MATAN TASHRIF AL-‘IZZI

By: Az-Zanjani

Praise be to Allah, the Lord of all worlds. Peace and blessings be upon the leader of mankind, Muhammad, and his family and companions. You should know that tashrif in language means change. In this science, it means changing one origin into various instances for the intended meanings that can only be realized with it. Then, the fi’ils are either tsulatsi or ruba’iy. Each of them is either mujarrad or mazid. And each of them is either Saalim or not Saalim. What is meant by Saalim is the one that survives the original letters that can be disguised by Faa’ and “Ain and Laam from the letters of illat, hamzah and tadh’if. 

As for Tsulatsi mujarrad, when the fi’il maadhinya is in accordance with the wazan Jas whose letter “Ain” is marked fathah, then the mudhaari’- or with the harakat dhommah or kasroh on the letter “Ain”. Example: and 

Sometimes the fi’il mudhaari’is based on the wazan Jaa if the “Ain Fil or Laam is one of the six halg letters:   Example: and rarely.

If the fi’il maadhinya is in the wazan of the fi’il whose ‘Ain is marked with kasroh, then the fi’il mudhaari’is in the ‘Ain marked with fathah. For example: except in rare cases, such as: and similar things. When the maadhinya fi’il is in the wazan with the ‘Ain marked with dhommah, the mudhaari’il is with the ‘Ain marked with dhommah, such as and the like.

As for Ruba’iy mujarrad, there is only one chapter: such as:  As for Tsulatsi mazid, it is divided into three types. First: When the fi’il maadhinya consists of four letters such as:  And , such as:   , and examples:    Second: When the fi’il maadhinya consists of five letters. Some of them start with . Taa’ like Example:  . And CLEAR, like: Some start with Hamza like Example: (.)

 And Example:  And Example:

Third: Fi’il maadhinya consists of six letters such as Example:   And Example:

And Example:   And Example:    And Example:  . Example:   As for Ruba’iy mazid, the examples are three: like And like And like:   Attention: There are fi’ils that are muta’addi, i.e. fi’ils that extend to the maful bihi like your saying: and is also called (in effect) and (beyond the fa’il). And there are also those that are not muta’addi, which do not extend beyond the fa’il to the maful bihi. Like your saying: and is called , (common) and (does not affect others). Its function as muta’addi in the Tsulatsi mujarrad fr’il is to double the “Ain or with Hamzah. As you say: and . And with harfu jar on everything. Example:

CHAPTER ON EXAMPLES OF THESE FI’ILS

As for the maadhi fi’il, it is a fi’il that shows the meaning that is found in the past. It is mabni lil fa’il if the beginning of it has the fathah sign or the beginning of the mutaharrik of it has the fathah sign. For example:

Compare it to this: and and and and and Services and and and and Do not take into account the harakat alif at the beginning of the fr’il, because it is an addition that is found at the beginning and lost inside. The mabni lilmaful of it is the one in which the fa’il is not mentioned, which is when: the beginning has a dhommah harakat. Such as Jas and and and and and and . Or the beginning of its mutaharrik has a dhommah sound, such as and . Hamgzatul washl follows this dhommah-accented one in its dhommah, while the letter before the end is kasroh-accented forever. You said: and The mudhaari’ fi’il is the fi’il that has one of the four additions at the beginning, namely Hamza, Nun, Taa’ and Yaa’ and is collected in the words: or or . Hamzah is for the mutakallim (speaker) only and Nun is for him when accompanied by others. Taa’ is for mukhathab (the one spoken to) mufrad or mutsanna or plural mudzakkar or muannats and for muannats in the absence of mufrad and mutsanna. Yaa’ for the absent mudzakkar in mufrad or mutsanna or plural and for the absent plural muannats. This is permissible for present and future times. You say: and it is called (present) or (current) or and it is called (future). If you insert the letter Siin in it or Saufa, then you say: or then it is specific to the time to come. If you put Laam in it, then it is specific to the present time. The mahni lil fa’il of it is when the mudhara’ah letter has a fathah sign, except when the fi’il maadhinya consists of four letters. In that case, the mudhara’ah letter is marked dhommah forever. For example: and and and The bina’ sign of these four letters for the fa’il is the letter before which the kasroh sign is forever. An example of this is and and and and and and and and and and and and and and and and and and and The mabni lil maful of it is when the mudhara’ah letter has a dhommah sign and the letter before it has a fathah sign, such as: and and and and. 

