In the name of Allah, the Most Compassionate, the Most Merciful. All praise be to Allah who has bestowed His taufiq to “His best servants with knowledge and taqwa. So that their hearts are drawn to Him.

But they are unable to encompass Him because of the greatness of His Essence. So the meaning of the dlamir sha’n (i.e. “Laa ilaaha illallaah”) is combined in the heart so that it can feel the beauty of realizing Him as if listening to the strains of a song.

Peace and blessings be upon the most eloquent Prophet, Muhammad, his family, and his companions who believed in the Qur’an because of its i’rab.

Furthermore. know that because many great scholars make summaries of books that have been summarized.

And studying the Arabic language is essential for people so that they can understand the Qur’an and Sunnah, which are complex in their meanings.

It is more important to learn nahwu first, because the Arabic language cannot be understood without nahwu.

The best of the small books of Nahwu is that there is only one ‘kuras that is so thin. It was famous in Arabia and Ajam, and in the kingdom of Rum. It was written by its master, Ibn Ajurum.

Many great scholars benefited from the knowledge of Jurumiyah, even though they knew how small it was.

So I have written Jurumiyah in a beautiful way, following the original book, to make it easier for those who are beginning to learn nahwu.

I have removed some unnecessary material and added some important rules to supplement the chapters. So this book is like a commentary on Jurumiyah.

I was asked to make this nazham by some close friends who could really understand my words with determination. Because the glory of the youth depends on his determination. Whoever does not have strong determination will fail to achieve success.

I ask the Most Gracious One to save me from riya and to multiply my reward, and to give the benefit of this nazham to those who try to memorize and understand it.

Kalam according to nahwu is a word that has meaning and musnad (murakkab). A kalimah, on the other hand, is a word that has a meaning (mufid), i.e. it is not murakkab.

Kalimah is divided into three: 1. Kalimah isim, 2. Kalimah fi’il, and 3. Kalimah isim. And the collection of the three kalimahs is called kalim.

Qauf is a word that gives the meaning of muthalaq. 

The characteristics of isim are tannin, jer (hafadl), letters and alim lam (ال).

The fill can be recognized by Qad, sin, andta ta’nits that are sukun (dead), ta’fa’il myhlag, nun taukid (tsagilah or kholifah) and ya’ muannats mukhathabah, such as the example below: :

The letter is forever unmarked, the unmarking becomes the sign of the letter.

So if there is a kalimah that cannot be marked with an isim or fi’il then it is called a kalimah huruf.

I’rab according to the nahwu scholars is the change in the end of the ‘amil (commanding) kalimah that enters it, whether it changes in terms or pronunciation.

There are four types of I’rab, namely: 1. i’rab Rafa’, 2. i’rab Nashab, 3. jazem, and 4. i’rab Jer.

All isim that are not similar to letters are mu’rab.

Other than mu’rab isim, they are mabni, except for fi’il mudlari’ that is free of Nun Taukid, which is mu’rab. As for fi’il mudlari’ with nun taukid, it is mabni. 

The signs of rafa’ are: dlammah, wamu, alif, and a nun that is not removed.

Dlammah as a sign of rafa’ has four places:

1. Isimmufrad.
2. Jama’ taksir.
3. Jama’ muannats salim.
4. Fi’il mudlari’which is mu’rab.

Regarding the definition of isim muftrad, jama’ taksir, jama’ muannats salim and fi’il mudlari’,

The wawu marks rafa’ in the case of jama’ mudzakkar salim. For example, as in.

Jama’ mudzakkar salim is a word that shows jama. with the addition of wawu and nun at the end when rafa’nya, additional ya’ and nun when nashab and jernya. An example is jafazh:

The same applies to the Asma-ul khamsah, when rafa’ with a wawu. And Asma-ul khamsah (five isms) are:

All the five isim (asma-ul kham sah) must be pronounced, and they must be mufrad, not tatsniyah or jama’, and they must be mukabbar.

The alif marks the rafa’ on the isim tatsniyah.

