The Book

of
Arabic Grammar
Lessons
By

Hifni Nasif
Muhammad Diyab
Mustafa Tammum
and
Muhammad Salih

(Translated by Amienoellah Abderoef

with some modifications)

Book One
 ِ ‫الْ َكلِم‬
The Formation of Words (‫ات‬ ‫)تَ َك ُّون‬
َ

ُ ‫ب الْ َكلِ َم‬ ِِ ِ ِ

‫ات‬ ُ ‫ْح ُر ْوف الْ ِه َجائيَّة َتَت َر َّك‬
ُ ‫م َن ال‬

From the Letters of the (Arabic) Alphabet words are constructed.

Explanation:

Each one of us knows the Letters of the (Arabic) Alphabet, the first of which is the ‫ األَلِف‬and

the last of which is the ‫ الْيَاء‬.

From these letters are formed: all the words that we utter in our conversations and use in our
dialogues, like: ‫َب‬
ٌ ‫( أ‬father), ٌّ‫( أُم‬mother), ‫خ‬ ٌ ‫( أُ ْخ‬sister), ‫اجتِ َها ٌد‬
ٌ َ‫( أ‬brother), ‫ت‬ ْ (diligence), ‫اح‬
ٌ ‫نَ َج‬
(success, passing), etc.

The ‫كلِ َمة‬

َ ْ‫( ال‬word) can consist of:
ِ
(1) one letter, like the ‫( الْبَاء‬in, with) in ﴿‫اهلل‬ ‫( ﴾بِ ْس ِم‬In the Name of Allah), and the ‫ال َْه ْم َزة‬
(question article) in ﴿‫َك‬
َ‫ل‬ ْ ‫[ ﴾أَل‬Have we not open for you (your bosom)],
‫َم نَ ْش َر ْح‬
(2) two letters, like: "‫( " ِم ْن‬from, of), "‫( "فِي‬in, at),
ْ
ِ
(3) three letters, like: "‫( "عنَب‬grapes), "‫جر‬ َ ‫( " َش‬trees),
(4) four letters, like: "‫ج ْد َول‬ َ " (brook), ‫( َج ْع َفر‬rivulet, Ja’far),
(5) five letters, like: "‫جل‬ َ ‫( " َس َف ْر‬quince),
(6) six letters, like: "‫( " َز ْع َف َران‬saffron), or

(7) seven letters, like: "‫استِ ْف َهام‬ ْ " (questioning)

Furthermore, the ‫كلِ َمة‬

َ ْ‫ ال‬does not exceed this number (i.e. it cannot be made up of more than
seven letters).

1
 ِ ‫الْ َكلِم‬
The Types of Word (‫ات‬ ‫)أَْن َواع‬
َ

‫ وَ َن ْو ٍع‬،"‫ب‬ ْ ُ‫ َو"اُ ْكت‬،"‫ب‬
ُ ُ‫ َو"يَ ْكت‬،"‫ب‬ َ َ‫ " َكت‬:‫ مثْ ُل‬،"‫ال لَهُ "ف ْع ٌل‬
:‫ ِمثْ ُل‬،"‫ف‬ ٌ ‫"ح ْر‬
َ ُ‫ال لَه‬
ِ ِ ُ ‫ َنو ٍع ي َق‬:‫اع‬ ِ ِ
ُ ْ ٍ ‫َوَت ْن َقس ُم إِلَى ثَالَثَة أَْن َو‬
ُ ‫ َو َن ْو ٍع ُي َق‬،"‫اح ٍة‬
َ ‫ َو" ُت َّف‬،"‫ص ُف ْو ٍر‬
ٍ
ْ ُ‫ َو"ع‬،"‫"م َح َّمد‬
ِ
ُ :‫ مثْ ُل‬،"‫"اس ٌم‬
ْ ُ‫ال لَه‬
ُ ‫ُي َق‬
"‫َم‬ ِ
ْ ‫ َو"ل‬،"‫ َو"ف ْي‬،"‫"ه ْل‬ َ

They (i.e. the ‫كلِ َمات‬

َ ْ‫ ) ال‬are divided into three types:
 a typed called "‫( "فِ ْعل‬verb), like: "‫ب‬
َ َ‫( " َكت‬wrote), "‫ب‬
ُ ُ‫( "يَ ْكت‬write/will write), and
"‫ب‬
ْ ُ‫( "اُ ْكت‬Write!),
 a type called "‫اسم‬
ْ " (noun), like: "‫( " ُم َح َّمد‬Muhammad), "‫ص ُف ْور‬
ْ ُ‫( "ع‬sparrow),
َ ‫( "ُت َّف‬apple), and
and "‫احة‬

 a type called "‫( " َح ْرف‬particle), like: "‫( " َه ْل‬question article), "‫( "فِ ْي‬in) and "‫َم‬
ْ ‫"ل‬
(did not)

Explanation:

All the ‫كلِ َمات‬

َ ْ‫ ال‬that are formed from the Letters of the (Arabic) Alphabet are confined to
three types only:

 a type called "‫( "فِ ْعل‬verb),

 a type called "‫اسم‬
ْ " (noun) and
 a type called "‫( " َح ْرف‬particle).

ِ ‫ ال‬is like:
The ‫ْف ْعل‬

‫ب‬َ َ‫( َكت‬wrote) ‫ب‬ُ ُ‫( يَ ْكت‬write/will write) ‫ب‬ ْ ُ‫( اُ ْكت‬Write!)
‫( َد ْح َر َج‬rolled) ‫ِج‬
ُ ‫( يُ َد ْحر‬roll/will roll) ‫ِج‬
ْ ‫( َد ْحر‬Roll!)
‫( اِنْطَلَ َق‬went) ‫( َي ْنطَلِ ُق‬go/will go) ‫( اِنْطَلِ ْق‬Go!)
‫( اِ ْستَ ْخ َر َج‬extracted) ‫ِج‬
ُ ‫( يَ ْستَ ْخر‬extract/will extract) ‫ِج‬ ِ
ْ ‫( ا ْستَ ْخر‬Extract!)
and every other word that denotes the occurrence of an action in a particular time.

The ‫االسم‬
ْ (which includes nouns, pronouns, adjectives, adverbs, etc.) is like:
2
"‫ح َّمد‬
َ ‫( " ُم‬Muhammad), "‫ص ُف ْور‬ َ ‫( "ُت َّف‬apple), "‫( "أ َْرض‬earth), "‫( " َس َماء‬heaven,
ْ ُ‫( "ع‬sparrow), "‫احة‬
sky), "‫ش ْمس‬
َ " (sun), "‫( "قَ َمر‬moon), and other examples which we use to refer to people and
things. Of these are: the names of people, the names of mountains, rivers and countries, and
every other word that denotes animals, plants or inanimate objects.

The ‫ْح ْرف‬

َ ‫( ال‬which includes prepositions, interrogative particles, negative particles, future
particles, conjunctions), is like:

ِ ِ
"‫ل‬ ْ ‫( "ل‬did not), "‫( "م ْن‬from, of), "‫( "إِلَى‬to, towards), "‫"ثُ َّم‬
ْ ‫( " َه‬question article), "‫( "في‬in, at), "‫َم‬
ْ
(then, thereafter, after awhile), and every other word that denotes a meaning that does not
become apparent except when used with other words.

3
 ِ ‫ال‬
The Categories of Verb (‫ْف ْع ِل‬ َ ‫)أَق‬
‫ْسام‬

:‫ نَ ْح ُو‬،‫ َوأ َْم ٍر‬،"‫ب‬ ٍ ‫ َم‬:‫ْس ٍام‬ ِ ِ ِ ِ

ُ ُ‫ "يَ ْكت‬:‫ نَ ْح ُو‬،‫ِع‬
ٍ ‫ضار‬
َ ‫ َو ُم‬،"‫ب‬
َ َ‫ " َكت‬:‫ نَ ْح ُو‬،‫اض‬ َ ‫َوالْف ْع ُل َي ْن َقس ُم إلَى ثَالَثَة أَق‬
"‫ب‬
ْ ُ‫"اُ ْكت‬

ِ ‫ ال‬is divided into three categories:

The ‫ْف ْعل‬
ٍ ‫( َم‬past, perfect), like: "‫ب‬
 ‫اض‬ َ َ‫( " َكت‬wrote)
 ‫ضارِع‬
َ ‫( ُم‬present or future, imperfect), like: "‫ب‬
ُ ُ‫( "يَ ْكت‬write, will write)
 ‫( أ َْمر‬command, imperative), like: "‫ب‬
ْ ُ‫( "اُ ْكت‬Write!)
Explanation:

You have learnt previously that all the ‫كلِ َمات‬

َ ْ‫ ال‬are limited to three types: ‫( فِ ْعل‬verb), ‫اسم‬
ْ
(noun) and ‫ح ْرف‬
َ (particle), and we explained to you that every word denoting the occurrence
of an action in a particular time is called a "‫"فِ ْعل‬.

ِ ‫ ال‬is divided into three categories: ‫اض‬

Moreover, the ‫ْف ْعل‬ ٍ ‫( َم‬past, perfect), ‫ضارِع‬
َ ‫( ُم‬present or
future, imperfect) and ‫َمر‬
ْ ‫( أ‬command, imperative).
ِ ‫ الْم‬is that which denotes the occurrence of an action in a time that has elapsed (i.e.
The ‫اضي‬
ْ َ
the past tense), like: "‫ب‬ ِ
َ َ‫( " َكت‬wrote), "‫( " َد ْح َر َج‬rolled), "‫( "انْطَلَ َق‬went), and "‫استَ ْخ َر َج‬
ْ "
(extracted).

The ‫ضارِع‬
َ ‫ ال ُْم‬is that which denotes the occurrence of an action in the present tense (‫ْحال‬
َ ‫ )ال‬or
future tense (‫االستِ ْقبَال‬ ِ
ْ ), like: "‫ب‬
ُ ُ‫( "يَ ْكت‬write, will write), "‫ِج‬
ُ ‫( "يُ َد ْحر‬roll, will roll), "‫( " َي ْنطَل ُق‬go,
will go) and "‫ِج‬
ُ ‫( "يَ ْستَ ْخر‬extract, will extract). Furthermore, it is necessary for the ‫ضارِع‬
َ ‫ ال ُْم‬to
have one of the following four letters prefixed to it:

 ‫[ أَلِف‬first person singular, e.g. "‫ب‬

ُ ُ‫( "أَ ْكت‬I write or will write)],
 ‫[ ُن ْون‬first person dual or plural, e.g. "‫ب‬
ُ ُ‫( "نَ ْكت‬We write or will write)],
 ‫[ يَاء‬third person masculine and third person feminine plural, e.g. "‫ب‬ ُ ُ‫{ "يَ ْكت‬he writes, will
ِ ‫{ "ي ْكتُب‬they (masc. dual) write or will write}, "‫{ "ي ْكتُبو َن‬they (masc. pl.) write
write} , "‫ان‬َ َ ُْ َ
or will write} and "‫ن‬
َ ‫{ "يَ ْكتُْب‬they (fem. pl.) write or will write}] or

4
 ‫[ تَاء‬second person and third person feminine singular and dual, e.g. "‫ب‬
ُ ُ‫{ "تَ ْكت‬you (masc.
sing.) or she write(s) or will write}, "‫ن‬ ِ ِ
َ ‫{ "تَ ْكتُب ْي‬you (fem. sing.) write will write}, "‫"تَ ْكتُبَان‬
{you (masc. dual) or they fem. dual write or will write}, "‫ن‬
َ ‫{ "تَ ْكتُُب ْو‬you (masc. pl.) write
or will write}, "‫ن‬
َ ‫( "تَ ْكتُْب‬you (fem. pl.) write or will write}] .

The ‫َمر‬
ْ ‫ األ‬is that through which an action is requested, like: "‫ب‬
ْ ُ‫[ "اُ ْكت‬Write! (which is a
request for writing)], "‫ِج‬ ِ ِ
ْ ‫[ " َد ْحر‬Roll! (which is a request for rolling s.th.)], "‫[ "انْطَل ْق‬Go!
(which is a request for going)] and "‫ِج‬ ِ
ْ ‫[ "ا ْستَ ْخر‬Extract!(which is a request for extracting)].

5
 Masculine and Feminine (‫ْم َؤنَّث‬
ُ ‫َوال‬ ‫)ال ُْم َذ َّكر‬

،"َ‫"عائِ َشة‬ ِ
ٍ ‫"حص‬
ٍ َّ‫ وَم َؤن‬،"‫ان‬ ِ َ :‫ نَحو‬،‫ م َذ َّكر‬:‫واالسم ي ْن َق ِسم إِلَى قِسمي ِن‬
َ :‫ نَ ْح ُو‬،‫ث‬ ُ َ ‫ َو‬،"‫"ج َم ٍل‬
َ ‫ َو‬،"‫"عل ٍّي‬ ُْ ُ َْ ْ ُ َُْ َ
"‫"ه َّر ٍة‬
ِ ‫و"نَاقَ ٍة" و‬
َ َ

The ‫االسم‬
ْ is divided into two categories:
 ‫( ُم َذ َّكر‬masculine), like: "‫( " َعلِ ّي‬Ali), "‫( " َج َمل‬camel) and "‫صان‬ ِ
َ ‫( "ح‬stallion), and
 ‫( ُم َؤنَّث‬feminine), like: "‫شة‬ َ ِ‫( " َعائ‬Aishah), "‫( "نَاقَة‬she-camel) and "‫( " ِه َّرة‬female-cat)
Explanation:

You already know that:

 the ‫ الْ َكلِ َمة‬is of three types: ‫( فِ ْعل‬verb), ‫اسم‬

ْ (noun) and ‫( َح ْرف‬particle), and
 the ‫ ال ِْف ْعل‬in turn is of three types: ‫اض‬ ٍ ‫( َم‬past), ‫ضارِع‬
َ ‫( ُم‬present or future) and ‫أ َْمر‬
(command).

Know now that the ‫االسم‬

ْ is of two types:

 ‫( ُم َذ َّكر‬masculine), which is every ‫اسم‬ ِ

ْ that denotes a male, like: "‫( " َعل ّي‬Ali), "‫" ُح َس ْين‬
(Husain), "‫ج َمل‬ ِ ِ ِ
َ " (camel), "‫( " َبغْل‬mule), "‫صان‬
َ ‫( "ح‬stallion), "‫( "ح َمار‬donkey), "‫( "ه ّر‬cat),
etc.
ْ that denotes a female, like: "‫( " َعائِ َشة‬Aishah), "
 ‫( ُم َؤنَّث‬feminine), which is every ‫اسم‬
ِ َ‫( "ف‬Fatimah), "‫( " َع ِزيزة‬Azizah), "‫( "نَاقَة‬she-camel), "‫( "ب ْغلَة‬female mule), ‫" ِحمارة‬
‫اط َمة‬ َْ َ ََ
ِ
(female donkey), "‫( "ه َّرة‬female cat), etc.

َّ ‫ ال ُْم َذ‬can either be ‫ ُم َذ َّكر‬:

[The ‫كر‬

 in meaning and in form like "‫"ج َمل‬ ِ

َ , "‫ " َعل ّي‬, etc. or
 in meaning only like "‫( " َح ْم َزة‬Hamzah), "‫ْحة‬
َ ‫( "طَل‬Talhah), etc. or
 in form only, like "‫( "كِتَاب‬book), "‫( " َقلَم‬pen), etc.

Similarly, the ‫ْم َؤنَّث‬

ُ ‫ ال‬can either be ‫ ُم َؤنَّث‬:
َ ِ‫ "عائ‬, etc. or,
 in meaning and in form like "‫ "نَاقَة‬, "‫شة‬
 in meaning only like "‫( " َز ْينَب‬Zainab), "‫( " ِه ْند‬Hind), etc. or
 in form only, like "‫( " َح ْم َزة‬Hamzah), "‫ْحة‬
َ ‫( "طَل‬Talhah), etc.]

6
 The Singular, Dual and Plural (‫ْج ْمع‬
َ ‫َوال‬ ‫ َوال ُْم َثنَّى‬F‫)ال ُْم ْف َرد‬

:‫ نَ ْح ُو‬،‫ َو ُم َثنًّى‬،‫اضلَ ٍة‬ َ

ِ َ‫ ف‬:‫ نَ ْحو‬،‫د‬Fٍ ‫ م ْفر‬:‫االسم – أَيْضاً – إِلَى ثَالَثَِة أَقْس ٍام‬
ِ َ‫ وف‬،‫اض ٍل‬
ُ َُ َ
ِ
ُ ْ ‫َو َي ْن َقس ُم‬
‫اضلِ ْي َن" أ َْو‬
ِ َ‫اضلُو َن" أَو "ف‬ ِ ِ ِ ِ ِ ِ ِ
ْ ْ َ‫ "ف‬:‫ نَ ْح ُو‬،‫ َو َج ْم ٍع‬،"‫ أ َْو "فَاضلَْي ِن" َو"فَاضلَتَان" أ َْو "فَاضلََت ْي ِن‬،"‫"فَاضاَل ن‬
"‫ضالَء‬
َ ُ‫"ف‬

The ‫االسم‬
ْ is also divided into three (more) categories:
 ‫( ُم ْف َرد‬singular), like: "‫اضل‬ ِ َ‫( "ف‬a very good man), and ‫اضلَة‬
ِ َ‫( ف‬a very good woman),
 ‫( ُم َثنًّى‬dual), like: "‫اضالَ ِن‬
ِ َ‫( "ف‬two very good men in the nom. case) or "‫اضلَْي ِن‬
ِ َ‫( "ف‬two
ِ َ‫اضلَت‬
very good men in the acc. and gen. cases) and "‫ان‬ ِ َ‫( "ف‬two very good women in
ِ َ‫( "ف‬two very good women in the acc. and gen. cases), and
ِ ‫اضلََت ْي‬
the nom. case) or "‫ن‬
ِ َ‫( "ف‬very good men in the nom. case) or "‫اضلِ ْين‬
 ‫( َج ْمع‬plural), like: "‫اضلُ ْو َن‬ ِ
َ َ‫( "ف‬very
good men in the acc. and gen. cases) or "‫ضالَء‬
َ ُ‫( "ف‬very good people)
Explanation:

ْ is divided into ‫( ُم َذ َّكر‬masculine) and ‫( ُم َؤنَّث‬feminine).

You (already) know that the ‫االسم‬

Know now that it is also divided into:

 ‫( ُم ْف َرد‬singular), which is that which denotes a single male or female, like:

ِ َ‫( "ف‬a very good man) and "‫اضلَة‬

"‫اضل‬ ِ َ‫( "ف‬a very good woman),
"‫جتَ ِهد‬
ْ ‫( " ُم‬a diligent male) and "‫( " ُم ْجتَ ِه َدة‬a diligent female),

 ‫( ُم َثنًّى‬dual), which is that which denotes two males or two females by adding (i.e.
suffixing) an ‫ أَلِف‬and ‫ ُن ْون‬or a ‫ يَاء‬and ‫ ُن ْون‬to its singular form, like:

"‫اضالَ ِن‬
ِ َ‫ "ف‬or "‫اضلَْي ِن‬
ِ َ‫( "ف‬two very good men),
ِ َ‫اضلَت‬
"‫ان‬ ِ َ‫ "ف‬or "‫اضلََت ْي ِن‬
ِ َ‫( "ف‬two very good women),
ِ ‫ "م ْجتَ ِه َد‬or "‫( "م ْجتَ ِه َديْ ِن‬two diligent men),
"‫ان‬ ُ ُ
ِ َ‫ "م ْجتَ ِه َدت‬or "‫("م ْجتَ ِه َدَت ْي ِن‬two diligent women),
"‫ان‬ ُ ُ

7
 ‫( َج ْمع‬plural), which is that which denotes more than two males or two females by
changing its singular form, like:

"‫ن‬ ِِ ِ َ‫("ف‬very good men),

َ ‫"فَاضل ْي‬ ,"‫اضلُ ْو َن‬
"‫ضالَء‬
َ ُ‫( "ف‬very good men), or
ِ َ‫( "ف‬very good women).
"‫اضالَت‬

8
 The Categories of Plural (‫ْج ْم ِع‬
َ ‫ال‬ َ ‫)أَق‬
‫ْسام‬

‫ َو َج ْم ِع‬،"‫ َو"أَقْالَم‬،"‫ َو" ُكتُب‬،"‫ضالَء‬ َ ُ‫ "ف‬:‫ نَ ْح ُو‬،‫ َج ْم ِع تَ ْك ِس ْي ٍر‬:‫ْج ْم ُع إِلَى قِ ْس َم ْي ِن‬ ِ

َ ‫َو َي ْن َقس ُم ال‬
ِ ِ ِِ ِ ِ ْ َ‫ت‬
‫"ج ْم َع ُم َذ َّك ٍر‬َ ‫ َوإِ َذا َكا َن ل ُم َذ َّك ٍر ُس ِّم َي‬،"‫ َو"فَاضالَت‬،"‫ أ َْو "فَاضل ْي َن‬،"‫ "فَاضلُ ْو َن‬:‫ نَ ْح ُو‬،‫صح ْي ٍح‬
"ً‫ث َسالِما‬ ٍ َّ‫ث س ِّمي "جمع م َؤن‬ ٍ ِ
ُ َ ْ َ َ ُ َّ‫ َوإِذَا َكا َن ل ُم َؤن‬،"ً‫َسالما‬
ِ

The ‫ْج ْمع‬

َ ‫ ال‬is further subdivided into two categories:
 ‫( َج ْمع تَ ْك ِس ْي ٍر‬broken plural), like: "‫ضالَء‬
َ َ‫( "ف‬very good people), "‫( " ُكتُب‬books), "ْ‫أَق‬
‫( "الَم‬pens), and
 ‫ص ِح ْي ٍح‬ ِ َ‫ "ف‬or "‫اضلِ ْين‬
ْ َ‫( َج ْمع ت‬sound plural), like: "‫اضلُ ْو َن‬ ِ
َ َ‫( "ف‬very good men) and "
‫اضالَت‬ ِ َ‫( "ف‬very good women), and when it refers to masculine it is called "‫جمع‬
َْ
‫( " ُم َذ َّك ٍر َسالِم‬sound masculine plural), and when it refers to feminine it is called "
‫ث َسالِم‬ ٍ َّ‫( "جمع م َؤن‬sound feminine plural).
ُ َْ

Explanation:

You have learnt previously that the ‫االسم‬

ْ can be ‫ُم َثنًّى‬ , ‫ ُم ْف َرد‬or ‫ َج ْمع‬, and now you will learn
that the ‫ْج ْمع‬
َ ‫ ال‬is not merely of one type but of two types:

 ‫( َج ْمع تَ ْك ِس ْي ٍر‬broken plural), which is that whose singular form undergoes a change in
structure, like:

"‫ضالَء‬ ِ َ‫( "ف‬a very good man),

َ ُ‫ "ف‬, the plural of "‫اضل‬
ُ " , the plural of "‫( "كِتَاب‬book), and
"‫كتُب‬

"‫ "أَقْالَم‬, the plural of "‫( " َقلَم‬pen),

 ‫ص ِح ْي ٍح‬
ْ َ‫( َج ْمع ت‬sound plural), which is that whose singular form remains sound or intact,
and comprises two categories:

(a) ‫سالِم‬
َ
ِ َ‫( "ف‬in the nom. case) or "
‫( َج ْمع ُم َذ َّك ٍر‬sound masculine plural), like: "‫اضلُ ْو َن‬
‫اضلِ ْي َن‬
ِ َ‫( "ف‬in the acc. and gen. cases), and "‫( "م ْجتَ ِه ُدو َن‬in the nom. case) or
ْ ُ

9
 ِ
َ ْ‫( " ُم ْجتَ ِهدي‬in the acc. and gen. cases), as regards every ‫اسم‬
"‫ن‬ ْ which has a ‫ َواو‬and ‫ نُ ْون‬or a
‫ يَاء‬and ‫ نُ ْون‬suffixed to its singular form, and
(b) ‫سالِم‬ ٍ ِ
َ ‫( َج ْمع ُم َؤنَّث‬sound feminine plural), like: "‫ "فَاضالَت‬and "‫ " ُم ْجتَ ِه َدات‬, as regards
every ‫اسم‬ ِ
ْ which has an ‫ أَلف‬and ‫ تَاء‬suffixed to its singular form.

10
 The Composition of Speech (‫كالَِم‬
َ ْ‫ال‬ ‫)تَأْلِْيف‬

"‫ َو ِه َي ال ُْم َس َّماةُ بِـ"الْ َكالَِم‬،ُ‫ْج َم ُل ال ُْم ِف ْي َدة‬ ِ ِ ِ

ُ ‫َوم َن الْ َكل َمات َتَت َر َّك‬
ُ ‫ب ال‬

From words informative sentences are constructed, and they are called "‫كالَم‬
َ ْ‫( "ال‬Speech)

Explanation:

We know from what has gone before that all the ‫كلِ َمات‬
َ ْ‫ ال‬do not exceed three types: the
‫ ال ِْف ْعل‬, the ‫االسم‬
ْ and the ‫ْح ْرف‬
َ ‫ ال‬. It is clear that to understand what is communicated (by the
speaker) is not achieved by means of one word only due to it being insufficient by itself,
instead it is necessary – in order for communication to take place – that there be two or more
words so that what we utter conveys a complete and self-contained message.

The sentence (‫ْج ْملَة‬

ُ ‫ )ال‬which is composed of two or more words such that it conveys the
َ " (speech), like: "‫نَافِ ٌع‬
intended and desired sense (to the listener) is called "‫كالَم‬ ‫ْم‬ ِ
ُ ‫"الْعل‬
(Knowledge is beneficial) and "‫ار‬
ٌّ ‫ض‬
َ ‫ْج ْه ُل‬
َ ‫( "ال‬Ignorance is harmful).

َ ْ‫ ال‬be composed of all three types (of ‫) الْ َكلِ َمة‬, for it is
It is not required, however, that ‫كالَم‬

sufficient that it be composed of two nouns only, like: "‫ل‬ ِ

ٌ ‫ُم ْقب‬ ‫( " َعلِ ٌّي‬Ali is coming or
approaching) or a verb and a noun, like: "‫َن َه ٌر‬ ‫اض‬
َ َ‫( "ف‬a river is overflowing).

