24 replies to this topic

[Shia_Debater]

This is primarily for me to practice my basic arabic grammar, and secondarily for anyone who wants to read through the thread and learn some basic arabic grammar themselves. Also I would like to ask those who know basic arabic grammar to help me out, i.e fix any mistakes I make - it would be much appreciated.

I will try to link it in with this thread - However I can't do that fully, because (unless I am mistaken) the only words that can be inserted into this are words which are things that you do, such as eating, moving something, running etc. I don't think words such as Baraka which means blessing would be able to be put into this

Please realise that I don't have much knowledge of Basic Arabic Grammar, and I'm not saying that to be modest - it's the truth, so don't take everything you see as being 100% correct. I would advise you to verify that it is correct before accepting it, otherwise it could lead you to learning what you think is Basic Arabic Grammar, but actually isn't.

And to those who know Basic Arabic Grammar, if you can correct me where I make mistakes, and verify that I have been correct in places which I am, then please do so - Jazakamullah Khairun.

Madhi - Past Tense

Huwa - One absent male - Fa`ala
Humaa - Two absent males - Fa`alaa
Hum - Three or more absent males - Fa`aloo

Hiya - One absent female - Fa`alat
Humaa - Two absent females - Fa`alataa
Hunna - Three or more absent females - Fa`alna

Anta - Present Male (You*) - Fa`alta
Antumma - Present Males (You two) - Fa`altumaa
Antum - Present Males (You three or more) - Fa`altum

Anti - Present Female (You*) - Fa`alti
Antumma - Present Females (You two) - Fa`altumaa
Antenna - Present Females (You three or more) - Fa`altunna

Ana - Me (the speaker) - Fa`altu
Nahnu - We (the speakers) - Fa`alnaa

*By you, I mean you are addressing someone, for example I say, You are smart or You used to have short hair etc.

Fa`ala is an act of doing something, so if you apply it to the 14 different ways you would get

That (absent) male (huwa) did something (Fa`ala)
Those (absent) male (two) (Humaa) did something (Fa`alaa)
Those male (three or more) did something

That female did something
Those female (two) did something
Those female (three or more) did something

You (male) did something
You (two males) did something
You (three or more males) did something

You (female) did something
You (two females) did something
You (three or more females) did something

I did something
We did something

The words in red in the first two out of these 14 show the Arabic that needs to be used to form the sentence which gives you the meaning E.g. Huwa Fa`ala = That (absent) male did something


Lets apply this to another word

akala -  That (absent male) (huwa) ate (something) (akala)
akalaa - Those (two absent males) (humaa) ate (something) (akalaa)
akaloo - Those (three or more absent males) (hum) ate (something) (akaloo)

akalat - That (absent female) ate (something)
akalataa - Those (two absent females) ate (something)
akalna - Those (three or more absent females) ate (something)

akalta - You (male) ate (something)
akaltumaa - You (two males) ate (something)
akaltum - You (three or more males) ate (something)

akalti - You (female) ate (something)
akaltumaa - You (two females) ate (something)
akaltunna - You (three or more females) ate (something)

akaltu - I ate (something)
akalnaa - We ate (something)

I gave examples for the first three with the words in red, it's very long so I won't give it for all, but I think you should get the jist of it

Also, I don't know if the word 'something' would be part of the sentence or not, I put it in brackets because I assume it isn't because I didn't say what food was eaten, if I had said what food was eaten then I think the 'something' would be replaced with that food that was eaten, and the brackets would be removed i.e. the food mentioned would be part of the sentence e.g. Huwa akala Basal - He (one absent male) ate an onion

If anyone can correct me where I went wrong, verify that all that I did was correct, and give me tips for improvements that I could do next time, it would be much appreciated

Edited by Shia_Debater, 15 May 2012 - 07:25 PM.

