a اسم

e.g. زید فی الدار ,تعلم زیدن القرآن وعلمہ , ان تضرب أضرب ,ضربت بالید

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Three Sayings of Muṣṭafā {صلى الله تعالى علیھ و الھ و سلم}

2. "Whoever Allāh {تعالى} decides good for, He {تعالى} bestows upon him with understanding of the

religion." [صحيح البخارى الحديث ٧١ ص ٨]

2. "Whoever remains in pursuit of knowledge, Allāh {} guarantees his sustenance." [تاريخ بغداد رقم ١٥٣٥ ج ٣ ص ٣٩٧]

3. "The sin of anʿālim is one sin, whereas for the ignorant man it is two sins. The ʿālim suffers only for commit-

ting the sin, whereas the ignorant man is punished firstly for the sin, and secondly for not studying (sacred

knowledge.)" [الجامع الصغير للسيىوطى الحديث ٤٣٣٥ ص ٢٦٤]

Exercise: – Identify which of the following words is an اسم, a فعل, and a حرف, and identify their علامات

(signs).

بین کتاب م ارق .5 جلست فی المسجد .4 فامنوا بالله ورسوله النبی الأمی .3 قل ھو اللہ أحد .2 ١. قد جاء کم من الله نور و جاء السر ف أم العلوم والنحو أبوھا .7 الله اکبر .6 فی البیت میع العلیم .10 کلوا واشربوا و لا تسرفوا .9 امنت بالله .8 الص .11 انه، ھو الس

.16 ھل فی الحدیقۃ أشجار؟ .15 یعبد المسلم ربہ، .14 ھل تشکر اللہ بعد الطعام؟ .13 ما ضرب زید .12 زید جالس فی المسجد

مس من المشرق .17 خالد کالأسد الولد .21 انظر الی الجبل .20 ''أحب جمعیۃ ''دعوت اسلامي .19 دخلوا فی داره .18 طلعت الشریر .22 یذھب الی المدرسۃ لن تنالوا البر .26 قد أفلح المؤمنون .25 ھذاالکتاب لزید .24 جئت من لاہور .23 اجلس علی الس

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Lesson 5

Types of اسم in terms of gender

In terms of gender, there are 2 types of ر مؤنث and اسم: مذك

ر اسم .1 horse) فرس .e.g (feminine gender) تانيث which does not have a sign of اسم This is the – مذك

(feminine gender) تانيث which has a sign of اسم This is the – مؤنث اسم .2 e.g. ناقة (she-camel) 2

:(signs of the feminine gender) علامات التانيث

There are 3 signs of تانيث:

1. The round ة e.g. بقرة

بشرى .e.g الف مقصوره .2

سودآء .e.g الف ممدوده .3

Note: - مؤنث اسم may be divided in 2 aspects:

1. Whether or not there is a male opposite for the مؤنث اسم

2. Whether or not there is a sign of تانيث at the end of the مؤنث اسم

Division 1 – In this division there are 2 types of مؤنث

تانيث which has a male opposite and may or may not have a sign of مؤنث The – مؤنث حقيقي .1

e.g. (with sign of تانيث) – امرأة (woman) – [male opposite is امرأ]

e.g. (without sign of تانيث) – اتان (she-donkey) – [male opposite is حمار]

تانيث which does not have a male opposite and may or may not have a sign of مؤنث The – مؤنث لفظي .2

e.g. (with sign of تانيث) – ظلمة (darkness);

This sign may be apparent (as in the mentioned example) or concealed, as in ارض – the sign of تانيث is not present in the letters 2

here, but it is hidden in this word. This is why its تصغیر (diminutive form) is اریضۃ, and the rule is that the تصغیر takes a word back to its original form.

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e.g. (without sign of تانيث) - عين (spring)

Division 2 - In this division there are 2 types of مؤنث

بقرة .within the word e.g تانيث which has a sign of مؤنث the – مؤنث قياسي .1

.by the Arabs e.g مؤنث but is considered to be تانيث which does not have a sign of مؤنث the – مؤنث سماعي .2

(sun) شمس ;(earth) ارض

Note: - the following words are some examples of اسماء which are considered مؤنث without having a sign of

:تانيث

;(well) بئر ;(shoe) نعل ;(sky) فلك ;(staff) عصا ;(bowl) كأس ;(battle) خرب ;(sun) شمس ;(earth) ارض ;(war) حرب

;(tooth) ناب ;(poisonous snake) أفعی ;(rabbit) ارنب ;(vixen) ثعلب

All names of women: e.g.زينب, مريم, هند

(bride) عروس ;(mother) ام :that are specifically used for women اسماء

All names of alcohol: e.g.خمر

Al names of hell: e.g.سعير, جحيم, سقر

Parts of the body that are pairs : e.g.يد (hand); رجل (foot); اذن (ear) 3

All names of winds: e.g.صباء،قبول دبور، جنوب ، شمال

The following اسماء can be used as ر (stairs) سلم ;(market) سوق ;(way) سبيل ;(shop) مؤنث: حالوت or مذك

(liver) كبد ;(condition) حال ;(sky) سماء ;(life) نفس ;(knife) سكين

Exercises:

Question 1: Identify the signs of تانیث

۱۔غرفۃ ۲۔صحراء ۳۔حبلی ۴۔دراجۃ ۵۔مکتبۃ ۶۔حمراء ۷۔عظمی ۸۔أشیـاء ۹۔کبـری۱۰۔سیارۃ ۱۱۔خضراء۔

Question 2: Identify which of the following are مذکر and which are مؤنث.

With the exception of the following: حاجب (eyebrow); مرفق (elbow); صدغ (temple)3

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، زینب، امـرء، امـرأ ۃ، طائر، أذن، فم، أرض، وقت، سودائ، صغری، رجل، کتاب، کراسۃ۔ شیـخ، جـدۃ، عصفورۃ، أم

Question 3: Which type of مؤنث do the following words belong to?

۱۔جدۃ ۲۔أخت ۳۔ أم ۴۔عصفورۃ ۵۔زینب ۶۔امرأ ۃ ۷۔أذن ۸۔جھنم ۹۔سعیر ۱۰۔سوداء ۱۱۔ید ۱۲۔کراسۃ۔

{A means of receiving sustenance}

It is narrated from Sayyiduna Anas ibn Malik {رضى الله تعالى عنھ}, ‘In the blessed era of the Prophet {صلى الله

there were two brothers. One of them would come regularly to the court of the Noble Prophet {تعالى علیھ وسلم and the other worked as a craftsman. (One day) (in order to seek sacred knowledge) {صلى الله تعالى علیھ وسلم}the brother who worked as a craftsman complained to the Beloved Prophet {صلى الله تعالى علیھ وسلم} about his brother (i.e. that he has placed the entire burden of earning on me and he should help me in my work). In

response to this, the Holy Prophet {صلى الله تعالى علیھ وسلم} said, ‘Perhaps you are being given sustenance due

to his blessings’’ (reference)

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Lesson 6

Types of اسم in terms of number (افراد)

In this respect, there are 3 types of جمع .3 ;تثنیہ.2 ;واحد.1 : اسم

واحد.1 – The اسم which mentions ‘one person or thing’ e.g. مسلم (1 Muslim) 4

(Muslims 2) مسلمان .which mentions ‘two people or things’ e.gاسم The -تثنیہ.2

Method of making تثنیہ – it is formed by adding الف ما قبل مفتوح and (ان) نون مكسورة

Or يا ساكنه ما قبل مفتوح and (ين) نون مكسوره to the end of the واحد

E.g مسلم becomes مسلمان or 5 مسلمین 6

’which mentions ‘more than two people or things اسم The –جمع .3

e.g. مسلمون ,رجال (many men, many Muslims)

Types of جمع in terms of formation– there are 2 types: 1. ر .2 ;سالم مكس

-stays the same, and is made by simply adding some let واحد in which the form of the جمع The –جمع سالم .1

ters (ون/ين/ات) at the end e.g. مسلمون ,مسلمين ,مسلمات

That which does not have any signs of تثنیہ or جمع, e.g. قلم (one pen)4

5حالت رفعى

6حالت رفعى

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Types of جمع سالم– there are 2 types of ر سالم .1 :جمع سالم جمع مؤنث سالم .2 ;جمع مذك

1. رسالم نون مفتوحه and واو ساكنه ما قبل مضموم that is made by adding جمع The –جمع مذك

(ین) نون مفتوحة and يا ساكنه ما قبل مكسورor (ون)

E.g. مسلم becomes مسلمون مسلمین، (Many Muslim men) 7 8

(ت/ت مكسورة or تاء مضمومه and الف ما قبل مفتوح and ا that is made by adding جمع The -جمع مؤنث سالم .2

E.g. مسلمة becomes مسلمات مسلمات ، 9 10

ر .2 ,(many pens) اقلام to (a pen) قلم .form does not stay the same. E.g واحد in which the جمع The –جمع مكس

(many mosques) مساجد to (a mosque) مسجد ,(many men) رجال to (a man) رجل

Types of ر – جمع مكس

In terms of meaning, there are 2 types ofر جمع كثرت.2 ;جمع قلت.1 :جمع مكس

اقوال ,انفس.is used to express any number of things from 3-10 e.gجمعThis – جمع قلت .1

Scales ofجمع قلت – This has 6 scales, i.e. any جمع coming on these scales will be considered as

7حالت رفعى

8حالت نصبى / جرى

9حالت رفعى

10حالت نصبى / جرى

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جمع قلت

A) افعال e.g. أقلام B) فعلة e.g. غلمة C) افعل e.g. انفس D) افعلة e.g. السنة E) مفعلون e.g. مسلمون F) مفعلات e.g. مسلمات

علماء ,طلبة .is used to express any number of things from 11-infinity e.g جمع This –جمع كثرت .2

Scales of جمع كثرت– This has many scales; some famous ones are mentioned below:

A) فعال e.g. عباد B) فعلاء e.g. علماء C) افعلاء e.g. انبیاء D) فعل e.g. رسل E) فعول e.g. نجوم F) فعال e.g. خدام G) غلمان .e.g فعلال (J فرق .e.g فعل (I طلبة .e.g فعلة (H مرضى .e.g فعلى

Note – there is also a form of جمع كثرت from which anotherر سوار of جمع cannot be created, e.g. the جمع مكس

is اسورة, and the جمع of this is اساور, after this another جمع cannot be made, this kind of جمع is called جمع

(which has reached its limit جمع the)منتهى الجموع

The definition of the forms of جمع منتهى الجموع

In this type of جمع, the first letter is مفتوح the third letter is alif (ا), and after this there may be 3 possibilities:

1. There is a single letter which is مشدد e.g. دوآب

2. There are 2 letters, the first of which is مكسوره e.g. مساجد

3. There are 3 letters, in which the first is مكسوره and the second is ساكنه e.g. مفاتيح

Scales of جمع منتهى الجموع

(gems) جواهر .e.g فواعل.3 (gold coins) دنارير .e.g فعاليل .2 (silver coins) دراههم .e.g فعالل .1

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(booklets) رسائل .e.g فعائل .6 (poor people) مساكين .e.g مفاعيل .5 (Masjids) مساجد .e.g مفاعل .4

Some necessary rules of جمع

مذكر ذوى العقول of the (attributes) صفات and (names) اعلام is only used for or with the جمع مذكر سالم (1)

(male individuals of intelligence) 11

e.g. زيد can become زيدون and مسلم can become مسلمون

But هند cannot become هندون (because it is notمذكر)

(ذوى العقول because it is not) قلمون cannot become (pen) قلم

(صفت nor a علم because it is neither an) رجلون cannot become (man) رجل

(2) If it is an علم(name) of مذكر ذوى العقول then it is also necessary for it not to have a round ة at the end,

hence طلحة cannot become طلحتون, because this has a ة at the end.

(3) If it is a صفت of مذكر ذوى العقول then it is also necessary for it to have a ة at the end of its مؤنث form,

hence the plural of أحمر (red) cannot be أحمرون, the plural of سکران (intoxicated) cannot be سکرانون, and the

plural of جریح (wounded) cannot be جریحون, because their مؤنث forms do not have a ة at the end.

However, اسم تفضیل is an exception to this, as it can become a جمع مذکر سالم even though it does not have a

.أکرمون is (most generous) أکرم form, e.g. the plural of مؤنث at the end of its ة

Some plurals, such as the plural of أرض (earth) which is أرضون, the plural of سنة (1 year) which is سنون, and

other plurals like them, are شاذ (uncommon) and against قیاس (any rule).

(4) Sometimes the letters in the جمع form are different to the letters in the واحد form, e.g. the plural of امرأۃ

(woman) is نساء, and the plural of ذو (person) is اولو. Such plurals are called جمع من غیر لفظ واحدہ.

i.e. humans, angels, and jinns11

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(5) Sometimes the جمع is identical to theواحد, and you can only tell the difference by the context, e.g.

it is considered to واحد The difference between these is that for the .(a boat) فلک is also واحد it’s ,(boats)فلک

be on the scale of قفل (a lock) and for the جمع it is considered to be on the scale of أسد (lions).

The difference between جمع and اسم جمع is that it is necessary for a جمع to have aمفرد, whether it is من لفظہ

or من غیر لفظہ, whereas اسم جمعis a word which has a plural meaning but has no مفرد, e.g. قوم (nation), رھط

(group).

Exercises

Question 1 – Identify which of the following words are واحد, which are تثنیہ, and which are جمع:

کتاب، کتب، مسلمان، أفراد، مسجد، رجل، أطفال، خدام، مرضی، مشرق، أوقات، شھر، کریمان، فاعلان، معروفان۔

Question 2 - Identify which of the following words are جمع سالم, and which areمکسر:

مسلمون، مساجد، أنفس، مسلمات، أنبیاء، مشرکون، عالمات، رجال، أنھار، أنھر، مساکین، دراھم، أرضون، مؤمنون۔

Question 3 – Form the جمع and the تثنیہ from the following اسماء:

۱۔مسلم۔ ۲۔عامل۔ ۳۔ورقۃ۔ ۴۔کتاب۔ ۵۔مسجد۔ ۶۔رجل۔ ۷۔قلم۔ ۸۔طائر۔ ۹۔نھر۔ ۱۰۔یوم۔ ۱۱۔مکتوب۔ ۱۲۔مشعل۔ ۱۳۔لسان۔ ۱۴۔

غلام۔ ۱۵۔نفس۔ ۱۶۔صادقۃ۔ ۱۷۔مشرک۔ ۱۸۔سماء۔ ۱۹۔شیئ۔ ۲۰۔میت ۔ ۲۱۔أفضل۔ ۲۲۔ید۔ ۲۳۔رسالۃ۔ ۲۴۔ملک۔ ۲۵۔درجۃ۔ ۲۶۔صدر۔

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Lesson7

تعريف و تنكير

(Common and Proper nouns)

There are 2 types of اسم in terms of تعریف (being proper) and تنکیر (being common)

(common noun) نکرة (2 (proper noun) معرفة (1

3) Definition of معرفة – An اسم which indicates something or someone specific,

e.g. زید, ھو ,غلام زید (Zaid’s slave, he, Zaid) etc.

2) Definition of نـــــــکرة - An اســـــــــــم which indicates something unspecific, e.g. رجــــــــــل (a man), غـــــــلام (a slave), قـــــــلم (a

pen) etc.

Types of اسم معرفة

There are 7 types of اسم معرفة:

third) غــــــائــــــب or ,(second person) مــــــخاطـــــب,(first person) مــــــتکلم which indicates the اســـــم this is an –اســــــــــم ضـــــــــــــمیر - 1

person), e.g. أنا ,أنت ,ھو

خالد ,مکة .which indicates a specific person, place or thing, e.g اسم this is an –اسم علم - 2

ھذا,ذالک .which indicates something specific, e.g اسم this is an –اسم اشارة - 3

صلة which joins with its اسم this is an –اسم موصول - 4 to become a part of a جملة , e.g. 12 الذی ,التی

الکتاب ,الرجل .at the start, e.g لام تعریف which has اسم this is an -معرف باللام - 5

The جملہ after اسم موصول is called the 12.صلہ

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Note:

A) تنوین will not appear on those اسماء which have الف لام at the start, e.g. الطاولة

B) The الف لامwhich turns نکرة into معرفة is called حرف تعریف.

غلامه .towards any one of the previous 5 types, e.g مضاف which is اسم this is an –معرف بالاضافة- 6

(O man) یارجل .before it, e.g حرف نداء which has اسم this is an –معرف بالنداء- 7

Types of اسم نکرة

There are two types of اسم نکرة :

(un-specific nakirah) نکرة غیر مخصوصة (2 (specific nakirah) نکرة مخصوصة (1

Definition of نکرة مخصوصة – This is an اسم نکرة which has been made more specific through one of

the ways ofتخصیص(specify), for example by adding a صفت or by making

it مضاف towards another اسم نکرة, e.g. رجل عالم and طفل رجل

Definition of نکرة غیر مخصوصة- This is an اسم نکرة which has not been made more specific through one

of the ways of تخصیص, e.g. کتاب

Note: The تـنویـن which appears at the end of an اســـــم نـکرة is called حـرف تـنکیر. In English, this is generally trans-

lated as ‘a’ or ‘some’, e.g. طفل (a boy), لبن (some milk)

Exercises

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Question 1 – Identify which of the following words are معرفہ and which are نکرہ:

زید، مصر، رجل، الکتاب، ھذا، أنا، دار، الذی، قلم، کتاب، سارق، یاطفل، طفل صغیر، غلام رجل، کراتشی۔

Question 2 – Which type of معرفہ does each of the following اسماء fall under?

لوۃ، کتاب النحو۔ یاغلام، کتاب زید، کتابی، المدینۃ، التی، ذالک، ھو، نحن، یوسف، بغداد، یا نار، أنت، اللہ، الص

Question 3 – Translate the following into Arabic:

1. Some milk 2. The bread 3. Some stars 4. A man 5.A teacher 6.The student 7.A person 8. Some fruit 9. The pen 10.The ant 11.The house 12. Some salt

Question 4 – Identify which of the following is نکرہ مخصوصہ and which is غیر مخصوصہ:

۱۔عالم ۲۔عالم کبیر ۳۔غلام ۴۔غلام رجل ۵۔طفل ۶۔سیف ۷۔عبد مؤمن ۸۔وقت ۹۔وقت قلیل ۱۰۔دار ۱۱۔کلب ۱۲۔کتاب طالب۔

Question 5 – Translate the following:

یخ۔ ہر ۱۰۔الوقت ۱۱ ۔شیخ ۱۲۔الش ۱۔ماء ۲۔الماء ۳۔کتاب ۴۔رجل ۵۔المسلم ۶۔غلام ۷۔قریۃ ۸۔سورۃ ۹۔الش

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Lesson 8

معرب , مبنی , عامل

In terms of اعراب (harakat) and بنآء (shape) , there are 2 types of كلمة :

معرب مبنی

1 – Definition of a مـــــعرب – This is a کــــلمة in which the end changes with the changing of the عــــامــــل. This is also

called an اسم متمکن (the اسم which accepts اعراب ),

e.g.فحص زید،حبست زیدا عن اللعب،کتبت الی زید رسالة

In these examples زید is معرب , as its ending changes as the عامل is changed.

2 – Definition of a مبنی –This is a کلمة in which the end does not change with the changing of the عامل,

e.g. حث ھؤلاء علی الدراسة ، حثثت ھؤلاء الی الدراسة ، ذہبت بھؤلاء الی الدراسة

In these examples, ھؤلاء is مبنی , because its end does not change with the changing of the عامل

Definition of عامل : This is a word which causes the end of a معرب to change:

e.g. in وصــــــــــل الــقطار الــی المحــــطة , the عــامــل is وصــــــــــل, because it is due to وصــــــــــل that the end of الــقطار (which is

.changed ( معرب

Types of عامل There are two types of عامل:

لفظی معنوی

Definition of لفظی عامل – this is an عامل which is visible in words, e.g. وصل in the previous

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example is an عامل لفظی.

2. Definition of معنوی عامل – this is an عامل which is not visible in words:

e.g. ة ح یاضة مفیدة للص ,(exercise is beneficial for health) الر

In this example the عـــامـــل of both the مــبتداء and the خـــبر is ابــتداء (i.e. having no لــفظی عـــامـــل) and ابــتداء is not ex-

pressed in words, therefore it is an عامل معنوی .

Definition of مــــعمول– This is the word which comes after the عـــــامـــــل and is changed by it, e.g. in اقــــترح تـــــلمیذ, the

.(peysh) رفع has come before it and given it عامل اقترح because the تلمیذ is معمول

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Lesson 9

محل اعراب and اعراب

Definition of اعراب –

The literal meaning of اعراب is ‘to make apparent’.

Its Nahwi meaning is the حر ف or حرکت with which the end of a معرب (changeable word) changes.

e.g. inضرب زید بكرا ، نصرت زیدا، نظرت الی زید

(I looked at Zaid, I helped, Zaid hit Bakr)

and واى in ضرب أبو زيد، نصرت أبا زيد ، نظرت الی أبی زيد

(I saw Zaid’s father, I helped Zaid’s father, Zaid’s father hit)

Definition of محل اعراب –

The محل اعراب is the last letter of an اسم معرب upon which اعراب shows.

e.g.in نجح زید فی الامتحان (Zaid succeeded in the test) theد of زید is the محل اعراب because the اعراب of

.is being shown on this letter زید

Types ofاعراب

There are 2 types of اعراب

اعراب بالحرف.2اعراب بالحرکت.1 :

1. Definition of اعراب بالحركة–

The اعــراب which is expressed as فــتحه/كســره/ضــمهorفــتحتين/كســرتــين/ضــمتين (zabar, zeyr, peysh/ 2 zabar, 2

zeyr, 2 peysh). E.g:

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جاء الرجل، نصرت الرجل، نظرت الی الرجل، جاء رجل، نصرت رجلا، نظرت الی رجل

(I saw a man, I helped a man, a man came/ I saw the man, I helped the man, the man came)

2. Definition of اعراب بالحرف –

The اعراب which is expressed as و/ا/ي

e.g. ضرب أبو زيد ، نصرت أبا زيد ، نظرت الی أبی زيد

(I saw Zaid’s father, I helped Zaid’s father, Zaid’s father hit)

The names of the اعراب of معرب کلمات

1. and و are called رفع , and a معرب word which has a رفع is called a مرفوع (e.g. زيد)

2. and ا are called نصب , and the معرب word which has a نصب is called a منصوب (e.g. زيدا) 13

3.and ي are called جر, and the معرب word which has a جر is called a مجرور (e.g. زيد)

4. If there is no حرکت it is called جزم , and the معرب word which has a جزم is called a مجزوم (e.g. زيد)

The names of the حرکات of مبنی کلمات

1 – If the حركة is it is called ة ة word which has a مبنی and a , ضم م on it is called a ضم مبنی علی الض

2 - If the حركة is it is called فتحة , and a مبنی word which has a فتحة on it is called a مبنی علی الفتح

3 - If the حركة is it is called كسرة, and a مبنی word which has a كسرة on it is called a مبنی علی الکسر

4- If there is no حركة it is called سکون , and a مبنی word which has a سکون on it is called a مبنی بر سکون

Note:

i.e. the الف other than the الف اعرابی in مثنی and its ملحقات, because the الف in those words represents 13.رفع

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1. however they are also , مـــــــبنی کـــــــلمات of حـــــــرکـــــــات are generally used to refer to theکســـــــرہand ضـــــــمہ, فـــــــتحہ

used (rarely) to refer to the اعـــــراب of مـــــعرب کـــــلمات . So normally رفـــــع, نـــــصب, andجـــــرare specific forمـــــعرب

مبنی کلماتare specific forضمہ,فتحہ,کسرہand ,کلمات

2. The حـــــــــرکـــــــــات on the first or middle letters of a مـــــــــعرب or مـــــــــبنی word are referred to as ضـــــــــمہ ,فـــــــــتحہ and

.respectively مکسور and ,مضموم ,مفتوح and the letter they are on is referred to as ,کسرہ

Types of اعراب in terms of being لفظا (in word) or not

In this division, there are two types of لفظی .1 :اعراب (visible)2. تقدیری (invisible)

1.Definition of اعراب لفظی– The اعراب which is visible.e.g. inنصرت زیدا the اعراب on زید is لفظی.

2.Definition ofاعـراب تـقدیـری – The اعـراب which is not apparent in the words.e.g. in ضــــــــــرب مــوســــــی (Musa hit), the

.because it is not visible in the word , تقدیری is موسی on اعراب

Exercises

Question 1 – In each phrase given below, identify which word is the عامل and which is the معمول:

۱۔تعب زید ۲۔ زید قائم ۳۔ شربت روبا۴۔ نسی خالد ۵۔ زید فی الطریق۔

Question 2 – Identify which of the اسماء below have اعراب بالحرف and which have اعراب بالحرکۃ:

اصۃ ، فیل ، أخوہ،۔ مسلم ، مسلمون ، أبوک ، رجلان ، کتاب ، اج

Question 3 – Identify the معرب and the مبنی in the phrases below:

۱۔جـــــاء زیــد۔ ۲۔ذالــک زیــد۔ ۳۔رأیــت مـــن ضــــــــــربــک۔ ۴۔ھــو ســـــــعید۔ ۵۔غــلام زیــد قــائـــم۔ ۶۔أدخـــل۔ ۷۔ســــــرت مــــن الــبصرۃ الــی الــکوفــۃ۔ ۸۔ضربتہ،۔ ۹۔ھل الجوال غیرجدید۔ ۱۰۔أزیدنائم۔

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Lesson 10

Types ofاسم معرب in terms ofوجوہ اعراب

In this division, there are 11 types of اسم معرب

a word) غــــــیر مــــــنصرف or ,(plural) مجــــــــموع or (dual) مــــــثنی which is notاســـــم This is an –مــــــفرد مــــــنصرف صـــــــــــــحیح.1

that can’t have ال or tanween)and does not have حرف علت at the end. e.g. حاسوبة (a computer)

at the end preceded by a ی or و which has اســــــم مــفرد مــنصرف This is an –مــفرد مــنصرف جــــاری مجــــری صـــــــــحیح .2(a deer) ظبی ,(a bucket) دلو .e.g .ساکن

ر منصرف .3 .غیرمنصرف and also not ,جمع سالم but not جمع which is اسم This is an –جمع مکس

e.g. رجال (more than 2 men)

For all 3 types of اســـــم مــعرب mentioned above, حــــالـت رفـعی is expressed with ضـمہ ,حـالـت نـصبی with ی and ,فتحہ .e.g .کسرة with حالت جر

.مسلمات.e.g.جمع مؤنث سالم .4

In this, حالت رفعی is expressed with a ہ ی and ضم بی /جر .e.g .کسرة is expressed with حالت نص

ی حالت جر حالت نصبی حالت رفعی

مررت بزید و ظبی و رجالI passed by Zaid and a deer

and some men

رأیت زیدا و ظبیا و رجالاI saw Zaid and a deer and

some men

جاء زید و ظبی و رجالZaid and a deer and some men

came

ی حالتجر حالت نصبی حالت رفعی

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عمر.at the end.e.g تنوین or کسرة which cannot have اسم This is an –غیرمنصرف.5

For this, حالت رفعی appears with ة ی and ضم .e.g.فتحة is with حالت نصبی /جر

,person, thing)أب،أخ،فم،حم،ھن،ذو: These are the following 6 words –اسمآء ستة- 6

father-in-law, mouth, brother, father)

These nouns were originally:ذوو ابو،اخو،فوہ،حمو،ھنو

In these,حالت رفعی is with و ,حالت نصبی is with ا, and ی .e.g .ی is with حالت جر

Note: The اعــــــــراب of these اســــــــــــمآء will be as described above when they are مــــــــکبر (i.e. not in the د ,(small form /تصغیر 14 .یآء متکلم other than اسم towards any مضاف and ,(جمع or تثنیة i.e. not)موح

مررت بمسلماتI passed by some Muslim

women

رأیت مسلماتI saw some Muslim women

ھن مسلماتThey are some Muslim women

حالتجری حالت نصبی حالت رفعی

مررت بعمرI passed by Umar

رأیت عمرI saw Umar

جاء عمرUmar came

ی حالت جر حالت نصبی حالت رفعی

مررت بابی زیدI passed by Zaid’s father

رأیت ابا زیدI saw Zaid’s father

جاء ابو زیدZaid’s father came

14

a) If these اسماء are مصغر or جمع, or not مضاف, then their اعراب will be according to the first type of اسم معرب mentioned, e.g. b) if they are تثنیہ, their اعراب will be like the اعراب of تثنیہ, e.g. c) if they are مضاف towards یاء متکلم, then their اعراب will be تقدیری in all three states, e.g.

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which indicates 2 individuals/things and is made from a اســــــم refers to an مـــــــلحقات –تــــــثنیہand its تــــــثنیة .7 but are تــــــــــثنیہ which are not اســــــــــــــماء are those مــــــــــلحقات Its .رجـــــــــــــلان .e.g.ن and ی or ن and ا by adding واحــــــــــدsimilar to تثنیہ in word (لفظا) or in meaning (معنی).e.g. کلا ،کلتا،اثنان ،اثنتان.

In these, حالت رفعی is with الف ماقبل مفتوح (alif with zabar before it), and

ی .e.g ,(yaa saakin with zabar before it) یاء ساکن ماقبل مفتوح is with حالت نصبی /جر

Note: The اعــراب of کـلا and کـلتا will only be as above when they are مـضاف towards an اســـــم ضـــــــــمیر If they are مــــــضاف towards anاســــــم ظــــــاہــــــر (clear noun), instead of anاســــــم ضــــــمیر (pronoun), then their اعراب will be تقدیری (invisible) in all 3 states.e.g.

has already been mentioned in lesson جــــمع مــذکـر ســــــالـم the definition of –مــلحقات and its جــــمع مــذکـر ســــــالـم- 86.

Its مـــلحقات are words which are not جـــمع, but similar to جـــمع in word (لـــفظا) or in meaning (مـــعنی).

e.g. أولو (the people), and the ‘tens’ from عشرون to تسعون.

ی حالت جر حالت نصبی حالت رفعی

مررت برجلین و کلیھما و اثنینI passed by 2 men and both of

them and 2

رأیت رجلین و کلیھما و اثنینI saw 2 men and both of them

and 2

جاء رجلان و کلاھما و اثنان2 men and both of them and 2

came

ی حالت جر حالت نصبی حالت رفعی

مررت بکلا الرجلینI passed by both the men

رأیت کلا الرجلینI saw both the men

جاء کلا الرجلین(Both the men came)

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In these, حـــالـــت رفـــعی is with واؤ مـــاقـــبل مـــضموم (waow with peysh before it) and حـــالـــت نـــصبی /جـــری is with یآء ساکن ماقبل مکسور (yaa saakin with zeyr before it), e.g.

.etc ,موسی, حبلی .at the end, e.g (short alif) الف مقصورة which has اسم This is an –اسم مقصور- 9

10. Any اسم other than جمع مذکر سالم that is مضاف towards یاءمتکلم - e.g. کوبی,etc.

In these two types, حـــــالــت رفــعی is with ة -in) تــقديــر فــتحة with حــالــت نــصبی ,(invisible peysh) تــقدیــر ضــــــــــمvisible zabar), and حالت جری with تقدیر کسرة (invisible zeyr), e.g.

,For this .(the judge)القاضی .at the end. e.g یاء ماقبل مکسور which has اسمThis is the –اسممنقوص- 11

ة is with حالت رفعی is with حالت جری ,(invisible peysh) تقدیر ضم

.e.g.(visible zabar) فتح لفظی is with حالت نصبی and ,(invisible zeyr) تقدیر کسرہ

ی حالت جر حالت نصبی حالت رفعی

مررت بمسلمین و أولی مال و عشرین رجلا

(I passed by more than 2 Mus-lim men and more than 2 rich

men and 20 men)

رأیت مسلمین و أولی مال و عشرین رجلا

(I saw more than 2 Muslim men and more than 2 rich

men and 20 men)

جاء مسلمون و أولو مال و عشرون رجلا

(More than 2 Muslim men and more than 2 rich men and 20

men came)

حالتجری حالتنصبی حالترفعی

مررتبموسیوغلامی(I passed by Musa and my ser-

vant)

رأیتموسیوغلامی(I saw Musa and my servant)

جاءموسیوغلامی(Musa and my servant came)

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For .(my more than 2 Muslim men) مســـــــــلمی. e.g -یـــــاء المــــتکلم towards مـــــضاف which is جــــــــمع مـــــذکـــــرســـــــــالـــــم- 12this, حالت رفعی is with واؤ تقدیری (invisible حالت نصبی /جری ,( و is with یاءلفظی (visible ی)).e.g.

Note – مســــــــــلمی in حـــــالـــــت رفـــــعی was originally مســــــــــلمونـــــی but the ن was dropped due to اضـــــافـــــت, so it became مســــــــــــــــــلموی, then the و was changed to ی, and one ی was joint with the other (i.e. ادغــــــــــــــام took place), so it finally became مسلمی.

In ی so it ,(being mudaaf) اضــــافــــت was dropped due to ن then the مســــــــلمین it was حــــالــــت نــــصبی /جــــــرbecame مســــــــــــلمیی then one ی was merged with the other (i.e. ادغـــــــام took place), so it finally be-came مسلمی.

حالتجری حالتنصبی حالترفعی

مررت بالقاضی(I passed by the judge)

رأیت القاضی(I saw the judge)

جاء القاضی(the judge came)

حالتجری حالتنصبی حالترفعی

مررت بمسلمی(I passed by my more than 2

Muslim men)

رأیت مسلمی(I saw my more than 2 Muslim

men)

جاء مسلمی(my more than 2 Muslim men

came)

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Exercises

Question1 – Which of the 12 types of اســـــماء مـــــعرب explained above does each of the following words belong to?

۱۔مـــھندس۲۔صــــــــــواریــخ۳۔عـــمر۴۔مـــوســــــی۵۔قــاضـــــــــی۶۔غــلامــــی۷۔کــلا۸۔کــلتا۹۔أولــو۱۰۔مســــــلمی۱۱۔عشــــــرون۱۲۔مســــــلمات۱۳۔ظــبی۱۴۔دلــو۱۵۔

علبتی۱۶۔أبوک۱۷۔أبی۱۸۔اثنان۱۹۔اثنتان۔

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Lesson 11

(Changeable and Unchangeable) مبنی and معرب

Types of معرب

There are 2 types of معرب (changeable word):

1. The کلمة which occurs in ترکیب and is not similar to مبنی الاصل .

E.g. زید in خزل زیدن الکلام (Zaid interrupted the sentence). This is also called an ن . اسم متمك

نون تاکید and ( حاضر and نون جمع مؤنث ( غائب which does not have فعل مضارع .2

(he follows) یعقب .E.g .( خفیفہ and ثقیلہ )

Types of مبنی

Initially, this also has two types: 1. مشابة مبنی الاصل .2 مبنی الاصل

1. Definition of مبنی الاصل –

This is a کلمة which is مبنی in its essence, and not مبنی due to similarity to any other word. There are three types of this:

انصر من ینصرک .e.g امر حاضر معروف .2 نصر .e.g فعل ماضی .1

(Help whoever helps you) 3. All حروف معانی e.g. من , الی

Note – A جملة (sentence) also is considered مبنی , also an اسم متمکن (i.e. معرب ) if it does not come in ترکیب (i.e. when it appears alone) – e.g. زید , (a horse) فرس , کتاب etc. and also فعل مضارع when it is has نون جمع مؤنث ( غائب and حاضر ) and ید ( ثقیلة and نون تاک.( خفیفة

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2. Definition of مشابة مبنی الاصل -

This is an اسم which is similar to مبنی الاصل , e.g. متی , , أین etc. as these are similar to This is also known as .(questioning) استفہام because they give the meaning of (حرف استفہام (أن . اسم غیر متمک

The author of ل :has described some cases of this similarity مفص

1. When an اسم contains the meaning of a مبنی الاصل , e.g. أین , متی , and all other اسمآء -The same ap . ھمزه استفہام as these contain the meaning of ,(nouns of questioning) استفہامplies to من, اذا and all other اسمآء شرط (nouns of condition), because these contain the meaning of the حرف شرط which is ان (if).