Note that Maa ( ) and Laa ( ) naafhyah enter the fi’il mudhaari’ and do not change its form. You said: until the end.

And so it was until the end.

The harfu jazmin comes in and removes the one harakat and the Nun tatsniyah and the plural mudzakkar and one letter from the mukhathabah, and it does not remove the Nuun jama’ah muannats, because it is a dhamir like the waawu in the plural mudzakkar, so it remains in every situation. You said: until the end. The harfu nashbin comes in and changes the dhommah to fathah and removes all the Nuns except the Nun of plural muannats. Then you say: until the end.

Among the letters of jazam is Laamul amri. So you say in amr (command) to the absent:

Familiarize with this: and and and and others.

Among the letters of jazam is Laa an-naahiyah. You say in prohibition to the absent:

 Other examples are likened to this. As for the command with this form, it is a command to the one who is present, and that applies to the majzum mudhaari’ fi’il. If the letter after the harful mudhaara’ah is mutaharrik, then you take away from it the harful mudhaara’ah and you set the remaining form in majzum, then you say in the command to the present of the fril Similarly you say: and and and and If the letter after the harful mudhaara’ah is sukun, then you take away from it the harful mudhaara’ah and you set the form of the remaining form in majzum and add to the beginning Hamzah wash! which has a kasroh sign, unless the “Ain fi’il mudhaari’ah has a dhommah sign, then you make it have a dhommah sign and say:   Similarly: and and and They put fathah on the Hamza of the fr’il based on the rejected original, because the original And know that when two Taa’ letters meet at the beginning of the fr’il mudhaari’ and and , then both Taa’ may be set. Such as: and and It is also permissible to omit one of them. In the Qur’an:

 Note that when from is or or , then the Taa’is changed to . So you say about the wazan from: from :   , of :   , from :   . The same applies to his other tasharruf such as Isim fa’il . Isim mafulnya. Fiil amr and Nahi. When from is or or , then its Taa’is changed to . So you say about from and and that is and and .

 When from is , or or , then the Waawu and Yaa and Tsaa’ are changed to , then included in from . Such as: and and Fi’ils other than maadhi and present tense can be entered by two Nuun taukid, the light one marked with a sukun and the heavy one marked with a fathah, except in special cases, viz: fi’il for two actors and the female congregation. The nun has kasroh in both of them forever. So you say: for two actors and a SESSION for the female congregation. So you insert an Alif after the Nuun plural muannats to separate the two Nuuns.

A light nun cannot enter into both of them, because there must be a meeting between two sukuns outside its limits. The meeting of the two syllables is only permitted when the first is a madd harfu and the second a mudgham, such as: and . What is omitted from the fi’il with them is the Nuun which is found in the five examples as it is omitted with the jazam letters, namely: and and and and . The Waawu of and and the Yaa’ of are omitted. Except when the letter before them is marked fathah, such as: and and and The end of the fi’il with the two Nuun is marked fathah if the fi’il is for one man and one woman who are not present and marked dhommah if the fi’il is for a male congregation. The end of the fril is marked kasroh if the fi’il is for one woman who is being spoken to. So you say in the command to the absent man is emphasized with a heavy Nuun:   And with a light Nuun:   And you say in a command to a man who is present and emphasized with a heavy Nuun:   And with a light Nuun:  . Contrast the others with this. As for the fa’il isim and maful isim of Tsulatsi mujarrad, the most common is the fa’il isim has the wazan form . You say: and and.

The most common isim maful is in the form of wazan . You say: and . And you say:

So, you made it mutsanng, you made it plural, you made it muannats and you made its muta’addi dhamir mudzakkar with harful jar, not maful isim. Wazan sometimes has the meaning of (doer) such as with the meaning of (merciful) and has the meaning of maful such as 

with the meaning of (the one killed). As for what is more than Tsulatsi, then what is correct about it is that you put in the fi’il mudhaari’nya the Mim marked with dhommah in the place of harful mudhaara’ah and put a kasroh mark on the letter before its end in and give it a fathah mark in Like: , and and and and and . Sometimes the fa’il Isim is the same as the maful Isim in some places, such as: and l and and l and and and and , while the tagdir is different.