The nun marks the rafa’ in the fi’il mudlari’ which finally meets the dlamir alif tatsniyah, wawu jama’ and ya’ muannats mukhathabah, (known as Af-aalul khamsah).

The Irab Nashab has five signs, namely: 1. Fathah, 2. Alif. 3. Kasrah, 4. Ya’, and 5. Nun which is dropped.

Nashab should be used with fat-hah for every word that is pronounced with dlammah, except for phrases such as:  (Jama’ mu’annas salim).

Nashabkanlah.isim lima (asma’ khamsah) with alif So, the alif marks the i’rab nashab only in asma-ul khamsah.

Nashab the jama’ mu-annats salim with kasrah.

Ya’ marks i’rab nashab in only two places, namely: 1. Isim tatsniyah, 2. Jama’ mudzakkar salim.

Afal khamsah when the nashab is marked by removing the nun rafa’.

The prescribed irab khafadi/jer signs are kasrah, ya’ and fat-hah.

Khafadikanlah with kasrah to isim that have known signs of rafa’with dlammah if bertanwin /unsharif.

Khafadikanlah with ya’ to every phrase that is dinashabkan with ya’, and to the five isim (asma-ul khamsah) with the conditions that have been determined.

So ya’ marks the i’rab jer in three places: 1. isim tatsniyah, 2. jama’ mudzakkar salim, and 3. asma-ul khamsah.

Khafadkan with fat-hah on every isim that is tinned (ghairu munsharit) from an isim that is particularized with the nature of the fi’il.

Ghairu munsharif isms occur because they have an illat (cause/reason) and the illat is either two or one but sufficient for one.

The alif ta’nits and the sighat muntahal jumu’ are one illat that fulfills two.

The two illates are: 1. the shared nature of ‘adal, 2. the shared nature of ‘wazan fi’il, and 3. the shared nature of alif nun.

These three (i.e. ‘adal, wazan fi’il and the addition of alif nun) can prevent it from being shared with nature, and added with tarkib mazji, isim ajam and ta’nuts.

If the ghairu munsharif isim is mudlafkan or falls after Al (ال) then it becomes munsharif. 

As for the i’rab of Jazem in some fls, it is with a sukun or. remove the letter ‘illat or remove the nun signaling rafa’.

Removing the nun signaling rafa’ is obligatory for afalul khamsah when it is jazemkan.

Jazemkan with sukun Fi’il mudlari’ whose final letter is free of illat, whether it is a Wawu, Ya’ or alif.

The final mu’tal fi’il when Jazem is taridaed by removing the letter illat.

The nashab of the fi’il mu’tal wawu and ya’ is dlahir (clear).

As for fi’il mudlari’ mu’tal wawu, ya’ and alif when rata’ is marked with dlammah muqaddarah (estimated).

As for examples such as lafazh:

That is a fi’il whose ending is a letter.

As for fi’ils whose endings do not contain illat, they are called saheeh fi’ils.

The letters of illat that enter the isim sentence are only ya’ and alif like the phrase:

As for the i’rab, both mu’tal ya’ (i.e. manqush isim) and mutal alif (i.e. magshur isim) are mugaddar (presumed) when rafa’, nashab and jer. But isim mangush when nashab irab is dlabur (clear). ‘

Nahwu scholars attribute rab rafa’, nashab and jer to saheeh isim that have a ya’ mutakkallim in them.

As for the wawu in the phrase, it is kept. And the nun in the phrase: it is estimated (mugaddarah).

All mu’rab (i’rabi) words are sometimes i’rabi with a harakat and sometimes i’rabi with a letter.

The first of these two parts (i.e. those that are i’rabi with a harakat), there are four kinds. These are the kalimahs that are i’rabi with dlammah when they are rafa’.

All kalimahs (isim or fi’il) that are rafa’ with dlammah are nashab with fat-hah.

Isim that are rafa’ with dlammah are nashab with kasrah. And the fi’il that is rafa’ with dlammah is jazem with sukun. .