[Hezbollahi Malang]

jazakallah khair.
you clarified a few things for me

[Ali_Hussain]

Well that was more sarf than nahw (grammar being the science of classical arabic that deals with the principles through which the 3 parts of speech are recongnised from the perspective of experiencing grammatical states or not), and 'something' would be part of the sentence, it would be the maf'ool bihi (object of the verb), and would be reflected with (tanween) fatha

(i'm pretty sure that is right)

As for sarf, there is quite a good little book I recommend, 'fundamentals of classical arabic' - Husain Abdul Sattar (vol 1, conjugating regular verbs and derived nouns).

It is by no means a complete book, but it is small, and provides neat tables, and is very clear for the topics it covers, the author first introduces them, with a brief discussion, then provides a table. He also discusses basic grammar in some parts of the book.

The topics that book covers are: past, present (active, passive and their negations), the emphatic, the command, the prohibition, active partciple, passive participle, noun of time and place, noun of usage, superlative noun, six types of verb form 1.

The book is 95 pages, it doesn't have everything, there is alot missing, but what it does have it is pretty clear about.

(i think this is a link to download it, if not, google it, there were others, but it is only about £7 or £8 and comes with an audio cd, and is worth the money)

http://islamicbooksl...n-abdul-sattar/

Edited by Ali_Hussain, 15 May 2012 - 09:28 PM.

[Shia_Debater]

^ Jazakamullah Khairun

Isn't nahw more difficult than sarf? and required to be done after sarf? I was always of the impression that Sarf is Basic Arabic Grammar, and Nahw is Intermediate or Advanced Arabic Grammar, I guess I was wrong

[Ali_Hussain]

No, they are two seperate sciences, though they do intertwine. Sarf (morphology) will basically give you the 'non dictionary' meanings from the root word (though i guess that isn't correct because with many once you know the root, underneath they will include many variations of the word).

From example: if you take these letters ضرب (hit) you can morph it into this ضربناهم which is one word, but is a sentence, and has more than one 'meaning' 'We hit them' - ضرب (hit) نا (we) هم (them). But there can also be a grammatical discussion here, as grammar deals with sentences and phrases.

or like كتب (write) becomes كاتِب (writer)

basically, whenever you hear words like mawsuf - sifah, mudaf - madaf ilayh (those two are common phrase structures for example), verbal sentence (jumlah fi'liyah) nominal sentence (jumlah ismiyah) mubtada - khabr etc, it is nahw.

Edited by Ali_Hussain, 16 May 2012 - 02:17 AM.

[BaqiyatullahY]

Past (or Madhi): you have to memorize the end of the verbe, and then you can apply it to every verb (with some exceptions)


Present (or Mudhari'):


source: [French website] http://www.webarabic... la conjugaison

Edited by cendrillon, 16 May 2012 - 03:23 AM.

[Al-Englisi]

The difference between Sarf (morphology) and Nahw (syntax) is that the former deals with individual words (that are liable to change, meaning limited to verbs, nouns, and infinitives) whereas the latter, nahw, deals with words and their place within a sentance, also the affect one word can have on another and unlike sarf (which looks at changes within the structure of the whole word), Nahw discusses only the changes in a'rab of the last letter.

[Shia_Debater]

Is nahw easy to learn? Do any of you guys have books (similar to the one Ali_Hussain posted on sarf) but on nahw?

Jazakamullah Khairun

Edited by Shia_Debater, 16 May 2012 - 09:09 AM.

[Al-Englisi]

Nahw is not to hard, i enjoyed it. It can seem like a mountain to climb, but if you take it slow and keep persisting, the fruits are more than worth it.

http://www.lulu.com/...t-17575797.html

[ImamAliLover]

i am of the view that nahw and sarf are both very learnable and i think it is only complicated by people giving really complicated explaniations and giving these terms complicated English grammatical names that many native speakers almost NEVER use like "syntax".  i learned more of these complicated English grammatical terms from Arabic classes than the years i studied English as a native speaker growing up in the United States!