ARTICLE ON AL-MUDHA’AF (.)

It is named because of the syaddah, and it is a mujarrad Tsulatsi, and it is mazid when the “Ain and Laam are of the same type.  For example, the origin of the two fi’ils is and , then the letter of the first daal is marked Sukun and inserted into the second daal. The Ruba’iy is when the Faa’ and the second Laam are of the same type, and is also called . Like:   As for being equated with mu’tal fi’ils, because the harfu tadh’if undergoes ibdaal (substitution). As they said: with the meaning of . And the letters are omitted, as they said: and by putting fathah on them and kasroh on them. And that is and and . Al-Mudha’af is idghom, which means that you put a sukun in the first and insert it in the second. The first letter is called and the second . This action is obligatory in fi’ils such as: and and and and and and and and and These fi’ils are the same when you make their forms

 like and the like. And like as a mashdar. The same applies if the alif dhamir or waawu or yaa’- is connected to the ffi’il, such as:   Idgham is blocked in phrases such as and until and and and and and ,

It is permissible when the harfu jazam enters the fi’il for one person. If the ‘Ain is marked with kasroh like and fathah like you said: and with the signs of kasroh and fathah in the Laam (wazan). You say: and by exposing the idgham. This is also the ruling: and and . When the ‘Ain of the fi’il mudhaari’is marked with dhommah, it is permissible to use the three harakat with idgham and open it. So you say: and the same applies to the fr’il amar. So you say: and with the kasroh and farhah in Laam (wazan). When the ‘Ain is marked dhommah, then you say: with the harakat and . And you say on: and . | And you say on that is like .

CHAPTER ON RECOGNIZING AL-MU’TALL ( )

Al-Mu’tall is a fi’il in which one of the origins is harfu illat, namely and and . These letters are called huruful maddi wal liin. At that time the Alif changed from Waawu and Yaa’ and there are seven kinds. The first is the mu’tall fi’il Faa’- and is so called because it resembles the valid fi’il in containing the signs.

As for the Waawu, it is omitted from the mudhaari’ fi’il which has a wazan with a kasroh mark on ‘Ain. ,

And from its mashdar which has a wazan with a kasroh sign on Faa’ and is safe in its other tashrifs.

You say:  Fi’il amarnya and Nahinya m. Likewise.

If the kasroh of the letter after it is omitted, the omitted Waawu is repeated, as: and remains in the wazan with fathah as:  Originally. The Waawu is changed to Yaa” because of the sukun and the kasroh in the letter that precedes it.

If the letter that preceded it has a dhommah, then the Waawu returns. You say: it is pronounced with Waawu and written with Yaa.

And it remains with the dhommah as . Waawu omitted from and and and and and 

… because it was originally jaw with kasroh, then its ‘Ain was marked with fathah because of harful halq. The Waawu is omitted because it means and they killed the fril maadhi and . The omission of Faa” is proof that it is . As for Yaa”, it remains in any case. Like: and and . And you say with the wazan of from which is . The Isim fa’il is originally . The Yaa’ is changed to Waawu because of the sukun and dhommah in the letter that precedes it. And the Waawu and Yaa are changed to Taa’ and included in Taa’ . Such as: and And it says: and . And Law like law and you say in fril amar! like: like: 

The second type: Those that have their Ain removed and are called: and which have three letters, because the fi’il mujarrad consists of three letters when you tell about yourself, such as: and : The mujarrad fi’il changes its Ain in the maadhi fi’il to Alif, to Waawu or Yaa’, because they are mutaharrik and the letter that precedes it has the Fathah sign, such as: and If it is connected to a mutakallim or mukhathab Dhamir or a plural muannats that is not present, it is transferred from ( ) to and from to to indicate both.

Neither is changed if they are genuine. The dhommah and kasroh are transferred to Faa’ and the ‘Ain is omitted because of the meeting of the two sukun. So you say:  And when you make it an l-form, you put the kasroh on Faa’ of all of them. Then you say: and by moving and: changing. And the Plalnya is by transferring. And the fr’il mudhaari?’: and and its Plal by moving.   And and and the plural is by moving and changing. The letter jazm is included in the fi’il mudhaari’. It loses its ‘Ain when the letter that follows it has a sukun sign, and stays with it when the letter that follows it is mutaharrik. You say:

The same is true for until the end. And until the end.