But phrases like: – laa (Jama’ mu-annats salim) nashab with kasrah, and isim ghairu munsharif when jer is marked with the harakat fat-hah.

All of these mu’tal fi’ils are equalized by removing the huruFi’illat, as explained.

The sentence that is i’rabi with the letter is divided into four parts:

1. Isim tatsniyah, such as:
2. Jama’ mudzakkar salim, such as:
3. Asma-ul khamsah, such as:
4. Af-‘alul khamsah, such as:

Isim tatsniyah when rafa’ is marked with alif, and when nashab and jer is marked with ya’.

Jama’ mudzakkar salim when nashab and jer are like isim tatsniyah (i.e. with ya’). Meanwhile, its rafa’is forever with Wawu.

The i’rab of asma-ul khamsah is like the i’rab of jama’ mudzakkar salim in rafa’ and jernya, and in nashab with alif.

As for the i’rab of af-‘alul khamsah, when rafa’ with the nun, when nashab and jazem with the nun removed.

If you want to know the definition (ta’rif) of isim nakirah, then it accepts Al by making ma’nifat.

In addition to isim nakirah are isim ma’nfat, and isim ma’rifat consists of six things. The first isim dlamir. The first is the dlamir is composed of the dlamir isim that is zhahir, and dinashabkan to the dlamir isim that is ghaib, the hadlir and the mutakallim. |

Dlamir is divided into two parts. They are: 1. Muttashil, 2. Munfashil. And muttashil is divided into two. Namely: 1 Mustatir (hidden), 2. Bariz (clear). And mustatir is divided into two: 1. Wujud, 2. Jawaz.

The second isim ma’rifat is the natural isim. An example of this is lafazh:

So natural isim is divided into three:

1.Alam isim, such as:

2. Alam kun-yah, such as:
3. The realm of laqab, such as:

The realm of Kun-yah is the realm that comes starting with the phrase or As for the other realms of isim and the realm of laqab.

The realm of laqab is the realm of praise or blame. Such as the words:   (the sun of religion), (the nose of a camel).

The third isim ma’rifat is isim isyarah.

The fifth isim ma’ifat is an isim that includes Al marrifat.

The sixth isim ma’rifat is an isim that is mudlafkan with one of the isim ma’rifat. Examples:

1. Which is modlafkan with dlamir
2. Which is used with nature
3. Those that are pronounced with similitude
4. Which is used with maushul
5. That which is used in conjunction with the entry of Al.

According to them (nahwu experts) Fi’il has three functions, namely: Fi’il madli, fi’il amar, and fi’il mudlari’. Examples of fi’il madli are: fi’il mudlari’: fi’il amar:

Fi’il madi is always pronounced with the final letter if it is separated from the mutaharrik dlamir that is dirafa’kan. Examples of fi’il madli signs: (fathah latzhiy).  (fathah taqdiriy)

If a madli fi’il meets a mutaharrik dlamir rafa’, it is pronounced in sukun. Example:  If it meets a wawu jama’ then it must be pronounced dlammah. Example:

Fi’il amar mabnikan on sukun or remove the letter ‘illat or . nun. Example of fi’il amar mabni sukun:  example of amar: removing the letter ‘illat:  Example of fi’ilamar discarding

The nahwu scholars begin the fi’il mudlari’ with one of the four zaidah letters, namely, the hamzah and nun, as well as the ya’ and ta’ that are attached to the phrase:  (O young man! You have drawn near).

If the fi’il mudlari’ is ruba’iy, then the mudlara’ah letter is pronounced dlammah. Example:   If it is not ruba’iy, then the mudlara’ah must be pronounced fathah. Example:

The rafa’nya of the mudlari’ fi’il that is devoid of the amil that nashabkans and jazimkans is forever.

Nashabkanlah (i.e. fi’il mudlari)) with ten amil. They are: 1. 2. 3. likewise 4. when used on the surface of the word, . and 5. and 6. likewise 7. 8. – and 9. and 10. and The scholars are agreed.