Furthermore, the ‫ْج ْملَة‬

ُ ‫ ال‬is called:

 "‫( "فِ ْعلِيَّة‬verbal) if its initial part is a ‫ فِ ْعل‬, like: "‫ْم َعلِّ ُم‬
ُ ‫ض َر ال‬
َ ‫( " َح‬The teacher was present)
ِ ‫الن‬
and "‫َّاظ ُر‬‫ض ُر‬
ُ ‫( "يَ ْح‬The onlooker or investigator is present), and
 "‫اس ِميَّة‬
ْ " (nominal) if its initial part is an ‫اسم‬ ْ , like: "‫ف‬ٌ ِ‫ُستَاذُ َواق‬
ْ ‫( "األ‬The teacher is
standing) and "‫ِّش‬ ِ
ُ ‫( "النَّاظ ُر ُي َفت‬The investigator is inspecting).

[Note that the occurrence of a ‫ح ْرف‬ ِ

َ (particle) before the ‫ الْف ْعل‬or the ‫االسم‬
ْ does not affect the
status of the ‫ْج ْملَة‬ ِِ ‫ ُج ْملَة‬or a ‫اس ِميَّة‬
ُ ‫ ال‬as a ‫ف ْعليَّة‬ ْ ‫] ُج ْملَة‬

11
 The Indeclinable and Declinable (‫ْم ْع َرب‬
ُ ‫َوال‬ ‫)ال َْم ْبنِ ّي‬

"‫"م ْبنِيًّا‬ ِ ِ ِ ِ ‫ات ِع ْن َد التَّر ُّك‬

ُ ‫َوَت ْن َق ِس ُم الْ َكلِ َم‬
َ ‫ َويُ َس َّمى‬،ً‫ ق ْس ٍم الَ َيَتغََّي ُر آخ ُرهُ أَبَدا‬:‫ب إِلَى ق ْس َم ْي ِن‬ َ
ِ ِ
ُ ‫َوق ْس ٍم َيَتغََّي ُر آخ ُرهُ َويُ َس َّمى‬
."ً‫"م ْع َربا‬

The ‫كلِ َمات‬

َ ْ‫ ال‬are divided – when grouped together (in a sentence) – into two
categories:
 a category whose ending never changes, and is called "‫( " َم ْبنِ ّي‬indeclinable),
and
 a category whose ending changes, and is called "F‫( " ُم ْع َرب‬declinable).
Explanation:

It has been mentioned to you previously that ‫ْم ِف ْي َدة‬

ُ ‫ال‬ ‫ْج َمل‬
ُ ‫( ال‬meaningful and informative
sentences) are composed of individual words which do not fall outside the three classes (of
ِ ‫ال‬, the ‫ االسم‬and the ‫ الْحرف‬.
word): the ‫ْف ْعل‬ ْ َْ

However, these words – when they are grouped together in a ‫ج ْملَة‬

ُ – are not all the same.

Rather:

 of them there is that whose ending exists in one state (and one state only) no matter in
what construction it appears, and is called "‫( " َم ْبنِي‬indeclinable), like: the word "‫ن‬
َ ْ‫"أَي‬
ّ
(Where) in your statement: "‫اب؟‬
ُ َ‫الْ َكت‬ ‫( "أَيْ َن‬Where is the book?), "‫ب َعلِ ٌّي؟‬
َ ‫( "أَيْ َن ذَ َه‬Where
َ ‫( "ِم ْن أَيْ َن ِج ْئ‬From where did you come?), for the ‫ الن ُّْون‬in "‫"أَيْ َن‬
did Ali go?) and "‫ت؟‬

adheres strictly to the ‫حة‬

َ ‫( الْ َف ْت‬throughout) in it is not allowed for it (i.e. the ‫ ) الن ُّْون‬to ever
part from the ‫حة‬
َ ‫ الْ َف ْت‬no matter how the constructions might change, and

 of them there is that whose ending exists in different modes and states, and is called "
‫( " ُم ْع َرب‬declinable), like: the word "‫الس َماء‬ َّ " (heaven, sky) in your statement: "

ٌ‫صافِيَة‬
َ ُ‫الس َماء‬
َّ " (The sky is clear), "‫اء‬ َ ‫الس َم‬
َّ ‫ب‬ ُ ‫الس ُح‬
ُّ ‫ت‬ِ ‫( "حجب‬The clouds covered the sky)
ََ َ
ِ ‫السم‬
and "‫اء‬ َ َّ ‫ت إِلَى‬
ُ ‫( "نَظَ ْر‬I looked at the sky), for its ending in the first sentence is
vowelled with the ‫َّمة‬ َّ ‫ الض‬, in the second with the ‫ الْ َف ْت َحة‬and the third with the ‫ الْ َك ْس َرة‬.

12
 ِ ‫الْبِن‬
The Types of Indeclinability (‫اء‬ ‫)أَْن َواع‬
َ

‫ أَو الْ َف ْت َح ِة‬،"‫ث‬ ِ َّ ‫ أَو الض‬،"‫ َكـ"لَم‬،‫لس ُكو ِن‬ ِ ِ ِ

ُ ‫ـ"ح ْي‬
َ ‫َّمة َك‬ ْ ْ ْ ُّ ‫فَالَّذ ْي الَ َيَتغََّي ُر آخ ُرهُ إِ َّما أَ ْن يَ ُك ْو َن ُمالَ ِزماً ل‬
.‫الص ِح ْي ِح‬
َّ ‫الن ْق ِل‬
َّ ‫ك َعلَى‬َ ِ‫ َوال َْم َد ُار فِ ْي َت ْعيِْي ِن ذَل‬،"‫اهلل‬
ِ ‫ أَو الْ َكسر ِة َكـ"بِس ِم‬،"‫َكـ"أَيْن‬
ْ َْ َ

That whose ending does not change, either adheres (permanently) to:
 the ‫الس ُك ْون‬
ُّ like "‫َم‬
ْ ‫( "ل‬did not),
 the ‫َّمة‬
َّ ‫ الض‬like "‫ث‬
ُ ‫( " َح ْي‬where),
 the ‫حة‬َ ‫ الْ َف ْت‬like "‫( "أَيْ َن‬where), or
ِ ِ
ْ ‫ الْ َك‬like "‫( "ب ْس ِم اهلل‬In the Name of Allah)
 the ‫س َرة‬
The method for determining that (i.e. for determining which words are
indeclinable) is contingent on sound transmission (based on how previous Arabs
used it, and there are no particular rules for logically deriving that).

Explanation:

You already know that the ‫كلِ َمات‬

َ ْ‫ال‬ – when they are grouped together – their ending either
adheres strictly to one state or it changes by changing the construction.

Know now that the modes and states that the endings of words have to adhere to do not
exceed four: the ‫ك ْون‬
ُ ‫الس‬
ُّ , the ‫َّم‬
ّ ‫ الض‬, the ‫ الْ َف ْتح‬and the ‫ الْ َك ْسر‬.

Every ‫كلِ َمة‬ ُّ is said to be: "‫الس ُك ْو ِن‬

َ whose ending adheres strictly to the ‫الس ُك ْون‬ ُّ ‫" َم ْبنِيَّةٌ َعلَى‬
(built or fixed on the ‫ك ْون‬
ُ ‫الس‬
ُّ ), like "‫َم‬ ِ
ْ ‫( "ل‬did not), "‫َن‬
ْ ‫( "ل‬will not), "‫( "م ْن‬from), "‫( " َع ْن‬of,
about), "‫( "فِي‬in), etc.
ْ

Every ‫كلِ َمة‬

َ whose ending adheres strictly to the ‫َّمة‬
َّ ‫ الض‬is said to be: " ‫َّم‬
ِّ ‫الض‬ ‫( " َم ْبنِيَّةٌ َعلَى‬built or
fixed on the ‫َّمة‬
َّ ‫) الض‬, like "‫ث‬
ُ ‫( " َح ْي‬where), "‫( "نَ ْح ُن‬we), "‫( " ُم ْن ُذ‬since, from), etc.

Every ‫كلِ َمة‬ ‫( " َم ْبنِيَّةٌ َعلَى‬built

َ whose ending adheres strictly to the ‫ الْ َف ْت َحة‬is said to be: " ‫الْ َف ْت ِح‬
or fixed on the ‫حة‬
َ ‫) الْ َف ْت‬, like "‫( "أَيْ َن‬where), "‫ت‬
َ ‫( "ل َْي‬hoping, hopefully, perhaps), "‫( "ثُ َّم‬then,
thereafter), etc.

Every ‫كلِ َمة‬ ‫( " َم ْبنِيَّةٌ َعلَى‬built

َ whose ending adheres strictly to the ‫ الْ َك ْس َرة‬is said to be: " ‫الْ َك ْس ِر‬
ِ ِ ِ‫الت َقدُّم ب‬
ْ ‫) الْ َك‬, like the ‫ الْبَاء‬and ‫ الالَّم‬in your statement: "‫االجت َهاد‬
or fixed on the ‫س َرة‬ ْ ُ َّ " (Progress

13
is/comes with diligence) and "‫ب‬ ِ
ٌ ‫نَص ْي‬ ‫( "لِ ُك ِّل ُم ْجتَ ِه ٍد‬For every diligent person there is a
share/portion).
That a particular ‫كلِ َمة‬
َ is ‫ َم ْبنِيَّة‬on a ‫ ُس ُك ْون‬, or a ‫ض ّم‬
َ , or a ‫ َف ْتح‬, or a ‫ َك ْسر‬cannot be
determined from some rule, rather the method for determining the particular sign on which it
is ‫ َم ْبنِيَّة‬is contingent on how it has been used in reliable and credible books and by expert
users and speakers of Arabic.

When someone says to you: “By what means do you know that "‫َم‬ ِ
ْ ‫ "ل‬is ‫ َم ْبني‬on the ّ , ‫الس ُك ْون‬
ُّ
‫ث‬ُ ‫"ح ْي‬
َ " on the ‫ "أَيْ َن‬, ‫َّم‬
ّ ‫ "الض‬on the ‫ الْ َف ْتح‬and the ‫ الْبَاء‬on the ‫ الْ َك ْسر‬, and why is it not allowed
for "‫َم‬ ِ
ْ ‫ "ل‬to be ‫ َم ْبن ّي‬on the ‫َّم‬
ّ ‫ الض‬for example?”
In response to him, you cannot but say that knowledge thereof is not acquired via rules that
are learnt, instead it is acquired via oral transmission and hearsay, and that I have not heard
the word "‫َم‬
ْ ‫ "ل‬in any of the constructions of eloquent and grammatically sound Arabic speech
except that its ending has been unvowelled (with a ‫ك ْون‬
ُ ‫) ُس‬, like the statement of the poet:

ْ ِ‫َم أُ ْخل‬
َ‫ف ُوعُ ْودا‬ ْ ‫َم أَ ُخ ْن َع ْهداً َول‬
ْ‫ل‬
(I did not break a covenant nor did I breach promises)

Hence, based on that you know that "‫َم‬ ِ

ْ ‫ "ل‬is ‫ َم ْبنيَّة‬on the ‫الس ُك ْون‬
ُّ and not on the ‫َّم‬
ّ ‫ الض‬nor any
of the other ‫كات‬
َ ‫ْحر‬
َ ‫( ال‬vowel-markings), and because of that I do not pronounce it except as
َ
‫( َساكِنَة‬unvowelled with a ‫) ُس ُك ْون‬.

Likewise for most indeclinable words (‫ْم ْبنِيَّة‬

َ ‫ال‬ ‫ )الْ َكلِ َمات‬there is no way of knowing what sign
they are ‫ َم ْبنِيَّة‬on except through sound transmission, while at the same time it is not difficult

for us know that, because the ‫ْم ْبنِيَّة‬

َ ‫ال‬ ‫( الْ َكلِ َمات‬indeclinable words) in comparison to the
‫( ال ُْم ْع َربَات‬declinable words) are very few (in number) and the people’s pronunciation thereof
is generally correct, due to the fact that their endings are not subject to change. Even with
this in mind, we will still mention those most commonly used among these ‫ْم ْبنِيَّة‬
َ ‫ال‬ ‫ الْ َكلِ َمات‬.

14
 ِ َّ‫الْم ْبنِي‬
The Classes of Indeclinables (‫ات‬ ‫َصنَاف‬
ْ ‫)أ‬
َ

‫َس َم ِاء يُ َس َّمى‬ ِ ٌ ‫ وأَلْ َفا‬،‫ضارِع‬

ْ ‫ظ م َن األ‬ َ َ َ ‫ال َما َع َدا ال ُْم‬
ِ ‫و ِمن الْمبنِي ج ِميع الْحرو‬
ُ ‫ف َو َك َذا األَ ْف َع‬ ْ ُ ُ ُ ْ َ ِّ ْ َ َ َ
،"‫ َكـ"الَّ ِذ ْي‬،"‫ص ْول َِة‬ ِ ‫ بِـ"األ‬F‫ضها‬
ُ ‫َس َماء ال َْم ْو‬
ْ َ ُ ‫ َو َب ْع‬،"‫"ه َو‬
ُ ‫ َو‬،"‫ت‬ َ ْ‫ و"أَن‬،"‫ َكـ"أَنَا‬،"‫َّمائِ ِر‬ ِ ُ ‫َب ْع‬
َ ‫ض َها بـ"الض‬
،"‫ـ"م ْن‬ ِ َّ ‫ضها بِـ"أَسم ِاء‬ ِ ِ ‫ و‬،"‫ َكـ"ه َذا‬،"‫ بِـ"أَسم ِاء ا ِإل َشار ِة‬F‫ضها‬ َِّ
َ ‫ َك‬،"‫الش ْرط‬ َ ْ َ ُ ‫ َو َب ْع‬،"‫"هذه‬ َ َ َ َ َ ْ َ ُ ‫ َو َب ْع‬،"‫َو"الت ْي‬
."‫"م ْه َما‬
َ ‫َو‬

Belonging to the ‫ْم ْبنِي‬ ُ ‫( ال‬particles) and like wise the F‫ًَ ْف َعال‬Fً‫اَأل‬
َ ‫ ال‬are all the ‫ْح ُر ْوف‬
ّ
(verbs) and some words from the ‫َس َماء‬
ْ ‫( األ‬nouns) some of which are called "
‫َّمائِر‬
َ ‫( "الض‬personal pronouns) like "‫( "أَنَا‬I), "‫ت‬ َ ْ‫{ "أَن‬you (masc. sing.)} and "‫( " ُه َو‬he),
and some of which (are called) "‫َة‬ ِ ‫( "األَسم ِاء الْموصول‬relative pronouns), like "‫"الَّ ِذي‬
ُْ ْ َ َ ْ ْ
{that which, who (masc. sing.)} and "‫{ "الَّتِي‬that which, who (fem. sing.)}, and
ْ
ِ
some of which is called "‫ارة‬ َ ‫َس َماء ا ِإل َش‬
ْ ‫( "أ‬indicative/demonstrative pronouns), like "
‫({ " َه َذا‬this (masc. sing.)} and "‫{ " َه ِذ ِه‬this (fem. sing.)}, and some of which are
ِ ‫الشر‬
called "‫ط‬ ْ َّ ‫َس َماء‬
ْ ‫( "أ‬conditional pronouns),like "‫( " َم ْن‬whosoever) and "‫" َم ْه َما‬
(whatever).
Explanation:

You already know that the ‫كلِ َمات‬

َ ْ‫ ال‬are not all ‫( َم ْبنِيَّة‬indeclinable) nor all ‫( ُم ْع َربَة‬declinable).
Rather, some of them are ‫ َم ْبنِي‬and some of them are F‫ ُم ْع َرب‬. Also, it has been mentioned to
ّ
you previously that the ‫كلِ َمات‬
َ ْ‫ ال‬are of three types: F‫( أَ ْف َعال‬verbs), ‫َس َماء‬
ْ ‫( أ‬nouns) and ‫ُح ُر ْوف‬
(particles).

As for the ‫ْح ُر ْوف‬ ِ

ُ ‫ ال‬all of them are ‫ َم ْبنيَّة‬, and they comprise five classes:
ِ ‫( أُح‬composed of one letter), like: the ‫ الْهمزة‬, the ‫ الْباء‬, the ‫ التَّاء‬, the ‫السين‬
(1) ‫اديَّة‬ َ َْ َ َ ْ ِّ , the ‫ الْ َفاء‬,
َ ْ‫ ل‬, the ‫ الالَّم‬and the ‫ ال َْواو‬, like:
the ‫كاف‬

 ‫ر َزيْ ٌد؟‬Fَ ‫َسا َف‬

َ ‫( أ‬Did Zaid travel?)
َ ‫ت بَِقلَ ِم‬
 ‫ك‬ ُ ‫( َكتَْب‬I wrote with your pen)
 ‫ْجا ِريَةُ َو َسَت ْر ِج ُع‬ ِ
َ ‫( َخ َر َجت ال‬The maid went out and she will return)
ُّ ‫( َد َخ َل ِع ْن َد‬The scholars entered into the presence of the sultan,
ِ َ‫الس ْلط‬
 ُ‫ان الْعُلَ َماءُ فَاأل َُم َراء‬
then the emirs)
 ‫ُّو ِر‬ ِ
ْ ‫ْم َكالن‬
ُ ‫( الْعل‬Knowledge is like light)

15
 ‫( ال َْعاقِبَةُ لَ ُك ْم‬The result will be yours)
ِ ‫( تَس ْو ُد ْو َن بِال ِْعل ِْم َواأل ََد‬You will rule/reign through knowledge and good character)
 ‫ب‬ ُ

(2) ‫( ُثنَائِيَّة‬composed of two letters), like: "‫َل‬

ْ ‫( "أ‬the), "‫( "أ َْم‬or), "‫( "أَ ْن‬to, that), "‫( "إِ ْن‬if), "‫"بَ ْل‬
(rather, instead), "‫( "قَ ْد‬definitely, maybe, about to), "‫َو‬
ْ ‫( "ل‬if, had it been that, was it that) and "
‫( " َه ْل‬question article, interrogative), like:

 ‫الس َف ُر أ َْم بَِع ْي ٌد؟‬

َّ ‫ب‬ٌ ْ‫( أَقَ ِري‬Is the travel near or far?)
 ‫س ُّرنِ ْي أَ ْن َتعُ ْو َد‬
ُ َ‫( ي‬It pleases me that you will be returning)
 ‫( إِ ْن َت ْر َح ْم ُت ْر َح ْم‬If you show mercy, you will be shown mercy to)
ِ ‫ف بل إِبر‬
 ‫اه ْي ُم‬ َ ْ ْ َ ُ ‫ب ُي ْو ُس‬
ْ ‫َم يَ ْذ َه‬
ْ ‫[ ل‬Yusuf did not go but Ibrahim (went) instead]
 ‫ار‬ ِ ُّ ‫( قَ ْد َشاه ْد‬I definitely saw the train)
َ َ‫ت الْقط‬ َ
ِ ‫السَتراح الْ َق‬
 ‫اض ْي‬ َ َ ْ ‫َّاس‬
ُ ‫ف الن‬ َ ْ‫( ل َْو أَن‬If people were just and fair, then the judge would have
َ ‫ص‬
been relieved)
ُ ‫اء ال ِْم ْي َع‬
 ‫اد؟‬ َ ‫( َه ْل َج‬Did the appointed time come?)

(3) ‫( ثُالَثِيَّة‬composed of three letters), like: "‫( "إِذَا‬all of a sudden, suddenly), "َ‫( "أَال‬Alas!), "‫"إِلَى‬
َّ ِ‫( "إ‬indeed, verily), "‫ف‬
(to), "‫ن‬ َ ‫( " َس ْو‬will, shall), "‫( " َعلَى‬on, on top of), "‫ت‬
َ ‫( "ل َْي‬I wish) and "‫" َن َع ْم‬
(yes), like:

ِ ‫( ظََن ْنتُهُ غَائِباً إِ َذا ُهو ح‬I thought he was absent and then all of a sudden he was present)
 ‫اض ٌر‬ َ َ
 ‫اب ال ِْغنَى لَ َكثِْي ٌر‬ ْ ‫( أَالَ إِ َّن أ‬Alas! Truly, the causes of wealth are many)
َ َ‫َسب‬
 ‫ف َت َرى‬ َ ‫( َس ْو‬You will see)
َّ ‫ت لِي قِ ْنطَاراً ِم َن‬
ِ ‫الذ َه‬
 ‫ب‬ ْ َ ‫[ ل َْي‬I wish I had a kantar of gold]
َ ْ‫( "أَُت ْن ِف ُقهُ فِي ال‬Will you spend it in the way
 ‫( َن َع ْم‬Yes) in response to someone saying: "‫خ ْي ِر؟‬
of Good?)

ِ ‫( رب‬composed of four letters), like: "‫ما‬

(4) ‫اعيَّة‬ ‫( "إِ ْذ‬if), "َّ‫( "إِال‬except, excluding), "‫( "أ ََّما‬as for), "
َُ َ
‫( "إِ َّما‬either/or), "‫( " َحتَّى‬until, up to including, even), "‫َن‬ َّ ‫( " َكأ‬as if) and "‫( "ل ََع َّل‬I hope, hopefully,
hoping, in order), like:

ْ ‫( إِ ْذ َما َتَت َعلَّ ْم َتَت َقد‬If you learn you will progress, advance)
 ‫َّم‬
 ﴿ُ‫ك إِالَّ َو ْج َهه‬ ٌ ِ‫( ﴾ ُك ُّل َش ْي ٍء َهال‬Everything will perish except His Countenance)
ِ ِ
 ‫ام‬ َ َ‫ْحا ِر َسان أ ََّما األ ََّو ُل َفَت َر َك الْب‬
َ َ‫اب َوأ ََّما الثَّان ْي َفن‬ َ ‫ص َر ال‬
َّ َ‫( ق‬The two guards were negligent, as for
the first he abandoned the door and as for the second, he slept)

16
 ‫ض ُر َس ِع ْي ٌد إِ َّما غَداً َوإِ َّما َب ْع َد غَ ٍد‬
ُ ‫( يَ ْح‬Sa’id will attend either tomorrow or after tomorrow)
 ُ‫شاة‬
َ ‫اج َحتَّى ال ُْم‬ ِ
ُ ‫ْح َّج‬
ُ ‫( قَد َم ال‬The pilgrims arrived including the pedestrians / those who
walked)
 ‫ت َم َعنَا‬ َ ‫ك ُك ْن‬ َ َّ‫( َكأَن‬As if you were with us)
 ‫ْج َّو َي ْعتَ ِد ُل‬
َ ‫( ل ََع َّل ال‬Hopefully, the weather will become moderate)
ِ ‫( ُخم‬composed of five letters), like: "‫( "إِنَّما‬only, nothing except), "‫( "أَنَّما‬that) and "
(5) ‫اسيَّة‬ َ َ َ
ِ ‫( "ل‬but), like:
‫َك َّن‬

ِ ‫َي أَنَّما إِلَه ُكم إِلَهٌ و‬

 ﴿‫اح ٌد‬ َ ْ ُ َ َّ ‫( ﴾إِنَّ َما ُي ْو َحى إِل‬It was only revealed to me that your Lord is One
God)
 ‫ل‬ ِ ِ ِ ُ ‫( يوس‬Yusuf is wealthy but he is stingy)
ٌ ‫ف غَن ٌّي لَكنَّهُ بَخ ْي‬ ُ ُْ

As for the ‫( األَ ْف َعال‬verbs):

ِ ‫ الْم‬and ‫ األ َْمر‬thereof are ‫ان‬

 the ‫اض ْي‬ ِ َّ‫( م ْبنِي‬indeclinable): the first on the ‫ الْ َف ْتح‬and the second
َ َ
on the ‫ك ْون‬
ُ ‫الس‬
ُّ , and
َ ‫ ال ُْم‬is ‫( ُم ْع َرب‬declinable) except when the ‫( نُ ْون الت َّْوكِ ْي ِد‬Nun of Intensification,
 the ‫ضارِع‬
ِ َ‫ا ِإلن‬
Strengthening) or ‫اث‬ ‫( ُن ْون‬Nun of the Feminine Plural) is attached (i.e. suffixed) to it.

As for the ‫َس َماء‬

ْ ‫ األ‬, all of them are ‫( ُم ْع َربَة‬declinable) except for a limited number (of classes),
some of which are called "‫َّمائِر‬
َ ‫( "الض‬personal pronouns), some of which are called "
ِ
‫ص ْولَة‬ ْ ‫( "األ‬relative pronouns), some of which are called "‫َس َماء ا ِإل َش َارة‬
ُ ‫َس َماء ال َْم ْو‬ ْ ‫"أ‬
ِ ‫الشر‬
(indicative/demonstrative pronouns) and some of which are called "‫ط‬ ْ َّ ‫َس َماء‬
ْ ‫"أ‬
(conditional pronouns).

17
As for the ‫َّمائِر‬
َ ‫ الض‬, they are:
‫أَنَا‬ َ َّ‫إِي‬
‫اي‬
I Me

‫نَ ْح ُن‬ We ‫إِيَّانَا‬ Us

َ ْ‫أَن‬
‫ت‬ You (masc. sing.) َ َّ‫إِي‬
‫اك‬ You (masc. sing.)

ِ ْ‫أَن‬
‫ت‬ You (fem. sing.) ِ َّ‫إِي‬
‫اك‬ You (fem. sing.)

‫أَْنتُ َما‬ You (masc. fem. dual) ‫إِيَّا ُك َما‬ You (masc. fem. dual)

‫أَْنتُ ْم‬ You (masc. pl.) ‫إِيَّا ُك ْم‬ You (masc. pl.)

‫أَْنتُ َّن‬ You (fem. pl.) ‫إِيَّا ُك َّن‬ You (fem. pl.)