Associate the fi’il amr with it, such as:

  And with ta’kid like:   With a light Nuun, such as: and And And with ta’kid: and 

Mazid Tsulatsi contains no illat, except for four forms, namely: and , and and When you form it for , you say: and and .

The fiil amr of it is: and and and 

It can also be like: and and and and and and and and and and and and 

The same applies to his other tashrifs.

The isim fa’il of Tsulatsi mujarrad is made mu’tal “Ain with Hamzah, such as: and 

As for the fril mazid, it is made mu’tall with the mu’tall letters found in the fi’il mudhaari” such as: and and.

The maful isim of Tsulatsi mujarrad is made mu’tall by moving and removing letters. What was removed was the Waawu from the maf’ul according to Sibawaih and the “Ain fi’il according to Abul Hasan Al-Ahfasy.

Banu Tamim established Yaa”. So they said:

Fiil mazid from it is made mu’tall by moving and changing, if the Fil is mu’tall, such as: and and and

The third is the one with mu’tall Laam. This fi’il is called (Naagish) and has four letters, because the fi’il maadhinya consists of four letters when you tell about yourself.

So the mujarrad ones have their Waawu and Yaa’s changed to Alif when they are mutaharrik and the letter before them has a fathah character. For example: and , and and ,

The same applies to fi’ils that are more than Tsulatsi such as and and And Isim maful from them such as and and Similarly, when the Fa’il of Mudhaari’s is not mentioned as you said: and and .

As for the maadhi fi’il, Laam is omitted from it in the case of: absolutely and in the case of: and when the letter before it has the sign fathah and remains in the other.

Then you say:

and

And

And so it was until the end.

You put a fathah mark on the letter that precedes the waawu dhamir in the fi’il and you put a dhommah mark on the letter that precedes it in the fi’il, dam, because the waawu dhamir when connected to the naagish fi’il after removing the Laam is left with a fathah mark if the letter that preceded it has a fathah mark and a dhommah mark if the letter that preceded it has a dhommah or kasroh mark.

The origin is. The Dhommah of the Yaa’- is moved to and the Yaa’- is omitted, because of the meeting of two sukuns.

As for the mudhaari’ fi’il, the Waawu and Yaa’ and the Alif are marked sukun when marfu’ and omitted when majzum. The Waawu and Yaa’ are marked with fathah when manshub, while the Alif remains marked with a sukun. The letter jagm and the letter nashb drop all Nuun, except Nuun jama’ah muannats.

Then you say: and and and and and 

The laam in the fi’il remains in the fi’il of two people and the congregation of women, and is omitted from the congregation of men and the fi’il of one woman who is being spoken to. So you say:

It is the same word for the congregation of men and women in khithab to those who are present and those who are not present, but the tagdir is different. The plural of mudzakkar: and and the plural of muannats: and you say:  The basic principle is that it is done to her as it is done to .

This is the ruling for every fi’il in which the letter before the Laam has kasroh, such as: and and and and and – And you said:

The word for one muannats in khithab is like the word for plural muannats in chapter: and . The tazan is different. The vowel for one woman is: and whereas the vowel for the plural is: and The fiil amr of it is:  And  

When it is inserted, the Laam that was omitted is restored. So you say: and and the Isim fa’il of it is and and Likewise and

The origin is . It was changed to because it was redundant and because the previous letter had a kasroh sign as it was changed to

Then they said: , because muannats is a branch of mudzakkar and comes suddenly. You said about the maful of the fi’il ending in Waawu: and of the fi’il ending in Yaa”:  . The Waawu is changed to Yaa’ and the letter before it is marked kasroh, because when Waawu and Yaa’ meet in one word, and the first one is sukun, the Waawu is changed to Yaa’ and the Yaa’ is included in Yaa’. You said about the vowels of fi’il ending in Waawu: and of fi’il ending in Yaa’: and about the vowels of fi’il ending in Waawu and of those ending in Yaa’:  The Waawu of the mazid fi’il is changed to Yaa”, because each letter of Waawu when it is the fourth letter and so on and the letter before it does not have a dhommah, is changed to Yaa” because the sentence is hard to pronounce.