A good principle that i like to keep in mind when it comes to stuff like this is that if illerate Arabs in Jahiliyyah were able to master this stuff inside and out, then there's no excuse why we can't.  Really, a big issue i see is how complicated a lot of people make this stuff out to be when it shouldn't be.  There is a saying:
النحو في الكلام كالملح في الطعام
Nahw in speech is like salt in food.

And that's how it should be; nahw should be something enjoyable that makes you enjoy the taste of your speech, not a mental workout that makes you wish that you never took Arabic.

And i'll give you an example of what i'm talking about.  i will try to explain the basics of nahw by giving the basic principles of 'iraab (the changing vowles at the end of in a simple way; a way so simple that i don't think anyone before me has explained it like this and Allah(swt) knows best.  And at the end of the explaniations, i'll give several examples from the Quran to make it clear insha'Allah.
Now, these are the BASICS of Nahw but this is the stuff that you will see the majority of the time.

(note that this is for the nouns.  i'll explain the ones for the verbs in another post insha'Allah)

So first up, know the huroof al-jarr (usually translated as prepositions) such as على, مِن, في, إلى, لِ, بِـ, عن, كَـ, مَعَ etc.  Whenever you see one of these, then the word that it effects gets a kasra if it's direct (has ال in the beginning like البيت) or a tanwin al-kasra if it is indirect (doesn't start with ال).
(i'm starting with these because they're probably the most common and i will note the exceptions in the next post insha'Allah because i don't want to clutter this up)
So for example,
أنا في المسجدِ.
I am in the mosque.
Notice how the daal at the end of masjid gets a kasra because of في.
Similarly,
أنا في مسجدٍ
I am in a mosque

Or:
كُـنْـتُ مَعَ محمدٍ
I was with Muhammad
(Yes even names have 'iraab)

Notice how the daal gets tanween al-kasra, because it is indirect (doesn't have ال in the beginning).
You would also say:
أنا في مسجدٍ كبيرٍ

Or:
أنا في المسجدِ الكبيرِ
.

Next!  The object of a verb is marked by a fatha if it's direct and tanwin al-fatha if it's indirect (doesn't have ال in the beginning of the word).  Also tanwin al-fatha ALWAYS has an alif.
For example,
رَأيْتُ الشيخَ
I saw the Shaykh.
or
رأيتُ شيخاً كبيراً
I saw a big (or great) Shaykh (or an old person)

For English speakers, it's kinda tricky to get used to the idea of thinking of nouns being objects of verbs, but you get used to it.  i used to think to my self "i saw what?  the shaykh!" to get myself used to thinking like this.

You also make nouns have fatha/tanwin al-fatha if  they are the objects of certain particles such as إنّ, أنّ, حَـتّـى
(i have a feeling that i'm missing a couple; i let someone borrow i good book i had that listed all of these so i'm doing this from memory).
These are probably the easiest examples i can give to illustrate this point:
أَشْهَدُ أنّ محمداً رسولُ اللهِ
أشهدُ أنَّ عليّاً وليُّ الله
إنِّ اللهَ على كلِّ شيءٍ قديرٌ
btw, الله is always either going to have a fatha or a dhamma or a kasra at the end.  No tanwins.

Finally, if a noun isn't affected by anything, it's in what i like to call in it's "default state".  For these, you simply put a dhamma at the end if it's direct or tanwin al-dhamma if it's indirect.
So:
محمدٌ رسولُ اللهِ

الرجلُ كبيرٌ

البنتُ صغيرةٌ

etc


One final point before i spam you with Quran examples, remember that for the nouns that are idhafah, the mudhaf ilay always ends with kasra/tanwin al-kasra (unless it's one of the exceptions which i'll list in the next post insha'Allah).  i explained this more here:
http://www.shiachat....ost__p__2324428


QURANIC EXAMPLES:
1) إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
al-Kawthar gets a fatha at the end because it is the object of أعطيناك (we gave you)

