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Publication No. 206
SELECTORS FUCQMl THE
CIL,
U 1 1 \
WBTH LEXDCAL AMD GRAiWRflATBCAL MOTES
A GompamiDoini \m
Dr V„ AbdniTT Rahim
Publisher
n
Islamic Fouidatlojoi Trust
f I 138, Perambur High Road, Chennai - 600 012
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© ISLAMIC FOUNDATION TRUST, CHENNAh
All rights reserved. No part of this publication may be reproduced
or translated or transmitted in any form or by any means,
electronic or mechanical, including photocopy, recording or any
information storage or retrieval system, without permission in
writing from the publisher.
\
SELECTIONS FROM THE GLORIOUS QUR'AN
WITH LEXICAL AND GRAMMATICAL NOTES
First Edition
ISBN
Price
Author
Publisher
July 2008
978 81 232 0202 0
Rs. 120.00
Dr V. Abdur Rahim
ISLAMIC FOUNDATION TRUST
138, Perambur High Road
Chennai - 600 012, India
Ph : +91 44 2662 4402 Fax : 2662 0682
E-mail : iftchennail2@gmai].com
www.ift-chennai.org
Printed at Chennai Micro Prints, Chennai
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Publisher's Note
We have great pleasure in presenting to our readers
Selections from the Glorious Qur'an by Dr. V. Abdur
Rahim. This is his latest book in the field of teaching
Arabic as a foreign language. This book is an
application of the author's theory that living texts of
Arabic should be used to teach its grammar and other
linguistic elements.
We hope that readers who have already learnt Arabic
using his programme will greatly benefit from this book
to learn the finer points of Arabic grammar that are
essential to fully comprehend the language of the
Glorious Qur'an.
May Allah subhanuhu wa la'ala help us serve the
language of his Glorious Book better.
H. Abdur Raqeeb
Chennai-12 General Secretary
1 1 .07.2008 Islamic Foundation Trust
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CONTENTS
Foreword ^
Introduction vii
Lesson 1 3 — ^JUJtl 1
Lesson 2
Lesson 3 {J ^ aJL^lf V 27
Lesson 4 tau^ J-^j I jL«azs>\ j 45
Lesson 5 IaC^j L^j <&\ ^ — Lj 61
Lesson 6 J^ji\ j pi jllJl al^Jl <Jj 85
Lesson 7 ©j «~~« J — £ — «jj o j ^ j 109
Lesson 8 2 — J — 5 — — Si jj ^ — x — 1\ ^ j 119
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FOREWORD
The need for a book containing selections from the Glorious
Qur'an with explanations in English and within the framework
of my book Durus al-Lughah al- c Ai~abiyyah li-Ghayr al-Natiqln
Biha has long been felt. I hope this book will meet this need.
It contains eight selections taken from different parts of the
Qur'an, and have been selected mostly on linguistic bases.
i earnestly hope that this book will help the students of
Arabic to learn some of the linguistic elements of Arabic needed
to fully comprehend the style and the language of the Glorious
Qur'an, and prepare them for their future study of the entire
Book of Allah.
An electronic recording of the recitation of these passages by
two famous qarls is planned to be provided with the book in sa 3
Allah,
'Our Lord! Accept (this) from us, for You are the Hearer, the
Knower.' (Q2:127)
al-Madinah al-Munawwarah. V. Abdur Rahim
22 lumada al-Akhirah, 1429 AH
26 June, 2008 CE
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INTRODUCTION
The plan followed in the book is set out in the following
lines:
Each lesson is divided into the following four sections:
1) First, the complete text of the selected a/at is given. It
is taken from the electronic format of the Mushaf al-
Madlnah al-Nabawiyyah published by King Fahd
Qur'an Printing Complex, Madinah Munawwarah. I
have provided more space between the words of the
text to help the reader go through the text more
easily.
2) In the second section, 'Lexical and Grammatical
Notes', each ayah is given with the translation of its
meanings. The translation is based on some of the
existing translations, especially M. M. Pickthall's, but
slightly modified in the light of my own judgment. All
translations of Qur'anic texts are in boldface.
3) The text and its translation are followed by lexical and
grammatical notes. I occasionally refer the reader to
my book Durus al-Lughah for a fuller treatment of the
grammatical point in question. This I do by saying,
See D3:7 which stands for Durus al-Lughah, Part 3,
Lesson 7.
4) The aim of the third section, 'Additional Notes' is to
provide the reader with a fuller discussion of a lexical
or grammatical point, or more Qur'anic material on a
particular subject. The sign [AN#] placed at the end
of a lexical or grammatical note in Section Two points
to the existence of an Additional Note in this Section.
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viii
INTRODUCTION
5) The last section, Exercise, is meant to test the student
in comprehension, grammar and some language
skills.
<vL» ^i* *1j
"v* *J» t~*
NOTES ON THE ENTRY OF VERBS
Verbs are mentioned in the madi (with the third person
masculine singular ending) and, for convenience, explained
with the infinitive, e.g. L — to write, though to be accurate, it
means he wrote. The abwab of the thulathi mujarrad verbs are
shown in the following manner:
x ;i o s ^ s
a-u
a-a
a-i
i-i
i-a
u-u
The abwah of the thulathi mazid verbs are shown in the
following manner:
^ 0 ✓ 0
viii
ii
ix
iii
ixa
Viii] Jiif
iv
X
'ykxJj
V
^ 0
xi
vi
xii
vii
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IX
The masdar of each verb is mentioned immediately after the
verb, and is given in the mansub case thus making it the maFul
mutlaq as it is done in Arabic dictionaries.
*A* »4* *3> «A»
"T* "Y* *I* *** "I*
NOTES ON TRANSLITERATION AND
ABBREVIATIONS
Transliteration:
s is used for cA
h is used for ta marbutah (*).
Abbreviation:
Q, the Qur'an. It is used in referring to an ayah, e.g. Q2:255.
sjj, ism al-jins al-jam c l
pi plural.
fern, feminine.
AN, Additional Notes.
D, Durus al-Lughah al- c Aiabiyyah li-Ghayr al-Natiqln Biha
»i* "vV* "i*
°T?* *f» <f*
HOW TO TEACH THE BOOK?
If the book is taught in a class, the following guidelines may
be followed:
1) The class listens to the recitation of the Qur'anic passage
from the cassette/CD twice.
2) The students then try to understand the first ayah with
the help of the Lexical and Grammatical Notes. They are
advised not to look into the translation until they have
understood the ayah completely on their own.
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X
INTRODUCTION
3) After the time fixed for the study of the ayah is over, the
instructor asks the students to translate the meaning of
the ayah. He then asks the class various types of questions
covering comprehension, grammar, and meanings of
words.
4) The class listens to the recitation of this ayah from the
cassette/CD. Then the students start reciting it.
5) The class then moves on to the next ayah.
6) After the students have studied all the ayaat in the
passage in this manner, they listens to the recitation of
the entire passage once again.
7) The class then answers the questions mentioned at the
end of the lesson first orally in the class, then in writing
at home.
8) The instructor may ask additional questions as he deems
fit.
^* •!» *}* *f» *|»
ACKNOWLEDGEMENTS
I wish to express my sincere thanks to Br Asif Meherali of
the Institute of the Language of the Qur'an, Toronto, Canada
whose constant encouragement to the author made this project
a reality.
My thanks are also due to Br Salih al-Nawwar of Madinah,
Saudi Arabia, who did most of the typesetting for the book, and
to Br Abubakar Muhammad Sani of Nigeria, who did the
proofreading. May Allah reward them for their efforts.
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LESSON 1
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2
LESSON 1
LEXICAL AND GRAMMATICAL NOTES
(1) In the name of .Allah, the Compassionate, the Merciful.
1) In *— u the aJifhas been omitted in writing also. In some ayat
it is retained, as for example, in the following ayah,
So glorify the name of your Lord, the Great. (56:74)
2) The jairand its majrur are related to a verb like iJiJf, 'I
commence', or lyl, '1 read'.
3) In the word * — lii, the initial letters Si do not constitute the
definite article, but they are part of the name. The hamzah is
hamzah al-wasl, and it is omitted in pronunciation when the
word is preceded by another word, e.g. <&i j — a, but it is not
omitted in ^ b which is pronounced ya "allah.
4) Ci-^j cd-jj cLJ- j U*)U 4&I ji^-j (i-a), to have mercy.
The 75/7? al-fa c H\s and the 75777 al-mubalaghah is j*->- j.
j^-^Jl is another 75777 al-mubalaghah.
The pattern signifies an inherent quality as in C^j^L* t^ST
<J4*"» whereas the pattern — ^> signifies a momentary quality
as in oLi — Up u)I jSw t jlJ^p. So (»-->■ j — Si points to the inherent
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LESSON 1
3
of mercy in Allah jl_JJ} and *J°^-j — H to the
manifestation of His quality of mercy in time and space.
(2) Praise belongs to Allah, the Lord of the worlds.
1) \x*j>- .w- (i-a), to praise.
.wJl : The definite article in this word is the generic al which
signifies all types of praise are meant. [AN 1 ]
2) lord, master, pi LlTj. [AN 2]
Here v j is the ^<3cfe/ of aSjI.
3) jJUJl, world, /?/ o jIJIp.
There are two types of nouns which have the sound masculine
plural form (^JllJl ^li-). They are:
a) proper names, e.g. Ojllklii, 'o j^jMy^l. 1
b) derived nouns and adjectives referring to male human
beings, e.g. J jl*, Oj-^.a^> ? jj^Jw?,,
Both these rules have exceptions which you may learn later in
sa 1 Allah.
Derived nouns mean derivatives like ism al-fa% ism al-maful
and al-sifah al-musabbahah.
So words likes J*- j, v^T, ^Jj do not have the sound masculine
plural form. Likewise J — A>- meaning 'pregnant' does not have
1 If a proper name is made plural, it takes the definite article al- because after it becomes
plural, it is no longer a proper name.
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LESSON 1
this plural form, because though it is a ism al-fa% it is
feminine.
But there are some nouns which do not belong to either of the
two categories mentioned above, yet have the sound masculine
plural form. Following are the most important nouns of this
category:
j jlSlp pi of jJIp.
Ojkf pi of Jif. [AN3]
j j ^jl pi of *Jpj\. Note that in the plural the second letter Q
has fathah,
dy^ pi of ^ (year). Note the the ^riza/z of the first letter has
changed to kasrah in the plural.
jji /?/of ji. It has no /7t7/7 at end because it is always mudaf.
i % *
jl pi of ji. It has no i7i7/7 at end because it is always mudaf.
Likewise Oj^f through Ojilo.
Note that JJIp has a broken plural also. It is ^Jj^-.
(3) the Compassionate, the Merciful.
(4) Owner of the Day of Judgment.
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LESSON 1
5
1) diU (a-i) to own.
The ism al-m c il\% d)f>, pi S&i.
2) Lo U!sii Ota (a-i), to requite, repay, recompense.
jL>J — Si (one who repays abundantly) is an attribute of Allah
subhanahu wa ta c ala.
Its ism al-maful is jj^. It occurs in the following ayah,
.[or oiiiidi] 5£u3 0 t\l liL Ijj
When we die and become dust and bones, shall we really be
brought to book? (37:53)
j — Si ^ (the Day of Recompense) is one of the names of ^
j iii -sift
(5) You alone we worship, and Your aid alone we seek,
1) blip oS(a-u), to worship.
2) <jy% helper, plb\'y>\.
5 — ;lp| OLpI iv, to help. (The iszw al-fa c ii is j — s — *<•).
a — fUiw-l ^Sj 5 >U d)U^<l x, to seek help.
The is/!? al-mafulh olX^ as in D&L — J! «dJl, Allah is the One
Whose help is sought.
3) J — g*u The object has been placed before the verb for the
sake of emphasis, so the meaning is 'We worship none but You.'
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LESSON 1
(6) Guide us to the straight path,
1) "4\d* UMi <&l (a-i), to lead, guide.
There are two more ways of using this verb. They are:
a) using <Ji with the second object as in the following ayah,
Say, 'My Lord has indeed guided me to a straight path, a right
religion, the faith of Ibrahim, the man of true faith. He was no
polytheist.' (6:161).
b) using J with the second object as in the following a/ah,
lul bijob 6\ ^ ^ 1£ I^j^ o?jJl 4J4 ju34 lp\5j
.[tr ^t>Vi]
They said, 'Praise be to Allah Who has guided us to this. We
could not have been guided had .Allah not guided us/ (7: 43).
In J? I ^aJl UjXftl, the pronoun ^ is the first maful bihl, and J»lj*aii
is the second.
2) is>l j-^Jl, way, path, road, ^ c,^ ^1,
3) **U£»I p-jiLJ ^U£^l x, to be straight. [AN4]
' Al-Durr al-Masun.
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LESSON 1
7
(7) the path of those whom You have favoured, not (the path)
of those who earn (Your) anger, nor of those who go astray.
1) ^cSjyP is badal of J? I jUil in the previous ayah.
2) l*UJ! ^ILp <&! pjul iv, to bestow favours.
3) The sentence (Hh^ - <-^*^ is J ^J^S\ aL^, and the pronoun
in ^jlip is the Jb'lp.
4) jIp is badaloi jjJUI.
* s >
5) L^ub- j^i ^ L~^p (i-a), to be angry.
The is/?? al-maful of 4^ is 5 — V j^***, and its plural is
j^^Iip ^j^a^. The feminine singular is jisJJ. and the /?/,
In the same way the ism al-maf^ul of 5^ cti-^ is 5^ ^ jXJu^^ and its
plural is L$J li j5CxJ>,
6) ^^Cs (a-i), to lose one's way, go astray, err.
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8
LESSON 1
ADDITIONAL NOTES
1) The definite article J! is of three kinds. They are:
a) Referential,
b) Generic,
c) Extra.
The Referential J I
This J I points to an object known both to the speaker and to
the listener. The source of this common knowledge may be one
the following :
a) The presence of the object in their vicinity. Referring to man
who is in their vicinity, one may say, J — U-"J\ ^ (Call the man).
This is known as
b) The fact that the object has already been mentioned by one
or both of them, e.g. !uo y. JV^Jl 015" . (J ~&* j J^- j J>^, 'A
stranger came to me in my office. The man was a Buddhist.'
This is known as Is
c) The context, e.g. when the grammar teacher says ^UaJi \J&,
the students know that they have to submit the grammar
notebook.
This is known as ^iJl j4*JI.
0
The Generic J I
This type of J I refers to the generic nature of the object, and
has no reference to the speaker's or the listener's knowledge of
it, e.g.
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LESSON 1
9
^-UxJl i Js-\ i_isJl, 'Grapes are more expensive than apples,'
The generic J 5 may refer to every member of the genus as in:
And man was created weak. (4; 28)
Here Od^l means 'every man'. This is called JI v-^ 1 J !
cr JUdi (the generic <s/~ referring to every member of the genus).
It may also refer to a quality present in the genus, but not in
every member of the genus, e.g. j'j — IN j — /? t£$ 'Man is
stronger than woman', but this cannot be said of every man and
woman.
o
The Extra J I
The third kind of J I is neither referential nor generic, but it
depends upon the usage, e.g. the al- in S^aUJI tc£j*Jl iO^M. The
use of al- in such words is mandatory.
There is another kind of the extra al- which may be used with a
proper name to suggest that the person bearing the name has
the quality contained in the meaning of the word, e.g. the
proper name literally means one with a frowning face. If a
man with this name is referred to as [/ — it is suggested that
he is in fact a man who never smiles. But this also follows Arab
usage, and one may not add al- to any proper name they like.
2) The feminine of is u, pl^.j. Note that o-3 C> means
housewife.
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LESSON 1
3) Here are some ayat in which L>b!j' nas Deen use d:
O (my) two fellow prisoners! Are diverse lords better or Allah
the One, the Almighty?
Ob 4AM Oj^ <>5 VVJ* u--s^ -^-d ^ J ^s—^ ^a^j iJ If j
[ni JiJ s^j^j^o^vo Lib ijjCI^i i y I33 j3
O People of the Book! Gome to common terms between you
and us: that we shall worship none but Allah, and that we shall
ascribe no partners to Him, and that none of us shall take
others for lords beside Allah. And if they turn away, thee say,
'Bear witness that we are Muslims.' (3: 64)
They have taken as lords beside Allah their rabbis and their
monks, and the Messiah, son of Maryam ... (9: 64)
l 0 f
4) Here is an ayah with J :
Q bjUlj Uyl Ljiki ^JXS ot <41 JjuZ
.[11 ^]
Those of the bedouin Arabs who stayed behind will tell you,
'Our wealth and our families preoccupied us. So ask forgiveness
for us.' (48: 11)
x o c
Here is an Syaft with ujIaI :
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LESSON 1
11
^jUsU^ ^ull UajSj \jb y^A^j \y quJi LXtS
u 0j.u^j u ^ui oj^a v As^u i t xL&
O you who believe! Save yourselves and your families from a
fire which has men and stones as its fuel over which are set
angels stern and severe, who do not disobey Allah in what He
commands them to do, but carry out what they are
commanded. (66: 1 1)
4) Here is an Arabic proverb, — pi :> j^I j JJiJi Ja}, 'Can
the shadow be straight when the stick is curved?', i.e. the
shadow of a curved stick cannot be straight. A similar English
proverb is, 'Like father, like son.'
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12 LESSON 1
EXERCISE
1) What does al~ signify in each of the following examples?
[To jj3Ij...
l^jp JvU I Jlis o^ii 3jlw ^ JfcAjj LaIS^-I (o
2) What does the word — M mean in each of the following
ayahs?
[1 -o objliilj oij o^UaJ U^(v
(In Jjraft No 5, is in fact 6 o], i.e. o] + zna al-mawsulah).
3) Use the verb <£^~S in three sentences of your own using in
each of them one of the three ways of using this verb.
4) Quote an ayah for each of the three ways of using the verb
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LESSON i
13
5) Identify instances of ism al-fa c il occurring in the surah, and
mention the verb from which each one of them is derived,
6) Complete each of the following sentences with the ism al-
maful of the verb given in brackets:
.(4^ liXJ^) ..... ..... jL^-^l sla
.... .... Jl^j! pVj*
7) Which of the following nouns have sound masculine plural
forms?
$ 4 ' * ' * f . ...
8) In which of the following sentences can the word J — take
the sound masculine plural form?
.^U- Styjl cJlS' O
?c5ji>- j2? tsUl^- ji-Jb lii °y> O
9) Give the <-^y>! of the following:
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LESSON 2
j6 Cjji\^j C3 ijSi4 .ii^
-St
.[ToY-Yil 3 yM 1 ]
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LESSON 2
LEXICAL AND GRAMMATICAL NOTES
(249) And when Talut (Saul) set out with the army, he said,
'Allah will test you with a river. Whoever drinks of it does not
belong to me, and whoever does not taste it will belong to me,
excejpt one who scoops a handful' But they all drank from it
except a few.
When (Talut) had crossed it (the river) - he and the believers
with him - they said, We have no power today against Jalut
(Goliath) and his forces.' But those who knew for certain that
they are going to meet their Lord said, 'Many a small army has
defeated a large army with Allah's permission! Allah is with
those who are steadfast,'
1) V jlj J^i (a-i), to set out, (See Q12:94).
2) o jJUs is the name of the king. His name in the Bible is Saul.
[AN1]
3) J^Ji (sjj), army, pi aL-^-t uy*-. (singular — soldier).
[AN2]
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LESSON 2
17
4) s.% j£Jl ill (a-u), to try, test. Also ^ ? ^
vin.
5) 3l (al-nahar) is another form of j — jSl (al-nahr). The
Qur'an uses only the former.
6) Uxk l*is (i-a), to eat, to taste.
* S SOS
7) ! — oJ — 1 *Ul Liyb- (a-i), to scoop up water with the curved
. o *
palm. And the amount of water so scooped up is j>. [AN3]
— 3 — p| Uj — x — p! viii means the same as J/.
8) Sjjt^ &c ^Ul jjli- iii, to pass by, walk past, cross.
9) I jiT ^jiil j y> ojj^ 5 * ^ : If a noun is to be joined to a j^? — &
with a conjunction, the corresponding J^2 — ^ —
should first be mentioned as in this ayah. So it is it is wrong to
say, ^ ^l^-j izJ^yf-. The correct construction is to join the noun
to the corresponding J?^ 5 jt?^, e.g. Ul cu^
Here is another example from the Glorious Qur'an (2:35),
And We said, 'O Adam! Dwell you and your wife in the Garden",
There is another way of joining a noun to the attached pronoun
which does not require the use of the J*a_il* jm» — >>. But in this
construction the noun should be mansub, e.g.
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LESSON 2
This j is not — io*Jl j!j„ It is 3 s*^' j'j (the of
accompaniment). Here is an example from the Glorious Qur'an
(34:10):
r f- 1 ""'faf -4 \f f
O mountains! Glorify (Allah) along with him (Dawud), and you
birds too.
10) ^SCb 5 ability, strength, power.
11) here means to be sure.
12) *Ui U>\i ^a! (i-a), to meet. Also SIS!>U iii. Its ism al-
Ia c iJ is J^, /?/ j y^.
13) <&! Ijs^U : The alif'm \J>%» is peculiar to the mushaf. In the
present-day orthography there is no a/if 'after the wfw of the
^JlJ! ^pJuJl a^!-, e.g.
IjIS" j^ILJi, Muslims of Canada,
^Jl &Dl jX», Arabic language teachers.
14) 2 — j_J ? group, band, party, [AN4]
15) LIp u-Ip (a-i), to defeat, to vanquish.
16) jjLiS ^ ^iT : This is LJ^! (See D3:15). So the
meaning is 'many a small group' or 'how many small groups!'
Here jU" is mubtada\ Jsi ^ is its tamylz, and the sentence
is its khabar,
17) Ua] *<^Jl (J 4J Oil, to allow, permit.
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19
r^L_^ g^i yus Uj
(250) When they advanced to meet Jalut (Goliath) and his
forces, they said, 'Our Lord! Pour out on us patience, and
strengthen us to hold out, and help us against the disbelieving
folk.'
J 1 } S S s
1) 'jjJ- JJ (a-u), to emerge, come into view, appear. [AN5]
2) Iply J^Jl ^ ^> (a-u), to finish, e.g. j—iy^\ fcf °^
C^lkJl 4pCJI 5 'I finished writing the report at 5.'
Ip! ji] fr Ul <^y! iv, to pour out. 'JLa — Si j*^ — » «i>1 ^yl 5 to grant
someone patience.
3) c~J (a-u), to stand firm, to hold out.
& o ✓ A , s
l_: — s — ; t 7 o — . — i ii, to enable someone to hold out
(//£ to fix someone's feet to the ground).
4) people, p/ f I jit.
if o
As the word {j» is plural in meaning, it is treated as plural as in
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LESSON 2
(25!) With Allah's permission they routed them, and Dawud
(David) killed Goliath, and Allah gave him (Dawud) kingdom
and wisdom, and taught Mm of what He willed. If Allah were
not to check some people by means of others, the world would
be filled with mischief, but Allah is full of bounty for the
creatures.
1) ^.jij tl«ji ^jCsxli fj* (a-i), to defeat.
2) f.\ L_jI jfji J~\ iv, to give, It takes two objects, e.g. ^l_J!
3) sl5UJl 5 wisdom, pi <S<>-»
4) but for ... , e.g. LJ/^JI c-^f ^ ^ 'But
for this book I would not have learnt Arabic.' See D3:22.
In the ayah £»S is mubtada 3 , and its khabar is understood which
may be construed as Sjp^. And the sentence
the jawab of VjJ.
5) UiS £»3 (a-a), to push, repel. [AN6]
6) 4jI £iS : here ^$1 is the mafid bihi oi the masdar^,
and is the badaloi j&K
& s ?
7) bCi Ju«j (a-i), to become bad, rotten, corrupted.
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(252) These are Allah's revelations which We recite to you in
troth. And you. certainly are one of the messengers.
1) ips jk yti (a-u), to recite. [AN?]
2) The sentence £1— L__a jl£ is Aa/, and the saAiA al-MJh the
Jfa e iIo£ the verb (We point to). Note that asma 3 al-jsarah like
ill! tdlB ioJu» cUa actually mean j^i or ^ (I/we point to).
3) VCj! Jl.jf iv, to send. The /sot al-maful \s J^-y (one who is
sent) which has the same meaning as Jj— j.
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LESSON 2
ADDITIONAL NOTES
1) The appointment of Talut as the king is mentioned in ayah
247:
^L-Jl 4 «=L_L^ *o^13j pJb=Clp 4i^k^l 41)1 Jb Jull
Their prophet said to them, 'Allah has sent Talut to be king for
yon.' They said, 'How can he be king over us -when we are more
deserving of the kingdom than he is, since he has not been
given enough wealth.' He said, 'Allah has chosen him above
you, and has increased him abundantly in wealth and stature.
Allah bestows His kingdom on whom He wills. Allah is all-
Embracing, All-Knowing.'
J f 0 s ° & of °
2) Note J j^UJl ^ji~Jl for the unknown soldier.
3) 2 — means the amount of water scooped up. So it has the
meaning of the hm al-maful It is on the pattern of *i** 5 and is
formed from some other verbs also like:
o aj'j — >i 9 amount of liquid consumed in one draught,
dose.
o 3^_SJ 9 'morsel' from ^ (i-a), to eat, swallow.
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LESSON 2
23
^ J
o 4*ii 5 the amount pushed out at any one time, group of
students who pass out in the same year from £iS (a-a),
to push.
o 3 yb- 9 'a hole that has been dug up' from j — a>- (a-i), to
dig.
O V-j, the pick, the best from LkJ L-kJ (a-u) 1 , to choose,
pick, select.
•>«,-
4) The word <^ is used now in the sense of denomination, e.g.
/ / o
^? 34 a? j^J- 5 Do you dollars in 1 00 denomination?
5) Note: ojjb oL^oU-i, outstanding personalities.
6) g un > cannon (an instrument of pushing), pl'^)"^.
j Ji^f, machine gun.
7) "fjk j& (a-u), to follow, to come after another. L5 — the
next, the following.
Note this: l£>I }L" j ^Jl j : 'He writes to me
sending one letter after another.'
Cf. kUJijl s-^jj' viii, to select.
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LESSON 2
EXERCISE
1) Identify the following grammatical elements in the text:
a * : -pJt UJ 0
0 > s
Jjdl (O
^g^^l (V
4j ^>JI ^5 (A
2) Correct the following sentences:
•J^ «j£ Jh^Ui lt^j e> — 3^ ( Y
3) Rewrite the following sentence using the passive voice. Write
your answer with full vowel marks: $2sj.
4) Read the following and answer the questions that follow it:
o
a) What do the pronouns in and refer to?
b) Who is meant by the pronoun in ^1
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25
c) Why do u r4^ and aJ U> take the jS
5) Read the following and answer the questions that follow it:
E O a y *
a) What does the pronoun in i— L-« refer to?
b) Who are meant by the pronoun in — * —
c) Identify the 4? tj^ in this sentence,
d) Is the nash in wajih or ja 'lz?
6) What does as^p mean in each of the following sentences?
.Is j& ^J-wo^Jl iJl* (j>> C-i ^xpI O
° x * » • ° • ' f
.^jijjj^j "as jS- =Ajj) O
7) You have learnt the word -5 — ij- for the amount of water
scooped up, Derive the noun on the pattern of from (to
dig), and j-J-J ll*>- (to sip), ma (to chew) , jja^j Ua^ (to
step), \y>H ( to ^ e U P> bundle).
8) Complete each of the following sentences using the phrase
UsJJ as shown in the examples:
.L^sij ^-vajsj (j»UJl I — « — * U
.».■». jj-UJ! ^iCs ( ^
..... ^i> f ()
1 ) It is used in two babs: a-a and <s-z/.
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LESSON 2
..... *ulc*Vi dH; (r
..... ^L^i J-f-'w^o jl (t
9) Write the bab of each of the following verbs:
Cj\ " tO— 5 \p c^Li C£jb Cj^J &^JJ i j^aJ 4<_JLp t^JJ&
ic^ t^'l cjjW
10) Use each of the following words in a sentence of your
composition:
CcJ^pl tCJ cVjJ
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LESSON 3
LEXICAL AND GRAMMATICAL NOTES
(255) Allah, there is god lout He, the Living One, the Sustained
Neither slumber nor sleep overtakes Him, To Him belongs
whatever is in the heavens and whatever is on earth. Who is he
that can intercede with Him except with His leave. He knows
what is in front of them and what is behind them, while they do
not encompass anything of His knowledge except what He
wills. Elis Throne extends over the heavens and the earth, and
it does not weary Him to preserve them both. He is the
Sublime, the Great.
1) l~~Jl god, deity, pi A- % f f. Note that 4— Jl is written without
the allf after the law as its norma! spelling should be
2) y> *Jj V &\ i Here <&! is the mubtada\ and the sentence V
"V| S)) is its khabar.
ji V] 5JJ V : Here iJ) is jj-UJJ 3jliil V and its khabar h
omitted which may be construed as e^l^i J^~~j (deserves
worship). And y> is badaloi the damir mustatir in
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LESSON 3 2 9
3) SlS- C^i (i-a), to live, be alive. [AN1]
Note: o * *— s~ U iJU&a* t5 UI ji ? 'I will not forget your favour
as long as live.'
" L5 _ ^~ with idgham instead of is also used as in Q8:42:
So that those who were to perish might perish after seeing a
clear proof, and those who were to live might live after seeing a
clear proof. . .
S *■ o c
The ism al-fa c il is living, pU^.
4) y»^l> ^15, to undertake, cany out, execute.
£ jSlI is on the pattern of J from ftf, so it is originally f jjX
The meaning is He who manages the affairs of the whole
universe. [AN2]
5) *L. is the masdar of ^ jj (i-a), to be drowsy.
Note that the wawoi the mithal warn in certain verbs belonging
to i-a and u-u groups are not omitted in the mudari c as J — *-j
■ / 0 *
J*- jj, to be afraid. [AN3]
The mithal wawi verbs have two types of masdar. one with the
praw, and the other without it. Here are some examples:
„4jW2>J 4UiVJ (_-Av2J
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LESSON 3
cL ^J J^Ji Jl?3
[AN4] cL^j ^4
6) ^PbLi yiVl j ( a -a), to intercede, use one's good offices.
The ism al-la Vis JiCi and
Here are some ayat With some derivatives of this verb:
No plea of intercessors will avail them then. (74: 48).
It is Allah Who created the heavens and the earth, and what is
between them in six days, and He established Himself on the
Throne. You do not have beside Him a protector nor an
intercessor. So will you not then take heed? (32:4).
7) oxs- ^oJl b V; : Here ^—^ is mubtada 3 , and the 75/77 a/-
• - 1 " *
/sa/afc b is its khabar. c^aJl is /75 V of b, and the sentence
8) {literally, between his hands), in front of him.
ff.jJ ^ jU» : Here £ is j ^ J an d the sibh
jumlah J-fcjJI is 0? ^ V Jj^lJ! XJU.
9) U-l ^ l5 jJU J?U-I iv, to surround, encircle.
/ / "
< >* ✓
yVli J»U-I, to comprehend, know thoroughly, understand fully.
In the word the ism al-isarah is & only, and U is A jj'iH <Liji
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The ism al-fa c ili§ -k^J>.
10) l£i ^ (i-a), to want, wish.
i " s,
2 — wish, desire. <&l 3%^, God willing.
1 1) $.Li Lj is for «s.ti lL where the damir is the JUIp.
1^) 4s — ^ ^ — j j (i-a), to hold, accommodate, contain,
comprehend, encompass. It takes an object, e.g. 3jLUl sii £Lj
so > ,
V» j 'This car can accommodate six.'
13) bjl yO/l U^U jl(a-u), to burden, weigh down, weary.
^ 4%
(256) There is no compulsion In religion. The right path has
henceforth become distinct from error. He who rejects false
deities and believes in Allah has grasped the firmest handhold
which will never break. Allah is .All-Hearing, All-Knowing,
1) Ul/l yyi Jj> li!5U iy\ iv, to compel, force. [AN5]
I) \ ; — t — , — - j s — . — " v , to become clear, to be clearly
distinguished.
4. j
3) U — A j J^ij ( a -u), to follow the right course, be well guided.
[AN6]
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LESSON 3
4) sll^pj cite- (a-i), to err, go astray.
The masdar ^ e is originally c£ j— but the Hsfw has been
assimilated to the ya.
5) o y>\ jail, false deities. It is used both as singular and as
plural. Here is an example of its use as singular:
They want to turn to false deities for arbitration though they
have been ordered to reject them. (4:60).
Note the singular pronoun in An example of its use as plural
comes in the next ayah.
6) iStU. dll^ (a-i), to grasp, hold, take hold.
1 x, to hold fast, hold on, grasp.
7) ^3^1, loop, buttonhole, handle (of a jug, etc.), pi ^s}-.
8) tflf} jf^ jfj (u-u), to be firm. [AN7]
The ism al-fa c il\s J > >j meaning 'firm', and the ism al-tafdil
is j — "ji, and its feminine is ^ — 3 — "j.
If the ism al-tafdil has the definite article a/-, it agrees with the
noun it qualifies in number and gender, e.g.
o
jj^I, the eldest son.
ijy^o}\ cJLJl, the youngest daughter,
d&l oOjjJl, higher studies, [AN8]
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9) UL^ — kj\ — all v, to crack, split, break without getting
separated from the other part.
10) fjfoj — Si ojyJL ^JLm^I Jus ... o ji-'jWJU ^iS^j ^li> ; This is sart
and its jawab. And the has ia 3 as it commences with Jt 5.
The jawab is f -°^ j.
1 1) If! ^Caili V : This is Ml, and the sahib al-hal is jjjy^,
(257) Allah is the ally of those who believe. He takes them out
of darkness into light, As for the disbelievers, their allies are the
false deities who take them from light into darkness. These are
the companions of the Fire. They will remain therein for ever.
1) "Jb> friend, protector, patron, guardian, pi ^ — I— Jjl.
2) I j — ^1 (jjiJ! (^{j <&! : This is mubtada' and its khabar, — H is
>*" J^ 8 <•) 5^1 ^Wa^, and the sentence 1 j — ; — ^>T is V J j^^Ul ^U?
l^4ar _ / _^=j is a second khabar of It may also be regarded as a
Aa/of ^J.
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LESSON 3
o jpl jail ^jQjl ^jj^ J>^J : Here ^.^—^ i s mubtada 3 , and its
Mmbar is the nominal sentence Oji-IM ^aJUj).
The sentence tjy^ is <->lj*V ^ Jk/> V Jj^ jUi 3i^> 0
l^ji-^J is another khabar of JjjiJl. It may also be regarded as
a As/ of *Qji
3) Note that o y>\ — kll is used here as a plural because it is the
khabaroi the plural noun The word OjMjaJl has a plural
form which is c~pI>.
4) b jot- jUbi (a-u), to remain for ever.
(258) Did you consider (O Prophet) the man who had an
argument with Ibrahim about his Lord, because Allah had
given him kingdom. Ibrahim said, 'My Lord is He Who gives
life and death.' He said, 'I also give life and death,' Ibrahim
said, 'Allah brings the sun from the east. So bring it from the
west.' The man who disbelieved was dumbfounded. Allah does
not guide wrongdoing folk.
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35
1) r**Q C 1 ^ ^ Ji > r 5 ' : ™s is 4^ c^lj and it takes _Jj
because its meaning is a combination <jfj and ^_iu, and this
special construction means 'consider' or 'ponder'. It occurs in
the Glorious Qur'an in 31 ayahs. It is addressed to either the
Prophet & J^) or to man in general.
2) 4^L^» ^ J-l^ iii, to argue, dispute. [AN 9]
~* * * * >
argument, proof, evidence, pi .
Us
3 ) *U Ji<> about his Lord, concerning his Lord.
diUI a»I «UI j! : Here the preposition -J has been omitted. So 01
is for the original 0V. The meaning is that the king was so
intoxicated with his power that he rejected Allah who had given him
the power to rule.
4) is a zai/ zaman and refers to an action in the past. It is
followed by a verbal or a nominal sentence as its mudaf ' ilayhi,
e.g.:
a^ULl U> cJT SI ^"j^L, or wU-b CJ> U! 31 ^TopC
s ' ~s
'You helped me when I was a student at the university.'
In the following ayah (9:40), ij is followed by a verbal sentence
twice and by a nominal sentence once:
If you do not help Mm (it does mot matter), for Allah did
Indeed help him when the disbelievers drove him out, the
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LESSON 3
second of the two, when they were in the cave, when he said to
his companion, 'Do not grieve, for surely, Allah is with us.'
(9:40)
As a zarf'iX is <3-
J IS ij : The king started the argument when Ibrahim ( 0-
said to him that Allah gives life and death. The sentence
(U*Q J 15 is "J* <J $i
5) s-lJ-i z-J>4 iv, to bring to life, give life, revive.
The ism al-fa c i!\s J^>, and with al< ( -_- a -J*Jl.
6) oUI iv, to cause to die.
7) c^Jj (J^j c^JJl ^T, : Here is mubtada 3 and — 51 is its
khabar, and the sentence is J j-^15» aU>. The ^*Ip is the
damir nmstatir in ^ which refers to c^jJl.
8) ^-li^JU %\ : This is the >w«/? of a latent sk/T which
x s s
may be construed as:
2»l d\ .c5>f ^V»J ^ ^ l M
✓
'If you claim to be able to give life and death, then here is
another argument. Allah brings the sun
9) oLJ : Note that the hamzati al-wasl has been omitted, for it
should have been ptli as we write L — s^lj 'S but to avoid
writing two a///s side by side, the hamzah al-wasl is omitted. For
a full discussion of the formation of the am/ from J\, see D3: 9.
10) bjj (a-a), to confound. See Q21:40,
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37
Nay, it (the Hour) will come to them all of a sudden, and
confound them, so they will be unable to repel it, nor will they
get respite. (21:40)
I — ^ dy\ — s o — (passive), to be confounded, bewildered,
perplexed.
>5 ^lil Ci^J : Here c^^Ji is J— ci ^ and the
sentence >T is ^>!>Vt ^ ^ V J j^Ul and the 1*£ is
the clamfr mustatir in yj5" 0
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LESSON 3
ADDITIONAL NOTES
1) Here is another ayah with the mudari c :
Then he will neither die therein (in the Fire) nor live. (87:13),
2) p L-J on the pattern of J — ^ also means a manager. The
great author of the famous book ^U^J\ alj, Muhammad ibn Abi
Bakr al-Zura c I is known as j^pJl ^ d^ 1 ( the son of the Mana g er
of al-Jawziyyah School). It is sometimes shortened to ^1 'J) (the
son of the Manager).
3) Here are some examples of J* j :
(True) believers are only those whose hearts feel fear when
Allah is mentioned, and when the revelations of Allah are
recited to them, they increase their faith, and who trust only in
their Lord. (8:2)
[or-o^ >Ji] ^_Jp ^liio UJ_ J^y V )yU
And inform them of Ibrahim's guests when they came to hini,
and said, 'Peace! 1 He said, We are afraid of you.' They said, 'Do
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LESSON 3
39
not be afraid. We bring you good news of a boy endowed with
knowledge.' (15:51-53)
if
4) Here is an ayah wherein the word ali occurs:
He (Mllsa) said, 'He (Allah) says, "She is a cow unyoked, she
does not plough the soil, nor does she water the tilth, sound
and without a mark." They said, 'Now you have brought the
truth,' So they slaughtered it though they were about to refrain
from doing so. (2:71)
Here L^<^ V means that it did not have a mark of a different
colour.
5) Here are some more ay at in which the word o^Sl occurs:
^Ui *jSo o»UI U~£- ^1^=3 t ^/yl c| o 4 * <4>j J^jb
^ ■ 9. ? > A**
.And had your Lord willed, all the people on earth would have
believed. So will you then (O Prophet) compel people to
become believers? (10:99).
Cjihj^- 4Mj ot ^ l^V* l^J^ U JuJ by Ui; bl
We have believed in our Lord that He may forgive us our sins,
and the sorcery that you (O Pharaoh) forced us to practice.
Allah is better and more lasting (with regard to the reward).'
(20:73).
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LESSON 3
6) This verb is also used in i-a group, i.e. U — $> j jS^j JJ>j, and
the ism al-fa c il 'from this bab is Xr—^j. Following are some ayat
containing some derivatives of this verb:
(Remember) when the young men sought refuge In the cave,
and said, 'Our Lord! Grant us mercy from You, and find us a
right way from our ordeal. 1 (18: 10)
is ism al-masdar meaning rectitude, e.g.
Pharaoh said, 'I do not suggest to you except what I think is
right, and I do not show you except the path of rectitude.'
(40:29)
7) Note that 2 — S — ij cl5 yj J — Z— 1 * — > j — ?j (a-i) means to trust,
place one's confidence. The ism al-fa c iHrom this bab is J —
8) The verb I j — o Uj> (a-u) means to be near, to come or go
near. Note, ^— ^ o^, Come near! The /wz? al-/a c ilis Ob, and the
/5/77 al-tafefflis Its feminine is I — I-Ja. The expression SC^Jt
Lo j — 11 means 'the nearest life' as against Sj — which will come
later. (See Q2:85, 86). So the word tJJ — Si meaning 'the world'
really means 'the nearest life'.
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LESSON 3 41
9) Note that U-U^-l viii means to protest.
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LESSON 3
EXERCISE
1) Give the of the following:
i>jLfi? r£2r ( b
^tiiic^S (d
2) Translate : <^~1 bl. Who said this, and to whom.
And in what context?
3) What is faith in Allah subhanahu wa ta c ala likened to? Quote
the ayah dealing with this subject.
4) In U^Jii^r Slj whom or what do the pronouns a and
ili refer to?
4) Fill in the blank in each of the following items with the
feminine form of the ism aJ-tafdl/ used in it:
a) L jIp afl ^pladJl, the higher council.
..... al^JJi, the higher committee.
b) -k^j^l c3^Jl, the middle east.
..... S^UaJl, the middle prayer.
c) j^jVI c_J^l, the right side.
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..... -yi, the right hand,
d) (U-VI, the best name.
.... s.U*Y, the best names.
5) Translate the following hadith and explain it:
<£.i5i ^ui .iuv^i v iif j ^ikii i^>f) . JZji jlSi ^ *£. d&i fdij
6) Give the plural of each of the following nouns:
* ? ' j - - * t - *.{ * ,r ; * s r I/,/
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LESSON 4
[w >-\ >r JT]
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46 LESSON 4
LEXICAL AND GRAMMATICAL NOTES
(103) .And hold fast, all of you together, to the Rope of Allah
and do not be divided. And remember Allah's favours to you,
for you were enemies, and He joined your hearts in love so that
you became brothers by His Grace, and you were on the brink
of an abyss of Fire, and He saved you from it. Thus Allah makes
clear His revelations to you, that you may be guided.
1) ^ss- ( a -i), to protect as in the following ayah:
And Allah will protect you from the people. (5:67) [AN1]
iaiC ^ccs-\ viii, to seek protection in something/someone.
2) J — U 9 rope, chord, pi jLJf . By 'rope' is meant 'a binding
force' which is Allah's covenant.
3) I — altogether. This is hal, and its sahib al-hal is the fa c il
of Ij-i-yaspi (i.e. the waw^.
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4) L_J Ju ijj — ej v, to be or become scattered, split, disunited,
divided.
Note that 1 jJ j — & ^ is originally I ji y — : — > V with two tas. This
omission is for the sake of euphony, and takes place in forms v
and vi when the harf al-mudara c ah happens to be ta. Here is an
example of this omission in form vi from the Glorious Qur'an
(49:13):
And We hade made you nations and tribes that you may know
each other.
Here IjijUJ * s f° r 1
5) ! ^$"3 ^5"S (a-u), to remembero
6) I — »bwl 4_™1p (> ^Ji iv, to bestow favours, to confer. Its ism al~
masdar is k**J.
o
7) For i| see Lesson 3/ ayah 258/Note 4.
8) — pi pj^5" 3} ^iClLo <&( CJu I j^f 31 : Here Si is maful Ghi in
relation to which has the force of **»!, i.e.
$.u — s>\ ^J>J.p j^jm), 'Allah bestowed His favours on you
when you were enemies'.
8) j~\ — p enemy. It is also used in the plural sense (enemies). In
the following ayah it is singular:
Therefore We said, 'O Adam! This is indeed an enemy to you
and to your wife. ..' (20:117).
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LESSON 4
And it is plural in the following ayah:
They are indeed enemies to me except the Lord of the worlds.
(26:77).
It has also a plural form, ft U — pI as in this a^a/i which we are
studying, and in the following ayah (4:45),
Allah is better aware of your enemies.
9) UJb" ^UJI j-j «jJl ii, to unite, join, combine, put together.
> }f Sis
<^.p> j-i CjJl, He joined your hearts in love.
10) £j — vfl iv, to become in the morning. Here it is a naqis verb,
and so, it is a sister of 01 — <T and takes ism and khabar. It means
'to become in the morning 1 , and may also mean just 'to become'
without reference to time as in this ayah.
11) £l brother, dual pfpM, pi and o\"J^l The pIo'j-JU\ is
mostly used to mean blood relationship, and d\ j — U[ to denote
metaphorical fraternity. 1 See Q4:ll, 176 and 12:5, 7, 58, 100.
But in 9:24 d\y-\ is used for blood brothers, and in 49:10 oj^-l is
used for brothers in faith.
12) brink. Its dual is jl>\ and plural, *li-M. [AN2]
13) lyb- >~ (a-i) to dig. [AN 3]
e^>* hole, pit, pi The pattern has the meaning of ism
al-maful in some words. See Lesson 2/«3/«^ 249/Note7/AN2.
1 Al-Sihah:
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49
14) liUJl JLaJf iv, to save, deliver, rescue.
15) *JsJl jb (a-i), to be or become clear, plain, evident. The
ism al-fa c il\$ q—*—> like j— » from J j — dl—k, and j -J
> » ' "
from j — * — OV.
a i — I — ; — 51, clear proof, p/ot — (See 105).
Ul . ° Tj t L_; - * \ " j — j-4 ii, to explain, expound, make
clear.
16) (jo^l viii, to be guided.
(104) Let there arise from you a group of people inviting to all
that is good, enjoining what is right, and forbidding what is
wrong. Such are they who are successful
t
1) ^£L_J} : This is law al-amr. Note that it has sukun because of
the preceding waw. (See D3:13).
2) ij> means that which is known, well-known, universally
accepted, and as an Islamic term, it means that which is
recognized as good by the sarfah.
3) IjL-jCll 'jJ^ZS iv, to disown, disclaim, refuse to recognize. The
ism al-maful is j — So literally it means that which is
disowned, disclaimed, not recognized, and as an Islamic term,
it means that which is not recognized by the sarfah as good.
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LESSON 4
A £
(105) And do not be Like those who split Into factions and
disputed after clear proofs had come to them. For them is a
terrible punishment ...
1) oU! u ^ : This is 4jj*wJ| so the meaning is:
# SOS
OulJi z^kjz Jjo 0
/ " /
2) pJ&P vIop (4J iliijtj : The khabar of di~J J is the nominal
sentence ^^-p vUp j^.
^ i ojy-i ^ £j
(106) on the day when some faces will brighten and some
darken. .As for those whose faces darken, (it will be said to
them), 'Did you reject faith after professing It? So taste the
torment for your rejection of faith.' '
1) f ji is maful fihi and points to the time of 6 yX4 (they will be
punished) which is understood from the word l^\Xs< occurring at
the end of the previous ayah.
2) UbL^ol ix, to become white.
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51
# „
3) blSjl*1 SjLi ix, to become black.
4) The verbal sentence « ji-j JaiZ* is niuclaf ilayhi, and so it is
5) a jps-'j is indefinite, and so means 'some faces'.
6) ... ^4* J* J ^j^t "ji^ ^ '■ The jawab of Ul has been
omitted which may be construed as \ — $ Ji — Li, and this is the
khabar of the mubtada' \y,^ .
7) j^-j oSjLl : This verbal sentence is Jj^^lil U^, and the
-AjIp is the pronoun p-fc m j^-j,,
a) j clili^j tlS! jij clSji ^^-^ 3^ (a-u), to taste.
<\) j jjixl *juS" llj : the word — > means 'on account of.'
s . ) j j^iSC; ,^^5" : This is kj&* — ^ and so the meaning is
>o ) s
(107) As for those whose faces will brighten, they shall be in
Allah's mercy, therein they shall dwell for ever,
1) <&) ^ is the khabar of ji^*
2) j jJJl^ t$-i is hal and its saM> al-halh the fa'iloi the verb
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LESSON 4
In a sentence like e^Pl ^ di^J!, the sibh jumlah cJ3l ^ is said to
be the khabar, but the actual khabar is said to be a verb which
may be construed as meaning to settle down, to establish
oneself, to take up one's position.
This applies to the zarf also, e.g. \\\ JlIp ^-jJuJl. Here also
the actual khabar is jlSA
0£*Mt& ij at '4^t ii£ £fd#
(108) These are the revelations of Allah. V^e recite them to you
(O Prophet) in truth. Allah wills no injustice to (His) creatures.
1) ... is Af/„ and its sahib al-halis oU„
2) u^-J^j Uii? 1l : y„ 4)1 l^j : The /s/z? in ^rwJQJ is called SjjixJl ^N/
(the JSffl of strengthening). This is prefixed to the maful bihiif
the action of the verb becomes weak. The action of the verb is
said to be weak in the following two cases:
a) if the maful bihl precedes the verb as in the following ayah:
O courtiers, tell me the meaning of my dream if you can
interpret dreams. (12:43)
Here the maful bihl (L_Jjy!) precedes the verb, and so it has
taken the lam al-taqwiyafi. It does not need the lam if it follows
the verb (b j y> J jj-*J jj).
b) If it is the maful bihl of a masdar or of a derivative like the
ism al-fa c il or the /km al-mubalaghah, e.g.
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Here Oi^^S is the maful bihi of the masdar\ — Jl». It does not
need the /am if it is the maful bihi 'of the verb directly as in,
Send him with us tomorrow that he may enjoy himself and play.
And we shall take care of Mm. (12:12),
Here the maful bihi (a) has taken the /a/?? because its J-?Ip is an
/km al~fa c il{b If it is the maful bihioi the verb, it has no
need of the lam ill).
Indeed your Lord does whatever He wills. (11:107).
Here the maful bihi has the /am because its J — is an ism
al-mubalaghah (Ju»). If the verb is used, there is no need of the
The j&n al-taqwiyah is optional in some cases. [AN4]
(109) To Allah belongs whatever Is in the heavens, and
whatever in the earth. And to Allah are all matters returned.
1) The verb j has two meanings. They are:
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} } / s /
a ) u^JJ j**J cLc j^-j j (a-i), to come back, return as in:
jy> c^-j ^ 9 'When did you return from Makkah?'
Here is an example from the Glorious Qufan,
MUsa went back to his people angry and sad. (20:86)
This is the intransitive use of
b) U^j (a-i), to return, give back as in:
,6 VI c5 — I] ^] <uc* y jjj ^ Jji ^lis" oiil, 'You took my book a
month ago, and have not yet returned it to me.'
Here is an example from the Glorious Qur'an,
And We returned you to your mother so that she might rejoice
and might not grieve. (20:40)
This is the transitive use of this verb. And it is in this sense that
this verb has passive voice.
<^y^3 ^3j^\ 6_V>b c^rjA $a\ j*.
You are the best community that has been raised up
mankind. You enjoin what is right, forbid what is wrong, and
believe in Allah. If the People of the Book had believed (in
Muhammad }X-^' 3 &\ jj), it would have been better for them.
Among them are believers, but most of them are transgressors.
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1) ^ piiS : This is the type of Oo which does not signify a
past action, but is used to emphasize the relationship between
its ism and khabar as in the following ayat
Allah is ever Forgiving, Merciful. (4:69)
nd do not go anywhere near adultery: it is an abomination
and an evil way« (17:32)
Then she pointed to him. They said, 'How can we talk to one
who is a child in the cradle?" (19:29).
2) ^ulJ c-* jss-l : This sentence is a na c tol
3) i_i>jyJ.lj OjylJ is As/ and its sahib al-hal'm & "^>-.
4) °(H^ 1 ^ : The iira of 01 — S" is the clamlr mustatir which
refers to OLC^. The sentence may be construed as,
.j^Jl> 0101 OlSJ ^t&il J*f ^ T A
Foresee D3:12.
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56
LESSON 4
ADDITIONAL NOTES
1) The capital city is called because it protects the
country.
2) The word U — j.. occurs in the Glorious Qur'an twice. Here is
the other ayah:
^/ y^>~ t| ^ jLfMs jD Qi» ,4^r^> ,C2.
9' T-f V/
Is he who founded his building upon piety to Allah and His
pleasure better, or he who founded his building on the brink of
a crumbling bank of a valley so that it toppled with him into the
fire of Hell? Allah does not guide wrongdoing folk. (9: 109)
40
3) Note that j\>- means hoof {literally, that which digs).
4) As in the following ayahs:
An account of the mercy of your Lord to His servant Zakariyya.
(19:2)
Here the word oXs- is the mafTil bihi of the mas da r yet
it has not taken the lam al-taqwiyah.
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So do not think that Allah will fail to keep His promise to His
messengers... (14:47)
Here *L>j is the maful bihloi the masdar oj — p-j, yet it has not
taken the Jam al-taqwiyah.
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LESSON 4
EXERCISE
1) Identify all the mujarrad verbs occurring in the text, and
give the bab of each of them.
2) Identify all the mazld verbs occurring in the text, and give
the bab of each of them.
3) What is meant by each of the following?
4) Identifty the type of Jam in each of the following:
5) What is the vO^i °f tne pronoun j^i in each of the following:
<<3^4^]t jji ibljlj (a
6) The word £— i-j occurs twice in the following sentence. What
does it mean in each context?
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59
!2 j> s
7) The word — * is used both as singular and plural. Quote an
ayah for each of these usages.
8) Give the plural of each of the following nouns:
* ■ * * ■»
.A^>l ta yi>- (,LiLJ> cA-o-rJ cj-p-
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LESSON 5
> ,-'.>*'f <r>tf k50>i ^ \*-<y \s ' it
Xi> L-^J bj^ob cyUji g***>j 1^° W
0*J Oj*Ji ^ Jr^ o* n ^JJ^b
■2
^p>\ 5^5 ie-J *l $ cjt fj?
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LESSON 5
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LESSON 5
63
LEXICAL AND GRAMMATICAL NOTES
(36) And it was revealed to Nuh, 'None of your people will
believe except those who have already believed. So do not be
distressed at what they have been doing 1 .
1) fUjJ d^i J\ J~j\ iv, to inform by revelation. Note that
s-Uj] is changed from the original U&-j\.
divine revelation. It is the masdarof ^4 (a-i) which
lexically means to communicate with sign, sound or writing.
2) The pronoun in i-Jf is the jll_Jl 'j?—^ which refers to the
sentence following it. This pronoun is used in English also as in
It is wrong to go there. Here it refers to the phrase to go there.
This sentence can also be constructed as follows, To go there is
wrong.
Here is another example of oLxJl 'j^p :
. ^ j\y>r i^j°is ^3 ^cj 6i i^pj 1 v
'Maryam cannot travel because she does not have a passport.'
3 ) d^i J ^- This is Ajj^Uail of, and the masdar mu 3 awwal is the
z?^% al-fa c iloi ^ji. So it is ji^ J^ 1 ^
4) o-^ Vi : Here is the ^ r ;7 of ^-J as the /k/ta/za is
mufarragh. And ai is the silah al-mawsul.
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LESSON 5
5) For the word £- J and its being OjJU*, see 103:34.
6) L-Kl ^t?1 viii, to be distressed, be sad and worried. It is J^Sl
from (jij . See Q12: 69.
7) j jljUj Ijio Cu : Here £ is either masdariyyah ormawsulah. In
the first case, the meaning is 'at their doing', and in the second
'what they have been doing'. In this case the .J — JIp has to be
supplied (4jj-Uij).
(37) Build the ship under Our Eyes and according to Owe
revelation, and do not speak to me on behalf of the
wrongdoers. They shall surely be drowned.
1) Ults (a-a), to make, manufacture.
2) iJLjil, ship. It is feminine, but can also be masculine as in
Q26:119,
And We saved him and those with him in the laden ship.
Its plural has the same form as the singular, and of course it is
feminine.
Here are some examples from the Qur'an of its being used as a
plural:
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It is He Who enables you to travel on land and sea until, when
you are in the ships and they sail with them with a fair breeze,
and they rejoice at it, a stormy wind overtakes them, and waves
engulf them (those in the ship) from every side.,. (Q 10:22).
Note the word which is third person feminine plural.
P £ :J~* ] ^ ^J0j
And yon see the ships ploughing it (i.e. ike s<ea).„.(Q16:14).
Note the word jf-fy which is the plural of 'S^-U, ism al-fa c il
from I jy^> j I j>^> (a-u), to sail ploughing the sea.
3) In the Our 'an the plural of in the sense of 'eye' is £^f,
and in the sense of 'fountain', 'spring' is 0 See for example
Q15:45; 26:57; 7:179; 5:83. Non-Qur'anic Arabic does not
make this distinction.
4) 15 J > (i-a), to be drowned. The ism al-fa c il is Jj j>, and its
plural is 'j> a J> like J^y
(3 Jv> is the ism al-mafuloi form iv, 151 jpJ W iv, to make
someone drown.
Jl9 *C-o \Jj->^m ^j£> & ^ U\£rz*J ^*J\A\ £^>j
H »< fS* ><" »< f >^ »<
(38) and he builds the ship. And whenever the chieftains of his
people passed by him, they laughed at him. He said, 'If you
laugh at us, we too shall laugh at you just as you laugh at us'.
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LESSON 5
1) — ij : The mudari' has been used for a picturesque
presentation of the act of building. Cf. p — & <S g^j in ayah
42.
2) CUT, whenever. It is made up of JS* which is here a zar£ and
£ which is here masdariyyah This ^ along with its sly? is lJ>w^
^ J^J> J 5IS}. And the C-^tf of is the verb in the sS j — (in
this example I — The sentence can be constructed as
follows:
Si
Here is another example of ills' from the Qur'an:
Whenever they kindle a fire of war, Allah puts it out. (5:64)
For some more examples, see Q3:37; 4:56; 7:38; 17:97; 22:22;
71:7.
Here is another example:
'Whenever I visited him, I found him either reading or writing.'
l *
3) ^ — LI, chieftains, notables, elders. (Though the word is
* »i
singular, it has a plural meaning. Its plural is [AN1]
4) 0^ "j? (i-a), to mock at, to make fun of.
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(39) and you shall soon know to whom a humiliating
punishment will come, and upon whom a lasting torment will
descend
1) 3j^ 5 a particle denoting futurity like ^. From this is derived
Ujj^j Li ju* ii 5 to put off, procrastinate.
Z) kj? iSy^i l£ (i-a), to be contemptible. *lj — *\ U°>U </£-f
iv, to disgrace, humiliate, put to shame.
The sentence <iy*± is a /2a C L
3) Vjl*- (a-i), to descend, befall.
4) "^\s\ iv, (1) to raise, to make someone stand up. (2) to
stay, remain, dwell, reside.
diss x ift Jf t i£1 & % &
2£ Uj) qaj JJ6\ £k> y[ cSMj gruSl
(40) (This was so) till, when our coniniand come, and the earth
burst open (with water), We said, 'carry into it a pair of every
species, and your family - except those against whom the
Decree has already been passed - and those who have believed,
though none but a few had believed with him.
1) y>Vl (1) matter, affair, pl*jy\ (2) command, pl'j*\'J
2) Uljy j i\j e y jj% 'jii ( a -u), to gush out, boil over. [AN2J
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LESSON 5
3) jjlli, oven, pJjj&. [AN 3]
The gushing out of the water from the surface of the earth has
been likened to the boiling out of hot water from a pot.
4) Jl*. (a-i), to carry,
J*l£- efp»l 5 a pregnant woman (not: ai^U-). Arabic is logical: as
this attribute is not shared by men, why waste a ta marbutah?
5) pl^-jj, a pair.
jWjj is the 4j Jj*i-« of J^>-l.
6) : This is a na c t of pl^-jj. The words ^lj and DlSl are
used for emphasis, e.g. o^-ij oujI jIj^-i ^
7) JiS VI ^ ^ : Here JiS is the Jfli of ^1, and the *uia-l
IS p_ ji- 0 .
(41) He said, 'Embark therein, In the name of .Allah it shall sail
and anchor. Indeed, my Lord is Forgiving, Merciful'.
1) b ^ 3liU( J L^f j (i-a), to board a ship,
^yjl L-fj;, to mount a horse.
2) UIj^-j cl/ps- g.llil c5y^ (a-i), to flow.
* *
fcJilJl o jSs-, to sail.
is the 75/73 al-makan and 75/77 al-zaman, and means place
and time of sailing. It may also be masdar mimi meaning
sailing.
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LESSON 5
69
Note that the word \ — i->,}^ in this ayah is pronounced majreha.
Pronouncing a as e is called imalah It is a phonetic
phenomenon, and many words are pronounced with imalah in
the reading of Warsh prevalent in North West Africa like
Morocco, and the neighbouring countries. Note the sign of
imalah placed under the letter ra.
5) j Oj^j j^jt Lj (a-u) (1) to be firmly fixed. (2) to dock
(of a ship). [AN4]
*L_I-jj iv (1) to fix something firmly. (2) to anchor (a
ship).
L3 — s*ja 1S rn al-makan and ism al-zaman, and means place and
time of anchoring. It may also be masdar mimi meaning
anchoring.
4) lif^ is the mubtada\ and its khabarh <&i JL*.
The meaning is, 'Its sailing and anchoring is in the name of
Allah.'
(42) and it sails with them amidst waves like mountains, and
Nuh called out to his son- and he was standing alone -, 'Come
board with us my dear son, and do not be with the disbelievers'.
1) ^y, waves, It is ism al-jins al-jam% and the singular is
SeeQ24:40. (See D3:3).
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LESSON 5
2) S/j—p L-bli Jj—p (a-i) (1) to remove, separate, isolate. (2) to
depose, dismiss.
fi\ \X» If J III, 'I have nothing to do with this matter.'
3) is the diminutive of #1. One of the meanings of tasghlris
endearment. So ^ £ means 'O my dear son!'
Note that in fjj Ij the pronoun of the first person singular has^
been omitted" The word originally is LS —t — i — i £ (bunayyi). ^ lj
is like L> as explained in D3:26.
Note that l2£ L^j> is pronounced irkamma c ana with the
assimilation of M to /z?i/i?.
0 <<«S^3f k £S ^ 5Cj J^j ^ % $
(43) He said, 'I shall take refuge on a mountain that will save
me from the water. He (Nuh) said, 'Today there is no
jprotection from Allah's decree except for him on whom He has
had mercy 1 , and the waves came in between them, and he was
among the drowned.
1) 13 jl s^Jl J\ i£j\ (a-i), to take refuge.
x y " *
Note that <S is for the ifj\C as J^i is for J^ll (II — >T)„
cSjuJl, a shelter, place of refuge.
2) lll^p (a-i), to protect.
The verbal noun is Ca-f. A prophet is said to be ("j-*— i.e.
protected from sins.
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LESSON 5
71
^) f?"J ir* ^1 ^ f" 0? <^f^- y : This is ^ki^ &t%^4, because
the ^"-^ and the 4? ls^^ 3 a D re not of the same kind. The
is the saved, and the 5 — L. JzL — i is the savior (None can save
today from the decree of Allah except those who are shown
mercy by Allah). So it is like: lW^^__Ji V| ^J] jHh^ g-**^ *e*j ?
'All the pilgrims have returned to Mecca, but the policemen
have not yet returned.'
So the meaning of j °y V] ^1 y>\ ^ >°JS\ l^Lo ^ i§ 5 There is
no savior today from Allah's decree, but those on whom Allah
has mercy will be saved.' The khabar of ^----U V is *-*a4
which is muqaddar.
And f j3l is mafulfihi, and its /^s/Z? is the verb ^a^y ( j^ylp V
4) In ji^-j the JjLp has been omitted. With the tys- it is ^
4l^-j. The sentence is Jj^^ll
5) jil^- dl^j ^4? &^JS Jl>- (a-u), to intervene, e.g. J**"
yiLJi ^ j c yl^, 'Sickness prevented me from travelling.' In the
Qur'an (8:24):
Know that Allah conies In between a man and his heart. (8:24)
The meaning is that Allah can prevent a man from carrying out
his plans.
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LESSON 5
(44) It was said, 'Earth! Swallow up your water, and sky! Hold
back', and water was made to subside, and the command was
fulfilled, and it (the ship) rested on (Mount) al-JudL And it was
proclaimed, 'Away with the wrongdoing folk!'
1) UL ^ (i-a) also ^ £J£ (a-a) to swallow.
2) £^!xJt Js- iv, to abstain, refrain, e.g. ug^' ^ c-^iSI,
'I gave up smoking'. [AN5]
3) UsIp ^ O^U ^*Ip (a-i), to reduce, decrease,
1* o
g-CJi ^/a-vP, the water was reduced, made to subside.
4) l&£ (a-i), to settle, close, complete, accomplish, fulfill.
5) \\j£*\ z°J^\ Jf* k£jp~»\ viii, to rest on.
6) Is? name of the mountain.
7) UiJ J^j (u-u), to be far off, be far away.
IaL is here 4** j^CaUl, and the meaning is 'May they
be removed far away!'
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LESSON 5 73
2)
(45) and Nuh called out to his Lord and said, My Lord! My son
is of my household, and your promise is true, and you are the
most just of judges.'
1) L/, is for J j £ See D3:26.
2) j^Jt ^apj ji : Here J^JI is the khabar of J|.
3) USC>- jii^- (a-u), to judge, decide, pass judgment.
(jwTUJ! pJxs4, the most just of judges.
''it **, ^ V >'i Vni ' "4 <*-, * > ' li-
(46) Pie said, 'Nuh! He is certainly not of your household. It
(what he did) is indeed an unrighteous deed. So do not ask me
that which you have no knowledge of. I admonish you lest you
should be among the ignorant.'
1) The pronoun in pjl — ^ J — 1p J — 1p 4 — i\ refers to the son's
disobedience. It may refer to the son himself, and in that case it
means, 'He is an embodiment of unrighteousness.
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LESSON 5
S* .. .. v f ■ . ^
2) JC (a-a), to ask for. It takes two objects, e.g. ,y| 1$^
a — btJI dDL— A Here is an example from the Glorious Our'an
(42:23):
Say (O Prophet), 'I ask of you no fee for this except tJae
affection due to kinsfolk'.
In the ayah we are studying the first object is the pronoun of the
first person (ya which has been omitted) (see below #3), and the
second object is U .
3) ^LJ is for — f !>U. The omission of the 7^ of the first
person is common in the Our'anic Arabic. See 089:15, 16.
4) Dapj .%> Jipj (a-i), to admonish, exhort, warn.
O S f Q g
5) OiU' — Oj^J oi : The masdar mu'awwal is mudaf ilaihi,
and the mudafh omitted which may be a word like — ^ or
l*\J* t and this word is ^ J j*u£.
6) sJl^ j t^l^r Jgi- (i-a) (1) to be ignorant (2) to be irrational, or
foolish.
o
The first is the opposite of ^ — If, and the second is the opposite
of jt-U-. It has the first meaning in this ,3/2/2. Here is an example
of the second meaning:
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LESSON 5
75
%j d*j$ />
The servants of Rahman aire those who walk on earth humbly,
and who, when the foolish confront them, they say, 'Salami.'
4 % 4 j4 £ 3 ^\ \& 4i 4^ ^
(47) He said, 'My Lord, I seek refuge in You from asking You
what I have no knowledge of. If Yon do not forgive me, and
have mercy on me, I stall be among the losers.'
1) j 4 blip Dlja^Ji & <^L> ilp (a-i), to take refuge.
2) diiL-S jl di-> : Here the preposition j — * has been omitted
from the original construction dUCl jl a Prepositions
may be omitted before the masdar mu 3 awwal, e.g.
oX^Ij <&! lf/>l — > ^Ju^J DU aSsI I'yi or fgCaj jl 13^1
3) J\ii? VI : Here V) is for V 0|.
J^l J*j is ^ ^ j/ and j5 I is Ja^UI v'j^.
4) Ul ci ^-j <.* jU*^ (i-a), to incur a loss.
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LESSON 5
±X^ j& <Mo oS>J & si
(48) It was said (to him), ' Nuh! Disembark with peace from Us
and blessings upon you, and upon some of the communities
(that will spring) from those who are with you. There will be
other communities whom We will provide enjoyment (for a
while), and then a painful punishment from Us will overtake
them.'
1) Us»jl* Jala (a-i), to descend, come down.
Note — Si -bhfr*, 'place where the revelation came down from
the heaven', an epithet of Makkah and Madinah.
2) nation, community, pl^A,
3) U-w UMi ii, to provide enjoyment.
4) LJ> c _ r ^o ^ (i_ a , ol-w>), to touch, to hit, befall.
5) jjl, pain, suffering, plfl\.
* if
6) j^-f^x^w^ ^Jj : Here ^ is mubtada "because it is ^ y^y* ej-P' as
it stands for tsJfi-S
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LESSON 5
77
3J — ^ °jL*, 'other communities (springing) from some of those
who are with you'.
(49) These are of the tidings of the Unseen that We reveal to
you (O Muhammad). Neither you nor your people knew this
before this. So be patient. The future belongs to the pious.
t * sot
1) ft news, tidings, pU^.
2) 2 — JUJl, end, result, outcome, pi <- — iljP. The future can be
happy or unhappy. What is meant here is happy future.
3) d&y V j cJl LfJ^u cJS" £ : If a noun is to be joined to a
*ij with a conjunction, the corresponding — «^» — ^
should first be mentioned as in this ayah. See Lesson 2/ajra#
249/Note 9.
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78
LESSON 5
ADDITIONAL NOTES
i 0
1) The word — Jl also means assembly or gathering as in the
following hadith:
!> * ~ 4 ~ ~ ' ' s
On the authority of Abu Hurayrah who said, the Prophet h JU
(J-j ^ said. Allah the Exalted says: 'I am what My servant thinks
of Me, and I am with him when he remembers Me. If he
remembers Me by himself, I remember him by Myself, but if he
remembers Me in an assembly, I remember him in an assembly
better than his. If he approaches Me a span, I approach him a
cubit, and if he approaches Me a cubit, I approach him a
fathom. If he comes to Me walking, I go to him running."
(Reported by al-Bukharl in Kitab al-Tawhid, 15).
2) Note: ejji j, f He returned immediately'.
(Jj*-K 'I we nt out soon after my entry'. (See D3:24).
The word has acquired the meaning of 'immediacy' from the
idea of 'boiling' as if the second action takes place before the
first cools down.
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LESSON 5
79
From jli is derived the Urdu ojl^i for a fountain.
But in Arabic a fountain is Sjjallll.
Note that in modern Arabic Jy> ^} is effervescent tablet.
3) The word jj^ has been corrupted to jjJ — ; — " in Urdu.
4) The ism al~fa c il of I — "Jj is meaning 'something firmly
fixed'. It is also used for a mountain, and its pi ^jj occurs in
nine ayats of the Qur'an, one of them is the following:
He created the heavens without supports that you can see, and
He cast into the earth firm mountains lest it should shake with
you, and He has scattered therein, all kinds of animals. And We
sent down water from the sky 5 and We caused every kind of
goodly plant to grow therein. (31:10)
5) In modern Arabic £iSI means to take off (aviation), e.g. cJtli!
v'UJl, 'The plane took off at 8.'
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80 LESSON 5
JU, 'At what time is the take off?'
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LESSON 5
81
EXERCISE
1) Is diUJi masculine or feminine in this text? How do you know
this?
2) What is the type of £ in the following examples?
oj/*^ Uo ^>t*«j Lib (a
», <ft T" i_
til J4) L« gEii $ (C
3) What is the na'ib al-fa c iloi [g- J?
4) Identify all the mujarrad verbs occurring in the text, and sort
them out according to the following categories:
a) saim
b) mucla cc af
c) mi thai
d) ma h muz
e) ajwaf
f) naqis
g) lafif
5) Identify all the mujarrad verbs occurring in the text, and sort
them out according to their babs.
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82 LESSON 5
6) Identify all the mazid verbs occurring in the text and
mention the bab of each of them.
7) Read the ayah, and answer the following questions:
a) What does the particle denote?
b) What is the v>0*i of the noun °y> and the sentence a-jIj
° -P i* , • < -
c) What type of is jl-ii, and what does it mean?
8) Read the following, and answer the questions:
a) Who said this and to whom? And in what context?
b) What is the Sns<6 of the sentence ^ ^Iva^?
9) Fill in the blank in each of the following sentences with a
suitable *J* tj'J>-:
. , ' , , ^ o i
„rt-J-^«-JI V^L^l ...... ^>S~wvO ^
. ^"jL^ ..... Cj J) <JJP> J^i b-5 C-ol j UJ^P
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LESSON 5 83
\ •) What does Ju* mean in each of the following sentences?
h) Translate the following ayah (3:37):
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LESSON 6
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LESSON 6
£-3^ _j>^i ,dJ ^Ji 43^' li-V- \2Jf Oj^- 3
ft v - \v
The word al-Rum Q jj— II) means the Byzantines. The first few
ajraf of this siz/afi (2-6) refer to defeat of the Byzantines at the
hands of the Persians in 614-15 CE, and the prophecy that the
Byzantines would be victorious within nine years.
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LESSON 6
87
LEXICAL AND GRAMMATICAL NOTES
(17) So glory foe to Allah when you enter the night and when
you enter the morning.
1) is * J. , f ii, to glorify Allah, i.e. to declare Him free
from any defect or blemish, or from any attribute that is
unbecoming of Him.
*^ . o ft jj s
Obx* — ^, al-masdar from ^ — It is nmnsub as it is marSl
s * o ft
mutlaq. It is a masdar functioning as its verb, so *Ji1 — v here
means *»l (Praise .Allah).
2) Oif-, period of time, pi OV-i, and its /?/is ui—jW.
uy>- is here mafulfihi. Here is another example,
jUJ- — Jl j — » o — 9?jt> Cv-?- &iG> 'I saw you when you left the
mosque.'
j j.^<kJ : here ui?~ is mudaf, and the verba! sentence o
is mudaf "Hayhi 'and is, therefore, fi mahalfjarr.
3) s-ll- — "Jl, late evening (extends from the approach of sunset to
the time of c isa D prayer).
{ J»*\ iv, to spend the evening, enter into the evening.
* p* f .
4) iv, to spend the morning, enter into morning.
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LESSON 6
5) Here both and U£>\ are tamm verbs. A tamm verb is
one which takes a iai/like ^ tJ^S, It is the opposite of
a naqis verb which takes an isiz? and khahar like jl — U c OlS" etc.
The following examples will make the point clear:
TVsgis: Uy^ L5 ^ , ' 5 'Bilal was sick in the evening'.
Ji 1* ■£ s s
Tamm: £»j - U '^j* uJ 5 When it was evening, Bilal
went for a walk' {literally, 'when B. entered the evening, he ...').
TVa^/s: Ua~^ eJ^^ 9 'I was active in the morning'.
Tamm: '/* ' t3 —S~ Obpl lift tyl c^li^- 9 'I sat reading this
book till it was morning {literally, "... till I entered the
morning').
(18) To Him belongs praise in the heavens and the earth, and
at the sun's decline and in the noonday.
1) The sentence J*°ji\ j o! j^L-Jl Jt £SJ\ aJj is a parenthetical
clause, and the word is ma c tuf of the word Oi— >■ in the
previous ayah. So the construction of the sentence is like this:
> o , I lis . j> ?. i % . - ". ' £ ' \ * o £ \[ i ** I
JU^>Jl 4J j .0 Jj$&> (jp""J JS-x^OJ C/^~J Uj^vwaJ (Jif- A*>! Ij^-j-vvJ
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LESSON 6
89
0 > i9 >
2) l-U^ wLo^>- (i-a), to praise. ^^- 3 praiseworthy.
0 s & s t ill $ s 2
iJ-^sxj A^>- ii, to praise excessively. Its ik/22 al-rnaful is *U>w».
I o ^ ° ***>»
3) J — 1>J1 iij : the khabar has been placed before the mubtada 3
for the sake of emphasis.
4) cj^j^ 1 J jlUl : the i?M jumlah is a hal of *W*JI.
6) (c*^, evening (from noon to sunset),
t^ is here .rfWOt
•V
. a
7) I jLp»l Si-^ iv, to spend the noon o — JJaJl), enter the noontide.
(This verb is not used as a naqis verb).
8) These two <3/<2^s refer to the five daily prayers.
j refers to maghrib and %a Sprayers.
jj^JUi refers to /3/r prayer .
-
Lt^p refers to %r prayer .
/ o
djj^Jai refers to zuhr prayer.
(19) He brings forth the living from the dead, and He brings
forth the dead from the living, and He revives the earth after
its death, .And even so will yon be brought forth.
1) y»*J iv, to bring out.
1 Tafslr a/- Tabarl
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LESSON 6
2) LkJ ^p- (i-a), to live, be alive. ^ — >■ with idghani is also
used instead of ^^p-. See Q8:42.
gj>-, live, living, /?/ pV-I.
s-l — J~! ^JUj" Lj-t iv, to give life, quicken, revive. Its ismu l-fa c il is
and with -^W ^-^V
? -
( _5 — has two /.as as both its second and third radicals are yas,
but in this ayah, this word is written in the mushaf with only
one ya as the second ya is lost in pronunciation due to iltiqa 3 al-
sakinayn:
^J>h yuhyl 1-arda — > yuhyi 1-arda.
In ayah No 24, the second ya remains, but it is written
separately as a miniature letter. This is how letters omitted in
the c Uthmanic Codex are indicated.
3) ^ C?j\(r^ : This refers to natural phenomena like the
growth of a tree from a seed, the formation of an embryo from
the sperm etc which appear 'dead' to the common man. But
more significantly it refers to the emergence of a staunch
believer from a former disbeliever and vice versa.
4) earth, pi J*\j\ (with ah
5) \ — ~°y cj ou= (a-u), to die. The madl isnaded to mutharrik
pronouns is etc with danimah. [AN1]
1 A very common name in the Indian subcontinent is uA- 31 1?^ 1 meaning 'the reviver of the
religion'.
2 Mushaf means the written or printed copy of the Qur'an. While discussing orthographical
matters, we use this word instead of the word Qur'an, e.g. 'This word occurs in the Qur'an
and it is written like this in the mushaf.
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LESSON 6
91
6) 0 j>r JfJ dUiS* j i Here ilHfT is maf ul mutlaq as it represents
the masdar^ because the meaning is ^Jlii U-i JU) j or
g-lj — ;~^ ! ! dU> Ji* o j*-'J^>. The idea is that you will be brought to
life after your death just as the earth is brought back to life by
the rain after its death during the time of drought.
(20) And of His signs is that He created you from dust, and
surprisingly you are human foeings scattered all around.
1) 4>V, a sign, pi otjl cc^T.
2) Uli- (a-u), to create. The word is a masdar meaning
'creation', but is also used (just as in English) in the sense of ism
ai-maful, i.e., 'that which has been created'.
3) The masdar mu'awwal \ — SCili- jl (= 1 — is the mubtada'
mu'akhkhar, and the prepositional phrase ^» is the khabar
muqaddam.
■i
4) v' y"? dust, /?/ ^
5) is a conjunction {harf'atf) denoting delayed succession as
seen in the following example, o — ^- ^ c^jjJj 3 '1 had lunch,
then went out (after sometime)' in contrast to c— ^- j^s 'I
had lunch, then went out (immediately)'.
The conjunction ^ — " has been used here instead of * as the
process of creation undergoes a number of stages till dust is
converted into a moving human being.
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LESSON 6
6) this is aJU^S
7) human beings. It is also used to denote a single human
being as in:
>Jl4 131 Li J3
Say, 'I am only a human being like you'.,. (017:110).
8) I j\Ju—J\ 'Jz — "i\ viii, to be scattered, spread out. The sentence
jj^AxL" is a na c t qualifying j£>.
(21) And of His signs is that He created for you spouses from
yourselves that you might find rest in them, and He ordained
between you love and mercy. Therein indeed are portents for
people who reflect.
1) \jJu, self, pi Lf Jb\. Note that [X- — ill qa means that both the
spouses are from the same species.
2) Jj, s P ouse - ^ m ^ed both for husband and wife, pi ^jjt
3) U jS^ — w- ^Ss — 1 (a-u), to be or become still, tranquil, to calm
down, rest, repose.
4) \J£L — 3, this is /am al-taTd, and the mudari c following it is
mansub because of si) I which is usually omitted, but may be
mentioned as in Q39:12,
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LESSON &
93
I have been commanded (to do this) so that I may be the first of
those who surrender to Him.' 1
Note that jl cannot be omitted if it is followed by la al-nafiyah
as in * ^ jr :JuJl grj*i ^J^K 'Hurry up lest the director
should leave his office,' And here is an example from the Qur'an
(2:150),
is > , sr., ' >-\"Z ' £ ' \\' f \' \ 9 -"
and wherever you may be tore your faces towards it (the
Ka'bah) so that people may have no arguments against you
5) Q] I J>Uy, the preposition ^- J} has been used with the verb
'J* ^ to suggest that it has been given the additional meaning
of 'to incline' which takes the preposition J}.
6) : 'between you', i.e., between you and your spouses.
7) 3Sj^ is the masdar mimioi £jj &j ^jj (i-a) to love, to like,
e.g., ^jjjl o\ oSij, '1 wanted to visit you'.
<o^ 5 'love' is the masdar miml [AN2]
8) Jw* (a-a), to make, create. J — ^ in this sense takes only one
object. Here is another example from the Qur 3 an (6:1),
Praise belongs to Allah Who created the heavens and the earth,
and made darkness and light.
1 The maful bihi of is omitted. The sentence may be construed as 'JJ '0j& "^4
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LESSON 6
For the other meanings of Jii- see D3:25.
9) pbN dUi j j] : This is the al-lam al-muzahlaqah. This Za/H is
attached to the khabar of Oi, e.g.
Indeed the weakest of houses is the spider's house. (29:41)
But if the khabar is a sibh jumlah, and precedes the ism, then
the lam is attached to the ism as in the ayah we are studying.
Here is another example,
1 \ It * "l
(>i 4
Therein indeed is a lesson for him who fears. (79:26)
10) f}2 5 people. It is a j — UJl and its p/is f*j— *>. This word
originally means a group of men (excluding women). It is used
in this sense in Q49:H,
O you who believe! Men should not deride others. It might be
that they are better than they. Nor should women deride
others. It might be that they are better than they.
The pre-Islamic poet Zuhayr Qj*j) says,
1»0 _f
'Are the people of the fortress men or women?'
* s9 »■ a «■>
11) 1 ^xij ^siJ viii, to contemplate, reflect.
The sentence &jj—> > « I is a /7a 7 qualifying
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LESSON 6
y^y\j ^===clJ\ ijd^-U afjtfl? cJ£jl\\ <£L ^
3? 6vJ^4 ins j 5
(22) And of His signs is the creation of the heavens and the
earth, and the difference of your languages and colours. Herein
indeed are signs for people who have knowledge.
1) odi^l viii, to differ, be different. Here is an example:
°\jyf jr ] <J tiVeiji jfaiPi ~4j*0\
'American English differs from British English in many points'.
2) oLJ, tongue (in both senses), jd/aUI and J^Jt.
In the following a/ar it is used in the sense of tongue (the
member),
Did We not assign to him two eyes, a tongue and two lips?
(90:8-9),
And in the following ayah, it is used in the sense of language,
And We never sent a messenger except (speaking) the language
of his folk that he might explain to them. (14:4).
j
In the present-day Arabic the normal word for 'language' is J&Ui
though oLvlii is also used in certain contexts as in W 2I*j1lo
'languages institute'.
3) OjJ, colour, pld\jfl.
H 0
4) LJp (i-a), to know.
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LESSON 6
5) OiJl^iJ : this is in g-irJM of Hafs (^y**^). In other qira 3 at\t is
O&M^l i.e. 'for the whole world'.
(23) And of His sings is your sleep by night and by day, and
your seeking of His bounty, Herein are signs for those who take
heed.
1) \Jy Jl£ ft (i-a), to sleep.
f£> is the masdar miml. Note that fUlii £ <_slj means 'he saw in
a dream', but literally it means, 'he saw in sleep', 'he saw while
sleeping'. [AN3]
2) A night, pi jd (with al-
3) lJJ ^ (a-i), to seek. ^4) J£) viii, also means to seek.
The expression 'seeking of His bounty' means to work in order
to earn. Obviously, this should also be understood to be by day
and by night.
4) J^aiil, grace, favour.
5) Iplll* j Ull» ^1*. (i-a), to hear, listen.
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LESSON 6
97
(24) Audi of His signs is that He shows you the lightning to
induce fear and hope, and sends down water from the sky, and
thereby quickens the earth after its death. Herein are signs for
a folk who understand.
1) <j£3l, lightning, pl*i3jj.
2) ^ ji iS j — i iSjK to show. It is form iv of <s\ j. The anir is ji, p7
feminine singular is iSj\ and its pi
It takes two objects, e.g. J — d^bS* <i j! 5 'Show me your new
book'. Here is an example from the Glorious Qur'an (6:75),
ufjVS
And thus do We show Ibrahim the kingdoms of the heavens
and the earth.
3) 'c3^ — Si p-H^ $J crfj '• Here Lx>j — j is for — j 01 which is
° i
masdar mu'awwal, but the harf masdan (01) has been omitted,
and with its omission the verb has become marfu c . Note this
construction in the well-known Arabic proverb,
f * s ° f o -iSc o/^ .!> o ;J
o! 0' ^p- L^^^oJu ^-«wv*J
'It is better to hear about al-Mu'aydl 1 than to see him', wherein
* ' ' £ , r * " * f
i stands tor £-<m*j ji.
4) lij^ <_3U^ (i-a), to be afraid of, to fear.
5) Ulis> j £^L? (i-a), to covet, desire, aspire, expect, hope.
* ' * o
6) Ulis» cti are inaful li-ajlihi.
AJ-Mu c aydi was a wise man, but he was very ugly and short. So it was said, 'It was better to
hear about him than to see him.'
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98
LESSON 6
7) £ ii, to bring down.
8) s-UUl here means the clouds.
9) >Up JmLp (a-i), to understand, comprehend.
Oft/* 2 - bl
(25) And of His signs is that the heavens and the earth stand
fast by His command, and afterwards, when He calls you from
the earth, surprisingly you will come out.
1) UL5 p yu ^li (a-u), to stand, be standing, exist.
The meaning of f j — * ^ is that they function
according to the laws governing them.
2) Lso (a-u), to call. o'Jzo is masdar al-rnarrah. And in
the sentence it is maful mutlaq.
3) 15"Ipo lii : Here lil is an ac/afc aJ-sart, and the jawab al-sart is
x-
j j_Jr^kl j^Sf. It is a jumlah ismiyyah, and so should take ia. But
the is has been replaced by aJUciJl lil. (D3:26)
4) (j^jVI q — /> : this sibh jumlah is a Aa/ of the pronoun j»— 3 in
e/> -r. >t ^"-i- •'Iff" - *
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99
(26) To Him belongs whoever is in the heavens and in the
earth. All are obedient to Him.
1) u^J^h j *J j : The meaning is that all those that
are in heavens and earth are his slaves.
# a /
1) b"j;i ci (a-u), to be obedient, humble.
2) JS" : The word J — 5" is always mudfiC and so it is a ma c rifah.
Even when it stands alone as in this a/a//, it is a mudaf with its
mudaf ilayhi omitted. It may be treated as a singular in view of
its form, and as a plural in view of its meaning as in this ayah.
Here is an example of its being treated as a singular:
And He has subdued the sun and moon (to do their work), each
ranning to an appointed term... (31:29).
(27) It is He Who produces creation, then reproduces it, and it
is easier for Him. His is the sublime similitude in the heavens
and the earth. He is the Mighty, the Wise.
1) c^jJi y>j : Here is mubtada 3 and c^j — K is its khabar, and
the sentence j&Jl LU is ^/M al-mawsul (J ji^Ul iU>). And the
sentence e~Uu ^ 1S connected to the first sentence with the harf
c atf p — 1
2) fcJj (a-a), to begin.
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LESSON 6
t » s , s f
3) <btpl J-^j ilp\ iv, to repeat, do once again.
4) Uy> jj4> 01* (a-u), to be easy. Its ism al-fa c il\& JjJ * for the
original o (Cf. for a j — and its ykm altafdll is Oy>K
5) IjJLp jilJ °>Ip (a-u), to be high, exalted, rise high. The ism al-
Ia c His (with al- J) — ill), and the al-tafdil is ^— lpf (/e/ra
LU).
6) Jj>, likeness, similitude.
7) Ijf (a-i), to be strong, powerful, respected. The ismu J-fa c il
is jj like:
^ a j » ^
O JJi from Ji (a-i), to be humble, despised .
O J^S from ^ (a-i), to be fine, subtle.
The /?/of jij^ is Sjfl and s-ljfl.
8) I — J^- * — (u-u), to be wise. The ismu l-fa c il is — /?/
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LESSON 6
101
ADDITIONAL NOTES
1) The verb ou is also used in bab i.e. oi — *j ol *
like tJl> and ^ — u ^ — ;, The madl isnaded to mutharrik
pronouns is o-f etc with kasrah.
In the Qur'an both these forms occur.
(with dam m ah) occurs twice (3:157, 168).
j
0 i<
^x* (with kasrah) occurs once (23:35).
(with kasrah) occurs thrice (19:23, 66; 21:34).
L_^> (with kasrah) occurs five times (23:82; 37:16, 53; 50:3;
56:47).
But the mudari c is always with the waw.
Its ismu l-fa c il\s c-— for the original Cf.
o .Xw^ for a from ^ j jU, to be or become a leader.
o j — s — a for Ojli from Oj^j 01a, to be easy.
+ & £ A**
o — ^ has a 'lighter' form. It is o — **. A poet has used both the
forms in one and the same line:
I 0 \ll '\ ll l' >l * ^ " I "° i' ' l" 0 ' " a !
'A dead man is not one who has died and found his rest; a really
dead man is the dead among the living'. 1
The ploi ti~Z> is Jfy 9 and that of ti^ is cj\J$, Both the forms
have been used in the Qur'an.
i.e. a man whose life is of no use to the society.
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LESSON 6
And death comes to him from every side, and yet he is not
going to die. (14:17)
And remember when Ibrahim said, 'My Lord! Show me how
You give life to the dead?' (2:260).
Would any one of you love to eat the .flesh of his brother while
he is dead? You abhor it. (49:12).
Never think of those, who are slain in the way of Allh, as dead.
Nay, they are living. With their Lord they have provision.
(3:169).
2) In Syrian and Lebanese dialects ! I want' is iS-M (bidd-i) which
is a corruption of iS^'y. (bi-wudd-i), i.e., 'in my desire', e.g. iS^.
J — Si" which literally means, 'It is in my desire that i eat.' In the
classical Arabic ^ j-> is used in the sense of 'I wish', e.g., 0» c^- 5 jtf
✓ «<
JljUl lii 4jfc»f f '1 wish I could ask him this question.'
Note that „.jJ means to wish. Plere is an example from the
Glorious Qur'an (2:96),
Each one of them wishes that he could be granted a life of a
thousand years.
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LESSON 6
103
* J- 5 j, loving. Here is an ayah with this word (85: 14),
Pie is the Oft-forgiving, the Loving.
Here is a hadlth wherein this word occurs:
•r*^ 1 r 5 ^ ^ty' h^iJ
'Marry the loving, the child-bearing (wife) that I might find you
outnumber (other) nations.'
(Reported by Abu Dawud in Kitab al-Nikah, 4).
o
3) Here is an ayah with the word fl — ZJ\ in the sense of dream
(37:102),
o* 4»> *U> OJ, <3~W^ U t >Jl cXlS Jb ^Jl£j>
When he (Israeli) was old enough to work with him, (Ibrahim
f!CJi 4_4^) said, s O ray dear son! I saw in a dream that I am
sacrificing you. So what do you think?' He said, 'O my father!
Do what you have been commanded, You will, find me
steadfast in sM\AJMh!
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LESSON 6
EXERCISE
1) There is an indication in the text that the word J^J^ is
feminine. What is it?
2) In the ayah o j I* jstJ . . . . SjAs j^5"lso bl the word bl occurs
twice, What does it denote in each context?
3) Identify seven verbs of form iv occurring in the text.
4) Identify the following types of the maful: (a) maful bihl, (b)
maful fthi, (c) maful mutlaq, and (d) maful li-ajlihl
5) Identify two examples of masdar maul, and one of masdar
al-marrah.
6) Identify two sentences which are ft mahall 'jarr. One of them
is to be muciaf ilayhi, and the other a na c t qualifying a majrur
noun.
7) Identify a sentence which is fi mahall faf.
8) Identify four examples of masdar mu'awwal.
9) Give the plural of the following nouns:
10) What is the plural of cu^ and c~^„
11) Give the two plurals of *J and jLJ„
12) The word OUJ has two meanings. What are they? Quote two
ayahs each containing one of the two meanings.
13) Use the word ul~_J in two sentence of your own, each
containing one of its two meanings,
14) Write the bab of each of the following verbs:
.iJu tCJ cUo t^-j^ tj^-p c 4 2r s ~"
15) Give the of each of the following:
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LESSON 6 105
i j * 0 A
16) Identify nine masdai^ of thulathi mujarrad, and two of
form viii occurring in the text.
17) Fill in the blanks in the following:
# is"
J4 9
Jjj&l .....
...... s-^ 5
'-of
18) The word dj — w is ism al-tafdiL From which verb is it
derived? Give the ism al-fa c /7of this verb?
19) Identify the tamm and /zag^ £4 — in the following
examples:
a) l^jli fl ilji (Q28:10)
- i' < s s *
b) jj — v-U 4il ^ (part of a hadith which speaks of a
non-Muslim who came to the Prophet at night as a
guest) 1 .
20) Use the verb ^ — »l in two sentences of your own each
containing one of the two uses of the verb.
2 1 ) Fill in the blank in each of the following sentences with the
suitable derivative of the verb <s ji (vi):
0 e t *
.oJjJbLl ... b\ Jbjl
if «»•
1 i 1-Muwatta 1 : Sifah al-Nabjy: 10.
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LESSON 6
22) What grammar rule that you have learnt in this lesson is
operative in the following ayah (39:64)?
Do you command me to worship other than Allah, O you fools?
23) Rewrite the following sentences using the al-lam al-
muzahlaqah:
24) Which of the following is masdar al-marrahl iSj — <o iSj^ — *
^ 0 ✓
25) Derive the 75/73 a/-faV from each of the following verbs:
tj — !xij <,l — pS <,pJx>- <,SLpI tol« y>-l ctjili^l ^^r^ tji^
26) What type of derivative are £^ and oL-U occurring in the
following ayaffi.
s^\^j^*j^j iCS <j>y^ h\ j»
27) In <j : — * X~ — & (the women died) the 7777777 may take two
different vowels. What are they? To which bab does the verb
belong in each case?
Plural of ^Jj, slip, lapse.
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107
28) Read the following hadith reported by Imam Ahmad on the
authority of Abu Sa c id al-Khudri, and translate the last
untranslated part, and vocalize the word coa j correctly:
a ; I a ^Tj — U\ j — * — V » : ^U- «&! ( JL^? <&1 J jLj J 13
l * *f "ti /' «f ^ < »f »fr ' < ✓ . is °. f i,
■ "S*** J*' J' 3 J •« "^-^ J' toJ^-^ Jl 46 1 j b] Jj >- (J Jj-fiJ 01 jJ^Wl
( f J /• J > o ✓ o f o T #f
,(o:r .« 4*^1 *J jji o^^j »
The Messenger of Allah (X— j «Ip 2bi ju said, 'Let not fear of the
people ever prevent any one of you from saying the truth when
he sees it or witnesses it or hears it.' Abu Sa c Id said,
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LESSON 7
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LESSON 7
LEXICAL AND GRAMMATICAL NOTES
(24) Let man consider Ms food.
1) >di : This is fi\ (See D3:13).
2) fUis, food, pi Su*W
iiv* aji bi
(25) (Let him consider how) We pour down water in torrents.
1) s-UJl bip» Ul : This is jal^aUl jl, and so tul — „<* Ul is a masdar
mu'awwal meaning l~ (our pouring) and this masdar
mu'awwal is JtlpVI of 4 — . The meaning, therefore, is,
'Let man ponder over his food: over our pouring down the
water, our splitting the earth, our growing the grains.. .'
2) Lvf s-ws (a-u), to pour.
3) O This is J-SuU J j*iy>.
The reference is to heavy downpour.
(26) Then We split open the earth In clefts.
1) LLi (a-u), to split, cleave.
The reference is to the splitting of the soil in order to enable
the tender sprout to come out.
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LESSON 7
111
™ fff -[V St*" jf*^ /' r rff^Sx, As s ','f'*s
(27=31) And We cause the grain to grow therein, and grapes
and potherbs, and olive trees and date palms, and gardens with
thick foliage, and fruits and fodder.
°' * " S> s$.
1) bJ (a-u), to grow (of plants). ol3l is 75/77 al-masdar.
* so si
UrUj cuJl iv, to cause (a plant) to grow. It is also used to refer to
human growth. Speaking of the birth of Maryam f*>LJl 1$11p the
Qur 3 an (3:37) says,
Her Lord accepted her with full acceptance, and made her
grow a goodly growth,
2) I — ! ij-i : The pronoun L—i refers to mentioned in the
previous ayah.
3) v>- (5/)), grains, j^. (see D3:3).
4) L-if (5//), grapes, plljCsA.
si! 0 « 1
5) u^, potherbs, greens.
6) 0 _^oj (5/y), olive, olive tree.
oJj^i, olive oil, and by extension, any oil.
V 1>S
7) JrfJ (5/)), date palm, singular a&J
1 Ibn c Atiyyah, al-Muharrar al-Wajiz, and al-Qurtubx.
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LESSON 7
8) aJLJ^-, garden, pl^p)^,
9) (i _a )» to be thick-necked.
The ism a/~la c i/ is ^sA, ^Qs-,plot both like ^^-1, ieiz?
s^j^*-, and /?/of both
This is an attribute of human beings, and has been transferred
to trees to describe their thick trunks, So — ^ <j# J — =** means
gardens with huge trees.
10) a^fU, fruit, pity j*.
1 1) v'i grass. This word occurs in the Qur'an only once.
(32) as a provision for you and your cattle.
1) ft*? grazing livestock (camels, cattle, sheep and goats), /a/fUSJ.
2) jsj — provision, object of enjoyment, necessities of life, pi
"*scA. Originally is a ism al-masdar of U^"^ ii, to provide
someone with the objects of enjoyment, or necessities of life.
[AN1]
3) U>l£ is «* — £*■ j J j — rjw. The meaning is that Allah made these
things to grow as a means of enjoyment for you and your
livestock.
(33) When the deafening Hast will coine...
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113
1) tk^s jiVl o^UJl ^ (a-u), (of a noise) to deafen. ^-Ca-Jl, the
deafening shriek. It is one of the names of the Day of
Resurrection.
2) 4^Us — II pit! — pt- liU ; This is the sart, and its jawab has been
omitted, which may be construed as: Jl£il ^-Cail li>U>
o
<u*ubj, 'When the Deafening Shriek comes, every one will be busy
with himself
#1
(34-36) on the Day when a man will flee from his brother, his
mother and his father, his wife and his sons.
1) 1 y Jt / ( a_ i)> to flee from the enemy, escape.
{ism al-makari), refuge, a place of escape.
2) 4 — J>*-U (i-a), to accompany. <L~>- I — companion. The
fern — ^ is also used to mean a wife, />/ j — Here is
another example from the Glorious Qur'an (6:101):
f£? us* yj ^ <j^j
The Originator of the heavens and the earth. How can He have
a child when He has no consort? And He created all things, and
is aware of all things? (6:101)
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LESSON 7
3) Jjjl has two plurals: and 0 J>. The sound /?/ is mostly used
in the tribe names like yj, j^fjA y>, etc.
^ju oU f ^ JW,
(37) Every man that Day will have enough concern of his own.
1) jyi, man. With al- s.yJI. It is has no plural, fern 31 y\. For the
* ■»
plural Jl^-j and are used.
There is a strange feature in the word jj — it takes the case-
endings in two places, in the last letter as all other words, and
also in the letter preceding the last letter. Note the following
examples:
j'y>\ iM 'A man said,' {gala mru'u-n)..
\tfjA cJC, 'I asked a man.' {sa'altu mra 3 a-ri).
IS Ja 'The house of a man,' (baytu mril-n).
Here are some examples from the Glorious Qur'an:
JUj ,4 ^.m S&m b (r *\ o\
If a man dies and has no children... (4:1'76) 1
sd\ cj£\Zj t Jl lp\ 4y}
O sister of Haran! Your father was not a wicked man nor your
mother a harlot. (19:28)
1 In the QurVanic spelling there is an alif after the waw bearing the hamzafi, but is not to
be pronounced.
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LESSON 7
115
^ aj^- t >-v, o ] p-r-^ cJ^i J^=» £J^>
every man among them hope to enter the Garden of
Delight? (70:38).
2) OLi, matter, affair, business, concern,, pi
& O 0 S
3) s-Up] iv, to suffice. 1
0j^& l^ac- oj^JJ \jjf sy^H^ 4 ^Ov^Uf ^5^/ -U«j>> o_$>j
(38-41) Some faces on that clay will be bright, laughing,
rejoicing, and some other faces on that day will be covered with
dust, veiled in clarkness.
1) 4-^." j, face, pie J>rj.
2) 1 jUl-l 'jL>\ iv, to shine, glow.
3) ijLi^l x, to rejoice, be delighted.
A
4) jW^, e j**, dust.
5) Sj^w. j^jj ej^j : The mubtada J must be definite. It may be
indefinite in certain cases. One of them is when there are two
rnubtach's speaking about opposite ideas as in the following
examples:
'One day is favourable to us, another unfavourable.'
* '* . * «
1 ^c.i 3 'it was of no use to him.' This expression occurs frequently in the Qur'an.
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'One car is going in, another is going out,'
In the same way we have here:
I j — 1p l^Iip « ji-jj <XjjL^fi i^jj o J>t-j, 'Some faces on that day
will be bright, and some faces on that day will be covered with
dust.'
This is called ^ (diversification).
Uaj j*j (i-a), to cover, overtake. [AN2]
, dust.
(42) Tliose are the disbelievers, the wicked.
1) : This is J^Uiit , and so — p^I j — * <*J J^> V. (See
D3:26)
2) o^i5" is one of the plurals of jil^, and it is on the patterns of
«>
Here are some examples:
1» .. .
yrli> — > 0 j?k3.
>C, sorcerer -> (See Q7:l 13,120; 10:80; 20:70; 26:38,
40; 29:41,46).
U\i -> iaL.
If the second radical is a weak letter (j or lS), it is changed to
afi/as:
j^b, seller — > (for
•X^, master — > «^ (tor o^j^).
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LESSON 7
117
ADDITIONAL NOTES
1) Some verbs of bab J— *a have an ism al-masdar on the pattern of
** ^ *
J U». Here are some examples:
,UIS1 j cLotf Oil
2) Here is an ayah with the word yiDl:
On that day man will say, 'Where to flee? 9
3) There are two important derivatives of this root in everyday use in
modern Arabic. These are:
a) Jm — ■*> j\ (masdar of iv) meaning overwork. The doctor will tell
you that you broke down because of & — It occurs in the
Glorious Qur'an in a meaning very close to this (18:73, 80).
b) ^ — iftly (masdar of iii) meaning adolescence. 'Adolescent' is
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113
LESSON 7
EXERCISE
1) Identify the following in the text of the surah:
a) three muda "a/verbs.
b) an ism al-fa c il derived from a muda cc ai verb.
c) an ism al-fa c il derived from a mujarrad salim verb.
d) two examples of the ism al~fa c il derived from mazid
verbs.
e) two nouns belonging to the al-asma 3 al-khamsah.
f) four nouns belonging to the ism al-jins al-jam %
g) a noun which has lost its nun because of idafah.
h) A damir al-fasl
i) a verbal sentence functioning as a na c t.
j) a noun which does not accept tanwin for one reason.
2) Give the plural of each of the following nouns:
„«L^>-lv2 (.^jj tJLJi tjj^l 'fV ^<w~^P t<w~>- tfJ^J c&
3) Give the singular of each of the following nouns:
4) What is the singular of s — ^? What does it originally mean?
And what does it mean in this surah? Give the verb from which
this noun is derived along with its bab
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120
LESSON 8
LEXICAL AND GRAMMATICAL NOTES
jM ^ ^
(1) Nay, not §©» I swear by this City (Makkaifa).
^ O O /
1) UL.JI j^Jil iv, to swear.
The statement that follows the qasam (oath) is called jawab al-
** 0
qasam v'j*). If the jawab al-qasam commences with an
affirmative verb in the madi, it should be preceded by the
emphatic particle e.g. i5 J«4 ^ <&\j t 'By Allah I saw him
stealing.'
Here the jawab al~qasam is xS i| 6^ | ^ •
2) The negative particle V in — 51 V is not related to the verb
if. It is used to refute the arguments of the opponent. So the
meaning is, 'The matter is not as you say. I swear ...'
This H is used by the Arabs even today. If you were to ask an
Arab friend of yours what he thinks of your new suit, he would
say, 5 — LJ>r Mj cV. This V is used to remove the fear lurking in
your mind that you might have been tricked into buying
something of an inferior quality.
3) Al3l 3 city (and here by «aJl)I is meant Makkah), pi
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121
(2) And you are free in this City.
1) %>- J>- (a-i), to be permissible, to be unrestricted.
J°>^- is what is permitted. So also is J>s
This ayah contains a prophecy that Makkah will be conquered
by the Muslims, and that the Prophet &\ Jl_^ will be
permitted to enter the City as a conqueror. So JJJi Ij^j Jf- c-iij
means that you will be free to do what is needed during the
conquest.
(3) And by a father and his offspring,
1) Some commentators are of the opinion that by 'a father' is
meant Ibrahim f*!Ji &■ whose son Isma c ll faCLji settled down in
Makkah, and the Arabs are his progeny. 1 The Glorious Qur'an
has recorded Ibrahim's (f*~_Ji prayer regarding Makkah in
the following ayah (14:35):
Remember when Ibrahim said, 'My Lord! Make this City safe,
and preserve me and my sons from worshipping idols. [AN1]
2) The word I — * is mostly used to refer to things and animals.
But less frequently it is used to refer to human beings also as in
following ayah (4:22),
Al-Tahnr wa 1-Tanwir.
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And do not marry women whom your fathers married, except
what has already happened in the past.
3) In oJj 1^3 the OJIp has been omitted, i.e. oJJj
# • ""5 wy ft
(4) We have, indeed, created man in toil.
1) xSJI 5 toil, suffering,
yy s *' \ 4 > s ft
Ja*l jAflJ ^ 0' V 4 -^'
(5) Does he think that no one has power over him?
1) UL^~ (i_a), to think, consider, regard.
It takes two objects which are originally mub tads' and khabar,
e.g. i jIj ^*Jl, 'The weather is cold; ~» b jU" ^Jl c4~^, 'I thought
j ■>
the weather was cold.' The Pre-Islamic Poet c£ A^ says,
'I regard piety and generosity to be the best trade with regard
to profit when man gets heavy (with age and sickness).'
Here are some examples form the Glorious Qur'an:
<l>pM lis it «jg
Do not think that Allah is unmindful of what the unjust are
doing. (14:42)
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123
And you would have deemed them awake though were
sleeping. (18:18)
You think they are united, but their hearts are divided. (59: 14)
Its two objects may be replaced by 0} and its ism and khabar,
e.g.
^ ^
Here are some examples from the Glorious Qur'an:
X *' "2 ^
And they deem that they are rightly guided. (7: 30)
... yet they think that they are doing good work. (18: 104)
The particle 01 has another 'lightened' form without the saddah
(01) known in Arabic as 2 — iikJl 01 Its ism which in this case is
always the OU. — il j# — v» is omitted, and its khabar is usually a
sentence, e.g. ifl V 01 Ji#f (i.e. V] 4-4 V o#f). So in
jj a£ jjju, J the particle 0? stands for ^1
2) SjJtS &t yxJl Jlp 3^ (a~i), to be able to do, have power over, to
be in a position.
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124 LESSON 8
He says (boastfully), "Wealth In abundance have I
1) IT^U £JUi (a-i), to perish, die. [AN 2]
lS"!>Gb} dlu? iv, to destroy.
2) «aJJ, abundant.
Does he think that no one has observed him?
.(8,9) Did We not assign to him two eyes, a tongue and two lips?
1) Ji* here is in the sense of to make, create which takes only one
object. See D3: 25.
2) ^ 5 /?/ oU-i. The mansuh of 3i— * is — £ or <J y — > S (oral,
labial), e.g. c^ji-SJ' jl^-Vl, oral examination, ^ y-^ — Si <J* JLr»*^»
labial letters (like p cj iu). [AN3]
(10) And show him the two mountain paths?
1) i-JlOA j™_> JaJl aSi! (a-i), to show the way, guide. For the
different uses of is'S*, see Lesson 1 I ayah 6/Note 1.
2) &Jjl, highland, plateau; mountain path,/?/ SuJf, S JJ. [AN4]
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125
(11) But he has not stormed the summit,
#0 0
1) \ j^s—il viii, to storm, to attack, to rush into. (See
Q38:59).
2) tiuil (vkxSi ^ : The mat// is negated with V in the following
two cases:
a) if the verb is used to express a wish, e.g. I — <ftl iiljl V,
'May Alllah not show you anything unpleasant.' (D3:2)
b) if two verbs in the madlare negated together, e.g. cJSl V
cJj-i, 'I neither ate nor drank.' Here is an example from the
Qur'an (75:31):
IBte mdttner believed nor prayed, (D3:25)
In aIa^JI ^ the deep construction is,
LJ&I p.L.JI n/j 'JA V, 'He neither believed nor stormed the
summit.'
The requirement of C)l — • — _i is mentioned in ayah 17.
2) *3&Ji, the highest point in the highland , pi s^Uf .
(12) And what will explain to you what the summit is.
1 Tqfsfr al-Tahrir wa l-Tanwir by ibn 'Asur.
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LESSON 8
1) allji & c5 X)t>j & L5 -iJi ij jS (a-i), to know.
s-m^^J to inform, let someone know.
/ y " / "
2) The sentence M*Jl U is the second object of <jj*\, and so it is
0 jf iSs ,
(13) (It is) to free a slave.
* * '
1) J?j ^ : Here the mubtada 3 Q}) has been omitted. With its
restoration, the sentence may be construed as: ^Sj dii
2) l£i iU (a-u), to separate, disjoin, untie. [AN5]
3) &j>\, neck, /?/ >
r jj ^ 1-1
3^ j dii is a metaphor (5^f) for the emancipation of a slave. In
this expression a slave is likened to an animal with a rope
round its neck. Another expression used in the Glorious Qur'an
for emancipation is y,J>J lit freeing the neck (see Q4:92;
5:89; 58:3). The plural — »J\ is also used in this sense (see
Q2:177; 9:60).
(14- 16) or to feed at a time of famine an orphan near of kin, or
some poor wretch covered with dust,
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127
1) LL* (i-a), to be hungry.
and 0L*~- 5 hungry.
" is masdar rniml
2) Cj£^K poor, miserable, plo^CS.
3) Ujj v j? (i-a), to be covered with dust.
sT£ is masdar mimi
B L5Cw> : This points to his utter poverty. He is so poor
that he has no clothes to cover himself with, and no bed to
sleep on. He sleeps on the floor, and his body is covered with
dust. [AN6]
t a o f , f
4) 4j kinship. SjI^aJI and J>jal\ also mean the same.
5) is the <j Jj*i/> of the masdar
The masdar acts like its verb whether it is munawwan, mudaf or
has J I prefixed to it. Here is an example of its being mudaf.
(This Is) an account of the merey of your Lord to His servant
Zakariyya(Q19:2).
Here J — £ is the « — j J j — of the masdar a — l^-^j and so it is
■> > OS
'if > ' » 1 f
1' w^l
1 The word is written with ta maftuhaPi in the mushafm this a/^-
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128
LESSON 8
(17-18) in addition to being of those who believe (in Allah and
His Prophet) and urge one another to patience and urge one
another to compassion. These are the Companions of the Right
Hand.
1) p is a harf c atf and signifies delayed succession, e.g.
p 'Bilal came followed by Hamid.'
yjs. p tt^Jl Jttyl J^o, 'The boy entered the room, and went out
after a while.'
It is also used to convey succession of information, not of
events, e.g.
p p> J^ 9 'Bilal is a learned man, and also a public
speaker'. Here Bilal's quality of being a public speaker does not
come after his being a learned man, Only my information about
his being a public speaker comes after my information about
his being a learned man. In such a context, it may be translated
as in addition to, furthermore, moreover
2) !j— £T ^JLJI cr~ + d& p : This expression not only refers to
someone's being a believer, but also to his belonging to the
Muslim ummah, and the following part of the ayah emphasizes
the idea of communal life, and one's duty to the community.
3) \ ps SIT p : The sibh jumlah ^ & is the khabaroi
* * % fit*
<I)IS", and the verbal sentence I j^T is Jjv jUl ^L^.
L^ly ^Ul vi, to exhort one another, urge one another.
4) (j^iK right hand.
J> 0
right side.
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LESSON 8
129
Another expression used in the Glorious Qur'an for 'the
Companions of the Right Hand' is ^1^1 (56: 27).
(19-20) But those who disbelieve Our revelations are the
Companions of the Left Hand. Fire will he closing in on them.
1) flrfft left.
o&Dl, left side.
Another expression used in the Glorious Qur'an for 'the
Companions of the Left Hand' is JllJtJl L>U^I (56: 41).
2) The nominal sentence . . . 1a is the khabar of
and the sentence Ij^iS" is J jUl
3) 1^1, threshold. (See Q18:18). bl^j L>Ul j^jl i v , to close
the gate. The ism al-maFul is -Cs j/>.
with a hamzah instead the wawhas the same meaning as
The verb is ^LJl IC*! (for J — ^H), and its ism al-maful is
■>»
4) — vf jL_J is 'transferred epithet' for it is not the fire which is
closed, but the place holding the fire which is p — aL_4^-.
It may also be interpreted as the Fire closing in on the wrongdoers
form all sides.
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130
LESSON 8
ADDITIONAL NOTES
1) Here are two more ayahs containing Ibrahim's (f^U-J
supplication (14:36-37)
K s < '< fat t y ,^--n"1 tf >?t -
0 A£\ ^Tja dJJU2Jl i^aJ b;
My Lord! They (the idols) have lead many people astray.
Whoever follows me is surely of me, but whoever disobeys me,
still You are Forgiving, Merciful. Our Lord! I have settled some
of my offspring in an uncultivable valley close to Your Sacred
House, our Lord, that they establish regular prayer. So make
people's heart tuna towards them. And provide them with
produce so that they may give thanks.
2) In modern Arabic dU^i— ^ x means to consume,
diii^ is consumer and *\y means consumer goods.
3) Uli^} tX^ill^ U°5la 4iU iii 3 to speak (mouth to mouth).
s^iljJ. ^% cu*L', I communicated to Bilal by word of mouth.
4) The highland in the Arabian peninsula is called (Nejcl).
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LESSON 8
131
5) In modern Arabic ili is used to mean to change money into
smaller denominations, and the change is called 2 £i.
diljt means screwdriver.
< .1
Note that dUii is jaw, jo/ii
6) There are many ayat in the Glorious Our'an exhorting
Muslims to provide food to the poor and the needy. Here are
some of these ayat
ev line, i
righteous) feed the poor, the orphan and the captive
for love of Him (saying), r We feed you only for .Allah's sake. We
want from you neither recompense nor thanks.' (76: 8-9),
In the following ayat those not feeding the poor are censured:
He did not believe In .Allah the .Almighty, nor did he urge on
the feeding of the poor. Therefore, he has today no real friend
here, (69: 33-35)
i| jk^uu U\^/ o^*^ c2^ svy) uvl 1 ^^^i Sn
0 iuJt 63 £ 0 # ^ i|3 §0 S^Ct £
Except the Companions of the Right Hand. In Gardens they
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132
LESSON 8
ask one another about the guilty, What has brought you to
Scorching Fire?' They will say, "We were not of those who
prayed, nor did we feed the poor. And we indulged in vain talk
with those given to vain talk, and we used to deny the Day of
Judgment till the inevitable overtook us...'
Do you see the person who denies the Judgment? It is he who
rebuffs the orphan, and does not urge others to feed the poor.
(107:1-3)
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LESSON 8
133
EXERCISE
1) Identify the following in this surah:
a) a nominal sentence functioning as the second ma fill hihl
b) a nominal sentence functioning as the khabar of a
mubtada \
c) a khabar whose mubtada 'has been omitted.
d) the maful bihl 'of a masdar.
e) two nouns belonging to the al-asma 3 al-khamsah, one of
them being majrur and the other, mansub.
f) a muthanna noun.
g) a jawab al-qasam.
h) a masdar miml
2) Correct the following sentences:
' s OS so ■ * * } 0 ,» £
of
3) What does N in jU-il V signify?
4) Rewrite the following sentence using L-I~_klf with the
'lightened' jl : aS-i ^.
5) What is the literal meaning of fij dli? And what is meant by
this expression?
6) What are the two meanings of jCJ? Use this word in two
sentences of your own composition, each with one of the two
meanings.
7) What does mean in each of the following sentences?
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134 LESSON 8
;? \ -* * f ' i<- »ti 6 ' * * If* " '
8) Give the plural of the following nouns:
CjIj tOj c JC» (,0LJ t^^J tSili
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Research and experience in the field of language teaching point
to the importance of using living texts of a language to teach its
grammar and other linguistic elements. This book is an attempt
to make use of Quranic texts for this purpose. It contains eight
carefully selected passages each of which is followed by lexical
and grammatical notes and copious exercises in the fields of
comprehension and language skills.
Dr V. Abdur Rahim has been associated with the work of
teaching Arabic as a foreign language for about forty years. His
pioneering work, Durus-al-lughat al-'Arabiyyah is now being
used in many parts of the world.
Currently, he is Director, Translation Centre, King Fahd Quran
Printing Complex, Madinah, Saudi Arabia.
ISLAMIC FOUNDATION TRUST, CHENNAI is an
organisation devoted to make Islam a living reality in our age.
For this purpose, it aims at improving human communication
and developing a better understanding of Islam among all
people of the world, Muslim and Non-Muslim, so as to
galvanise man to the message and ideal of One God and the
unity of mankind, as brought by all the Prophets of God
throughout the ages, last of whom was the Prophet Muhammad
(blessing of Allah and peace be upon him). An important aspect
of the Foundation's multifarious activities is publication of
literature on Islam.
fj Islamic Foundation Trust
1 chennai - 12. India
ISBN 978-81-232-0202-0
9 788123 202020
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