‫ُه َو‬ ُ‫إِيَّاه‬

He Him

‫ِه َي‬ She ‫اها‬َ َّ‫إِي‬

Her

‫ُه َما‬ ُ َّ‫إِي‬

‫اه َما‬
They (masc. fem. dual) Them (masc. fem. dual)

‫ُه ْم‬ ُ َّ‫إِي‬

‫اه ْم‬
They (masc. pl.) Them (masc. pl.)

‫ُه َّن‬ ُ َّ‫إِي‬

‫اه َّن‬
They (fem. pl.) Them (fem. pl.)

ِ ‫الْم ْن َف‬
These are called "F‫صلَة‬ ‫َّمائِر‬
ُ َ ‫( "الض‬Detached Personal Pronouns)
ِ ‫( ال‬only) occurs in for example:
That which is attached (i.e. suffixed) to the ‫ْف ْعل‬

‫ت‬
ُ ‫َكتَْب‬
I wrote

‫َكتَْبنَا‬ We wrote

‫ت‬
َ ‫َكتَْب‬
You (masc. sing.) wrote

ِ ‫َكتَْب‬
‫ت‬ You (fem. sing.) wrote

‫َكتَْبتُ َما‬ You (masc. fem. dual) wrote

‫َكتَْبتُ ْم‬ You (masc. pl.) wrote

‫تن‬
َُّ ‫َكتَْب‬ You (fem. pl.) wrote

)‫(ه َو‬
ُ ‫ب‬ َ َ‫َكت‬
He wrote

ِ ‫ت‬
)‫(ه َي‬ ْ َ‫َكتَب‬ She wrote

َ‫َكتَبا‬ They (masc. dual) wrote

‫َكتَبَتَا‬ They (fem. dual) wrote

‫َكتَُب ْوا‬ They (masc. pl.) wrote

‫َكتَْب َن‬ They (fem. pl.) wrote

18
 ِ ‫ ال‬or the ‫ االسم‬occurs in for example:
That which is attached (i.e. suffixed) to the ‫ْف ْعل‬ ْ
‫َعلَّ َمنِ ْي َكتَابِ ْي‬ My book taught me

‫َعلَّ َمنَا َكتَ ُابنَا‬ Our book taught us

‫ك‬َ ُ‫ك َكتَاب‬ َ ‫َعلَّ َم‬

Your book taught you (masc. sing.)

‫ك‬ِ ‫ك َكتَاب‬ ِ ‫َعلَّم‬ Your book taught you (fem. sing.)

ُ َ
‫َعلَّ َم ُك َما َكتَابُ ُك َما‬ Your book taught you (masc. fem. dual)

‫َعلَّ َم ُك ْم َكتَابُ ُك ْم‬ Your book taught you (masc. pl.)

‫َعلَّ َم ُك َّن َكتَابُ ُك َّن‬ Your book taught you (fem. pl.)

ُ‫َعلَّ َمهُ َكتَابُه‬

His book taught him

‫َعلَّ َم َها َكتَ ُاب َها‬ Her book taught her

‫َعلَّ َم ُه َما َكتَ ُاب ُه َما‬ Their book taught them (masc. fem. dual)

‫َعلَّ َم ُه ْم َكتَ ُاب ُه ْم‬ Their book taught them (masc. pl.)

‫َعلَّ َم ُه َّن َكتَ ُاب ُه َّن‬ Their book taught them (fem. pl.)

ِ ‫الْمت‬
These are called "‫َّصلَة‬ ‫َّمائِر‬
ُ َ ‫( "الض‬Attached Personal Pronouns).

As for the ‫ص ْولَة‬

ُ ‫ال َْم ْو‬ ‫َس َماء‬
ْ ‫( األ‬relative pronouns), among them are:
‫الَّ ِذ ْي‬ the one who / that which (masc.)

‫الَّتِ ْي‬ the one who / that which (fem.)

ِ ‫اللَّ َذ‬
‫ان‬ the ones who / which (masc. dual)

ِ َ‫اللَّت‬
‫ان‬ the ones who / which (fem. dual)

‫الَّ ِذيْ َن‬ the ones who (masc. pl.)

‫الالَّتِ ْي‬ the ones who (fem. pl.)

19
 ِ ‫الشر‬
As for the ‫ط‬ ْ َّ ‫َس َماء‬
ْ ‫ أ‬, among them are:
‫َم ْن‬ Whosoever ……..then ……..

‫َما‬ Whatever ……..then ……..

‫َم ْه َما‬ Whatever ……..then ……..

‫َمتَى‬ Whenever ……..then ……..

‫أَيَّا َن‬ Whenever ……..then ……..

‫أَيْ َن‬ Wherever ……..then ……..

‫أَنَّى‬ Wherever ……..then ……..

‫َح ْيثُ َما‬ Wherever ……..then ……..

‫َك ْي َف َما‬ However ……..then ……..

‫َي‬
ّ‫أ‬
Whichever ……..then ……..

20
 ِ ‫ا ِإل ْعر‬
The Types of Declinability / Declension (‫اب‬ ‫)أَْن َواع‬
َ

َّ ‫إِ ْن َكا َن فِ ْعالً َفَتغَُّي ُرهُ يَ ُك ْو ُن بِالض‬.. ُ‫آخ ُره‬

ُّ ‫َّم ِة َوالْ َف ْت َح ِة َو‬ ِ ‫والَّ ِذي يتغََّير‬
ً‫اسما‬ْ ‫ َوإِ ْن َكا َن‬،‫الس ُك ْو ِن‬ ُ ََ ْ َ
.‫َّم ِة َوالْ َف ْت َح ِة َوالْ َك ْس َر ِة‬
َّ ‫َفَتغَُّي ُرهُ يَ ُك ْو ُن بَالض‬
ِ
ْ َ‫ َوبِالْ َف ْت َح ِة يُ َس َّمى "ن‬،"ً‫"رفْعا‬
‫الس ُك ْو ِن‬
ُّ ِ‫ َوب‬،"ًّ‫"جرا‬ ِ َّ ‫ر بِالض‬F ‫التغَُّي‬
َ ‫ َوبِالْ َك ْس َرة يُ َس َّمى‬،"ً‫صبا‬ َ ‫َّمة يُ َس َّمى‬ ُ َّ ‫َو‬
."ُ‫َصلِيَّة‬
ْ ‫اب األ‬ِ ‫ات ا ِإل ْعر‬
َ ُ ‫"عالَ َم‬ ُّ ‫َّم ِة َوالْ َف ْت َح ِة َوالْ َك ْس َر ِة َو‬
َ ‫الس ُك ْو ِن‬ َّ ‫ال لِلض‬ ُ ‫ َو ُي َق‬،"ً‫"ج ْزما‬ َ

That whose ending changes,

 if it is a ‫ فِ ْعل‬, then its change is by means of the ‫َّمة‬
َّ ‫ الض‬, the ‫ الْ َف ْت َحة‬and the
‫الس ُك ْون‬
ُّ , and
 if it is an ‫اسم‬
ْ , then its change is by means of the ‫َّمة‬
َّ ‫ الض‬, the ‫ الْ َف ْت َحة‬and the
‫ الْ َك ْس َرة‬.
The change:
 by means of the ‫َّمة‬
َّ ‫ الض‬is called "‫ " َرفْع‬,
 by means of the ‫حة‬
َ ‫( الْ َف ْت‬is called) "‫صب‬
ْ َ‫ "ن‬,
 by means of the ‫س َرة‬
ْ ‫( الْ َك‬is called) "‫ " َج ّر‬and
 by means of the ‫الس ُك ْون‬
ُّ (is called) "‫" َج ْزم‬

The ‫َّمة‬
َّ ‫ الض‬, the ‫ الْ َف ْت َحة‬, the ‫ الْ َك ْس َرة‬and the ‫الس ُك ْون‬
ُّ are said to be the "

‫َصلِيَّة‬ ِ ‫( " َعالَ َمات ا ِإل ْعر‬primary signs of declinability).

ْ ‫اب األ‬ َ
Explanation:

It has become clear to us that the words whose endings change by changing the constructions
ِ ‫ ال‬and ‫ االسم‬, and not from the class of
(in which they appear) are from the classes of ‫ْف ْعل‬ ْ
‫ْح ْرف‬
َ ‫ ال‬.
It remains for us to know the modes or states in which this change exists. Know that they (i.e.
these modes or states) are four: the ‫َّمة‬
َّ ‫ الض‬, the ‫ الْ َف ْت َحة‬, the ‫ الْ َك ْس َرة‬and the ‫الس ُك ْون‬
ُّ . The
change:
 by means of the ‫َّمة‬
َّ ‫ الض‬is called "‫( " َرفْع‬i.e. nominative case for nouns and indicative mood
for verbs),
 by means of the ‫حة‬
َ ‫( الْ َف ْت‬is called) "‫صب‬
ْ َ‫( "ن‬i.e. accusative case for nouns and subjunctive
mood for verbs),
 by means of the ‫س َرة‬
ْ ‫( الْ َك‬is called) "‫ " َج ّر‬and
21
 by means of the ‫الس ُك ْون‬
ُّ (is called) "‫ " َج ْزم‬.
ِ ‫ )ا‬are: ‫َج ّر‬
Hence, it is said that the types of declinability (‫إل ْع َراب‬ , ‫صب‬ ْ َ‫ ن‬, ‫ َرفْع‬and ‫ َج ْزم‬, and
the ‫َّمة‬ ُّ are said to be the "‫َصلِيَّة‬
َّ ‫ الض‬, the ‫ الْ َف ْت َحة‬, the ‫ الْ َك ْس َرة‬and the ‫الس ُك ْون‬ ِ ‫" َعالَ َمات ا ِإل ْعر‬
ْ ‫اب األ‬ َ
(primary signs of declinability).

َ ‫ ال‬does not apply to ‫ األَ ْف َعال‬just as ‫ْج ْزم‬

It is necessary for us to know that ‫ْج ّر‬ َ ‫ ال‬does not apply
to ‫َس َماء‬
ْ ‫ األ‬.
[Furthermore:
 ‫الرفْع‬
َّ is called the nominative case when applied to nouns and the indicative mood when
applied to verbs,
 ‫َّصب‬
ْ ‫ الن‬is called the accusative case when applied to nouns and the subjunctive mood
when applied to verbs,
 ‫ْج ّر‬
َ ‫ ال‬is called the genitive case and applies to nouns only and
 ‫ْج ْزم‬
َ ‫ ال‬is called the jussive mood and applies to verbs only.]

22
 ‫السالِ ِم( ‪Declining the Dual and Sound Plural‬‬
‫َّ‬ ‫)إِ ْع َراب ال ُْم َثنَّى َوال َ‬
‫ْج ْم ِع‬

‫ف‪ ،‬وي ْنصب ويج ُّر بِالْي ِاء‪ .‬وجمع الْم َذ َّك ِر َّ ِ‬ ‫ِ ِِ‬
‫ب‬‫صُ‬ ‫السال ُم ُي ْرفَ ُع بِال َْوا ِو‪َ ،‬و ُي ْن َ‬ ‫َوال ُْم َثنَّى ُي ْرفَ ُع باألَل َ ُ َ ُ َ ُ َ َ َ َ ْ ُ ُ‬
‫ف َوال َْوا ِو َوالْيَ ِاء َوالْ َك ْس َر ِة‬ ‫ال لِألَلِ ِ‬
‫ب بِالْ َك ْس َر ِة‪َ .‬و ُي َق ُ‬
‫صُ‬
‫ث َّ ِ‬
‫السال ُم ُي ْن َ‬
‫ويج ُّر بِالْي ِاء‪ .‬وجمع الْم َؤنَّ ِ‬
‫ََُ َ َ َْ ُ ُ‬
‫ات َف ْر ِعيَّةٌ"‪.‬‬
‫"عالَ َم ٌ‬
‫َ‬

‫ْم َثنَّى ‪The‬‬

‫‪ (dual) is:‬ال ُ‬
‫‪ and‬األَلِف ‪َّ ) with the‬‬
‫الرفْع ‪َ (i.e. declined in the case of‬م ْر ُف ْوع ‪‬‬
‫ص ْوب ‪‬‬ ‫َّصب ‪َ (i.e. declined in the case of‬م ْن ُ‬ ‫‪َ (i.e. declined in the‬م ْج ُر ْور ‪ ) and‬الن ْ‬
‫ْج ّر ‪case of‬‬
‫‪ .‬الْيَاء ‪ ) with the‬ال َ‬

‫السالِم ‪The‬‬
‫َّ‬ ‫‪َ (sound masculine plural) is:‬ج ْمع ال ُْم َذ َّك ِر‬
‫‪ and‬ال َْواو ‪َ with the‬م ْر ُف ْوع ‪‬‬
‫ص ْوب ‪‬‬ ‫‪ .‬الْيَاء ‪َ with the‬م ْج ُر ْور ‪َ and‬م ْن ُ‬

‫السالِم ‪The‬‬
‫َّ‬ ‫‪ (sound feminine plural) is:‬جمع الْم َؤنَّ ِ‬
‫ث‬ ‫َْ ُ‬
‫ص ْوب ‪‬‬
‫‪ .‬الْ َك ْس َرة ‪َ with the‬م ْن ُ‬

‫ج ُر ْور ‪َ and‬م ْر ُف ْوع ‪[As for being‬‬

‫َم ْر ُف ْوع‪َ it takes the standard declension, that is, F‬م ْ‬
‫َّمة ‪with the‬‬
‫] الْ َك ْس َرة ‪َ with the‬م ْج ُر ْور ‪ and‬الض َّ‬

‫ْواو ‪ , the‬األَلِف ‪The‬‬ ‫ِ‬

‫َف ْرعيَّة" ‪ are said to be‬الْ َك ْس َرة ‪ and the‬الْيَاء ‪ , the‬ال َ‬ ‫" َعالَ َمات‬
‫‪(secondary signs).‬‬

‫‪Explanation:‬‬

‫‪You already know that:‬‬

‫َصلِيَّة ‪ the‬‬
‫الرفْ ِع األ ْ‬
‫الرفْع ‪َ (primary sign of‬عالَ َمة َّ‬
‫َّمة ‪َّ ) is the‬‬
‫‪ ,‬الض َّ‬
‫َصلِيَّة) ‪ the‬‬ ‫َّص ِ‬
‫ب (األ ْ‬ ‫ًّصب ‪َ (primary sign of‬عالَ َمة الن ْ‬
‫‪ ,‬الْ َف ْت َحة ‪ ) is the‬الن ْ‬
‫َصلِيَّة) ‪ The‬‬
‫ْج ِّر (األ ْ‬
‫ْج ّر ‪َ (primary sign of‬عالَ َمة ال َ‬
‫‪ and‬الْ َك ْس َرة ‪ ) is the‬ال َ‬
‫َصلِيَّة) ‪ The‬‬ ‫الس ُكون ‪ ) is the‬الْجزم ‪ (primary sign of‬عالمة ال ِ‬
‫ْج ْزم (األ ْ‬
‫َ ََ َ‬ ‫َْ‬ ‫‪ْ ُّ .‬‬

‫‪23‬‬
Moreover, there exist also ‫َف ْر ِعيَّة‬
‫( َعالَ َمات‬secondary signs)which take the place of these
(primary) signs in certain types of the ‫كلِ َمات‬َ ْ‫ ال‬as will be mentioned.

Thus:

(1) the ‫ْم َثنَّى‬

ُ ‫ ال‬is:
 ‫ َم ْر ُف ْوع‬with the ‫ األَلِف‬in place of the ‫َّمة‬
َّ ‫( الض‬i.e. ‫َّم ِة‬
َّ ‫) نِيَابَةً َع ِن الض‬, like: "‫ض َر ُهنَا َر ُجالَ ِن‬
َ ‫" َح‬
(two men were present here)
 ‫ص ْوب‬
ُ ‫ َم ْن‬and ‫ َم ْج ُر ْور‬with the ‫ الْيَاء‬in place of the ‫ الْ َف ْت َحة‬and the ‫الْ َك ْس َرة‬
(i.e. ‫س َر ِة‬
ْ ‫َوالْ َك‬ ‫) نِيَابَةً َع ِن الْ َف ْت َح ِة‬, like: "‫الر ُجلَْي ِن‬
َّ ‫ت‬ُ ‫( "أَ ْك َر ْم‬I honoured the two men) and "

َّ ‫ت إِلَى‬
‫الر ُجلَْي ِن‬ ُ ‫( "نَظَ ْر‬I looked at the two men).

(2) the ‫السالِم‬

َّ ‫ َج ْمع ال ُْم َذ َّك ِر‬is:
َّ ‫) نِيَابَةً َع ِن الض‬, like: "‫" َخ َر َج ال ُْم َه ْن ِد ُس ْو َن‬
َّ ‫( الض‬i.e. ‫َّم ِة‬
 ‫ َم ْر ُف ْوع‬with the ‫ ال َْواو‬in place of the ‫َّمة‬
(The engineers left / went out)
 ‫ص ْوب‬
ُ ‫ َم ْن‬and ‫ َم ْج ُر ْور‬with the ‫ الْيَاء‬in place of the ‫ الْ َف ْت َحة‬and the ‫الْ َك ْس َرة‬
(i.e. ‫س َر ِة‬
ْ ‫َوالْ َك‬ ‫) نِيَابَةً َع ِن الْ َف ْت َح ِة‬, like: "‫ت ال ُْم َه ْن ِد ِس ْي َن‬
ُ ‫( " َو َّد ْع‬I bid the engineers farewell) and
ِِ
َ ‫ت إِلَى ال ُْم َه ْندس ْي‬
"‫ن‬ ُ ‫( "نَظَ ْر‬I looked at the engineers).

(3) the ‫السالِم‬

َّ ‫ث‬ِ َّ‫ جمع الْم َؤن‬is ‫ م ْنصوب‬with the ‫ الْ َكسرة‬in place of the ‫الْ َف ْتحة‬
ُ َْ ُْ َ َْ َ
ِ ِ ٍ
(i.e. ‫حة‬َ ‫ ) نيَابَةً َع ِن الْ َف ْت‬like: "‫ت َش َج َرات‬
ُ ‫( "غَ َر ْس‬I planted trees). As for its ‫الرفْع‬ َّ and ‫ْج ّر‬
َ ‫ ال‬, it is
declined with the two primary signs: the ‫َّمة‬ َّ ‫ الض‬and the ‫ الْ َك ْس َرة‬, like: "‫ات‬ َّ ‫( "أ َْيَن َعت‬The
ُ ‫الش َج َر‬
trees are ripe) and "‫خ َرى‬ ٍ ‫ت بِ َشجر‬
ْ ُ‫ات أ‬ ِ
َ َ ُ ‫( "ج ْئ‬I brought other trees).

24
 Declining the Weak Verb (‫ل‬
ِّ َ‫ال ُْم ْعت‬ ‫)إِ ْع َراب ال ِْف ْع ِل‬

ً‫آخ ِر ِه نِيَابَة‬ِ ‫ف‬ ِ ‫ِع أَلِفاً أَو واواً أَو ياء س ِّمي "معت َّل‬
ِ ‫ وج ِزم بِح ْذ‬،"‫اآلخ ِر‬ ِ ‫ضار‬ ِ ‫وإِذَا َكا َن‬
َ ‫آخ ُر ال ُْم‬
َ َ َُ َْ ُ َ ُ ً َ ْ َ ْ َ
‫ب َف ْيظَ َه ُر َعلَى ال َْوا ِو‬ ِ ‫ و"ل‬،"‫ و"لَم يدع‬،"‫ "لَم يخش‬:‫ نحو‬،‫الس ُكو ِن‬
ُ ‫َّص‬
ْ ‫ أ ََّما الن‬."‫َم َي ْرم‬ ْ َ ُ َْ ْ َ َ ْ َ ْ ْ ُّ ‫َع ِن‬
.‫ْج ِم ْي ِع‬ ِ ِ‫والْيَ ِاء و ُي َقدَّر َعلَى األَل‬
َ ‫َّر َعلَى ال‬
Fُ ‫الرفْ ُع َفُي َقد‬
َّ ‫ َوأ ََّما‬،‫ف‬ ُ َ َ

When the ending (i.e. final letter) of the ‫ضارِع‬

َ ‫ ال ُْم‬is an ‫َواو‬ , ‫ أَلِف‬or ‫ يَاء‬, it is called
ِ
"‫اآلخ ِر‬‫( " ُم ْعتَ ّل‬weak ending verb), and it is ‫ َم ْج ُز ْوم‬with the dropping of it (i.e. the
weak ending) in place of the ‫ك ْون‬ ُ ‫الس‬
ُّ , like: "‫ش‬
َ ‫َم يَ ْخ‬
ْ ‫( "ل‬did not fear), "ُ‫َم يَ ْدع‬
ْ ‫( "ل‬did
not call) and "‫َم َي ْرِم‬ ْ ‫( "ل‬did not throw/cast).
As for ‫َّصب‬ ِ
ْ ‫ الن‬it is apparent (i.e. ‫ ظَاهر‬or uttered and pronounced) on the ‫ ال َْواو‬and ْ‫ال‬
‫ يَاء‬and implied (i.e. ‫ ُم َقدَّر‬or not uttered or pronounced but assumed in the mind of
the Arabic user) on the ‫ األَلِف‬.

As for ‫الرفْع‬
َّ it is implied (i.e. ‫ ) ُم َقدَّر‬on all (three weak letters).

Explanation:

When the ending (i.e. final letter) of the ‫ضارِع‬

َ ‫ال ُْم‬ ‫ ال ِْف ْعل‬is:
 an ‫( أَلِف‬even if it is written as a ‫) يَاء‬, like: "‫شى‬
َ ‫( "يَ ْخ‬fear/will fear), "‫( "يَ ْس َعى‬strive/will
strive) and "‫( " َي ْل َقى‬meet/will meet), or

 a ‫ َواو‬, like: "‫( "يَ ْدعُ ْو‬call/will call), "‫س ُم ْو‬

ْ َ‫( "ي‬rise/will rise) and "‫( " َيل ُْه ْو‬play/will play) or
 a ‫ يَاء‬, like: "‫( " َي ْر ِم ْي‬throw/will throw), "‫ص ْي‬ ِ ‫( "ي ْع‬disobey/will disobey) and "‫"يم ِشي‬
َ ْ َْ
(walk/will walk),
ِ
then, it is called "‫اآلخ ِر‬ ‫( " ُم ْعتَ ّل‬the weak ending verb).

ِ ‫ ال ِْف ْعل ال ُْم ْعتَ ّل‬is not by means of the ‫الس ُك ْون‬
َ ‫ ال‬of the ‫اآلخ ِر‬
The ‫ْج ْزم‬ ُّ (which is the standard
declension) but rather by means of dropping of its (weak) ending in place of the ‫ك ْون‬ ُ ‫الس‬
ُّ (i.e.
‫الس ُك ْو ِن‬
ُّ ‫) نِيَابَةً َع ِن‬. The dropping of the ending (i.e. ‫اآلخ ِر‬ ِ ‫ ) ح ْذف‬is among the ‫الْعالَمات الْ َفر ِعيَّة‬
َ ْ َ َ
(secondary signs), like: "‫ش‬
َ ‫يَ ْخ‬ ‫َم‬
ْ ‫( "ل‬did not fear), "‫َم يَ ْس َع‬
ْ ‫( "ل‬did not strive), "‫ْق‬
َ ‫َم َيل‬
ْ ‫( "ل‬did not
meet), "ُ‫َم يَ ْدع‬ ِ ‫( "ل‬did not
ْ ‫( "ل‬did not call), "‫َم يَ ْس ُم‬
ْ ‫( "ل‬did not rise), "ُ‫َم َيلْه‬
ْ ‫( "ل‬did not play), "‫َم َي ْرم‬
ْ
throw/cast), "‫ص‬ ِ ‫َم َي ْع‬
ْ ‫( "ل‬did not disobey) and "‫ش‬ ِ ‫َم يَ ْم‬
ْ ‫( "ل‬did not walk).

25
[Note that in these examples the ‫حة‬
َ ‫ الْ َف ْت‬at the end of "‫"يَ ْس َع‬ , "‫ش‬
َ ‫ "يَ ْخ‬and "‫ْق‬
َ ‫ " َيل‬indicates that
an ‫ أَلِف‬has been dropped, the ‫َّمة‬
َّ ‫ الض‬at the end of "‫"يَ ْس ُم‬
, "ُ‫ "يَ ْدع‬and "ُ‫ " َيلْه‬indicates that a ‫َواو‬
has been dropped and the ‫س َرة‬ ِ ‫"ي ْع‬ ِ ِ ‫ "يَ ْم‬indicates that a ‫يَاء‬
ْ ‫ الْ َك‬at the end of "‫ص‬ َ , "‫ " َي ْرم‬and "‫ش‬
has been dropped].

ِ ‫األ‬
ُ ‫ َم ْن‬and ‫ َم ْر ُف ْوع‬, it is (so) by means of the ‫َصليََّت ْي ِن‬
As for it being ‫ص ْوب‬ ْ ‫( ال َْعالَ َمَت ْي ِن‬the two
primary signs): the ‫َّمة‬
َّ ‫ الض‬and the ‫ الْ َف ْت َحة‬except that:

 the ‫حة‬
َ ‫ الْ َف ْت‬is ‫َّرة‬
َ ‫( ُم َقد‬implicit i.e. implied and assumed to exist in the mind of the Arabic
user only) in the case of the ‫ األَلِف‬due to ‫ك َها‬
ِ ‫تَح ِري‬
ْ ْ ‫( َت َع ُّذر‬i.e. the impossibility of vowelling
it, that is, vowelling the ‫ ) األَلِف‬but is ‫اه َرة‬
ِ َ‫( ظ‬explicit i.e. uttered and pronounced) in the
case of the ‫ْواو‬
َ ‫ ال‬and the ‫( الْيَاء‬due to the ease with which the ‫ الْ َف ْت َحة‬is pronounced on
these two letters), and
ِ
 the ‫َّمة‬ َ ‫( ُم َقد‬implicit) in the case of the ‫ األَلف‬due to ‫َّع ُّذ ِر‬
َّ ‫ الض‬is ‫َّرة‬ َ ‫( الت‬i.e. impossibility of
vowelling the ‫ ) األَلِف‬as well as in the case of the ‫ْواو‬
َ ‫ ال‬and the ‫ الْيَاء‬due to ‫الث َقل‬
ِّ (i.e. due
to heaviness and difficulty of pronouncing it on these two letters).