2) فَصَلِّ لِرَبِّكَ وَانْحَرْ
Rabbika has a kasra under the baa because of لِ.  As we mentioned earlier, it is one of the huroof al-jarr

3) إِنَّ شَانِـئَـكَ هُوَ الْأَبْتَرُ
شانِئ is basically a hater, notice that the hamza at the end gets a fatha because of the إنَّ
And "al-Abtar" gets a dhamma at the end because nothing is affecting it.  It's in its 'default stage' as i like to say.
Also huwa (هُوَ)is always going to be huwa and will never get changed by anything else.  You may hear some Arabs pronounce it as هُوَّ (doubling the waw) but this is slang and is incorrect.

4) إِذَا جَاءَ نَصْرُ اللَّـهِ وَالْفَتْحُ
idha is always idha and never changes.  In Classical Arabic, Idha sometimes means "when" and sometimes means "if".  Now-a-days it's basically almost always used to mean 'if'.
جاءَ literally means 'he came' and نصر الله loosely translates as "the help of God".
Notice that it says نصرُ الله and not نصرَ الله. If it was نصرَ الله, it would kinda mean "He brought the help of God", because adding a fatha would make it the object of جاء.  (btw جاءَ has a fatha at the end because it's a verb in the past tense and they always have a fatha at the end but we'll discuss this more in the post regarding verbs insha'Allah).  Rather it's نصرُ الله because it is the subject of this sentance; it is the Help of God that is coming.  And same thing with al-Fath (the victory).

5) اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
Guide us to the straight path
الصراطَ المستقيمَ both have fathas because it's the object of the verb 'ihdinaa'

For much more details and examples, i recommed reading the first chapter of this fantastic book from Shaykh Dr. V. Abdur Rahim:
http://www.lqtoronto.com/sfgq.html


Finally, with plural nouns that end in ون  or ين (ie: مسلمون, مسلمين), then if it fits in the third category (where it would normall take a dhamma), then you would make it end in ون and if it would normally fit in the other two categories (if it was singlular), then you make it end in ين.
For example:
نَـحْـنُ مُـسْـلِـمـونَ
أُحِـبُّ المسلمينَ
أنا مِن المسلمينَ

TO BE BRIEF:
-A noun affected by a harf jarr (مع, مِن, عن, etc) gets a kasra if it's direct and a tanwin al-kasra if it's not direct
- A noun that is the object of a verb gets a fatha  if it is direct and tanwin al-fatha if it is not direct
- A noun that is not affected by anything gets a dhamma if it is direct and a tanwin al-dhamma if it is not direct

So there you go, the basic, yet most common principles of 'iraab for nouns that you will see everwhere in the Quran, explained in a single post with no need for crazy long books or complicated terms that i can't even pronounce.  Please let me know if there's any questions

Also, i recommend going through the Quran and contemplating over the 'iraab of the nouns in the Quran and see if you can figure out why they are the way they are.  Feel free to post some here as an excersize.

i will list some of the exceptions in a later posts sometime today if i have time insha'Allah (if not today, then tomorrow)

Edited by ImamAliLover, 02 June 2012 - 06:20 PM.

[ImamAliLover]

Exceptions for nouns:
The main exceptions to these are words that we call "مَمْنُوع من الصرف". i'll split these into two categories: Names and certain nouns (that are not names.
1) Names. The type of names that you NEVER apply a kasra, nor any tawin to are:
- All non-Arab names
For example, you should never say:
كنتُ مع إبراهيمٍ
Rather, you simply add a fatha to the end. So:
كنتُ مع إبراهيمَ
كنتُ مع إسماعيلَetc
And if it's in it's 'default phase', it only gets a dhamma.  Nouns that are ممنوع من الصرف never get tanwiin
- All Arabic female names and all Arabic names that end with taa marbutta (ة) even if they're male.
So:
كنت مع فاطمةَ
كنت مع عائشةَ
كنت مع معاويةَ
So notice that even though Mua'wiya is a male name but because it ends with taa marbuta, it is one of the words that is ممنوع من الصرف so we put a fatha at the end in this case (and a dhamma if it's not affected by anything)
- All Arabic names that can't be broken down. For example we can break down the name محمد because it is a deritive of the word حمد. However you can't break down some names like عُـمَـر
So a quick comparision:
هذه الرسالةُ مِن محمّدٍ
This letter is from Muhammad
هذه الرسالة من عمرَ
This letter is from 'Umar

2) Other nouns. All nouns that fall into any of these patterns are considered ممنوع من الصرف:
These are the patterns of these special nouns:
أفْـعَـلَ  
فُـعَـلاء
مَـفـاعِيل
  مَفاعِل
فَعائِـل
  أَفْــعِـلاء
فَـواعِل
(lemme know if i'm missing anything)
HOWEVER this only applies if it's not direct.  If it's direct, then they still can take a kasra
For example:
كنتُ في مساجِـدَ
كنتُ في المساجـدِ

Quranic examples of this:
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا
(btw, it is expected that a person is able to read the Arabic script and especially the Quran fairly well and should at least know a little bit of vocabulary before going much into grammar.  There's no point in going too much into grammar if one has trouble reading just like how there's not much point in knowing the ins and outs of a car, yet not know how to drive it)
So here, Allah(swt) says that He revealed to (إلى) the following Prophets/Messengers:
- Nooh
- Ibrahim
- Isma'eel
- Ishaq
- Ya'qoob
- Al-Asbaat (these are the tribes of Israel if i'm not mistaken wallahu 'alam)
- 'Isa
- Ayyub
- Yunus
- Haaroon
-Sulaymaan

So notice that despite a harf jarr (إلى) affecting all of the above, the only ones that got a kasra or a tanwiin al-kasra were:
- Nooh
-al-Asbaat
As for Nooh, it appears to me that the reason for this is that Nooh is actually an Arabic word or at least has an Arabic root but Allah(swt) knows best
And al-Asbaat is a normal word and doesn't fall into any of the above-mentioned exceptions.

As for all of these other Prophets/Messengers (peace be upon all of them and on our Prophet and his family), all of their names are non-Arab names so them being affected by إلى makes them get a fatha at the end

Next example:
وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ

The word in question here is مصابيح.  This follows the pattern of مـفاعيل (replace faa with saad, ayn with baa and laam with Haa) and is thus one of the words that are ممنوع من الصرف.  So the baa in the beginning here makes it have a fatha at the end, and not a tanwin al-kasra

So here's a trivia question!  Analyze the following verses and explain the 'iraab for each word:
قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴿١﴾مَلِكِ النَّاسِ ﴿٢﴾إِلَـٰهِ النَّاسِ ﴿٣﴾مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ﴿٤﴾الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ﴿٥﴾مِنَ الْجِنَّةِ وَالنَّاسِ ﴿٦﴾


بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ ﴿١﴾الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ ﴿٢﴾الرَّحْمَـٰنِ الرَّحِيمِ ﴿٣﴾مَالِكِ يَوْمِ الدِّينِ ﴿٤﴾إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴿٥﴾اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ﴿٦﴾صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ﴿٧﴾
(there will be a learning expirence in this one in particular)

إِنَّمَا يَخْشَى اللَّـهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّـهَ عَزِيزٌ غَفُورٌ

And correct me if there's any mistakes and please ask any questions.  If i don't know, there's many more qualified people on this forum to answer masha'Allah

And Allah(swt) knows best

Edited by ImamAliLover, 02 June 2012 - 07:10 PM.

[Ali_Hussain]

Shia_Debater, on 16 May 2012 - 09:08 AM, said:

Is nahw easy to learn? Do any of you guys have books (similar to the one Ali_Hussain posted on sarf) but on nahw?