2. When an اسم is similar to مبنی الاصل in being dependent on something else. E.g. all because these words in brackets ,( ضمائر , موصولات , اسماء اشارات ) unclear words / مبہماتare dependent on their مرجع , صلة , and مشار الیھ to express their meaning, in the same way that a حرف is dependent on another word to express its meaning.

3. When an اسم comes in place of a مبنی الاصل . E.g. نزال etc. because this comes in place of انزل (come down).

4. When an اسم looks the same as a مبنی which is مبنی due to coming in place of a مبنی because it comes in place مبنی is نزال and نزال this looks the same as , فجار .E.g . الاصلof انزل (and this is مبنی الاصل ).

5. When an اسم looks the same as a مبنی which is مبنی due to being similar to a مبنی الاصل . E.g. زید in یا زید (O Zaid) because this is in the place of کاف ضمیر , which itself is ( مبنی الاصل which is) كاف حرفی because it is similar to a مبنی

6. When an اسم is مضاف (connected) to a مبنی . E.g. یومئذ (that day). In this example یوم (day) is مبنی because it is مضاف towards اذ (that).

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(الفوائد الضیائیہ)

Types of مشابة مبنی الاصل :

There are 8 types of مشابة مبنی الاصل:

اسمآئے .etc. 3 الذی , الذین , التی .e.g , اسمآئے موصولة .etc. 2 أنا , أنت , ہو .e.g ضمآئر .1 , اسمآئے افعال .etc. 5 قبل , بعد , فوق .e.g , اسمآئے ظروف .etc. 4 ہذا , ہؤلاء , ہذه .e.g , اشارةe.g. ہیہات , أف , نزال , etc. 6. اسمآئے اصوات , e.g. نخ نخ , غاق غاق , دق دق , etc. 7. اسمآئے .etc أحد عشر , سیبویہ .e.g مرکبات بنآئیة .etc. 8 کیت , ذیت , کذا .e.g , کنایة

Exercise:

Question 1 – Identify which words are معرب and which are مبنی from the sentences given below.

۱۔اســـــتخدم زیـد عــمروا۔ ۲۔الاولاد یســـــبحون۔ ۳۔ھـو عــلی۔ ۴۔یحــــدثـنا زیـد۔ ۵۔المســـــلمات یـجتھدن۔ ۶۔لـینصرن رجــــل۔ ۷۔ادخــل۔ ۸۔اقـراء بــاســــــم ربـک۔ ۹۔ســـــرت مـــن الـبصرۃ الـی الـکوفـۃ۔ ۱۰۔الـکاســـــب حــــبیب الـلہ۔ ۱۱۔مــن تـواضـــــــــع للہ رفـعہ الـلہ۔ ۱۲۔زیـد۔ ۱۳۔ھـذا غـلامـــی۔ ۱۴۔

ــذی یــحبنی۔ ۱۸۔رأیــت أحـــــد عشـــــــر کــوکــبا۔ ۱۹۔کــم رجـــــلا خـــذ بـــیدی۔ ۱۵۔والــلہ لاحـــــفظن درســــــی۔ ۱۶۔صــــــــــوت الـــغراب غـــاق غـــاق۔ ۱۷۔جـــــاء الــــاک نــــعبد۔ ۲۵۔کــــظمت غــــیظی لــــک؟ ۲۰۔مــــتی تــــذھــــب؟ ۲۱۔اذا جــــــاء نــــصر الــــلہ۔ ۲۲۔اخـــــلص قــــلبک للہ؟ ۲۳۔أولــــئک ھــــم المـــفلحون۔ ۲۴۔ایـووعظتہ،۔

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Lesson 12 –

Types of مرکب

There are 2 types of مرکب غیر مفید - 2 مرکب مفید - 1 :مرکب

1 – Definition of مرکب مفید:

The مــرکــب which gives complete information or a request/command. E.g. زیــد ولـــد نــجیب (Zayd is

a virtuous boy). لوۃ مـرکـب and ,جـملہ, کـلام, مـرکـب تـام This is also called .(Establish Salah) اقــیموا الـص.اسنادی

2 – Definition of مرکب غیر مفید

The مـــــــــــــــرکـــــــــــــــب which does not give complete information or a request/command. E.g. ســــــــــــــــــــائــــــــــــــــق یارۃ مــــرکــــب and مــــرکــــب نــــاقــــص This is also called .(a pious man) رجـــــــل صــــــــــــالــــح ,(driver of the car) الــــس.غیراسنادی

Note: Linking one كـــــــلمه with another كـــــــلمه in such a way that one listening to the sentence ob-tains full information/benefit is called اســــناد. The كــــلمه which is linked to is called مــــسند الــــیہ, and the كـلمه which is linked is called مـسند. E.g. In زیـد کـاتــب, the link of کـاتـب to زیـد is called اسـناد, کـاتـب is called مسند and زید is called مسند الیہ.

Types of مرکب مفید

There are two ways of dividing مرکب مفید :

First Division – In terms of whether it is possible that it contains truth or falsehood, or not, there are two types of جملہ انشائیہ .2 جملہ خبریہ .1 : مرکب

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1. Definition of جــــــــملہ خــــــــبریــــــــہ – The مــــــــرکــــــــب تــــــــامin which it can be said that the speaker is either

telling a lie or telling the truth, e.g. زید ذکی (Zayd is intelligent) – This is also called خبر.

Explanation: If Zayd actually is intelligent, then the speaker of the above sentence will be said to be truthful, otherwise it will be said that he is telling a lie.

2. Definition of جـــــملہ انـــــشائـــــیہ – The مـــــرکـــــب تـــــام in which it cannot be said that the speaker is ei-

ther telling the truth or telling a lie. E.g. اضرب (strike) – This is also called انشاء.

Explanation: If someone said ‘Strike’, then it cannot be said about that person that he has said the truth, nor can it be said that he has lied.

The types of جملہ انشائیہ

:has 12 well-known types جملہ انشائیہ

مدح وذم .12 دعا .11 تعجب .10 قسم .9 نداء .8 عرض .7 عقود .6 ترجی .5 تمنی .4 استفہام .3 نہی .2 امر .1

Second Division – In terms of being made up of فـــعل and فـــاعـــل, or مـــبتداء and خـــبر there are also two types of جملہ اسمیہ - 2 جملہ فعلیہ - 1 :مرکب مفید

Types of مرکب غیر مفید:

مرکب صوتی .5 مرکب مزجی .4 مرکب تعدادی .3 مرکب توصیفی .2 مرکب اضافی .1

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Exercises:

Question 1 – Identify which of the following sentences are مرکب مفید and which are غیر مفید:

۴۔ طــــــفل صـــــــــــغیر (My friend came)۳۔ جــــــاء رفــــیقی ( Zayd is active) ۲۔ زیـــدنـــشیط( Zayd’s classmate)۱۔زمـــــیل زیـــد (small child )۵۔ ھـو أســــــتاذ (He is a teacher)۶۔ أحــــد عشــــــر (eleven) فرط فــی الاکـل یتخـــم Whoever eats a) ۷۔ مــن یـlot will get indigestion) ۸۔ من أبوک؟ ۹۔ کتاب طفل۱۰۔ الرجل الشجاع ۱۱۔ یا زید ۱۲۔ أ زید قائم؟

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Lesson 13

مرکب اضافی

Definition of مرکب اضافی :

This is a مرکب ناقص in which one word is possessed by another. E.g. ولد زید

Rules:

1 – The اسم which is possessed is called مضاف and the possessor is called مضاف الیہ.

e.g. in مشـــــــــــبک زیـــــــد (The cup of Zayd/Zayd’s cup), مشـــــــــــبک is being possessed by زیـــــــد, therefore مشـــــــــــبک is .مضاف الیہ is زید and مضاف

2 – In the Arabic language, the مــــــــــــــــضاف comes first and the مــــــــــــــــضاف الــــــــــــــــیہ comes after, as seen in the above examples.

3 – When translating into English, usually the word ‘of’ will be used in between the مـضاف and مـضاف

-or a pos] ,مـــــــــضاف الـــــــــیہ or an apostrophe followed by the letter ‘s’ will be used at the end of the , الـــــــــیہsessive pronoun will be placed before the مـــــــــــضاف, e.g. my, his, our etc.]. For example, مســــــــــــــــتشفی زیـــــــــــد

(the hospital of Zayd/Zayd’s hospital), أطـفال مــدرســــــۃ (the children of the school/ the school’s children),

.(my pen) قلمی ,(the book of Zayd/Zayd’s books) کتاب زید

.مضاف do not come on the تنوین or الف لام – 4

5 – The اعراب of the مضاف will be accordance with the عامل and the مضاف الیہ will always be مجرور

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.اســــم to another مــــضاف on the condition that it is not مــــضاف الــــیہ can come on the الــــف لام and تــــنویــــن – 6E.g. منشفۃ الرجل، منشفۃ رجل

7 - A مرکب اضافی is not a complete جمله; it forms part of a جمله.

E.g. عـــــين زیــــد حــــــسنۃ(Zayd’s eye is good) - in this sentence, ازرار زیــــد (which is a عـــــين زیــــد) is the مــــبتد, and .خبر is the حسنۃ

8 – The words listed below are usually used as مضاف:

، بعض، عند، ذو، أولو، غیر، دون، نحو، مثل، تحت، فوق، خلف، قدام، حیث، أمام، مع، بین، أی، سائر، لدی، لدن، کل

9 – The numbers from three to ten, the word مــــــــــــائـــــــــۃ (a hundred), and the word ألـــــــــــف (a thousand) are also usually مـــــضاف towards the مـــــعدود (the thing being counted) which comes after it. E.g. ،ثـــــلاثـــــۃ أقـــــلام .etc مائۃ عامل، ألف درھم

10 – Any ضمیر which is متصل (attached) to an اسم will always be مضاف الیہ . E.g. ربہ، ربنا، ربکم etc.

11 – No third word can come in between the مــــضاف and مــــضاف الــــیہ , therefore when wishing to men-

tion a صـــفت (attribute/description) of the مـــضاف, it will be mentioned after the مـــضاف الـــیہ. For example

if saying, ‘the pious son of the man’, in Arabic we would say ''الـــــح -If the aim is to men .''ولـــــد الـــــرجــــــــل الـــــصtion a صــفت of both the مــضاف and مــضاف الــیہ, then after the مــضاف الــیہ firstly the صــفت of the مــضاف الــیہ

and then the صـفت of the مـضاف will be mentioned. For example if saying, ‘the pious son of the pious

man’, in Arabic we would say ''ابـن الـرجــــل الـصالـح الـصالـح''. In this, we will recognise which صـفت is for the .اعراب by the مضاف الیہ and which is for the مضاف

12 – If the words ابــــــــــن, ابــــــــــنۃ or بــــــــــنت come in between اعــــــــــلام (proper nouns) they will be a صــــــــــفت of the word before, and مــــضاف of the word after. E.g. د بــــن عـــــبدالــــلہ د صــــــــــــلی الــــلہ تــــعالــــی عـــــلیہ and محـــــــم فــــاطــــــمۃ بـــــنت محـــــــم to become the مــــــــضاف الــــــــیہ and it combines with its ,مــــــــضاف is ابــــــــن In the first example, the word .وســــــــــــلمد of the word صــــفت صــــفت to become the مــــضاف الــــیہ combines with its بــــنت ,In the second example .محـــــــمof the word فاطمۃ.

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13 – Sometimes, there is more than one مـضاف and مـضاف الـیہ in one تـرکـیب. E.g. قــلم ولــد زیـد (the pen of

the boy of Zayd/ Zayd’s boy’s pen). In this example, قـــــــلم is مــــــضاف towards ولـــــــد, and ولـــــــد is then مــــــضاف towards زید.

14 – If the مـضاف is in the تـثنیہ or جـمع مـذکـر سـالـم form, its نـون تـثنیہ and نـون جـمع will be dropped when it is

possessed. E.g. صــــــــــــحنا رجــــــل (two plates of the man/the man’s two plates) – originally this was صــــــــــــحنان, but due to the possession the نـــــــــون was dropped. Similarly, in مســــــــــــــلمو بـــــــــاکســــــــــــــتان (Muslims of Pakistan), the word was originally مسلمون.

15 – If a نـــــکرہ is possessed by a مـــــعرفـــــہ, the نـــــکرہ also will also become a مـــــعرفـــــہ, and if it is possessed by another نکرہ, then it will become a نکرہ مخصوصہ. E.g. ماکینۃ زید،مشط رجل

Note: Some اســـــــماء are referred to as ــــــل فـــــــی الابـــــــہام /i.e. their obscurity/ambiguity is so excessive ,''مـــــــتوغـexaggerated that even when they are possessed by a مــــعرفــــہ they will not become مــــعرفــــہ, but the will remain نکرہ.

Exercises:

Question 1 – Translate the phrases given below and identify which words are مـــــــــضاف and which are .مضاف الیہ

ألـف .10 ربـنا .9 کـل رجــــل .8 ذومــال .7 مــائۃ عــامــل .6 ثـلاثـۃ أشــــــجار .5 مــصعد الـبنک .4 رب الـعلمین .3 ابـن عــلی .2 کـتاب خــالـد .1لیلۃ القدر .18 دراجۃ عمرو .17 کتابہ .16 مثل زید .15 أولو الالباب .14 مسلمو مصر .13 غلاما زید .12 غیر الرجل .11 شھر

Number 2 – Translate the following sentences into Arabic:

1. The black pen of Zayd. 2. The door of the big Masjid. 3. The milk of a cow. 4. The son of Ali. 5. The key of the door. 6. Verse of the Quran. 7. Book of Nahw. 8. Slave of Allah. 9. Two slaves of Khalid. 10. Muslims of Madinah. 11. The large building of the university. 12. River of generosity.

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Lesson 14

مرکب توصیفی

Definition of مرکب توصیفی

This is a مرکب ناقص in which the second part is a صفت (attribute/description/adjective) of the first part, whether that صفت refers to something positive, something negative, a quantity, a colour, etc.

E.g. رجل جمیل، رجل قبیح، فصول ثلا ثۃ، الحجر الأسود

Rules:

1. The first part of a مرکب توصیفی is called موصوف, and the second part is called صفت.

2. In a مرکب توصیفی, the first part is an اسم ذات and the second part is an اسم صفت. (As in the ex15 -amples above)

3. When two معرفہ or two نکرہ come together, and the first one of them is اسم ذات and the second of them is اسم صفت, then usually the first one will be موصوفand the second one will be صفت. E.g. الرجل المجتہد، رجل مجتہد

whether its صفت therefore wherever it comes, it will be a ,صفت comes under the rule of اسم منسوب .4جاء زیدن البغدادی، جاء بغدادی .E.g .(hidden) محذوف or (apparent) مذکور is موصوف

can never be a علم In the same way, an .صفت nor can they ever be موصوف can never be ضمائر .5 .of anything صفت

etc.15 شاۃ، رجل، کتاب .which is the name of any living or non-living thing. E.g اسم refers to the اسم ذات

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6. If an اسم عدد (number/quantity) comes before a معدود (that which is being counted), then the اسم

نفخۃ واحدۃ، علوم ثلا ثۃ .E.g .صفت will be a عدد

7. The صفت cannot come before the موصوف.

8. A مرکب توصیفی cannot be a complete sentence; it only forms part of a sentence.

9. The صفت agrees with the موصوف in 10 things; افراد, تثنیہ, and جمع (e.g. رجل عالم، رجلان عالمان، رجال تنکیر and تعریف and ,(رجل عالم، امرأۃ عالمۃ : .e.g) تانیث and عالمون), اعراب (رجل عالم، رجلا عالما، رجل عالم), تذکیر(e.g. الرجل العالم، رجل عالم)

However, at any one time there will only be agreement in 4 things: in افراد, in اعراب, in تذکیر or تانیث, and in تعریف or تنکیر.

Exercises:

Question number 1 - Translate the phrases given below and identify which words are موصوف and which are صفت.

رۃ .3 بیت نظیف .2 طفل جمیل .1 بابان مفتوحان .8 رجال عالمون .7 رجلان عالمان .6 کتب مفیدۃ .5 رجل طویل .4 المدینۃ المنورمان حلو .12 الحدیقۃ المثمرۃ .11 غرفۃ واسعۃ .10 الرجل المسلم .9

Question number 2 – Translate the following sentences into Arabic:

1. Tall tree. 2. Open door. 3. Fruit bearing tree. 4. Sweet apple. 5. Tall man. 6. Brave man. 7. Scholarly woman. 8. Two beautiful children. 9. Small children. 10. Weak man.

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Lesson 15

The remaining مرکبات ناقصہ

Definition of مرکب بنائی

The مـــــرکـــــب نـــــاقـــــص which includes a حـــــرف عـــــطف in its second part. E.g. أحــــــــد عشــــــــــر (this was originally أحــــــــد (.مرکب تعدادی This is also called) .(وعشر

Note: Both parts of مـــــرکـــــب بـــــنائـــــی are مـــــبنی بـــــر فـــــتحہ except for in اثـــــنا عشـــــــــر, as although its second part is will appear جــری and حــالــت نــصبی and ,الــف will appear with حــالــت رفــعی Its .مــعرب its first part is ,مــبنی بــر فــتحwith یاء. E.g. ہذہ اثناعشر کتابا، رأیت اثني عشر کتابا۔

Definition of مرکب منع صرف

The مــــــرکــــــب in which two کــــــلمات are combined to make one, without اضــــــافــــــت and without اســــــناد, and the second کـلمہ of it is neither صـوت nor does it include a حـرف عـطف. E.g. بـعلبک (This is also called ''16 مـرکـب

(''مزجی

Note: The first part of مـــرکـــب مـــنع صـــرف is مـــبنی بـــر فـــتحہ and the second part is مـــعرب بـــاعـــراب غـــیرمـــنصرف (fol-lows the same اعراب as غیرمنصرف)

Definition of مرکب صوتی

The مــــرکــــب نــــاقــــص through which any living thing is called, or through which the sound of any living or non-living thing is imitated. E.g. نـــــــــــــخ نـــــــــــــخ (the sound made to make a camel sit down), غـــــــــــــاق غـــــــــــــاق (the sound of a crow)

was the name of a king who would worship that idol. Combining these two 16 بک was the name of an idol and بعل

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Note: All of these مـــــــرکـــــــبات نـــــــاقـــــــصہ do not form a complete جـــــــمله by themselves; they always form only part of a جمله.

Exercises:

Question 1 – Identify which of the following are مــــــرکــــــب تــــــعدادی, which are مــــــرکــــــب مــــــزجــــــی, and which are :مرکب صوتی

حضر موت .10 ثلث وعشرون .9 معدیکرب .8 أح أح .7 سیبویہ .6 ثلا ثۃ عشر .5 نخ نخ .4 غاق غاق .3 بعلبک .2 أحد عشر .1

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Lesson 16

جملہ اسمیہ

Definition of جـــــملہ اســـــمیہ – A جـــــملہ which consists of a مـــــبتداء and خـــــبر , for example, زیـــــد عــــــاقــــــل, زیـــــد

فحص المریض

Some rules of مبتداء and خبر

1. An اســم which does not have any of the عــوامــل لــفظیہ before it is called مــبتدأ if it is مــسند الــیہ, and خــبر if it is مسند. In the examples mentioned above, زید is the مبتدأ and عاقل and فحص المریض are the خبر.

can نـــکرہ مـــخصوصـــہ Sometimes .زیـــد عــــالـــم ,for example ,نـــکرہ is usually خـــبر and مـــعرفـــہ is usually مـــبتدا ء .2also be the مبتدأ, for example, طفل صغیر جمیل.

3. One مبتدا can have more than one خبر, e.g. زید عالم فاضل صالح.

4. If فــــــــعل مــــــــضارع has ان before it and an اســــــــم نــــــــکرہ after it, then it will be regarded as a مــــــــصدر and will become the مبتدأ, and the اسم نکرہ following it will be the خبر, for example, ان تصوموا خیر لکم

5. The خبر of the مبتدا is sometimes مفرد and sometimes a جملہ, for example, زید عالم, بكر يأكل الطعام

6. If the خـــــبر is a جـــــملہ, then it is necessary for there to be an عـــــائـــــد which refers back to the مـــــبتدأ in it. This عــائــد is usually a ضــمیر and it is necessary for it to agree with the مــبتدأ in gender and number, for example, زید ضرب, الزیدان ضربا, الزیدون ضربوا, ہند ضربت

7. The خبر can also be ظرف or جار مجرور, e.g. زید فی الدار, الکتاب فوق الدولاب

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8. If the مـــــــتعلق of the ظـــــــرف or جـــــــار مجـــــــرور is present in the words then it is called ظـــــــرف لـــــــغو, and if is not apparent in the words it is called ظرف مستقر

9. If there is a ظــرف or جــار مجــرور at the start of a جــمله and there is an اســم after it, the ظــرف or جــار مجــرور will be the خبر مقدم and the اسم will be the مبتدأ مؤخر, for example, في الدار رجل.

Conditions for agreement between the مبتدأ and خبر

If the following conditions are met, there مـــــبتدأ and خـــــبر will agree in تـــــذکـــــیر/تـــــانـــــیث (gender), and / وحـــــدت:(number) تثنیہ /جمع

1. For the خبر to be اسم مشتق or اسم منسوب, for example, زید عالم, زید مدنی

2. For there to be a ضـــــــــمیر in the خـــــــــبر which returns back to the مـــــــــبتدأ (as in the examples mentioned above)

3. For the خبر not to be اسم تفضیل مستعمل بمن

4. For the خبر not to be a صیغہ which is specific only for مؤنث

5. For the خبر not to be a صیغہ which is the same for مذکر and مؤنث

Therefore, in the following cases agreement is not necessary:

1. When the خبر is not اسم مشتق or اسم منسوب, for example, الرجل أسد, الامرأۃ أسد

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2. When the خبر does not have a ضمیر which returns back to the مبتدأ, for example, الکلمۃ اسم الخ

3. When the خبر is اسم تفضیل مستعمل بمن, for example, the word خیرin لوۃ خیر من النوم الص

4. When the خبر is a صیغہ which is specific only for مؤنث, for example, المرأۃ طالق

5. When the خبر is a صیغہ which is the same for مذکر and مؤنث, for example, الرجل جریح, الامرأۃ جریح

The cases in which it is necessary for the مبتدأ to be first:

1.When the مبتدأ and the خبر are both معرفہ, for example, زیدن المنطلق

2. When the مبتدأ and the خبر are both نکرہ مخصوصہ, for example, غلام رجل صالح خیر منک

3. When the خبر is جملہ فعلیہ, for example, ،زید قام أبوہ

4. When the مبتدأ consists of a کلمه which must be placed at the start, for example 17من أبوک؟ ,

Exercises:

Question 1 - Identify the مبتدأ and the خبر, and translate the sentences.

The کلمات which must be placed at the start are as follows:17

من أبوک؟ .e.g ,اسماء استفہام .1من جاء فھو مکرم .e.g ,اسماء شرط .23. An اسم which is مضاف towards a word for which صدر کلام is necessary, e.g. غلام من قام؟4. A مبتداء which has been used in place of a word for which صدر کلام is necessary, e.g. الذی یأتینی فلہ درھم – here اسم موصول has been used as a شرط, for which صدر کلام is necessaryھو اللہ أحد, ھی ھند عالمۃ .e.g ,ضمیر قصہ and ضمیر شان .5

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ۃ ۲۔رجـــــل کـــبیر قـــائـــم ۳۔ان تـــذھـــبوا الـــی المــدرســـــــۃ مـــواظــبۃ خــــیر لـــکم ۴۔فـــی الـــدار رجـــــل ۵۔الـــرجـــــل ح یجارۃ مـــضر لـــلص ۱۔تـــدخـــــین الـــسلوۃ خــیر مـــن الـنوم ۱۰۔زیـد قــام أبـوہ، ۱۱۔مــن جــــارک؟ أخــوہ، قــائــم ۶۔خــادم زیـد عــاقــل عــالـم فـاضــــــــل ۷۔زیـد بـغدادی ۸۔المرأۃ عــالمۃ ۹۔الـص۱۲۔الذی یتناول الفطور فلہ روبیۃ۔

Question 2 – Analyse (do ترکیب) of the following sentences:

۱۔زیــد فــاضـــــــــل صــــــــــالــح ۲۔زیــد فـــی الــدار ۳۔فـــی الــدارطـاؤس ۴۔رجـــــل جـــــمیل جـــــاء ۵۔فــاطــــمۃ ســــــیدۃ الــنساء ۶۔حـــــامـــد ذھــب الــی المـدرســــــۃ ۷۔الکاسب حبیب اللہ ۸۔المؤمن ینظر بنور اللہ ۹۔المسلم یعبد اللہ ۱۰ زید یصلی فی المسجد ۱۱۔زید یتعلم فی المدرسۃ۔

Question 3 – Translate the following into Arabic:

1. Kashif is a Muslim. 2. Imran is in the masjid. 3. Zayd is a good boy. 4. The small boy is intelli-gent. 5. Abid is a Hafiz of the Qur’an. 6. Birds are in the garden. 7. A good person is successful. 8. Imam Hussain رضــــــــــــــــــی الله عــــــــــــــــــنـہ is the leader of the youth of paradise. 9. Atif is a very good child. 10. The scholars are the heirs of the Prophets.

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Lesson 17

جمله فعليه

Definition of جمله فعليه :

The جمله which consists of a فعل and فاعل. E.g. جاء زيد

Rules:

1. The فعل is referred to as مسند, and the فاعل as مسند اليه

2. Every فعل, whether it is لازم or متعدى, gives its فاعل a رفع and if it is متعدى then along with giving 18

the فاعل a رفع it also gives نصب to the مفعول به. E.g. شرب الولد اللبن

Definition of فاعل

This is the اسم which is preceded by any فعل or شبه فعل (اسم فاعل, صفت مشبه, اسم تفضيل, or مصدر) and that فعل or شبه فعل is established with it, for example, زيد in جاء زيد , and أبوه in زيد ضارب أبوه

Types of فاعل

The فاعل is sometimes an اسم ظاهر e.g. البرق in لمع البرق - this is also called مظهر.

Sometimes the فاعل is اسم ضمير, whether بارز or مستتر, for example, in ضربت, the ت ضمير بارز , is the will فاعل Sometimes the .مضمر This is also called .فاعل is the ,هو ضمير مستتر the ,زيد ضرب and in ,فاعلappear in such a way that it is regarded as the مصدر e.g. أعجبني أن تجتهد (Your hard work has put me in astonishment). In this أن تجتهد comes as the فاعل as it is regarded as the مصدر. The same ap-

Sometimes the فاعل is مجرور لفظا but it will still be referred to as مرفوع محلا, for example, 18كفى بالله شهيدا

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plies in بلغني أنك عالم – here, أن is حرف مشبه با لفعل, and becomes the فاعل after having joined with its .خبر and اسم

Agreement between فعل and فاعل

In the following cases it is necessary for the فعل to be مذكر (masculine)

1. When the فاعل is مذكر, e.g. جلس ولد

2. When the فاعل is مؤنث حقيقي but there is a gap of الا between the فعل and the فاعل.

E.g. ما نصر الا فاطمة

In the following cases it is necessary for the فعل to be مؤنث (feminine)

1. When the فاعل is مؤنث حقيقي and there is no gap between فعل and فاعل, e.g. قالت امرأة

2. When the فاعل is aضمير and it returns back towards مؤنث حقيقي or غير حقيقي, e.g. هند قامت and مس الش

طلعت

In the following cases it is permissible for the فعل be either مذكر or مؤنث

1. When the فاعل is مؤنث حقيقي and there is a word other than الا as a gap between the فعل and فاعل, e.g. جاء اليوم فاطمة and جاء ت اليوم فاطمة

2. When the فاعل is مؤنث لفظي, e.g. مس مس and طلع الش امتلأت and امتلأ الحديقة بالأزهار ,Similarly .طلعت الش (The garden became filled with flowers) الحديقة بالأزهار

3. When the فاعل is جمع مكسر, e.g. جا ء الرجال and جا ءت الرجال

4. When the فاعل is a ضمير and its مرجع is the جمع مكسر of a مذكر عاقل e.g. الرجال ذهبت and الرجال ذهبوا

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5. When فاعل is اسم جمع e.g. جاء القوم and جاءت القوم

Note:

In reality, the order of the parts of the sentence is that the فعل is first, then the فاعل, and then the out of necessity or out] فاعل is brought before the مفعول but sometimes, the اكلت البنت الخبز .e.g ,مفعولof permissibility], e.g. أكرم عمروا زيد and sometimes it is brought even before the فعل, e.g. زيدا ضربت. However, it is not permissable for the فاعل to come before the فعل.

In the following case it is necessary to place the مفعول before the فاعل

1. When the فاعل is ضمير مرفوع متسل.

2. When the اعراب and قرينه are منتفى in theفاعل and the مفعول, i.e. they do not show which of them 19

is the فاعل and which is the مفعول, e.g. لقى موسى عيسى (Musa met `Isa) – here it is necessary to make فاعل the موسى

3. When the مفعول comes after الا, e.g. ما أکل زید الا زبدا

In the following cases, it is necessary to place the مفعول before the فاعل:

1. When the مفعول is ضمیر منصوب متصلand the فاعل is اسم ظاہر, e.g. جاء کم رسول

2. When the فاعل comes after الا, e.g. ما قطف الازھار الا الاولاد

3. When ضمیر متصل which refers back to the مفعول is attached to the فاعل, e.g. ،ا رفیقہ ضرب لص

Note:

ثری یحی e.g. in ,وضعis that which denotes something without قرينه ثری the fact that ,أکل الکم is 19 الکم

something that is eaten and یحی is a person (i.e. something that eats) shows that یحی is the فاعل and ثری denotes that the مؤنث is فعل the fact that the ,ضربت الفتی الحبلی Similarly, in . مفعول is the الکم and in the second it is ,معنویہ is قرینہ In the first example, the .الفتی is مفعول and the الحبلی is فاعل .لفظیہ

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When none of the cases in which it is necessary to place the فاعل or the مفعول first are found, it is permissible to place either of them first, e.g. ثری یا أکل رأی زیدن الجاموس یارأی الجاموس زید، أکل یحیی الکم

ثری یحیی، ضربت الحبلی الفتی یا ضربت الفتی الحبلی الکم

The removal of the فعل, فاعل and مفعول

1. When there is a قرینہ for the removal of the فعل (something which denotes a removed فعل), it is permissible to remove the فعل. For example, if someone asks من جاء ؟, and someone responded by

saying زید, then the removed فعل ‘جاء’ will be before it and زید will be مرفوع due to being its فاعل. The is the question, because whatever is mentioned in the question is also فعل for the removed قرینہintended in the answer.

2. If the فاعل comes after a کلمہ which only comes before a فعل , it is necessary for there to be a 20

removed فعل, e.g. in the blessed Ayah: (وان أحد من المشرکین استجارک) – here the removed فعل ‘استجارک’ is before أحد, which is being explained by the استجارک which comes after.

3. When a question is replied to by just saying نعم or بلی, the فعل, فاعل and مفعول mentioned in the question will all be regarded as removed in the answer, e.g. if نعم or بلی is said in reply to أ أیقظ زید .are all removed in the answer مفعول and فعل, فاعل the ,بکرا لصلوۃ الفجر؟

Some ترکیبی (analytical) rules:

1. One فعل can have more than one فاعل through the means of عطف, e.g. in جاء زید وبکر وخالد , جاء is the فعل, زید is معطوف علیہ, واؤ is عاطفہ, بکر is معطوف اول, واؤ is عاطفہ, خالد is معطوف ثانی - معطوف علیہ joins with its معطوفات to become the فاعل, and the فعل and فاعل join to make جملہ فعلیہ.

2. The فاعل of a فعل is sometimes مفرد, and sometimes مرکب توصیفی or اضافی, etc. For example, in .جملہ فعلیہ join to make فاعل and فعل the - فاعل is the فعل, زید is the جاء زید, جاء

In جاء طعام زید, جاء is the فعل, طعام is مضاف, زید is مضاف الیہ – مضاف and مضاف الیہ join to become مرکب جملہ فعلیہ then join to make فاعل and فعل the - فاعل and then the اضافی

This refers to the حروف تحضیض and کلمات شرط وجزاء, such as لومااوران، لو ، ، الا etc.20 ہلا

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Exercises:

Question 1 – Add appropriate افعال to the اسماء below, keeping in mind the rules regarding gender agreement.

۱۔الرجل۔ ۲۔ہند۔ ۳۔فاطمۃ۔ ۴۔الأستاذ۔ ۵۔الرجال۔ ۶۔البنت۔ ۷۔طفلان۔ ۸۔مسلمات۔ ۹۔مسلمون۔ ۱۰۔طائر۔ ۱۱۔الرجال۔ ۱۲۔علماء۔

Question 2 – Analyse (do ترکیب of) and translate the following sentences.

۱۔جاء خالد ۲۔ضرب أبوہ، ۳۔نصر خالد و زید ۴۔سمع غلام زید صوتہ، ۵۔رانی زید وأبوہ، ۶۔ختم اللہ علی قلوبھم ۷۔اذھب الی المدرسۃ ۸۔جاء المصلی فی المسجد ۹۔اشتری زید ثوبا ۱۰۔ رأی زید أباہ،۔

Question 3 – Translate the following into Arabic.

1. Zayd hit 2. Zayd put a seal on the book 3. Khalid helped his father 4. Zayd went towards the Masjid 5. Zayd and his father saw the Madrassah 6. Go to the Madrassah 7. Bakr bought the book 8. `Umar listened to the Qu`ran 9. Zayd’s father hit him 10. I like the book

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Lesson 18

غیر منصرف

Definition of غیر منصرف

The اسم معرب that contains two اسباب منع صرف (reasons for negation of change), or one such reason that is equivalent to two. E.g. عمر، عائشة

Ruling of غیر منصرف

The ruling of غیر منصرف is that it does not take تنوین or کسرہ.

E.g. جاء عثمان، مررت بعثمان

In these examples عثمان is غیر منصرف which is why it does not end in کسرہ or تنوین.

Note:

If any اسم غیر منصرف is preceded by الف لام, or if it is مضاف to any other اسم, then in these two cases it can end with a کسرہ. E.g. مررت بالمساجد، أصلي في مساجدکم

اسباب منع صرف

جمع .9 الف نون زائد تان .8 وزن فعل .7 ترکیب .6 عجمہ .5 تعریف .4 تانیث .3 وصف .2 عدل .1

Note:From these اسباب, جمعand تانیث بالالف are equivalent to two.

The definitions and conditions of the اسباب منع صرف

1. Definition of عدل�56

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For an اسم to have been changed from its form to another form without following any rule of صرف. E.g. ثلث (three three), from ثلثة ثلثة and عمر (a name) from عامر. These have been changed without following any rule of صرف.

Note:

The اسم which has been changed from the other form is called معدول, and the form which it has been changed or made from is called معدول عنه. In the previous examples, ثلث and عمر are معدول, and .معدول عنہ are عامر and ثلثة ثلثة

The types of عدل

عدل تقدیری .2 عدل تحقیقی .1

1. Definition of عدل تحقیقی

The اسم معدول in which (apart from being غیرمنصرف) there is evidence of it having been changed from the original form. E.g. ثلث

Note: The meaning of ثلث is ‘three three’; from this we learn that its original form is ثلثة ثلثة because in ثلث the meaning is repeated, and the repetition of the meaning implies the repetition of the word. From this evidence we learn that ثلث has been changed from ثلثة ثلثة.

Note:

When numerical words from one to ten come on the scale of فعال or مفعل, then عدل تحقیقی will be found in them.

e.g. أحاد، موحد، رباع، مربع، عشار، معشر

2. Definition of عدل تقدیری

That اسم معدول in which (apart from being غیرمنصرف) there is no evidence of having been changed from the original form. E.g. عمر، زفر

Note:

These two examples have been changed from عامر and زافر but apart from being غیر منصرف, there is no evidence which implies that they have been changed from عامر and زافر. However, because the Arabs use these words as غیر منصرف (for which there is no reason other than being an علم), and since an اسم cannot be classified as غیر منصرف due to only one reason, here the second reason

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must be regarded to be عدل. Therefore,عمرwas acknowledged as having been changed from عامر, and زفر from زافر.

Note:

There are no conditions for عدل to be a سبب for منع صرف.

2. Definition of وصف

For the اسم to denote something which also has an attribute within it. أحمر (red).

Note:

The word أحمر refers to something which has an attribute (i.e. being red) within it. Similar examples are أخضر،اسود etc.

Condition of وصف

For وصف to be a سبب for منع صرف , the condition is that it must primarily be an attribute (وصف), i.e. it can only have been formed for the meaning of an attribute. E.g. ابیض, أسود etc.

Note:

Those اسماء that are primarily used as attributes are the following; 1. صفت مشبہ e.g. 2 أحمر، حسن. Numerical words .5 مضروب، مغسول .e.g اسم مفعول .4 ذاہب، قائم .e.gاسم فاعل .3 اجدر، الیق .e.g اسم تفضیلfrom one to ten which come on the scale of فعال or مفعل e.g. أحاد، موحد، ثناء، مثنی، ثلث، مثلث

Note:

One سبب (i.e. وصف) is present in all of the above mentioned اسماء, so those اسماء in which the sec-ond سبب is also found will be غیر منصرف, e.g. all the examples from number 2 and number 5, and the first example from number 1. Those in which a second reason is not found will be منصرف, e.g. all the other examples, because an اسم cannot be classified as غیر منصرف due to only one reason.

3. Definition of تانیث

For any اسم to be مؤنث, e.g. طلحۃ، ھند

Explanation: Sometimes the sign of femininity (علامت تانیث) is “لفظا” [i.e. in written form,] and some-times it is معنی[in meaning]. There are three types of signs for لفظا which were discussed in the les-son on gender, and there is only one sign for معنی, which is ''ۃ''مقدره

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e.g. قدم، دار

Note:

1) The تانیث in which the sign of femininity is الف مقصورہ or الف ممدودہ is known as تانیث بالالف, and the .تانیث لفظی is known as ۃ''لفظا'' in which the sign of femininity is تانیث

If it is تقدیرا [hidden] then it is known as تانیث معنوی.

Conditions

is equivalent to two reasons and there is (الف مقصورہ or الف ممدودہ whether it is with) تانیث بالالف (1no condition for it to be a سبب for منع صرف.

2) For تانیث لفظی to be a سبب for منع صرف , it is a condition for the اسم مؤنث to be an علم. E.g. ،طلحۃ

فاطمۃ

3) For تانیث معنوی to be a سبب for منع صرف, it is a condition for the مؤنث to be an علم, and if any of the following three states are also found along with this, then it will become necessary to regard it as :غیر منصرف

1 – The اسم consists of more than three letters, e.g. زینب

2 – The اسم consists of three letters and is متحرک الاوسط [the middle letter is متحرک] e.g. سقر

3 – The اسم which is عجمہ, e.g. ماہ، جور(names of cities)

4. Definition of تعريف

For an اسم to be معرفہ. E.g. أحمد، زینب

Condition of تعريف

For تعريف to be a سبب for منع صرف, the condition is that the اسم must be an علم.

5. Definition of عجمه

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For an اسم to be non-Arabic. E.g. ابراھیم، اسمعیل

Conditions of عجمه

For عجمه to be a سبب for منع صرف there are two conditions:

1. The اسم must be an علم in a non-Arabic language. E.g. ابراھیم

2. Either it must be a word consisting of more than three letters (as in the previous example), or, if it consists of three letters, it must be متحرک الاوسط [the middle letter being متحرک]. E.g شتر (name of a fort).

6. Definition of ترکیب

For two or more اسماء to combine together to become one. E.g بعلبک، معدیکرب

Note: In these examples بعل and بک (and similarly, معدی and کرب) have been combined together to make one word. The first example is the name of a city, and the second is the name of a person.

Conditions

For ترکیب to be a سبب for منع صرف there are a few conditions:

1. The اسم مرکب (compound word) must be an 2 .علم. The combination must not have any اضافت (possession) or اسناد (being مسند + مسند اليه) in it. 3. The second part must not be a 4 .حرف. The second part must not contain a حرف عطف.

In the above mentioned examples, all of these conditions are found.

7. Definition of وزن فعل

For the scale of an اسم to come on any scale of a فعل. E.g. ر (name of a horse) شم

Note: ر ل is on the scale of شم ل and ,فع .is a scale from the scales of verbs فع

Conditions

For وزن فعل to become a سبب for منع صرف the condition is for that scale to be specific only to افعال, as in the above mentioned example. If the scale is not specific to افعال, then the condition is that it must have one letter from حروف اتین(ا، ت، ی، ن) at the start. E.g. أحمد، یشکر

Note: there are 6 scales which are regarding being specific to افعال:

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ل .1 ل .2 فع تفعلل .6 تفعلل .5 فعلل .4 فعل .3 فع

(المقدمۃ الباسولیہ)8. Definition of الف نون زائدتان

The الف نون which is added to the end of an اسم. E.g. عثمان، ندمان

Conditions

If الف نون زائدتان is at the end of an اسم محض (which is not a صفة), then the condition for it to be a -then the condi اسم صفت If it is an .عثمان، عمران، سلمان .E.g .علم is that it must be an منع صرف for سببtion is that it must not have تاء تانیث in its feminine form (as in سکران, which does not have تاء تانیث in its feminine form, which is سکری)

9. Definition of جمع

The اسم which denotes an increase in the singular, referring to more than two individuals. E.g. مساجد، مصابیح

Conditions

For جمع to be a سبب for منع صرف , the condition is that it must be on one of the scales of جمع منتہی

.(as in the above mentioned examples) الجموع

Exercises

Question 1 – Identify whether the following words are منصرف or غیر منصرف.

۱۔زید۔ ۲۔زفر۔ ۳۔مساجد۔ ۴۔رجال۔ ۵۔ثلاثۃ۔ ۶۔مثلث۔ ۷۔رباع۔ ۸۔أربع۔ ۹۔سودآء۔ ۱۰۔أسود۔ ۱۱۔ضارب۔ ۱۲۔ھند۔ ۱۳۔زینب۔

۱۴۔نوح (علیہ السلام)۔ ۱۵۔ماء۔ ۱۶۔ماہ۔ ۱۷۔اسماعیل۔ ۱۸۔عائشۃ۔ ۱۹۔طلحۃ۔ ۲۰۔فرازنۃ۔ ۲۱۔أحمد۔ ۲۲۔عمران۔ ۲۳۔عثمان۔

۲۴۔أحاد۔ ۲۵۔میکائیل۔ ۲۶۔سکران۔

Question 2 – Identify the اسباب for منع صرف in those words above which are غیر منصرف.

Lesson 19

جملة انشآئیة

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Definition of جملة انشآئیة

The جملة in which it cannot be said that the speaker is either telling the truth or telling a lie.

E.g زین اخلاقک (Improve your character.) and لاتغضب علی احد (Do not get angry at anyone).

The types of جملة انشآئیة

:has 12 well-known types جملة انشآئیة

ی .5 تمنی .4 استفہام .3 نہی .2 امر .1 ب .10 قسم .9 ندآء .8 عرض .7عقود .6 ترج مدح .12 دعا .11 تعج

و ذم

1. Definition of امر - This is a جملہ انشائیہ used to demand an action (or request) from the listener . مخاطب E.g. اشرب اللبن (drink milk)

2. Definition of نہی - This is a جملہ انشائیہ through which an act is prohibited. E.g. لا تنظر الافلام

(don’t watch films)

3. Definition of استفہام - This is a جملہ انشائیہ through which something is asked.

E.g. ا رضی زید بان یذهب فی الاجتماع ؟ (is Zaid ready to go to the ijtima?)

4. Definition of تــمنی – The جـــــملة انــشآئـــیة which expresses a desire to attain a positive thing, whether

the attainment of that thing is possible, e.g. لــــــــــــــیت زیــــــــــــــدا یجیئ (If only Zaid would come), or impossible. e.g. باب یعود .(If only youth would return) لیت الش

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5. Definition of تـــرجـــی - This is a جـــملہ انـــشائـــیہ which expresses the chance of something happening (which is possible to attain), whether it is positive, e.g. لــــعل عـــــمر نــــاجــــــح (maybe Umar will be suc-cessful), or negative. e.g. لعل زیدا راسب (maybe Zaid will be unsuccessful).

Note: the difference between تــــــــــمنی and تــــــــــرجــــــــــی is that in تــــــــــمنی the desired thing is positive, regardless of whether it is possible or impossible, whereas in تـــــــــــــــرجـــــــــــــــی the thing which might happen is possible, regardless of whether it is positive or negative.

6. Definition of عـــــــقود - This is a جـــــــملہ انـــــــشائـــــــیہ through which a contract or bond is determined. E.g. ,(I sold) بعت رت غلامی ,(I married you) نکحتک ,(I bought) اشتریت (I freed my slave) حر

7. Definition of عــــــرض - The جــــــملہ انــــــشائــــــیہ through which an act is kindly encouraged. E.g. ألاتــــــنزل بــــــنا

(?Why don’t you come to ours so that you can find goodness) فتصیب خیرا

Clarification: In عـــرض , the مـــتکلم (speaker/first person) encourages the مـــخاطـــب (second per-son) to do an act which he thinks is unlikely. For example, if a guest comes to your house, and when the guest gets up to leave you say to him, ‘Will you not drink tea?’ At that point, you do not expect that he will listen to you, especially if you have already served him some-thing.

8. Definition of نــــــــــداء - The جــــــــــملہ انــــــــــشائــــــــــیہ in which the attention of the مــــــــــخاطــــــــــب (second person) is sought (i.e. the یا زید .E.g . حرف نداء is called) by using مخاطب in which the جملہ انشائیہ

9. Definition of م من زیـدا.which consists of an oath. E.g جــــملة انـشآئــیة The - قـس By Allah! I will) والله لافـه definitely make Zaid understand)

10 – Definition of تــعجب - The جــــملة انــشائــیة which expresses amazement at something. E.g. مــا أحــــسنہ (Wow! How beautiful is he!)

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11 – Definition of دعــــاء - The جــــملہ انــــشائــــیہ which consists of a دعــــاء . E.g. جـــــــزاک الــــلہ خــــــیرا ، بــــارک الــــلہ (May Allah reward you well, May Allah bless you)

12 – Definition of مـــــــــــدح وذم - The جـــــــــــملہ انـــــــــــشائـــــــــــیہ in which someone is praised or criticised. E.g. نــــــــــــعم بی بکر (Zaid is such a bad man) بئس الرجل زید ,(Bakr is such a good child) الص

Exercise

Which type of جملہ انشائیہ is each sentence given below?

باب یعود۔ ۴۔بعتہ،۔ ۵۔اشتریت عبدا۔ ۶۔لعل المطر ینزل۔ ۷۔أزید قائم؟ ۸۔ ۃ۔ ۳۔لیت الش ۱۔ھل أنت زید؟ ۲۔أسکن أنت وزوجک الجندق فتفوز۔ ۱۱۔یا رسول اللہ صلی اللہ علیک وسلم۔ ۱۲۔رضی اللہ تعالی عنہ۔ ۱۳۔ اضرب۔ ۹۔لا تشرب الخمر۔ ۱۰۔ألا تقول الص

اللھم أجرنا من النار۔ ۱۴۔ما أحسنک، ما أجملک۔ ۱۵۔واللہ لزید قائم۔ ۱۶۔بئس المصیر۔ ۱۷۔نعمت البدعۃ ھذہ۔

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Lesson 20

افعال ناقصہ

Definition of افعال ناقصہ – Those افعال which do not form a complete sentence with a فاعل only, but rather also require a خبر about the فاعل to complete the sentence. E.g. کان زید أسیرا (Zaid was a pri-soner), صار بکر غنیا (Bakr became wealthy).

Note: In the examples mentioned above, if only the words ''کان زید'' (Zayd was), or ''صار بکر'' (Bakr became), were mentioned, then the sentence would not have been complete. However, because a .was also given, the sentence was completed فاعل about the خبر

The effect of افعال ناقصہ

These افعال are placed before جملہ اسمیہ, and they give رفع to the مبتدأ, and they give نصب to the خبر.

The مبتدأ is then called ‘the اسم of فعل ناقص’ and the خبر is called ‘the خبر of فعل ناقص’. So in the first

example, کان is فعل ناقص, زید is the اسم of فعل ناقص (and for this reason it is مرفوع), and أسیرا is the خبر of فعل ناقص (and for this reason it is منصوب).

Note: The reason why these افعال are called ''افعال ناقصہ'' is that despite being لازم, they still do not form a complete sentence when joined with their فاعل, but rather they are dependent on the خبر about the فاعل. This dependency is a defect/imperfection, and so they are known as ''افعال ناقصہ''. The افعال which join with their فاعل to form a complete sentence are known as ''افعال تامہ''. E.g. قام .etc زید، فاز خالد

There are 17 افعال ناقصہ:

کان 2. صار 3. ظل 4. بات 5. أصبح 6. أضحی 7. أمسی 8. عاد 9. اض 10. غدا 11. راح 12. ما زال 13. ما انفک 14. .1ما برح 15. مافتیئ 16. ما دام 17. لیس

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:This is used in four ways :کان .1

(1) – As a فعل ناقص when it does not form a complete sentence by joining with its فاعل only.

E.g. ارع مزدحما .(the street was crowded) کان الش

(2) – As a فعل تام when it does form a complete sentence by joining with its فاعل only. In this case, it comes in the meaning of حصل or ثبت. E.g. کان مطر (it rained).

(3) – As an additional word where even if it is taken out of the passage/phrase, there will be no effect on the original meaning of that passage/phrase.

E.g. {کیف نکلم من کان فی المھد صبیا} (They said: how can we talk to he who is a baby in the cradle?)

(4) - in the meaning of صار, e.g. جر مثمرا .(the tree became fruit-bearing) کان الش

the water became) صارالماء باردا .e.g ,اسم this is used to change the state or attribute of its :صار .2cold)

3, 4, 5, 6 and 7 – بات , أصبح, أضحی, أمسی, ظل

These five افعال express the meaning that their اسم is attributed to their خبر in a particular time. E.g. أضحی الأستاذ مستریحا (the student of knowledge performed Salah in the morning) أصبح التلمیذ مصلیا(the teacher rested at the time of dawn), أمسی الطفل نائما (the child slept in the evening), ظل العالم .(the envoy waited all night بات القاصد منتظرا (,(the scholar travelled during the day) مسافرا

8, 9, 10, and 11 - ما زال, ما برح, ما فتیئ, ما انفک:

These 4 افعال express the meaning that their خبر is continuous. E.g. ما زال المریض باکیا (the patient continuously cried), ما برح زید یضرب (Zayd continuously hit), ما فتیئ الیھود أعداء للاسلام (the Jews continuously showed enmity to Islam), ما انفک أعداء الاسلام یکیدون لہ (enemies of Islam continuously plotted against Islam).

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.E.g .مصدریہ ظرفیہ is دام before ما before it. The فعل This expresses the duration of the :مادام – 12(sit for as long as Zayd sits) اجلس مادام زید جالسا

13, 14, 15, and 16 – عاد, اض, غدا, راح

When these four are ناقصہ, they express the meaning of صار. E.g. عاد زید غنیا (Zayd became weal-thy), and similarly, اض، غدا، راح زید غنیا (Zayd became wealthy).

When they are تامہ, they will come in their own individual meanings, i.e. عاد (to return) e.g. عاد زید من Zayd came back) اض زید من سفرہ .e.g (to come back) اض ;(Zayd returned from his journey) سفرہfrom his journey); غدا (to go in the morning) e.g. غدا زید (Zayd went in the morning); راح (to go in the evening) e.g. راح زید (Zayd went in the evening).

the arrogant) لیس المتکبر ناجحا .in the present tense. E.g اسم for its خبر This negates the :لیس – 17person is not successful)

Some essential rules of افعال ناقصہ

1 – Their اسم and خبر follow the same rules as مبتد and خبر. The only difference that the خبر of a .منصوب is افعال ناقصہ of the خبر but the مرفوع is مبتدأ

2 – In the same way that it is permissible to place the خبر of the مبتدأ before the مبتدأ, it is also per-

missible to place the خبر of افعال ناقصہ before their اسماء, e.g. کان قائما زید

3 – It is permissible to place the خبر before those افعال ناقصہ which do not start with the word ''ما'' , 21

e.g. قائما کان زید

, بات, أمسی, أصبح – 4 and when they are used in ,صار are also used in the meaning of أضحی and ,ظلthis way they will not indicate time but they will only refer to change in state, e.g. أمسی الماء باردا (the water became cold).

Exercises

Regarding لیس, there is a difference of opinion about whether it is permissible to place its خبر before it or not. 21

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Question 1 - Place appropriate افعال ناقصہ before the sentences given below.

زید قائم 2. الاستاذ صائم 3. العنب ناضج 4. الماء بارد 5. اللہ علیم حکیم 6. الطفل باک 7. الحر شدید 8. المصلی ساجد 9. .1اللہ غفور رحیم 10. المسلمون فائزون 11. المریضان نائمان 12. الجیش منصور

Question 2 - Analyse (do ترکیب) of the following sentences and translate them.

بی شیبا 4. کان مشہودا 5. کان رسولا نبیا 6. کان من المسلمین 7. .1 کان اللہ علیما حکیما 2. لیس العالم کاھلا 3. صار الص10. أصبح التلمیذ مصلیا 11. راح زید یطن 8. أ لیس اللہ بأحکم الحاکمین 9. ما انفک أعداء الاسلام یکیدون لہ صار مردودا الشغنیا

Question 3 – Translate the following into Arabic.

1. The ignorant one became a scholar. 2. Zayd fasted in the day. 3. Allah is غفور and 4 رحيم. Heavy rain continuously fell. 5. Zayd continuously ate. 6. Christians continuously opposed Islam. 7. The student studied his lesson in the afternoon. 8. The guard stayed awake all night. 9. The child cried all night. 10. The tea became cold. 11. The water became warm. 12. The tree became fruit-bearing

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Lesson 21

حروف مشبہ بالفعل

.فعل which are like a حروف These are the – حروف مشبہ بالفعل

There are six: لیت, لعل , , لـکن , کأن , أن إن

Rules of these حروف

1 - All of these حروف are placed before جملہ اسمیہ, they give نصب to the مبتدأ, and رفع to the خبر. The

خبر is called ‘the خبر and the ’حرف مشبہ بالفعل of اسم is called ‘the مبتدأ

of حرف مشبہ بالفعل’.

Example: ان زیدا عالم here ان is the حرف مشبہ بالفعل and زیدا is its اسم (this is why it is منصوب), and عالم is the خبر of ان (this is why it is مرفوع).

:in the following ways فعل are similar to a حروف مشبہ بالفعل - 2

in terms of the number of letters, in being مبنی بر فتح, in giving the meaning of a فعل, and in being placed before 2 اسم. This is why they are called ''حروف مشبہہ با لفعل'' and it is on the basis of these similarities that they have their effect.

3 – The اسم and خبر of حروف مشبہ بالفعل follow the same rulings as a مبتدأ and a خبر, except for their حرف مشبہ of خبر and the منصوب is حرف مشبہ بالفعل of اسم but the ,مرفوع are both خبر and a مبتدأ A .اعراب .مرفوع is بالفعل

Furthermore, it is not permissible to place the خبر of حروف مشبہ بالفعل before the actual حروف or be-fore their اسماء. However, when the خبر is ظرف or مجرور of a جار then it can be placed before the إن فی الدار زیدا .e.g . اسم

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4 – Sometimes, the word ما comes before these حروف and stops them from having their effect, and in this case they can also be placed before افعال (verbs).

e.g. (قل انما یوحی إلی أنما إلھکم إله واحد )

(say indeed it has been revealed to me that that your Lord is One Lord)

This ما is called a ماالکافة

The use of these حروف

22 . مضمون جملہ This is used to give emphasis to the .(indeed) ان – 1

E.g. ان زیدا قائم (Indeed Zayd is standing).

This is also known as حرف تاکید.

. مفرد to be regarded as a جملہ This causes a .(that, indeed) أن -2

E.g. علمت أن زیدا قائم (I came to know that Zayd is standing).

This is also known as موصول حرفی.

Note: Due to the fact that أن comes together with its اسم and خبر to be regarded as a مفرد, when analysing (doing ترکیب), it will join with its اسم and خبر to be a فاعل or a

.etc مفعول or ,نائب الفاعل

Examples

,(News reached me that Zayd is a poet) بلغنی أن زیدا شاعر

(It was announced that Zayd is successful) أعلن أن زیداناجح

The meaning that is obtained from the مصدر of the مسند of any sentence being possessed by the مسند الیہ is called مضمون جملہ. E. 22g. The مضمون جملہ of زید قائم is قیام زید. If the مسند is an اسم جامد then a مصدر جعلی will be made and this will be possessed by the مسند .(Zayd being a lamp) سراجیۃ زید is زید سراج of مضمون جملہ E.g. The .الیہ

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(I thought that Zayd is ignorant) ظننت أن زیدا جاہل

.This is used to express similarity of one thing to another thing .(as though) کأن – 3

E.g کان زیدا قمر (It is as though Zayd is the moon).

This is also known as حرف تشبیہ.

This is used to express clarification, i.e. to remove any doubt created by the .(but, however) لکن – 4previous speech.

E.g. غاب زید لـکن صدیقه حاضر (Zayd is absent, but his friend is present).

This is also known as حرف استدراک.

.This is used to express a desire for something .(If only) لیت – 5

E.g. لیت زیدا موجود (If only Zayd was present.)

This is also known as حرف تمنی.

.This is used to express the possibility that something may happen .(maybe) لعل – 6

E.g. لعل المطر ینزل (Maybe it will rain).

This is also known as حرف ترجی.

Exercises

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Question 1 – Place appropriate حروف مشبہ بالفعل before each sentence below and then translate.

باب یعود۔ ۴۔زید اسد۔ ۵۔المطر ینزل۔ ۶۔الماء بارد۔ ۷۔العالم۱ ۔الاستاذ موجود والتلمیذ غائب۔ ۲۔اللہ علی کل شیء قدیر۔ ۳۔الشمتق۔ ۸۔الاستاذ أب۔ ۹۔اللہ یغفر لی۔ ۱۰۔الجیش منصور۔ ۱۱۔المسلمون فائزون۔ ۱۲۔الکفار فی جھنم۔

Question 2 – Translate the sentences below into Arabic.

1. Indeed, Hassan is a scholar. 2. It is as though the scholars are stars. 3. If only Zahid was a scholar. 4. Asim came but Naeem did not come. 5. Indeed, the Quran is the truth. 6. Indeed, the Prophet is truthful. 7. Maybe Hamzah is a doctor. 8. If only you were pious. 9. Umar and Bakr went but Naveed did not go. 10. It is as though the blessed Sahabah علیھم الرضوان are like the stars.

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Lesson 22 – The difference between ان and أن

are used in different situations, therefore some of the places where each one is used أن and إنhave been mentioned below:

Occasions when ان will be read:

In the following cases ان will be read:

1 – At the beginning of a sentence, e.g. ( ان الله غفور رحیم )

2 – After قول and its derivatives, e.g. (یقول إنھا بقرۃ)

3 - After اسم موصول, e.g. مارأیت الذی إنه فی المسجد

4 – When its خبر has لام مفتوح, e.g. إن زیدا لقائم

5 – After حروف تنبیہ, e.g. (ألا ان أولیاء الله لاخوف علیھم ولا ھم یحزنون)

6 – When it joins with its اسم and خبر to become the مضاف الیہ of حیث,

e.g. ذھب التلمیذ حیث إن الأستاذ موجود

7 – At the beginning of جواب قسم, e.g. دا رسول الله والله إن محم

Occasions when أن will be read:

1 – When it joins with its اسم and خبر to become the فاعل or نائب الفاعل, e.g. بلغنی أن زیدا عالم

2 - When it joins with its اسم and خبر to become the مفعول, e.g. کرھت أنک جاھل

3 - When it joins with its اسم and خبر to become the مبتدأ, e.g. عندی أنک قائم

4 – When it joins with its اسم and خبر to become the مضاف الیہ, e.g. عجبت من طول أنک قائم

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5 – When it comes after علم, شھد, and their derivatives, and its خبر does not

have لام مفتوح, e.g. دا رسول الله أشھد أن محم

6 – When it comes after a حرف, e.g. أعلمته لانه جاھل

Note: ان joins with its اسم and خبر to form a complete sentence and it does not have any other ef-fect on the sentence other than giving the meaning of emphasis, but أن does not form a full sen-tence with its اسم and خبر, rather it only forms part of a sentence.

Exercises

Question 1 – In which of the following sentences should ان be read, and in which of them should ان be read:

۔قال انی عبد اللہ ۲۔جاء الذی ان اخاہ، صالح۔ ۳۔واللہ انک لصادق۔ ۴۔عندی انک قائم۔ ۵۔عجبت من ان بکرا قائم۔ ۶۔بلغنی۱ ( ان عاطفا طالب العلم۔ ۷۔ ( الا ان اولیآء اللہ لاخوف علیہم ولا ہم یحزنون

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Lesson 23

لائے نفی جنس

Definition of لائے نفی جنس

The حرف which negates the خبر from the جنس (genus/category) which occurs after that حرف. E.g. (لاریب فیہ) (there is no doubt in this).In this blessed Ayah the word ''لا'' has negated the entire genus/category of doubt, and has made it clear that this great book essentially has no place for doubt.

The rules for its اسم and خبر

is called ‘the خبر and the ’لا of اسم is then called ‘the مبتدأ the ;جملہ اسمیہ is placed before لائے نفی جنس - 1

.لا of خبر is the فیہ and ,لا of اسم is the ریب ,E.g. in the blessed Ayah mentioned above .’لا of خبر

2 – Its اسم and خبر have the same rulings as the مبتدأ and خبر.

3 – Its خبر is always مرفوع. E.g. لاسرور دائم .

But its اسم has 3 states:

(a) – It can be مضاف, (b) – It can be مشابہ مضاف (similar to مضاف), (c) It can be مفردنکر

(1) being مضاف it means that it is possessed by another word.

E.g. لا غلام رجل ظریف (None of the man’s slaves are intelligent).

In this case this is منصوب without تنوین because تنوین does not come on a مضاف.

(2) being مشابہ مضاف, it means that it is not مضاف but it is a word which is

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dependent on the word after it to give its meaning, like a مضاف is.

E.g. لاطالعا جبلا موجود (There is no one to climb the mountain).

In this case it will be have تنوین as well as being منصوب.

(3) being نکره means that it is not معرفہ and being مفرد means it is not مضاف

or مشابہ مضاف. E.g. لا رجل موجود (No man is present). In this case this will be مبنی بر فتح.

4 - If its اسم is معرفہ, then the repetition of لا with the second معرفہ is necessary.

E.g. لا زید شاعر ولا بکر (Neither Zayd nor Bakr is a poet). In this case لا will not have any effect and the two .خبر and مبتدأ because they are مرفوع coming after it will be اسم

5 - If there is a اسم نکره after the لائے نفی جنس and there is repetition of لا with the second نکره then the اسم after it can be read both as مرفوع and منصوب.

E.g. لا رفث ولا فسوق – this can also be read as لارفث ولا فسوق (no indeceny and no sin)

This is the reason why ۃ .has five permissible states لا حول ولا قو

If the first اسم نکره is given فتحہ then it is permissible to place فتحہ نصب or رفع on the second اسم.

E.g. العلی العظیم Lۃ الا با ۃ قو ۃ قو لاحول ولا قو

(there is no strength or power except from Allah the Mighty, the Great)

If the first اسم is given رفع then it is permissible to place رفع or فتحہ on the second اسم.

E.g. Lۃ الا با ۃ قو لاحول ولا قو

6 - Whenever the word بد comes after لا, that لا will be لائے نفی جنس and بد will be its اسم. E.g. لا بد للعالم من العلم

7 - If there is a قرینہ (indication) present, then it is permissible to remove the اسم of لا. E.g. لا علیک – this was originally لا بأس علیک. The قرینہ (indicator) that the اسم has been removed is that لائے نفی جنس is placed before an اسم but here it is before ''علی'' (which is a حرف). From this we learn that its اسم has been removed.

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8 - Its خبر is often removed, when it is known.

E.g. (لا الھ موجود الا الله .i.e) خبر is the removed موجود here – لا الھ الا الله

In the following cases this will be لام لغی عن العمل (a laam whose effect is cancelled).

1 – When its اسم is معرفہ. E.g. لا زید عندی ولا بکر (Zaid is not with me and neither is Bakr)

ار ولا ابنھ جل فی الد (the man is not in the house and neither is his son) لا الر

2 - When there is a gap between لا and its اسم.

E.g. ار رجل ولا امرأۃ (there is no man or woman in the house) لا فی الد

3 – When there is a حرف جر before it. E.g. ضربنی زید بلا وجھ (he hit me for no reason)

Exercises:

Question 1 – Use the following words with لائے نفی جنس, placing them in the correct order.

ان - شجرۃ - البستان - فی۔ ٣۔فرسا - الطریق - راکبا - فی ۴۔فی - واقفۃ - سیارات - الموقف۔ ۵۔موجود - عالم۔١ ین- اکراه -فی۔ ٢۔رم ۔الد ۶۔لنفسہ - خیر - فی - مال - البخیل۔ ٧۔موجود - جبلا - طالعا۔ ٨۔لمن - لہ - ایمان - محبۃ۔ ٩۔لی- ناقۃ۔ ١٠۔فی - معلم - المدرسۃ۔

Question 2 – Translate the following sentences into Arabic.

1. There is no man in the house. 2. There is no horse rider in the path. 3. Today there is no traveller in the Masjid. 4. There is no being worthy of worship except Allah. 5. No believer is despondent of the mercy of Allah. 6. There is no one present to climb the mountain. 7. There is no house close by. 8. There is no Mujta-hid in Pakistan. 9. There is no one better than Zayd. 10. There is no goodness in wastage. 11. There is no wastage in goodness. 12. There is no comfort in Hell. 13. There is no grief in Paradise. 14. No scholar is an oppressor. 15. There is no oppression in religion. 16. No teacher is an oppressor.

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Lesson 24 – ما ولا المشبھتان بلیس

Definition of ما ولامشبھتان بلیس

The ما and لا which are like لیس , meaning they both mean NO/NOT and they are both placed before a مبتدأ and the خبر.

E.g. ما زید قائما (zaid is not standing)

(no tree is fruitful in our garden) لا شجر مثمرا في حدیقتنا

It is for this reason that they are called ''ما ولا مشبہتان بلیس''.

Also it is for this reason that these two have the same effect as لیس, i.e. they give رفع to the مبتدأ (which is cal-led ‘the اسم of ما or لا’) and they give نصب to the خبر (which is called ‘the خبر of ما or لا’).

In the following cases, their effect will be invalid:

1 – When the خبر of ما or لا comes before their اسم. E.g. ما قائم زید (Zaid is not standing)

2 – When their خبر comes after الا e.g. د الا رسول (and Muhammad is not except a messenger) وما محم

3 – When there is a gap of an extra ان between ما and its اسم. E.g. ما ان انتم ذاہبون (you all are not going)

The difference between ما and لا

.معرفہ not on a ,نکره i.e. it only has its effect on a ,نکره is specific for لا - 1

E.g. لا شجر مثمرا فی الحدیقۃ لا زید شاعر (zaid is not a poet - no tree is fruitful in the garden) whereas ما has an effect on both, e.g. ما ھذا بشرا ما رجل قائما (no man is standing - this is not a human)

negates in general (any tense) لا only negates something in the present tense, whereas ما – 2

3 - Like لیس sometimes an extra ب comes before the خبر of ما .

E.g. (وما ھو علی الغیب بضنین)

However it is not permissible for ب to come on the خبر of لا.

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Note:

1 – Sometimes ت is added to the end of لا. In this case its اسم is removed.

E.g. (فنادوا ولات حین مناص ) – originally this was لات الحین حین مناص

.ما is also used to mean NO and this is exactly like ان – 2

Exercises:

Question 1 – Translate the following sentences and identify the اسم and خبرof ما or لا.

د الا١ ۔ما زید قائما ٢۔ما رجل ذاھبا ٣۔لا رجل منطلقا ۴۔لا أنھار فائضۃ ۵۔ما أنا بقائم ۶۔لا بستان وسیعا ٧۔ما فی الحدیقۃ شجر ٨۔وما محم رسول ٩۔ما ان زیدا قائم ١٠۔وما ھو بمجنون ١١۔لا شجر الا مثمر ١٢۔(لا بیع فیہ ولا خلۃ)۔

Question 2 – Translate the following sentences into Arabic.

1. This is not a man. 2. Your Lord is not unaware of what you do. 3. There is no oppression on the Day of Judgement. 4. There is nothing left in the house. 5. The ignorant person is not respected. 6. I do not have the

book. 7. Today is not the day of Jihad. 8. You are not sensible.

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Lesson 25 – افعال قلوب

Definition of افعال قلوب

Those افعال which indicate doubt or certainty, e.g. علمت زیدا فاضلا (I knew with certainty that Zayd is a scho-lar)

The number of افعال قلوب

These are 7 افعال:

علمت 2. رأیت 3. وجدت 4. ظننت 5. حسبت 6. خلت 7. زعمت .1

Of these 7, the first 3 indicate certainty.

E.g. علمت، رأیت، وجدت زیدا فاضلا

The meaning of all of these is the same, ‘I knew with certainty that Zayd is a scholar’.

The 3 after these indicate presumption, e.g. ظننت، حسبت، خلت زیدا شاعرا.

The meaning of all of these is the same, ‘I presumed that Zayd is a poet’.

I knew that Bakr is an) زعمت بکرا منجما .is mutual for both, i.e. it sometimes indicates certainty; e.g زعمتastrologer), and sometimes is indicates presumption;

e.g. زعمت عمروا مہندسا (I presumed that Amr is an engineer).

Reason for the name of these افعال

and the افعال The meaning of certainty and presumption is found in these .(heart) قلب is the plural of قلوبconnection of these meanings is with the heart, not with other parts of the body, so this is why they are cal-led ''افعال قلوب''. They are also called ‘the افعال of doubt and certainty’.

The effect of افعال قلوب

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These are placed before جملہ اسمیہ, and they give both of its parts (مبتدأ and خبر) a nasb/zabr because they are .(as is clear from the previously mentioned examples) مفعول

The rulings of افعال قلوب

1 – It is impermissible to remove one of the 2 مفعول of افعال قلوب. If removal must be done, then both will be

removed, otherwise both will be mentioned.

2 – In some cases, the effect of افعال قلوب on the words and the meaning will become invalid. This is called

The details of these are .تعلیق In some cases, only the effect on the words will be invalid. This is called .الغاءgiven below:

In 2 cases, the effect of افعال قلوب on the words and meaning will become invalid:

1 – When افعال قلوب come after the مبتدأ and the خبر, e.g. زید عالم علمت.

2 - When افعال قلوب come between the مبتدأ and the خبر, e.g. زید علمت عالم

In 3 cases, only the effect of افعال قلوب on the words will become invalid:

1 – When حرف نفی (negative) comes before the مبتدأ and خبر, e.g. علمت ما زید عالم

2- When حرف استفہام (question)comes before the مبتدأ and خبر, e.g. ظننت أزید قائم او بکر

3 - When لا م ابتدائیہ (beginning) comes before the مبتدأ and خبر, e.g. علمت لزید عالم

Note 1 – It should be noted that there are 2 differences between الغاء and تعلیق:

1) The meaning of الغاء is cancelling the effect of افعال قلوب on both the words and the meaning, whereas the meaning of تعلیق is cancelling only the effect of افعال قلوب on the words.

-mentioned above it is also per الغاء is only permissible, not necessary, therefore in the two cases of الغاء (2missible to give the effect of افعال قلوب, e.g. زیدا عالما علمت or زیدا علمت عالما. Whereas تعلیق is necessary, there-fore in the above mentioned cases of تعلیق it is not permissible to give the effect of افعال قلوب.

Note 2 – It is clear what is meant by cancelling the effect on both the words and the meaning. By cancelling

the effect on only the words, it means that in this case the مبتدأ and the خبر will be منصوب in their meaning, therefore adding another جملہ اسمیہ with both parts having نصب will be permissible. E.g. علمت لزید قائم وبکرا قاعدا

– It must be noted that when ظننت means اتھمت (i suspected) when علمت means عرفت (i recogni-�81

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sed) when رأیت means أبصرت, (i saw) and when وجدت means أصبت (i found) then these افعال will only have one مفعول and in this case they will not be افعال قلوب.

E.g. ظننت زیدا (I suspected Zayd), علمت زیدا (I recognized Zayd),

.(I found the lost thing) وجدت الضالۃ ,(I saw Zayd) رأیت زیدا

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Lesson 26 – مفعول بہ

Definition of مفعول بہ

The اسم upon which the فعل (action) of the فاعل (subject) occurs.

E.g.ضربت زیدا (I hit Zayd). In this sentence, Zayd is the مفعول بہ.

Types of مفعول بہ

There are 2 types; 1 – صریح (direct), and 2 - غیر صریح (indirect)

1 – Definition of صریح: The اسم which occurs as a مفعول بہ without any detail (tarkeeb) or without the means of a حرف جر.

E.g أکلت خبزا رأیتھ (i saw him. I ate a roti)

2 – Definition of غیر صریح: The اسم which occurs as a مفعول بہ through detail (tarkeeb) or through the means

of a حرف جر. There are various situations for this to occur:

1- When a sentence has an ان before it (in this case the sentence is regarded as

a مفرد and thereby becomes a مفعول بہ).

E.g. علمت أنک عالم (i knew that you were a scholar)

2 - When a verb has an ان before it (in this case the verb is regarded as a مصدر

and thereby becomes a مفعول بہ).

E.g. زعمت أن تفوز (i thought that you would succeed)

3 – When any اسم becomes a مفعول بہ through the means of a حرف جر.

E.g. (انعمت علیھم). (Your favoured them)

Note:

1 – Sometimes both types of مفعول (direct and indirect) can come in one جملھ.

E.g. (وا الأمانات الی أھلھا (give belongings to their proper owners) (أد

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In this أمانات is the مفعول بہ صریح and أھلھا is the مفعول بہ غیر صریح.

2 – One فعل can have more than one مفعول. E.g. أعطیت زیدا درھما أعلمت زیدا بکرا فاضلا

(I told zaid that bakr is a scholar. I gave zaid a silver coin)

3 – When a مجہول فعل has 2 or 3 مفعول then the first مفعول is made the نائب الفاعل and the others are made the أعطی زید درھما أعلم زید بکرا فاضلا .E.g .مفعول

Placing the مفعول بہ before

In essence, the مفعول بہ comes before the فعل and the فاعل. However, sometimes it comes before the فاعل and sometimes even before the فعل. E.g. ضرب عمروا زید and زیدا ضربت. In the following cases, it is necessary to bring the مفعول بہ before the فاعل:

1 – When there is a ضمیر متصل (attached pronoun) with the فاعل which returns back to the مفعول بہ.

e.g. (ابتلی ابراھیم ربھ) (his Lord tested Ibrahim)

2 – When the مفعول بہ is a ضمیر متصل and the فاعل is an اسم ظاہر clear word which isn't a pronoun). E.g. ضربنی

(zaid hit me) زید

3 – When the مفعول بہ is a کلمہ which is necessary to be placed at the start of a sentence (for example a ques-

tion or condition). E.g. من رأیت؟. من تکرم یکرمک (Whoever you respect will respect you. Who did you see?)

Removal of the فعل of the مفعول بہ:

The فعل of the مفعول بہ can be removed, sometimes out of permissibility and sometimes out of necessity.

Cases for "permissible" removal:

When there is a قرینہ (indication) for the removed فعل and there is nothing in its place, then its removal is permissible. E.g. If someone says, من ضربت؟ (who did you hit?) and someone says in reply, زیدا; here ضربتis the removed فعل before زیدا, and its indication is through the question asked. This is because whatever is as-ked in the question is also assumed in the answer.

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Cases for "necessary" removal:

There are 3 cases for this: 1 – منادی 2 - اغراء وتحذیر 3 - ما أضمر عاملہ علی شریطۃ التفسیر

The detailed explanation of these will be given in the upcoming lessons وجل ان شاء الله عز

Exercises

Queston 1 – Identify the مفعول بہ in the following sentences

بتم) ۴۔(انا أعطینک الکوثر) ۵۔(ولقد اتینا موسی الکتاب) ۶۔(فجعلناه،١ ۔(وورث سلیمان داو،د) ٢۔(واذا ابتلی ابراھیم ربہ،) ٣۔(فریقا کذیام الی اللیل وا الص نثورا) ٧۔أکرم الأستاذ تلمیذه، ٨۔من أخذت؟ ٩۔أکرمک رجل ١٠۔من تضرب یضربک ١١۔(أتم (ھبائ م

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Lesson 27 – مفعول مطلق

Definition of مفعول مطلق: The مصدر منصوب which expresses the same meaning as the فعل before it. E.g. ضربت (I sat once. I hit once) ضربا قعدت جلوسا

The types of مفعول مطلق: There are 3 types: 1 – تاکیدی , 2 – نوعی , 3 – عددی

1 – Definition of مفعول مطلق تاکیدی: The مفعول مطلق which is used to emphasise the فعل before

it. E.g. (ورتل القرآن ترتیلا) (recite Quran slowly and thoughtfully)

2 – Definition of مفعول مطلق نوعی: The مفعول مطلق which is used to describe the state of the

.(I sat in the way of sitting of the Qari) جلست جلسۃ القاري .before it. E.g فعل

From the ثلاثی مجرد this usually comes on the scale of فعلۃ.

3 – Definition of مفعول مطلق عددی: The مفعول مطلق which is used to describe the number of

the فعل before it. E.g. أکلت أکلۃ (I ate once).

Note:

If the مفعول مطلق does not add anything to the meaning of the فعل and if it is the same مصدر as what the فعل is denoting, then it will be for emphasis. E.g. ضربت ضربا (i really hit)

If the مفعول مطلق is مضاف or its صفت (attribute) is mentioned, then this will be for describing the state. E.g. (i hit hard) ضربت ضربا شدیدا or (i hit like the qari hits) ضربت ضرب القاري

If it is on the scale of فعلۃ , or if it is the تثنیہ of this, or if it is a number and مضاف بمصدر then it will for num-ber. E.g. ضربت ضربة ضربت ضربتین ضربت ثلاث ضربات

(I hit once. I hit twice. I hit three times)

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Removal of the فعل of the مفعول مطلق: The فعل of the مفعول مطلق can be removed, sometimes out of permissi-bility and sometimes out of necessity.

Cases for "permissible" removal: When there is a قرینہ (clue) for the removed فعل then its removal is permis-sible. For example, if خیر مقدم (welcome) is said to someone who comes, then before it قدمت (you arrived) will be a removed فعل. The original text will be: قدمت قدوما خیر مقدم (you arrived a good arrival/welcome)

Cases for "necessary" removal: There are 2 ways for the removal of the فعل of a

سماعا, 2 – قیاسا – they are: 1 مفعول مطلق

Summary of سماعا necessary removal of فعل :

When the فعل of a مفعول مطلق has "not been heard" usually from the Arabs. This occurs in a few words which are listed below:

۔(May Allah enrich you) ۔۔۔۔۔۔سقیا یعنی سقاک الله سقیا(١) ۔ (May Allah favour you) ۔۔۔۔۔۔رعیا یعنی رعاک الله رعیا(٢) ۔ (The man became despondent) ۔۔۔۔۔۔خیبۃ یعنی خاب الرجل خیبۃ(٣) ۔(His nose and ears were cut off) ۔۔۔۔۔۔جدعا یعنی جدع جدعا(۴) ۔( I praised Allah) ۔۔۔۔۔۔حمدا یعنی حمدت الله حمدا(۵) ۔(I thanked you) ۔۔۔۔۔۔شکرا یعنی شکرت شکرا(۶) ۔(I was amazed) ۔۔۔۔۔۔عجبا یعنی عجبت عجبا(٧)

Summary of قیاسا necessary removal of فعل :

If there is both a قرینہ (clue) for the removed فعل and something in its place. There are some specific occa-sions when this occurs:

1 - When the مفعول مطلق is repeated, e.g. زید سیرا سیرا یعنی یسیر سیرا (Zaid travels alot)

2 – When the مفعول مطلق occurs with a تثنیہ form, e.g. لبیک یعنی ألب لک إلبابین (I am always present in your ser-

vice)

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The detailed explanation of these can be studied in advanced books.

Note: The words listed below are often مفعول مطلق for removed افعال

۔( I expressed the purity of Allah) ۔ سبحان الله یعنی : سبحت سبحان الله١

۔(I came into the refuge of Allah) ۔معاذ الله ۔ یعنی : عذت معاذ الله٢

۔(He returned aswell) ۔ أیضا یعنی اض أیضا٣

۔(He strengthened) ۔ألبتۃ یعنی بت ألبتۃ۴

۔( I related an example) ۔ مثلا یعنی مثلت مثلا۵

۔ (I believed with certainty) ۔ یقینا یعنی تیقنت یقینا۶

Sometimes the مفعول مطلق is removed and its صفت (attribute), etc. is mentioned instead (as its نائب) . E.g. کثیرا یعنی ذکرا کثیرا. جری التلمیذ سریعا یعنی جریا سریعا أذکروا الله

(the student went quickly. Mention Allah alot)

Exercises

Queston 1 – Identify the مفعول مطلق in the following sentences and identify which of the 3 types of مفعول مطلق

each one is.

موسی تکلیما) ٢۔(وتحبون المال حبا جما) ٣۔سافرت الی کراتشی سفرتین ۴۔خیر مقدم۔ ۵۔لا افعل ہذا الامر البتۃ ۶۔أکلت أکلتین۔ ٧۔1 ۔ (کلم الله۔ ١٠۔(معاذ الله)۔ ١١۔جاء زید أیضا۔ ١٢۔نم نومۃ العروس۔ ١٣۔ضرب الخادم کثیرا) ٩۔الباء مثلا حرف الجر ضربت ضربا۔ 8۔ (أذکروا اللهالعقرب ضربۃ۔ ١۴۔مر القطار مر السحاب۔ ١۵۔خطف الثعلب الدجاجۃ خطفا۔

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Lesson 28 – مفعول فیہ

Definition of مفعول فیہ -

The اسم which tells the time or place in which the فعل occurs.

E.g. دخلت المدینۃ (i entered the city).

This is also known as a ''ظرف''.

Types of ظرف

There are 2 types of ظرف:

ظرف زمان . 2 ظرف مکان .1

1. Definition of ظرف زمان - The اسم which tells the time in which the فعل occurs.

E.g. ضربت زیدا یوم الجمعۃ

2. Definition of ظرف مکان - The اسم which tells the place in which the فعل occurs.

E.g. دخلت المدینۃ

Types of ظرف زمان

There are 2 types of ظرف زمان: -

(limited) ظرف زمان محدود .2 (unlimited) ظرف زمان غیرمحدود .1

1. Definition of ظرف زمان غیرمحدود – The اسم which tells a time for which no limit is determined. E.g. صمت .(I fasted for a period of time) دھرا

This is also known as ''ظرف مبھم''.

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2. Definition of ظرف زمان محدود – The اسم which denotes a time for which a limit is determined. E.g. صمت (I fasted for a month) شھرا

The rulings of ظرف زمان:

1. If ظرف زمان is غیر محدود then it is necessary to remove فی and to give it نصب

e.g. صمت دھرا

2. If ظرف زمان is محدود then it is permissible to remove فی and to give it نصب and it is also permissible to mention فی and give it جر. E.g.

(Indeed We revealed it in the night of power. I stayed for a day) قمت یوما انا أنزلناه فی لیلۃ القدر

Types of ظرف مکان

There are also two types of ظرف مکان:

(limited) محدود .2 (unlimited) غیرمحدود .1

1. Definition of ظرف مکان غیر محدود - The اسم which tells a place for which no limit is mentioned. E.g. جلست (I sat in front of the leader) أمام الأمیر

2. Definition of ظرف مکان محدود - The اسم which tells a place for which a limit is mentioned. دخلت المدرسۃ

The rulings of ظرف مکان:

1 – If ظر ف مکان is غیر محدود then فی will be removed and it will be منصوب.

E.g. جلست أمام الأمیر (i sat in front of the leader)

2 – If ظر ف مکان is محدود then فی will be mentioned and it will be مجرور . 23

E.g. ذھبت فی المدرسۃ (i went to the madrasah)

If ظرف مکان is محدود and it comes after دخول, سکون, نزول or the derivatives of these infinitives, then along with the removal of 23 ,فی

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Exercises:

Question 1 – Identify مفعول فیہ in the sentences below and identify which type of ظرف each one is.

ار۔ ۴۔أین زید؟ ۵۔متی جئت؟ ۶۔قمت خلف الامام۔ ٧۔حضرت أمام الأستاذ۔ ٨۔(الان جئت١ ۔صمت شھرا۔ ٢۔جلست فی المسجد۔ ٣۔دخلت الد بالحق) ٩۔جلست دھرا۔ ١٠۔حفظت الدرس صباحا۔ ١١۔انتظرت لدی الباب۔

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Lesson 29 – مفعول معہ

Definition of مفعول معہ – The اسم which occurs after such a واؤ that the gives the meaning of مع (with). This

فعل is for association, i.e. it denotes the fact that the word upon which it enters is with the word that the واؤbefore it is acting upon. E.g. جاء البرد والجبات (The cold came with the jaboo).

The اعراب of مفعول معہ:

1- If the فعل of مفعول معہ is present in the text by word and عطف is also permissible, then the اعراب of معطوف .زیدا or جئت أنا وزید .E.g .نصب or with ,معطوف علیہ of اعراب can be read as the علیہ

2. If the فعل is only expressed in the meaning and عطف is permissible, then the اعراب will be according to the

What did Zayd gain with) مایصنع زید وعمرو because the meaning of this is – ما لزید وعمرو .only. E.g معطوف علیہAmr?)

3 – If عطف is not permissible, then نصب is necessary, whether the فعل before it is expressed in words or ex-pressed in meaning. E.g. جئت وزیدا، ما لک وزیدا

Note: If any اسم comes after the word مع, this would not be a مفعول معہ.

Exercises:

Question 1 – Identify مفعول معہ in the sentences given below.

۔جئت أنا وزیدا ٢۔مات زید والشاۃ ٣۔استوی الماء والخشبۃ ۴۔جاء البرد والجبات ۵۔ کیف حالک والحوادث ۶۔ مالک وایاه ۔٧ اما تقیمین١ واخاک ٨۔ کن وجارک متوافقین ٩۔ترکت الناقۃ وفصیلتہا ١٠۔ مالک ایہا الطالب والمباحث الفلسفیۃ

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Lesson 30 – مفعول لھ

Definition of مفعول لھ –

This is a مفعول which is the "reason" for a فعل, e.g. ضربتھ تادیبا (i hit him to teach him respect) In this example فعل ضربت which is the reason for the مفعول لھ is the تادیبا

Some important rules of مفعول لھ

("is "reason اجل the meaning of) مفعول لأجلہ is also called مفعول لھ - 1

2 – One other sign of مفعول لہ is that it is a مصدر which answers a question about the mentioned فعل. For

example if someone said ضربتہ (I hit him), and then the question is asked لماذا ضربت؟ (Why did you hit him?) the reply would be تادیبا (In order to teach respect).

والأرض .e.g ,منصوب then it will not be مصدر If it is not a .مصدر when it is a منصوب will only be مفعول لہ - 3 .منصوب it is not ,مصدر is not a ''للانام'' In this example, because .(Allah created the earth for people) وضعھا للأنام

4 – For مفعول لہ to be منصوب it is necessary for the tense of the فعل and مفعول to be the same, and also for both of them to have the same فاعل. If this is not the case, then the مفعول لہ will not be منصوب. E.g. اکرمتک الیوم .i.e) فعل In this example, the (.Today I respected you, because I promised to do so yesterday) لوعدی بذلک أمس .is in the past (لوعدی بذلک أمس which is) مفعول is in the present tense and the (اکرمت

فعل of the فاعل In this example, the (.I respected him because he respected my brother) أکرمتھ لاکرامہ أخی(which is أکرمت) is 1st person متكلم, whereas the فاعل of the مفعول لہ (which is لاکرامہ أخی) is 3rd person غائب. Therefore, in both of these examples the مفعول لہ cannot be منصوب.

5 – If مفعول لہ is منصوب, it is called مفعول لہ صریح (direct), and if it is مجرور, it is called مفعول لہ غیر صریح (indi-rect), e.g. (واعق حذر الموت Translation from Kanz ul Iman: they thrust fingers in) (یجعلون أصابعھم فی أذانھم من الص

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their ears because of the thunderclaps, for fear of death). In this example, حذر الموت is مفعول لہ صریح, and من واعق .مفعول لہ غیر صریح is الص

Exercises – Question 1. Identify مفعول لہ in the sentences below.

احۃ ۵۔ أجلس بین الأصدقاء.١ ھت طلب الر رر ٢۔ قمت اجلالا لک ٣۔ذھبت الی المسجد لاداء الفریضۃ ۴۔ تنز أحترم القانون دفعا للض سترشاد ٩۔ زرت المریض اطمئنانا لل ٨۔ أسأل الخبیر قصد الا لح ۶۔ ھجرت الصحف الھزلیۃ النفور منھا ٧۔ تحفظت فی کلامی خشیۃ الز للصروع التمتع بھا۔ علیہ ١٠۔ لا تبخلوا خشیۃ الفقر ١١۔ لازمت البیت استجماما ١٢۔ اطلت المشی بین الزQuestion 2. Analyse the sentences above (do ترکیب).

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Lesson 31 – حال

Definition of حال:

Zayd came) جاء نی زید راکبا .or both. E.g ,فاعل, مفعول state of the مفعولی or فاعلی that describes the اسم is the حالto me in the state that he was riding). In this example راکبا is the حال and this is describing the فاعلی state of and this is حال is the مشدودا In this example .(I hit Zayd in the state that he was tied up) زید. ضربت زیدا مشدوداdescribing the مفعولی state of زید.

Note: The word whose state is described is called ذوالحال, in the previous examples زید is the ذوالحال because in the first example its فاعلی state is described and in the second example its مفعولی state is described.

Some rules of حال:

.نکره مخصوصہ or معرفہ is usually ذوالحال and نکره is always حال – 1

2 – If the حال is ever معرفہ then it will be regarded as نکره. E.g. وحده Lامنت با (I believe in Allah in the state

that He is One). In this example, وحده (which is معرفہ) is the حال, but it will be regarded as منفردا (which is .(نکره

3 – If the ذوالحال is نکره then the حال will placed before it. E.g. جاء نی راکبا رجل In this example راکبا is descri-bing the state of رجل and رجل is نکره, therefore the حال (راکبا) is placed before the ذوالحال.

علی أسدا .E.g .(solid noun) اسم جامد but sometimes it can also be (derivative noun) اسم مشتق is usually حال – 4 کر

(Ali attacked like a lion). In this example, أسدا (which is اسم مشتق) is the حال.

5 – Sometimes حال can be جملہ خبریہ. E.g. رأیت الأمیر و ھو راکب (I saw the leader in a state that he was riding)

6 – When the حال is a جملہ, in this case there will be a واؤ, a ضمیر, or both between the حال and the ذوالحال to create the link between them. E.g. جل و ھو مظلوم -Do not hit the man in the state that he is oppres) لا تضرب الر

sed) – in this example both a واؤ and a ضمیر have been used to create a link. آدم بین الماء و الطین I was) کنت نبیا وa Prophet in the state that Adam was between water and clay) - in this example a واؤ has been used to create

a link. ضربت زیدا ھو قائم – in this example ھو has been used to create a link.

قد then it is necessary for ,ماضی and جملہ فعلیہ is حال If .جملہ اسمیہ and sometimes جملہ فعلیہ is sometimes حال – 7

to be placed before it.

E.g. لوۃ (The worshipper came in a state that the prayer had stood) جاء المصلی وقد قامت الص

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8 – If the حال is مضارع and مثبت (positive) then the ضمیر in it is enough.

E.g. ذھب السارق یرکب (The thief went in the state that he was riding).

9 – Sometimes the فعل of the حال is invisible راشدا مھدیا (righteous, pious) – this is actually سر راشدا (Be righ-

teous, pious)

10 – If the حال is مفرد then it must agree with the ذوالحال in واحد/تثنیہ/ جمع, تذکیر/تانیث.

E.g. جاء زید راکبا جاء الرجلان راکبین جاء ت المرأتان راکبتین

The 2 women came riding. The 2 men came riding. Zaid came riding

11 – If جملہ خبریہ comes after معرفہ between or after the کلام, then it will be the حال.

e.g. رجع القائد ھو منصور (The leader returned in the state that he was successful)

12 – If اسم معرفہ comes before من بیانیہ then it will be ذوالحال and من بیانیہ will join with the word after it to be

the حال. E.g. جس من الأوثان جس ,In this blessed verse of the Holy Qur'an . فاجتنبواالر من الأوثان and ذوالحال is the ألرis the حال.

13 – Wherever the word وحده (He is One) appears it will be a حال. E.g. نعبد الله وحده (we worship Allah the One)

Exercises: Question number 1 – Identify the حال present in each of the sentences below and analyse (do tar-

keeb).

ہا ۶۔أیحب أحدکم أن یاکل١ نسان ضعیفا ٢۔ جاء نی راکبا رجل ٣۔ظھر البدر کاملا ۴۔ نجا الغریق شاحبا ۵۔أبصرت النجوم متوج ۔ خلق الالوۃ وأنتم سکاری ٩۔ اذا اجتھد الطالب صغیرا ساد کبیرا ١٠۔ جاء زید لحم أخیہ میتا ٧۔ ادخلوا رجلا رجلا ٨۔ یاأیھا الذین أمنو لا تقربو ا الص یضرب اخاه، ١١۔ صافح المضیف ضیفہ، واقفین۔

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Lesson 32

Exception استثنآء

Definition of استثناء

The literal meaning of استثناء is ‘to separate’, and its technical meaning is ‘use a حرف استثناء to remove some-

thing from the previous phrase’. E.g. جاء نی القوم الا زیدا (The nation came to me except Zaid). In this example, زید is removed from the previous phrase by the means of الا . The thing which is removed is called is done استثناء and the word by means of which ,مستثنی منھ the thing from which it is removed is called , مستثنی

is called حرف استثناء. In the previous example, القوم is the مستثنی منہ, and زیدا is the مستثنی, and الا is the حرف .استثناء

حروف استثناء

There are 11 حروف استثناء (these all mean"except"):

الا 2. غیر 3. سوی 4. سواء 5. خلا 6. ماخلا 7. عدا 8. ما عدا 9. حاشا 10. لیس 11. لا یکون .1

Types of مستثنی :

There are two types of مستثنی

مستثنی متصل 2 - مستثنی منقطع- 1

1 - Definition of مستثنی متصل : This refers to that which belongs to the "same category" as the مستثنی منہ and is then removed through the means of a حرف استثناء e.g. جاء القوم الا زیدا

Zayd belongs in the category of the nation but he has been removed through the means of a حرف استثناء.

2 – Definition of مستثنی منقطع: This refers to that which belongs to a "different category" as the مستثنی منہ, e.g.

and it is مستثنی is the ("donkey") حمارا In this example (the nation came except the donkey) جاء القوم الا حماراnot part of the same category as the مستثنی منہ which is القوم "nation".

2 types of کلام (sentence) containing استثناء:

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کلام موجب 2 - کلام غیر موجب - 1

a) استفہام or ,(prohibition) نہی ,(negation) نفی that which "does not" contain – (positive sentence) کلام موجب - 1

question), e.g. جاء القوم الا زیدا (the nation came except Zaid)

a) استفہام or ,(prohibition) نہی ,(negation) نفی that which "does" contain - (negative sentence) کلام غیرموجب - 2question), e.g. ما جاء القوم الا زیدا (The nation did not come except Zaid)

The اعراب of مستثنی -

There four ways in which the اعراب of مستثنی can appear:

– or the same as the word before, 3 – accordance with the effector before it the, 4 منصوب 2 – منصوب – 1 مجرور

:منصوب – 1

1. When the مستثنی comes after الا in کلام موجب (positive sentence), e.g. جاء نی القوم الا زیدا

2. When the مستثنی comes before the مستثنی منہ in کلام غیر موجب (negative sentence),

e.g. ماجاء نی الا زیدا أحد (no one came to me except Zaid)

3. When the مستثنی is منقطع, e.g. جاء القوم الا حمارا (the nation came except the donkey)

4. When the مستثنی comes after ماخلا, ماعدا, لیس , or لا یکون, e.g. جاء القوم ماخلا زیدا

5. When the مستثنی comes after خلا and عدا, then according to the position of most scholars it will be منصوب, e.g. جاء القوم عدا زیدا

مستثنی منہ and the کلام غیر موجب in الا comes after مستثنی or the same as the word before: - When the منصوب - 2is "mentioned" and is before it, then it is permissible to read it in two ways; منصوب or the same as the word before. E.g. مااثمرت الأشجار الا شجرۃ ، شجرۃ (The trees did not bear fruit except for one tree)

3 – In accordance with the عامل - When the مستثنی is غ ,کلام غیرموجب in (is not mentioned مستثنی منہ i.e. the) مفرthen in this case its اعراب will be in accordance to the عامل, e.g. ماجاء نی الا زید And. لا الھ الا الله

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and according to most scholars of ,مجرور it will be ,سواء or ,غیر, سوی comes after مستثنی When the - مجرور – 4Nahw, it will also be مجرور after حاشا

e.g. جاء نی القوم غیر زید , جاء نی القوم سوی زید , جاء نی القوم سواء زید , جاء نی القوم حاشا زید

The اعراب of غیر - The اعراب of the word غیر is like the مستثنی which comes after الا,

e.g. جاء نی القوم غیر زید , ما جاء نی غیر زید , ما رأیت غیر زید

:(analysis) ركیب

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Lesson 33

صفت مشبھة

Definition of صفت مشبھة

A صفت مشبھة is a derivative noun ( اسم مشتق ) which indicates something with a "permanent attribute" in its root (مصدرى) meaning. E.g. کریم (generous).

There are four well-known and commonly used scales for a صفت مشبہ from the د . ثلاثی مجر

۔ أفعل ٢۔ فعلان ٣۔ فعل ۴۔ فعیل١

The conditions for its effect 24

For its effect, it is necessary for it to come after مبتدا , موصوف , ذوالحال , حرف نفی , or استفھام (question).

Example after مبتدا , e.g. الولد حسن (The boy is beautiful),

Example after موصوف , e.g. جاء رجل حسن وجھھ (That man came whose face is beautiful)

Example after ذوالحال , e.g. جاء نی زیداحمر وجھھ (Zaid came to me in the state that his face was red)

Example after حرف نفی , e.g. ما حسن زید (Zaid is not beautiful)

Example after استفہام , e.g. أحسن کتابک؟ (Is your book beautiful?)

Cases for its use

The صیغة (shape) of صفت مشبھة is used in two ways:

ف باللام - 1 زیدن الحسن الوجہ .e.g (before it ال with an) معر

in its effect.24 فعل مشتق منہ is like its صفت مشبہ

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2. Not ف با للام زید حسن وجھھ .e.g معر

The cases of how its معمول (the word after the صفت مشبہ ) occurs:

There are three ways in which its معمول occurs:

(Zaid the one with a lot of money) زید ن الکثیرالمال .e.g معرف بلام .1

(beautiful his face) حسن وجھھ .e.g مضاف .2

3. Not مضاف or معرف بلام e.g. الولد حسن وجھا (the boy is beautiful, in terms of his face)

Furthermore, there are also three cases for it in terms of اعراب

1. If the صفت مشبہة is a فاعل it will be مرفوع : e.g. زیدحسن وجھھ

2. If the صفت مشبہة is similar to a مفعول بہ it will be منصوب (in this case it is a condition for it to be

a معرفہ ) .

E.g. المسجد الفسیح الساحۃ (the Masjid whose yard is big)

and if the معمول is نکرة , then it will be منصوب due being similar to a مفعول بہ or تمیز

e.g. الحیاۃ قلیل موتا (life is short, in terms of death)

3. If the صفت مشبہة is a مضاف الیہ it will be مجرور , e.g. زید شدید المطالعۃ (Zaid is a hard studier)

Note: The معمول (word after) of a صفت مشبہ cannot come before the صفت مشبہ .

Some rules of صفت مشبہ

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1. The difference between صفت مشبہand اسم فاعل is that in صفت مشبہ the root (مصدرى) meaning is expressed permanently, but this is not the case with an اسم فاعل . However, with اسم فاعل the root meaning is temporary. E.g علیم (one who always knows), and عالم (one who knows).

2. except ,(they have no rules) سماعی comes on various different scales, all these scales are صفت مشبہfor a few which are قیاسی (these have rules) and are listed below:

1. When the meaning of colours, defects, or pretence is expressed, صفت مشبہ will be on the scale of -for both plurals (mascu فعل for the singular feminine, and فعلاء ,for the singular masculine أفعلline and feminine), e.g. أحمر , حمراء and the plural حمر .

2. For people of various professions, usually the scale ال ,(a tailor) خیاط .is used, e.g فع

ار ام , بز ار , خباز , حج (a barber, roti-maker, carpenter) نج

and sometimes this scale is even made from اسم جامد

e.g. بقلۃ (spinach) to بقال , and جمل (a camel) to ال . جم

3. When the معمول of صفت مشبہہ is مرفوع , then there is no ضمیر (pronoun) in it because at that time its معمول is its فاعل . Therefore, in this case the صفت will always come in the singular, whether the . جمع or , واحد , تثنیہ is معمول

If the معمول is منصوب or مجرور then there will be a ضمیر in it which will return like the موصوف and be its فاعل . Furthermore, this ضمیر will be the same as the موصوف in gender and number.

Analysis ( ترکیب ):

(Zaid came who’s father is generous) جاء زید کریم أبوه

The . مضاف الیہ is ه ضمیر and مضاف is أب and صفت مشبہ is کریم and ذوالحال is the زید and فعل is the جاء شبہ to make a فاعل joins with its صفت مشبہ , صفت مشبہ of the فاعل join to make the مضاف الیہ and مضاف joins فاعل and finally this , فاعل to make the ذوالحال joins with its حال The . حال which is then the , جملہwith the فعل to make a جملہ فعلیہ .

Analysis ( ترکیب ):

(Zaid’s face is beautiful) زید حسن وجھھ

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مضاف الیہ and مضاف The . مضاف الیہ is ه ضمیر and مضاف is وجہ and صفت مشبہ is حسن and مبتدا is زید join to make the فاعل of حسن . صفت مشبہ joins with its فاعل to make خبر , and مبتدا joins with its خبر to make جملہ اسمیہ .

Exercises Question 1 –

ورۃ حسن١ ۔ أL کریم ٢۔ بالمؤمنین رؤف رحیم ٣۔ زید حسن غلامہ، ۴۔ بکر جمیل ۵۔ أنا عطشان ۶۔ کان الامام أحمد رضا جمیل الصجال الحسنون وجھا ٩۔ بسم الله بتسامۃ مسنون الوجہ جید البیان عذب الالفاظ ٧۔ أ حسن زید؟ ٨۔ جاء نی الر العینین والمضحک حلو الاورۃ و نظیفۃ الثیاب۔ ١١۔ھذه البقرۃ سوداء عینھا وأبیض رأسھا۔ حیم ١٠۔رأیت طفلۃ حسنۃ الص حمن الر الر

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Lesson 34

جواب قسم and قسم

Sometimes, to create emphasis in a sentence or to show the greatness of something, a قسم (oath) is used.