[The declension by means of a ‫َّرة‬

َ ‫ُم َقد‬ ‫ض َّمة‬
َ (implicit and implied ‫ض َّمة‬َ ) or ‫َّرة‬
َ ‫َف ْت َحة ُم َقد‬
َ ‫ ) َف ْت‬belongs to a type of ‫( ا ِإل ْع َراب‬declension) known as ‫ا ِإل ْع َراب‬
(implicit and implied ‫حة‬

‫( ال ُْم َقدَّر‬implied or hypothetical declension) and is applicable to the ‫االسم‬

ْ as when dealing
with particular types of ‫االسم‬
ْ ]

26
 Declining the Five Forms / Patterns (‫س ِة‬
َ ‫الْ َخ ْم‬ ‫)إِ ْع َراب األ َْمثِلَ ِة‬

ِ ‫ أَو ياء م َخاطَب ٍة يرفَع بِثُبو‬،‫اع ٍة‬

ً‫ت الن ُّْو ِن نِيَابَة‬ ْ ُ ُ ْ ُ َ ُ ُ َ ْ َ ‫ أ َْو َو ُاو َج َم‬،‫ف ا ْثَن ْي ِن‬ ُ ِ‫ص َل بِ ِه أَل‬
َ َّ‫ضارِعُ إِذَا ات‬ َ ‫َوال ُْم‬
ُّ ‫ب َويُ ْج َز ُم بِ َح ْذفِ َها نِيَابَةً َع ِن الْ َف ْت َح ِة َو‬
.‫الس ُك ْو ِن‬ ُ‫ص‬
ِ َّ ‫َع ِن الض‬
َ ‫ َو ُي ْن‬،‫َّمة‬

The ‫ضارِع‬
َ ‫ال ُْم‬ – when it has the ‫( أَلِف اال ْثَن ْي ِن‬i.e. ‫ األَلِف‬of duality), or the ‫َواو‬
‫اع ِة‬
َ ‫ْج َم‬ ِ
َ ‫( ال‬i.e. ‫ ال َْواو‬of the masculine plural), or the ‫( يَاء ال ُْم َخاطَبَة‬i.e. ‫ الْيَاء‬of the
second person feminine) suffixed to it – is:

 ‫ َم ْر ُف ْوع‬with the attachment of the ‫ُّون‬ ِ

ْ ‫( الن‬i.e. ‫ ) ُثُب ْوت الن ُّْون‬in place of the ‫َّمة‬
َّ ‫الض‬
and
 ‫ص ْوب‬ ِ
ُ ‫ َم ْن‬and F‫ َم ْج ُز ْوم‬with the dropping thereof (i.e. ‫ ) َح ْذف الن ُّْون‬in place of the
‫ الْ َف ْت َحة‬and the ‫الس ُك ْون‬
ُّ .

Explanation:

When the ‫ضارِع‬

َ ‫ ال ُْم‬is predicated of:

 the ‫( أَلِف اال ْثَن ْي ِن‬i.e. ‫ األَلِف‬of duality), like: "‫ان‬

ِ ‫الرجالَ ِن ي ْكتُب‬
َ َ ُ َّ " (the two men write/will write)
ِ ‫تَ ْكتُب‬
and "‫ان‬ ‫( "أَْنتُ َما‬You two write/will write), or
َ
 the ‫اع ِة‬
َ ‫ْج َم‬
َ ‫( َواو ال‬i.e. ‫ ال َْواو‬of the masculine plural), like: ‫ال يَ ْكتُُب ْو َن‬
ُ ‫الر َج‬
ِّ " (the men are
write/will write) and "‫ن‬
َ ‫تَ ْكتُُب ْو‬ ‫( "أَْنتُ ْم‬You write/will write), or
 the ‫خاطَبَ ِة‬ ِ ْ‫( "أَن‬you
َ ‫( يَاء ال ُْم‬i.e. ‫ الْيَاء‬of the second person feminine), like: "‫ت تَ ْكتُبِْي َن‬
write/will write fem. sing.)

then it is F‫ َم ْر ُف ْوع‬by means of the attachment of the ‫ُّون‬ ِ ِ ‫) بِثُبو‬, like that you have
ْ ‫( الن‬i.e. ‫الن ُّْون‬ ‫ت‬ ُْ
ِ ِ
ُ ‫ َم ْن‬and F‫ َم ْج ُز ْوم‬by means of its dropping (i.e. ‫) بِ َح ْذف الن ُّْون‬, like:
seen, and it is ‫ص ْوب‬

27
‫َن يَ ْكتُبَا‬
ْ‫ل‬
will not write (3rd masc. dual) ‫َم يَ ْكتُبَا‬
ْ‫ل‬
did not write (3rd masc. dual)

‫َن تَ ْكتُبَا‬
ْ‫ل‬
will not write (3rd per. fem. dual / ‫َم تَ ْكتُبَا‬
ْ‫ل‬
did not write (3rd per. fem. dual /
2nd per. dual) 2nd per. dual)
‫َن يَ ْكتُُب ْوا‬
ْ‫ل‬
will not write (3rd per. masc. pl.) ‫َم يَ ْكتُُب ْوا‬
ْ‫ل‬
did not write (3rd per. masc. pl.)

‫َن تَ ْكتُُب ْوا‬

ْ‫ل‬
will not write (2nd masc. pl.) ‫َم تَ ْكتُُب ْوا‬
ْ‫ل‬
did not write (2nd masc. pl.)

‫َن تَ ْكتُبِ ْي‬

ْ‫ل‬
will not write (2nd fem. sing.) ‫َم تَ ْكتُبِ ْي‬
ْ‫ل‬
did not write (2nd fem. sing.)

These F‫( األَ ْف َعال‬verbs) and their likes are called "‫سة‬ ‫( "األ َْمثِلَة‬the five forms / patterns).
َ ‫الْ َخ ْم‬
Moreover, the ‫ُّو ِن‬ ِ ِ
ْ ‫ ُثُب ْوت الن‬and the ‫ َح ْذف الن ُّْون‬are among the ‫ الْ َف ْرعيَّة‬F‫( ال َْعالَ َمات‬secondary
signs).

28
 The Importance of Distinguishing (Different) Constructions
ِ ‫َّراكِ ْي‬
)‫ب‬ ِ
َ ‫(أ ََه ِّميَّة تَ ْمي ْي ِز الت‬

‫أِل‬ ِ ِ ‫ات مو‬ ِ َّ ‫ولِ ُك ِّل َنو ٍع ِمن َه ِذ ِه‬

ْ F‫ َفَيل َْز ُمنَا‬،ً‫اض ُع ل َْو َوقَ َع ف ْي غَْي ِر َها ُي َع ُّد َخطَأ‬
‫َج ِل أَ ْن نَ ْسلَ َم‬ َ َ ‫التغَُّي َر‬ ْ ْ َ
ِ ٍ ‫َي َت ْركِ ْي‬ِّ ‫ف فِ ْي أ‬ َ ‫ص ِح ْيحاً أَ ْن َن ْع ِر‬ ِ
ً‫ص ْوبا‬ُ ‫ب يَ ُك ْو ُن الْف ْع ُل َم ْر ُف ْوعاً أ َْو َم ْن‬ َ ‫م َن الْ َخطَِإ َويَ ُك ْو َن نُطْ ُقنَا‬
.ً‫ص ْوباً أ َْو َم ْج ُر ْورا‬ُ ‫االس ُم َم ْر ُف ْوعاً أ َْو َم ْن‬
ْ ‫ب يَ ُك ْو ُن‬ ِّ ‫ َوفِ ْي أ‬،ً‫أ َْو َم ْج ُز ْوما‬
ٍ ‫َي َت ْركِ ْي‬

For each type of these changes there are places, should it occur in any other than
these (places) it will be counted as an error. Hence, it is necessary for us – in order
that we be free from error and our pronunciation (i.e. speech) be correct – to know
ِ ‫ ال‬is F‫ مر ُفوع‬or ‫ م ْنصوب‬or ‫ مجزوم‬, and in which
in which construction the ‫ْف ْعل‬ ْ َْ ُْ َ ُْْ َ
construction the ‫االسم‬
ْ is F‫ َم ْر ُف ْوع‬, or ‫ص ْوب‬
ُ ‫ َم ْن‬or ‫ َم ْج ُر ْور‬.
Explanation:

We hear from the (Arab) people the word "‫ – " َعلِي‬for example – sometimes F‫ َم ْر ُف ْوع‬,
ّ
sometimes ‫ص ْوب‬
ُ ‫ َم ْن‬and sometimes ‫ َم ْج ُر ْور‬, such that they say (for example):
 "ٌ‫جاع‬ ِ
َ ‫( " َعل ٌّي ُش‬Ali is brave),
ِ ِ
 "‫ح‬ٌ ‫( "إِ َّن َعلياًّ فَص ْي‬Truly, Ali is eloquent)
 "ٌ‫( "لِ َعلِ ٍّي أ َْوالَ ٌد َب َر َرة‬Ali has righteous and very good children)

Is the fact that the word "‫ " َعلِي‬is F‫ َم ْر ُف ْوع‬in the first construction, ‫ص ْوب‬
ُ ‫ َم ْن‬in the second and
ّ
‫ َم ْج ُر ْور‬in the third binding and obligatory on the one who wants his speech to be correct? The
answer is “yes”.

Anyone who utters something other than that has indeed erred, and his speech is contrary to
the language of the Arabs, the language of the Noble Qur’an, the (Prophetic) Traditions,
authentic books and the speech of the eloquent.

Every ‫كلِ َمة‬

َ from among the ‫ال ُْم ْع َربَة‬ ‫( الْ َكلِ َمات‬declinable words) is F‫ َم ْر ُف ْوع‬in specific places, ‫َم ْن‬
‫ص ْوب‬
ُ in specific places, and likewise is the case when it is ‫ َم ْج ُر ْور‬and F‫ َم ْج ُز ْوم‬. For that there
are rules and principles such that when a person knows them he will be free from error and
his speech will conform to the language of the Qur’an.

ِ ‫ ال‬is confined to ‫النَّصب‬

When it is the case that the change of the ‫ْف ْعل‬ , ‫الرفْع‬
َّ and ‫ْج ْزم‬
ْ َ ‫ ال‬, the
change of the ‫االسم‬
ْ is confined to ‫َّصب‬
ْ ‫الن‬ , ‫الرفْع‬
َّ and ‫ْج ّر‬
َ ‫ ال‬, it is for us to know (then) in
ِ ‫ ال‬:
which construction is the ‫ْف ْعل‬

29
 ‫ َم ْر ُف ْوع‬or
 ‫ص ْوب‬ ُ ‫ َم ْن‬or
 ‫ج ُز ْوم‬
ْ ‫ َم‬,
and in which construction the ‫االسم‬
ْ is:
 ‫ َم ْر ُف ْوع‬or
 ‫ص ْوب‬ ُ ‫ َم ْن‬or
 ‫ج ُر ْور‬
ْ ‫َم‬
and so on until we reach our intended goal.

30
 ِ ‫ال‬
Making the Verb )‫ْف ْع ِل‬ ‫صب‬
ْ َ‫ص ْوب (ن‬
ُ ‫َم ْن‬

."‫ " َك ْي‬،"ً‫ "إِذا‬،"‫َن‬ ِِ ِ

ْ ‫ "ل‬،"‫ "أَ ْن‬:‫ف‬
ُ ‫َح ُر‬ َ ‫ب إِذَا َكا َن َق ْبلَهُ أ‬
ْ ‫َح ُد َهذه األ‬ ُ‫ص‬َ ‫أ ََّما الْف ْع ُل َفُي ْن‬

ِ ‫ ال‬, it is ‫ م ْنصوب‬when one of these particles comes before it:

As for the ‫ْف ْعل‬ ُْ َ
 "‫( "أَ ْن‬to, that)
 "‫َن‬
ْ ‫( "ل‬will not, will never)
 "ً‫( "إِذا‬in that case, thus, hence)
 "‫([ " َك ْي‬in order) to, that]

Explanation:

ِ ‫ال‬
If to be free from error in speech is contingent on us knowing in which construction the ‫ْف ْعل‬

is ‫ج ُز ْوم‬
ْ ‫َم‬ , ‫ص ْوب‬
ُ ‫ َم ْن‬or ‫ َم ْر ُف ْوع‬and in which construction the ‫االسم‬
ْ is ‫ص ْوب‬
ُ ‫ َم ْن‬, ‫ َم ْر ُف ْوع‬or
‫ َم ْج ُر ْور‬, then it is necessary for us to know the rules that will lead us to realise that aim.

ِ ‫ ال‬is ‫ م ْنصوب‬in four places, F‫ مجزوم‬in sixteen places and ‫ مر ُفوع‬in other than the
Thus, the ‫ْف ْعل‬ ُْ َ ُْْ َ ْ َْ
aforementioned.

It is ‫ص ْوب‬
ُ ‫ َم ْن‬in every sentence (‫ ) ُج ْملَة‬in which it occurs after one of the following words:
 "‫ "أَ ْن‬like: "‫ح‬ ِ ‫( "ي‬That you have passed pleases me)
َ ‫س ُّرن ْي أَ ْن َت ْن َج‬
َُ
 "‫َن‬
ْ ‫ "ل‬like: "‫س ْو َد الْ َك ْسالَ ُن‬ ُ َ‫َن ي‬
ْ ‫( "ل‬The lazy person will never prevail)
 "ً‫ "إِذا‬like: "‫ج َد‬ْ ‫( "إِذاً َت ْبلُ َغ ال َْم‬In that case you will achieve glory and prestige) in response
to some who said: "‫َجتَ ِه ُد‬
ْ ‫( " َسأ‬I will work hard / be diligent), and
ُ ‫( " ِج ْئ‬I came in order to learn)
 "‫ " َك ْي‬like: "‫ت َك ْي أََت َعلَّ َم‬
and likewise you extend the rule to other similar cases.

31
 ِ ‫ال‬
Making the Verb )‫ْف ْع ِل‬ ‫(ج ْزم‬
َ ‫َم ْج ُز ْوم‬

ِ ‫ "الَ" الن‬،‫ الَم األَم ِر‬،"‫ "ل ََّما‬،"‫ "لَم‬:‫ات‬

،"‫ "إِ ْن‬،‫َّاهيَة‬ ِ ‫وي ْجزم إِ َذا َكا َن َق ْبلَهُ إِ ْح َدى َه ِذ ِه الْ َكلِم‬
ْ ْ َ َُ َُ
."‫َي‬ َ ،"‫ "أَنَّى‬،"‫ "أَيْ َن‬،"‫"متَى" "أَيَّا َن‬
ّ ‫ "أ‬،"‫ " َك ْي َف َما‬،"‫"ح ْيثُ َما‬ َ ،"‫"م ْه َما‬
َ ،"‫"ما‬ َ ،"‫"م ْن‬ َ ،"‫"إِ ْذ َما‬

ِ ‫ ) ال‬is F‫ مجزوم‬when one of these words comes before it:

It (i.e. the ‫ْف ْعل‬ ُْْ َ
 "‫َم‬
ْ ‫( "ل‬did not)
 "‫َما‬
َّ ‫( "ل‬did not yet)
 ‫( الَم األ َْم ِر‬the ‫ الالَّم‬of command meaning “let”)
 "‫َّاهيَة‬ِ ‫( الَ" الن‬Prohibitive "َ‫ "ال‬meaning “Don’t”)
 "‫( "إِ ْن‬If ….., ……)
 "‫( "إِ ْذ َما‬If ….., ……)
 "‫( " َم ْن‬Whosoever, anyone who ….., ……)
 "‫( " َما‬Whatever ….., ……)
 "‫( " َم ْه َما‬Whatever ….., ……)
 "‫( " َمتَى‬Whenever ….., ……)
 "‫( "أَيَّا َن‬Whenever ….., ……)
 "‫( "أَيْ َن‬Wherever ….., ……)
 "‫( "أَنَّى‬Wherever ….., ……)
 "‫( " َح ْيثُ َما‬Wherever ….., ……)
 "‫( " َك ْي َف َما‬However ….., ……)
 "‫َي‬
ّ ‫( "أ‬Whichever ….., ……)
Explanation:

ِ ‫ ال‬is ‫ م ْنصوب‬. It remains for us to know the sixteen

We know the four places in which the ‫ْف ْعل‬ ُْ َ
places in which it is ‫ج ُز ْوم‬
ْ ‫ َم‬.

It is F‫ج ُز ْوم‬
ْ ‫ َم‬in every ‫( ُج ْملَة‬sentence) in which it occurs after one of the aforementioned
words. These words are divided into two groups:

32
(1) a group after which one ‫ فِ ْعل‬is made ‫ج ُز ْوم‬
ْ ‫ َم‬:

 "‫َم‬ ْ ِ‫َم أُ ْخل‬

ْ ‫( "ل‬did not), like: "ً‫ف َو ْعدا‬ ْ ‫َخ ْن َع ْهداً َول‬
ُ ‫َم أ‬
ْ ‫( "ل‬I did not break a covenant nor did I
breach promises)
ِ ‫[ "ل ََّما يثْ ِمر بستَانُنَا وقَ ْد أَثْمر‬Our garden did not produce
َّ ‫( "ل‬did not yet), like: "‫ت الْبَ َساتِْي ُن‬
 "‫َما‬ ََ َ ُْ ْ ُ
fruit yet while the (other) gardens produced fruit]
ٍ ‫( "لِيلْز ْم ُك ُّل إِنْس‬Let every
 ‫( الَم األ َْم ِر‬the ‫ الالَّم‬of command meaning “let”), like: "ُ‫ان َحدَّه‬ َ ََ
person adhere or stick to his limit)
ِ ‫( "الَ َت ْيأَس ِمن ر ْحم ِة‬Do not despair
ِ ‫( الَ" الن‬Prohibitive "َ‫ "ال‬meaning “Don’t”), like: "‫اهلل‬
 "‫َّاهيَة‬ َ َ ْ ْ
concerning Allah’s Mercy)

(2) a group after which two ‫( فِ ْعالَ ِن‬verbs) are made F‫ج ُز ْوم‬
ْ ‫ َم‬, the first (of which) is called the
ِ ‫الشر‬ ‫( "فِ ْعل‬conditional verb) and the second the "‫الش ْر ِط‬
"‫ط‬ ْ َّ َّ ‫اب‬
ُ ‫( " َج َو‬reply to or result of the
condition), and it comprises:

 "‫( "إِ ْن‬If ….., ……), like: "‫صبِ ْر َتنَ ْل‬

ْ َ‫( "إِ ْن ت‬If you have patience, you will achieve),
 "‫( "إِ ْذ َما‬If ….., ……), like: "‫َّم‬
ْ ‫( "إِ ْذ َما َتَت َعلَّ ْم َتَت َقد‬If you learn, you will progress),
 "‫( " َم ْن‬Whosoever, anyone who ….., ……), like: "‫ث يَ ِج ْد‬ ْ ‫( " َم ْن َي ْب َح‬Whosoever searches,
will find),
ِ ‫ك فِي ال‬
 "‫( " َما‬Whatever ….., ……), like: "‫ْكبَ ِر‬ ِّ ‫ص ْل فِي‬
Fَ ‫الصغَ ِر َي ْن َف ْع‬ ِّ ‫( " َما تُ َح‬Whatever you
obtain in childhood, will benefit you in adulthood),
ِ
ُ َّ‫( " َم ْه َما ُت ْبط ْن تُظْ ِه ْرهُ األَي‬Whatever you conceal the
 "‫( " َم ْه َما‬Whatever ….., ……), like: "‫ام‬
days will reveal),
َ ‫صلُ ْح َج َوا ِر ُح‬
 "‫( " َمتَى‬Whenever ….., ……), like: "‫ك‬ ْ َ‫ك ت‬
َ ُ‫صلُ ْح َقلْب‬
ْ َ‫( " َمتَى ي‬Whenever your
heart is sound your limbs are sound),
َ ُ‫ك تُ ْح َم ْد ِس ْي َرت‬
 "‫( "أَيَّا َن‬Whenever ….., ……), like: "‫ك‬ َ ُ‫س ْن َس ِر ْي َرت‬
ُ ‫( "أَيَّا َن تَ ْح‬When your heart is
good your behaviour becomes praiseworthy),
َ َ‫ف ِر ْزق‬
 "‫( "أَيْ َن‬Wherever ….., ……), like: "‫ك‬ ِ ‫( "أَين َتَتو َّج ْه تُص‬Wherever you venture, you
Fْ ‫اد‬ َ َ َْ
will find your sustenance),
 "‫( "أَنَّى‬Wherever ….., ……), like: "ً‫ال يَ ِج ْد َرفِ ْيقا‬
ِ ‫ب ذُو الْم‬
َ ْ ‫( "أَنَّى يَ ْذ َه‬Wherever the possessor
of wealth goes, he will find friends),
 "‫( " َح ْيثُ َما‬Wherever ….., ……), like: "ً‫جاحا‬ ِ
َ َ‫َك اهللُ ن‬
َ ‫ِّر ل‬
ْ ‫( " َح ْيثُ َما تَ ْستَق ْم ُي َقد‬Wherever you are
upright, Allah will decree success for you),
َ ُ‫( " َك ْي َف َما تَ ُك ْن يَ ُك ْن قَ ِر ْين‬However you are, so will
 "‫( " َك ْي َف َما‬However ….., ……), like: "‫ك‬
your friend be) and
ِ َّ ‫سان يحت ِرمه‬
 "‫َي‬ ُ ‫س يَ ْحتَ ِر ْمهُ ال َْم ْر ُؤ ْو‬
ّ ‫( "أ‬Whichever ….., ……), "‫س‬ ُ ‫الرئ ْي‬ ُ ْ َ ْ َ ٍ ْ‫َي إِن‬
ُّ ‫( "أ‬Whichever
person the leader respects, the subjects will also respect).

33
and likewise you extend the rule to other similar cases. Moreover, "‫ "إِ ْن‬and what comes after
ٍ ‫َشر‬
it are called "‫ط‬ ‫( "أ ََد َوات‬Conditional Instruments).
ْ

34
 ِ ‫ال‬
Making the Verb )‫ْف ْع ِل‬ ‫(رفْع‬
َ F‫َم ْر ُف ْوع‬

َ ِ‫َو ُي ْرفَ ُع إِذَا تَ َج َّر َد ِم ْن َج ِم ْي ِع ذَل‬

‫ك‬

ِ ‫ ) ال‬is F‫ مر ُفوع‬when it is stripped of that (i.e. the aforementioned

It (i.e. the ‫ْف ْعل‬ ْ َْ
ِ ‫ النَّو‬and ‫) الْجوا ِزم‬.
‫اصب‬ َ ََ
Explanation:

ِ ‫ ال‬is ‫ مر ُفوع‬after knowing the

There is no difficulty in us knowing the places in which the ‫ْف ْعل‬ ْ َْ
places in which it is ‫ص ْوب‬
ُ ‫ َم ْن‬and F‫ َم ْج ُز ْوم‬.
Every ‫ضارِع‬
َ ‫ُم‬‫ فِ ْعل‬that does not occur after one of the previous four words or after one of the
sixteen words mentioned thereafter is necessarily F‫ َم ْر ُف ْوع‬, like: ‫ك ْم‬ ُ ‫ف اهللُ َع ْن‬ ُ ‫يُ َخ ِّف‬ (Allah has
ِ
ْ ُ‫( " ُيثْم ُر ب‬Our garden bears fruit), "ُ‫( " َيل َْز ُم ا ِإلنْ َسا ُن َحدَّه‬A man adheres
given you relief), "‫ستَانُنَا‬
or sticks to his limit), etc.

ِ ‫ ال‬is
Up to this point we have completed our knowledge of the places in which the ‫ْف ْعل‬

‫ص ْوب‬
ُ ‫ َم ْن‬, the places in which it is F‫ َم ْج ُز ْوم‬and the places in which it is ‫ َم ْر ُف ْوع‬, so we do not
have to fear any error entering (into our speech) coming from that direction (at least).
However, it is now on us to strive to know:
 the places in which the ‫االسم‬
ْ is ‫ َم ْر ُف ْوع‬,
 the places in which it is ‫ص ْوب‬
ُ ‫ َم ْن‬and
 the places in which it is ‫ج ُر ْور‬
ْ ‫ َم‬,
in order that we might be free from error as regards the ‫ْم ْع َربَة‬
ُ ‫ال‬ ‫( الْ َكلِ َمات‬declinable words).

35
 Making the Noun )‫االس ِم‬
ْ ‫(رفْع‬
َ F‫َم ْر ُف ْوع‬

ِ ‫ع فِي ِست َِّة مو‬F َ‫االسم َفيرف‬

.‫اض َع‬ ََ ْ ُ ْ ُ ُ ْ ‫َوأ ََّما‬

As for the ‫االسم‬

ْ it is ‫ َم ْر ُف ْوع‬in six places.

Explanation:

Knowing what has gone before, there does not remain anything thereafter except to know in
which construction the ‫االسم‬
ْ is ‫ص ْوب‬
ُ ‫َم ْن‬ , ‫ َم ْر ُف ْوع‬or ‫ َم ْج ُر ْور‬. That is something easily
attainable and not difficult for the mind to grasp. Thus, it is F‫ َم ْر ُف ْوع‬in six places, ‫ص ْوب‬
ُ ‫ َم ْن‬in
eleven places and ‫ج ُر ْور‬
ْ ‫ َم‬in two places. What follows is the explanation of the six places of
‫الرفْع‬
َّ :

36
 ِ ‫)الْ َف‬
The Doer / Subject of the Verbal Sentence (‫اعل‬

‫االس ُم ِح ْينَئِ ٍذ‬

ْ ‫ َويُ َس َّمى‬،"‫ْم‬
ِ ِ
َ ‫ب ال َْعاق ُل الْعل‬
ُ ُ‫"و"يَطْل‬
َ ‫اب‬
ِ َ ‫"ح ِف‬
َ َ‫ظ ُم َح َّم ٌد الْكت‬
ِ ٍ ‫ ُك ُّل َتركِي‬:‫األ ََّو ُل‬
َ ‫ب مثْل‬ ْ ْ
ِ َ‫"ف‬
"ً‫اعال‬

The first (place of ‫الرفْع‬

َّ ) is every construction like: "‫اب‬ ِ
َ َ‫الْكت‬ َ ‫" َح ِف‬
‫ظ ُم َح َّم ٌد‬
(Muhammad memorised the book) and "‫ْم‬ ِ
َ ‫الْعل‬ ‫ب ال َْعاقِ ُل‬ُ ُ‫( "يَطْل‬The intelligent person
seeks knowledge), and the ‫االسم‬ ِ
ْ , then, is called "‫( "فَاعل‬doer/subject of verbal
sentence).