Jazakamullah Khairun

I have only skimmed through them, but i've heard good things about these two books.

tasheel al-nahw

http://attahawi.file...heel-alnahw.pdf

hidayat fi'l-nahw (english/arabic)

http://attahawi.file.../05/hidayah.pdf

Edited by Ali_Hussain, 03 June 2012 - 04:37 AM.

[covertiman]

I'm currently studying a bit of Arabic and I have a question. How does one know when to use the ظ vs. the ض letter?

[Ali_Hussain]

covertiman, on 07 June 2012 - 09:49 PM, said:

I'm currently studying a bit of Arabic and I have a question. How does one know when to use the ظ vs. the ض letter?

It isn't up to you to choose, it's the way the language is constructed.

For example in english, the word 'his' is not written 'hiz' or the word 'that' is not written 'dat' etc. It's the same in arabic.

Edited by Ali_Hussain, 08 June 2012 - 04:58 AM.

[Shia_Debater]

Ali_Hussain, on 08 June 2012 - 04:52 AM, said:

It isn't up to you to choose, it's the way the language is constructed.

For example in english, the word 'his' is not written 'hiz' or the word 'that' is not written 'dat' etc. It's the same in arabic.

Yeah but when do you know which is the write way to write it? For someone who isn't used to English, if they hear you pronounce the word 'his' he/she may think it is spelt as 'hiz'. How would one differentiate on when you use which letter (out of those two arabic letters)?

Edited by Shia_Debater, 08 June 2012 - 05:01 AM.

[Chaotic Muslem]

[Ali_Hussain]

Shia_Debater, on 08 June 2012 - 05:01 AM, said:

Yeah but when do you know which is the write way to write it? For someone who isn't used to English, if they hear you pronounce the word 'his' he/she may think it is spelt as 'hiz'. How would one differentiate on when you use which letter (out of those two arabic letters)?

Fair enough, but that's why I said it is how the language is constructed.

But I can't really see how this would be an issue, if for example, you are in class, and the teacher is giving a dictation, he would most likely over emphasis all of the letters and long vowels etc.

If you hear a word and want to look it up, then I guess you could just try both combinations.

Edited by Ali_Hussain, 08 June 2012 - 05:19 AM.

[alimohamad40]

Ali_Hussain, on 08 June 2012 - 04:52 AM, said:

It isn't up to you to choose, it's the way the language is constructed.

For example in english, the word 'his' is not written 'hiz' or the word 'that' is not written 'dat' etc. It's the same in arabic.

"dhaa" and "dhaad"  have a different sound but very few people do make that distinction

its important because we do it in prayer everyday in sourat alhamd

The good thing about arabic is that when you read it you are simply reading the sounds of the letters as they are


For example in english "C" coud be read as "k" and also as  "s"  but in arabic each letter has a distinct sound and you dont have to do guess work

"dhaad" is the one that you read in the prayer

"dhaa" is for example the word darkness " thalaam" or opression " tholm"  

dha is closer to the "TH" sound in english
but dhaad is more  like " dha" with the D in it


it would make it easier to hear it
okay salaam

Edited by alimohamad40, 08 June 2012 - 07:26 AM.

[covertiman]

alimohamad40, on 08 June 2012 - 07:23 AM, said:

"dhaa" and "dhaad"  have a different sound but very few people do make that distinction

its important because we do it in prayer everyday in sourat alhamd

The good thing about arabic is that when you read it you are simply reading the sounds of the letters as they are


For example in english "C" coud be read as "k" and also as  "s"  but in arabic each letter has a distinct sound and you dont have to do guess work

"dhaad" is the one that you read in the prayer

"dhaa" is for example the word darkness " thalaam" or opression " tholm"  

dha is closer to the "TH" sound in english
but dhaad is more  like " dha" with the D in it


it would make it easier to hear it
okay salaam

Okay, thanks. I think I understand the difference and proununciation. But, when one learns to write Arabic, does he have to memorize in which words each respective letter is used or are there general rules to make this task easier?

[Shia_Debater]

ImamAliLover, on 02 June 2012 - 06:40 PM, said:

So here's a trivia question!  Analyze the following verses and explain the 'iraab for each word:
Þõáú ÃóÚõæÐõ ÈöÑóÈöø ÇáäóøÇÓö ﴿1

The word ÑóÈöø has a Fatha because it is the object of a verb ( ÃóÚõæÐõ) but it doesn't have (Çá)
The word ÇáäóøÇÓö has a Kasra because of the Huroof al-Jarr (prepositions) (Èö) however it is not a Tanween al-Kasra because it has (Çá) before the word (äóøÇÓö)

Quote

ãóáößö ÇáäóøÇÓö ﴿2

I don't know why the word ãóáößö has a Kasra - could you please explain

The word ÇáäóøÇÓö has a Kasra because of the (Èö) from the first (ÂíÉ) however it is not a Tanween al-Kasra because it has (Çá) before the word (äóøÇÓö)

Quote

ÅöáóÜٰåö ÇáäóøÇÓö ﴿3

I don't know why the word ÅöáóÜٰåö has a Kasra - could you please explain

The word ÇáäóøÇÓö has a Kasra because it is affected by the (Èö) from the first (ÂíÉ) however it does not have a Tanween al-Kasra because the word (äóøÇÓö) has (Çá) before it.

Quote

4) ãöä ÔóÑöø ÇáúæóÓúæóÇÓö ÇáúÎóäóøÇÓö

The word ÔóÑöø (I think it's spelt wrong it should have a Kasra not a Fatha) has a Kasra because it is affected by the Huroof al-Jarr which in this case is (ãöä) however I don't know why it doesn't have a Tanween al-Kasra. Is it because it is a noun and not a verb?

The word ÇáúæóÓúæóÇÓö has a Kasra because it is affected by Huroof al-Jarr which is (ãöä) and the reason why it doesn't have a Tanween al-Kasra is because it has (Çá) before it.

The word ÇáúÎóäóøÇÓö has a Kasra because it is affected by the Huroof al-Jarr which is (ãöä) and it doesn't have a Tanween al-Kasra because it has an (Çá) before it.

Quote

ÇáóøÐöí íõæóÓúæöÓõ Ýöí ÕõÏõæÑö ÇáäóøÇÓö ﴿5

The word íõæóÓúæöÓõ has a Dhamma because it is a noun which is not affected by anything however it doesn't have a Tanween al-Dhamma because it direct and not indirect (could you please show me how it is direct and not indirect I don't exactly understand what is meant by that)

The word ÕõÏõæÑ has a Kasra because of the Huroof al-Jarr which affects it which in this case is (Ýöí). I'm not quite sure why it doesn't have a Tanween al-Kasra (there isn't an (Çá) before it) could you please explain this more.

The word ÇáäóøÇÓ has a Kasra because of the Huroof al-Jarr which affects it which is (Ýöí) and the reason why it doesn't have a Tanween al-Kasra is because it has (Çá)

Quote

6) ãöäó ÇáúÌöäóøÉö æóÇáäóøÇÓö

The word ÇáúÌöäóøÉö has a Kasra because it is affected by the Huroof al-Jarr which in this case is (ãöäó) and the reason why it doesn't have a Tanween al-Kasra is because it has (Çá) before it.

The word ÇáäóøÇÓö has a Kasra due to the fact that it is affected by (ãöäó) and it doesn't have a Tanween al-Kasra because it has (Çá) before it.

---

Could you please help me in the areas I was confused about (I stated where I was confused) and could you please correct me and also if there are any tips or anything if you could give me it would be much appreciated.

I did quite a few of the above by looking through the post you made so that I can learn it, insha'Allah after you correct me on the mistakes I made and help me in the areas I need help with I will move on and do the next set of (ÂíÇÊ).

[Ali_Hussain]

^ I'll let brother ImamAliLover answer, but just a couple of points

Quote

The word رَبِّ has a Fatha because it is the object of a verb ( أَعُوذُ) but it doesn't have (ال)
The word النَّاسِ has a Kasra because of the Huroof al-Jarr (prepositions) (بِ) however it is not a Tanween al-Kasra because it has (ال) before the word (نَّاسِ)

'rabbi' is the object of the verb, but it is in jarr because the particle 'bi' is a governing agent (harf 'amil: على ,مِن , في etc ) as such it will override the fatha that should have been caused by the word being the word being the object (maf'ool bihi).

Quote

I don't know why the word مَلِكِ has a Kasra - could you please explain

it is carried over from the 'bi' on the previous line.

also

Quote

The word شَرِّ (I think it's spelt wrong it should have a Kasra not a Fatha) has a Kasra because it is affected by the Huroof al-Jarr which in

this does have a kasra, when you see a shadda, if the line is above it, it is a fatha, if it is under it, it is a kasra (I know in the Quli Qara'i Qur'an it isn't like that, but for the most part it is)

also as to why certain words are indefinate but don't have a tanween, there are certain phrase structures that are like that, the possessive phrase (mudhaaf/mudhaaf ilayh) for example:

(this is what gives to apostrophe 's' in english or the 'of the' (if you see what i mean)

بَيْتُ زَيدٍ

'Zayd's house' - it isn't 'baytun Zaydin' because of the type of phrase it is (note: the last vowel on 'bayt' can change depending on the word before it)

في بَيْتِ زَيدٍ 'fee' changes the state of 'bayt'

دخلتُ بَيْتَ زَيدٍ dakhltu (fi'l, faa'il - 'bayta Zaydin' becomes maf'ool bihi, and so (bayt) has a fatha - but it can't override the kasras on zayd

I'm pretty sure the above structures you asked about are also mudhaaf/mudhaaf ilayh

Also apart from after a harf 'amil, the 'mudhaaf ilayh' is the only other place in the arabic language that is in jarr

there are some shorts videos on the 'learn quranic arabic' you tube channel (link below) about definite/indefinite

http://www.youtube.c...B7&feature=plcp


But this is a link to site that has some lessons on various topics.

http://www.learnarab...al-states.shtml

-------------------------

Edited by Ali_Hussain, 09 June 2012 - 12:32 PM.

[Shia_Debater]

Lychee, on 11 June 2012 - 01:24 PM, said:

It has a kasre because of 'iltheqa e sakinayn' (the meeting of two silent letters), when this happens the first letter gets a Kasra.

Malik was originally silent, however because al-nas also starts with a sakin (tashdeed) it is difficult to keep the sentance flowing. Therefor for easier reading purposes, a kasra is added. so it becomes..maliki al-nas - pronounced -  malikin nas

Could you elaborate please I'm a bit confused

[Shia_Debater]

Lychee, on 11 June 2012 - 01:27 PM, said:

illahi - illahin nas is the same.

But shouldn't this مَلِكِ have a Tanween al-Kasra due to the fact that it doesn't have an (ال)

[Al-Englisi]

Sorry, i made a mistake. What i said about the ruling for 'iltheqa e sakinayn' is correct, but this wasn't the case here, this was an instance od 'badl'. i have to run now, but if someone doesn't explain this before i get back to the thread, i will inshallah.

here is a good website to guide you..

Quote

http://corpus.quran....ter=114&verse=1

Also, يُوَسْوِسُ is a verb, not a noun.

[Al-Englisi]

Shia_Debater, on 11 June 2012 - 01:28 PM, said:

But shouldn't this مَلِكِ have a Tanween al-Kasra due to the fact that it doesn't have an (ال)

No, if i am not mistaken, Tanween can not appear if something becomes Mudhaf, hence all signs of tanween are removed, even if it is 'nun' which represents tanween (e.g. in Jam' and muthana).

Maliki            al-Nas
mudhaf         Mudhafun ilai