Then you say: and 

You say with dhamir: and and Likewise: and .

Fourth: The mu’tall “Ain and its Laam and are called . So you say: like and like and like and like and like and like and (like ) and and and May also be: with takhfif like ,

The fi’il amr of it is like and like and and the fi’il amr of it is .

Some of them said:   The omission of the Yaa” is due to its many uses. As they said: in

Fifth: The mu’tall Faa’ and the Laam and are called Then you say about: like and like . You say in fi’ilamr:  . Then it becomes one letter and must be added in wagf, like:  And you say in ta’kid: 

And with Nuun khaffah:   And you say: like , . Fiilamr from him: like

Sixth: The mu’tall Faa” and ‘Ain such as and are found in the Isim makaan and and are not formed.

Seventh: The mu’tall Faa’, its Ain and Laam. It is the Waawu and Yaa’ for two isim of two letters.

ARTICLE ABOUT AL-MAHMUZ )

The ruling on the mahmuz fi’il in the tashrif of the fi’il is like the ruling on a valid fril, because Hamza is a valid harfun, but it can be mitigated if it is not the first letter, because it is a harfun syadid from the end of the throat.

 So you say: like the Fiilamr: by changing the Hamzah to Waawu, because when the two Hamzahs meet in one word and the second one is saakinah, it is obligatory to change it to the type of the previous letter’s harakat, such as: and and . If the first one is a washl Hamzah, then the second one becomes a Hamzah when it is joined, if the previous one had a fathah character, such as: The hamzahs in and and are omitted not according to custom, because of their wide usage. Sometimes it is pronounced: according to the original when joined. Like and and like

And like. His frilamr.

And like. Fi’ilamr. It can also be with akhfif: . And , and like and like its Isimfa’il and .

And like and like and its fi’ilamr .

Some of them (scholars) said: because it is similar to

And like and like

and its Fi’ilamr. And like.

So is kias , but the Arabs have agreed to drop the Hamza from the Mudhaari’s. So they say:

In khitab to muannats the word for one woman is met with the plural. But the wazan of one woman is and the plural is . When you order from that fi’il, you say according to the original: like and with the final letter omitted, i.e. and should be used for wagf. Then you say:  And with Nuun taukid:  With Nuun khafifah:

The isim fa’il is like and the isim maful is like The form of it is different from other similar fi’ils. So you say:  The isim fa’il:  The maful is: . The fiilamr of it is:  With ta’kid (Nuun taukid):  And with Nahyi:  Nahyi (prohibition) with ta’kid (Nuun taukid):  And you say in the wazan of the fi’il whose letter Faa’is Hamza like and like 

ARTICLE ON THE FORMS OF ISIM ZAMAN (TIME) AND ISIM MAKAN (PLACE)

Then you say from the wazan in the form of Jaka with the kasroh mark on its “Ain like and : And from the wazan and in forms such as and and “Idan 

Some deviate like and and and and and and and ! and . Some say: with fathah in some of them and permissible in all of them. This is if the fi’il has a valid faa’ and laam. As for the others, the fi’ils that are mu’tall in faa’ have the “Ain” marked with kasroh throughout, such as and and … And the fi’ils that are mu’tall in laam have the “Ain” marked with fathah throughout, such as:

 and . Sometimes Taa’ ta’nits enters some of them such as: and , and some deviate and with a dhommah. And including more than three such as Isim maful such as and When there is a large number of something in a place, it is said about it from Tsulatsi mujarrad ( ). So it is said:  (a land where there are many wild animals) and (many lions) and (many wolves) and (many bushes) (many cucumbers). 

As for the tool isim, which is used by the detall (doer) to do his maf’ul so that it has an effect on him, then the form is like the wazan and and like and

and and . And they say: based on this wazan. Whoever marks the Miim with a fathah, then he means the place.  Some deviate, namely: and and and and and the Miim and “Ain are marked with a dhommah. ,

And which is according to kias: and .

Attention:

The mashdar form of the fi’il Tsulatsi mujarrad which means once is with the wazan . So you say: and And from that which is more than tsulatsi with additions such as and Unless Taa’ ta’nits from both, then it is attributed to one. Like: and

And with kasroh for the kind of ()! . Then you say: