KALAM AND ITS ELEMENTS

Definition

Kalam is a word that is composed and can give understanding to the listener. Kalam is composed of at least two isim or fiil and isim.

Example:   

   = Zaid stood up

    = Zaid stood up

Elements of Kalam (Sentence)

A sentence is an independent utterance (in Indonesian called a word). There are three types of sentences, namely:

1. Isim (noun):
2. Fil (verb):
3. Letters that have meaning.

Isim (Noun) and its Signs

Isim is characterized by Isnad Ilaih, dii’rab jer, tanwin, the inclusion of alif – lam and the letter jer.

Fiil (Verb) and its Signs

The Fiil (verb) is characterized by the words Sin Saufa and Ta’ta’nits that die (. ).

Divisions of Fiil

There are three types of fiil (verbs), namely:

1. Fiil Madhi

Fiil Madhi’ can be known, because there is a female ta’ta’nits that is shunted (dead).

Example:

     – The teacher stood up. !

      – A female student sat down.

Included in the fiil madhi category are the words and. according to the correct opinion.

2. Fiil Mudhari’

Fiil Mudhari’ is known because of the lam ( ) that goes with it, for example:   Fiil Mudhari’ must be preceded by one of the four additional letters: hamzah ( ), nun ( ), ya’ ( ) and ta’, all of which are included in the word:

The first letter of the fiil mudhari’ must have a diphammah, if the fiil madhi consists of four letters. Example:     The initial letter must be fathah if the madhah consists of a non-four-letter fiil. Example:

     It consists of a fiil with three letters. .

     It consists of a fiil with five letters.

     It consists of a fiil with six letters.

3. Fiil Amar

Fiil Amar can be known by its meaning, which indicates a command and can be entered by ya” mu’annats mukhathabah, for example:

    – Stand up (you men).

   – Stand up (you women).

       Read (you men).

     – Read (you women).

 Included in the category of fiil Amar are the words and according to the correct opinion.

Letter (Particle) The word letter’ is any word that cannot be entered by the signs of isim and fiil, such as: and

I’RAB AND BINA”

Definition of I’rab

I’rab is a change in the ending of a word because of the various amyls that enter it, whether the change is lafzhi or tagdiri. Example:

1. Lafzhi change of word ending

    – Zaid was reading Algur-an.

    – I saw Zaid standing.

     – I met Zaid at the mosque.

1. Tagdiri change of word endings

   – The young man fears his Lord.

   – I saw the young man making a speech.

   – I admire the enterprising young man.

Types of I’rab and their divisions

There are four types of I’rab: Rafa’, Nashab, Jer and Jazam. Only three of these prepositions can enter the isim, namely Rafa’, Nashab and Jer. Jazam, on the other hand, cannot enter the isim. As for the I’rab that can enter the fiil, there are also three, namely Rafa’, Nashab and Jazam. The I’rab Jer, on the other hand, cannot be applied to the fil.

Example

Definition of Bina’ and Its Types

Bina’ (mabni) is the state in which the end of a word remains in harakat or sukun (if the end of a word is marked dhammah, then it must always be didhammah, it cannot be kasrah, dipathah or shorthand, even if it is entered by different amils).

There are four types of Bina” (mabni), namely:

1. Dhammah, for example.
2. Fathah, for example:
3. Kasrah, example:
4. Sukun, e.g:

Mu’rab Isim and Mabni Isim

Isim has two parts:

1. Mu’rab isim, which is the original ruling of isim. Mu’rab isim are isim whose final letters can change due to the amyls that enter them, either lafzhi, such as: and or taqdiri (approximate), such as the words and :

2. Isim Mabni, which is the ruling of isim that are not original (branches). An isim mabni is an isim whose last letter cannot change, even if various amyls enter it. For example:
3. Isim Dhamir Muttasil and Munfashil, such as:
4. Qualified Isim, such as:
5. Isim Istifham, such as:
6. Isim Isyarah, such as:
7. Isim Fiil, such as:
8. Isim Maushul, such as:

Dimabnikan Isim

Some of the mabni isim are mabni sukun, such as mabni fathah, such as: : mabni kasrah, such as: mabni dham, such as:   Basically, mabni is mabni.

Mu’rab Fiil and Mabni Fiil

There are two types of fiil, namely: 1 Fiil Mabni, which is the original ruling of the fiil: and 2 Fiil Mu’rab, which is a non-native ruling of the fiil (branch). Mabni Fiil

There are two kinds of mabni fiils, namely:

1. Fiil Madhi. It is pronounced fat-hah, unless it meets the plural wawu, then it is pronounced dhammah. Example: Or if it meets with dhamir rafa’ mutaharrik. Example:. etc.

2. Fiil Amar. It is pronounced with a sukun. Example: and. . Except when it meets with dhamir tatsniyah, dhamir plural and dhamir mu’annats mukhathabah, it is pronounced with a nun ( ).

Example:

    Originally  

     originally

    originally

If it is a mu’tal fiil, then it is pronounced by removing the letter illat.

Example:

     The origin is from fiil madhi

     its origin is from fill madhi

     origin. from fiil madhi

Mu’rab Fiil

A mu’rab fiil is a fil mudhari’ provided that it does not meet directly with a mu’annats plural nun and does not meet with a nun taukid.

Example:

    – He (the man) hit.

    – He (the man) is afraid (worried).

If the fil mudhari’ is directly followed by nun plural mu’annats, then it is mabni and suffixed with a sukun. Example:

If the fiil mudhari’ meets nun taukid, it is mabni and suffixed with fat-hah. Example:

The reason fiil mudhari’ can be Mu’rab

The fiil mudhari’ is mu’rab because it equals the isim’.

Ruling on Letter Words (Particles)

As for letter words, they are all mabni. The letter is sometimes a sukun, such as: sometimes a dhammah, such as:  , , sometimes fat-hah, such as:  , and sometimes kasrah, such as: 

Chart

RECOGNIZE THE SIGNS OF I’RAB

Signs of I’rab Rafa’ .

I’rab Rafa’ has four signs, namely: Dhammah ( ) is the original sign, Wawu ( ), Alif ( ) and Nun (. ). Wawu. alif and nun are substitutes for dhammah.

Place of Each Sign

1. Dhammah

Dhammah being the sign of Prab Rafa” resides in four places, namely:

1. Isim Mufrad, both munsharif and ghairu munsharif. Example:

1. Plural Taxir, both munsharif and ghairu munshanif. Example:

1. Plural Mu’annats Salim or its equivalent. Example:

1. Fiil Mudhari whose end does not meet anything. Example:

2. Wawul (. )

1. Dhammah “

Dhammah marks I’rab Rafa” in four places, namely:

1. Isim Mufrad, both munsharif and ghairu munsharif. Example:

1. Plural Taxir, both munsharif and ghairu munshanif. Example:

1. Plural Mu’annars Salim or its equivalent. Example:

1. Fiil Mudhari whose end does not meet anything. Example:

2. Wawu

Wawu ( ) marks the i ‘rab rafa’ in two places, namely:

1. Jamak Mudzakkar Salim, and the like. Example:

– And on that day the believers will rejoice.

If there are twenty patient people among you.

1. Al-Asma’ As-Sirtah, namely Abuuka, Akhuuka, Hamuuka, Fuuka, Hanuuka and Dhu maalin. Example in kalam:

Their father said

Yusuf and his brother are more beloved to our father.

Your in-laws have come.

This is your mouth.

That is your faith.

And indeed he has knowledge.

3. Alif

Alif ( ) is a sign of i’rab rafa’ placed on Isim Tatsniyah. and what is similar to it.

Example:

– Two men said. 

– Verily, the number with Allah is twelve months.

-Then 12 springs of water gushed forth from him.

4. Nun (.)

Nun () marks the i’rab of Rafa’ in Fiil M udhari’ which is connected to:

1. Alif Tatsniyah Example:

2. Wawu plural. Example:

3. Ya’ Mu’annats Mukhathabah. Example:

BAGAN

Explanation of Important Terms Isim Mufrad is an isim with one meaning, such as: a house.

Isim Tatsniyah is an isim with two meanings, with the addition of Alif and Nun (. ) or Ya’ and Nun (. ), such as:  – two books.

Plural Taksir is an isim whose meaning is more than two (many) and its form changes from its mufrad form, such as: plural of   

Plural Mudzakkar Salim is an isim that indicates more than two (many) men with the addition of Wawu and Nun (. ) or Ya’ and Nun (. ), such as: plural of             

The plural of Mu ‘annats Salim is an isim that indicates more than two (many) women with the addition of Alif and Ta’ (. ), such as:   .

Asmaul Khamsah, meaning five isim, namely       

Af’alul Khamsah, meaning five fiils, namely fiil Mudhari’ which is connected with Alif Tatsniyah. Wawu Plural, and Ya’ Mu ‘annats Mukhathabah.

Example:

Signs of I’rab Nashab

I’rab Nashab has five signs, namely: Fat-hah, which is the original sign. Alif, Kasrah, Ya’ and remove the Nun. The last four signs replace the Fat-hah.

Place of each sign

1. Fat-hah

Fat-hah as a sign of i’rab nashab is found in three places, namely:

1. Isim Mufrad, both munsharif and ghairu munsharif. Example:

1. Plural Taxir, both munsharif and ghairu munsharif. Example:

c, Fiil Mudhari’ which is entered by amil nashab and is not connected with alif, wawu or ya’ mu’annats mukhathabah. Example: :

2. alif

Alif is a sign of I’rab Nashab which is located in Al-Asma’ As-Sittah. Example: and

3. Kasrah

Kasrah marks the I’yab of Nashab instead of fat-hah, occurring in the plural of Mu ‘annars Salim and its equivalents. Example: and

4. Ya’ ( )

Ya’ ( ) marks the I’rab of Nashab in two places, namely:

1. Isim Tatsniyah and its equivalents. Example: and

1. The plural of Mudzakkar Salim, and its equivalents. Example: and

5. Discarding the Nun (. )

Omitting the Nun () (. ) is a sign of I’rab Nashab that is located in Af’alul Khamsah. Example:    

                – But lest you both become angels.

   – And fasting is better for you and.  .

Explanation:

This word was originally nashab, because it is nashab, and it is pronounced amil nashab, so the nun is dropped as a sign of I’rab Nashab.

This word was originally , because it is a nashab, dinashabkan amil nashab , so the nun is dropped as a sign of I’rab Nashab. 

The word was originally , because it is nashab, dinashabkan amil nashab, so the nun is dropped as a sign of I’rab Nashab.

HOW TO

Signs of I’rab Jer

I’rab Jer has three signs, namely: Kasrah as the original sign, ya’ and fat-hah, the latter two being substitutes for kasrah.

Place of each sign

1. Kasrah Kasrah is the sign of I’rab Jer in three places, namely:
2. Isim Mufrad which is munsharif.

 Example: and   

1. The plural of Taksir which is munsharif.

Example:

1. Plural Mu’annats Salim, and its equivalents.

 Example: and   

2. Ya’

Ya’ ( ) marks the I’rab of Jer in three places, namely:

1. Al-Asmaus Sittah,

example:

1. Isim Tatsniyah, and its equivalents,

for example: and

1. The plural of Mudzakkar Salim, and its equivalents.

Example:

3. Fat-hah

Fat-hah is a sign of I’rab Jer that is placed on isim that do not receive a tannin, whether they are mutrad isim or plural taksir. Example:

   = And We have given revelation (also) to Abraham and Ishmael 

   =Then repay the honor with something better.

                = From high buildings

Except when the isim that does not receive a tannin is Mudhafkan or entered by Al ( ), it is marked with kasrah Example:

   = In the best possible form.

   = While you are in the mosque.

Signs of I’rab Jazem

I’rab Jazam has two signs: a breadline, as the original sign, and a discard, as a substitute sign for the breadline.

Place of each sign

1. Sukun Sukun as a sign of I’rab Jazam is found in Fiil Mudhari’ that has a valid ending, which is not connected to anything. Example:

 “And Allah has neither begotten nor was begotten, and there is none equal to Him”.

2. Discarding

Discarding is a sign of I’rab Jazam that occurs in two places, namely:

1. Fiil Mudhari’ whose last letter is an illat letter. These letters are Alif, Wawu and Ya’. Example:

  – And fear no one but Allah.

   = And whoever worships other gods besides Allah.

   – And whoever Allah shows.

1. Fi’il whose rafa’ is marked with Nun (AP’alul Khamsah). Example:

                – If you both repent.

                – If you are patient and put your trust.

    = And do not worry and do not grieve.

Explanation:

The word in the sentence is originally , then the Alif (. ) is removed as a sign of I’rab Jazam.

The word in the sentence, its original form is , then the Wawu (. )is removed as a sign of I’rab Jazam.

The word in the sentence, its original form is then Ya’ () is removed as a sign of I’rab Jazam.

The word in the sentence , its original form is , then the Nun ( )is removed as a sign of I’rab Jazam, because it is a fiil mudhari’ that meets alif tatsniyah.

The word in the sentence , its original form is , then the Nun (. ) is removed as a sign of I’rab Jazam, because it is fi’il mudhari’ which is connected to Wawu (. ) plural.

The word in the sentence in its original form is , then the Nun (. ) is removed, as a sign of I’rab Jazam, because it is a fi’il mudhari’ connected with ya (. ) mu’annats mukhathabah.

BAGS

WORDS WITH LETTERS AND WORDS WITH HARAKAT

All the mu’rab words mentioned above are divided into two parts, some of which are i’rab with harakat and some of which are i’rab with hurut.

Words whose i’rab is marked with a harakat

There are four words whose i’rab is marked with a harakat, namely:

1. Isim Mufrad
2. Plural Taksir.
3. Plural Mu’annats Salim.
4. Fiil Mudhari’ whose last letter does not meet anything.

All of these words are marked with dhammah in rafa’, fat-hah in nashab, kasrah in jerra, and sukun in jazam.

There are three things that are exempted from the aforementioned i’rab markings, namely:

1. Isim that do not accept tannins (ghairu munsharif), whether they are mufrad or plural taksir. These isim are marked with fat-hah when in jer, as long as they are not mudhaf and do not include al ( ).
2. Jamak Mu’annats Salim, when nashab is marked with kasrah.
3. Fiil Mudhari’ whose last letter is an illat letter, when jazam is marked by removing the illat letter.

Words whose I’rab signs use letters 

There are four words that are marked with letters, namely:

1. Isim Tatsniyah and its equivalents.
2. The plural of Mudzakkar Salim and its equivalents.
3. Al-Asma’ As-Sittah.
4. Al-Amtsilah Al-Khamsah (Al-Af’al Al-Khamsah).

I’rab of Tatsniyah Isim

Isim Tatsniyah, when rafa, is marked with the letter alif’, when nashab and jer is marked with ya’, the letter before it is difat-hah and after it is kasrah.

Isim that are equal to Isim Tatsniyah

The words that are equal to Isim Tatsniyah are: and for and , required mudlaf-on-dhamir. Example:

When the words and are mudlafed to an isim zhahir, the alif is used in all three cases (rafa”, nashab and jer), and the i’rab sign is the harakat that is expected for the alif. Example:

I’rab Jamak Mudiakkar Salim

The plural of Mudzakkar Salim is marked with a wawu in rafa’, a ya’ in nashab and jer, with the letter before the ya’ being kasrah and after it being difat-hah.

Words equated with plural mudzakkar Salim

The word that equates to the plural of Mudzakkar salim is :

Example in sentence:

I’rab Al-Asma’ As-Sittah

Al-Asma’ As-Sittah when rafa’ is marked with Wawu, Nashab with Alif, and Jer with ya’ under the following conditions:

1. Mudhat. Example:

If it is independent (not mudhat), then the I’rab is marked with a clear harakat. Example:

2. Not mudhaf on ya”. If it is a mudhaf on a ya”, then the i’rab sign is the expected harakat before the ya”. Example: The word in the sentence above is i’rab rafa’, and the sign of rafa’ is the dhammah that is expected before the ya.

3. Must be Mukabbar, not tashghir. If it is tashghir, then the y’rab sign uses a clear harakat. Example:

4. Mufrad. If it is in the form of a tatsniyah or plural, then the signs of i’rab are like the signs of i’rab of isim tatsniyah and plural.

The word Hanu ( &. ) is pronounced nagis, meaning that the final letter that marks its i’rab is removed and replaced with a harakat. For example: originally – The wawu that marked the i’rab rafa” was removed, so it became The i’rab address changed to a dhammah harakat. :

                originally the alif” that marked i’rab nashab was removed, so that it became The i’rab address changed to the fat-hah harakat.

   Originally. The ‘ya’ that marks the i’rab of Jer is removed, so it becomes The i’rab mark changes to the harakat kasrah.

Therefore, the authors of Al-Jurumiyyah and other Arabic grammar books do not consider the word Hanu (. ) as Al-Asma’ As-Sittah, they only recognize Al-Asma’ AlKhamsah.

I’rab Al-Amtsilah Al-Khamsah

Al-Amtsilah Al-Khamsah (also called Al-Af’al AlKhamsah) is every fiil mudhari’ that is connected to dhamir alif tatsniyah, such as: or dhamir wawu plural, such as: and dhamir ya” Mu’annats Mukhathabah, such as:      , when rafa’ it is marked with the letter nun (. ) and when nashab and jazam it is marked by removing the letter nun (. ).

Conclusion:

It has been explained above that there are fourteen signs of i’rab. Four of them are the original signs, namely dhammah for i’rab rafa’ fat-hah for i’rab nashab, kasrah for i’rab jer and sukun for i’rab jazam. The other ten are branch signs, replacing the original signs. Three replace dhammah, four replace fat-hah, two replace kasrah and one replaces sukun.

In fact, these substitute signs of i’rab occur in seven chapters, namely:

1. Chapter on Isim that do not receive a tannin.
2. Chapter on the plural of Mu’annats Salim.
3. Chapter of Fiil Mudhari’ whose last letter is an illat.
4. Chapter on Isim Tatsniyah.
5. Chapter on the plural of Mudzakkar Salim.
6. Bub Al-Asma’ As-Sittah.
7. Chapter Al-Amtsilah (Al-Af’al) Al-Khamsah.

SCHEDULE OF WORDS WHICH SIGNAL USES HAKARAT

BAG

I’rab of Isim with Mudhaf on Ya’

The three i’rab signs (dhammah, fat-hah and kasrah) are predicted on isim that are mudhaf on Ya’ Mutakallim. Example:

                The word is consists of and ya (.) . It has a rafa’rab, and the sign of the rafa’is a dhammah harakat that is predicted on the letter mim (. ).                

The word (. ) here consists of and ya” (. ) It is beri’rab nashab, and the sign of nashab is the fat-hah harakat approximated by the letter mim.

   The word here consists of (. ) and ya (. ) It is beri’rab jer, and the sign of jer is the kasrah harakat predicted on the letter mim (. )

I’rab Isim Maqsur

Mu’rab isim that ends in an alif lazimah are called isim maqsur and their i’rab is a presumed harakat, like isim that are mudhaf to ya’ mutakallim. Example:

I’rab of Isim Manqush

The i’rab rata” sign with dhammah and the i’rab jer sign with kasrah must be estimated, when it is in an Isim Mangush, which is a mu’rab isim, which ends in a ya’ lazimah and the letter before it is kasrah. Example:

But the hakarat fat-hah, i’rab nashab sign must be shown, because this harakat is fairly light. Example:

I’rab Fiil Mu’tal

The i’rab rafa’ sign with dhammah and the i’rab nashab sign with fat-hah must be estimated, if they are in a fiil that is mu’tal alif. Example:

As for dhammah when it is in a mu’tal wawi and ya’i fiil, it must be estimated. Example:

As for the fat-hah, it must be shown. Example:

ISIM THAT DO NOT RECEIVE A TANNIN

Isim that do not accept a tannin are isim that contain two of the nine illates or contain one illate, which is equal in strength to two illates. The nine illates are plural, wazan fiil, adal, ta’nis, ta’rif, tarkib, extra nun and alif, ajam and sifat. All these illates are collected in the poem:

1. Plural

Plural is valid as an illat of isim ghairu munsharif provided that it is in the form of sighat muntaha jumu’, which is plural that follows the wazan: .

1. example:
2. example: and

This illat is the first of the two illats that prevent the tannin from entering the isim by itself, and it has the force of two illats.

2. Wazan Fiil

A fiil is an idiom whose wazan is the same as the wazan that is specific to fiils, such as the word: with ditasydid. mim: with mabni majhul, or and other madhi fiils, which are preceded by a washal hamzah, if they are used as the name of something.

Or the isim is preceded by a letter that is usually added to the fiil, so that the isim is the same as the fiil in terms of its wazan, such as: The beginning of this word is an Alif (. ) which is the beginning of fiil mudhari’.

 ya’ (. )

 ta’ (. )

 nun (. )

3. Adal

Adal is an isim that departs from its original sighat, sometimes in a tahqiq (real) way, such as the word:

   Originally

   origin  

   origin

   origin

up to adad (number) ten. In fact, these words are changes in the basic adad (number) that are repeated.

Example:

   The origin is

   the origin is

   the origin is

   its origin is

Sometimes it is an approximation, such as names that follow the wazan, such as: and In fact, these names when they were popular did not have a tannin, but there is no obvious illat in these words other than naturalness, so the Arabic grammarians assumed that these words were altered from: , and

4. Ta’nits

Ta’nits are divided into three parts, namely: Ta’nits with alif, ta’nits with ta’ and ta’nits with meaning:

1. Ta’nits with an Alif

Ta’nits with an alif prevents the isim from receiving a tannin absolutely, whether the alif ta’nits is maqshurah, such as the word: , or the alif ta’nits is mamdudah, such as the word: and .

This illat ta’nits with the alif is the second illat that prevents the isim from accepting the tannin, which is equal in strength to the two illats.

1. Ta’nits with Ta

Ta’nits with Ta’ prevents an isim from taking a tannin if it coincides with a natural name, either a male natural name, such as: or a female name, such as:

1. Ta’nits Maknawi

Ta’nits Maknawi is like Ta’nits with ta’, in that it prevents an isim from receiving a tannin if it is with a natural name. But on condition that the isim is more than three letters, such as:   , or consists of three letters, and is currently alive, such as or dead and ajam Like , or Isim that is changed from mudzakkar to mu’annats, as if a woman is named Zaid.

If the conditions are not met, such as the word and, then it may or may not be tinned. But it is better not to do it.

5. Ta’rif

The Ta’rif included here is Alamiyyah. It prevents the isim from receiving a tannin, provided that it coincides with:

1. Wazan Hil. Example:
2. Adal. Example:
3. Ta’nits. Example:
4. Tarkib Mazji. Example:
5. Alif and Nun. Example:
6. Ajam. Example:

6. Tarkib Mazji

Tarkib Mazji means Tarkib Mazji that ends with something other than a waihin (. ), such as this Tarkib Mazji which prevents the isim from receiving a tannin when it coincides with Alamiyyah.

‘7. Additional Alif and Nun

The additional alif and nun prevent the isim from receiving a tannin when they are combined with:

1. Alamiyyah. Example: .
2. Wastiyyah that does not receive ta’. Example:

8. Ajam

Ujmah or “Ajam” means a word that comes from a foreign language, such as:       ,.   And all the names of the prophets are foreign languages, except for four, namely Prophet Muhammad, Shalih, Shu’aib and Hud: May Allah swt. bestow mercy on all of them.

“Ujmah or Ajam can prevent the isim from receiving the tannin, required:

1. It is the name of the foreign language in which it originates. Therefore, the word: and the like, remain tinned.

1. It is more than three letters. Therefore, the words: and , are still anchored, even though they are both ajam and names.

9. Attributes (Wasfiyyah)

The trait or wasfiyyah can prevent isim from receiving a tannin, provided that it is accompanied by one of three illates, namely:

1. Adal, as explained in the previous discussion about words:
2. Alif and Nun, on condition that they follow the wazan whose mu’annats does not follow the wazan, for example: The word is mu’annats . While the word accepts tannins, even though the adjective has alif and nun, because the mu’annats of this word is , follows the wazan.
3. Wazan Fiil, provided that the adjective follows the wazan and its mu’annats does not use ta’. Example: The word is mu’annats . The word, it, accepts a tannin, even though the adjective follows the wazan, because its mu’annats, has a ta’-.

It is permissible to put a tannin on an isim that should not have a tannin, simply for the sake of rhythm, such as Imam Nafi’s reading. For example: and , or for the sake of poetry.

NAKIRAH AND MAKRIFAT

Divisions of Isim

Isim in general and in particular are two, namely: Nakirah and Makrifat.

1. Isim Nakirah

Nakirah is the original isim, which is any general isim that includes all kinds of types and is not specific, such as:

  = A man.

  = A horse.

  = A book. To make it easier to understand, it can be said that Isim Nakirah is every isim that can be entered by alif and lam ( ), such as:

                to be

                become

                become

Or every isim that occupies the position of isim that deserves alif and lam ( ), such as the word: which means having (. ).

The word meaning the one who has is a nakirah isim that cannot accept al, but has the status of a word that can accept al, being . Example in sentence:

   = The man of knowledge has come. This sentence is the same as .

1. Isim Makrifat

There are six kinds of Isim Makrifat, namely:

1. Isim Dhamir, which is the most meaningful isim.
2. Isim Alam.
3. Isim Isyarah.
4. Isim Mausthul.
5. Isim that is entered by Al.
6. Isim that is mudhaf in one of these isim makrifat.

ISIM DHAMIR

Definition of Dhamir

Mudhmar and Dhamir are two names used as first-person pronouns (mutakallim), such as (I), second-person pronouns (mukhathab), such as (you) or third-person pronouns (ghaib), such as (he).

Division of Dhamir

Dhamir is divided into two, namely dhamir mustatir (hidden) and dhamir bariz (visible).

1. Dhamir Mustatir

Dhamir Mustatir is dhamir that does not appear in its lafal form. Its invisibility is sometimes obligatory, such as the dhamir that is expected in:

– Fiil Amar Mufrad Mudzakkar. Example: and

– Fiil Mudhari’ preceded by ta” for the second person singular and Mudzakkar. Example: and  

– Fil Mudhari’ preceded by alif, for the first person singular.   Example: and           

– Mudhari’ preceded by nun for the first person plural. Example:

Sometimes the invisibility is also jawaz, such as the dhamir that is expected in the word order:

                = Zaid stood up.

                = Hindun stood up.

Mustatir dhamir must be rafa” as a fail or naibul fail. Example:

                = Zaid is reading the Algur-an.

                = The Algur-an is being read.

2. Dhamir Bariz

Dhamir Bariz is dhamir whose lafal form is visible. Dhamir Bariz is divided into two, namely Murtashil and Munfashil.

Dhamir Muttashil

 Dhamir Muttashil is a dhamir that cannot be placed at the beginning of a sentence and cannot be after a letter, such as ta” (. ) which is in the pronunciation: and kaf (. ) in the pronunciation:

Dhamir Munfashil

Dhamir Munfashil is dhamir that can be used as the beginning of a sentence and can fall after letters, such as saying:

  = I am a believer.

  = No one stands, except me.

Division of Dhamir Muttashil

Dhamir Muttashil is divided into three, namely: Dhamir Muttashil with rab rafa’, dhamir Muttashil with rab nashab and dhamir muttashil with rab jer.

1. Dhamir Muttashil with ‘rab Rafa’

Dhamir mutaashil with rab rafa’ is as in the following examples:

  – I hit.

  – We hit.

  – You (man) hit.

  – You (woman) hit.

   – Both of you have hit.

   – All of you (men) have hit.  

   – All of you (women) have struck.         

   – He (the male one) has struck.

   – She (female one) has struck.

    – Both of them (men) have struck.

   – Both of them (women) have struck.

   – They (men) have struck.

                – They (women) have struck.

2. Dhamir Muttashil with rab nashab

Dhamir Muttashil with rab nashab is mentioned in the following examples:

   – He has honored me.

   – He has honored us.

   – He has honored you (men).

   – He has honored you (woman).  

    – He has honored both of you.

   – He has honored you (men) much.

   – He has honored you (women) much.

    – He has honored him (the man).

    – He has honored him (woman). |

    – He has honored them both.

     – He has honored them (men).

    – He has honored them (women).

3. Dhamir Muttashil with ‘rab Jer Dhamir Muttashil with ‘rab jer is the same as dhamir muttashil with ‘rab nashab, except that dhamir muttashil with ‘rab jer must have the letter jer inserted, to distinguish it from dhamir muttashil with ‘rab nashab. Example:

Division of Dhamir Munfashil

Dhamir Muntashil is divided into two: dhamir munfashil with rab rafa’ and dhamir munfashil with rab nashab.

1. Dhamir Munfashil with Rab Rafa’

There are twelve dhamir munfashil with rab rafa’, namely:

    – I (first person singular pronoun).

     – We (first person plural pronoun).

     – You (singular second-person male pronoun).

     -You (singular female second-person pronoun).

     – You (tatsniyah or double male/female second-person pronoun).

      – You (plural male second-person pronoun).

     – You (plural female second-person pronoun).

   – He (singular male third-person pronoun).

    -She (third person female singular pronoun).

   – They (tatsniyah female second-person pronoun).

      – They (plural male second-person pronoun).

     – They (plural female second-person pronoun).

All of the dhamir munfashil mentioned above, when at the beginning of a sentence, become mubtada, for example:

                – I am your Lord.

   – We are those who inherit.

    -You are our helper

    – He (Allah) is our Lord.

2. Dhamir Munfashil with rab nashab

There are twelve words of Dhamir Munfashil with rab nashab, namely:

    – To me.

    – To us.

    – To you (one male).

    – To you (one female).

    – To both of you.

    – To you (men).

    – To you (female).

    – To him (the male one).

     – To her (female one).

    – To the two of them.

    – To them (many men).

    -To them (many women).

All the dhamir muntfashil with the rab of nashab must have the status of being the Maf’ul Bih (object of suffering) in the sentence, such as . The complete example is as follows:

                – To me Muhammad paid respect.

                – To us Muhammad respects

                – To you (men) Muhammad honored.

     – To you (woman) Muhammad honors.

    – To both of you Muhammad honored.

    – To you (men) Muhammad honored.

     – To you (women) Muhammad honored,

      – To him (male) Muhammad honored.

      – To him (woman) Muhammad honored.

      – To the two of them Muhammad honored.

       – To them (many men) Muhammad honored.

       – To them (many women) Muhammad honored.

The position of Dhamir Muttashil and Munfashil when. Gathering

When muttashil dhamir can be used, it is not permissible to use munfashil dhamir. Therefore, the sentence (I stood up) should not be used, because the phrase (I stood up) can still be used. The sentence should not be used, because it can still use dhamir muttashil in .    , the sentence structure:    . Except for the phrase.   . and it can be expressed with the phrases and

Ruling on the Harakat of the Final Dhamir

All the dhamirs above are mabni, none of them are mu’rab.

BAG

NATURAL ISMS AND THEIR TYPES

There are two types of natural isim, namely:

First: Alam Syakhash, which is an isim that is made for the name of something in particular and does not include others, such as:

                – Zaid (a man’s name).

      – Fatimah (the name of a woman).

      – Mecca (the name of a city).

      – Shadzqam (the name of a camel).

       – Qaran (the name of a tribe).

Second: Alam Jenis, which is an isim made for the name of a certain type among several types, such as the word:

     – As the name of heaven.

     – The name of a weasel.

      – The name of a wolf.

In terms of meaning, this type of nature is like isim nakirah, because it is general in its type. Anyone, whenever he sees a lion, may say:

      – This is Usamah coming.

Divisions of Nature

Nature is also divided into three, namely:

1. The realm of Isim, as mentioned above. Example: etc.
2. Alam Kunyah, which is any name preceded by the word: or . Example:

    – Mention of a man’s name.

    – Mention of a woman’s name.

     – Mention the name of a lion.

     – Name of a scorpion.

3. Alam Laqab, which is a designation or name that contains the value of praise or harassment. Example:

 – The jewelry of the worshipers.

   – Duck.

                – The nose of a camel

The two realms when they come together

If the Realm of Isim and the Realm of Laqab come together, then according to the correct opinion, the realm of laqab must come last. Example:

(Zaid, Zainul Abidin has come).

The i’rab of the laqab follows the i’rab of the isim, unless they are both mufrad. If they are both mufrad, then the isim must be mudhafkan to the laqab. Example:         

When the Kunyah Realm is combined with the Isim Realm, there is no rule of order, and the same applies when the Kunyah Realm is combined with the Laqab Realm. Example:

    or 

    or   

Division of the Realm in terms of its pronunciation

Alam in terms of its pronunciation is divided into two, namely Mufrad, such as:    , and Murakkab.

There are three types of Murakkab, namely:

1. Murakkab Idhafi, such as: and.
2. Murakkab Maqi, such as: , , ,
3. Murakkab Isnadi, such as: and

BAGS

ISIM ISYARAH

1. Isim Isyarah for Something

Isim Isyarah is a word used to indicate something (a clue word), viz:

                – (this), to indicate something that is mufrad and mudzakkar.

   – (this), to indicate something that is muftrad and mu’annats.

   – (this), to indicate something that is mufrad and mu’annats.

                – (this), to indicate something that is mutrad and mu’annats.

   – (this), to indicate something that is mufrad and mu’annats.

                – (this), to indicate something that is mutrad and mu’annats. ,

   – (this), to indicate something that is tatsniyah mudzakkar when rafa. .

  – (this), to indicate something that is tasniyah mu’annats when rafa”.

   – (this), to indicate something that is tatsniyah mudzakkar. when nashab and jer.

                – (this), to indicate something that is tatsniyah mu’annats. when nashab and jer.

                – (this), to indicate something that is plural, either mudzakkar or mu’annats. It is pronounced long according to the people of Hijaz and short according to the people of Tamim.

Additional Letters in Isim Isyarah

1. Ha’ Tanbih Ha’ Tanbih may be added to all of the aforementioned Isim Isyarah, such as:

    to

    to be

    become

    become

    Become

    Become

    Become

1. Addition of Kaf

When the thing being referred to is far away, it is necessary to add the letter kaf to the Isim Isyarah. This additional kaf is like the kaf of the dhamir isim, changing according to the thing it refers to. Example:

   for something that is mufrad mudzakkar. .

                for something that is mufrad mu’annats.

                for something that is tatsniyah mudzakkar mu’annats.

                for something that is plural mudzakkar.

                for something that is plural mu’annuts.

1. Additional Lam

The Isim Isyarah to which the kaf is added may be supplemented with a lam before the kaf. Example:

   to

    become

    become

    become

     become   

This hour cannot be added to isim isyarahs that are for tatsniyah and plural. 

                may not

                may not

                not allowed,

Kaf, on the other hand, is allowed on isyarah isim that are for tatsniyah and plural, only to indicate something far away. Example: , , and . The same applies to isyarahs that are mutfrad, if they are preceded by ha’ tanbih, such as: to become

2. Isim Isyarah for Place

Isim Isyarah for places that are close are:

    = here

    = here

While Isim Isyarah to indicate a medium place is:

   = there

                = there

As for pointing to a distant place are:

                – there

            – over there

           – over there

           – over there

ISIM MAUSHUL

Maushul similes are similes that require Silah and Aid. There are two kinds of Maushul similes, namely Maushul Nash and Maushul Musytarak.

1. Maushul Nash

There are eight words for Isim Maushul Nash, namely:   

            for mufrad mudzakkar.

            for mufrad mu’annats.

            for tatsniyah mudzakkar which is rafa’.

                for tatsniyah mu’annats which is rafa’.

                for tatsniyah mudzakkar with nashab and jer.

                for tatsniyah mu’annats with nashab and jer.

                for the plural of mudzakkar.

                for the plural of mudzakkar.

                Sometimes the word is pronounced when rafa’. for plural mu’annats.

                Sometimes the ya’s are dropped, making it the plural of mu’annats.

                Sometimes the ya’ia is dropped, so it becomes for the plural mu’annats.  .

Examples of Isim Maushul Nash in sentences are as follows:

2. Isim Maushul Musytarak

There are six Isim Maushul Musytarak, namely: and . These six Isim Maushul apply to mufrad, tatsniyah, plural, mudzakkar and mu’annats.

The use of Isim Maushul Musytarak Man (. ) and Maa (. )

Isim Maushul is used for the intelligent, and for the unintelligent. Examples for the following:

                – The man who came to you amazed me.

                – The woman who came to you amazed me.

                – The two men who came to you amazed me.

                – The two women who came to you amazed me.

                – The men who come to you amaze me.

     – The women who came to you amazed me.

An example of Isim Maushul in a sentence can be seen in the response to the person who said:

                – I bought a male donkey.

                – I was amazed at the male donkey you bought.

                – I bought a female donkey. He said:

– I am amazed at the one female donkey you bought.

– I bought two male donkeys. He said.

– I am amazed at the two male donkeys you bought.

– I bought two female donkeys. He said. – I was amazed at the two female donkeys you bought.

– I bought the male donkeys. He said.

– I was amazed at the male donkeys you bought.

– I bought the female donkeys. He said.

– I admire the female donkeys you bought.

Sometimes the use of isim maushul is reversed, meaning that what was originally for something intelligent is applied to something that is not intelligent. An example in the Qur’an:

– So some of the animals (meaning the word ) walk on the floor of their stomachs.

On the other hand, , which was originally used for the non-sentient, is used for the sentient. Example in the Qur’an:

– What prevents you from bowing down to something (meaning the word meaning Adam) that I have created with My hands?

Use of the Maushul Isim Ayyun, Dzu, Dza and Al

The other four musytarak maushul isyms, namely: and Ji are used for both intelligent and non-intelligent things. Example:

   – The person/animal (male/male) standing amazed me.

    – The two people/animals (male/male) standing there amazed me.

– The person/animal (female) who stood up amazed me.

– Two people/animals (female/female) who stood up to amaze me.

– People/animals (male/. male) that stand in awe of me.

– The people/animals (female/female) that stood in awe of me.

Condition of Al as Isim Maushul

 Al ( ) acts as an isim maushul conditionally, if it is in a fail isim or maf’ul isim, such as:

    equal to – the one who hits.

    The same as – the one who is hit.

Example:

– Indeed, it is the men who justify and the women who justify.

– And the exalted roof (of the sky).

– And the sea in which there is fire.

Conditions of Isim Maushul Dzu (. )

Dzu ( ) is used as an isim maushul only in the dialect of the Thayyi people.

They used to say: –

– There came to me a man standing.

– There came to me a woman who stood up.

– Two men have come to me standing.

 – There have come to me two standing women.

– There came to me those who stood.

– There came to me those who stood up.

Conditions for Isim Maushul Dza

 The condition for Dza ( ) to be an Isin Maushul is that it must be preceded by maa istifham.

1. Maa( ) istifham, such as:

 -What do they spend on?

2. Man ( )istifham, like:

– Who has come to you?

3. Not mulgha-kan, meaning that the dza is still functional, by estimating the arrangement of , and as one isim. Example:

– What have you done?

Shilah and ‘Aid

All Maushul Isim require a Shilah and ‘Aid after them.

Shilah and Its Varieties

A Shilah is an Amount (sentence) or Shibhul Amount (sentence-like), which comes after an Isim Maushul. Shilah is sometimes in the form of:

1. Amount (Sentence)

Shilah in the form of a sum or sentence sometimes consists of:

1. Fiil and Fail. Example:

There came the man whose father had stood up.

Praise be to Allah who has fulfilled His promise to us.

1. Mubrada’ and Khabar. Example:

There has come a man whose father stood up.

What they are disputing about is this.

Explanation:

The word in the sentence is Isim Maushul. Its Shilah is a sum consisting of a fiil and a fail, namely: 

The word in the sentence is Isim Maushul. The Shilah is the sum consisting of the Mubtada’ and Khabar, which is:  .

2. Shibhul Amount

There are three Shilahs of Shibhul Amount, namely:

1. Zharaf. Example: .

What is on your side will vanish.

1. Jer Majrur. Example:

– There came a man in the house.

– And threw out what was in it.

Zharaf and Jer Majrur when in the position of Shilah, relate to the obligatorily discarded fiil. The prediction or destiny of the fiil is the word:

1. Sifat Sharihah. This means isim fail and isim maf’ul. Shilah in the form of Sharihah is specific to the isim maushul Al (. ). Example:

‘Aid

“Aid” is the dhamir that corresponds to the maushul isim in its mufrad, tatsniyah or plural, as well as its mudzakkar and mu’annats, as mentioned in the previous examples. For example:

– There came a man whose father stood up.

– There came a man (two men) whose father was standing.

– There came a man whose father was standing.

– There has come a man (one woman) whose father is standing.

– There has come a man (many women) whose father stands.

– There has come to me one man who has wealth.

– There has come to me a man (two men) who has wealth.

– There have come to me (many men) who have wealth.

– There has come to me a woman who has wealth.

– There have come to me (many women) who have wealth.

The dhamir , , and , either in the word or in the word is called ‘Aid and must correspond to the previous isim maushul.

The ‘Aid is sometimes omitted. Example:

“We will surely draw from each group, who among them is the most disobedient.”

In the verse there is actually a ‘aid that has been omitted, the fate of which is:

“He (Allah) knows what you keep secret and what you show.”

In the verse there is actually a ‘aid that was removed, the destiny of which is:

“And he drinks from what you drink.”

In the above verse there is actually a “aid that is discarded, its destiny is:

Isim Makrifat with Al ( )

The word that is understood by the letter makrifat is the word that is entered by Al ( ), Al ( ) is in two parts, namely:

1. AL ‘Ahdiyyah.
2. A(d’) Jinsiyyah.

Al ‘Ahdiyyah and Its Types

Al ‘Ahdiyyah is sometimes:

1. Lil ‘Ahdi Adz-Dzikri, which means that the word that it enters means the same thing as the word that precedes it. Example:

In the glass.

2. Lil ‘Ahdi Adz-Dzihni, which means that the meaning of the word that it enters is already understood. Example:

When they were both in the cave. Everyone understood that the cave in question was a hole in Mount Tsur.

3. Lil ‘Ahdi Al-Hudhur, which means that the word it refers to is coming to pass. Example:

On this day, I have perfected your religion.

The meaning of this day is the day that is happening when the phrase is mentioned, which is the day of Arafat.

Al Jinsiyyah

Al (. ) Jinsiyyah is sometimes:

1. Li Ta’rifil Mahiyah, which is to ascertain the essence of the word it enters. Example:

And We made something alive from water.

2. Li Istighragil Afrad, which is to include all individuals of a species. Example:

And man was made weak.

The meaning is that every human being is weak.

3. Li Istighraqi Khashaishil Afrad, i.e. to cover specific individuals. Example:

  You are a man of knowledge.

Al Zaidah Al (. ) sometimes functions as Zaidah or addition, such as Al which enters the isim maushul, enters the word or and others. Al that Zaidah can not make makrifat.

Replacing Lam in Al with Mim

Lam (.) letters according to the Himyar dialect are sometimes replaced by mim ( ). Example:

   (It is not good to fast while traveling).

Isim that is Mudhaf to a Makrifat Isim

An idiom that is mudhaf to one of the five makrifat isms is also ruled makrifat. Example:

– My servant (mudhaf on a dhamir isim)

– Your servant (mudhaf on isim dhamir )

– His servant (mudhaf in isim dhamir)

– Zayd’s servant (mudhaf in isim dhamir )

– This servant (mudhaf in isim isyarah)

– The servant of the man whose father is standing (mudhaf in maushul isim)

– The servant of the man (mudhaf in ‘words with Al ( )-.

ISIM THAT ARE PRONOUNCED RAFA’

There are ten isim that are pronounced rafa’, namely:

1. Fail. Example:
2. A maf’ul that is not called a fail (Naibul Fail). Example:
3. Mubtada’. Example:
4. Khabar. Example:
5. Isim and its siblings. Example:
6. Isim Af’alul Muqarabah. Example:
7. Letter-like isim . Example:
8. The khabar and its brothers. Example: ,
9. The khabar of the letter ” which serves to negate the type. Example:
10. Tabi’ (the word that follows) isim that is pronounced rafa”, which is four in number, namely:
11. Naat. Example:
12. “Athaf. Example:
13. Taukid. Example:
14. Badal. Example:

FAIL (SUBJECT)

A fail is an isim pronounced rafa’, which comes after a fiil or a word that is interpreted as a fiil. There are two types of fail, namely: Fail Isim Zhahir and Fail Isim Dhamir.

Fail Isim Zhahir

Zhahir files are files that appear to consist of Zhahir Isim. Example:

– Ali stood up.

– Two men said.

– The people who made excuses came.

– The day when man stands up.

– On that day the believers will rejoice.

– Their father said.

The words , and are fail isim zhahir, which come after fiil madhi.

The words and are fail isim zhahir, which comes after fiil mudhari”.

Fail Isim Dhamir Fail Mudhmar is a fail that consists of an isim dhamir. Example: and  

All isim dhamirs of the form:       (which is stored in the word and.) are files that are preceded by fiil madhi.

As for the fail that is preceded by a word that is interpreted as fill, as in the example:

– Did the two Zaid stand up. (

– Which differ in color.

The word in the sentence has the status of a fatl which is preceded by an isim that is interpreted as a fiil, which is a word:  

The word in the sentence is a fail that is preceded by an isim that is interpreted as a fill, which is a word:  

Rulings Relating to the Fail

The fail has several rulings, including:

1. It cannot be omitted, because the fail is the subject of the sentence, whether the fail is an isim zhahir, such as: or an isim dhamir, such as . If it is not visible, then the fail is dhamir mustatir. Example:

2. It must not precede the fiil. If there is a word whose zhahir is a fail that precedes the fiil, then the fail must be dhamir mustatir. The isim, which precedes the fiil, may be a mubrada’ or a fail with the fii removed. Example: The word becomes the mubtada’, while it becomes the khabar. As for the fail of the fiil, it is dhamir mustatir.

The word is the fail of the discarded fiil, which looks like the fiil that comes after it. This is because the condition letter cannot enter the mubtada’.

Rulings of the Fiil Fail

Among the rulings relating to the fail are:

1. The fiil of the fail must remain mufrad, even if the fail is tatsniyah or plural. Example:

Some Arabs mark tatsniyah and plural. If the fail is tatsniyah or plural, then they say:

– Two (people named) Zaid stood up.

– Three (people named) Zaid stood up.

– The women named Hindun stood up.

The word is marked with a tatsniyah in the form of an alif, because the fail is tatsniyah.

The word is plural-marked with a wawu, because the file is plural mudzakkar, and the word is plural mu’annats-marked with a nun, because the file is plural mu’annats.

This dialect is called the dialect of the Akaluni Al-Baraghits, because it is popular among them. This dialect was also used in a hadith:

“The angels of the night and the angels of the day take turns guarding you.”

Actually, alif, wawu and nun are letters that indicate tatsniyah and plural. The failing words are the words that come after them.

2. The fil of the fail must be marked mu’annats, in the form of ta’ mati at the end of fiil madhi and in the form of ta’ mudhoro’ah at the beginning of fiil mudhari’, if the fail is mu’annats hakiki. Example:

– Hindun stood up,

– Hindun is standing up.

It is permissible not to put a mu’annats mark on a mu’annats majazi fiil fail, such as:

– The sun has risen.

Their prayer around the House of Allah is only a whistle.

The word and is Mu’annats Majazi, not Mu’annats Hakiki. Therefore, the fiil, which is and, does not need to be given the Mu’annats sign ta’.

As for the ruling of the tatsniyah fail and the plural mudzakkar salim or plural Mu’annats, it is like the ruling of the mufrad fail. That is, there is no need to signify tatsniyah or plural. Example:

– He Zaid stood up.

– Many Zayd stood up.

– Two Muslim women stood up.

– The Muslim women have stood up.

As for the Plural of Estimates, the ruling is like the word Mu’annats Majazi, that is, the fiil may be marked mu’annats and may not. Example:

– The men stood up.

– The men have stood up.

– The people whose name is Hindun have stood up.

– The people whose name is Hindun have stood up.

 Position of the Fail in the Sentence

Among the rulings relating to the fail is that the original fail comes after the fiil, before the maf’ul. Example:

And Solomon inherited Dawud.

But sometimes the fail comes after the maf’ul in a jaiz manner. Example:

And surely there came upon the people of Fir’aun threatening words.

The word in the example above is a fail, which comes after the maf’ul, which is the word . Some are even obligatory after the maf’ul. Example:

Our wealth has hindered us.

And remember when Abraham was tested by his Lord.

The word in the first example is a fail that comes after the maf’ul, in the form of the dhamir in the word Ibrahim.

The word in the second example is a fail that must come after the maf’ul, which is a word:

Sometimes the fail and its fiil come after the maf’ul. In other words, the maf’ul sometimes precedes the fiil and the fail in a jawaz way and sometimes in an obligatory way. Example:

Some of the messengers they disbelieved and some they killed.

So, which of the signs of Allah’s power do you deny?

The word in the first verse above is maf’ul, which precedes the fiil and fail, which are and .

While in the second verse above, it acts as a maf’ul that must precede the fail and fiil, in the form of the word . This is because the conditional isim and isifham have the right to be at the beginning of the sentence.

SUMMARY OF THE POSITION OF THE FAIL IN THE SENTENCE

BAG

MAF’UL THAT DOES NOT HAVE A FAIL

A maf’ul that does not have a fail is an isim that is pronounced rafa’ , where the fail is not mentioned and the isim occupies the place of the fail. Therefore, it turns into a rafa’ that was originally nashab and becomes the subject of the sentence, which was originally only a complement, so it should not be discarded and should not precede the fiil.

Conditions for Fiil Maf’ul that does not have a fail mentioned in it

1. The maf’ul that does not have a fail mentioned, if it is mu’annats, then the fiil must be marked mu’annats. Example:

-Hindun was struck

– When the earth is shaken.

The word and above is a Maf’ul whose fail is not mentioned. Since it is mu’annats, the fiil must be marked mu’annats, in the form of .

2. The maf’ul whose fail is not mentioned, if it is a tatsniyah or plural, then the fiil must not be marked with a tatsniyah or plural (it must remain mufrad). Example:

– Two men named Zaid were beaten.

– The people named Zaid were beaten.

Other Names for a Maf’ul that Doesn’t Have a Fail

The maf’ul whose fail is not mentioned is also called Naibul Fail. The term Naibul Fail is better and shorter.

Forms of Fiil Naibul Fail

Fiil Naibul Fail is also called Fiil Mabni Maf’ul, Fiil Mabni Majhul and Fiil Isim which does not have a fail mentioned.

If it is a madhi fiil, the first letter must be didhammah and the letter before the last letter must be kasrah, such as:  If it is a fiil mudhari”, then the first letter is didhammah and the letter before the end is fathah, such as 

The first letter of the word is didhammah, and the letter before the last letter is dikasrah.

The first letter of the word is didhammah, and the letter before the last letter is diphthah.

If the first letter of the fiil madhi, which is pronounced majhul, is an extra ra’, then it must be didhammah along with the second letter, such as:   If the first letter of the fiil madhi is a washal hamzah, then the first and third letters must be diphammah, such as:

The word is a fiil madhi preceded by ta’. Therefore, when it is pronounced majhul, the first letter, which is £, and the second letter, which is ‘Ain, must be diphammah, then the letter before the end, which is dikasrah.

The word dan is a madhi fiil preceded by Hamzah Washal . Therefore, when it is mabnikan majhul, the first letter, which is a hamzah and the third letter, which is , or must be diphammah. Then the letter before the end is and , must be kasrah. 

In the case of a madhi fiil that is pronounced majhul, the first letter is kasrah and the ain of the fiil is replaced by a ya’, as in the original.

The kasrah reading of the first letter can be read as Isymam, which is a reading between kasrah and dhammah. It is also possible for the first letter to be dhammah and the “ain fiil” to be replaced by a wawu, such as: to be and to become.

Division of Naibul Fail

Naibul Fail is divided into two parts, namely Zhahir and Mudhmar. Zhahir Naibul Fail is a Naibul Fail that consists of a Zhahir Isim. Example:

– When the Qur’an is recited.

– A parable has been made.

– The case has been decided.

– Cursed are those who tell lies.

– Those who have committed sins are known.

Whereas Naibul Fail Mudhmar is Naibul Fail which consists of Isim dhamir. Example:

Memorizations that can be made into Naibul Fail.

There are four words that can be used as Naibul Fail, namely:

1. Maf’ul Bih. Example: to be
2. Zharaf. Example: to be
3. Jer Majrur. Example:
4. Mashdar. Example:

Two Maf’ul that are to be made into Naibul Fail

If there are two maf’ul that are to be made into naibul fail, then only one of them is made into naibul fail, while the other maf’ul is still read nashab as a maf’ul. Example:

Purpose of Making the Naibul Fail Arrangement

The reasons for removing the fail and putting the Naibul Fail in its place are as follows:

1. The fail is already known. Example:
2. The file is not known. Example:
3. There is a fear of the file. Example:
4. To keep a secret. Example:
5. No need to mention. Example:

MUBTADA’ AND KHABAR

Mubtada’

Mubtada’ is an isim that is pronounced rafa’, which is empty of amil-amil lafzhi.

Divisions of Mubtada’

Mubrada’ has two parts, namely: Zhahir and Mudhmar. Mubtada’ Mudhmar is a mubtada’ consisting of isim dhamir munfashil, for example:

– He (the one man) is a pious person.

-They both (men) are two pious people.

– Many of them (men) are pious people.

– She (one woman) is a pious person.

– The two of them (women) are two pious people.

-They are many (women) are the pious ones.

– You (one male) are the pious.

– You two (men) are two pious people.

– All of you (men) are pious people.

– You (one woman) are righteous.

– You two (women) are two righteous people.

– All of you (women) are pious people.

– I, a man’/woman, am a pious person.

– We men are pious people.

– We women are pious people.

Meanwhile, the mubrada’ isim zhahir has two parts, namely:

1. Mubtada’ which has a khabar. Example:

2. Mubtada’ which only has a dirafa’kan isim, which occupies the place of the khabar. This kind of mubtada’ is a mubtada’ consisting of a fail isim or maf’ul isim, which is preceded by an istifham or nafi. Example:

The word in the sentence , is the mubtada’, while the word is a fail that takes the place of the khabar.

The word in the sentence is a mubtada’, while the word is a naibul fail that takes the place of the khabar.

Conditions of Mubtada’

The mubtada’ cannot consist of Nakirah isim, unless there is a musawwigh (cause). There are many musawwighs, including:

1. The Nakirah mubtada’ is preceded by naft or istifham. Example:

The word and even though it is an isim nakirah, it can be used as a mubtada”, because it is preceded by nafi in the form of and istifham in the form of

2. The Nakirah mubtada’ is described. Example:

The word is nakirah, however it can be used as mubtada’, because it is qualified by the word 

3. The nakirah mubtada’ is modified. Example:

The word is an isim nakirah and acts as a mubtada’, even though it is nakirah, it is mudhaf to it.

4. The Nakirah mubtada’ falls after the khabar which is zharaf or jer majrur. Example:

The word in the first example is a mubtada’, even though it is a nakirah isim, because it comes after its khabar, which consists of zharaf, in the form of .

The word in the second example acts as Mubrada’, even though it is a nakirah isim, because it comes after the khabar, which consists of jer majrur, in the form of   

Sometimes the Mubrada’ is Masdar Muawwal, which is from and , example:

The word consisting of and fiil mudhari’ is called Masdar Muawwal, its position is to be Mubrada’. The word can be made into Masdar Shorih, i.e.: 

Khabar

Khabar is the part that completes the meaning of the sentence with mubrada’. In other words, khabar is the part that completes the meaning of mubtada’.

Division of Khabar

There are two parts of khabar: khabar mufrad and khabar ghairu mufrad.

1. Khabar Mufrad. Khabar Mufrad is a khabar that does not consist of numbers and does not consist of Syibhul Jumlah. Example:

– Zaid is standing

– Two Zayd are both standing

– Several Zaid is all standing.

– Zaid is your brother.

The word in the example above is khabar mufrad.

2. Khabar Ghairu Mufrad.

Khabar ghairu mufrad is a khabar consisting of a number or syibhul jumlah.

The khabar of the number sometimes consists of:

1. The number (sentence) ismiyah. Example:

– Zaid lost his servant girl

– The garment of piety, that is better.

– Say He is, Allah, the One.

The word in the first example is the mubtada’. The khabar is a sentence The word becomes mubtada’ whose khabar is . This arrangement of mubtada’ and khabar becomes khabar mubtada’. 

The combination of words (mudhaf and mudhaf ilaih) is mubtada’. The khabar is the sentence . The word becomes mubtada’ whose khabar is . This sentence structure consisting of mubtada’ and khabar, becomes khabar mubtada’ .

The word in the third example is mubtada’. Its khabar is the sentence . The word becomes mubtada’ whose khabar is . This composition of mubtada’ and khabar ( ) becomes the kkabar of mubtada’.

1. Sum (sentence) of fi’liyah. Example:

– Zaid, his father stood up.

– And your Lord creates what He wills.

– He wills.

– And Allah narrows and expands provision.

– Allah is the death of the soul.

The word in the first example is the mubtada’. Its khabar is a sentence consisting of a fiil and a fail, namely: 

The word in the second example is the mubtada’. Its khabar is a sentence consisting of fiil and fail, and maf’ul, which is a sentence:  

The word in the 3rd example is a mubtada’. Its khabar is a sentence consisting of fiil and fail, namely:

The word in the 4th example is a mubrtada’. Its khabar is a sentence consisting of a fiil and a fail, namely:

The khabar must contain dhamir which is related to the mubtada’.

There are two types of khabar syibhul jumlah, namely:

1. Zharaf. Example:

– Zaid is beside you.

– Going is tomorrow.

– The caravan is under you.

The word in the first example acts as a mubrada’.

Its khabar consists of Zharaf Makan (a description of place), which is:

The word in the second example is a mubtada’. Its khabar consists of Zharaf Zaman (a description of time): namely:

1. Jar Majrur. Example:

– Zaid is at home.

– Praise be to Allah.

The Zharaf and Jar Majrur, if they are in the position of a khabar, must be related to the word that is discarded, which is expected in the form of the word: or

Conditions of a Khabar consisting of Zharaf Zaman

Zharaf zaman (a description of time) cannot be the khabar of a mubtada’ consisting of isim dzar. Therefore, a sentence like: 

It can only be a khabar of a mubtada’ that is a ma’ani isim, such as:

– Fasting is today.

– Leaving tomorrow.

As for the expression of the nahwu scholars which reads:  , it needs to be interpreted to be  

Khabar in Sentence

The khabar can be more than one, while the mubrtada’remains one, for example:

– Zayd was a writer and poet.

He is the Most Forgiving, the Most Merciful, the One with the Throne, the Most Glorious, the Most Powerful to do what He wills.

The word in the first example is a mubtada’, whose khabar is more than one, namely: and .

The dhamir in the verse above is mubrada’, whose khabar consists of several words, namely:

Position of Khabar in Sentence .

The position of the khabar is originally after the mubrada’, as in the examples above. However, sometimes the khabar may precede the mubtada’. Example:

– Zaid was in the house.

Sometimes the khabar must precede the mubtada’, for example:

– Where is Zaid?

– By your side is only Zaid.

– Or are there keys in their hearts?

– There is a man in the house.

The word in the first example acts as a khabar that precedes the mubtada’nya, namely:   The purpose of giving precedence to the khabar in this sentence is to emphasize it.

The word in the second example acts as the khabar of the mubtada’ is . The khabar in this sentence must precede the mubtada’, because it consists of a word that must come first, because it consists of an istifham or question word.

The word in the third example is the khabar of the mubtada’ . The khabar in this sentence must precede the mubtada’, because the mubtada’ contains dhamir which returns to the khabar.

The word yag in the fourth example acts as the khabar of the mubtada’ . The khabar in this sentence structure must precede the mubtada’, because in this sentence the mubtada’ consists of Isim Nakirah and the khabar consists of jar majrur.

Discarding the Mubtada’ and Khabar

Sometimes the mubtada’ is discarded. Likewise, the khabar is sometimes also discarded in jaiz. Example:

The word above is a mubtada’ whose khabar is omitted, in the form of the word . The word above is a khabar in which the mubtada’ is omitted, and the word above is a khabar in which the mubtada’ is omitted: 

The origin of the sentence above is:

The Khabar that Must Be Discarded

The khabar must be dropped if it is:

1. After the word Example:

– Had it not been for you, we would have become believers.

The word in the verse above is a mubtada’ whose khabar must be dropped because it comes after the word.  The fate of the sentence is:

2. After a clear Qosam (oath).

Example:

– By your age, indeed they are…

The word acts as a mubtada’ whose khabar must be discarded, because it consists of the word oath or qosam.

The complete structure of the sentence is:

3. After Wawu Maiyyah. Example: Every person with a profession and their profession.

The sentence acts as a mubtada’ whose khabar must be discarded, in the form of the word , because it comes after Wawu Maiyyah.

4. Before Hal, which is not appropriate as a khabar. Example:

 I would have hit Zaid if he had stood up.

The position of the mubtada’ whose khabar must be discarded is the word , because it comes before a word that acts as a Hal (state of affairs), which would be inappropriate if it were used as a khabar.

AMIL THAT ENTERS THE MUBTADA’ AND KHABAR

Types of Amil that Enter the Mubtada’ and Khabar

The amyl that enters the mubtada’ and khabar is called Amil Nawasikh. There are three types of amil that enter the mubtada and khabar, namely:

First, the amil that merafa’ kan mubtada’ and menashabkan khabar, namely the form and its brothers, letters that are equated with Muqarabah fiil.

Secondly, the amyls that affirm the mubtada’ and relate to the khabar are and their brothers and Nafi Jinsi.

Third, the amil that hashabizes the mubtada’ and khabar at the same time, namely and his brothers.

1. Kaana (. ) and his brothers

Kaana (. ) and his brothers are merafa’kan mubtada’, because they are similar to fail. Furthermore, it is referred to as the isim and hashabizes the khabar, because it is similar to the Maf’ul. Furthermore, he is referred to as the khabar. Example:    

The word before it is entered is a mubtada After it is entered, it turns into an isim, no longer called mubtada’. The word before it was inserted was a khabar and was read as rafa’. But after it is inserted, it becomes a khabar and is read as nashab. The form of the sentence before it is entered is:

The Division of Kaana (. ) and its Brothers in Charity

These fiils (Kana and its siblings) in doing deeds are divided into three parts, namely:

1. They are used to make the mubtada’ merafa’kan and khabar menashabkan without conditions, namely: .
2. Example:
3. Example:
4. example:
5. example:
6. example:
7. example:
8. example:
9. example:

2. Doing a deed on condition that it is preceded by a nafi, nahi or supplication, viz:
3. example:

– And they were always disputing.

“O my friend, prepare yourselves, and always remember death, for forgetting death is a real misguidance.

– May the rain always water you.

1. Example: Hasan always reads his lessons.
2. , example: We will continue to worship this calf statue.
3. example: Muslims always fast during the month of Ramadan.

3. Doing deeds on condition that they are preceded by Ma ( ) Mashdariyyah ZharJiyyah, viz: , example: As long as I admit that I am still alive.

The Ma (.) that accompanies this is called Mashdariyah, because it is . , destined as a mashdar, ie: . The Ma (.) is called zharfiyyah, because it replaces the zharaf in the form of the word . So, it is destined to be the Position of Khabar Kaana ( ) and its Brothers in the Sentence

Khabar Kana and its siblings can be placed in the middle between the kana and the isim, for example:      It is our right to help those who believe.

The word is a khabar Kana, which is positioned between it and its isim, namely:  The original form of this arrangement is:

“Ask the people if you do not know about me and them. For it is not the same between the one who knows

and the one who does not know.”

The word in the half of the verse above has a partial position. It is between the word and its isim, which is the word If according to the original form of composition is:

The khabar of Kana ( ) and his brothers can even precede Kana ( ) and his brothers themselves, except for Laisa ( ) and Daama ( ). Example: .      The pious man is Zaid.

The original form of the sentence is:  Zaid is a pious person.

Amal Tashrif Kana and its siblings

The tashrif of Kana ( ) and its siblings, such as the mudhari’, amar, mashdar and isim fail forms of Kana and its siblings, can have the same action as their madhi forms. Example:

1. From the mudhari’ fiil Kana: That they may become believers.
2. From fiil amar Kana:

– Say, be you stone or iron.

1. From mashdar Kana:

– It has pleased me that Ali is a keen student.

1. From isim fail Kana:

– And not everyone who shows a sweet face is his brother, if he does not help you.

1. From isim maf’ul Kana:

– Muhammad was made a noble man.

Kana and His Brothers Who Have No Khabar

Kana ( ) and its siblings can be applied as Fiil Tam, meaning they do not have a khabar, except for zaala ( ), faria and laisa ( ). These three siblings of Kana are always applied as fiil naqis (having isim and khabar), for example: .

 “And if the debtor is in difficulty, then give him time until he becomes free.”

“So glorify Allah when you are in the evening and when you are in the morning.”

The kana ( ) in the first example functions as a fiil tam, so it only has an isim, the word , and no khabar.

The word and in the second example functions as Jiil tam, hence it only has an isim, which is dhamir and does not have a khabar.

Conditions that Apply to Kana in Particular.

The kana (. ) has special features that its siblings do not have. Among the features of the kana are:

1. It can be used as an addition (meaning nothing), provided that the word is madhi and is in the middle of the sentence. Example:

– How nice Zaid is.

The kana ( ) in this sentence is an addition. The structure of the sentence is the same as

2. The kana ( )and the isim can be removed, while the khabar remains. It usually comes after and Sharthiyyah. Example:

– Look for it, even if it is an iron ring.

The word in the sentence above is read nashab, because it acts as a khabar kana ( ) which has been discarded along with the isim. The original structure of the sentence was:

– If the deed is good, the reward will be good, and if the deed is bad, the reward will be bad.

The word in the sentence above reads nashab, because it acts as a khabar kana (. ) which has been removed along with the isim. The original structure of the sentence is:

3. The nun of the word kana (. ) may be omitted in mudhari’ if it has the rab of Jazem and does not meet a dead letter, and does not meet a muttashil dhamir that has the rab of nashab. Example:

– And I am not an adulterer.

– And do not be narrow-minded.

– And if there is a good deed as big as a dharrah.

The word in the first example comes from the word . The word in the second and third examples comes from the word:   

Letters Similar to Laisa (. )

There are four letters that are similar to laisa, namely:  Maa, Laa (), In () and Laata ().

1 The condition that Maa can do the deed of Laisa

The letter maa ( ), according to the Hijazis, can do the same as laisa ( ) under the following conditions: – 

1. It does not coincide with in ( ).
2. The khabar maa is not preceded by the letter Illaa ( ).
3. Khabar maa does not precede the isim.
4. The ma’mul khabar maa does not precede the isim, unless the ma consists of zharaf or jar majrur.

Examples of maa (. ) that fulfill these conditions are:

– Zaid did not go.

– This is not a man.

– Their wife is not their mother.

Unqualified Maa ().

If the maa () is accompanied by in ( ), then it cannot have the same effect as laisa. Example:

– Zaid did not stand up.

The same applies if the khabar is preceded by the letter Illaa (.). Example:

– Muhammad is nothing but a messenger.

It is also when the khabar maa ( ) precedes the isim. Example:

– The man who is standing is not Zaid.

Similarly, maa (. ) cannot do an action like laisa, if the ma’mul khabar is not zharaf and precedes the isim. Example:

– Zaid did not eat the food.

If the ma’mul khabar consists of zharaf, then maa ( ) can still act like laisa, for example:

– Zaid did not sit by your side.

The word is becomes the isim maa, and the khabar is the word While the word is ma’mul . The origin of the sentence above is:   

According to the Tamimites, maa ( ) is not capable of acting like laisa, even if it fulfills the conditions mentioned above.

2. Conditions for Laa ( ) to be able to do deeds like. Laisa

As for Laa ( ) according to the people of Hijaz, it can act like Laisa ( ) with the conditions that are on maa ( ) and plus one more condition, namely the isim and khabar must be Isim Nakirah. Example:

– There is no man more noble than you.

Amal laa ( ) is commonly found in poetry. Example:

“Be patient, for nothing on earth lasts, and there is no refuge that can save from what Allah has decreed.”