Explanation:

When you see someone called "‫ح ُم ْود‬

ْ ‫ " َم‬, for example, cutting (‫ ) َي ْقطَ ُع‬a branch (‫صن‬
ْ ُ‫ )غ‬from a
tree, and you want to state or report that event, you say: "‫ن‬
َ‫ص‬ْ ُ‫الْغ‬ ‫( "قَطَ َع َم ْح ُم ْو ٌد‬Mahmud cut
the branch). Now, the word "‫ع‬
َ َ‫ "قَط‬which denotes the occurrence of the act of cutting is called
a "‫ "فِ ْعل‬as was explained before, and the word "‫ح ُم ْود‬
ْ ‫ " َم‬which indicates the one who
ِ َ‫( "ف‬doer/subject of a verbal
performed and carried out the act of cutting is called a "‫اعل‬

sentence), and it is necessary for it to be F‫ َم ْر ُف ْوع‬, and the word "‫صن‬

ْ ُ‫ "الْغ‬which indicates the
thing onto which the action occurred is called a "‫بِ ِه‬ ‫( " َم ْفعُ ْول‬direct object) and more will be
said about that (i.e. the ‫بِ ِه‬ ‫ ) ال َْم ْفعُ ْول‬later.

Similar to the word "‫ح ُم ْود‬

ْ ‫ " َم‬in this example are:
 the word "‫ح َّمد‬
َ ‫( " ُم‬Muhammad) in "‫اب‬
ِ َ ‫( " َح ِف‬Muhammad memorised the
َ َ‫ظ ُم َح َّم ٌد الْكت‬
book),
 "‫( "ال َْعاقِل‬intelligent person) in "‫ْم‬ ِ ِ
َ ‫ب ال َْعاق ُل الْعل‬
ُ ُ‫( "يَطْل‬The intelligent person seeks
knowledge),

َ ْ‫( " َخلَ َق اهللُ ا ِإلن‬Allah created humanity),

 "‫( "اهلل‬Allah) in "‫سا َن‬
ِّ " (the wolf) in "‫ب الْغَنَ َم‬
 "‫الذئْب‬ ِّ ‫( "يَأْ ُكل‬The wolf eats/is eating the flock),
ُ ْ‫الذئ‬ ُ
 "‫( "األَنْبِيَاء‬the Prophets) in "‫َّاس‬ ِ
َ ‫( "أ َْر َش َد األَنْبيَاءُ الن‬The Prophets guided the people) and
 "‫( "النَّاس‬the people) in "‫خائِ َن‬َ ْ‫َّاس ال‬ ِ
ُ ‫ض الن‬ ُ ‫( " ُي ْبغ‬The people hate the traitor),
ِ ‫ ال‬and denotes the one doing the
and likewise is the case of every word occurring after the ‫ْف ْعل‬
action.

37
 ِ ‫الْ َف‬
The Agent or Deputy of the Doer (‫اع ِل‬ ‫)نَائِب‬

ِ َ‫ ويس َّمى االسم ِحينئِ ٍذ "نَائِب ف‬،"‫ْكتاب"و"يطْلَب ال ِْعلْم‬

"‫اع ٍل‬ ِ َ ‫ب ِمثْل "ح ِف‬
ٍ ‫ ُك ُّل َت ْركِ ْي‬:‫الثَّانِي‬
َ َْ ُ ْ َ ُ َ ُ ُ ُ َ ُ َ ‫ظ ال‬ ُ ْ

The second (place of ‫الرفْع‬

َّ ) is every construction like: "‫اب‬ ِ
ُ َ‫الْكت‬ َ ‫( " ُح ِف‬The book
‫ظ‬
was memorised) and "‫ْم‬ ِ
ُ ‫الْعل‬ ‫ب‬
ُ َ‫( "يُطْل‬Knowledge is sought or acquired), and the
ِ
ْ is, then, called "‫( "نَائِب فَاع ٍل‬Agent/Deputy of the doer).
‫االسم‬
Explanation:

If someone steals your watch and you know his identity and you want to inform him about
that, you say: "َ‫اعة‬
َ ‫الس‬
َّ ‫[ " َس َر َق فُالَ ٌن‬So-and-so (like Zaid, for example) has stolen the watch].
However, if you do not know his identity or you know his identity but you do not want to
mention his name, you say: "ُ‫اعة‬
َ ‫الس‬
َّ ِ َ‫( "س ِرق‬The watch has been stolen). Thus, you drop the
‫ت‬ ُ
‫اعل‬ِ ‫ الْ َف‬and you put in its place the word denoting that onto which the action occurred which is
the word "‫اعة‬ ِ ‫ ) الْ َف‬that
َ ‫الس‬
َّ " and it is for this reason (i.e. "‫اعة‬َ ‫الس‬
َّ " occupying the place of the ‫اعل‬
it (i.e. "‫اعة‬ ِ ‫( "نَائِب الْ َف‬agent/deputy of the doer).
َّ " ) becomes F‫ َم ْر ُف ْوع‬and is called the "‫اع ِل‬
َ ‫الس‬
ِ ‫ ال‬is subsequently changed when used with it (i.e. with the ‫نَا‬
The form and structure of the ‫ْف ْعل‬
ِ ‫) ئِب الْ َف‬. Thus:
‫اع ِل‬
 if it is ‫اض‬ ٍ ‫( َم‬past tense verb), its initial letter is vowelled with a ‫ض َّمة‬
َ and the second last
letter is vowelled with a ‫س َرة‬
ْ ‫ َك‬and
 if it is ‫ضارِع‬
َ ‫( ُم‬present or future tense verb), its initial letter is also vowelled with a ‫ض َّمة‬
َ
and the second last letter is vowelled with a ‫حة‬
َ ‫ َف ْت‬.

Furthermore, similar to the word "‫اعة‬

َ ‫الس‬
َّ " in this example are:
ِ َ ‫( "ح ِف‬The book was memorised),
ِ ‫( "ال‬the book) in "‫ْكتَاب‬
 the word "‫ْكتَاب‬ ُ ‫ظ ال‬ ُ
 "‫( "ال ِْعلْم‬knowledge) in "‫ْم‬ ِ َ‫( "يطْل‬Knowledge is sought or acquired),
ُ ‫ب الْعل‬
ُ ُ
ِ
 "‫سان‬ َ ْ‫( "ا ِإلن‬humankind) in "‫( " ُخل َق ا ِإلنْ َسا ُن‬Humankind was created),
 "‫( "الْغَنَم‬the sheep) in "‫ل الْغَنَ ُم‬
ُ ‫( "ُت ْؤ َك‬The sheep is being eaten),
 "‫( "النَّاس‬the people) in "‫َّاس‬ ِ
ُ ‫( "أ ُْرش َد الن‬The people were guided) and
 "‫خائِن‬
َ ْ‫( "ال‬the traitor) in "‫ض الْ َخائِ ُن‬
ُ َ‫( " ُي ْبغ‬The traitor is hated).

38
Likewise is the case with every word that is preceded by a ‫ فِ ْعل‬after having changed its form
and structure and denotes that onto which the action occurs.

It becomes clear to us from the previous examples that the constructions of the first place (i.e.
ِ ‫ ) الْ َف‬are transformed into the constructions of the second place (i.e. the ‫اع ِل‬
the ‫اعل‬ ِ ‫الْ َف‬ ‫) نَائِب‬
ِ ‫ الْ َف‬and vowelling the first letter of the ‫ ال ِْفعل‬with a ‫ض َّمة‬
by dropping the ‫اعل‬ َ and the second
ْ
last letter with a ‫س َرة‬
ْ ‫ َك‬or a ‫ض َّمة‬
َ based on what you know already.

39
 The Subject (of the Nominal Sentence) and Predicate(‫ْم ْبتَ َدأ‬
ُ ‫ال‬
‫)والْ َخبَر‬
َ

َ ‫"م ْبتَ َدأً" َوالثَّانِ ْي‬

."ً‫"خبَرا‬ ِ ِ ٍ ‫ ُك ُّل َتركِي‬:‫الرابِع‬ ُ ِ‫الثَال‬
ُ ‫ َويُ َس َّمى األ ََّو ُل‬،"‫ب مثْ ُل "الْبُ ْستَا ُن ُمثْم ٌر‬ ْ ْ ُ َّ ‫ث َو‬

َّ ) are every construction, like: "‫ُمثْ ِم ٌر‬

The third and fourth (places of ‫الرفْع‬ ‫"الْبُ ْستَا ُن‬
(The garden is bearing fruit). The first ‫االسم‬
ْ is called "‫( " ُم ْبتَ َدأ‬Subject) and the
second "‫خبَر‬
َ " (Predicate).
Explanation:

The complete sentence is either (a) composed of a ‫ فِ ْعل‬and an ‫اسم‬

ْ and the latter is either the
ِ ‫ الْ َف‬or the ‫اع ِل‬
‫اعل‬ ِ ‫( نَائِب الْ َف‬and these two places have already been explained), or (b) it is
composed of two ‫ان‬ ِ ‫اسم‬
َ ْ (i.e. an ‫اسم‬
ْ followed by another), the first is called "‫( " ُم ْبتَ َدأ‬subject)
and the second "‫خبَر‬ َ " (predicate), and it is necessary that both these be ‫ َم ْر ُف ْوع‬. This can be
illustrated as follows:

 "‫ستَا ُن ُمثْ ِم ٌر‬

ْ ُ‫( "الْب‬The garden is bearing fruit)
 "‫ق‬ٌ ‫الش َج ُر ُم ْو ِر‬
َّ " (The trees are growing leaves),
 "‫ْمطَ ُر غَ ِز ْي ٌر‬
َ ‫( "ال‬The rain is heavy or abundant),
 "‫ْج ُّو ُم ْعتَ ِد ٌل‬
َ ‫( "ال‬The weather is moderate),
 as well as whatever resembles these examples as regards all sentences composed of two
ِ ‫اسم‬
‫ان‬ َ ْ (i.e. an ‫اسم‬
ْ followed by another), such that the one is commenced with and at the
same time also predicated of (i.e. given information of) by the other.

40
 The Noun of ")"‫" َكا َن‬ ‫(اسم‬
ْ "‫َكا َن‬

ِ ٍ ‫ ُك ُّل َتركِي‬:‫والْ َخ ِامس‬

ْ ‫ َويُ َس َّمى‬،"ً‫ب مثْ ُل " َكا َن الْبُ ْستَا ُن ُمثْ ِمراً" َو"يَ ُك ْو ُن الْبُ ْستَا ُن ُمثْ ِمرا‬
‫االس ُم‬ ْ ْ ُ َ
،"‫ات‬َ َ‫ "ب‬،"‫ "أ َْم َسى‬،"‫ "ظَ َّل‬،"‫ض َحى‬ ْ َ‫ "أ‬،"‫َصبَ َح‬ ِ ِ
ْ ‫ "أ‬،"‫"ص َار‬ َ :"‫ َومثْ ُل " َكا َن‬،"‫"اسماً" لـ" َكا َن‬ ْ ‫األ ََّو ُل‬
."‫س‬ ِ َّ ‫"ما ا ْن َف‬
َ ‫ "ل َْي‬،"‫"ما َد َام‬َ ،"‫"ما فَت َئ‬ َ ،"‫ك‬ َ ،"‫ِح‬َ ‫"ما بَر‬َ ،"‫ال‬َ ‫"ما َز‬
َ

َّ ) is every construction like: "ً‫ُمثْ ِمرا‬

The fifth (place of ‫الرفْع‬ ‫( " َكاَ َن الْبُ ْستَا ُن‬The
garden was bearing fruit) and the first ‫االسم‬
ْ is called "‫اسم‬
ْ " (Noun) of "‫ " َكا َن‬.
Similar to "‫ن‬
َ ‫( " َكا‬was) are:
 "‫ار‬
َ‫ص‬ َ " (became)
 "‫ح‬
َ َ‫َصب‬
ْ ‫( "أ‬became / became in the morning)
 " ‫حى‬ َ‫ض‬ْ َ‫( "أ‬became / became during the forenoon)
 "‫ل‬َّ َ‫( "ظ‬remained, continued)
 " ‫سى‬
َ ‫( "أ َْم‬became / became in the late afternoon or evening)
 "‫ات‬
َ َ‫( "ب‬became / became during the night)
َّ ‫"ما ا ْن َف‬
 "‫ك‬ ِ
َ , "‫ِح‬
َ ‫"ما بَر‬
َ , "‫ " َما َزاَ َل‬and "‫( " َما فَت َئ‬continued)
 "‫( " َما َدام‬was for as long as)
 "‫س‬
َ ‫( "ل َْي‬is not)
Explanation:

The ‫ْم ْبتَ َدأ‬ Fِ ‫ َم ْر ُف ْو َع‬as we know already. However, when "‫ " َكا َن‬enters
ُ ‫ ال‬and ‫ الْ َخبَر‬are both ‫ان‬
upon them the ‫ْم ْبتَ َدأ‬
ُ ‫ ال‬is called "‫اسم‬
ْ " (Noun) of "‫ " َكا َن‬and the ‫ الْ َخبَر‬is called "‫( " َخبَر‬predicate)
of "‫ن‬
َ ‫ " َكا‬. Moreover it is necessary that the first be F‫ َم ْر ُف ْوع‬and the second "‫ص ْوب‬
ُ ‫ َم ْن‬.
Thus, you say concerning the aforementioned examples (mentioned in the previous lesson):

 "ً‫ستَا ُن ُمثْ ِمرا‬

ْ ُ‫( " َكا َن الْب‬The garden was bearing fruit)
 "ً‫ج ُر ُم ْو ِرقا‬ َّ ‫( " َكا َن‬The trees were growing leaves)
َ ‫الش‬
 "ً‫ْمطَ ُر غَ ِزيْرا‬
َ ‫( " َكا َن ال‬The rain was heavy or abundant)
 "ً‫ْج ُّو ُم ْعتَ ِدال‬
َ ‫( " َكا َن ال‬The weather was moderate)
 and likewise you extend the rule to other similar cases.

41
Similar to "‫ن‬
َ ‫( " َكا‬in terms of function and its effect on the ‫ ال ُْم ْبتَ َدأ‬and ‫ ) الْ َخبَر‬are "‫ص َار‬
َ"
(became) and all the ‫( األَ ْف َعال‬verbs) mentioned after it, like:

 "ً‫ستَا ُن ُمثْ ِمرا‬

ْ ُ‫ص َار الْب‬
َ " (The garden became a bearer of fruit)
 "ً‫ج ُر ُم ْو ِرقا‬ َّ ‫َصبَ َح‬
َ ‫الش‬ ْ ‫( "أ‬The trees became bearers of leaves in the morning)
 "ً‫ْج ُّو ُم ْعتَ ِدال‬
َ ‫ال ال‬
َ ‫( " َما َز‬The weather continued to be moderate),
 and so on and so forth.

42
 The Predicate of ")"‫"إِ َّن‬ ‫إِ َّن" ( َخبَر‬

‫ َو ِمثْ ُل‬،"‫"اسماً" لِـ"إِ َّن‬

ْ ‫االس ُم األ ََّو ُل‬
ِ ٍ ‫ ُك ُّل َتركِي‬:‫ادس‬
ْ ‫ َويُ َس َّمى‬،"‫ب مثْ ُل "إِ َّن الْبُ ْستَا َن ُمثْ ِم ٌر‬ ْ ْ
ِ َّ ‫و‬
ُ ‫الس‬ َ
."َ‫ "ال‬،"‫ "ل ََع َّل‬،"‫ت‬ َ ‫ "ل َْي‬،"‫َك َّن‬ِ ‫ "ل‬،"‫َن‬
َّ ‫ " َكأ‬،"‫َن‬
َّ ‫ "أ‬:"‫" َكا َن‬

َّ ) is every construction like: "‫ُمثْ ِم ٌر‬

The sixth (place of ‫الرفْع‬ ‫( "إِ َّن الْبُ ْستَا َن‬Truly, the
garden is bearing fruit) and the first ‫االسم‬ ْ " (Noun) of "‫ "إِ َّن‬. Similar
ْ is called "‫اسم‬
َّ ِ‫( "إ‬truly, indeed) are:
to "‫ن‬
َّ ‫( "أ‬that, to in the infinitive sense)
 "‫َن‬
َّ ‫( " َكأ‬as if)
 "‫َن‬
ِ ‫( "ل‬but)
 "‫َك َّن‬
 "‫ت‬َ ‫( "ل َْي‬I wish, wishing)
 "‫ل‬
َّ ‫( "ل ََع‬I hope, hoping)
 "َ‫“( "ال‬There is no …” in the absolute and total sense of denial and negation).

Explanation:

َ ‫ " َكا‬or any of the ‫ األَ ْف َعال‬mentioned with it enters upon the ‫ ال ُْم ْبتَ َدأ‬and
We know that when "‫ن‬

‫ الْ َخبَر‬, then the first is F‫ َم ْر ُف ْوع‬and the second ‫ص ْوب‬

ُ ‫ َم ْن‬.

َّ ِ‫ "إ‬enters upon them (i.e. the ‫ ال ُْم ْبتَ َدأ‬and ‫) الْ َخبَر‬, then the first is
Know now that when "‫ن‬

‫ص ْوب‬
ُ ‫ َم ْن‬and the second ‫ َم ْر ُف ْوع‬, the exact opposite and converse of "‫ " َكا َن‬, and the first is also
called "‫اسم‬ ْ " but of "‫ "إِ َّن‬and the second its ‫ الْ َخبَر‬. Thus, you say for the same previously
mentioned examples:

 "‫ستَا َن ُمثْ ِم ٌر‬

ْ ُ‫( "إِ َّن الْب‬Truly, the garden is bearing fruit)
 "‫ق‬ َّ ‫( "إِ َّن‬Truly, the trees are growing leaves)
ٌ ‫الش َج َر ُم ْو ِر‬
 "‫ْمطََر غَ ِز ْي ٌر‬َ ‫( "إِ َّن ال‬Truly, the rain is heavy or abundant)
 "‫ْج َّو ُم ْعتَ ِد ٌل‬
َ ‫( "إِ َّن ال‬Truly, the weather is moderate)

َّ ِ‫( "إ‬in terms of function and its effect on the ‫ ال ُْم ْبتَ َدأ‬and ‫ ) الْ َخبَر‬are those ‫ْح ُر ْوف‬
Similar to "‫ن‬ ُ ‫ال‬
(particles) mentioned after it, like:

43
 "‫ستَا َن ُمثْ ِم ٌر‬ َّ ‫ت أ‬
ْ ُ‫َن الْب‬ ُ ‫( " َعلِ ْم‬I knew that the garden was bearing fruit)
 "‫ق‬ٌ ‫الش َج َر ُم ْو ِر‬
َّ ‫َن‬ ََّ ‫( " َكأ‬As if the trees are growing leaves)
 "...‫ْمطََر غَ ِز ْي ٌر‬ ِ
َ ‫…( "لَك َّن ال‬but the rain is heavy or abundant)
 "‫ْج َّو ُم ْعتَ ِد ٌل‬
َ ‫ت ال‬َ ‫( "ل َْي‬I wish that the weather was moderate)
and likewise you extend the rule to other similar cases.

44
 Making the Noun )‫االس ِم‬
ْ ‫صب‬
ْ َ‫ص ْوب (ن‬
ُ ‫َم ْن‬

.‫َح َد َع َش َر‬ ِ ‫ات ِمن األ‬

َ ‫َس َماء أ‬
ْ َ ُ َ‫ص ْوب‬
ُ ‫َوال َْم ْن‬

The categories of the ‫ص ْوب‬

ُ ‫ ال َْم ْن‬among the nouns are eleven.

Explanation:

We know that the places in which the ‫االسم‬

ْ is ‫ َم ْر ُف ْوع‬are six in number. It now remains for us
to know the categories of the ‫ص ْوب‬
ُ ‫ ال َْم ْن‬among them, and they are eleven in number.

45
 The Direct Object (‫بِ ِه‬ ‫)ال َْم ْفعُ ْول‬

"‫"م ْفعُ ْوالً بِ ِه‬ ِ َ ‫"ح ِف‬ ِ ‫ْكت‬ ِ

َ ‫اب" َويُ َس َّمى‬
َ َ‫ظ ُم َح َّم ٌد الْكت‬ َ ‫اب" م ْن‬
َ َ ‫ نَ ْح ُو "ال‬:‫األ ََّو ُل‬

The first (category of ‫ص ْوب‬

ُ ‫ ) ال َْم ْن‬is like "‫اب‬
ِ
َ َ‫ "الْكت‬in "‫اب‬
ِ
َ َ‫الْكت‬ َ ‫" َح ِف‬
‫ظ ُم َح َّم ٌد‬
(Muhammad memorised the book) and is called "‫بِ ِه‬ ‫( " َم ْفعُ ْول‬direct object).
Explanation:

ِ َ‫( ف‬doer / agent) doing and executing it,

Every action that occurs in the world has to have a ‫اعل‬
and sometimes this action is transferred and made to occur on something-else.

ِ َ‫( "ف‬doer / agent) and it

The word denoting the one from whom the action occurs is called "‫اعل‬

is necessary that it be ‫ َم ْر ُف ْوع‬as was mentioned previously.

The word denoting that onto which the action is transferred and made to occur is called "
‫( " َم ْفعُ ْول بِ ِه‬direct object), and it is necessary that it be "‫ص ْوب‬ ُ ‫ " َم ْن‬. Therefore, when you say: "
ِ
‫ص َن‬ ْ ُ‫( "قَطَ َع َم ْح ُم ْو ٌد الْغ‬Mahmud cut the branch), "‫ " َم ْح ُم ْود‬is a ‫ فَاعل‬and "‫ص َن‬ ْ ُ‫ "الْغ‬a ‫َم ْفعُ ْول بِ ِه‬
because ‫( الْ َقطْع‬i.e. the action of cutting) occurs on it (i.e. "‫ن‬ َ‫ص‬ْ ُ‫) "الْغ‬.

Similar to "‫صن‬
ْ ُ‫ "الْغ‬in this example are:

 "‫اب‬ ِ
َ َ‫ "الْكت‬in "‫اب‬
ِ َ ‫( " َح ِف‬Muhammad memorised the book),
َ َ‫ظ ُم َح َّم ٌد الْكت‬
 "‫ْم‬ ِ ِ ِ
َ ‫ "الْعل‬in "‫ْم‬
َ ‫ب ال َْعاق ُل الْعل‬
ُ ُ‫( "يَطْل‬The intelligent person seeks knowledge),
 "‫سا َن‬ َ ْ‫ "ا ِإلن‬in "‫( " َخلَ َق اهللُ ا ِإلنْ َسا َن‬Allah created humankind),
 "‫ "الْغَنَ َم‬in "‫ب الْغَنَ َم‬ ِّ ‫( "يَأْ ُكل‬The wolf is eating the sheep),
ُ ْ‫الذئ‬ ُ
ِ
 "‫َّاس‬
َ ‫ "الن‬in "‫َّاس‬َ ‫( "أ َْر َش َد األَنْبيَاءُ الن‬The prophets guided the people) and
 "‫خائِ َن‬
َ ْ‫ "ال‬in "‫َّاس الْ َخائِ َن‬ ِ
ُ ‫ض الن‬ ُ ‫( " ُي ْبغ‬The people hate the traitor).

Such is the case with every ‫اسم‬ ِ

ْ denoting that onto which the action of the ‫ الْ َفاعل‬occurs and
ِ ‫ ل‬remains unchanged. As for when the form of the
on account of which the form of the ‫ْف ْعل‬

‫ ال ِْف ْعل‬is changed in the process, then the ‫االسم‬ ْ (denoting that onto which the action of the
ِ ‫ الْ َف‬occurs) is a ‫اع ٍل‬
‫اعل‬ ِ َ‫ نَائِب ف‬instead and it is necessary for it to be F‫ مر ُفوع‬as was discussed
ْ َْ
previously.

46
 The Absolute / Unqualified Object (‫ْمطْلَق‬
ُ ‫ال‬ ‫)ال َْم ْفعُ ْول‬

"ً‫"م ْفعُ ْوالً ُمطْلَقا‬ ِ ‫ْكت‬ِ َ ‫"ح ِف‬ ِ ِ ِ

َ ‫ َويُ َس َّمى‬،"ً‫اب ح ْفظا‬
َ َ ‫ظ ُم َح َّم ٌد ال‬ َ ‫ نَ ْح ُو "ح ْفظاً" م ْن‬:‫َوالثَّان ْي‬

The second (category of ‫ص ْوب‬ ِ ِ ِ َ ‫" َح ِف‬

ُ ‫ ) ال َْم ْن‬is like "ً‫ "ح ْفظا‬in "ً‫ح ْفظا‬
‫اب‬
َ َ‫ظ ُم َح َّم ٌد الْكت‬
(Muhammad really memorised the book) and is called "‫( " َم ْفعُ ْول ُمطْلَق‬Absolute /
Unqualified object).

Explanation:

َّ ِّ‫الل‬
When you say: "‫ص‬ ُ ‫ْحا ِر‬
‫س‬ َ ‫( " َقتَ َل ال‬The guard killed the thief), the listener might take the act
of killing (as mentioned by the speaker) to be an exaggeration and actually understand that
what is meant (by the action "‫ل‬
َ َ‫ ) " َقت‬is “beating him up” and not actually “killing him”. To
prevent this erroneous understanding you add (for the purpose of adding emphasis and
definiteness) the word "ً‫ " َق ْتال‬to the previous sentence, such that you say: "َ‫َقت‬

َّ ِّ‫س الل‬
ً‫ص َق ْتال‬ ُ ‫ْحا ِر‬
َ ‫( " َل ال‬The guard really killed the thief). The word "ً‫ " َق ْتال‬is called " ‫َم ْفعُ ْول‬

‫ " ُمطْلَق‬and it is necessary that it be ‫ص ْوب‬ ُ ‫ َم ْن‬. Similar to the word "ً‫( " َق ْتال‬in function and
semantic effect) are:

 "ً‫ " ِح ْفظا‬in "ً‫اب ِح ْفظا‬ ِ َ ‫( " َح ِف‬Muhammad really memorised the book),
َ َ‫ظ ُم َح َّم ٌد الْكت‬
 "ً‫ "إِ ْر َشادا‬in "ً‫َّاس إِ ْر َشادا‬ ِ
َ ‫( "أ َْر َش َد األَنْبيَاءُ الن‬The Prophets really guided the people),
 "ً‫ " َس ْيرا‬in "ً‫ل َس ْيراً َح ِم ْيدا‬ ِ ِ
ُ ‫( "يَس ْي ُر ال َْعاق‬The intelligent person proceeds in a praiseworthy
fashion),
 as well as whatever resembles these examples as regards every ‫اسم‬
ْ denoting the very
ِ ‫ الْ َف‬is performing (in the real and not metaphorical sense).
action that the ‫اعل‬

47
 The Object of Reason (‫َجلِ ِه‬
ْ
‫أِل‬ ‫)ال َْم ْفعُ ْول‬

"‫َجلِ ِه‬ ‫أِل‬ َّ ‫اب َر ْغبَةً فِي‬ ِ َ ‫"ح ِف‬ ِ ُ ِ‫َوالثَّال‬

َ ‫ َويُ َس َّمى‬،"‫الت َقدُِّم‬
ْ ً‫"م ْفعُ ْوال‬ َ َ‫ظ ُم َح َّم ٌد الْكت‬ َ ‫"ر ْغبَةً" م ْن‬
َ ‫ نَ ْح ُو‬:‫ث‬

The third (category of ‫ص ْوب‬

ُ ‫ ) ال َْم ْن‬is like "ً‫ " َر ْغبَة‬in "

َّ ‫اب َر ْغبَةً فِي‬

‫الت َقدُِّم‬ ِ َ ‫( " َح ِف‬Muhammad memorised the book out of a
َ َ‫ظ ُم َح َّم ٌد الْكت‬
desire to advance and progress) and is called "‫َجلِ ِه‬ ‫أِل‬
ْ ‫( " َم ْفعُ ْول‬Object of Reason).
Explanation:

Every ‫ فِ ْعل‬has to have a reason (or motive) on account of which that action is performed.

Thus, when we say: "‫ْج ْن ُد‬

ُ ‫ال‬ ‫ف‬
َ َ‫( " َوق‬The soldiers stood), the listener understands that the
soldiers stood but he does not know the reason for (or the motive behind) their standing.
Should the intention be to inform him about the reason or motive as well, we say: "
‫ْج ْن ُد إِ ْجالَالً لِأْل َِم ْي ِر‬
ُ ‫ف ال‬
َ َ‫( " َوق‬The soldiers stood out of reverence for the Commander), for
ِ ِ ‫( "م ْفعول أِل‬Object of Reason), and it
example. The word "ً‫جالَال‬ ْ ِ‫ "إ‬in this example is called "‫َجله‬
ْ ُْ َ
ُ ‫ َم ْن‬. Similar to it (i.e. "ً‫ ) "إِ ْجالَال‬are:
is ‫ص ْوب‬

َّ ‫اب َر ْغبَةً فِي‬

ِ‫الت َقد‬
 "ً‫ " َر ْغبَة‬in "‫ُّم‬ ِ َ ‫( " َح ِف‬Muhammad memorised the book out of a
َ َ‫ظ ُم َح َّم ٌد الْكت‬
desire to advance and progress),
ِ ‫ض ِاة‬
 "ً‫ "طَلَبا‬in "‫اهلل‬ َ ‫َّاس طَلَباً لِ َم ْر‬
ُ ‫( " َح َّج الن‬The people perform the pilgrimage seeking to please
Allah),
ِ ‫ت الْم ِدينَةُ إِ ْكراماً لِ ْل َق‬
 "ً‫ "إِ ْك َراما‬in "‫م‬Fِ‫اد‬ ِ
َ ْ َ َ‫( " ُز ِّين‬The city was beautified in honour of the
newcomer or visitor),
 as well as whatever resembles these examples as regards every ‫اسم‬
ْ that is mentioned in
the sentence to clarify the reason or cause for the occurrence of the action.

48
 The Adverb (‫فِ ْي ِه‬ ‫)ال َْم ْفعُ ْول‬

‫ َويُ َس َّمى‬،"‫ام ال ُْم َعلِّ ِم‬ ِ َ ‫"ح ِف‬ ِ ‫ نَحو "صباحاً" و"أَم‬:‫الرابِع‬
َ ‫صبَاحاً أ ََم‬
َ ‫اب‬
َ َ‫ظ ُم َح َّم ٌد الْكت‬ َ ‫ام" م ْن‬
َ َ َ َ َ ُ ْ ُ َّ ‫َو‬
."ً‫"م ْفعُ ْوالً فِ ْي ِه" أ َْو "ظَ ْرفا‬
َ

The fourth (category of ‫ص ْوب‬

ُ ‫ ) ال َْم ْن‬is like "ً‫صبَاحا‬
َ " and "‫ام‬
َ ‫ "أ ََم‬in "

‫ام ال ُْم َعلِّ ِم‬

َ ‫صبَاحاً أ ََم‬
َ ‫اب‬
ِ َ ‫( " َح ِف‬Muhammad memorised the book in the
َ َ‫ظ ُم َح َّم ٌد الْكت‬
morning in front of the teacher) and is called "‫ " َم ْفعُ ْول فِ ْي ِه‬or "‫( "ظَ ْرف‬Adverb).

Explanation:

Every ‫ فِ ْعل‬has to occur in a time (‫ ) َز َمان‬and a place (‫كان‬

َ ‫ ) َم‬. Thus, when you say: "

ً‫صبَاحا‬ َ ‫اب‬
ِ
َ َ‫ظ ُم َح َّم ٌد الْكت‬ َ ‫( " َح ِف‬Muhammad memorised the book in the morning), you are
clarifying the time of memorising which is in the morning (‫الصبَاح‬ َّ ) and when you say: "

‫ام ال ُْم َعلِّ ِم‬

َ ‫اب أ ََم‬
ِ
َ َ‫ظ ُم َح َّم ٌد الْكت‬ َ ‫( " َح ِف‬Muhammad memorised the book in front of the teacher), you
are clarifying the place of memorising which is the area in front of the teacher.

The word "ً‫صبَاحا‬ ٍ

َ " is called "‫َز َمان‬
‫( "ظَ ْرف‬adverb of time) and the word "‫ام‬ َ ‫ "أ ََم‬is called "
ٍ ‫( "ظَرف م َك‬adverb of place), and both of them are called "‫ "م ْفعول فِ ْي ِه‬and it is necessary that
‫ان‬ َ ْ ُْ َ
they be ‫ص ْوب‬ُ ‫ َم ْن‬.

Similar to "ً‫صبَاحا‬
َ " is:
 "‫اء‬
ً ‫( " َم َس‬late afternoon / evening),
 "ً‫( " َي ْوما‬during the day, one day),
 "ً‫( "ل َْيلَة‬at night),
 "ً‫( "بُ ْك َرة‬early morning),
 "ً‫( "غَدا‬tomorrow),
 "‫ح َو ًة‬ْ‫ض‬َ " (forenoon, late morning),
 "ً‫حرا‬ َ ‫( " َس‬early morning / pre-dawn / before day-break i.e. the last part of the night before
dawn),
 "ً‫( "أَبَدا‬for ever),
 "ً‫( " ِح ْينا‬for a time / while / indefinite period),
 "ً‫( " َوقْتا‬for a time),

49
 "ً‫َحظَة‬
ْ ‫( "ل‬a moment),
 "ً‫اعة‬
َ ‫( " َس‬an hour),
 "ً‫( " ُم َّدة‬a period of time),
 "ً‫( " َسنَة‬a year) and
 "ً‫( " َش ْهرا‬a month),

and like "‫ام‬

َ ‫ "أ ََم‬are:
 "‫َّام‬
َ ‫( "قُد‬in front),
 "‫ْف‬
َ ‫( " َخل‬behind),
 "‫اء‬
َ ‫( " َو َر‬behind),
 "‫ق‬
َ ‫( " َف ْو‬above / on top of),
 "‫ت‬
َ ‫( "تَ ْح‬under / below / beneath),
 "ً‫( "يَ ِم ْينا‬right / rightwards),
 "ً‫( " ِش َماال‬left / leftwards),
 "‫( " ِع ْن َد‬at, by / with),
 "‫( " َم َع‬with / together with / in the company of),

َ ‫( "إِ َز‬opposite to),

 "‫اء‬
 "‫اء‬ ِ
َ ‫( "ح َذ‬near / close to),
 "‫اء‬ ِ
َ ‫( "ت ْل َق‬opposite to),
 "ً‫( "بَ ِريْدا‬forty-eight thousand steps),
 "ً‫( " َف ْر َسخا‬a parasang or twelve thousand steps) and
 "ً‫( "ِم ْيال‬a mile or four thousand steps)

50
 The Object of Accompaniment (ُ‫َم َعه‬ ‫)ال َْم ْفعُ ْول‬

َ ‫"ح ِف‬ ِ ‫ نَحو "ال ِْمصب‬:‫والْ َخ ِامس‬

"ُ‫"م ْفعُ ْوالً َم َعه‬
َ ‫ َويُ َس َّمى‬،"‫اح‬ ْ ‫ظ ُم َح َّم ٌد َوال ِْم‬
َ َ‫صب‬ َ ‫اح" م ْن‬
َ َْ ُْ ُ َ

The fifth (category of ‫ص ْوب‬

ُ ‫ ) ال َْم ْن‬is like "‫اح‬ ْ ‫ "ال ِْم‬in "‫اح‬
َ َ‫صب‬ ْ ‫َوال ِْم‬
َ َ‫صب‬ َ ‫" َح ِف‬
‫ظ ُم َح َّم ٌد‬
(Muhammad memorised with the lamp i.e. using the lamp) and is called "
ُ‫( " َم ْفعُ ْول َم َعه‬Object of Accompaniment).

Explanation:

When someone says to you: "‫الص ِع ْي ِد‬ ِ ‫ْت‬

‫آخ َر‬ ُ ‫صل‬ ُ ‫[ " ِس ْر‬I travelled with the
َّ َ ‫ْجبَ َل َحتَّى َو‬
َ ‫ت َوال‬
mountain (i.e. alongside the mountain) until I reached the end of the highland], then the
meaning thereof is that he took the side of the mountain (as it were) as a way or path
alongside which he travelled until he reached his intended destination.

Likewise, when you ask someone for a place that you wish to reach and he says to you: "
‫ْج ِديْ َد‬ َّ ‫ب َو‬ ِ
َ ‫ِع ال‬
َ ‫الشار‬ ْ ‫( "ا ْذ َه‬Go with the new road), then the meaning thereof is: “Make the act of
you going (to that place) next to or alongside the new road; Do not deviate from it, neither to
the right nor to the left, and you will reach the intended place”.

Each of the words "‫ل‬

َ َ‫ْجب‬
َ ‫ "ال‬in the first example and "‫ِع‬ َّ " in the second example is called "
َ ‫الشار‬
ُ‫( " َم ْفعُ ْول َم َعه‬object of accompaniment) and is ‫ص ْوب‬
ُ ‫ َم ْن‬and the ‫ ال َْواو‬which is before it is called
"‫ْم ِعيَّ ِة‬
َ ‫( " َواو ال‬the Waw of Accompaniment).
Similar to these two examples are:

 "‫اح‬
َ َ‫صب‬ ْ ‫ "ال ِْم‬in "‫اح‬
َ َ‫صب‬ َ ‫( " َح ِف‬Muhammad memorised with the lamp),
ْ ‫ظ ُم َح َّم ٌد َوال ِْم‬
 "‫ْج ْن َد‬ ِ
ُ ‫ "ال‬in "‫ْج ْن َد‬
ُ ‫( " َس َار األَم ْي ُر َوال‬The commander travelled with the soldiers),
 "‫ل‬
َ ‫ "الن ِّْي‬in "‫( "َت َو َّجهَ الْ َق ْو ُم َوالن ِّْي َل‬The people went with the Nile) and

Such is the case with every ‫اسم‬

ْ denoting that with or alongside which the action is
performed.

ِ ‫( الْم َف‬plural of ‫ ) الْم ْفعول‬are five in

From what has gone before it becomes clear that the ‫اع ْيل‬ َ ُْ َ
number, and they are:
 the ِ‫ْم ْفعُ ْول بِه‬
َ ‫( ال‬direct object),
 the ‫ْمطْلَق‬
ُ ‫( ال َْم ْفعُ ْول ال‬absolute or unqualified object),

51
 the ‫َجلِ ِه‬ ‫أِل‬
ْ ‫( ال َْم ْفعُ ْول‬object of reason),
 the ‫ْم ْفعُ ْول فِ ْي ِه‬
َ ‫( ال‬adverb) and
 the Fُ‫ْم ْفعُ ْول َم َعه‬
َ ‫( ال‬object of accompaniment).

52
 The Excluded by means of ")"َّ‫بِـ"إِال‬ F‫إِالَّ" (ال ُْم ْستَ ْثنَى‬

ِ َ ‫"ح ِف‬ ِ ِ ِ َّ ‫و‬

"‫نى‬ ُ ‫ َويُ َس َّمى‬،"ً‫اب إِالَّ َو َرقَة‬
ً ْ‫"م ْستَث‬ َ َ‫ظ ُم َح َّم ٌد الْكت‬ َ ‫"و َرقَةً" م ْن مثْ ِل‬
َ ‫ نَ ْح ُو‬:‫س‬
ُ ‫الساد‬ َ

The sixth (category of ‫ص ْوب‬

ُ ‫ ) ال َْم ْن‬is like "Fً‫ " َو َرقَة‬in for example "

ً‫اب إِالَّ َو َرقَة‬ ِ َ ‫( " َح ِف‬Muhammad memorised the book except / excluding
َ َ‫ظ ُم َح َّم ٌد الْكت‬
one page) and is called "‫ستَثْنى‬
ً ْ ‫( " ُم‬Excluded / Excepted).
Explanation:

It is not proper for you to say: "‫س ِة‬

َ ‫ال َْم ْد َر‬ ‫( " َخ َر َج التَّالَِم ْي ُذ ِم َن‬The students came out of the
school) and then to keep quiet except if it is that all of them had come out. However, if one or
more of them remained, then it is necessary for you to say: "
ً‫( " َخ َر َج التَّالَِم ْي ُذ ِم َن ال َْم ْد َر َس ِة إِالَّ َخالِدا‬The students came out of the school excluding / except
Khalid) for example, or "...ً‫ح َّمدا‬ َ ‫…( "إِالَّ ُم‬except Muhammad) or "...ً‫…( "إِالَّ َم ْح ُم ْودا‬except
Mahmud). The ‫االسم‬ ْ occurring after "َّ‫ "إِال‬is called "‫نى‬ ً ْ‫( " ُم ْستَث‬excluded / excepted) and is
‫ص ْوب‬
ُ ‫ َم ْن‬.

Similar to "ً‫خالِدا‬
َ " in the first example are:

 "ً‫ " َو َرقَة‬in "ً‫اب إِالَّ َو َرقَة‬ ِ َ ‫( " َح ِف‬Muhammad memorised the book except /
َ َ‫ظ ُم َح َّم ٌد الْكت‬
excluding one page) and
 "‫ب‬ َّ " in "‫ب‬ ِ ‫ص َدأُ ُك ُّل الْمع‬
َّ َّ‫اد ِن إِال‬
َ ‫الذ َه‬ َ ‫الذ َه‬ ََ ْ َ‫( "ت‬All metals rust except / excluding gold).

ْ occurring after the word "َّ‫ "إِال‬which is not preceded by

Such is the case with every ‫اسم‬
negation.

53
 The State or Condition (‫ْحال‬
َ ‫)ال‬

،"ً‫ص ِح ْيحا‬ ِ ‫ْكتَاب جالِساً" أَو‬

ِ َ ‫"ح ِف‬ ِ ِ ‫ نَحو "جالِساً" أَو‬:‫السابِع‬
َ ُ‫"حفظَه‬
َ ْ َ َ ‫ظ ُم َح َّم ٌد ال‬ َ ‫"صح ْيحاً" م ْن‬
َ ْ َ ُ ْ ُ َّ ‫َو‬
"ً‫"حاال‬
َ ‫َويُ َس َّمى‬

The seventh (category of ‫ص ْوب‬ ِ ِ " in

ُ ‫ ) ال َْم ْن‬is like "ً‫ " َجالسا‬or "ً‫صح ْيحا‬
َ "

ً‫اب َجالِسا‬ ِ َ ‫( " َح ِف‬Muhammad memorised the book sitting) or

َ َ‫ظ ُم َح َّم ٌد الْكت‬ "ُ‫ح ِفظَه‬
َ
ً‫ص ِح ْيحا‬
َ " (He memorised it while it is correct) and is called "‫( " َحاال‬State or
Condition).

Explanation:

When you say: "‫اء‬

َ ‫ال َْم‬‫ب أَِم ْي ٌن‬
َ ‫( " َش ِر‬Amin drank the water), the sentence is correct except that it
is not possible to know from the sentence the state or condition in which the ‫اعل‬ ِ ‫ الْ َف‬was at the
time of the action or likewise the state or condition in which the ‫ْم ْفعُ ْول بِ ِه‬
َ ‫ ال‬was at the time of
the action.

However, when you say: "ً‫قَائِما‬ ‫اء‬ ِ ‫( " َش ِر‬Amin drank the water standing), you have
َ ‫ب أَم ْي ٌن ال َْم‬
َ
in fact clarified the state or condition in which Amin was at the time of drinking, and when
you say: "ً‫َرائِقا‬ ‫اء‬ ِ ‫( " َش ِر‬Muhammad drank the water in pure form), you have in fact
َ ‫ب أَم ْي ٌن ال َْم‬َ
also clarified the state or condition of the water at the time of drinking. Thus, the word "ً‫"قَائِما‬

or "ً‫ " َرائِقا‬is called a "‫حال‬ َ " (state or condition) and it is necessary for it to be ‫ص ْوب‬
ُ ‫ َم ْن‬.
Similar to these two examples are:

 "ً‫ " َجالِسا‬or "ً‫ص ِح ْيحا‬ ِ

َ " in "ً‫اب َجالسا‬
ِ َ ‫( " َح ِف‬Muhammad memorised the book
َ َ‫ظ ُم َح َّم ٌد الْكت‬
ِ‫ص‬
sitting) or "ً‫ح ْيحا‬ َ ُ‫( " َح ِفظَه‬He memorised it while it is its correct form),
 "ً‫( " ُمَتَن ِّفسا‬breathing) or "ً‫ش ْوفا‬ُ ‫( " َم ْك‬uncovered) in "Fً‫اء ُمَتَن ِّفسا‬
َ ‫َح ُد ُك ْم ال َْم‬
َ‫بأ‬ ْ ‫( "الَ يَ ْش َر‬Let not
any of you drink the water whilst breathing or inhaling) or "ً‫ش ْوفا‬ ُ ‫( "الَ يَ ْش َربْهُ َم ْك‬Let him
not drink it uncovered).

Such is the case with every ‫اسم‬ ِ

ْ which clarifies the posture or position of the ‫ الْ َفاعل‬or ‫ال َْم ْفعُ ْول‬
at the time the action occurs.

54
 The Specification (‫َّميِ ْيز‬
ْ ‫)الت‬

"ً‫ َويُ َس َّمى "تَ ْميِْيزا‬،"ً‫اب بِ ِرط ٍْل ذَ َهبا‬ ِ ِ ِ

ُ َ‫"يبَاعُ الْكت‬
ُ ‫ نَ ْح ُو "ذَ َهباً" م ْن‬:‫َوالثَّام ُن‬

The eighth (category of ‫ص ْوب‬ ‫اب بِ ِرط ٍْل‬ ِ

ُ ‫ ) ال َْم ْن‬is like "ً‫ " َذ َهبا‬in "ً‫َذ َهبا‬ ُ َ‫( " ُيبَاعُ الْكت‬The
book is sold for a ratl of gold) and is called "‫( "تَ ْميِ ْيز‬Specification).

Explanation:

The ‫َس َماء‬

ْ ‫ األ‬denoting measure, weight, number and their likes are all vague words (

‫ )أَلْ َفاظ ُم ْب َه َمة‬because when you ay: "ً‫ت قِ ْنطَارا‬ ِ

ُ ْ‫( "ا ْشَت َري‬I bought a kantar) and then keep quiet,
then the listener will not understand exactly what it is that is meant by ‫ْق ْنطَار‬ ِ ‫( ال‬kantar) such
that he will not know whether you bought a kantar of beans or sugar or soap or any other
ً‫ت قِ ْنطَارا‬
thing. So when you say: "ًّ‫بُنا‬ ِ
ُ ْ‫( "ا ْشَت َري‬I bought a kantar of beans), you have in fact
ِ ‫ ال‬. The word "ًّ‫ "بنا‬is called "‫( "تَميِيز‬specification) and is
specified what is meant by ‫ْق ْنطَار‬ ُ ْْ
‫ص ْوب‬
ُ ‫ َم ْن‬.

Among the constructions of ‫َّميِْيز‬

ْ ‫ الت‬are:

ٍ ‫ َو ِمائَةَ ِذ َر‬،ً‫ َوقِ ْنطَاراً ُس َّكرا‬،ً‫َّاج ُر إِ ْر َدباًّ قَ ْمحا‬

 "ً‫اع َح ِريْرا‬ ِ ‫اع الت‬
َ َ‫[ "ب‬The merchant sold an ardeb of
wheat, a kantar of sugar and a hundred cubits (or arm-lengths) of silk]
ِ ِ ِ
ُ ً‫ َوذ َراعا‬،ً‫ َو ِرطْالً َع َسال‬،ً‫صاعاً َشع ْيرا‬
 "ً‫ص ْوفا‬ َ ‫ت‬
ُ ْ‫( "ا ْشَت َري‬I bought a saa of barley, a ratl of honey
and a cubit of wool)

Such is the case with every construction containing an ‫اسم‬

ْ clarifying and specifying exactly
what is meant by another ‫اسم‬
ْ mentioned before it (the latter being) capable of meaning many
things.

55
 The Object of Address / Addressee / Vocative (‫ادى‬
َ َ‫)ال ُْمن‬

ِ ِ ِ ِ ِ
"‫ادى‬ ُ ‫ َويُ َس َّمى‬،"‫ بِالْعبَاد" َو"يَا َر ُس ْو َل اهلل‬Fً‫"ر ُس ْو َل" م ْن "يَا َر ُؤ ْوفا‬
ً َ‫"من‬ َ ‫"ر ُؤ ْوفاً" َو‬
َ ‫ نَ ْح ُو‬:‫َوالتَّاس ُع‬

ِ ِ
ُ ‫ ) ال َْم ْن‬is like "ً‫ " َر ُؤ ْوفا‬and "‫ " َر ُس ْو َل‬in "‫بِالْعبَاد‬
The ninth (category of ‫ص ْوب‬ ً‫"يَا َر ُؤ ْوفا‬
ِ
(O You who are compassionate towards the servants) and "‫اهلل‬ ‫"يَا َر ُس ْو َل‬
(O Messenger of Allah) and is called "‫ادى‬
ً َ‫( " ُمن‬Object of Address, Addressee,
Vocative).

Explanation:

ِ ‫الر ْحم‬
When we call someone by his name or title / epithet, and we say: "‫ان‬ ‫"يَا َع ْب َد‬
َ َّ
ِِ ِ
َ ْ‫( "يَا َزيْ َن ال َْعابدي‬O Beauty of the Worshippers), or "‫( "يَا َرف ْي َع الْ َق ْد ِر‬O you
(O Abdurrahman), "‫ن‬

of elevated status), then that which comes after the word "‫( "يَا‬O) – which is "‫ " َع ْب َد‬in the first

example, "‫ن‬ ِ
َ ْ‫ " َزي‬in the second and "‫ " َرف ْي َع‬in the third – is called "‫ادى‬
ً َ‫( " ُمن‬Object of Address,
Addressee or Vocative), and it is ‫ص ْوب‬
ُ ‫ َم ْن‬.
Similar to these examples are:

ِ ‫( "يا ر ُؤوفاً بِال ِْعب‬O You who show compassion to the servants),
 "‫اد‬َ ْ َ َ
ُ ‫ َوال َْم ْو‬،ً‫( "يَا غَافِال‬O he who is negligent, while death is pursuing him),
 "ُ‫ت يَطْلُبُه‬
ِ ‫( "يا رسو َل‬O Messenger of Allah) and
 "‫اهلل‬ ُْ َ َ
ِ ‫( "يَا أَ ْك َر َم الْ َخل‬O Most Honourable of Creation)
 "‫ْق‬
Such is the case with every ‫اسم‬ ِ
ْ occurring after the ‫النِّ َداء‬ ‫( َح ْرف‬particle of addressing).

56
 The Predicate of ")"‫" َكا َن‬ ‫َكا َن" ( َخبَر‬

َ ‫ َويُ َس َّمى‬،"ً‫"مثْ ِمراً" ِم ْن " َكا َن الْبُ ْستَا ُن ُمثْ ِمرا‬

.)"‫(خَب َر" َكا َن‬ ِ
ُ ‫ نَ ْح ُو‬:‫َوال َْعاش ُر‬

ُ ‫ ) ال َْم ْن‬is like "ً‫ " ُمثْ ِمرا‬in "ً‫ُمثْ ِمرا‬

The tenth (category of ‫ص ْوب‬ ‫( " َكا َن الْبُ ْستَا ُن‬The garden
was bearing fruit), and is called ‫ن‬
َ ‫( " َخبَر " َكا‬Predicate of "‫) " َكا َن‬.