The wawu and fa’ are for answering after the kalimah manfi atay thalab (i.e. enjoining or forbidding), such as lafazh:

As for the jazemnyaFi’ilmudlari’ is sometimes with: 1. 2. 3. 4. which indicates thalab. The same applies to 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 

And it must be applied with and mulhak both, to the two fi’il bail lafazhnya or mahalnya in the absolute (mahalalnya), that is, its place.

If there is an answer, then if a condition is made that it is not permissible (valid), then a fa’ answer must be attached. 

There are seven isim that are dirafa’kan. Their names will be explained in their own chapters.

The fi’il is the ism that is made absolute by the fi’il, and the fi’il comes before it.

It is obligatory for the fi’il to be devoid of anything (i.e. the signs of tatsniyah and jama), when it is joined to a jama’ or tatsniyah fi’il.

The wawu scholars have divided the fa’il into two parts, namely: Isim zhamir and isim dlahir.

As for what isim zhahir is: lafazh that have been described above.

As for what is meant by fa’il isim zhahir, it is a phrase that refers to what it mentions directly, such as Zaid and men.

As for sim dlamir, it is divided into 12 types, such as:

As for dlamir munfashil (i.e. dlamir which is separated from its amil), an example is like the phrase:

No one is standing except me and you.

Other than these two types, it can be known by kiyas.

Put the maful in the place of the discarded fa’il in all known cases (i’rab). 

Or put the mashdar or dlaraf or majrur, if you do not find the maf’ul mentioned.

As for the initial letter of the madli fi’il in the chapter of naibul fa’il, it reads dlammah and the letter before akhur reads kasrah.

As forFi’ilmudlari’, the letter before the end is fat-hah.

As for the initial letter of the fi’il that is like the phrase (fi’il mutal ‘ain), it is pronounced kasrah, which is the most common. As for the mudlan’fi’il (fi’il murtal ain), the initial letter is kasrah.

As for the naibul fail, some are dlamir isim and some are zhahir isim.

As for what is in the form of isim zhahir such as lafazh:

As for the mubtada’, it is an isim that is permanently dirafa’kan. And that is separated from the amil that is pronounced.

As for the khabar, it is an idiom that is attributed to the mubtada’, while the wording is adapted to the mubtada’.

Mubtada’ has two parts: namely: Isim dlahir, as in the example above, and isim.dlamir, as in the previous example:

It is not permissible to make mubtada’ with muttashil dlamir isim, but with munfashil dlamir. That is, with a phrase of which there are 12.

There are two types of khabar: the mufrad khabar and the ghairu mufrad khabar.

The mufrad khabar is as in the previous nazham.

As for the ghairu mufrad khabar, there are four types, namely: 1. Zharaf, 2. Jer majrur, 3. Fa’il and its fi’il, 4. Mubtada’ khabar.

كان وأخواتها

As for the mubtada’ entered by kaana, it must be read rafa’ because it is the isim, and the khabar must be read nashab. .

Similarly, the word can have the same effect as long as it is preceded by Maa Dlafiyyah Mashdriyyah.

The meaning of mashdariyyah is that it is interpreted with mashdar.

Any phrase that is modified from its original fi’il kaana and its mashdar brothers and sisters (i.e. mudlari’ and amar), is the same as its original fi’il.

إن وأخواتها

Inna makes the mubtada’ as its isim and makes the khabar as its khabar, like the phrase:

And like inna (in his experience), namely:

ظن وأخواتها

The mubtada’ and khabar in which zhanna enters must both be nashab. The same applies when its siblings are included. Like:

The same applies to the phrase: and all the phrases that are modified from these fi’ils. As the scholars said:

باب النعت

Na’at (adjectives) are divided into two parts, one of which is: the dlamir isim that returns to the man’ut (the attributed ism) or the ishahur isim.

As for what is called naat (sifat), it is the latazh that follows what is followed (the man’ut) in its rafa’, nashab and khafanya, marifat and nakirah.