In an oath, usually حروف قسم (با ء, واؤ, تائ, لام) are used, however sometimes افعال قسم (حلف and أقسم) are used. E.g. عمر Lأقسم با (Umar took an oath by Allah).

Explanation: - It is necessary for a قسم to have a جواب قسم . A جواب قسم is either a جملہ اسمیہ or فعلیہ.

If it is جملہ اسمیہ:

It can be مثبتہ (positive) or منفیہ (negative):

If it is مثبتہ then it will have ان or لام ابتدائیہ before it.

E.g. والله ان زیدا قائم، , واللہ لزید قائم

If it is منفیہ then it will have ما مشابہ بلیس, لائے نفی جنس, or ان نافیہ before it.

E.g. والله ما زید کاتبا, والله ان علی کاتبا.

If it is جملہ فعلیہ:

It can be مثبتہ (positive) or منفیہ (negative): If it is مثبتہ then it will have لقد or just لام ابتدائیہ before it.

E.g. والله لقد فازالمؤمن, and والله لأدخلن فی المسجد

If it is منفیہ then the فعل will either be ماضی or مضارع. If ماضی then it will have ما نافیہ at the start,

e.g. والله ما وعدتہ .

If it is مضارع, then it will have لا or لن before it, e.g. والله لا أکلمہ، أبدا, or والله لن یکذب زید.

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Removal of جواب قسم:

When there is a clue (قرینہ) present, then it is necessary to remove the جواب قسم.

This occurs in the following cases:

1 – When a sentence that can be made a جواب قسم comes before the قسم. E.g. الله واحد والله

2 – When the قسم comes inside a sentence that can be made a جواب قسم. E.g. الله والله واحد

Analysis (ترکیب):

والله ان زیدا قائم

-of the hid ظرف مستقر to become the مجرور joins with its جار the ,مجرور is حرف جر برائے قسم, الله اسم جلالت is واؤden فعل (أقسم). أقسم is the فعل, in which أنا ضمیر is the فاعل. The فعل (أقسم) joins with its فاعل and ظرف مستقر to become جملہ قسمیہ انشائیہ. ان is حرف مشبہ بالفعل, زید is its اسم, قائم is its خبر. ان (حرف مشبہ بالفعل) joins with its اسم and خبر to become جملہ اسمیہ and then جواب قسم

Note: - When Allah Almighty takes oath of anything other than His Self or His Attributes then it is not (Al-lah forbid) because that thing is greater than Allah, but rather it is to grant that thing honour and greatness. (Fatawa Razawiyyah, volume 5).

Exercise:

Identify قسم and جواب قسم in the following sentences:

۔ والله لاکرمن الضیف ٢۔اقسم باL زید ٣۔ أقسم باL بأن الله واحد ۴۔ تاL لعلی صادق ۵۔ والله لقداجتہد التلمیذ ۶۔ الله واحد والله ٧۔١ ر الأجل ١٢۔فزت برب لا یؤخ L لوۃ لواجبۃ ٩۔ والله لأساعدن الفقیر ١٠۔ والله ما علی مسافرا ١١۔ حمن لقد فاز المسلم ٨۔ والله ان الص بالرالـکعبۃ

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Lesson 35 نداء

.is used to attract the attention of someone towards yourself نداءSpecific حروف are used for this which are called حروف نداء. The one whose attention is sought is called مناد ی

:حروف نداءThese are 5: یا, ایا, ھیا, ای, and ہمزه مفتوحہ

Their use: .This is used for something near, far and in between یاء - .These are used only for far -ھیا and أیا .These are used for near ھمزه مفتوحة - and اى

:مناد ی .and it's attention is sought حروف نداء which comes after اسم is an منادىE.g. یا رسول الله صلی الله علیہ وسلم

Types of مناد ی and their اعراب: There are 5 types of مناد ی 1. .E.g .مرفوع then in this case it will be ,مشابھ مضاف or مضاف and not , معرفة is منادى i.e. when the - مفرد معرفة

یا زید2. یا رجل .E.g .مرفوع then in this case it will also be ,(specified) معین is نكرة when - نكرة معینھ3. .منصوب then in this case it will be ,(not specified) غیر معین but نكره is منادى when the - نكرة غیر معینھ

E.g. یا رجلا خذ بیدى (O' any man, hold my hand) 4. .منصوب then in this case it will be ,مضاف is منادى when the - مضاف

E.g. یا سید البشر (O' Leader of Mankind) 5. in that it is not complete without مضاف but is similar to مضاف which is not اسم When it is an - مشابھ مضاف

being joined to another اسم and it is an عامل for the word after it, then in this case it will also be منصوب. E.g. یا طالعا جبلا (O' mountain climber)

Important Note - حروف نداء are in the place of the 'فعل 'ادعو, and this is the reason why the منادى is always محلا لفظا even though it is sometimes ,ادعو of the invisible مفعول بھ due to it being the (in the place of zabar) منصوب .ادعو زیدا this is actually یا زید .E.g .(peysh) مرفوع

Some essential rules of حروف نداء 1- The حرف 'یاء' is used before اسم جلالت, e.g. یا الله

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2- If the منادى is معرف باللام then أیھا will be added between the حروف نداء and the منادى if it is مذكر, and ایتھا will be added if it is مؤنث, e.g. یا أیھا الانسان and یا ایتھا النفس المطمئنة 3- In دعا, the حرف 'یاء' is dropped and میم مشدد is added at the end of اسم جلالت. E.g. اللھم اغفرلنا 4- When a قرینة (indication) is found, sometimes the منادى is removed. E.g. ا لا اسجدوا - in this, the word قوم is the removed منادى and the قرینة is that the حرف نداء is directly placed before the فعل. 5- Sometimes the حرف نداء is also removed. E.g. یوسف اعرض عن ھذا was originally یا یوسف اعرض عن ھذا and السلام علیك یا أیھا النبي was originally السلام علیك أیھا النبي6- If the منادى is a word such as ام، رب، غلام, etc. and is مضاف towards یاء متكلم, then it can be read in four ways; یا غلام، یا غلامى، یا غلامى or یا غلاما - and the same way for the other mentioned words. 7- If the منادى is مفرد معرفة and the word ابن or بنت comes after it, then the منادى along with ابن or بنت will be .مضاف الیھ due to it being مجرور after this will be علم whereas the ,منصوبE.g. یا على ابن ابى طالب and یا فاطمة بنت محمد صلى الله تعالى علیھ وسلم

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Lesson 36

مجرورات and ,مرفوعات, منصوبات

Whether a جملہ is اسمیہ or فعلیہ, the اسماء in it will be either مرفوع, منصوب, or مجرور.

In this regard, the مرفوعات, منصوبات, and مجرورات are listed below.

:These are 8 in total :مرفوعات

ماولا المشبھتان of اسم The .افعال ناقصہ of 6 اسم The.فاعل 2. نائب الفاعل 3. مبتدا 4. خبر 5 .1

7. The خبر of 8 حروف مشبہ بالفعل. The خبر of لائے نفی جنس

:These are 12 in total :منصوبات

مفعول بہ 2. مفعول مطلق 3. مفعول لہ 4. مفعول فیہ 5. مفعول معہ 6. حال 7. تمییز 8. مستثنی .1

9. The خبر of 10 افعال ناقصہ. The خبر of ماولا المشبھتان بلیس

11. The اسم of 12 حروف مشبہ بالفعل. The اسم of لائے نفی جنس

:These are only 2 :مجرورات

مضاف الیہ 2. مجرور بحرف جر .1

Note: The total number of مرفوعات, منصوبات, and مجرورات is 22.

Note: This division of مرفوعات, منصوبات, and مجرورات is in terms of اسماء, otherwise

.منصوب or مرفوع is also فعل مضارع

Exercises:

Identify the مرفوعات, منصوبات, and مجرورات in the following the sentences: �109

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بح و یستیقظ الناس صباحا۔٣۔ھل تشکر الله بعد الطعام؟۔۴۔أیھا الطالب١ ۔الھواء ضروری للحیاۃ۔٢۔اذاطلعت الشمس طلع النھار وظھر الصات فی یوم۔٧۔خرج فرید من البیت دیق الذی یتصف بالأخلاق الفاضلۃ۔۵۔المسجد بیت الله۔ ۶۔یجتمع الناس فی المسجد خمس مر الذکی! اخترالصجل علی دین خلیلہ فلینظر أحدکم من یخالل۔ اشی والمرتشی کلا ھما فی النار ۔٩۔ذکر الله شفاء القلوب ۔١٠۔الر ۔٨۔الر

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Lesson 37

Types of فعل

A فعل is divided in various ways:

1 – In terms of time.

2 – In terms of needing or not needing a مفعول بہ .

3 – In terms of it’s فاعل being known or unknown.

Here, only the second two types of division will be discussed:

Types of فعل in terms of needing or not needing a مفعول بہ :

In this sense there are two types: 1. لازم 2. متعدی

1. Definition of لازم- This is a فعل which gives a complete meaning being joined only with it’s

(Zaid sat) جلس زید .E.g .مفعول بہ it does not need a , فاعل

2. Definition of متعدی – This is a فعل which does not give a complete meaning being joined only with

the فاعل it also needs a مفعول بہ . E.g. ضرب زید طفلہ (Zaid hit his child)

3 types of فعل متعدی

أکرمت زیدا .e.g مفعول which only requires one فعل The – مفعول with one متعدی .1

أعطیت زیدا درھما .e.g مفعول which requires two فعل The - مفعول with two متعدی .2

(Allah showed the believer his place in heaven) ،أری الله المؤمن الجنۃ مثواه e.g - مفعول with three متعدی .3

Types of فعل in terms of its فاعل being known or unknown:

In this sense there are 2 types of فعل , whether it is لازم or متعدی : 1. معروف 2. مجہول

Zaid) ضرب زید .E.g .(فاعل is linked to it’s فعل and the) is known فاعل whose فعل This is a – معروف .1

hit)

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.(مفعول is linked to it’s فعل and the) is not known فاعل whose فعل This is a – مجہول .2

E.g. ضرب زید (Zaid was hit)

Important clarification:

and there is ,مفعول is linked to the فعل the فعل مجہول because in ,فعل لازم cannot be made from فعل مجہولno مفعول for فعل لازم.

So, if you want to make فعل مجہول from فعل لازم then put the فعل in its مجہول form, and place an اسم af-ter it before which is a حرف جرباء. E.g. کرم بزید (Zaid was respected)

Note: Despite جاءand دخل being لازم, they are also used as متعدی.

E.g. جاء نی زید ،دخل زیدن المسجد

Exercises:

Question 1 – Identify the فعل لازم, متعدی, معروف, and مجہول in the following sentences:

نسان أعرض ونأی بجانبہ وإذا مسہ الشر کان یئوسا۔2۔وقل جاء الحق وزہق الباطل إن الباطل کان زہوقا ۔3۔وإذا سمعوا1 ۔وإذا أنعمنا علی الإاہدین۔ ۴۔ حسبت أخاک صالحا۔۵۔ ۔ ۔۶۔ ا عرفوا من الحق یقولون ربنا امنا فاکتبنا مع الش مع مم سول تری أعینہم تفیض من الد ما أنزل إلی الر خرج فرید۔٧۔نزلتم من الباص ۔٨۔لعب علی فی المیدان ۔٩۔ یفسد الیھود و النصاری عقلیۃ المسلمین۔١٠۔فرح زید ۔١١۔رجع مسافر ۔١٢۔فتح الباب۔

Question 2: Place Iraab on the following and translate:

۔ أکل اسد ظبیا۔ 2۔من قتل نفسا بغیر نفس أو فساد فی الارض فکأنما قتل الناس جمیعا ومن أحیاہا فکانما أحیا الناس جمیعا ۔ ٣۔ شربت١ عصیر التفاح۔ ۴۔ الله یعلم ما فی صدورکم۔ ۵۔ وعظت اخاک۔ ۶۔ اجتھداخوک۔ ٧۔ بعثت اخی الی السوق۔ ٨۔ ھل انت تقرء ھذا الکتاب فیالجامعۃ وماذا تقول عنھا۔ ٩۔ھو یسئل ولا یسئل۔

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Lesson 38

The Effect of a فعل

The information about the effect of the فعل which has been mentioned in different places previously will be

described in detail here:

No فعل is غیر عامل (not active), whether it is لازم or متعدی.

It gives رفع to the فاعل and نصب to the following six اسماء.

(قام زید قیاما (لازم) - ضرب زید ضربا (متعدی .e.g : مفعول مطلق - 1

(Zaid stood once) (Zaid hit once)

قف (متعدی .e.g :مفعول فیہ - 2 (صمت یوم الجمعۃ (لازم) - ضربت زیدا فوق الس

(I fasted on Friday) (I hit Zaid on the roof)

(جاء البرد والجبة ( لازم) - رأیت الأسد و الفیل (متعدی .e.g :مفعول معہ - 3

(The cold came with the jacket) (I saw the lion with the elephant)

(قمت اکراما (لازم ) - ضربتہ، تادیبا (متعدی .e.g : مفعول لہ - 4

(I stood due to respect) (I hit him to teach him manners)

(جاء زید راکبا (لازم) - ضربت زیدا مشدودا (متعدی .e.g :حال – 5

(Zaid came riding) (I hit Zaid whilst he was tied)

(طاب زید نفسا (لازم) - رب زدنی علما (متعدی .e.g :تمییز – 6

(Zaid is good, as a person) (O my Lord increase me, in knowledge)

Note: فعل متعدی also gives نصب to the مفعول بہ, e.g. نصر زید عمروا. (Zaid helped Amr)

This effect of the فعل will only be if it is معروف. If the فعل is مجہول, then the following will apply:

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The effect of فعل مجہول : Instead of the فاعل, فعل مجہولgives رفع to the مفعول بہ, and that مفعول بہ is called

the نائب الفاعل, e.g. أکل رمان (the pomegranate was eaten), and it gives نصب to the other اسماء, e.g.

-Abbas was hit once, on Friday, in front of Zaid, to teach him man) ضرب عباس ضربا یوم الجمعۃ امام زيد تاديبا

ners)

Exercises:

Question 1: Identify the effect of the فعل in the following sentences:

مس ۔۴۔کظمت الغیظ طلبا للثواب۔۵۔أکلت الفطیرۃ۱ ۔کلمت علی الجوال تکلیما۔۲۔جئت یوم الاثنین۔۳۔استیقظ زید و طلوع الشوق۔ رۃ شرفا و تعظیما ۔۷۔قتل کافر ۔۸۔أعطی زید جوالۃ للذھاب الی الس ۃ بلحم جالسا فی الفندق۔ ۔۶۔زاد اللہ المدینۃ المنو محشو

۹۔حفظت نصاب النحو حفظا۔۱۰۔ولد بکر یوم الجمعۃ۔

Question 2: Place اعراب on the passage below and point out the effect of the فعل:

حکی ان لصا دخل بیت رابعۃ بصریۃ وھی نائمۃ فجمع امتعۃ البیت وھم بالخروج من الباب فخفی علیہ الباب فقعد ینتظر ظھورالباب واذا ھاتف یقول لہ ضع الثیاب واخرج من الباب فوضع الثیاب فظھر لہ الباب فعلمہ ثم اخذ الثیاب فخفی علیہ الباب فوضعھا فظھر لہ الباب فاخذھا فخفی وھکذا ثلث مرات او اکثر فناداہ الھاتف ان کانت رابعۃ قد نامت فالحبیب لاینام ولا تاخذ ہسنۃ ولا نوم فوضع الثیاب و خرج من الباب۔

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Lesson 39

(توابع) صفت

Remember that the اعراب all of the اسمآئے معربة which have been discussed previously are بالاصالت (ori-ginal) meaning they have عوامل before them which cause them to have رفع, نصب, or جر.

However, sometimes the اعراب of an اسم copies the اعراب of the previous word and it does not have any عامل placed before it directly. Such an اسم is called a تابع.

Definition of تابع:

A تابع is every اسم which copies the اعراب of the previous word in only one aspect . 25

E.g. جاء رجل عالم – in this example ‘عالم’ is a تابع, it has been given the اعراب of the word before

it ‘رجل’.

.تابع which comes before a اسم This is the – متبوع

Types of تابع – there are 5 types of تابع:

صفت 2 – بدل 3 - تاکید 4 - عطف بحرف 5 – عطف بیان – 1

-or something associa متبوع which indicates an attribute present in its تابع This is a – صفت – 1ted with it. The متبوع is called موصوف and the تابع is called صفت.

Types of صفت: There are 2 types of صفت – 1. صفت حقیقی 2. صفت سببی

By ‘one aspect’ it refers to the concept that if the first اسم has رفع because it is the فاعل, then 25

the second will also have رفع for the same reason, and the same applies for نصب and جر.�115

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.(متبوع (موصوف which indicates an attribute present in its صفت The - صفت حقیقی .1

E.g. جاء رجل عالم ، - here ‘عالم’ is صفت حقیقی, which indicates the attribute of knowledge in its

(موصوف), ‘رجل .’متبوع

متبوع which does not indicate an attribute present in its صفت This is a -صفت سببی .2 but indicates the meaning of an attribute present in something associated with the ,((موصوف .(متبوع (موصوف

E.g. جاء رجل عالم أبوہ، ، - here عالم is صفت سببی, which indicates the attribute of knowledge present in أبوہ، which is associated with رجل. However, remember that in ترکیب (analysis), عالم will be made the صفت of رجل in both cases.

Agreement between موصوف and صفت:

It is necessary for the صفتto agree with its موصوف.

In this regard, if it is a صفت حقیقی then it will agree with its موصوف in 10 things, which are lis-ted below:

1. تانیث .10 تذکیر .9 تنکیر .8 تعریف .7 جمع .6 تثنیہ .5 افراد .4 جر .3 نصب .2 رفع

Examples of these have been mentioned in the lesson of مرکب توصیفی. Agreement in four

of the 10 things mentioned above is necessary at any one time, e.g. قصر عظیم – عظیم agrees with its موصوف in four things, i.e. in being مرفوع, مفرد, مذکر, and نکرہ.

If it is a صفت سببی then it is necessary that it agrees with its موصوف in 5 things, but only 2 of these will be found at any one time. Those 5 things are:

تعریف 2. تنکیر 3. رفع 4. نصب 5. جر .1

E.g. in تعریف and رفع - جاء زیدن العالم أبوہ،, and in تنکیر and نصب - رأیت رجلا عالما أبوہ، (and so on).

Various uses of صفت

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1. If the موصوف is نکرہ then it will become a نکرہ مخصوصہ by adding a صفت, e.g. رجل عالم موجود (The scholarly man is present)

2. If it is معرفہ then the صفت comes to explain the موصوف – e.g. جاء الأستاذ الفقیہ (The Faqih teacher came)

3. If the موصوف is already well-known and prominent even before adding a صفت, then either the أعوذ باللہ من .or for condemnation, e.g ,بسم اللہ الرحمن الرحیم .will come for praise, e.g صفت یطن الرجیم الش

4. Sometimes a صفت is used to seek mercy, e.g. اللھم ارحم عبدک المسکین

5. Sometimes a صفت is used to emphasize the موصوف, e.g. ور نفخۃ واحدۃ تلک عشرۃ and نفخ فی الصکاملۃ

Some necessary rules of صفت:

1. Instead of agreeing with its موصوف in تذکیر and تانیث, صفت سببی agrees with the word after it,

e.g. جاء ت فاطمۃ العاقل زوجہا

2. Even if the موصوف in صفت سببی is تثنیہ or جمع, the صفت will always come as مفرد,

e.g. ھؤلاء بنات عاقل أھلھا

3. The forms which are used for صفت are usually اسم فاعل, اسم مفعول, صفت مشبہ and اسم ,تفضیل

e.g. علوم, طفل حسن, زیدن الأفضل رجل عالم, وقت م

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4. Remember, that usually اسم مشتق is used for صفت, but sometimes اسم جامد can be used, in which case it will be regarded as مشتق, for example as ذو is used in the meaning of

the wealthy man) جاء رجل ذومال .e.g – مشتق which is (owner of/possessor of) صاحبcame).

5. If جملہ اسمیہ or فعلیہ comes after اسم نکرہ , then this will be the صفت of that نکرہ, e.g. جاء رجل .جاء رجل یقرء القرآن and أبوہ ممرض

6. When جملہ is a صفت, then there is a ضمیر in it which agrees with the موصوف in واحد, تثنیہ, or جمع, and تذکیر or تانیث, e.g. جاء رجل ضرب زیدا

7. If the موصوف is جمع مکسر or the جمع of غیر ذوی العقول then the صفت can also be واحد مؤ نث,

e.g. رجال کثیرۃ, کتب مفیدۃ, أشجار مثمرۃ

8. When ابن or بنت are the صفت of something then the تنوین will be dropped from the موصوف, and the تنوین will be dropped from ابن and بنت, because these are used as مضاف for the word after,

e.g. زید بن عمرو and ھند بنت زید.

9. If the word غیر comes after اسم نکرہ then usually it is the صفت of the نکرہ, e.g. انہ، عمل غیر صالح

10. In the same way if the word ذات comes after اسم نکرہ, then this too is the صفت of the نکرہ,

e.g. فی کل صلوۃ ذات رکوع و سجود

Exercises:

Question 1 – Identify the موصوف and صفت in the sentences below, and identify the صفت حقیقی and

.صفت سببی

۔جاء رجل ناصر ۔۲۔مررت بزیدن الفاضل ۔۳۔قام الرجل العالم أخوہ،۔۴۔رأیت رجلین نادمین۔۵۔ان الرجل العالم أفضل من۱ العابد ۔۶۔أحب ولدا مجتھدا۔۷۔رای زید شجرۃ طویلۃ۔۸۔اشتریت أقلاما جدیدۃ۔۹۔فی المدینۃ رجال صالحون ۔۱۰۔ربنا أخرجنا منابحون قائمون علی شاطئی النھر ۔۱۲۔جاء نی رجل عالمۃ بنتہ،۔ ہذہ القریۃ الظالم أہلہا۔۱۱۔الاولاد الس

Question 2 – Identify how the صفت is being used in each of the sentences above.

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Lesson 40

(Stress) تاکید

Definition of تاکید (Stress):

.متبوع which is used to strengthen the connection of something to the تابع is a تاکید

E.g. جاءنی زید نفسہ (Zaid came to me himself).

Or it is used to clarify that all individuals are under the ruling of the متبوع,

e.g. فسجد الملئکۃ کلھم أجمعون (Then all the angels prostrated together.)

In the first example, نفسہ has strengthened the connection of Zaid’s coming.

In the second example کلھم has clarified that all of the angels prostrated.

.is the thing which is stressed مؤکد

Remember, that the اعراب of the مؤکد and تاکید will be the same.

Types of تاکید – there are two types:

تاکید لفظی 2 - تاکید معنوی - 1

جاء نی زید زید, ان ان زیدا قائم .in which the word is repeated, e.g تاکید The – تاکید لفظی - 1

is expressed through certain specific words. These words are تاکید The – تاکید معنوی - 2

نفس ، عین ، کلا ، کلتا ، کل ، أجمع ، أکتع ، أبتع، أبصع

Details regarding these:

1. عین and نفس

These are used for wahid, tathniyah and jam’ with different words and pronouns.

e.g. جاء نی زید نفسہ جاء نی الزیدان أنفسھما and جاء نی الزیدون أنفسھم�119

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examples of عین : عینہ أعینھما أعینھم

examples of female pronouns: جاء نی ھند نفسھا جاء نی ھندان أنفسھما جاء نی ھندات أنفسھن

(you can use عین in the same way)

کلا و کلتا -2

These two are only used for male and female tathniyah.

E.g. جاء الرجلان کلاھما and جاء ت المرء تان کلتاھما

کل ، اجمع ، اکتع، ابتع، اور ابصع -3

These come for واحد and جمع , the difference is that in کل you only have to change the pronoun but in the others you have to change the whole word.

e.g. سمعت الکلام کلہ ، جاء نی القوم کلھم أجمعون أکتعون أبتعون أبصعون،

زمۃکلھا جمعاء ،کتعاء، بتعاء، بصعاء ، قامت النساء کلھن ،جمع ، کتع ،بصع ،بتع اشتریت الر

Note: أجمع ،أکتع ، أبتع and أبصع mean the same as کل .

Some necessary rules of تاکید :

1 – A ضمیر متصل بارز or مستتر is stressed with a ضمیر مرفوع منفصل regardless of whether the pronouns are مرفوع or منصوب or مجرور.e.g. of ضمیر متصل بارز : قمت أ نا ، ماراک أنت أحد ، سلمت علیہ ھوe.g. of ضمیر متصل مستتر : أنصح أنا زیدا

-or be أجمع meaning they don’t come without , أجمع come with أبصع and ،أکتع، أبتع - 2fore أجمع .

3 – if you want to stress a ضمیر مرفوع متصل بارز ومستتر with نفس or عین then first mention a . عین or نفس and then the ضمیر مرفوع منفصل

e.g. قمت أنا نفسی ، ضرب ھو نفسہ

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4 – If instead of them it is a ضمیر منصوب or مجرور then you can mention نفس or عین di-rectly. e.g. ضربتھم أنفسھم ، مررت بہ نفسہ

5 – You cannot stress an اسم ظاہر with a ضمیر , so it is wrong to say جاء زید ھو .

٭۔۔۔۔۔۔لیکن ضمیر ، ضمیر اور اسم ظاہر دونوں سے مؤکد کی جاسکتی ہے جیسے جئت أنت نفسک ،أحسنت الیھم أنفسھم ۔ ٭۔۔۔۔۔۔عموما أجمع کا استعمال کل کے بعد ہوتا ہے جیسے سجد الملئکۃ کلھم أجمعون اور بعض اوقات اکیلا بھیآتاہے۔ جیسے جاء القوم أجمع ۔ ٭۔۔۔۔۔۔نفس یا عین سے تثنیہ کی تاکید کرنی ہو تو انکی جمع سے کرینگے، جیسے جاء الرجلان أنفسھما یا أعینھمااور نفساھما یا عیناھما نہیں کہیں گے۔

٭۔۔۔۔۔۔نفس کی جگہ عین بھی بولا جاتاہے۔کل کی جگہ جمیع بھی آسکتاہے ،جیسے

رأیت زیدا نفسہ، ،عینہ،، اور جاء القوم کلھم، جمیعھم ۔

٭۔۔۔۔۔۔کبھی جمیع بغیر اضافت کے استعمال ہوتا ہے اسوقت وہ بجائے تاکید کے حال واقع ہوتاہے ۔جیسے جاء المسلمون جمیعا ۔

٭۔۔۔۔۔۔تاکید لفظی میں بعینہ سابقہ لفظ کا اعادہ ضروری نہیں ۔بلکہ ما قبل کا ہم معنی لفظ بھی لایا جاسکتاہے۔ جیسے أتی جاء زید، اور

ضربنا نحن۔

٭۔۔۔۔۔۔اگر کسی اسم ظاہر کے بعد نفس یا عین حر ف جر باء کی وجہ سے مجرور نظر آئے تو وہ باء ہمیشہ زائدہ ہوگی ، اور مابعد اسم براہ راست تاکید بنے گا۔جیسے

جاء زید بنفسہ، بعینہ۔

مشق

سوال1:۔درج ذیل جملوں میں موجود موکد تاکید کی پہچان کریں ۔

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لوۃ۱ ۔حضرالمدعوات کلھم۔ ۲۔رغبت أنت نفسک فی الخیر۔ ۳۔رأیت رجلین أنفسھما۔۴۔ان الشمس انھا قاتلۃ للجراثیم۔ ۵۔والص۔۱۰۔ذھب علی النبی وآلہ أجمعین۔۶۔کنت أنت الرقیب علیھم۔ ۷۔حدثنی الوزیر نفسہ،۔۸۔دخل زید بعینہ۔۹۔جاء النساء أکرمت کلھن

القوم أجمع أکتع أبتع أبصع ۔ 11۔ فسجد الملئکۃ کلھم أجمعون۔ ۱۲۔اشتریت العبد کلہ،۔۱۳۔کذب عمرو بنفسہ۔۱۴۔مات القومجمیعھم۔۱۵۔أحسن الیھم أنفسھم۔

سوال2:۔مذکورہ بالا جملوں کی نحوی ترکیب کریں ۔

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Lesson 41 عطف بیان and عطف بحرف

Definition of معطوف

A معطوف is a which comes after a حرف عطف and the تابع and متبوع are both intended in the

connection. The تابع is called the معطوف and the متبوع is called the معطوف علیہ . E.g. جاء نی زید وعمرو (came to me Zaid and Amr) In this example زید is the معطوف علیہ and عمرو is the معطوف .

Note: The تابع and متبوع are both intended with the link but it isn’t necessary for them to

have the same connection. E.g. جاء نی زید لا عمرو (came to me Zaid but not Amr) In this example Zaid is linked to ‘not coming’ and Amr is linked to ‘not coming’ and the speaker intended to make this link between ‘Zaid’s coming’ and ‘Amr’s not coming’.

There are ten حرف عطف :

۔ واؤ ٢۔ فاء ٣۔ ثم ۴۔ حتی ۵۔ او ۶۔اما ٧۔ ام ٨۔ لا ٩۔ بل ١٠ ۔لکن ۔١

Some important rules about معطوف :

1. There can be عطف between two اسم , or two فعل , or two حرف , two single words, or two

sentences, or two عامل , or two معمول .

2. Usually there is عطف between two جملہ اسمیہ or two فعلیہ جملہ but the opposite is also possi-

ble. e.g. جاء زید و علی ذھب (Zaid came and Ali went)

3. It is permissible to do عطف between an اسم ظاہر and اسم ظاہر or اسم ضمیر, and عطف between

an اسم ضمیر and اسم ضمیر or اسم ظاہر. e.g. جاء زید وعمرو ، جاء زید وأنت ، ماجاء نی الا أنت وعلی , أنا وأنت صدیقان

4. Sometimes there is a واؤ at the beginning of a sentence which is not a واؤ عطف , in fact it

can be for استیناف . e.g. حمن ولدا (’and they said ‘Allah has a child) وقالوا اتخذ الرIn this case the واؤ is called a واؤ مستانفہ , and the sentence will be called a . جملہ مستانفہ

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5. If you want to have عطف with a ضمیر مرفوع متصل بارز (subject attached visible pronoun) or

-subject detached pro) ضمیر مرفوع منفصل then first you must stress it with a (invisible) مستترnoun). E.g. عکم (you and your friends were saved) نجوتم انتم و من م

(live you and your wife in Heaven) اسکن انت وزوجک الجنۃ

6. When you do عطف with a ضمیر مجرور (majroor or mudaaf-ilaih pronoun) then usually the

But sometimes it is (I passed by him and by Zaid) مررت بہ وبزید .is repeated. E.g حرف جر

not repeated. Example in the Holy Qur’an,

.(and disbelief in him and the Sacred Masjid) وکفر بہ والمسجد الحرام

Note: بعض عبارتوں میں عطف کی یہ نشانیاں ہوتی ہیں ۔ عط عط یا عف عف ۔

Definition of عطف بیان :

This is a تابع which is not a صفت but clairifys it’s متبوع like a صفت , this is more famous

than it’s متبوع . e.g. أقسم با الله أبو حفص عمر (Abu Hafs Umar swore by Allah)

In this example عمر is the تابع which has clarified the متبوع (which is ابوحفص ) حمن أبوھریرۃ (Said AburRahman Abu Hurairah) قال عبدالر

The تابع is called the عطف بیان and the متبوع is called the مبین .

Some important rules about عطف بیان :

1. If a title (kunniyyat) and name come together then make the more famous one the عطف . عطف بیان are the أبوھریرۃ and عمر like in the previous examples , بیان

2. If the متبوع is معرفہ then عطف بیان clarifies it such as the previous examples.

If the متبوع is نکره then عطف بیان specifies it. e.g. اء صدید and they will be given) ویسقی من م

water to drink) in this example صدید is the عطف بیان and has specified the ماء .

3. .and ‘removing suspicion (specifying) تخصیص also comes for عطف بیان

e.g. امنا برب العلمین رب موسی و ہرون (we believe in the Lord of the Worlds the Lord of Musa

and Isa) and أو کفارۃ طعام مسکین (or compensation (which is) feeding poor people)

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In this example طعام مسکین has specified feeding amongst the different types of compensa-

tion, and the words رب موسی وھارون have clarified the suspicion of believing in Pharaoh and his claiming to be god.

Exercise

سوال1:۔مندرجہ ذیل جملوں میں معطوف ،معطوف علیہ ،مبین اور عطف بیان کی پہچان کریں۔

حمن عبدالله بن مسعودرضی الله عنہ ۔٣۔أکلت الطعام وشربت الماء ۔۴۔نحن مقلدوالامام الأعظم أبی١ ۔٢۔قال أبو عبدالر أ زید وعلی ۔توضضوی (مدظلہ، العالی) ۔٧ ۔ضر بنی وأکرمنی دالیاس العطار القادری الر نۃ محم ۃ۔ ۶۔نحب أمیر أہل الس حنیفۃ ۔۵۔من و الی من الحروف الجارقیب ۔١١۔أنا وأنت وزید أصدقاء۔ ١٢۔یوقد نیا یسیر و حساب الاخرۃ غیر یسیر ۔١٠۔کنت أنت الر زید۔٨۔أصاب زید وأخطأ عمرو۔٩۔حساب الد من شجرۃ مبارکۃ زیتونۃ۔

سوال2:۔مذکوره بالا جملوں کا ترجمہ کریں ۔

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Lesson 42 بدل

Definition of بدل

A بدل is a تابع which is the main intended thing and it’s متبوع comes as an introduction.

E.g. لطان محمود (The king Mahmood came) جآء الس

In this example the action of ‘coming’ is linked to Mahmood (بدل) and King is just an in-

troduction and is called the مبدل منھ.

Types of بدل :

There are 4 types of بدل : بدل غلط (4) بدل اشتمال (3) بدل بعض (2) بدل كل (1)

Definition of بدل كل : This is when the بدل and مبدل منھ are referring to the same thing. e.g. جآء زید صدیقك (Your friend Ammar came)

Definition of بدل بعض : This is when the بدل refers to a part of the مبدل منھ . e.g. اكلت الطعام ثلثھا (I ate one third of the apple)

Definition of بدل اشتمال :

This is when the بدل doesn’t refer to the whole or part of the مبدل منھ in fact it is re-

lated to the مبدل منھ . e.g. بھرنى عمر عدلھ (Hazrat Umar رضى الله عنھ , his justice, amazed me)

Definition of بدل غلط : This is when the مبدل منھ is a mistake and to correct that mistake you mention a بدل . e.g. اشتریت القلم الكتاب (I bought a pen, in fact a book)

Some important rules of بدل :

1. In a بدل غلط the مبدل منھ is not mentioned deliberately in fact by mistake.

2. It is not necessary for the بدل and مبدل منھ to be the same as each other in تعریف/تنكیر so

the first can be معرفة and the second نكرة , e.g. جآء زید غلام لك (Zaid, your slave, came): or

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the first نكرة and the second معرفة , e.g. زید جآء غلام لك (your slave, Zaid, came): or both can

be نكرة , e.g. جآء رجل غلام لك (came to me a man, your slave).

3. Both بدل and مبدل منھ can be اسم ظاھر , as in the previous examples: or both can be اسم ضمیر , e.g. زید ضربتھ ایاه (Zaid, I hit him): or one اسم ظاھر and one اسم ضمیر , e.g. مررت بھ زید (I passed by him, Zaid).

4. A 1st person and 2nd person pronoun doesn’t have a بدل كل because these are very clear

pronouns, so it is wrong to say مررت بى بزید و مررت بك بعمرو . But they can have a بدل بعض . e.g. اشتریتك نصفك (I bought you, half of you).

5. When the مبدل منھ is a معرفة and the بدل is a نكرة then the نكرة must have a صفت as well. E.g.

رت بزید رجل عالم (I passed by Zaid, a learned man) مر

6. A بدل بعض and بدل اشتمال have a ضمیر which refers back to the مبدل منھ . e.g. عالج الطبیب المریض راسھ (the doctor treated the patient, his head).

7. and جملة But sometimes between a . جملة or two فعل or two اسم takes pace between two بدل

a مفرد .

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Lesson 43ندبة and ,ترخیم , استغاثة

Definition of ترخیم –

Taking away the final letter of the منادی (person you are calling) for تخفیف (easier pronoun-ciation). Such a منادی is called a منادی مرخم.

For example, یا مال , this was actually یامالک, and یاحار , this was actually یا حارث.

Conditions for ترخیم –

1.The منادی must not be مضاف.2. It must consist of more than 3 letters, therefore ترخیم is not possible in عمر.3. It must be مبنی بر ضمہ (fixed peysh at end)

The اعراب of منادی مرخم:

After ترخیم, the منادی can either be read مضموم (peysh) or with its original حرکت, or with the . ترخیم of its last letter after حرکت

For example, یا فاطمة can either be read as یا فاطم or یا فاطم.

Two situations of منادی:

استغاثة 2. ندبة .1

. استغاثہ Calling out to someone at the time of calamity is called : استغاثة –1

For example, عیف .(O strong one! Help the weak) یاللقوی للضThe one who you ask for help is called a مستغاث, and the one whom the help is asked for is called the مستغاث له.

The اعراب of the مستغاث:

1- When لام استغاثة comes before the مستغاث, it will be مجرور (zeyr). E.g, یاللأمیر للفقیر (O leader! Help the poor man)

Note: Remember that لام استغاثہ is مفتوح (zabar), on the condition

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that حرف نداء comes with it, otherwise it will be .مجرور2 - Sometimes, الف استغاثہ is added at the end of مستغاث instead of لام استغاثہ.

In this case the مستغاث will be مفتوح because الف requires فتحہ before it. E.g. دا .یا محم

.ندبہ Crying out and lamenting due to a death or a calamity is called – ندبة .2For example, وارجل. The one who is lamented is called the مندوب. Sometimes, ہائے وقف is added to the end of the مندوب. E.g. وامصیبتاہ.Note: - حرف ندبہ واؤ is specific to the مندوب, whereas یا is used for both a منادی and a مندوب.

Exercises:

Question 1 – Identify the منادی مرخم, مستغاث, and مندوب in the following sentences.

دا۔ ۵۔وامقتول۔۶۔یا حار ۔۷۔یا جعف۔۸۔ یا للجواد للمسکین۔۹۔یا قوما۔۱ ۔وامصیبتاہ۔۲۔یامنص۔۳۔یاللطبیب للمریض ۔۴۔یامحم۱۰۔وا رجلاہ۔

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Lesson 44Types of اضافت

The detailed rules of اضافت (مضاف مضاف الیہ ) were mentioned in the lesson on مرکب اضافی (Les-son 13).

In terms of gaining تعریف/تخصیص or not, there are two types of اضافت:

اضافت لفظیہ 2. اضافت معنویہ .1

,معمول towards its مضاف is صفت of صیغہ in which a اضافت The - اضافت لفظیہ - 1

E.g. ضارب زید. (Zaid’s hitter)

(صفت of صیغہ a) or if it is ,صفت of صیغہ is not a مضاف in which the اضافت The - اضافت معنویہ - 2then the مضاف الیہ is not its معمول,

e.g. غلام زید (Zaid’s slave) and کریم البلد (the city’s generous man)

Note – In اضافت معنویہ, one of three حروف جارہ (من, فی, لام) is hidden before the

. مضاف الیہ In relation to this, there are three types of اضافت:

اضافت لامیہ 2. اضافت منیہ 3. اضافت فیویہ .1

مضاف الیہ hidden before the حرف جر in which the اضافت The – اضافت لامیہ .1

is لام. In this case, the مضاف الیہ is neither a ظرف, nor from the جنس of the مضاف. For example, کتاب اللہ which was originally کتاب للہ, and غلام زید which was originally غلام لزید

مضاف الیہ hidden before the حرف جر in which the اضافت The - اضافت منیہ - 2is من. Here the مضاف is from the same جنس as the مضاف الیہ

E.g. ة ة was originally– (ring of silver) خاتم فض .خاتم من فض

مضاف الیہ hidden before the حرف جر in which the اضافت The - اضافت فیویہ .3is فی. In this case the مضاف الیہ is a ظرف for the مضاف.

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E.g. صلوۃ اللیل (prayer of the night) –was صلوۃ فی اللیل.

The benefit of اضافت :

If the اضافت is لفظیہ then it only gives the benefit of تخفیف, i.e. the تنوین, or نون of تثنیہ/جمع at the end of the مضاف is dropped. If the اضافت is معنویہ, then it gives the benefit of تعریف if the مضاف الیہ is معرفہ(e.g. غلام زید), and the فائدہ of تخصیصif the مضاف الیہ is نکرہ (for example, غلام رجل)

Some important rules of اضافت :

1. of فائدہ does not give the اضافت لفظیہ however, because مضاف does not come on a الف لام .الف لام it is permissible for it to have ,تعریف

Some cases in which this occurs:1. When the مضاف is a صیغہ of تثنیہ or جمع مذکر سالم, e.g. اربا غلام اربو غلام and الض الض

2. When the مضاف الیہ is معرف باللام, for example - ارب الغلام الض3. When the مضاف الیہ is مضاف towards an اسم which is معرف باللام,

e.g. - ارب غلام الرجل .(the hitter of the man’s slave) الض Here it is permissible for ارب (مضاف الیہ (غلام because its الف لام to have ألض is مضاف towards الرجل (which is معرف باللام).

2. When an اسم مفرد صحیح or جاری مجری صحیح is مضاف towards یائے متکلم, both جزم and فتحہ can be read on the ياء. For example - کتابی ،کتابی and دلوی ،دلوی. Also, if such a word comes at the end of a جملة, it is permissible to add a ہ to the end of

it, for example – کتابیہ (my book), حسابیہ (my account).

3. When اسم مقصور, منقوص, تثنیہ, or جمع مذکر سالم is مضاف towards یائے متکلم, the ياء will be

read with a فتحہ only, for example – عصای, قاضی, and مسلمی.

4. When اسمائے ستہ مکبرہ are مضاف towards یائے متکلم, the omitted letter will not be brought back, for example - أبی ،أخی etc.

,جملہ فعلیہ or a اسم can be an مضاف الیہ whereas ,اسم is always an مضاف .5

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e.g. - یوم یقوم الحساب (the day on which accountability will be established).

Exercises

Question 1 – Identify the type of اضافت occurring in each sentence below. ۔مصارع البلد۔۲۔ناصر مظلوم۔۳۔عبداللہ۔۴۔رسول اللہ۔۵۔طفل زید ۔۶۔حافظ القرآن ۔۷۔صائم الدھر۔۸۔مرسلو الناقۃ ۔۹۔نائم۱ اللیل۔ ۱۰۔آیۃ القرآن ۔۱۱۔مفتاح الباب۔۱۲۔صاحب الرأی۔۱۳۔شدید المطالعۃ۔ ۱۴۔مریض المال۔ ۱۵۔مستور الحال ۔۱۶مستحق النار۔رالوجہ۔۱۲۔قلم ذھب ۔۲۲۔قیام اللیل۔۲۳۔ورق شجرۃ۔۲۴۔ غلامی۔۲۵ ۱۷۔عذاب النار ۔ ۱۸مسلمو مصر ۔۱۹۔دافع البلاء۔ ۲۰۔منومسلمی۔۲۶ فمی۔

Question 2 – What is the فائدہ of اضافت in each of the sentences above.

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Lesson 45 Verbs of Praise and Criticism افعال المدح و الذم

These are 4 verbs which are used to praise (مدح) or criticize (ذم) something.

1. سآء (4) بئس (3) حبذا (2) نعم

The first 2 are for praise & the other 3 are for criticism.

As well as having a subject ( after them (اسم معرفة) also have a proper noun فاعل) افعال المدح و الذمwhich is called a مخصوص بالمدح or a مخصوص بالذم (The thing you are praising is called a مخصوص .( مخصوص بالذم and the thing you are criticising is called a بالمدح

ام نعم الادام الخل نعمت البدعة ھذه بئس الجلیس النم(a tale teller is a bad friend) (this is a good innovation) (vinegar is a good curry)

In these examples الخل & ھذه are ام . مخصوص بالذم is a مخصوص بالمدح & النم افعال المدح و الذم of the فاعل are the الادام & البدعة & الجلیس

Apart from حبذا the فاعل of the افعال المدح و الذم can be:

1. ام ف باللام : بئس الجلیس النم معر2. ف باللام : نعم جلیس المرء الكتاب to aمضاف (a book is a good friend for a man) معر

3. Hidden pronoun ( ضمیر مستتر ) : نعم وطنا الباكستان (Pakistan is a good country)

Here in نعم there is a hidden ھو which is the فاعل and the word after it is its is clarifying the previous vagueness in the تمییز This . نكرة منصوب which is تمییز

hidden ھو . Note: Sometimes to remove vagueness from the hidden pronoun instead of a تمییز which is نكرة منصوب you will see a ما meaning شیئ (thing):

e.g. ا ھى دقات فنعم فنعم شئ ھى meaning ان تبدوا الص

Their tarkeeb (analysis):

Their tarkeeb is in two ways:

نعم الادام الخل

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1. خبر which is also , جملة فعلیھ makes a فاعل plus its فعل the , فاعل is its فعل , الادام is a نعم م ; الخل ر is a مقد ر the ; مبتدآء مؤخ م plus its مبتدآء مؤخ . جملة اسمیة is a خبر مقد

2. ; جملة فعلیھ makes a seperate فاعل plus its فعل the , فاعل is its فعل , الادام is a نعم . جملة اسمیة is a خبر plus its محذوف مبتدا (ھو);مبتدآء of a خبر is the الخل

Note:

Sometimes when there is a clue the مخصوص بالمدح and مخصوص بالذم are invisible;

e.g. نعم الماھدون , here نحن is invisible.

. نعم المولى ھو و نعم النصیر ھو is invisible, meaning ھو here , نعم المولى و نعم النصیر Some Important Rules of افعال المدح و الذم :

1. and they always have a peysh , فاعل mostly come after a مخصوص بالذم and مخصوص بالمدحat the end; they must copy the فاعل in واحد , تثنیة , جمع , مذكر and مؤنث. جل زید جلان زیدان (Zaid is a good man) نعم الر .(the 2 Zaids are 2 good men) نعم الر

2. . فعل ماضى and are both فعل are on the scale of بئس And نعم

Note:

but the first is the most eloquent and most نعم نعم نعم نعم :can be read in four ways نعم popular.

3. When the فاعل of نعم and بئس is an اسم ظاھر مؤنث then they sometimes have a female ت at the end (permissible); this ت sometimes is dropped because of a lot of use.

e.g. نعمت البدعة ھذه or نعم (what a good innovation this is)

4. In حبذا the حب is the فعل مدح and the ذا is an اسم اشارة which is also the فاعل of حب , the

word after it is the مخصوص بالمدح ; also it is not necessary for the

.(in single plural etc) فاعل to be the same as the مخصوص بالمدح

So it is ok to say حبذا المجاھدون (the fighters are good) even though these two words don’t match in number.

5. If there is a negative لا before حبذا then it’s meaning becomes negative and it is used to

criticise instead of praise.

6. The مخصوص بالمدح or مخصوص بالذم cannot come between the فعل and فاعل , but it can

come before the فعل . e.g. نعم الادام الخل , and in this case the tarkeeb will the same as

before, i.e. الخل is the مخصوص بالمدح and also مبتدا , and the جملة after it will be the خبر .

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7. Other than حبذا the other verbs have specific ماضى seeghey, but حبذا has no other

seeghey.

8. The تمییز of the فاعل of these verbs always comes after them, so you can’t say الادام نعم

. الخل

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Lesson 46(Verbs of Closeness, Hope and Beginning) افعال مقاربة و رجآء و شروع

Definition of افعال مقاربة:

The افعال which bring the خبر close to the اسم. The افعال مقاربہ are: عسی، کاد، کرب،أوشک

The عمل of these افعال is like the عمل of افعال ناقصہ, i.e. they give رفع to the اسم and نصب to the ان sometimes with ,فعل مضارع of صیغہ is always the خبر however the difference is their ,خبرand sometimes without.

For example, کرب الماء یجمد (The water is about to freeze)

Analysis (تركيبض):كرب الماء یجمد

خبر = جملہ فعلیہ and اسم plus its فعل مقارب :are used in three ways افعال مقاربہ

1. The افعال which indicate that the خبر is close are called افعال مقاربہ, for example - تاء ینقضی .(Winter is about to end) کرب الش

These are 3 – کرب, کاد, and أوشک. The خبر of کاد and کرب usually comes without أن, and

the خبر of أوشک usually comes with أن.

2. The افعال which indicate that the خبر is hoped are called افعال رجاء. These are also 3 – عسی, حری and اخلولق, E.g - عسی ربکم أن یرحمکم (it is hoped that your Lord will forgive you) joining only جملہ i.e. they can form a complete ,تامة can also sometimes be افعال رجا ءwith their فاعل , so a خبر is not needed. In this case their فاعل will be ل ,مصدر مؤوE.g. - عسی أن یقوم, اخلولق أن یأتی.

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usually خبر and its ماضی is formed from it other than the صیغہ no – فعل جامد is عسیcomes with أن. It is واجب for the خبر of حری and اخلولق to have أن, E.g. - اخلو لق المذنب ان یتوب (it is hoped that the sinner will repent),

.(it is hoped that the absent will be present) حری الغائب أن یحضر

The افعال which indicate beginning or starting are called افعال شروع. They are as follows: انشأ،طفق،أخذ،جعل ،علق،قام،أقبل, for example - طفق الطفل یتکلم (The child started to speak). Their خبر comes without أن.

ExercisesQuestion 1 – Translate the following sentences. ۔ أوشک المطر ان ینقطع۔ ۲۔ یکاد العلم یکشف أسرار الکواکب ۳۔ أنشأالطفل یبکی۔ ۴۔ جعل الناس یموتون من الغلائ۔ ۵۔۱ حری الغمام ان ینقشع۔ ۶۔ عسی الضیق ان ینفرج۔ ۷۔ اخلولق ان یثمر البستان۔ ۸۔ أوشک القوی ان یتعب۔ ۹۔ یوشک ان یکونخیر مال المسلم غنم۔ ۱۰۔ من یرتع حول الحمی یوشک ان یواقعہ،۔ ۱۱۔کاد البیت یسقط۔

Question 2 – Identify which category the افعال in the sentences above belong to .

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Lesson 47تحذیر and اغرآء

Definition of اغراء:

The literal (لغوی ) meaning of اغرآء is ‘to encourage/to persuade’, and its technical (اصطلاحي)

meaning is ‘to encourage the مخاطب to carry out a desirable act’. The act which is encouraged will be منصوب,

E.g. – الاستقامۃ (be steadfast), دق – (be truthful) الص

originally were الزم الاستقامۃ and دق .is invisible (make necessary) فعل الزم the – الزم الص

Definition of تحذیر:

The لغوی meaning of تحذیرis ‘to warn/to caution’, and its اصطلاحي meaning is ‘to warn

the مخاطب of something bad/disliked, and to make him aware so he stays away from it.’

e.g. الأسد، الاسد – this was originally احذرالأسد، احذرالأسد (Save yourself from the lion!) the .is invisible (فعل (احذر

The مفعول of تحذیر is called محذر منہ and the مفعول of اغراء is called مغری بہ. In the examples above, الاستقامۃ and دق .محذر منہ is الأسد and مغری بہ are الص

Rules:

Invisible افعال such as اتق, باعد, احذر (all mean avoid) are taken out before the محذر منہ.

There are 3 ways in which they are used:

1. Repetition of the same word, e.g. - اروخ (تحذیر اروخ ،الص .(المداومۃ علی الدروس،المداومۃ علی الدروس (اغراء and ,(الص

2. Mentioning the words of اغرا or تحذیر with a حرف عطف واؤ in between, e.g. - العمل و الاحسان (action & kindness) (اغراء), and البرد والمطر (rain & cold) (تحذیر).

3. Mentioning the word of اغرا or تحذیر alone, e.g. – ألاحسان (اغراء), and الأسد (تحذیر).

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In the first two examples of اغرا ء , it is واجب to remove the فعل, and in the third example it

is جائز to do so. It is واجب in all three examples of تحذیر .

4. One way of warning (تحذیر) is to put a ضمیر منصوب منفصل before the . e.g. ایا ک والظلم (avoid cruelty) this is actually ایاک باعد و احذرالظلم .

If there is a ضمیر before the محذر منہ then it is used in 3 ways, and in all 3 cases it is necessary (واجب) to remove the فعل .

1. To put a واؤ عاطفہ with the محذر منہ . e.g. ایا ک والأسد this is actually ایاک باعد و احذر الأسد .

2. To make the محذر منہ a مصدر موؤل .

e.g. ایاک أن تکسل (avoid being lazy) this is actually ایاک باعدمن أن تکسل .

3. To put the محذر منہ after a harf-e-jar.

E.g. ر ر this is actually (avoid evil) ایاک من الش . ایاک باعد من الش

Exercise:

سوال نمبر1:۔ مندرجہ ذیل جملوں کی ترکیبیں کریں۔

بر ۲۔ الاخلاص ۳ انجاز الوعد ۴۔ الحسد ۵۔۱ ۔ الصرک ۱۱۔الطریق لوۃ ۸۔ناقۃ اللہ وسقیاھا ۹۔ الأسد الأسد ۱۰۔ایاکم والش یاء ۷۔ ایاک أن تترک الص ریر ۶۔ ایاک والر ایاک والش

الطریق ۱۲۔ الکلب الکلب ۱۳۔ الغیبۃ والنمیمۃ ۱۴۔ الظن والکذب ۱۵۔ ایاک من الکذب ۱۶۔الدبابۃ الدبابۃ۔

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Lesson 48مشغول عنہ and اشتغال

Definition of اشتغال –

The literal (لغوی) meaning of اشتغال is ‘to be busy/to be occupied’, and the technical ( has its شبہہ فعل or فعل and that ,اسم comes after an شبہ فعل or فعل meaning is when a (اصطلاحى after it was taken معمول joined after it in such a way that if the اسم or the ضمیر upon the عملaway, then the فعل or شبہہ فعل would give نصب to the noun before, this is called by اشتغال Nahw scholars, and the اسم before the فعل or شبہہ فعل is called مشغول عنہ.

E.g. زیدا ضربته (I hit Zaid), زیدا ضربت أخاہ، (I hit Zaid’s brother). In these examples, زیدا is مشغول عنہ and there is a فعل after it which acts upon the ضمیر or the اسم joined after it in such a way that if the معمول after it was taken away, then the فعل

would give نصب to the word before. The original text was -ضربت زیدا ضربتہ and ضربت زیدا ضربت أخاہ - then ضربت before زیدا was

taken away, because the فعل coming afterwards was explaining (doing تفسیر) of the first فعل. This is also called اضمار علی شریطة التفسیر. Here, it is واجب to remove the first فعل.

The اعراب of the مشغول عنہ has various situations - sometimes رفع is واجب, sometimes نصب is واجب, and sometimes both are جائز.

– رفع واجب .1

When there is a حرف which can only come before اسماء before the اسم مشغول عنہ . E.g. - دخلت البستان فاذا الأعداء أشاھدھم (I entered the garden, and suddenly I saw the

enemies). In this example, اذا فجائیة has come before ألأعداء (مشغول عنہ), and this حرف only comes be-

fore اسماء. Therefore, in this case, رفع is واجب. This رفع is واجب because the مشغول عنہ is the مبتداء. Another e.g. لیتماالعلم حصلته (I wish I had gained knowledge) - here too, رفع is واجب on العلم.

– نصب واجب .2

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When there is a حرف which can only come before افعال before the اسم مشغول عنہ. For example, the کلمات شرط such as ان، لو، حیثما، متی etc, e.g. ان البستان دخلتہ، فلا تقطف الازھار )if you enter the garden, do not cut the flowers); or حروف تحضیض such as ھلا ، ألا ،لولا,

e.g. ھلا ضعیفا نصرتہ (Why didn’t you help the weak?).

Note – If any of the حروف استفہام other than ہمزہ comes, then نصب is also واجب, for example - أین الکتاب وضعته (where did you put the book)

3. Both رفع and نصب are جائز -

Where neither of the two situations above are found, it is permissible to read رفع ,

E.g. محمود دعوته (I called Mahmood) – in which case it will be the مبتداء,

and it is also permissible to read نصب, for example محمودا دعوته – in this case there will be a فعل محذوف before the مشغول عنہ.

Exercises

Question 1 – Identify the مشغول عنہ in the sentences below and determine which اعراب it will be gi-ven.

۔القمر قدرناہ۔۲۔المریض ھل زرتہ؟۔۳۔تلمیذا ضرب الاستاذ صدیقہ ۴۔السیارۃ رکبتھا۔ ۵۔الشریر اجتنبہ۔ ۶۔واللہ الذنوب لا۱ أرتکبھا۔ ۷۔جلیسک انصفہ۔۸۔لیتما المال ترکتہ۔۹۔لولا علم حصلتہ لھلکت۔ ۱۰۔متی عملا تباشرہ؟ ۔۱۱۔الزمیل أکرمت الوالد و أھلہ۔ ۱۲۔ألا زیارۃ واجبۃ تودیھا؟ ۱۳۔الحیوان ارحمہ ،الطیور لا تعذبھا،اللھم الشھید ارحم ۱۴۔ لا الوعد أخلفتہ ولا الواجبأھملتہ ۱۵۔اذا السماء انشقت ۔ ۱۶ أطائرۃ رکبتھا

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Lesson 49 Numbers اسمآء اعداد

Definition of اسمآء اعداد :

are numbers, which are used to count something. The thing counted is اسمآء اعداد

called a معدود or تمییز. e.g. 5) خمسة اقلام pens) 3) ثلاثة انھار rivers)

In these examples خمسة and ثلاثة are اسم عدد , and اقلام and انھار are معدود . All Arabic numbers are based on 12 numbers. The numbers 1-10, 100 (مأة) and 1000 (الف) are called singles (مفرد). E.g. 3) احد (1) اثنان (2) ثلاثة) etc

The numbers 11-19 are called compounds (مركب). E.g. 12) احد عشر (11) اثنا عشر) etc The numbers 21-99 have a حرف عطف between the single digits and tens, therefore

these numbers are called اعداد عطف . e.g. احد و عشرون (21) اثنان و عشرون . etc

The numbers (70) عشرة (10) عشرون (20) ثلاثون (30) اربعون (40) خمسون (50) ستون (60) سبعون .are called tens (ثمانون (80) تسعون (90

Their usage:

1 and 2:

( قیاس according to) they are used normally ,صفت are always used as اثنان and واحد meaning if their موصوف is male they will be male and if their موصوف is female.

E.g. رجل واحد (one man) امراة واحدة (one woman)

In this case one and two don’t have a تمییز .

3-10:

Numbers 3-10 are used as opposites ( خلاف قیاس ), meaning if the معدود (thing counted)

is male then the عدد (number) will be female, and if the معدود is female then the عدد will be male. E.g. ثلاثة رجال (three men) ثلاث نسوة (three women)

11 and 12:

11 and 12 are used normally, meaning if the معدود (thing counted) is male then both

numbers will be male, and if the معدود is female then both numbers will be female.

(women احدى عشرة امراة (men) 11 اثنا عشر رجلا (12

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13-19:

In numbers 13 to 19 the first part will be opposite in gender (خلاف قیاس) but the second

part will be normal. 13) ثلاثة عشر رجلا men) 13) ثلاث عشرة امراة women)

So if the معدود of 13 to 19 is female then the second part of the عدد will also be female and its first part will be male. But if the معدود of 13 to 19 is male then the second part of the عدد will also be male and its first part will be female. As in the previous examples. All tens from 20 (عشرون) to 90 (تسعون) are always male, whether their معدود is male or

female. E.g. عشرون رجلا (twenty men) عشرون امراة (twenty women)

21, 22, 31, 32, 41, 42, 51, 52, 61, 62, 71, 72, 81, 82, 91, 92, are used normally, meaning if the معدود is male then the first part of the عدد will also be male, and if the معدود is female then first part of the number will be female. E.g. 21) احد و عشرون رجلا men) 21) احدى و عشرون امراة women)

23-29, 33-39, until 99 are used as opposites (خلاف قیاس). e.g. 23) ثلاثة و عشرون رجلا men) 23) ثلاث و عشرون امراة women)

Meaning if the معدود is male then the first part of the عدد will be female, and if the .is female then the first part of the number will be male معدود

Numbers 3 -10, 100, and 1000 are always used as مضاف . e.g. 100) ماة كتاب books) 1000) الف شھر months) 200) مائتا عالم scholars)

(pens ثلاثة اقلام (3

Rules of the معدود (تمییز):

1 – the تمییز of numbers 3-10 is جمع and مكسور . e.g. 3) ثلاثة اقلام pens)

2 - the تمییز of numbers 11-99 is مفرد and منصوب . e.g. 13) ثلاثة عشر رجلا men)

3 - the تمییز of numbers 100 and 1000 (and their duals and plurals) is مفرد and مجرور . (books ماة كتاب (100

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Lesson 50 اسمآء افعال

These are nouns which have the meanings of verbs, but they don’t look like verbs.

In terms of time there are two types of اسمآء افعال :

1. . امر حاضر with the meaning of اسمآء افعال .2 ماضى with the meaning of اسمآء افعال

: ماضى with the meaning of اسمآء افعال .1

e.g. ھیھات meaning بعد (he is far)

Their Action:

They give a peysh to the ism after them. مبنى على) always have a zabar on their last letter ماضى In the meaning of اسمآء افعال .(الفتح They are as follows: (Zaid went far) ھیھات زید .e.g (he was far) بعد Meaning ھیھات .1

(Zaid & Umar seperated) شتان زید و عمر .e.g (he seperated) افترق meaningشتان .2 (The bus was quick) سرعان الباص .e.g (it was quick) اسرع Meaningسرعان .3

: امر حاضر with the meaning of اسمآء افعال .2

Their action:

They give the word after them a zabar because it is مفعول . They are as follows: (give a sinner time) روید المخطئ .e.g (give time) امھل meaning روید .1

(Leave Zaid) بلھ زیدا .e.g (leave) دع meaning بلھ .2 (come to the food) حیھل الطعام .e.g (come) ایت meaning حیھل .3

ل meaning حى .4 لوة .e.g (come, be quick) اقبل عج (come to namaz) حى على الص

(take the pen) دونك القلم .e.g (take) خذ meaning دونك .5 دق.e.g (make necessary) الزم meaning علیك .6 (make necessary the truth) علیك الص

(take the ruler) ھا المسطر .e.g (take) خذ meaning ھا .7

(!O Allah accept) اللھم امین .e.g (accept) استجب meaning امین .8

(give Zaid the pen) ھات زیدا القلم .e.g (give) اعط meaning ھات .9 (bring the book) ھلم الكتاب .e.g (bring) ات بھ meaningھلم .10

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Note: There are also some nouns with the meaning of فعل مضارع , and they always have zabar on

their last letter (مبنى على السكون), they give a peysh to the word after them. E.g.

(is enough) یكفى meaning قط and قد .1

(I like) استحسن meaning زه .2 (I dislike) اكره meaning اف .3

Tarkeeb / Analysis 1: روید زیدا

is it’s زیدا ,hidden inside it انت is فاعل it’s , امر حاضر معروف with the meaning of اسم فعل is an روید ; مفعول بھ

. جملة اسمیة انشآئیة makes a مفعول بھ and فاعل plus it’s روید اسم فعل

Tarkeeb / Analysis 2: ھیھات زید

جملة makes a فاعل plus it’s فعل the ; فاعل is it’s ماضى , زید with the meaning of اسم فعل is an ھیھات

. اسمیة

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Lesson 51 (Conditional Words) كلمات شرط

'condition' = شرط

are 16 conditional words that come before 2 sentences, the 1st sentence is called a حروف شرط

.every condition has a result ,(result) جزا and the 2nd is called a شرط

E.g. (Whoever tries succeeds) من يجتهد ينجح

There are 2 types of حروف شرط: (1) جازمھ (2) غير جازمھ

(1) then they will have a مضارع s are'فعل s, if the'فعل There are 9 of these, they always appear before 2 :جازمھ at the end (instead of the usual peysh) جزم

They are all مبنى except اى.

(1) متى (2) اى (3) من (4) ما (5) انى (6) اینما (7) مھما (8) اذما (9) حیثما

Details:

.(things with sense i.e. Humans, jinns) ذوى العقول This comes for :(whoever) من (1) E.g. (Whoever tries succeeds) من يجتهد ينجح

.(things without sense) غير ذوى العقول This comes for :(whatever) ما (2)

E.g. (Whatever evil you will do you will regret) ما تفعل شرا تندم

مضاف This is always :(whichever) اى (3)

E.g. (Whichever lesson you learn I will learn) اى درس تحفظ احفظ

متى تذهب اذهب Comes for time. E.g. (Whenever you go I will go) :(whenever) متى (4)

مهما تقرء اقرء .E.g .ظرف زمان This is for a :(whenever) مهما (5)

.these 3 are for place :(wherever) أنى حيثما اينما (8) (7) (6)

E.g. (Wherever you sit I will sit) أنى تجلس اجلس

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.ظرف زمان This is also a :(whenever) اذما (9)

E.g. (Whenever you read I will read) اذما تقرء اقرء

.to the word after them جزم There are 7 of these, they do not give a :غير جازمه (2)

(1) لما (7) لوما (6) اذا (5) كلما (4) لولا (3) أما (2) لو

Details: لو كان الصبر رجلا كان كريما E.g. (If patience was a man, he would be generous) :(If) لو (1)

Note: Sometimes the جزاء of لو has a ل before it.

E.g. (If indecency was a man, he would be evil) لو كان الفحش رجلا لكان رجلا سوء

.جزاء before it's ف This must have a :(As far as) أما (2)

E.g. (As far as Alexandria is concerned, most of it is unpopulated) أما الاسكندرية فأكثرها عمرانا

These always have an ism after them which is a mubtada and has a :(If not) لوما لولا (4) (3)

peysh, it's khabar is invisible. If it's result is past tense, then it is permissible to put a لام before it, otherwise

not.

.This always has a madi verb after it :(Whenever) كلما (5)

E.g. كلما قرأت قرءت

.This is for the future :(when) اذا (6)

E.g. اذا تقرء اقرء

.This always has a past verb with it :(when) لما (7)

E.g. لما قرأت قرأت

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Lesson 52 ظروف مبنیة

Definition of ظروف : these are words which have the mean ,(’literally ‘vessel) ظرف is the plural of ظروف ing

of time or space . E.g. یوم (day) & لیل (night)

Some ظروف are معرب and some are مبنى . The ظروف in which the harakat of the last letter changes are called معرب and the

ones in which the harakat of the last letter does not change are called مبنى . Example of ظرف معرب : جآء یوم الجمعة (He came on Friday)

: ظروف مبنى

اذ 2. اذا 3. انى 4. متى 5. ایان 6. مذ 7. منذ 8. لدى 9. لدن 10. این .1تة .11 كیف 12. امس 13. قط 14. عوض 15. حیث 16. اسماء الجھات الس

It can .فعل مضارع even if it comes before a (past) ماضى This gives the meaning of :(when) اذ (1)

have a جملة اسمیة or جملة فعلیة after it. It is always مضاف to a جملة . e.g. ضربتھ اذ ضربنى (when he hit me I hit him)

. فعل ماضى this gives the meaning of future even if it comes before a :(when) اذا (2) When this is the meaning of condition (شرط) it must have a فعل after it. E.g. اذا زلزلت الارض زلزالھا When it is for مفاجات then it must have a جملة اسمیة after it.

E.g. بع واقف (I came out and all of a sudden a wild animal was stood there) خرجت فاذا الس .This has the meaning of place but also has the meaning of questioning :(where) انى (3)

E.g. of place: انى تجلس اجلس (wherever you sit I’ll sit)

E.g. of question: انى یكون لى ولد (how can I have a child) ,This is also for place whether past or future, it can also be used to question :(when) متى (4)whether it’s a question about something big or small, and sometimes for a condition. .when you go I’ll go (متى تذھب اذھب) When are you travelling (متى تسافر ؟)

This has the meaning of future. It is used to ask a question about something :(when) ایان (5)

big. E.g.(ایان تذھب) (when are you going).

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,These come sometimes to beginning time of something :(since) منذ مذ (7 & 6)

e.g. ما رایتھ مذ منذ یوم الجمعة (I have not seen him since Friday), and sometimes for the whole time period, in which case there must be a number after them which indicates t he f u l l time, e.g. ما رایتھ مذ منذ یومین (I have not seen him for two whole days).

are لدى and لدن The difference is that .(with) عند These have the meaning of .(with) لدى لدن (9 & 8)used when something is near to you, but عند is used whether something is near or far. E.g. المال (the money is with you) عندك المال لدیك المال لدنك

.This comes in the meaning of question and condition :(where) این (10)

E.g. این زید (where is Zaid?) این تقعد اقعد (wherever you sit I’ll sit)

.(how are you) كیف انت this is sometimes used as a question :(how) كیف (11)

then it means ‘yesterday’, (and in this case it ال comes without امس If :(yesterday) امس (12)will be مبنى على الكسر ) but if it comes with an ال then it can be used for any day in the past, (and

in this case it will be معرب). ذھبت امس (I went yesterday) ذھبت الامس (I went in the past)

.This is to negate something in the whole past :(ever) قط (13) (I have never seen him) ما رأیتھ قط

.This is to negate something in the whole future :(ever) عوض (14) (I will never be lazy) لا اكسل عوض

,جملة to a مضاف This is mostly used in the meaning of place and is always :(where) حیث (15)whether it is جملة فعلیة or جملة اسمیة . e.g. اقرء حیث زید یقرء (read from where Zaid is reading)

تة (16) .these are the 6 direction words ;اسماء الجھات الس

(under) تحت (after) بعد (before)قبل

ام (above) فوق (behind) خلف (infront) قد Note 1: When these 6 words are مضاف & their مضاف الیھ is invisible but present in the

mind then these 6 are مبنى with a peysh. E.g.

(passed before) خلت من قبلة تحت (the mouse went under) دخلت الفار

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Note 2: When they are not مضاف they are معرب . جئتك قبلا (I came to you before), or if

they are مضاف and their مضاف الیھ is mentioned then they will be معرب also.

E.g. جآء زید قبل خالد

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Lesson 53 كلمات الاستفھام

Definition:

.’means ‘to ask a question استفھام There are 2 types of كلمات الاستفھام : (1) حروف الاستفھام (2) اسمآء الاستفھام

أ & ھل :There are 2 of these : حروف الاستفھام (1) .This sometimes comes for a question or a denying question : أ (1)

e.g. of question: أ انت فعلت ھذا؟(did you do this?)

e.g. of denying question: ا یحب احدكم ان یاكل لحم اخیھ میتا (would one of you like to eat his dead brothers flesh) (are you a student)ھل انت طالب؟ .e.g : ھل (2) Tarkeeb: ھل انت طالب

Here ھل is a حرف الاستفھام , انت is مبتدأ and طالب is خبر ; the مبتدأ plus it’s خبر makes a

. جملة اسمیة انشآئیة :There are 11 of these : اسمآء الاستفھام (2)

من 2. ما 3. اى 4. ایة 5. ماذا 6. كم 7. كیف 8. متى 9. این 10. انى 11. ایان .1

.This is used for ‘creations with sense’ (Angels, humans, jinns) :(who) من .1

E.g. (who ate this food)من اكل ھذا الطعام ؟

.’These are used for ‘objects with no sense :(what) ما .2 E.g. (what is in your hand)ما فى یدك ؟ Tarkeeb: ما فى یدك ؟ Here ما means اى شیئ and it is a مبتدأ , فى is حرف جر , ید is مضاف , ك is مضاف الیھ

the مضاف plus it’s مضاف الیھ makes مجرور , the حرف جر plus the مجرور makes a

; خبر and also شبة جملة اسمیة makes a ثابت plus it’s متعلق the ,( شبة فعل this is a) ثابت for متعلقthe مبتدأ plus خبر make a جملة اسمیة انشآئیة .

.’These are used for ‘things with sense & no sense :(which) اى ایة .3.4 E.g. (which city is the best)اى البلاد احسن ؟ Tarkeeb: اى البلاد احسن ؟

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is مبتدأ , احسن makes مضاف الیھ plus مضاف الیھ , مضاف is البلاد and مضاف Is اى makes فاعل plus it’s اسم تفضیل ,inside it ھو ضمیر is فاعل it’s , اسم تفضیل

. جملة اسمیة انشآئیة makes خبر plus خبر ; مبتدأ and also شبة جملة اسمیة

Note: اى and ایة are معرب but all other اسمآء الاستفھام are مبنى (don’t change).

. This has the same meaning as :(what) ماذا .5

e.g. ماذا تفعل فى ھذه الایام (what are you doing these days?)

will be تمییز This is used to question about an unclear number. It’s :(how many) كم .6

.مفرد منصوب e.g. كم اخا لك (how many brothers do you have?)

. مجرور will be تمییز in this case it’s , خبریة can also be كم e.g. كم كتاب لك (you have many books)

.after them فعل or اسم These come for place and must have an :(where) این انى .8 .7

e.g. این زید؟ (where is Zaid) انى تجلس؟ (where will you sit)

Sometimes انى means the same as كیف . e.g. انى یكون لى ولد (how can I have a child) (?how are you) كیف انت؟ .e.g :(how) كیف .9

(when are you travelling) متى تسافر ؟ .e.g :(when) متى ایان .11 .10

.is used to question about something big or small متى .is used to ask a question about something big in the future ایان

E.g.(ایان القتال) (when is the war).

Note: In a sentence اسمآء الاستفھام become a فاعل , or مبتدأ , or مفعول فیھ , or مفعول بھ .

But حروف الاستفھام don’t become anything in a sentence.

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Lesson 54 Invisible ان /ان مقدرة

There are some حروف which have an invisible ان before them. Sometimes having an invisible ان is permissible (جائز) and sometimes it is necessary (واجب). In the following cases it is necessary to

have an invisible ان .

1. After حتى :

If حتى is in the meaning of “until” then it must have an invisible ان after it.

E.g. الزم الدوآء حتى یتم شفآئى (I will use medicine until I get better)

2. After a لام of rejection / لام جحود :

When there is a لام جحود after كان or any of it’s derivative (مشتقات) then there must be an

invisible ان after the لام جحود . E.g.

(Allah will not punish them whilst you are amongst them) ما كان الله لیعذبھم و انت فیھم A لام جحود comes to stress the rejection of something.

3. After او :

When او is in the meaning of الى or الاthen there must be an invisible ان . e.g. ھ او یتم كلامھ -listen to the teachers speech carefully until he fi) استمع كلام الاستاذ بالتوج

nishes talking) in this example او means the same as الى . (ill stay with you except that you must return my money) لالزمنك او تؤتى مالى

in this example او means the same as الا .

4. After the ف of reason / ف سببیة :

Before ف سببیة if there is an امر , or نھى , or استفھام , or تمنى , or ى , نفى or , عرض or , ترج or تخضیض , then there must be an invisible ان . However for this it is a condition that the previous word must be the reason for the word after.

Examples:

(give me some so that due to this reason I respect you) امر : اتنى فاكرمك .1

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don’t oppress people so that for this reason) نھى : لا تظلموا على الناس فتدخلوا فى النار .2

you go to Hell)

(where is your friend so that I can shake his hand) استفھام : این صدیقك فاصافح .3

(I wish I had worked hard so I would have succeeded) تمنى : یلیتنى كنت اجتھد فافوز .4

ى : لعل زیدا یرحمنى فاحبھ .5 (I hope Zaid pities me so I begin to love him) ترج

(why don’t you come to us so you reach benefit) عرض : الا تنزل بنا فتصیب خیرا .6

ین فیصیر عالما .7 ل علم الد he didn’t learn religious knowledge so that he) نفى : لم یحص

would become a scholar)

5. After واو of togetherness (معیت):

The واو which comes in the meaning of togetherness (معیت) must also have an invisible

.which gathers the word before and the word after in the same time واو after it. This Is a انThis واو of معیت will only have an invisible after it when there is a امر , or نھى , or استفھام , or تمنى , or ى . واو etc before the تخضیض or , نفى or , عرض or , ترج

e.g. لا تأمر باالاحسان و تظلم (don’t order kindness whilst being cruel at the same time)

6. After لام كى :

In the previous situations have an invisible ان is necessary (واجب) but after لام كى it is permissible (جآئز) not necessary, this is also called لام تعلیل and it comes the reason for the word before it. e.g. ین ل علم الد (I went to the madrasah to get religious knowledge) ذھبت الى المدرسة لاحص here it is also permissible to make the ان visible

e.g. ین ل علم الد ذھبت الى المدرسة لان لاحص

Note 1: the ان which comes after ظن and was mushaddad but became saakin will not give a

zabr to the verb after it. e.g. ظننت ان سیقوم (I thought he would soon stand) but if it is an ان مصدریة then it will give zabar.

e.g. ظننت ان تقوم (I thought you would succeed)

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Note 2: The ان which comes after علم or any of it’s derivatives (مشتقات) does not give zabar to the

verb after it. e.g. علم ان سیكون منكم مرضى (he knew that one of you would become sick)

Here it does not give a zabar because this ان was mushaddad and then became saakin.

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Lesson 55 Surprise / ب افعال تعج

ب ب منھ“ Are verbs which express “surprise”. The thing you are surprised at is called a افعال تعج .”متعجE.g. ما احسن زیدا (how handsome is Zaid!) In this example زیدا is a ب منھ . متعج

From the مصادر of د ب : 1. ماافعلھ 2. افعل بھ there are 2 common scales for ثلاثى مجر افعال تعج

. احسن زیدا اى شیئ is actually ما احسن زیدا . ما احسن زیدا .e.g ما افعلھ .1

Tarkeeb: ما احسن زیدا

مفعول plus فاعل plus فعل the , مفعول بھ is فاعل , زیدا is it’s فعل , ھو ضمیر is مبتدأ , احسن is اى شیئ Meaning ما . جملة اسمیة انشآئیة makes خبر plus خبر ; مبتدأ makes بھ

(same translation as above) احسن بزید .e.g افعل بھ .2

Tarkeeb: احسن بزید احسن ; فعل of فاعل and the محلا مرفوع but لفظا مجرور is زآئدة , زید is صیغة امر بمعنى ماضى , ب is احسنplus فاعل makes جملة فعلیة انشآئیة .

Some important rules about ب : افعال تعج

1. the ب منھ . نكرة مخصوصة or معرفة is always متعج e.g. of معرفة : ما احسن زیدا e.g. of د (how good that man is who read tahajjud) نكرة مخصوصة : ما احسن رجلا تھج

2. there is no gap of anything else between the ب ب منھ and فعل تعج . متعج3. The ب منھ ب cannot come before the متعج . فعل تعج4. If there is a clue (قرینة) then it is permissible to make the ب منھ .invisible متعج

5. In the Holy Qur’an the scale فعل has also been used for ب . تعج e.g. حسن اولئك رفیقا (what good companions they are!)

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Lesson 56 واسم مفعول and اسم فاعل

Definition of اسم فاعل:

This is an اسم which is derived from a فعل and indicates the thing or person with which the

.happens فعل E.g. ناصر (helper/one who helps)

Note: - From ثلاثی مجرد it will come on the scale of فاعل and it is made from the مضارع معروف, e.g.

.ناصر to ینصر

The effect of اسم فاعل:

.فاعل to it’s رفع i.e. it gives ,فعل معروف also has the same effect as its اسم فاعل If it is an اسم فاعل of a فعل متعدی then along with giving رفع to it’s فاعل it will also give نصب to

it’s مفعول بہ. E.g. أ داخل زید؟ (Is Zaid inside?), ماضارب أحد أخاک (No-one is hitting your brother).

However there two conditions for the effect of اسم فاعل: 1. It must have the meaning of past or future inside it. 2. One of the following six things must be present before the اسم فاعل. They are:

1- For there to be a مبتداء before it, with the اسم فاعل being its خبر, e.g. زید قائم أبوه (Zaid’s father is standing)

2 - For there to be a موصوف before it with the اسم فاعل being its صفت,

e.g. ضربت غلا ما قائما ابوه (I hit a servant whose father was standing)

3 - For there to be an اسم موصول before it with the اسم فاعل being it’s صلة ,

e.g. جاء نی الذی ضارب عمروا (He who hit Amr came to me)

4 - For there to be a ذوالحال before it with the اسم فاعل being its حال, e.g. ضرب زید قائما غلامھ (Zayd hit the slave in the state that he was standing)

5 – For a حرف نفی to be before it, e.g. ما ضارب زید (Zayd is not hitting)

6 – For a ھمزة استفہام to be before it, e.g.أ ناصر زید خالدا؟ (Is Zayd helping Khalid?)

Note: - The صیغہ of مبالغہ(exaggeration) which comes for the فاعل will have the same effect as the اسم فاعل, e.g. اب أباک (Zaid is hitting your father a lot) زید ضر

The difference between a فاعل and اسم فاعل:

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.is not فاعل whereas عامل is an اسم فاعل .1

2 – It is necessary for a فعل to be before a فاعل but it is not necessary before an اسم فاعل .

3. It is necessary for a فاعل to be مرفوع but this is not necessary for an اسم فاعل. 4. It is not necessary for a فاعل to be a مشتق (a derivative), but this is necessary for an اسم .فاعل

:(analysis) ترکیب

(Zaid hit his slave in the state that his slave was standing) ضرب زید قائما غلامھ

مضاف and مضاف الیہ , مضاف is مضاف, ه ضمیر is اسم فاعل, غلام is ذوالحال, قائما is فعل, زید is the ضرب to make حال joins its حال; ذوالحال to make فاعل joins with its قائما ; قائما of فاعل join to make the الیہ

the فاعل ; finally the فعل joins with its فاعل to make a جملہ فعلیہ.

Definition of اسم مفعول : This is an اسم which is derived from a فعل متعدی and indicates a person or thing upon which a

.occurs فعل

From ثلاثی مجر د it comes on the scale of مفعول, e.g. مضروب (one who is hit), منصور (one who is helped).

The effect of اسم مفعول:

1. and the same conditions apply for its effect that apply فعل مجہول also acts like اسم مفعول for the effect of an اسم فاعل .

2. An اسم مفعول gives رفع to it’s نائب الفاعل , e.g. زید مضروب أبوه (Zaid’s father was hit)

3. If it is made from a فعل which is متعدی with two مفعول, then رفع will be given to the first

Amr’s slave) عمرو معطی غلا مھ درھما .will be given to the second one. E.g نصب and مفعول

was given a dirham).

4. Similarly, if it is made from a فعل which has three مفعول, then رفع will be given to the

first مفعول, and نصب will be given to the second and third ones, e.g. خالد مخبر ابنھ عمروا (Khalid’s son was told that Amr is learned) فاضلا

:(analysis) ترکیب

(Zaid’s slave was hit) زید مضروب غلامھ

to مضاف الیہ joins with the مضاف الیہ , مضاف is مضاف, ه ضمیر is اسم مفعول, غلام is مبتدا, مضروب is زید

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and ,مبتدا of the خبر to make the نائب الفاعل joins with its اسم مفعول اسم مفعول , of the نائب الفاعل

finally the مبتدا joins with its خبر to make a جملہ اسمیہ.

Exercise:

Translate and do ترکیب (analysis) of the following sentences:

١۔زید عالم۔٢۔جاء رجل عالم ۔٣۔رأیت الذی ضارب أبوه،۔۴۔صلی المصلی قائما۔۵۔ ما قائم زید۔۶۔أواقف أنت؟۔٧۔ضربت رجلا شدودا۔٨۔ موات والارض جاعل االظلمت والنور۔ ١٠۔ السارق والسارقۃ زید مضروب ۔٩۔أمطول یوم الجمعۃ؟۔١٠۔ما مرکوب الطفل۔ ٩۔ الله خالق الس

فاقطعوا ایدیھما۔

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Lesson 57 – اسم تفضیل

Definition of اسم تفضیل – The اسم مشتق which denotes that which has an increase in the infinitive

meaning in comparison to something else. E.g. أنصر (one who helps more compared to others),

in which there is an increase in the infinitive meaning. It is called ل and that which it is , مفض

greater than in comparison to is called ل علیہ the teacher is superior to) ألأستاذ أفضل من التلمیذ .E.g .مفض

the student) – in this ألأستاذ is the مفضل and ألتلمیذ is مفضل علیہ. For the مذکر its واحد form will be on

the scale of أفعل and for the مونث it will be on the scale of فعلی. The effect of اسم تفضیل: - اسم تفضیل acts on the فاعل like the فعل, i.e. it gives رفع to it. Its فاعل is usually ھو ضمیر مستتر. The use of اسم تفضیل – This is used in three ways:

1 - with الف لام, e.g. جاء زیدن الأفضل (Zayd the excellent one came)

2 – with من, e.g. زید أفضل من عمرو (Zayd is more excellent than Amr)

3 – with اضافت (possession), e.g. زید أفضل القوم (Zayd is the most excellent of the people)

To use اسم تفضیل in one of these three ways is necessary.

The masculine and feminine of اسم تفضیل:

When اسم تفضیل is used with the حرف جر ‘من’, then the صیغہ of اسم تفضیل will always be مفرد مذکر. It is not a condition for it to agree with the موصوف, e.g. سلمی أجدر من أختھا. If اسم تفضیل is مضاف towards a نکره, then in this case it is necessary for it to be in the واحد مذکر form, e.g. ھاتان أفضل امرأتین , زید أفضل رجل, زینب أکبر امرأۃ

If اسم تفضیل is مضاف towards a معرفہ, then in there are two permissible cases: either it will be in

agreement with the word before or it will be in the واحد مذکر form,

e.g. جال أفضل النساء جال أفضلوالنساء or ألر .both are permissible – الر

Similarly, وجات وجات or عائشۃ أعلم الز .both are permissible – عائشۃ علمی الز

If اسم تفضیل comes with الف لام, then in this case it is necessary for it to be in agreement with the

word before it. E.g. یدون الأفضلون یدان الأفضلان, ألز ,زیدن الأفضل, ألز فاطمۃ الفضلی, ألفاطماتان الفضلیان, ألفاطمات الفضلیات

Some important rules of اسم تفضیل: -Sometime the ہمزه of اسم تفضیل is removed due to extensive use, e.g. خیر, شر, were originally أخیر and أشر. .غیر منصرف because it is اسم تفضیل does not come on تنوین - For this there is also the condition that it does not contain .ثلاثی مجرد only comes from اسم تفضیل -the meaning of any colour or defect.

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- From the three ways of the use of اسم تفضیل, no two ways can come together, e.g. it is not per-

missible to say - جل الأفضل من زید .الر- When the مفضل علیہ is known, its removal is necessary. E.g. أکبر Lأ – this was originally أکبر من کل Lأ

شیء الأستاذ أفضل من التلمیذ - (analysis) ترکیب -

joins with مجرور – جار is جار, ألتلمیذ is فاعل, من is the ھو ضمیر in which اسم تفضیل is مبتدا, أفضل is ألأستاذ

its مجرور to become متعلق to أفضل. أفضل joins with its فاعل and متعلق to make شبہ جملہ اسمیہ and then the خبر of the مبتدا. The مبتدا joins with its خبر to make جملہ اسمیہ. زید أفضل القوم - (analysis) ترکیب - ,اسم تفضیل is مبتدا, أفضل is the زید

زید مبتدا ،أفضل اسم تفضیل اس میں ھو ضمیر اس کا فاعل اسم تفضیل اپنے فاعل سے ملکر شبہ جملہ ہوکر مضاف ،القوم مضاف الیہ مضاف اپنے مضاف الیہ سے مل کر مبتدا کی خبر مبتدا اپنی خبر سے ملکر جملہ اسمیہ ہوا۔

مشق

۔مندرجہ ذیل جملوں میں اسم تفضیل کو مختلف طریقوں سے استعمال کیا گیا ہے۔ پہچان کریں کہ کن طریقوں سے استعمال:1سوال نمبر کیا گیا ۔

جلان أفضل من المرأ تان ۔۴۔ھم الأفضلون ۔۵۔ ١۔ألنبی أفضل من الولی ۔٢۔فاطمۃ أفضل من أختھا ۔٣۔ألر

ألفتنۃ أکبر من القتل) ۔۶۔أL أکبر من کل شئی ۔٧۔ جاء نی زیدن الأفضل ۔٨۔بکر أفضل القوم۔٩۔ افضل المومنین أحسنھم خلقا ۔١٠۔ھذا)

۔١١۔رأیت أشرف الأشراف۔١٢۔ ( ان اوہن البیوت لبیت العنکبوت)۔ أصح

۔ مندرجہ ذیل اردو جملوں کی عربی بنائیں۔:2سوال نمبر ١۔ آپ مجھ سے چھوٹے ہیں۔ ٢۔ یہ لڑکا اس لڑکے سے بڑا ہے۔ ٣۔ ہو ا پانی کی نسبت زیاده لطیف ہے۔ ۴۔ بہترین کتاب قرآن مجید ہے۔ ۵۔ سب کلاموں سے زیاده سچا الله کا کلام ہے۔ ۔اعراب لگائیں اور ترجمہ کریں۔:3سوال نمبر

سئل ابن عباس رضی الله عنھما عن خمسۃ من الناس فقیل لہ من اجود الناس؟ومن احلم الناس؟ ومن ابخل الناس؟ ومن اسرق الناس؟

ومن اعجز الناس؟ فقال: اجود الناس من اعطی من حرمہ۔واحلمھم من عفا عمن ظلمہ ۔وابخلھم من بخل بالصلوۃ علی النبی صلی الله علیہ

وسلم ۔و اسرقھم من یسرق من صلوتہ۔ واعجزھم من عجز من الله للدنیا۔

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Lesson 58 – Types of حروف

There are two types of حروف 1 - حروف مبانی 2 - حروف معانی

-are made and which are not used to express any parti کلمات from which حروف Those :حروف مبانی - 1cular meaning, e.g. ا, ب, ت, ث, etc. These are also called حروف تہجی or حروف ھجاء.

علی ,(towards) الی .which are used to express a particular meaning, e.g حروف Those :حروف معانی - 2(on)

Rule – All حروف are مبنی whether they are مبانی or معانی.

There are then two types of حروف معانی: 1. عاملہ 2. غیر عاملہ

.حروف عاملہ are called جزم or ,رفع, نصب, جر which give حروف Those -حروف عاملہ .1

26.حروف غیر عاملہ are called جزم or ,رفع, نصب, جر which do not give حروف Those - حروف غیر عاملہ .2

Types of حروف عاملہ

حروف جارہ 2- حروف مشبہ بالفعل3- حروف نواصب4- حروف جوازم5- حروف نافیہ 6- حروف شرط -1

Types of حروف غیر عاملہ

۔حروف عطف ۲۔حروف استفہام ۳۔ حروف استقبال ۴۔حروف تاکید ۵۔ حروف تفسیر ۶۔ حروف تحضیض ۷۔ حروف۱ مصدریہ ۸۔ حرف ردع ۹۔ حرف توقع ۱۰۔ حروف جواب ۱۱۔ حروف تنبیہ ۱۲۔ حروف زیادات ۱۳۔ الف لام ۔

Details of حروف عاملہ:

.are 17 in number and their detailed description is to come حروف these – حروف جارہ - 1

Their detailed description has .ان 2. أن 3. کأن 4. لکن 5. لیت 6. لعل .these are 6; 1 – حروف مشبہ بالفعل - 2

also passed.

:These have two types – حروف نواصب - 3

1- Those حروف which give نصب to افعال – These are four, 1. أن 2. لن 3. کی 4. اذن These give

:and the meanings of these four are explained below فعل مضارع to نصب

do not have any effect on the words, but they usually have an 26 حروف غیر عاملہ

effect on the meanings.�162

نصاب النحو

1 – The meaning of أن is ‘that’ and this specifies فعل مضارع to the future tense and causes it to be regarded as the مصدر, e.g. أرید أن تقرئ, meaning أرید قرأتک

2 – The meaning of لن is ‘definitely not’, e.g. لن یضرب (he definitely will not hit)

3 – The meaning of کی is ‘so that’, e.g. اجلس للوضوء علی موضع مرتفع کی لا یصیبک الرشاش (Sit on an ele-vated place for Wudu so that splashes do not splash on you)

4 – The meaning of اذن is ‘then’, e.g. ا جئتنی اذن أکر مک When you come to me, then I will respect) لمyou)

2 - Those حروف which give نصب to اسماء – These are five; 1. یا2. ایا 3. ھیا 4. ای 5. ہمزہ مفتوحہ (The full details of these have been described in the lesson on نداء)

ان شرطیہ 2. لم 3. لما 4. لام امر 5. لائے نہی .These are 5:1 – حروف جوازم - 4

کلمات شرط The detailed description of this has passed in the lesson on – ان شرطیہ .1

فعل to جزم and gives ,(negative past) ماضی منفی into the meaning of فعل مضارع This gives – لم .2

he did not) لم یأکل .then it is dropped. E.g ,فعل مضارع in the حرف علت furthermore if there is a ,مضارعeat), لم یدع (he did not call)

ا .3 لم - Like لم, this also changes فعل مضارع into the meaning of ماضی منفی (negative past), e.g. ا 27 لم

(You have not hit until now) تضرب

-i.e. creates the meaning of demand/or ,امر into the meaning of فعل مضارع This changes – لام امر - 4der in the مضارع, e.g. لیضرب (he should hit)

in the future tense and creates the meaning of prohibition in مضارع This specifies the – لائے نہی - 5it, e.g. لا تشرب ([you] Do not drink!)

ان 2. ما 3. لا 4. لات .These are four; 1 – حروف نافیہ - 5

The detailed description of these has passed in the lesson on ما و لا المشبھتان بلیس

The difference between لم and ا: لم ا negates the past in general terms, however لم 27 لم

negates the entire past up to that point. In that which is negated by لم, there is no an-ticipation for the occurrence of that action, but when ا ,is used there is anticipation لمe.g. لم أضرب (I did not hit), and ا أضرب -i.e. the anticipation of hit ,(I have not yet hit) لمting still remains.

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نصاب النحو

کلمات شرط The detailed description of these has passed in the lesson on – حروف شرط - 6

RESPECT AND HONOUR OF THE TEACHER

A`laHadrat, Imam e Ahlesunnat, Mujaddid e Deen o Millat, ash-Shah Imam Ahmad Rida Khan عـليه

:says in al-Malfuz ash-Sharif رحمة الـرحمن

Sayyiduna Abdullah ibn Abbas رضى الله تعالی عـنه said, ‘When I would go to the blessed house of

Zayd ibn Thabit رضى الله تعالی عـنه in order to seek knowledge (from him) and he was not outside, then I would not call out to him due to respect; rather I would put my head on his doorstep and lie

down. The wind would blow dust and sand on to me, and then when Sayyiduna Zayd رضى الله تعالی

صلى الله would come out of his blessed home he would say, O son of the uncle of Rasoolullah عـنه

Why did you not inform me (that you were here)?’ I would reply by saying that it‘ ,تعالى عليه واله وسلم

was not fitting for me to inform you.’

This is the respect which has been taught to us in the Holy Qur`an:

رآء الحجرت اکثرہم لا یعقلون ﴿۴ ﴾ان الذین ینادونک من و﴾ولو انہم صبروا حتی تخرج الیہم لکان خیرا لہم واللہ غفور رحیم ﴿۵

‘Indeed most of those who call you from outside the chambers do not have sense. And had they been patient until you yourself came out to them, it would be better for them; and Allah is Oft For-

giving, Most Merciful’

(Malfuzat e Alahadrat, Part 1, pg. 186, Maktabah tul Madinah)

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Lesson 59 – ضمائر

Definition of ضمیر: An اسم which is used to denote a متکلم (first person), مخاطب (second person), or .that has already been mentioned (third person) غائب

Types of ضمائر – There are 5 types:

مرفوع متصل 2. مرفوع منفصل 3. منصوب متصل 4. منصوب منفصل 5. مجرور متصل .1

ضمیر مرفوع is called رفع and comes in the place of عامل which is joined to its ضمیر The – مرفوع متصل .1.متصل

Types of ضمیر مرفوع متصل – This has two types; 1. بارز 2. مستتر

.which can be written and read, e.g ضمیر This means ‘apparent’ – by this it refers to the - بارز .1

ضربت

ھو .which cannot be written or read, e.g ضمیر This means ‘hidden’ – by this it refers to the – مستتر .2ضرب in ضمیر مستتر

The use of ضمیر مرفوع متصل: This ضمیر is always used as the فاعل or نائب الفاعل

ضمیر مرفوع متصل مععامل

Use

ضرب واحدfor هو ضمیر مستترمذکر غائب

ضربا تثنيا مذکرfor ا ضمیر بارزغائب

ضربوا جمع مذکر for وضمیر بارزغائب

ضربت واحدfor هى ضمیر مستترمونث غائب

ضربتا تثنيا مونثfor تا ضمیر بارزغائب

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نصاب النحو

ضربن جمع مونث for ن ضمیر بارزغائب

ضربت واحد مذکرfor ت ضمیر بارزحاضر

ضربتما تما ضمیر بارز تثنيامذکر حاضر

ضربتم جمع مذکر for تم ضمیر بارزحاضر

ضربت واحد مونثfor ت ضمیر بارزحاضر

ضربتما تثنيا مونثfor تما ضمیر بارزحاضر

ضربتن جمع مونث for تن ضمیر بارزحاضر

ضربت واحد مذکرfor ت ضمیر بارز ومونث متکلم

ضربنا تثنیہ for ناضمیر بارز وجمع ،مذکر ومونث متکلم

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is called رفع and comes in place of عامل which is separated from its ضمیر The – ضمیر مرفوع منفصل.ضمیر مرفوع منفصل

The use of ضمیر مرفوع منفصل:

This ضمیر is usually used as a مبتداء, خبر, فاعل, نائب الفاعل, or the اسم of کان

is called نصب and comes in place of عامل which is joined with its ضمیر The - ضمیر منصوب متصل - 3.ضمیر منصوب متصل

Use ضمیر مرفوع منفصل

ھو واحد مذکر غائب

ھما تثنیہ مذکر غائب

ھم تثنیہ مذکر غائب

واحد مونث غائب ھی

تثنیہ مونث غائب ھما

جمع مونث غائب ھن

واحد مذکر حاضر أنت

تثنیہ مذکر حاضر أنتما

جمع مذکر حاضر أنتم

واحد مونث حاضر أنت

أنتما تثنیہ مونث حاضر

جمع مونث حاضر أنتن

واحد مذکر ومونث متکلم أنا

تثنیہ وجمع ،مذکر ومونث متکلم نحن

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The use of ضمیر منصوب متصل:

This ضمیر usually occurs as a مفعول بہ or as the اسم of ان.

-is cal نصب and comes in place of عامل which is separated from its ضمیر The - ضمیر منصوب منفصل - 4led ضمیر منصوب منفصل.

The use of ضمیر منصوب منفصل – This is usually used as a مفعول بہ

Use ضمیرمنصوب متصل with its عامل

ہ ضمیر واحد مذکرغائب ،ضربہ

ھماضمیر تثنیہ مذکر غائب ضربھما

ھم ضمیر جمع مذکر غائب ضربھم

ھا ضمیر واحد مونث غائب ضربھا

ھما ضمیر تثنیہ مونث غائب ضربھما

ھن ضمیر جمع مونث غائب ضربھن

ک ضمیر واحد مذکر حاضر ضربک

کما تثنیہ مذکر حاضر ضربکما

کم ضمیر جمع مذکر حاضر ضربکم

ک ضمیر واحد مونث حاضر ضربک

کما ضمیر تثنیہ مونث حاضر ضربکما

کن ضمیر جمع مونث حاضر ضربکن

ی ضمیر واحد مذکر ومونث متکلم ضربنی

نا ضمیر تثنیہ وجمع ،مذکر ومونث متکلم ضربنا

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Note: - Here the ضمیر is only ایا ; the rest of the letters denote the متکلم, مخاطب, and غائب.

-is cal جر and comes in place of عامل which is separated from its ضمیر The - ضمیر مجرور متصل .5led ضمیر مجرور متصل

Use of ضمیر مجرور متصل – This ضمیر is always used as مضاف الیہ or as a مجرورof a حرف جار.

Use ضمیرمنصوب متصل with its عامل

،ایاہ واحد مذکر غائب

ایاھما تثنیہ مذکر غائب

ایاھم تثنیہ مذکر غائب

واحد مونث غائب ایاھا

تثنیہ مونث غائب یاھما

جمع مونث غائب ایاھن

واحد مذکر حاضر ایاک

تثنیہ مذکر حاضر ایاکما

جمع مذکر حاضر ایاکم

واحد مونث حاضر ایاک

ایاکما تثنیہ مونث حاضر

جمع مونث حاضر ایاکن

واحد مذکر ومونث متکلم ایای

تثنیہ وجمع ،مذکر ومونث متکلم ایانا

Use ضمیر مجرور متصل with its عامل

،کتابہ واحد مذکر غائب

کتابھما تثنیہ مذکر غائب

کتابھم جمع مذکر غائب

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Some important rules of ضمیر:

1. Sometimes a ضمیر غائب comes at the start of a sentence which does not return towards any-thing, and the sentence after it clarifies this ضمیر. In this case if the ضمیر is مذکر it is called ضمیر شان and if it is مونث it is called ضمیر قصہ, e.g. ھو اللہ احد

2. If the thing which the ضمیر returns back to it not mentioned, and the sentence after it does not clarify it, then it is called ضمیر مبہم. To remove its doubt, a بیان or تمییز is used after it, e.g. فسوھن سبع

.تمییز is the سبع سموات and ,ضمیر مبہم is a ھن here – سموات

3. In ضربنی, the نون in between ضرب and یاء is called نون وقایہ which saves the end of the فعل from .کسرہ

4. Only the ضمیر of غائب returns back to its مرجع (place of return); the ضمیر of متکلم or مخاطب does not return to anything, nor do they have any مرجع.

5. When both the مبتداء and the خبر are معرفه then a ضمیر called ضمیر فصل comes in between them. This clarifies that the اسم after the مبتداء is its خبر and not its صفت, e.g. العالم هو العامل بعلمه (The scho-lar acts on his knowledge)

واحد مونث غائب کتابھا

تثنیہ مونث غائب کتابھما

جمع مونث غائب کتابھن

واحد مذکر حاضر کتابک

تثنیہ مذکر حاضر کتابکما

جمع مذکر حاضر کتابکم

واحد مونث حاضر کتابک

کتابکما تثنیہ مونث حاضر

جمع مونث حاضر کتابکن

واحد مذکر ومونث متکلم کتابی

تثنیہ وجمع ،مذکر ومونث متکلم کتابنا

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The method of reading the ضمیر: هاضمير will be given ضمہ, e.g. لہ, منہ, عنہ, however, if the هاضمير has a كسره or یاء ساکن, then the ضمير will be given a كسره, e.g. به, الى وجهه, فيه, اليه. This is the same for the ضمائر of تثنيه, e.g.

هذا أبوهما أو أبوهم, أكرمت أباهما أو أباهم, أحسنت الى أبيهماأو أبيهم

- For ياء متكلم, both فتحه and ساكن both are permissible, e.g. كتابى or كتابى however if there is a the it is necessary ,جمع or تثنيه of ياء or ,الف مقصوره , ياء منقوص , الف تثنيه before it such as ساكنto read it with a فتحه to prevent two ساكن coming together. E.g. هذه عصاى, هاذا قاضى, هاتان هؤلاء معلمى and (عصواى of عصواى, رفعت عصوى (حالت جرى

- If the words الى, على, or لدى are joined with a ضمير then their الف is changed to a ياء, e.g. ,اليه .etc اليك, عليك, لديك

However, some places in the Holy Qur`an are exceptions to this.

e.g. قه in Surah A`raaf and أرجه ,in Surah Fath عليه الله ,in Surah Kahf و ما أنسانيه ,in Surah Nūr ويتSurah Sh`uraa.

Some analytical (ترکیبی) rules:

.تذکیر, تانیث and in ,واحد, تثنیہ, جمع in مرجع always agrees with its ضمیر – 1

2 – The ضمیر فصل which comes between the مبتدا and the خبر can also be made a مبتدا in ترکیب

(analysis), or it can be just left by calling it ضمیر فصل,

e.g.in أولئک ھم المفلحون, أولئک can be made مبتدا اول, and ھم the مبتدا ثانی, or أولئک can be made مبتدا and ھم can just be left by calling it ضمیر فصل.

3 – When the ضمیر comes in between the مرجع and the خبر then for it to be in accordance with

the خبر is better,e.g. ألعلم ھی نعمۃ – here ھی ضمیر is in accordance with the خبر. This rule also ap-plies for اسم اشارہ.

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Lesson 60 – اسمائے اشارہ

Definition of اسمائے اشارہ: Those اسماء which are use to indicate towards something are called This pen) ھذا القلم نفیس .e.g ,مشارالیہ The thing which is indicated towards is called the .اسمائے اشارہ

is elegant) – in this example ھذا is اسم اشارہ and القلم is مشارالیہ. It is necessary for the مشارالیہ to be visible and perceivable. If something which is not visible or perceivable is indicated to then the use of اسمائے اشارات there will be metaphorical.

اسمائے اشارہ

ذا this (one male) ذان، ذین These (two males) تا this (one female) This (one female) تی this (one female) تہ ذہ this (one female)ذھی ، تہی this (one female) تان،تین these (two females)

اولاء these (all – male/female) اولی these (all – male/female)28

Some benefits:

,and this only indicates towards place ,اسم اشارہ This is also – ثم .1

e.g. ( أینما تولوا فثم وجہ اللہ )(Translation from Kanz ul Iman: Wherever you turn your face, there is the Wajh of Allah (the special mercy of Allah focussed towards you)

.meaning ‘here’ – Both of these are used to indicate towards a place close in distance ھنا, ، ھھنا .2

.meaning ‘there’ – this is used to indicate towards a place a medium distance away ,ھناک .3

.meaning ‘there’ – this is used to indicate towards a place far in distance ,ھنالک .4

The ways that اسم اشارہ is used:

1. If اسم اشارہ has neither لام nor کاف then it denotes close distance, e.g. ھذا, ھذان etc

2. If it has the letter کاف at the end then it denotes medium distance, e.g. ذاک, ذاکما

3. If it has both لام and کاف at the end then it denotes far distance, e.g. ذالک, ذالکما

The واؤ present in اولاء and اولی is not recited, therefore they will be pronounced, ‘الاء’ and ‘ 28’الی

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Some analytical (ترکیبی) rules:

1. If an اسم نکرہ comes after اسم اشارہ, then the اسم اشارہ will be the مبتدا and the اسم نکرہ will be the

to خبر joins with its خبر – مبتدا is its کتاب and ,مبتدا is ھذا اسم اشارہ - (this is a book) ھذا کتاب .e.g ,خبرform جملہ اسمیہ

2. If an اسم معرف باللام comes after اسم اشارہ, then its analysis (ترکیب) can be done in three ways :

- Make اسم اشارہ the موصوف, and معرف باللام its صفت, e.g. the analysis of ھذاالقلم طویل can be done as

follows - ھذا اسم اشارہ is the موصوف, القلم is its صفت – the موصوف and صفت join to form the مبتدا. طویل is

the خبر – the مبتدا and خبر join to form جملہ اسمیہ.

- Make اسم اشارہ the مبین, and the معرف باللام the عطف بیان. In this way, the analysis (ترکیب) will be done as follows: ھذا اسم اشارہ is مبین and القلم is عطف بیان. مبین joins with عطف بیان to form مبتدا. طویل is

its خبر – مبتدا and خبر joins to form جملہ اسمیہ.

- Make اسم اشارہ the مبدل منہ, and the معرف باللام the بدل – e.g. ھذا القلم طویل - اسم اشارہ is مبدل منہ, القلم

is بدل - مبدل منہ joins with بدل to make مبتدا – طویل is خبر - مبتدا and خبر joins to form جملہ اسمیہ.

. If a معرف باللام comes after اسم اشارہ then that will be its مشارالیہ. There is no need to look for ano-ther مشارالیہ, even though the معرف باللا م is named صفت, مبدل منہ or عطف بیان in analysis (ترکیب).

Lesson 60Some benefits:

,and this only indicates towards place ,اسم اشارہ This is also – ثم .1

e.g. ( أینما تولوا فثم وجہ اللہ )(Translation from Kanz ul Iman: Wherever you turn your face, there is the Wajh

of Allah (the special mercy of Allah focussed towards you)

.meaning ‘here’ – Both of these are used to indicate towards a place close in distance ھنا, ، ھھنا .2

.meaning ‘there’ – this is used to indicate towards a place a medium distance away ,ھناک .3

.meaning ‘there’ – this is used to indicate towards a place far in distance ,ھنالک .4

The ways that اسم اشارہ is used:

1. If اسم اشارہ has neither لام nor کاف then it denotes close distance, e.g. ھذا, ھذان etc

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2. If it has the letter کاف at the end then it denotes medium distance, e.g. ذاک, ذاکما

3. If it has both لام and کاف at the end then it denotes far distance, e.g. ذالک, ذالکما

Some analytical (ترکیبی) rules:

1. If an اسم نکرہ comes after اسم اشارہ, then the اسم اشارہ will be the مبتدا and the اسم نکرہ will be the

to خبر joins with its خبر – مبتدا is its کتاب and ,مبتدا is ھذا اسم اشارہ - (this is a book) ھذا کتاب .e.g ,خبرform جملہ اسمیہ

2.

۔ اگر اسم اشارہ کے بعد کوئی اسم معرف باللام آجائے تو اس کی تین طریقوں سے ترکیب ہوسکتی ہے۔۲ ٭۱۔۔۔۔۔۔ اسم اشارہ کو موصوف بنائیں اورمعرف باللام کو صفت ۔ جیسے ھذاالقلم طویل کی ترکیب اس طرح کریں گے۔ ھذا اسم اشارہ موصوف القلم صفت، موصوف صفت ملکر مبتدا، طویل خبر،مبتدا خبرملکر جملہ اسمیہ ۔

٭۲۔۔۔۔۔۔اسم اشارہ کو مبین اور معرف باللام کوعطف بیان بنائیں ۔ اس صورت میں ھذاالقلم طویل کی ترکیب یوں کریں گے۔ ھذا اسم اشارہ مبین القلم عطف بیان ،مبین عطف بیان ملکر مبتدا، طویل اسکی خبر، مبتدا خبر ملکر جملہ اسمیہ ۔ ٭۳۔۔۔۔۔۔اسم اشارہ کو مبدل منہ اور معرف باللام کو بدل بنالیں۔ جیسے ھذا القلم طویل، ھذا اسم اشارہ مبدل منہ ، القلم بدل ،مبدل منہ بدل سے ملکر مبتدا ، طویل خبر، مبتدا خبر سے ملکر جملہ اسمیہ ۔ اسم اشارہ کے بعد معرف باللام ہوتو وہی اس کا مشارالیہ ہوگا۔ کوئی اور مشار الیہ تلاش کرنے کی ضرورت نہیں اگرچہ معرف باللا م کو ترکیب میں صفت ،مبدل منہ یاعطف بیان کا نام دیں ۔

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Lesson 61 – اسمائے موصولہ

Definition of اسمائے موصولہ: Those اسماء which cannot form a part of a sentence alone but that join with the sentence after to form a part of any sentence. The جملہء خبریہ which comes after these In this .(He came who helped me) جاء الذی نصرنی .E.g .اسم موصول of the صلہ is called the اسماءexample الذی is the اسم موصول and نصرنی, which is an entire جملہ فعلیہ, is its صلہ. The موصول and the .alone cannot become a part of the sentence before it جاء. الذی of فاعل join to become the صلہ

جاء الذی نصرنی :(analysis) ترکیب

مفعول بہ. نصر is the فاعل, نون وقایہ, ی ضمیر is its فعل, ھو ضمیر is اسم موصول, نصر is the فعل, الذی isجاء the فعل joins with ھو ضمیر the فاعل, and the مفعول بہ to form جملہ فعلیہ and then the صلہ of الذی اسم

.جملہ فعلیہ join to form فاعل and جاء (فعل) – فعل of فاعل join to become the صلہ and موصول The. موصول

:اسمائے موصولہ

For مذکر:

حالت نصبی وجری حالت رفعی Translation صیغہ

ألذی ألذی that, which, who (one) واحد مذکر ألذین ألذان that, which, who (two) تثنیہ مذکر ألذین that, who (all) ألذین جمع مذکرألالی ألالی that, who (all) جمع مذکر و مؤنثFor مؤنث:

حالت نصبی وجری حالت رفعی Translation صیغہ

التی that, which, who (one) التی واحد مونثالتین التان that, which, who (two) تثنیہ مونثالاتی الاتی that, who (all) جمع مونثالواتی that, who (all) الواتی جمع مونث

For both مذکر and مونث:

حالت نصبی وجری حالت رفعی Translation صیغہ

من واحد تثنیہ جمع مذکر ومونث that, which, who من ما ما that, which, who واحد تثنیہ جمع مذکر ومونث

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ایا،ای ( ذوی العقول for )that, which, whoای واحد تثنیہ جمع مذکرومونث)مفعول واحد،تثنیہ،جمع that, which, who (when it comes before اسم فاعل orالف لام بمعنی الذی

Some important rules of اسم موصول:

1 – The صلہ is necessary for اسم موصول. There are three types of صلہ:

(جملہ اسمیہ is صلہ in this example the) أکل الرجل الذی ھو جائع .e.g ,جملہ اسمیہ .1

(جملہ فعلیہ is صلہ in this example the) اعبدوا ربکم الذی خلقکم .e.g ,جملہ فعلیہ .2

(ظرف is صلہ in this example the) أقبل الرجل الذی فی بیتی .e.g ,ظرف .3

2. It is necessary for there to be such aضمیر in the جملہ which is the صلہ of اسم موصول, which returns back to the اسم موصول and agrees with it in واحد/ تثنیہ/ جمع and in مذکر/ مونث. This ضمیر is called ضمیر الذی ھو) as in the example ,صدر صلہ is called ضمیر then that ضمیر begins with a صلہ and if the عائد

) – ھو and it agrees with ,اسم موصول الذی is returning back towards the ضمیر and this ,صدر صلہ is جائعit in being مفرد and مذکر.

3. When ضمیر عائد is مفعول بہ then it is permissible to remove it,

e.g. علم الانسان ما لم یعلم (یعلمہ،)۔

4. The الف لام which comes upon اسم فاعل or مفعول is used in the meaning of الذی, e.g. ارب in the لضmeaning of الذی ضرب or الذی یضرب , and المضروب in the meaning of الذی ضرب or الذی یضرب.

is صدر صلہ and the مضاف in one case, that is if they are مبنی They are only .معرب are أیۃ and أی .5not mentioned, as in جاء نی أیھم قائم - حالت رفعی, رأیت أیھم قائم - حالت نصبی, and مررت بأیھم قائم - حالت جر :Similarly, in the Holy Qur`an .ی

.(فعل (لننزعن of the مفعول is the ایہم here – ثم لننزعن من کل شیعۃ ایہم اشد علی الرحمن عتیا

6. The ذا which comes after ما and من استفهاميه is also اسم موصول, which comes in the meaning of .من الذی خير منك in the meaning of من ذا خير منك and ,ما الذی صنعت in the meaning of ماذا صنعت .e.g الذی

اسمائے in which case they will not be , شرطيه or استفهاميه are also sometimes من and ما اسميه .7من ابوك؟ .e.g ,موصولہ

Some analytical (ترکیبی) rules:

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.خبر or مبتدا and sometimes ,مفعول بہ sometimes ,فاعل join to sometimes form صلے andاسم موصول .1Example of فاعل: جاء من یسکن فی المدینۃ (He came who lives in Madinah). Example of مفعول بہ: رأیت من حراء He who is) مبتدا: الذی فی المسجد ھو زید Example of .(I saw him who died in the desert) مات فی الصin the Masjid is Zayd). Example of خبر: ہو الذی أرسل رسولہ بالہدی ودین الحق

2. If جار مجرور comes after اسم موصول then the جار مجرور will be made a صلہ after being related to a hidden فعل, and often the hidden فعل taken out is ثبت, e.g. جاء الذی (ثبت) فی الدار

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Lesson 62اسمآئے کنایة

Definition of اسمآئے کنایة:

These are اسمآء which indicate something that is implied/indicated.

There are two types of اسمائے کنایہ:

1 - Those used for vague/obscure quantities. 2 – Those used for vague/obscure speech.

1 –There are 3 اسما ئے کنایہ which are used to imply a vague/obscure quantity: 1. کم 2. کذا 3. کأین

کم استفہامیہ 2. خبریہ کم .This has two types: 1 - کم .1

,through which a question is asked about any quantity کم The - کم استفہامیہ .1e.g. کم رجلا عندک؟ (How many men are with you?)

,through which information about any quantity is given کم The – کم خبریہ .2e.g. كم كتب درست (I have read a lot of books)

Note – The اسم which comes after کم is called تمییز.

The اعراب of the تمییز of کم استفہامیہ and خبریہ

The اعراب of the تمییز of کم استفہامیہ - The تمییز of کم استفہامیہ is مفرد and منصوب, e.g. کم رجلا ضربت ؟ (How many men did you

hit?)

Note: - It is permissible to remove the تمییز of کم استفہامیہ when there is a قرینه (clue) found,

e.g. کم مالک ؟, was originally کم درھما مالک ؟, meaning (How many dirhams is your wealth?).

Here the قرینہ is that the تمییز after کم استفہامیہ is منصوب, and this is not there, so from this we learn that the تمییز has been removed.

The اعراب of the تمییز of کم خبریہ – �178

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The تمییز of this is نکرہ and مجرور; sometimes it will be مجرور due to being مضاف الیہ,

and sometimes due to حرف جر من, e.g. کم کتاب رأیت (I have seen a lot of books), and کم من کتاب رأیت (I have seen a lot of

books).

Note: - The تمییز of کم خبریہ can be both مفرد and جمع, e.g. کم علم تعلمت, کم علوم تعلمت

The method of recognizing کم استفہامیہ and کم خبریہ:

Recognizing کم استفہامیہ – 1.Its تمییز will be 2 منصوب. A question will have been asked through it. 3. Often the

.will come after it مخاطب of the ضمیر or صیغہ

Recognizing کم خبریہ – 1.Its تمییز will be 2 مجرور. Information will have been given through it. 3. Often the

.will come after it متکلم of the ضمیر or صیغہ

,This is used for large and small vague/obscure quantities – کذا – 2

e.g. زرت کذا عالما (I saw this many scholars)

The اعرابof the تمییز of کذا - the تمییز of کذا is always مفرد and منصوب.

Note – کذا can be used alone and sometimes it can also be used with repetition, e.g. ضربت کذاوکذا رجلا (I hit this this many men)It is not necessary for کذا to come at the start of کلام.

.Through this information is given about a large quantity – کأین .3

The اعرابof the تمییز of کأین – The تمییز of this is مفرد and مجرور with حرف جار من, e.g. کأین من دابة لا تحمل رزقہا (and how many living things there are that do not gather

their sustenance)

Note – It is necessary for کم and کأین to come at the start of کلام.

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2 – The اسمائے کنایہ used for vague/obscure speech

There are 2 اسما ئے کنایہ which are used to imply vague/obscure speech; 1. کیت 2. ذیت

The اعرابof the تمییز of کیت and ذیت - the تمییز of کیت and ذیت is always منصوب and مفرد

The use of کیت and ذیت – These are both used with واؤ عطف and repetition, e.g. قلت کیت وذیت حدیثا (I said such and such), قلت کیت و کیت حدیثا (I said such and such),

(I said such and such) قلت ذیت و ذیت حدیثا

Tarkeeb (Analysis)

کم کتابا عندک کم ممیز کتابا تمییز، ممیز + تمییز= مبتدا ۔عند مضاف , ک ضمیر مضاف الیہ۔ مضاف + مضاف الیہ = ثابت کا متعلق ثابت , اسم فاعل + ھوضمیر فاعل + متعلق = خبر۔ مبتدأ + خبر = جملہ اسمیہ انشائیہ۔

سمعت کذا وکذا حدیثا

سمعت فعل , ت ضمیر فاعل , کذا اسم کنایہ معطوف علیہ , واؤ عاطفہ , کذا اسم کنایہ معطو ف ، معطوف + معطوف علیہ = ممیز ،حدیثا تمییز ، ممیز + تمییز = مفعول بہ ، فعل + فاعل + مفعول بہ = جملہ فعلیہ خبریہ ۔

Note – the analysis of کیت and ذیت will be like that of کذا.

Note – the words فلان and فلانة are also from the اسما ئے کنایہ but they are not مبنى.

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Lesson 63Condition and Reward (شرط وجزاء)

In a ‘condition (شرط) and reward (جزاء)’ there are two sentences; one of which is فعلیہ and the other can be either فعلیہ or اسمیہ.

In this chapter of ‘the condition and the reward’, it is necessary to know about two matters.1 – The اعراب of the condition and the reward 2 – The cases for using or not using فاء with

the reward

1 – The اعراب of a ‘شرط and جزاء’

1 – When a شرط and جزاء are both فعل مضارع then جزم is necessary for both of them, e.g. ان تکرمنی أکرمک (If your respect me, then I will respect you)

2 – If only the شرط is مضارع, then جزم is necessary for the جزاء, e.g. ان تعمل عملت (If you do it, I will do it)

3 – If only the شرط is فعل ماضی and the جزاء is فعل مضارع , then جزم and رفع are both permis-sible for

, فعل مضارع e.g. ان عملت أعمل or اعمل (If you do it, then I will do it)

4 – If the شرط and the جزاء are ماضی then there will be no change in terms of the words.

2 – The cases for using or not using فاء with the جزاء

In some cases of the جزاء it is necessary to use فاء, in some it is permissible, and in some cases it is not impermissible.

Cases in which it is necessary

1- When the reward is جملہ اسمیہ, e.g. دا فجزآؤہ جہنم ومن یقتل مؤمنا متعم

Translation from Kanz ul Iman – ‘And whoso kills a Muslim wilfully, then his recom-pense is Hell’

2 – When جملہ انشائیہ is the reward, e.g. وان کنتم جنبا فاطھروا

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Translation from Kanz ul Iman – ‘And if you are in need of a bath, then purify your-selves well.’

3 – When فعل ماضی with قد is the جزاء, e.g. من یطع الرسول فقد أطاع اللہ

Translation from Kanz ul Iman – ‘Whoso obeys the messenger has indeed obeyed Allah’

4 – When فعل مضارع منفی without لا is the reward or if سین or سوف comes before it, 29

e.g. ومن یبتغ غیر الإسلام دینا فلن یقبل منہ

Translation from Kanz ul Iman – ‘And if one seeks a religion other than Islam, it will never be accepted from him’

e.g. إن خفتم عیلۃ فسوف یغنیکم اللہ من فضلہ و

Translation Kanz ul Iman – ‘And if you fear poverty, then soon Allah shall enrich you of His bounty’

Cases in which it is permissible

When فعل مضارع''مثبت '' or ''منفی بلا '' is the ‘جزاء’, then both cases are permissible, i.e. to place فا at the start or not.

Example of مضارع مثبت - ان یضرب فأضرب or أضرب

Example of مضارع منفی بلا - ان یضرب فلا أضربor لا أضرب

Cases in which it is not permissible

1. When ماضی بغیر قد is the ‘جزاء’, e.g. ان کلمتنی کلمتک (If you speak to me, then I will speak to you)

2. When مضارع منفی بلم is the ‘جزاء’, e.g. من یسرق لم ینجح (Whoever will steal, will not be suc-cessful)

i.e. when there is any other حرف نفی other than لاbefore فعل مضارع, such as ما or 29.لا

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Lesson 64 حروف جاره

These are those حروف which give جر to the اسم after. There are 17 which are given in the couplet below:

باؤ، تاؤ، کاف ولام و واؤ،منذ ومذ خلا رب حاشا من عدا فی عن علی حتی الی

The اسم which these are placed before is called مجرور. (from Basra) من البصرۃ .This gives the meaning of a beginning, i.e :(from) من (towards) الی ,(until) حتی

Both of these give the meaning of an ending – e.g. حتی مطلع الفجر (until the rising of the dawn), الی

(towards the Masjid) المسجد (on the roof) علی السطح :(upon) علی

ار زید .e.g ,مکان and ظرف زمان This comes for :(in) فی ,(Zayd is in the house) فی الد

(There is darkness in the night) فی اللیل ظلمۃ ھم عن القوس .This is used in the meanings of distance or remoteness, e.g :(from) عن I fired) رمیت الس

the arrow from the bow) I wrote with the help) کتبت بالقلم .This is usually used in the meaning of assistance, e.g :(with) باءof the pen/ I wrote with the pen) (Zayd is like the moon) زید کالقمر .comes for comparison, e.g حرف This :(like) کاف

This wealth is) ھذا المال لزید .e.g ,قسم This is usually used for ownership and sometimes for :(for) لام

for Zayd/this is Zayd’s wealth), L (I swear by Allah)

:(other than) خلا, عدا, حاشاThis comes to remove the word/sentence after from the order of the word/sentence before, e.g. جاء نی القوم خلا وعدا وحاشا زید (The whole tribe came to me other than Zayd)

(I have not seen him for a year) مارأیتہ، مذ ومنذ سنۃ .These come to express duration, e.g :منذ and مذ رب لص یؤخذ ,This is used to express both less and more. In the meaning of less :(a few/a lot) رب(Few thieves are caught); in the meaning of more, رب مریض یشفی (Many patients are cured)

(I swear by Allah) والله, تاe.g. L ,قسم Both of these are used for :واؤ, تاء

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Lesson 65 حروف غیر عاملة

These are 13 حروف غیر عاملہ and they are detailed below:

1. - حروف عطف

Definition of حروف عطف – The حروف which join their ماقبل (previous word) to the rule of their مابعد (following

word) are known as حروف عطف. The ماقبل is called a معطوف علیہ and the مابعد is called a معطوف. There are 10 حروف عطف:

اما -10 ١۔واؤ ٢۔ فا ٣۔أو ۴۔ أم ۵۔ لا ۶۔بل ٧۔حتی ٨ لکن ٩۔ ثم

is معطوف علیہ and معطوف This comes for joining 2 things; the order in a (and) – واؤ .1 not necessary,

e.g. جاء زید وعمر (Zaid and Umar came), this means that Zaid and Umar both came but there is no necessary order regarding whether Zaid came first or Umar.

This comes to express a specific order, and in this it is necessary the (then) – فا .2

whatever is happens to the ماقبل happens immediately to the مابعد and that there is no delay in it. e.g. جاء زید فبکر (Zaid came then Bakr), the meaning of this is that first Zaid came and then Bakr came immediately after.

-This also comes to express a specific order, however in this it is nec (then) – ثم .3

essary that whatever happens to the ماقبل happens to the مابعد after some time.

E.g.استیقظ زید ثم بكر (Zaid woke up and then some time later Bakr woke up)

4. and 5. او and ام – (or) Both of these indicate that a rule applies to one of either

the ماقبل or the مابعد but there is doubt about which one exactly. e.g. جاء زید أو عمر و | جاء زید أم عمر و (Zaid or Amr came), the meaning of this is that either Zaid or Amr came but it is not known who came.

,مابعد This indicates that a rule has been negated for its (not) – لا .6

e.g. ید لا خادمھ .(the master got on but not the servant) رکب الس

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The meaning of this is that the master got on, but his servant did not.

and establishes it for the معطوف علیہ This negates the rule for the (but) – بل .7

,معطوف e.g. جاء نی زید بل بکر (Zaid did not come to me but Bakr did)

.This comes to express a limit (until) – حتی .8

e.g. قرء الطلاب حتی الأستاذ (the students read until even the teacher read)

.speech ماقبل This comes to remove the uncertainty created by the (but) – لکن .9

In this sentence it is necessary for negation to occur either before or after it. e.g. ما نام زید لکن عمرونام (Zaid did not sleep but Amr slept)

ا .10 .This is used to establish any one matter from two (either) – ام

e.g. ا فرد ا زوج و ام (A number is either even or odd) العدد ام

Note: - In this example the second اما is for عطف, whereas the first one is for

.(doubt) تشكیك

.کلمات استفہام The full detail regarding these has passed in the lesson on – حروف استفہام .2

and change it’s فعل مضارع which are placed before a حروف These are the -حروف استقبال .3 meaning into the future. There are 2 of these, 1. سین , e.g. سیقوم (soon he will

stand up) (soon you will know) سوف تعلمون .2

:which create a meaning of stress in a sentence. These are two حروف Those– حروف تاکید .4

لام ابتدائیہ .2 نون تاکید .1

.فعل This is used with a – نون تاکید .1

e.g. لیضربن (He [one male] will definitely, definitely hit)

,فعل or اسم This can be used with both an – لام ابتدائیہ .2

e.g. (شرک ن م ؤمن خیر م -Translation from Kanz-ul-Iman: “Undoubt– (ولعبد م

edly a Muslim slave is better than a polytheist,

And حیما ابا ر تو ,Translation from Kanz-ul-Iman: “Then surely – لوجدوا الله

they would find Allah Most Relenting, Merciful Note: - انand أن are also used for تاکید. In the same way قد is also used for

.تاکید

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- حروف تفسیر .5 Those حروف which come to explain their ماقبل are called حروف تفسیر. Their ماقبل is called a مفسر and their مابعد is called a مفسر. There are 2 of these: 1.أن .2 أی only explains a أن but ,جملہ and a مفرد This explains both a (meaning) – أی .1

.جملہE.g. of a مفرد - رأیت لیثا أی أسدا (I saw a laith, meaning a lion),

E.g. of a جملہ - انقطع رزقھ أی مات (His sustenance was cut off, meaning he died)

: Translation from Kanz-ul-Iman ( ونادینہ أن یا ابراھیم) .e.g (that) – ان .2

“We called to him O Ibrahim”

:through which any act is encouraged. These are 4 حروف Those – حروف تحضیض .6

(?Why didn’t you hit Zayd) ھلا ضربت زیدا .e.g ,ھلا .1

(?Why don’t you learn your lesson) ألا تحفظون دروسکم .e.g ,ألا .2

(?Why don’t you recite the Qur’an) لولا تتلوالقرآن .e.g ,لولا .3

لوۃ .e.g ,لوما .4 (?Why don’t you pray salah) لوما تصلی الص

-infini) مصدر which put a sentence into the meaning of the حروف Those -حروف مصدریہ .7

tive) are called حروف مصدریہ: ان .3 ان .2 ما .1 The) ضاقت علیھم الأرض بما رحبت .e.g ,جملہ فعلیہ Both of these are placed before : ما , ا ن

earth was made tight for them despite it being spacious) – in this example رحبت

.مصدر is in the meaning of the برحبھا And یفرحک أن تفوز (Being successful pleases you) – in this example ان تفوز is in

the meaning of فوزک. قیامک is in the meaning of ان - أنک قائم

متکلم which is used to scold or tell someone off and to stop the حرف This is the – حرف ردع .8 from his action. This is just one حرف : کلا .

e.g. if someone says فلان یبغضک (so and so hates you), and someone replies ‘کلا’ , meaning ‘Of course not! Never!’ This is sometimes used in the meaning of حقا (undoubtedly) and comes to empha-

sise the sentence, e.g. کلا ان الانسان لیطغی – Translation from Kanz-ul-Iman: Yes, un-

doubtedly, man transgresses.

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and puts it into the near past close ما ضی which is placed before the حرف The – حرف توقع .9

to the present. This is only one letter قد . The meaning of تحقیق (certainty) is also found in this, and if it is placed before the

. (sometimes) تقلیل then it often comes in the meaning of مضارع

,(He just got on) قد رکب

Translation Kanz-ul-Iman: Undoubtedly, the believers reached to – قد أفلح المؤمنون

their goal. ان الکذوب قد یصدق (sometimes a liar tells the truth)

.speech ما قبل Those that come to express a positive answer to the – حروف جواب .10

ان .6 أجل .5 جیر .4 أی .3 بلی .2 نعم .1 for example ,کلام This comes to express a confirmation of the previous (yes) -نعم .1

if someone says أ جاء زید ؟ (Has Zayd come?) then it would be said

.(Yes) نعم

If this comes in response to negation then it gives the expression of a (yes) – بلی .2

positive answer, e.g. ا لست بربکم؟ (Am I not your Lord?) , and the reply is

(!Why not) بلی

Say; I swear by my Lord) قل ای وربی انہ، لحق .e.g ,قسم This is used for (I swear) – ای .3

that without doubt He is certainly the Truth) - (yes) ان .6 اجل .5 جیر .4 All of these come to confirm the one who brings the information, whether

the information is positive or negative, e.g. if someone says أ جاء ک زید ؟ (did Zaid come to you) and the reply is جیر،أجل، ان , then this means ‘Yes/OK,

you have said right.’ As a reply to negative information - in reply to ألم یأ تک زید؟ (has Zaid not come to you) saying جیر، أجل ،ان. All three of these are used very rarely.

:These are 3 – حروف تنبیہ .11

لاخوف علیھم ولا ھم یحزنون) .e.g ,ألا .1 Translation from Kanz ul Iman: Listen – (ألاان أولیاء الله

carefully! No doubt, there is no fear nor any grief upon the friends of Allah

(!Beware! Do not do this‘ , أما لا تفعل .e.g ,أما .2

(!Beware! Zaid is standing) ھا: ھا زید قائم .3 and they have no ,اسم and the فعل come at the start of both the حروف These -حروف زیادت .12

meaning. Their purpose is merely to beautify the speech. These are 8: ١۔ان ۔ ٢۔أن۔ ٣۔ما۔ ۴۔لا۔ ۵۔من ۔ ۶۔کاف۔ ٧۔با ۔ ٨۔لام

(Zayd is not standing) ما ان زید قائم .1

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ا أن جاء البشیر .2 (When the bearer of glad tidings came) فلم

(When you fast, then I too will fast) اذا ماصمت صمت .3 (Neither Zayd ran, nor Amr) ما ھرب زید ولا عمرو .4

لام .8 با .7 کاف .6 من .5

- الف لام - 13 The full detail of this will be described in the lesson on الف لام.

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Lesson 66الف لام

There are two types of الف لام: 1 – اسمی 2 – حرفی

Definition of اسمی ال :

This is an الف لام which is in the meaning of الذی, e.g. ارب and ,(the one who hit) الذی ضرب in the meaning of (the hitter) الض,(the thing which is hit) الذی ضرب in the meaning of (object which is hit) المضروب Note: ''الف لام اسمی'' only comes with اسم فاعل and اسم مفعول when both of these indicate a

temporary meaning.

Definition of حرفی ال:

This is an الف لام which is not in the meaning of الذی, e.g. الحسن (the beautiful one).

There are two types of حرفی ال : 1 – زائدہ ال 2 - غیر زائدہ ال

Definition of زائدہ ال :

The الف لام which does not add to the meaning of the word it comes upon,

e.g. النعمان (the name ‘Nu’man’)

Definition of غیر زائدہ ال :

The الف لام which adds to the meaning of the word it comes upon, e.g. الرجل (a specific man)

Types of زائدہ ال : 1- لازمی 2 – عارضی

Definition of لازمی ال :

,which does not separate from the word it comes upon الف لام is an لازمی ال

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Definition of عارضی ال :

,which can separate from the word it comes upon الف لام is that عارضی e.g. الف لام of ألمدینۃ (a specific city)

Definition of غیر زائدہ ال :

This has 5 types : ۱۔جنسی ۔ ۲۔استغراقی۔ ۳۔عہد خارجی ۔ ۴۔عھد ذہنی۔ ۵۔عہد حضوری

which is placed upon the word that refers only to a genus (particular الف لام The – جنسی .1

type), e.g. الرجل خیر من المرأ ۃ (The genus of men is better than the genus of women) , in this example, the الف لام of الرجل and المرأۃ is جنسی.

which is placed upon the word that refers to all the individuals in a الف لام The - استغراقی .2genus,

e.g. ان الانسان لفی خسر (Without doubt, every human being is in loss) , in this example الف لام of الانسان is استغراقی

which is placed upon the word that is specific according to both the الف لام The - عہد خارجی .3 , (so Fir`awn disobeyed the Prophet) فعصی فرعو ن الرسول .e.g ,مخاطب and the متکلم

in this example the الف لام of الرسول is the الف لام of عہدخارجی.In this regard, here الرسول refers to the specific personality of Sayyiduna Musa عليه

سلام

-which is placed upon the word which refers to an unspecific indivi الف لام The -عہد ذھنی .4dual,

e.g. أخاف أن یأکلہ الذئب (I am scared that a wolf will eat him) , in this example, the الف لام of عہد ذھنی is on الذئب.

which is placed upon the word which refers to the individual that is الف لام The - عہد حضوری .5present, e.g. الیوم أکملت لکم دینکم (Today I have completed for you your religion) ,

in this example the الف لا م of عہد حضوری is on الیوم

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Lesson 67عوامل

There are two types of عوامل: 1. عامل لفظی 2. عامل معنوی

Definition of عامل لفظی :

The عامل which can be read is called عامل لفظی.(The عامل which has been removed will also be called a لفظی عامل)

Definition of عامل معنوی :

The عامل which cannot be read is called عامل معنوی.

There are three types of عامل (in a different manner of division):

حروف عاملہ 2. افعال عاملہ 3. اسمائے عاملہ .1

1. The details regarding this have been described in the lesson of – حروف عاملہ

‘Types of حروف’.

2. .(عمل) also have an effect افعال All -افعال عاملہ

The complete discussion of this has been mentioned in the lesson of ‘The Effect of the فعل’.

:are as follows اسمائے عاملہ The types of – اسمائے عاملہ .3

۔اسم فاعل ۔۲۔اسم مفعول ۔۳۔صفت مشبہ۔۴۔اسم تفضیل۔۵۔اسمائے افعال۱۔اسمائے کنایات۔۷۔اسمائے شرطیہ۔۸۔مصدر۔۹۔ مضاف ۔۶

Apart from the مصدر, the details of these have been described in the relevant lessons which have passed. The details regarding the مصدر are descri-

bed below:

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,(حدث) ’which indicates only the ‘occurring of an action اسم is an مصدر A – مصدرwithout a tense etc. and from which افعال are derived, e.g. ,الضرب

.etc النصر

The مصدر is used in three ways:

1. with اضافت, e.g. اعجبنی قیام زید (Zayd’s standing astounded me).

In this example, the مصدر ‘قیام’ is مضاف towards its فاعل ‘زید’, which is

.مرفوع محلا but technically it is ,مجرور لفظا2. with تنوین, e.g. اواطعام فی یوم ذی مسغبۃ یتیماذامقربۃ (or providing food on a day

of hunger to an orphan near of kin) in this example the مصدر ‘اطعام’ is being used with تنوین and یتیما is its

.مفعول بہ3.with الف لام, e.g. ک حسن التھذیب أبناء ہ Your uncle taught his sons good) ،عم

manners). In this example the مصدر ‘التھذیب’ is being used with الف لام and أبناء ہ، is

its مفعول.

The condition for the effect of the عمل:

The condition for the effect of the عملis for it not to be a مفعول مطلق.

Effect of the مصدر:

The مصدر acts like its فعل; if it is a مصدر of فعل لازم then its effect is that of .فعل متعدی then its effect is that of فعل متعدی of مصدر and if it is a ,فعل لازم

E.g. مصدر of فعل لازم - عجبت من ذھابک (I was astounded by you leaving). I was astounded by) فعل متعدی- عجبت من ضربک زیدا of مصدر

you hitting Zayd)

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