Explanation:

ِ ‫اسم‬
Two ‫ان‬ َ ْ (nouns) occur after the verb "‫ " َكا َن‬, the first of which is F‫ َم ْر ُف ْوع‬and is called the
‫اسم " َكا َن‬
ْ " (Noun of "‫ ) " َكا َن‬and the second is ‫ص ْوب‬ ُ ‫ َم ْن‬and is called its ‫( الْ َخبَر‬i.e. the ‫ الْ َخبَر‬of "
‫) " َكا َن‬, and it is for this reason (i.e. the fact that the ‫ " َخبَر " َكا َن‬is ‫ص ْوب‬
ُ ‫ ) َم ْن‬that it is counted
among the categories of ‫ص ْوب‬
ُ ‫ال َْم ْن‬ ْ . Similar to "‫ " َكا َن‬are the ‫( األَ ْف َعال‬verbs) that were
‫االسم‬
mentioned in the fifth place (i.e. the section dealing with the ‫ن‬
َ ‫" َكا‬ ‫اسم‬
ْ " ) which is one the
places in which the ‫االسم‬
ْ is F‫ َم ْر ُف ْوع‬.
Among the examples that have already been given thereof (but with the focus this time on the
‫ الْ َخبَر‬of one of these verbs) are:

 "ً‫ج ُر ُم ْو ِرقا‬ َّ ‫َصبَ َح‬

َ ‫الش‬ ْ ‫"أ‬
 "ً‫ْج ُّو ُم ْعتَ ِدال‬
َ ‫ال ال‬
َ ‫" َما َز‬
 "ً‫ستَا ُن ُمثْ ِمرا‬
ْ ُ‫ص َار الْب‬
َ"
 and so on and so forth.

57
 The Noun of ")"‫"إِ َّن‬ ْ "‫إِ َّن‬
‫(اسم‬

ِ ِ ‫وال‬
ْ ‫ َويُ َس َّمى‬،"‫ نَ ْح ُو "الْبُ ْستَا َن" م ْن "إِ َّن الْبُ ْستَا َن ُمثْ ِم ٌر‬:‫ي َع َش َر‬
.)"‫(اس َم"إِ َّن‬ َ ‫ْحاد‬
َ َ

ُ ‫ ) ال َْم ْن‬is like "‫ "الْبُ ْستَا َن‬in " ‫ُمثْ ِم ٌر‬
The eleventh (category of ‫ص ْوب‬ ‫( "إِ َّن الْبُ ْستَا َن‬The
َّ ِ‫"إ‬
garden was bearing fruit), and is called ‫ن‬ ْ " (Noun of "‫) "إِ َّن‬.
‫اسم‬

Explanation:

ِ ‫اسم‬
Two ‫ان‬ َ ْ (nouns) occur after the particle "‫ "إِ َّن‬, the first of which is ‫ص ْوب‬
ُ ‫ َم ْن‬and is called
‫اسم "إِ َّن‬ْ " (Noun of "‫ ) " َكا َن‬and the second is ‫ َم ْر ُف ْوع‬and is called its ‫( الْ َخبَر‬i.e. the ‫ الْ َخبَر‬of "
‫) "إِ َّن‬, and it is for this reason that the first ‫االسم‬ ْ (i.e. by being ‫ص ْوب‬ ُ ‫ ) َم ْن‬is counted among the
categories of ‫ص ْوب‬ ْ . Similar to "‫ "إِ َّن‬are the ‫ْح ُر ْوف‬
ُ ‫االسم ال َْم ْن‬ ُ ‫( ال‬particles) that were mentioned
together with it in the sixth place (i.e. the section dealing with the ‫ن‬ َّ ِ‫ ) " َخبَر "إ‬which is one of
the places in which the ‫االسم‬ ْ is ‫ َم ْر ُف ْوع‬.
Among the examples that have already been given thereof (but with the focus this time on the
‫االسم‬
ْ of one of these particles) are:

 "‫ستَا َن ُمثْ ِم ٌر‬ َّ ‫ت أ‬

ْ ُ‫َن الْب‬ ُ ‫( " َعلِ ْم‬I knew that the garden was bearing fruit),
 "‫ق‬ٌ ‫الش َج َر ُم ْو ِر‬
َّ ‫َن‬ َّ ‫( " َكأ‬As if the trees are growing leaves),
 "‫ْمطََر غَ ِز ْي ٌر‬ ِ
َ ‫…( "لَك َّن ال‬but the rain is heavy and abundant),
 "‫ْج َّو ُم ْعتَ ِد ٌل‬
َ ‫ت ال‬ َ ‫( "ل َْي‬I wish that the weather was moderate)
 and in like fashion you extend the rule to other similar cases.

58
 Making the Noun )‫االس ِم‬
ْ ‫(ج ّر‬
َ ‫َم ْج ُر ْور‬

ِ ‫االسم فِي مو‬

.‫ض َع ْي ِن‬ ْ َ ْ ُ ْ ‫َويُ َج ُّر‬

The ‫االسم‬
ْ is ‫ َم ْج ُر ْور‬in two places.

ِ ‫)الْمجرور بِالْحر‬
‫ ال َْم ْج ُر ْور‬by means of the Particle (‫ف‬
The َْ ُْْ َ
ِ ِ ِ ‫ف ِمن ه ِذ ِه الْحرو‬ ٍ
،"‫ب‬
َّ ‫"ر‬
ُ ،"‫ "ف ْي‬،"‫"علَى‬ َ ،"‫"ع ْن‬َ ،"‫ "إِلَى‬،"‫ "م ْن‬:‫ف‬ ْ ُُ َ ْ ‫ إِذَا َوقَ َع َب ْع َد َح ْر‬:‫األ ََّو ُل‬
ِ ‫ "سا َفر محمو ٌد ِمن الْ َق‬:‫ نَحو‬،‫ تَاء الْ َقس ِم‬،‫ واو الْ َقس ِم‬،‫ الالَّم‬،‫ الْ َكاف‬،‫الْباء‬
‫اه َر ِة إِلَى‬ َ ُْ ْ َ َ َ ُْ َ َ َ َ
ِ ٍ ِِ
."‫ْج ِّر‬
َ ‫ف ال‬
َ ‫"ح ُر ْو‬
ُ ‫ف تُ َس َّمى‬ ُ ‫ َو َهذ َه ال‬،"‫ا ِإل ْس َك ْن َد ِريَّة ف ْي َي ْوم‬
ُ ‫ْح ُر ْو‬

The first (place of ‫ْج ّر‬

َ ‫ ) ال‬is when it (i.e. the ‫االسم‬
ْ ) occurs after a ‫( َح ْرف‬particle)
from among these ‫ْح ُر ْوف‬
ُ ‫( ال‬particles):
 "‫( "ِم ْن‬from, of),
 "‫( "إِلَى‬to, towards),
 "‫( " َع ْن‬about, of),
 "‫( " َعلَى‬on),
 "‫( "فِ ْي‬in),
 "‫ب‬َّ ‫( " ُر‬seldom, rarely, maybe, perhaps),
 ‫( الْبَاء‬with, by, by means),
 ‫( الْ َكاف‬like, similar to),
 ‫( الالَّم‬for, to, belonging to),
 ‫س ِم‬
َ ‫( َواو الْ َق‬the Waw of Oath) and
 ‫س ِم‬
َ ‫( تَاء الْ َق‬the Ta’ of Oath)
ٍ ‫اهر ِة إِلَى ا ِإلس َكند ِريَِّة فِي‬
like: "‫َي ْوم‬ ِ ِ
ْ َْ ْ َ ‫( " َسا َف َر َم ْح ُم ْو ٌد م َن الْ َق‬Mahmud travelled from Cairo
to Alexandria in a day).
These particles are called "‫ْج ِّر‬
َ ‫ال‬ ‫( " ُح ُر ْوف‬Particles of ‫ْج ّر‬
َ ‫ ال‬/ Genitive Particles /
Prepositions).

59
Explanation:

It has been mentioned to you before that the ‫االسم‬

ْ is ‫ َم ْر ُف ْوع‬in six places and that it is ‫ص ْوب‬
ُ ‫َم ْن‬
in eleven places. As regards it being ‫ج ُر ْور‬
ْ ‫ َم‬it occurs in two places. The first is when the
‫االسم‬
ْ occurs after a ‫( َح ْرف‬particle) from among these ‫ْح ُر ْوف‬
ُ ‫( ال‬particles) called " ‫ُح ُر ْوف‬
‫ْج ِّر‬
َ ‫( "ال‬particles of ‫ْج ّر‬
َ ‫ ال‬/ genitive particles / prepositions), and they are:

 "‫( "ِم ْن‬from, of), like: "‫اه َر ِة‬

ِ ‫( "سا َفر محمو ٌد ِمن الْ َق‬Mahmud travelled from Cairo) and
َ ُْ ْ َ َ َ "

‫الس َم ِاء‬
َّ ‫( " َن َز َل ال َْمطَُر ِم َن‬The rain descended or fell from the sky),
 "‫( "إِلَى‬to, towards), like: "‫سافِ ُر إِلَى ا ِإل ْس َك ْن َد ِريَِّة‬
َ ‫ص َل ال ُْم‬
َ ‫[ " َو‬The traveller arrived at
Alexandria, (literally: arrived to Alexandria)] and "‫ح ِر‬ ْ َ‫( " َس َار إِلَى الْب‬He travelled to the
sea),
ْ ‫( " َع ِن ال َْم ْر ِء الَ تَ ْسأ‬About the person do not ask,
 "‫( " َع ْن‬about, of), like: "‫ َو َس ْل َع ْن قَ ِريْنِ ِه‬،‫َل‬
instead ask about his companion),
 "‫( " َعلَى‬on), like: "‫َّاج‬ ِّ ‫َح َس ُن ِم َن الد‬
ِ ‫ُّر َعلَى الت‬ ْ ‫اج أ‬
ِ َ‫ْج ْو ُد َعلَى ال ُْم ْحت‬
ُ ‫( "ال‬Generosity towards the
one in need is better than pearls on a crown)
ِ ‫الشد‬
 "‫( "فِ ْي‬in), like: "‫َّة‬ Fَ ْ‫الر َخ ِاء َي ْع ِرف‬
ِّ ‫ك فِي‬ َّ ‫اهلل فِي‬
ِ ‫ف إِلَى‬
ْ ‫( "َت َع َّر‬Know Allah in prosperity and
He will know you in difficulty),
ٍ ‫صح ِم ْن َم َق‬ ٍ َّ ‫"ر‬
 "‫ب‬
َّ ‫( " ُر‬sometimes, seldom, rarely, maybe, perhaps, often), like: "‫ال‬ ُ َ ْ‫ب َحال أَف‬ ُ
(Perhaps a person’s condition is more eloquent than his speech) and "
‫ص ِديْ ٍق َخ ْي ٌر ِم ْن َش ِق ْي ٍق‬
َ ‫ب‬
َّ ‫( " ُر‬Sometimes a friend is better than a brother),
 ‫( الْبَاء‬with, by, by means), like: "‫ف‬ َّ ِ‫( "ال َْع َم ُل بِالْ َقلَ ِم أَْن َف ُذ ِم َن ال َْع َم ِل ب‬Action with the pen
ِ ‫الس ْي‬
is more effective than action with the sword),
 ‫( الْ َكاف‬like, similar to), like: "‫ْم ِة‬
َ ‫ْج ْه ُل َكالظُّل‬
َ ‫ َوال‬،‫ْم َكالن ُّْو ِر‬
ِ
ُ ‫( "الْعل‬Knowledge is like light and
ignorance is like darkness),
ِ
ِ ‫ْك ْب ِرياء‬ َِ ‫ضل لِل‬
 ‫( الالَّم‬for, to, belonging to), like: "‫هلل‬ ُ َ ‫ْمَت َق ّدِم َوال‬
ُ ً ْ ‫( "الْ َف‬Excellence belongs to the
one who progresses and advances but Grandeur belongs to Allah),
 ‫س ِم‬ ِ
َ ‫( َواو الْ َق‬the Waw of Oath), like: "‫ت‬
ُ ‫صَن ْع‬
َ ‫ َما‬،‫( " َواهلل‬By Allah! I did not do anything) and
‫س ٍر‬
ْ ‫ُخ‬ ‫ إِ َّن ا ِإلنْ َسا َن ل َِف ْي‬،‫ص ِر‬
ْ ‫ َوال َْع‬ (By Time! Man is in a state of Loss) and
 ‫س ِم‬ ِ
َ ‫( تَاء الْ َق‬the Ta’ of Oath), like: "‫ف‬ ُ ‫ب ال َْم ْع ُر ْو‬
ُ ‫ الَ يَ ْذ َه‬،‫( "تَاهلل‬By Allah! Goodness will not
go or disappear) and "‫ل‬ ِ ِ ِ
ُ ‫ الَ َي ْرتَف ُع الْبَاط‬،‫( "تَاهلل‬By Allah! Falsehood will not be supreme).

60
 The Noun Annexed to (‫إِلَْي ِه‬ ‫ضاف‬
َ ‫)ال ُْم‬

ِ ِ ِ ِ ِ ِ ِ
ً‫ضافا‬
َ ‫"م‬ ُ ‫ َو‬،"‫ " َخادم األَم ْي ِر‬:‫ نَ ْح ُو‬،‫اس ٌم َسابِ ٌق‬
ُ ‫"س ْور ال َْمد ْينَة" َويُ َس َّمى‬ ْ ‫ب إِل َْيه‬َ ‫ إِذَا نُس‬:‫َوالثَّان ْي‬
ِ
"ً‫ضافا‬َ ‫"م‬ُ Fُ‫ َو َما َق ْبلَه‬،"‫إِل َْيه‬

The second (place of ‫ْج ّر‬

َ ‫ ) ال‬is when an ‫اسم‬
ْ – coming before it – is connected to it,
ِ ‫ادم األ‬
like: "‫َم ْي ِر‬ ِ ‫( " َخ‬the servant of the emir) and "‫( "سور الْم ِدينَ ِة‬the wall of the city),
ْ َ ُْ
and is called "‫ضاف إِل َْي ِه‬ َ ‫( " ُم‬noun to which the previous noun is annexed) and that
which is before it (is called) "‫ضاف‬ َ ‫( " ُم‬noun that is annexed to the ‫ضاف إِل َْي ِه‬
َ ‫) ال ُْم‬

Explanation:

ِ ‫َخ‬
When we hear a person saying: "‫اد ٌم‬ ‫ض َر الَْي ْو َم‬
َ ‫( " َح‬A servant was present / came today), we
do not know which servant he means: whether it is the servant of the emir or the servant of
the judge or the servant of any other person, because he did not relate or link him to anyone.
ِ ‫األ‬
So when he says: "‫َم ْي ِر‬ ِ ‫ضر الْيوم َخ‬
‫اد ُم‬ َ ْ َ َ َ ‫( " َح‬The servant of the emir was present / came today),
we know which servant he means because of the servant being related and linked to the emir
َ ‫ " ُم‬and the word "‫ "األ َِم ْي ِر‬is called "
ِ ‫ " َخ‬is called "F‫ضاف‬
in no uncertain terms. The word "‫ادم‬

‫ إِل َْي ِه‬F‫ضاف‬

َ ‫ " ُم‬.
ِ ‫األ‬
Similar to "‫َم ْي ِر‬ ِ ‫ " َخ‬are:
‫ادم‬

 "‫ْم ِد ْينَ ِة‬

َ ‫( " ُس ْور ال‬the wall of the city),
 "‫ت‬ ِ ‫( "باب الْب ْي‬the door of the house),
َ َ
 "‫س‬ِ ‫( " ِعنَان الْ َف َر‬the reins of the horse),
ِ ‫اسم‬
 as well as whatever resembles these examples as regards every ‫ان‬ َ ْ (two nouns), the
first of which is related and linked to the second.

Furthermore, the ‫إِل َْي ِه‬ ‫ضاف‬

َ ‫ ال ُْم‬does not occur except in a state of being ‫ َم ْج ُر ْور‬.

61
 The Followers / Modifiers (‫َّوابِع‬
َ ‫)الت‬

ِ ‫ب و ال‬ ِ ‫ ج ِم ْي ِع مو‬Fُ‫وإِلَى ُهنَا تَ َّم لَنَا م ْع ِرفَة‬

‫ غَْي َر أَنَّهُ قَ ْد يَ ْس ِري‬،‫ْج ِّر‬ َ َ ِ ‫َّص‬
َ ‫ْج ْزم َوال‬ ْ ‫الرفْ ِع َوالن‬
َّ ‫اض ِع‬ ََ َ َ َ
‫ َويُ َس َّمى‬،‫صبِ َها َو َه َك َذا‬ ِ ‫ و ُت ْنص‬،‫ث ُترفَع ِع ْن َد رفْ ِعها‬ ِ ِ
ْ َ‫ب ع ْن َد ن‬ ُ َ َ َ َ ُ ْ ُ ‫اب الْ َكل َمة َعلَى َما َب ْع َد َها بِ َح ْي‬ ُ ‫إِ ْع َر‬
ٍ ‫ أ َْر َب َعةُ أَْن َو‬:‫َّوابِ ُع‬
:‫اع‬ ِ ‫الْمتَأَخ‬
َ ‫ َوالت‬،"ً‫ِّر "تَابعا‬
ُ ُ

Up to here we have completed our knowledge of all the places of , ‫َّصب‬

ْ ‫ الن‬, ‫الرفْع‬
َّ
‫ْج ْزم‬ َ ‫ ال‬except that the declension (‫ )ا ِإل ْع َراب‬of a word might proceed and
َ ‫ ال‬and ‫ْج ّر‬
continue on to what is after it (i.e. after that word) such that it (i.e. the subsequent
word) is:
 ‫ َم ْر ُف ْوع‬due to it (i.e. the previous word) being F‫ َم ْر ُف ْوع‬,
 ‫ص ْوب‬ ُ ‫ َم ْن‬due to it being ‫ص ْوب‬ ُ ‫ َم ْن‬, and so on.
The one that occurs later (in the construction) is called a "‫( "تَابِع‬follower).

The ‫َّوابِع‬ ِ
َ ‫( الت‬plural of ‫ التَّابع‬i.e. followers) are of four types:
Explanation:

When the ‫كلِ َمة‬

َ ْ‫ ال‬is F‫ َم ْر ُف ْو َعة‬or ‫ص ْوبَة‬
ُ ‫ َم ْن‬or ‫ َم ْج ُر ْو َرة‬due to it occurring in one of the places that
have been explained previously, then its declension is said to be primary (‫َصلِي‬
ْ ‫ )أ‬. There is
ّ
ِ
another kind of declension which is said to be secondary (‫ )َتبَعي‬and there is no other reason
ّ
accounting for it (i.e. for the existence of this latter kind of declension) other than the fact
that the ‫كلِ َمة‬
َ ْ‫( ال‬which has secondary declension) occurs after that which has primary
declension (‫َصلِي‬ ِ
ْ‫أ‬ ّ ‫ )إ ْع َراب‬. Hence, the word later (in the construction) is , ‫ص ْوب‬ ُ ‫ َم ْن‬, ‫َم ْر ُف ْوع‬
‫ َم ْج ُز ْوم‬or ‫ َم ْج ُر ْور‬due to it following what is before it, and it is for that reason that it is called a
"‫( "تَابِع‬follower).

We already know the primary declension (‫َصلِي‬

ْ ‫األ‬ ‫ )ا ِإل ْع َراب‬of words. As for the secondary
ّ
declension (‫التَّبَ ِعي‬ ‫ )ا ِإل ْع َراب‬, it is of four types:
ّ

62
 The Qualifying or Attributive Adjective (‫َّعت‬
ْ ‫)الن‬

ِ ‫"ع ُد ٌّو َعاقِل َخير ِمن ص ِدي ٍق ج‬

"‫اه ٍل‬ ِ ِ ‫ "عاقِل" و"ج‬:‫ ِمثْل‬،"ً‫َنوعٌ يس َّمى " َنعتا‬
َ ْ َ ْ ٌْ ٌ َ ‫اه ٌل" م ْن‬ َ َ ٌ َ ُ ْ َُ ْ

A type which is called "‫( " َن ْعت‬Qualifying or Attributive Adjective), like: "‫ل‬ ِ
ٌ ‫ " َعاق‬and
ِ ‫ "ج‬in: "‫اه ٍل‬
"‫اه ٍل‬ ِ‫ج‬ ‫ص ِديْ ٍق‬ ِ ِ
َ َ َ ‫( " َع ُد ٌّو َعاق ٌل َخ ْي ٌر م ْن‬An intelligent foe is better than an
ignorant friend).

Explanation:

If you found a bag in the street and you hear someone saying: "‫س‬ ِ
ٌ ‫ك ْي‬ ‫اع لِ ْي‬
َ ‫ض‬َ " (A bag of mine
got lost), then it is not valid for you to give him the bag believing it to be his as long as he
has not described to you its specific qualities, by saying for example: "
‫َس َو ُد‬ ِ ‫اع لِي كِيس‬ َ " (A small black bag of mine got lost). The word "‫ص ِغ ْي ٌر‬
ْ ‫صغ ْي ٌر أ‬
َ ٌ ْ ْ َ ‫ض‬ َ " (and others
ِ " (qualifying or attributive adjective) and it is necessary that
like it) is called a "‫ " َن ْعت‬or "‫ص َفة‬

it be ‫ َم ْر ُف ْوع‬due to following the word "‫س‬ ِ ِ

ٌ ‫ "ك ْي‬which is F‫ َم ْر ُف ْوع‬on account of it being a ‫ فَاعل‬.
Should the first be ‫ص ْوب‬
ُ ‫ َم ْن‬then the second will be ‫ص ْوب‬
ُ ‫ َم ْن‬following it (i.e. following the
first), like when he says: "ً‫ص ِغ ْيرا‬
َ ً‫دت كِ ْيسا‬
ُّ ‫( " َف َق‬I lost a small bag); the word "ً‫ "كِ ْيسا‬is ‫ص ْوب‬
ُ ‫َم ْن‬
on account of it being a ‫ َم ْفعُ ْول بِ ِه‬and "ً‫ص ِغ ْيرا‬
َ " is a ‫ َن ْعت‬qualifying it being ‫ص ْوب‬
ُ ‫( َم ْن‬as a
result).

ِ
َ ‫ ال‬, like: "‫صغ ْي ٍر‬
Similarly in the case of ‫ْج ّر‬ ‫س‬
ٍَ ‫َل َع ْن كِ ْي‬
ُ ‫َسأ‬
ْ ‫( "أ‬I am asking or enquiring about a
ٍ ‫ "كِ ْي‬is ‫ َم ْج ُر ْور‬by means of "‫ " َع ْن‬and "‫ص ِغ ْي ٍر‬
small bag); the word "‫س‬ َ " is a ‫ َن ْعت‬qualifying it
being ‫ج ُر ْور‬
ْ ‫( َم‬as a result).

Similar to "‫ص ِغ ْير‬

َ ‫ "كِ ْيس‬are:

ِ َ‫( "رجل ق‬a short man),

 "‫ص ْي ٌر‬ ٌَُ
ِ ‫( " َعلِ ٌّي الت‬Ali, the Merchant),
 "‫َّاج ُر‬
 "‫ب‬ ِ
ُ ‫( " َح َس ٌن الْ َكات‬Hasan, the Writer),
 "‫ل‬ ِ
ٌ ‫( " َع ُد ٌّو َعاق‬intelligent foe),
 "‫ل‬ ِ ِ " (ignorant friend),
ٌ ‫صديْ ٌق َجاه‬
َ
 as well as whatever resembles these examples as regards the ‫َس َماء‬
ْ ‫ األ‬which denote the
qualities and attributes of that which occurs before them.

63
64
 The Conjunction (‫ْعطْف‬
َ ‫)ال‬

‫ف بِال ِْعل ِْم‬ ِ ِ ِ ‫ف" و"األ ََد‬ َّ :‫ ِمثْ ُل‬،"ً‫"عطْفا‬

َّ ‫ب ال َْم ْج َد َو‬
َ ‫الش َر‬ ُ ‫"ي ْبلُ ُغ الطَّال‬
َ ‫ب" م ْن‬ َ َ ‫"الش َر‬ َ ‫َو َن ْوعٌ يُ َس َّمى‬
ِ ‫ "ل‬،"‫ "أ َْم‬،"‫ "أَو‬،"‫ "ثُ َّم‬،‫ الْ َفاء‬:‫ و ِمثْل الْوا ِو‬،"‫ب‬
."‫ "بَ ْل‬،"َ‫ "ال‬،"‫َك ْن‬ ْ ُ َ ُ َ ِ ‫َواأل ََد‬

A type which is called "‫( " َعطْف‬conjunction), like: "‫ف‬

َ ‫الش َر‬ ِ ‫ "األ ََد‬in:
َّ " and "‫ب‬ "ُ‫َي ْبل‬
ِ ‫ف بِال ِْعل ِْم َواأل ََد‬ ِ
‫ب‬ َ ‫الش َر‬ ُ ‫( " ُغ الطَّال‬The student attains glory and honour
َّ ‫ب ال َْم ْج َد َو‬
through knowledge and good character). Similar to the ‫ْواو‬
َ ‫( ال‬and) are:
 the ‫( الْ َفاء‬shortly thereafter, immediately then),
 "‫( "ثُ َّم‬a while thereafter),
 "‫( "أ َْو‬or),
 "‫( "أ َْم‬or),
ِ ‫( "ل‬but, rather),
 "‫َك ْن‬
 "َ‫( "ال‬not) and
 "‫( "بَ ْل‬instead, rather, even better)

Explanation:

If a pen and an inkpot broke and you want to express and communicate that event, then
instead of stating two sentences, the first of which is "‫م‬
ُ َ‫الْ َقل‬ ‫( "اِنْ َك َس َر‬the pen broke) and the
second is "ُ‫َّواة‬ ِ ِ ِ
َ ‫( "انْ َك َس َرت الد‬The inkpot broke) it suffices for you to state the ‫ الْف ْعل‬once and
then mention the two ‫ان‬ ِ ‫االسم‬
َ ْ (nouns) thereafter separated by a ‫( َواو‬meaning “and”), such
that we say: "ُ‫َّواة‬ ِ
َ ‫( "انْ َك َس َر الْ َقلَ ُم َوالد‬The pen and inkpot broke). That which occurs after the
‫ ال َْواو‬is called "‫( " َم ْعطُْوف‬conjoined word) and that which is before it is called "‫" َم ْعطُْوف َعلَْي ِه‬
(word to which the ‫ْم ْعطُْوف‬ َ ‫ ال‬is conjoined).

It is necessary for the ‫ْم ْعطُْوف‬

َ ‫ ال‬to follow that which comes before it in the former’s specific
ِ ‫ ا‬. Thus, the word "ُ‫َّواة‬
type of ‫إل ْع َراب‬ َ ‫ "الد‬:
ِ َ‫ ف‬,
 in this example is ‫ َم ْر ُف ْوع‬due it following the word "‫ "الْ َقلَ ُم‬which is ‫ َم ْر ُف ْوع‬as a ‫اعل‬
 in "َ‫َّواة‬
َ ‫ت الْ َقلَ َم َوالد‬
ُ ‫( " َك َس ْر‬I broke the pen and the inkpot) ‫ص ْوب‬
ُ ‫ َم ْن‬due to it following "
ِ
ُ ‫ َم ْن‬as a ‫ َم ْفعُ ْول بِه‬and
‫ "الْ َقلَ َم‬which is ‫ص ْوب‬

65
 ِ ‫ت ِمن َكس ِر الْ َقلَ ِم والدَّو‬
 in "‫اة‬ ِ
َ َ ْ ْ ُ ‫( " َعج ْب‬I was surprised at the breaking of the pen and the
ِ
ْ ‫ َم‬due it following "‫ "الْ َقلَ ِم‬which is ‫ َم ْج ُر ْور‬as a ‫إِل َْيه‬
inkpot) ‫ج ُر ْور‬ ‫ضاف‬
َ ‫ ُم‬.
You say (for the rest of the conjunctions):

 "ُ‫َّواة‬ ِ
َ ‫( "انْ َك َس َر الْ َقلَ ُم فَالد‬The pen broke and shortly thereafter the inkpot), if you want to
express the idea that the breaking of the inkpot was shortly after the breaking of the pen,
 "ُ‫َّواة‬ ِ
َ ‫( "انْ َك َس َر الْ َقلَ ُم ثُ َّم الد‬The pen broke and a while thereafter the inkpot), if you want to
express the idea that the breaking of the inkpot was a while after the breaking of the pen,
ِ
َ ‫( "انْ َك َس َر الْ َقلَ ُم أَ ِو الد‬The pen or the inkpot broke), if that which broke is one of the two
 "ُ‫َّواة‬
but you are doubtful as to which one specifically,
 "ُ‫َّواة‬ ِ
َ ‫( "انْ َك َس َر الْ َقلَ ُم الَ الد‬The pen broke not the inkpot), if that which broke is the pen only,
َ ‫ت أَِم الد‬
 "‫َّوا َة‬ َ ‫( "أَالْ َقلَ ُم َك َس ْر‬Did you break the pen or the inkpot?) if you are asking about
which of the two got broken, and
ِ ِ
 "ُ‫َّواة‬ َ ‫َم َي ْن َكس ِر الْ َقلَ ُم بَ ِل الد‬
َ ‫َّواةُ" ْأو "لَك ِن الد‬ ْ ‫( "ل‬The pen did not break instead the inkpot or but
the inkpot), if that which broke was the inkpot and someone thought it to have been the
pen.

Therefore, when a ‫ح ْرف‬ ِ ‫ال َْعط‬

َ (particle) from among the ‫ْف‬ ‫َح ُرف‬
ْ ‫( أ‬particles of conjunction /
ِ ‫اسم‬
conjunctions) is mentioned between two ‫ان‬ َ ْ then the second is declined according to the
declension of the first.

66
 The Corroboration / Intensification (‫َّوكِ ْيد‬
ْ ‫)الت‬

‫ َو" ُك ُّل" أ َْو‬،"ُ‫سهُ أ َْو َع ْينُه‬ ِ ‫ " َن ْفسه" و"عينه" ِمن "ج‬:‫ ِمثْل‬،"‫و َنوعٌ يس َّمى "َتوكِيد‬
ُ ‫اء األَم ْي ُر َن ْف‬
َ َ ْ ُ ُ َْ َ ُ ُ ُ ْ ْ َُ ْ َ
"ُ‫ش ُكلُّهُ أ َْو َج ِم ْيعُه‬ ِ ِ
ُ ‫ْج ْي‬
َ ‫"س َار ال‬
َ ‫"جم ْي ُع" م ْن‬
َ

A type which is called "‫( "َت ْوكِ ْيد‬corroboration / intensification), like: "ُ‫سه‬
ُ ‫ " َن ْف‬and "
ِ ‫( "ج‬The Commander himself came) and "‫ " ُك ُّل‬and "
ُ‫ " َع ْينُه‬in: "ُ‫سهُ أ َْو َع ْينُه‬ُ ‫اء األَم ْي ُر َن ْف‬
ََ
‫ " َج ِم ْي ُع‬in "ُ‫ش ُكلُّهُ أ َْو َج ِم ْيعُه‬ ُ ‫ْج ْي‬َ ‫( " َس َار ال‬The army the whole of it / all of it travelled).

Explanation:

If someone tells you that he had spoken with the Sultan, it is customary for him to say: "
ُ‫الس ْلطَا َن َن ْف َسه‬
ُّ ‫ت‬ ُ ‫( " َخاطَْب‬I spoke with the Sultan himself) and if he tells you that he had spoken
to just any ordinary person, then he will say: "ً‫ت فُالَنا‬ ُ ‫( " َخاطَْب‬I spoke with such-and-such a
person) without stating the word "ُ‫سه‬ َ ‫ " َن ْف‬after the person’s name. The reason for this (i.e. the
use of "ُ‫سه‬ ُ ‫ " َن ْف‬in the case of the Sultan but not so in the case of an ordinary person) is that
speaking with the Sultan is regarded as a big matter as far as the speaker is concerned, for it
might be that you mistakenly think that he had spoken with the Sultan’s servant or his scribe,
for example. He therefore states the word "‫الس ْلطَان‬
ُّ " meaning thereby exactly just that and in
order to dispel this mistaken and erroneous thought from the mind of the listener he adds the
word "ُ‫سه‬
َ ‫ " َن ْف‬in order to convey thereby that he had spoken with Sultan himself and not one
of his subordinates. It is for this reason that this word is called "‫( "َت ْوكِ ْيد‬corroboration /
intensification).

The ‫َّوكِ ْيد‬

ْ ‫ الت‬follows what is before it in the latter’s ‫ ا ِإل ْع َراب‬. Thus, the word "‫ " َن ْفس‬:

 in the previous example is ‫ص ْوب‬

ُ ‫ َم ْن‬due to it following the word "‫الس ْلطَا َن‬
ُّ " which is
ِ
ُ ‫ َم ْن‬as a ‫ َم ْفعُ ْول بِه‬,
‫ص ْوب‬
 in "ُ‫سه‬
ُ ‫الس ْلطَا ُن َن ْف‬
ُّ ‫ض َر‬
َ ‫( " َح‬The Sultan himself was present) F‫ َم ْر ُف ْوع‬because what is before it
ِ َ‫ ف‬and
is ‫ َم ْر ُف ْوع‬as a ‫اعل‬

 in "‫ان َن ْف ِس ِه‬
ِ َ‫الس ْلط‬
ُّ َ‫ْت َم ْن ِزلَة‬
ُ ‫( " َد َخل‬I entered the residence of the Sultan himself) ‫َم ْج ُر ْور‬
ِ
ْ ‫ َم‬as a ‫إِل َْيه‬
because what is before it is ‫ج ُر ْور‬ F‫ضاف‬
َ ‫ ُم‬.

67
Similar to the word "‫الن ْفس‬
َّ " with respect to what was discussed is the word "‫ "ال َْع ْين‬like: "

ُ‫الس ْلطَا َن َع ْينَه‬

ُّ ‫ت‬ُ ‫( " َخاطَْب‬I spoke with the Sultan himself), and so on and so forth.

Corroboration can also be by means of the word "‫ل‬ ِ

ّ ‫ " ُك‬and "‫ " َجم ْيع‬after a general (or
collective) noun, like:

 "ُ‫ش ُكلُّهُ أ َْو َج ِم ْيعُه‬ُ ‫ْج ْي‬

َ ‫( " َس َار ال‬The army, the whole of it or all of it, travelled),
 "ُ‫ش ُكلَّهُ أ َْو َج ِم ْي َعه‬
َ ‫ْج ْي‬
َ ‫ت ال‬
ُ ْ‫( " َرأَي‬I saw the army, the whole of it or all of it) and
 "‫ش ُكلِّ ِه أ َْو َج ِم ْي ِع ِه‬
ِ ‫ْج ْي‬ ُ ‫( " َسلَّ ْم‬I greeted the army, the whole of it or all of it).
َ ‫ت َعلَى ال‬
ِ
ّ ‫ " ُك‬or "‫ " َجم ْيع‬follows what is before it in the latter’s ‫ ا ِإل ْع َراب‬and is called "
Thus, the word "‫ل‬

‫ "َت ْوكِ ْيد‬since perhaps it might be mistakenly and erroneously thought that what is meant by "ْ‫ال‬
‫( " َج ْيش‬army) is “most of the army” (and not all of it) if it is not followed by the word "‫" ُك ّل‬
or "‫ج ِم ْيع‬
َ".

68
 The Substitute (‫)الْبَ َدل‬

‫َّد األ َِم ْي ُر‬ ِ ِ ‫اضع النَّح ِو ا ِإلم‬

َ ‫ َو"أَ ْك َث َر" م ْن‬،"‫ام َعل ٌّي‬
َ ‫"جد‬ ُ َ ْ ُ ‫"و‬
ِ ‫"علِ ٌّي" ِمن‬
َ ْ
ِ
َ :‫ مثْ ُل‬،"ً‫َو َن ْوعٌ يُ َس َّمى "بَ َدال‬
."ُ‫ف الد ِّْي َوا ُن عُ َّمالُه‬
َ ‫ص َر‬ ِ ِ ُ ‫ و"ع َّم‬،"‫الْ َقصر أَ ْكثره‬
َ ْ‫ال" م ْن "ان‬ ُ َ ُ ََ َْ

ٌّ ِ‫ " َعل‬in: "‫َعلِ ٌّي‬

A type which is called "‫( "بَ َدل‬substitute), like: "‫ي‬ ُ ‫َّح ِو ا ِإل َم‬
‫ام‬ ِ ‫"و‬
ْ ‫اض ُع الن‬ َ
(The Founder of Nahw is Imam Ali), "‫ "أَ ْك َث َر‬in "‫ه‬ ِ َ ‫( "جد‬The
ُ ‫ر أَ ْك َث َر‬Fَ ‫ص‬
ْ ‫َّد األَم ْي ُر الْ َق‬ َ
Emir renovated the castle, most of it) and "‫ال‬ ُ ‫ "عُ َّم‬in "ُ‫ف الد ِّْي َوا ُن عُ َّمالُه‬ َ ‫ص َر‬ ِ
َ ْ‫( "ان‬The
Registration Office, its workers, left).

Explanation:

ٌّ ِ‫َعل‬
When you say: "‫ي‬ ‫َّح ِو‬ ِ ‫( "و‬The Pioneer and Founder of Nahw is Ali), then your
ْ ‫اض ُع الن‬ َ
sentence conveys a complete and self-contained message. However, when you say: "
‫ام َعلِ ٌّي‬
ُ ‫َّح ِو ا ِإل َم‬
ِ ‫( "و‬The Pioneer and Founder of Nahw is Imam Ali), then your sentence
ْ ‫اض ُع الن‬ َ
will have an even stronger effect and greater impact on the mind of the listener, as though
you had ascribed the founding and development of Nahw to Ali twice – once via the title and
ِ ‫ "ا‬and once via the name "‫ " َعلِي‬.
epithet "‫إل َمام‬
ّ

ٌّ ِ‫ " َعل‬in this construction is called "‫( "بَ َدل‬substitute) and follows what is before it
The word "‫ي‬
ِ ‫ ا‬. Therefore, it is:
in the latter’s specific type of ‫إل ْع َراب‬

ُ ‫ "ا ِإل َم‬which is F‫ َم ْر ُف ْوع‬as a ‫ َخبَر‬,

 in this example ‫ َم ْر ُف ْوع‬due to it following the word "‫ام‬
 in "‫َّح ِو‬ ِ ‫( "إِ َّن ا ِإلمام َعلِياًّ و‬Truly, Imam Ali is the Pioneer and Founder of Nahw)
ْ ‫اض ُع الن‬ َ ََ
‫ص ْوب‬ ُ ‫ َم ْن‬due to it following "‫ام‬ ُ ‫ َم ْن‬as the ‫اسم "إِ َّن‬
َ ‫ "ا ِإل َم‬which is ‫ص ْوب‬ ْ " and
ْ ‫َّح ُو ِم ْن َو‬
 in "‫ض ِع ا ِإل َم ِام َعلِ ٍّي‬ ْ ‫( "الن‬Nahw is the result of the pioneering work of Imam Ali)
‫ َم ْج ُر ْور‬due to it following "‫ "ا ِإل َم ِام‬which is ‫ َم ْج ُر ْور‬as the ‫ضاف إِل َْي ِه‬ َ ‫ ُم‬.
ِ َ ‫( "جد‬The Emir renovated the castle, most of
ُ ‫أَ ْك َث َر‬
The same can be said for "‫ه‬ ‫ص َر‬
ْ ‫َّد األَم ْي ُر الْ َق‬ َ
it) and "ُ‫ن عُ َّمالُه‬
ُ ‫ف الد ِّْي َوا‬
َ ‫ص َر‬ ِ
َ ْ‫( "ان‬The Registration Office, its workers, left) except that the ‫الْبَ َدل‬
:
 in the first example (i.e. "‫ام َعلِ ٌّي‬
ُ ‫َّح ِو ا ِإل َم‬
ِ ‫ ) "و‬is ‫( مطَابِق‬i.e. congruent in meaning to
ْ ‫اض ُع الن‬ َ ُ
ٌّ ِ‫ " َعل‬is congruent to "‫ام‬
the what precedes it) because "‫ي‬ ُ ‫ "ا ِإل َم‬in meaning,

69
 ٍّ ‫ض ِم ْن ُك‬
 in the second example ‫ل‬ ٍ ‫( بَ َدل َب ْع‬substitute of the part for the whole) because "
‫( "أَ ْك َث َر‬most of) is part of the whole of it (i.e. the whole of the castle), and
 in the third example ‫ال‬ ٍ ‫( بَ َدل ا ْشتِم‬Substitute of Relation i.e. other than being a part)
َ
because of the relationship, that is, the connection, that exists between "‫ن‬ ُ ‫ "الد ِّْي َوا‬and "
ُ‫ "عُ َّمالُه‬.

70
 Conclusion
Local Declension (‫حلِّي‬
َ ‫ال َْم‬ ‫)ا ِإل ْع َراب‬
ّ

‫السابَِق ِة َيل َْز ُم أَ ْن َن ْن ِط َق بِ َها َك َما‬ ِ ‫ض ٍع ِمن الْمو‬ ِ ‫ت َكلِمةٌ ِمن الْ َكلِم‬
ِ ‫ات الْم ْبنِيَّ ِة فِي مو‬
َّ ‫اض ِع‬ ََ َ َْ ْ َ َ َ َ ْ ‫إِذَا َو َق َع‬
ِ َ‫ أَو ج ٍّر حسب ما ي ْقت‬،‫ أَو ج ْزٍم‬،‫ب‬
‫ض ْي ِه‬ ِ ‫َكن َن ْعتَبِر أ ََّن َها فِي مو‬
ِ َ َ‫َس ِم ْعن‬
َ َ َ ََ َ ْ َ ْ ٍ‫ص‬ ْ َ‫ أ َْو ن‬،‫ض ِع َرفْ ٍع‬ َْ ْ ُ ْ ‫ َول‬،‫اها‬
ِ ِ ِ
."ُ‫س َن َع َملُه‬ ُ ‫ص ُد ُه َح‬
ْ َ‫ص َد َق ق‬ َ ‫ َو‬،"‫ َو"إِنَّهُ فَاض ٌل‬،"‫ " ُه َو َعال ٌم‬:‫ نَ ْح ُو‬،‫ال َْم ْوض ُع‬
َ ‫"م ْن‬

When one of the indeclinable words occurs in one of the previous places then it is
necessary that we utter it the way we heard it, however, we regard it as being in a
place of ‫ج ْزم‬
َ , ‫صب‬
ْ َ‫ ن‬, ‫ َرفْع‬or ‫ َج ّر‬in accordance with what the (particular) place (of
declension) neccesitates, like:

 "‫( " ُه َو َعالِ ٌم‬He is a scholar),

ِ ِ
ٌ ‫( "إنَّهُ فَاض‬Truly, he is very good) and
 "‫ل‬
 "ُ‫س َن َع َملُه‬
ُ ‫ص ُد ُه َح‬
ْ َ‫ص َد َق ق‬
َ ‫( " َم ْن‬Anyone whose intention is pure his action will
be good).

Explanation:

ِ ‫ ال‬is F‫ مر ُفوع‬, those in which it is ‫ م ْنصوب‬and

We know in detail the places in which the ‫ْف ْعل‬ ْ َْ ُْ َ
those in which it is F‫ج ُز ْوم‬
ْ ‫ َم‬, and likewise the places in which the ‫االسم‬
ْ is ‫ َم ْر ُف ْوع‬, those in
which it is ‫ص ْوب‬
ُ ‫ َم ْن‬and those in which it is ‫ َم ْج ُر ْور‬.

We (also) know that when a ‫ فِ ْعل‬or ‫اسم‬

ْ occupies one of these places, then we make it ‫َم ْر ُف ْوع‬
‫ َم ْج ُر ْور‬, ‫ص ْوب‬ ُ ‫ َم ْن‬, or ‫ َم ْج ُز ْوم‬, except that among the F‫ األَ ْف َعال‬and ‫َس َماء‬
ْ ‫ األ‬there is that which is
‫ َم ْبنِ ّي‬, that is, its ending never changes with despite changing the constructions (in which it
occurs) as we already know.

The ‫ْم ْبنِي‬

َ ‫( ال‬i.e. indeclinable word), when it occurs in one of the places of , ‫َّصب‬
ْ ‫ الن‬, ‫الرفْع‬
َّ
ّ
‫ْج ْزم‬
َ ‫ ال‬or ‫ْج ّر‬
َ ‫ ال‬, then we do not change its ending by virtue of the fact that it occurs in that
place such that were we to replace it by an F‫ُم ْع َرب‬ ‫اسم‬
ْ then ‫الرفْع‬
َّ or ‫َّصب‬
ْ ‫ الن‬for example would
surely have been apparent and explicit in that ‫ْم ْع َرب‬
ُ ‫ال‬ ‫االسم‬
ْ .
Hence, based on the aforementioned, we say concerning for example:

71
 "‫ " ُه َو َعالِ ٌم‬:

("‫َرفْ ٍع‬ ‫) ُه َو" ُم ْبتَ َدأٌ َم ْبنِ ٌّي َعلَى الْ َف ْت ِح فِ ْي َم َح ِّل‬
["‫ " ُه َو‬is a ‫ ُم ْبتَ َدأ‬and indeclinable and built on a ‫حة‬ َ ‫ َف ْت‬in a place of ‫] َرفْع‬,
ِ ِ
ٌ ‫ "إنَّهُ فَاض‬:
 "‫ل‬

ٍ‫ص‬
(‫ب‬ ْ َ‫ن‬‫َّم فِ ْي َم َح ِّل‬
ِّ ‫اس ُم "إِ َّن" َم ْبنِيَّةٌ َعلَى الض‬
ْ ‫)ال َْهاء‬
َ ‫ ال‬is the ‫اسم "إِ َّن‬
[the ‫ْهاء‬ ْ " and is indeclinable and built on a ‫ض َّمة‬
َ in a place of ‫صب‬
ْ َ‫ ] ن‬and

 "ُ‫س َن َع َملُه‬
ُ ‫ص ُد ُه َح‬
ْ َ‫ص َد َق ق‬
َ ‫ " َم ْن‬:

‫اف إِل َْي ِه َم ْبنِ ٌّي‬ ٍ ِ ٍ ‫ص َد َق" فِ ْع ٌل َم‬

("‫َعلَى‬ Fٌ ‫ض‬
َ ‫اف َوال َْهاءُ ُم‬
ٌ ‫ض‬ ْ َ‫ "ق‬،‫اض َم ْبنِ ٌّي َعلَى الْ َف ْت ِح ف ْي َم َح ِّل َج ْزم‬
َ ‫ص ُد" ُم‬ َ
)‫َّم فِ ْي َم َح ِّل َج ٍّر‬
ِّ ‫الض‬
["‫ق‬َ ‫ص َد‬
َ " is a ‫اض‬ ٍ ‫ فِ ْعل َم‬and is indeclinable and built on a ‫ َف ْت َحة‬in a place of ‫ص ُد‬ ْ َ‫ "ق‬, ‫ " َج ْزم‬is
a F‫ضاف‬ َ ‫ ُم‬and the ‫ ال َْهاء‬is a ‫ضاف إِل َْي ِه‬ َ ‫ ُم‬and is indeclinable and built on a ‫ض َّمة‬ َ in a place of
‫] َج ّر‬

and likewise you extend the rule to other similar cases.

72
 ِ ‫ا ِإل ْعر‬
The Method of Syntactic Analysis / Parsing (‫اب‬ َ ‫) َك ْي ِفيّة‬
We know from what has gone before that:

 from the ‫جائِيَّة‬ ِ

َ ‫ْح ُر ْوف الْ ِه‬
ُ ‫ ال‬all the ‫ الْ َكل َمات‬are composed,
 the ‫ الْ َكلِ َمات‬comprise the ‫ال ِْف ْعل‬, the ‫االسم‬
ْ and the ‫ْح ْرف‬ َ ‫ ال‬,
 of the ‫ الْ َكلِ َمات‬there is that which is ‫ َم ْبنِ ّي‬and that which is F‫ ُم ْع َرب‬and
 the ‫ْم ْع َرب‬
ُ ‫ ال‬can be F‫ َم ْج ُز ْوم‬, ‫ص ْوب‬
ُ ‫ َم ْن‬, ‫ َم ْر ُف ْوع‬or ‫ َم ْج ُر ْور‬.

We also know the respective places (in which the ‫ْم ْع َرب‬
ُ ‫ ال‬is F‫َم ْج ُز ْوم‬ , ‫ص ْوب‬
ُ ‫ َم ْن‬, ‫َم ْر ُف ْوع‬
or ‫ج ُر ْور‬
ْ ‫ ) َم‬and hence it should not be difficult for us after that, when we see a particular
expression, to be able to:
 read it correctly,
 distinguish between the words contained in it by identifying the ‫االسم‬ ِ
ْ , the ‫ الْف ْعل‬and the
‫ْح ْرف‬
َ ‫ ال‬among them,
 isolate the ‫ْم ْبنِ ّي‬
َ ‫ ال‬and ‫ال ُْم ْع َرب‬
 distinguish the ‫ج ُز ْوم‬ ْ ‫ ال َْم‬, ‫ص ْوب‬ُ ‫ ال َْم ْن‬, ‫ ال َْم ْر ُف ْوع‬and ‫( ال َْم ْج ُر ْور‬among them) and
 state the reason for that being the case.

ِ ‫( "ا‬syntactic analysis / parsing).

This is called "‫إل ْع َراب‬

Thus, we say concerning for example:

"‫لِغَ ٍد‬ ‫َح ٌد َع َم َل الَْي ْوِم‬

َ ‫ِّر أ‬
ْ ‫( "الَ ُي َؤخ‬Let no one postpone today’s work until tomorrow):

.‫اب‬ِ ‫الس ُك ْو ِن الَ َم َح َّل ِم َن ا ِإل ْعر‬

ُّ ‫ َم ْبنِ ٌّي َعلَى‬،ٍ‫ف َن ْهي‬ ُ ‫َح ْر‬ :"َ‫"ال‬
َ
ِ ‫ لِو ُقو ِع ِه بع َد "الَ" الن‬F‫ضا ِرعٌ مجزوم‬
.‫َّاهيَ ِة‬ ِ
ْ َ ْ ُ ٌ ْ ُ ْ َ َ ‫ف ْع ٌل ُم‬ :"‫ِّر‬
ْ ‫"ي َؤخ‬
ُ
ِ َ‫ف‬
Fٌ‫اع ٌل َم ْر ُف ْوع‬ :"‫َح ٌد‬
َ ‫"أ‬
ِ
‫ب‬ٌ ‫ص ْو‬ ُ ‫َم ْفعُ ْو ٌل بِه َم ْن‬ :"‫"ع َم َل‬َ
‫اف إِل َْي ِه َم ْج ُر ْو ٌر‬ٌ ‫ض‬ َ ‫ُم‬ :"‫"الَْي ْوِم‬
ِ ‫ الَ َم َح َّل لَهُ ِم َن ا ِإل ْعر‬،‫ف َج ٍّر َم ْبنِ ٌّي َعلَى الْ َك ْس ِر‬
.‫ َو"غَ ٍد" َم ْج ُر ْو ٌر بِالالَِّم‬،‫اب‬ ُ ‫الالَّ ُم َح ْر‬ :"‫"لِغَ ٍد‬
َ
and likewise you extend the rule to other similar cases.

‫والحمد هلل رب العالمين‬

73