The naat that relates the dlamir is called na’at hagigi, and the naat that relates the concrete isim is called na’at sababi.

The first of these two parts corresponds to the man’ut in the following four ways:

1. The trabnya, which is the rafa’k-or khafadia or nashab.

2 Its mutfrad, i.e. its tatsniyah and jama’ia.

3. Its mudzakkar and mu’annats.
4. Its ma’rifat and nakirah.

The latter (na’at sababi) must be mufrad even if the man’ut is not mufrad (i.e. tatsniyah and jama).

Make the na’at sababi match the dlahir isim in its mu’annats and mudzakkar. 

باب العطف

The nahwu scholars attribute the ma’thuf to the ma’thuf ‘alaih in its known i’rab (i.e. rafa’, nashab, jer. jazem).

As for what is called ‘athaf, it is the phrase that is connected to the previous phrase followed by one of the letters of ‘athaf.

The ma’thuf must follow the ma’thuf ‘alaih. Both isim are ‘athafkan to isim and fi’il are ‘atafkan to fai’il.

باب التوكيد

Isim can be taukidized, so the lafazh that is taukidized must follow the lafazh that is taukidized, in all forms of i’rab and ma’rifat, except that the dinakirahkan cannot be taukidized.

As for the taukid, it is a complement/strengthening of the lafazh it follows, which serves to eliminate ihtimal (two possibilities).

There are four well-known taukid phrases:

باب البدل

If an isim or fi’il follows a similar phrase, and the word is ruling on the second phrase (badal), and there is no ‘athaf, then the phrase is like the first phrase, and it is called a badal.

Badal is divided into five, namely: 1. badal kul minalkul, 2. badal ba’d minal kul, 3. badal isytimal, 4. badal ghalad, and 5. badal idlrab.

The examples are:

The badal fi’il of the fi’il is like the Lafadz:

باب منصوبات الأسماء

Three of the isim mentioned (the khabar is kaana, the isim is inna, and the maf’ul is zhanna) are nashabkan.

And here are ten more that are pronounced nashab. “

باب المصدر

When you intend to transliterate a phrase like this, then say that the third phrase is mashdar and the nashab is the presumed fi’il.

So a mashdar is an isim that is nashabkan, which in tashrifah comes third:

If a mashdar matches its fi’il in ma’nanya only, not in lafazh, then it is called mashdar ma’nawi.

Lafazh is the first example (i.e. mashdar lafdli). While the lafazh is an example of the second (i.e. mashdar ma’nawi).

باب الظرف

Zharaf is an isim that shows the meaning of time or place that is dinashabkan. According to nahwu scholars, all of them mean fii.

As for what is called the zharaf of zaman (time), it is the isim of zaman (time) which is affixed by implying fii.

As for the zharaf makan (food), it is the isim of food/place that is affixed by implying the meaning of fii.

If the zharaf makan comes mubham (unspecified) and muthlag (mubham or muhtash) to another (zharaf zaman) then that needs to be understood. So the nashab of the zharaf makan is required like:

The nashab of the zharaf (zaman/eating) is with the fi’il. As in the example below:

The isim makan/zharaf makan is like the phrase :

باب الحال

Hal is a nashabkarr adjective that comes to explain a vague behavior.

In fact, it is always an isim nakirah and usually ends.

As for the example, it is like the phrase:

Shahibul must be an isim ma’rifat. However, sometimes it is an isim nakirah. For example:

باب التمييز

The definition of tamyiz is that which is nashabkan which describes a particular nisbat or type.

باب الاستثناء

Take out/exclude from the kalam with the letter istitsna’ which comes out of the ruling that is included in the words. Istitsna’ is an isim that comes after illa or one of its siblings.

The words that include istitsna’ are: 1. Illa, 2. Ghairu, 3. Siwan, 4. Suwan, 5. Sawa-a, 6. Khala, 7. ‘Adaa, and 8. Haasya. Every word that is mentioned with illa must be nashabbed, if it is a tamm mujab word (i.e. it is not preceded by nafi, hahi, and the like).

An example is the phrase:

If the istitsna’ is from a tamm kalam that accepts nafi, then it must be made badal and nashab because the istitsna’ is considered dla’if.

Likewise, if you make an istitsna’ of the type mustasyna’ minhu (muttashil istitsna’) and another istitsna’ mungathi’, which is one type, then the ruling is the opposite, namely nashab alal istitsna’. For example:

If there is an istitsna’ of the nagish kalam (for which there is no mustatsna minhunya), then the word illaa is nullified. As for the amil, it is isolated (i.e. it must be applied to the mustatsna). An example of this is the phrase:

As for the khafadhi of the mustatsna’ after the seven more istitsna’ phrases (namely: khalaa, haasyaa, ‘adaa, siwaa, suwan, sawaa and ghairu), it is muthlag permissible.

The mustatsna’ can also be read as nashab with the words khalaa, maa ‘adaa and maa haasyaa. For example:

باب لا العملة عمل إن

The ruling of Laa is like the ruling of Inna in practice. So nashabkan with Laa, the nakirah isim that is paired with it. Whether it is a mudlaf isim or a mudlaf equivalent.

However, if Laa is repeated, then Laa may act like Inna and may be omitted (i.e. not used).

And if the isym is a mufrad isym, then it must be mabnikan or dirafa’kan with a tannin.

And if you pronounce Laa or separate (between Laa and its isim) then rafa’kan it by tannying it and repeating Laa. For example:

باب النداء

There are five isim that can be used as munada, namely:

1. Mufradalam: 4. Mudlaf,
2. Mufrad nakirah magshurah. 5. Syibih mudlaf.
3. Mufrad nakirah ghairu magshurah.

With regard to the first and second (i.e., the natural nakirah mufada: and the magshurah nakirah mufrad), they must be mabnikan according to the known rab rafa’ without being muthlagged. As for the other three (i.e. mufrad nakirah ghairu magshudah, mudlaf and syibih mudlaf) it is inadmissible.

باب المفعول لأجله

Nashabkanlah mashdar it when it comes to explain the “llatnya fi’il existing.

So Maf’ul li-ajli is an isim that is nashabkan, which serves to explain the cause of the work. Like the phrase:

The condition for maful li-ajlih is that it must be ittihad (one) with the amil in time and the fail, for example like the phrase:

باب المفعول معه

The definition of maf’ul ma-‘ah is an isim that comes after a wawu masiyyah (i.e. a wawu that means ma-‘a) that describes doing the same work.

The maf’ul ma’ah is associated with the accompanying fi’il or with something similar to a fi’il (such as a fa’il isim).

باب مخفوضات الأسماء

There are three types of isim, namely: 1. letters, 2. mudlaf, and 3. the isim that follows the isim that is explained.

باب الإضافة

Remove the tannin or nun from the mudlaf. As in:

Jerkanlah with mudlaf. isim that follows it (mudlaFi’ilaih). As in:

Mudlaf ilaih is divided into three, namely:

1. There are those who define the ma’nanya fi.
2. There are those who define its meaning as laam.
3. There are those who define ma’nanya min.

The ruling on each of the following kalimahs (i.e. naat, athaf, taukid and badal) has been explained at length above.

O my Lord, grant us that we will follow the path of guidance. For then we will be able to rise to the top.

The nazham, of which there are 250 stanzas, was completed in the month of. Jumadil Ula, year 970 hijri with enough for people who want to learn nahwu. | ‘

Nazham Umrithi is the nazham of Al Fagir Ash Shaykh Sharafuddin Yahya Al Irnrithi who was weak (from something) and negligent (in obedience) and wasted (worship of Allah).

Praise be to Allah forever and ever for the good and the pleasant.

Most of all, may peace and blessings be upon the chosen and noble Prophet Muhammad, and may they be upon his Companions and his family, who are pious and knowledgeable and filled with excellence.

Wallaahu a’lam bishshawab.