The word in the first half of the verse above is the isim laa ( ), while the khabar is the word Kau Both nakirah.

The word in the second half of the verse, is an isim laa ( ), while its khabar is the word . Both are nakirah.

3. The condition of In ( ) to act like Laisa (“153)

As for In ( ) nafi being able to do deeds like Jaisa’s deeds, according to the people of Aliyah, with the conditions that apply to the memorization of maa ( ), whether the isim consists of makrifat isim or nakirah. Example:

– Zayd did not stand up.

There is a popular saying among the people of ‘Aliyah, which reads:

“No one is better than another except by reason of his health.”

4. The condition that Laata ( ) acts like Laisa (.)

Laata ( ) can be used in the same way as Laisa ( ), provided that the isim and khabar are in the same form and one of the isim or khabar is omitted, but generally the isim is omitted. Example:

-Then they called for help, but those were not the times to flee.

The word in the sentence above acts as a khabar Laata (. ), while the isim is discarded, which is in the form of the original Susunan word is:

The sentence above can also be read: With the word merafa kan , because it acts as the isim Laara ( ), while the khabar is discarded. The original structure is:

 Al-Af’al Al-Muqarabah

Al-Af’al Al-Muqarabah has three parts, namely:

1. Fiil which is used to indicate the proximity of the khabar. The phrases are: and
2. Fiil which is used to expect the event contained in the khabar to occur. The phrases are: and
3. Fiils that are used to indicate the notion of starting or readiness. There are many fiils like this, including:

Amal Al-Af’al al-Muqarabah

Al-Af’al Al-Muqarabah can act like kaana ( ), which is to make the mubtada’ as the isim and put the khabar as the khabar. However, the khabar of Al-Af’al Al-Muqarabah must consist of a fiil mudhari’ that comes after it, and it generally merafa’ kan isim dhamir that refers to the isim. 

The poverty almost became disbelief.

The word in the first example is an isim kaada, and the khabar is a fiil mudhari’, which contains a dhamir that refers to the word. 

The word in the second example is an isim (mudhari’ form of the word ), and its khabar is a fiil mudhari’ containing dhamir which refers to the word  

The Ruling of Inserting An ( ) in Khabar AI-Af’al Al-Muqarabah

Khabar Al-Af’al Al-Muqarabah must be entered by the word an if the fiil. Muqarabah is in the form of and . Example:

-That’s why Zaid stood up.

– The sky almost rained

The word in the first example acts as a khabar Fiil muqarabah, while its isim is the word

The word in the second example acts as a khabar Fiil muqarabah , while the isim is the word What If Af’alul Mugarabah is a word , then the khabar cannot be entered (. ). Example:

– And they began to cover it.

The word , serves as the khabar of the fiil mugarabah, while the isim is Dhamir Mustatir.

If the fiil mugarabah is a word and then the khabar is usually followed by An ( ). Example:

– May Allah give you victory.

– Almost that person fell into a prohibited act.

On the other hand, the fiil muqarabah and its khabar are generally not suffixed with An ( ) Example:

– And almost they did not do the command.

“My heart almost broke, for I was saddened, when the whisperers said that Hindun was very angry.”

Inna ( ) and his brothers

Inna ( ) and its brethren has the effect of nashab-ing the mubrada’ to its isim and merafa’kan khabar to its khabar.

Inna’s brothers and their meanings

Inna and its brothers are six, namely:

1. Inna/Anna ( ), both to establish (taukid) the relationship between the subject and predicate. Example:

– Verily, Allah is the Most Forgiving, the Most Merciful.

-This is because Allah is the rightful Lord.

2. Ka-anna ( ) is used to describe the meaning that is being confirmed. Example:

– Zaid seems to be a lion.

3. Laakinna ( ) for Istidrok (mentioning a word after the sentence that precedes it, to negate a sense that is thought to exist, or to establish the existence of a sense that is thought not to exist). Example:

– Zaid is brave, but miserly.

4. Laita ( ) indicates the meaning of famanni, which is to expect something that is not possible. Example:

– I wish my youth could come back again.

5. La’alla ( ) indicates the meaning of tarajji, which is wishing for something desirable. Example:

– I wish Zaid would come.

La’alla also shows the meaning of rawaqqu’, which is the occurrence of something undesirable. Example:

– Perhaps Amar will be harmed.

The Position of Khabar Inna and its Brothers in the Sentence

The khabar of inna ( ) and its siblings should not precede the inna and its siblings and should not be in the middle between the inna and its isim, unless the khabar is a zharaf or jar majrur.Example:

– Verily there are chains on our side.

The word is becomes the khabar of inna. It can be in the middle between inna and its isim, the word , because it is a zharaf.

– Surely there is a lesson in such things.

The word is a khabar inna. It can come in between inna and its isim, which is the word , because it is a zharaf.

Hamza must be read in kasrah

Hamzah must be kasrah when:

1. The inna (. ) is on the surface of the sentence. Example:

– Verily, We sent down Algur-an on the night of Lailatul Qadr.

2. Inna (. ) comes after the sentence-opening phrase. Example:

 – Remember, verily, the guardians of Allah never worry.

3. Inna ( ) comes after the word . Example:

– I sat where Zayd actually sat.

4. Inna ( ) comes after Qosam. Example:

– By the Book that explains, indeed We have revealed it.

5. Inna ( ) comes after the word Qalla. Example: .

– Isa said: Verily, I am the servant of Allah.

6: The khabar Inna ( ) is followed by the letter Lam Ibtida’. Example:

– And Allah knows that you are indeed His messenger.

– And Allah sees that the hypocrites are indeed liars.

Hamza Must Be Read in Fathah

Hamzah must be put in fathah if:

1. Anna ( ) acts as a fail. Example: .

– Is it not enough for them that We have sent down …

2. Anna (. ) acts as a naibul fail. Example:

“Say: It was revealed to me that a group of jinn had listened to the Qur’an.”

3. Anna ( ) acts as a maf’ul. Example:

– But you do not fear that you, indeed, associate partners with Allah.

4. Anna ( ) acts as a mubtada’. Example:

“Among His signs is that you see the earth dry and barren.”

5. Anna ( ) is entered by the letter jar. Example:

– That is so, for verily Allah, He is the right one.

Hamza May Be Read as Fathah or Kasrah

Hamzah can be kasrah or fathah when:

1. It comes after the answer fa’ ( ). Example:

“Whoever commits a crime among you out of ignorance, then repents after committing it and makes amends, then surely Allah is Forgiving, Merciful.”

The word in the verse can be read as meaning, the hamzah can be read as fathah and it can be read as kasrah.

2. It comes after Idzaa ( ) fujaiyyah. Example:

The hamzah in the sentence above may be fathah and may be kasrah, because it comes after the letter fujaiyyah.

3. It is in a place that gives the meaning of ta’lil. Example:

– We worship Him, for indeed He is the One who bestows kindness, the Most Merciful.

– I fulfill Your call because surely all praise and favor belongs to You.

The hamzah in the sentence above can be read as kasrah and can be read as fathah.

Inserting Lam Ibtida’ in the Word After Inna ( )

Lam Ibrida’ can be inserted in the word that comes after the letter Inna (whose hamzah is pronounced kasrah). The words after Inna that can be inserted by Lam Ibrida’ are:

1. The khabar of Inna which is finalized and mutsbar. Example:

– Verily, the Lord is swift in His torment.

– Verily, He is forgiving and merciful.

2. Isun Inna that comes after the khabar. Example:

– Verily there is a lesson in such things.

The word is an isim inna, which comes after the khabar, i.e. the word

3. Dzamir Fashl. Example:

– Verily this is a true story.

The word in the verse above acts as the isim Kata is dhamir fashl which is entered by lam ibrida’. While the word acts as a khabar inna.

4. Ma’mul khabar which precedes the khabar inna itself. Example:

– Zayd was the one who hit Amar.

The word , acts as an isim inna. The word is the ma’mul (maf’ul) of the word , which acts as the khabar inna. The original structure of the sentence is:

Adding the Letter , to Inna and its Brothers

Inna and her siblings can have maa ( ) zaidah added to them and their deeds become invalid. This means that Inna and its siblings who have maa ( 4 ) added to them cannot do any deeds, except for Laita ( ), which may or may not do any deeds. Example: 

– Allah alone is the One True God.

– It is as if Zaid is standing.

– Zaid’s therapy is standing.

– Perhaps Zaid is standing.

The words , and in these examples, are derived from and He, which are entered by maa ( ) zaidah. Therefore, it does not have the effect of menashabkan mubtada’ and merafa” kan khabar.

As for laita ( ), even if it is suffixed with maa (. ), it can still be used to indicate the mubtada’ and merafa’ kan khabar or not used. Example:

– If Zaid had stood up.

The word read nashab becomes the isim, and becomes the khabar. The word: in this example is still in action.

It can also be non-acting, and the word is read rafa”, so the structure becomes

The Ruling on Skipping the Nun Inna ( )

Inna ( ) is permissible to takhfif the nun, meaning that the nun inna is shorthand, not ditasydid. If the inna is takhfifed, then most of the people will not do any good deeds and very few will still do good deeds. An example of one who is takhfif, who does not do good deeds:

– Verily, every believer has a guardian.

The letter in the verse above is from the takhfifed one. It is no longer in the habit of tashabkan mubtada”. Therefore, the word after it is still read as rafa’.

The example of the one that is khakhfifed is still in action:

The word read as nashab becomes an isim in ( ) which is mukhaffa of the mubtada.  

This is according to the qiraat of the one who modified and , which is found in the two verses above.

If what is meant is muhmal (negating the practice of in), then the khabar must be accompanied by lam ibrida’.

Ruling on the Significance of Nun Anna ( )

Anna ( ), which has a fathah hamzah, can be shortened to An ( ) and still have the same effect, subject to the following conditions:

1. The isim must be a dhamir sha-an that is discarded.
2. The khabar is a number or a sentence. Example:

The letter in the sentence above comes from , which remains in action. The isim is the discarded dhamir sha-an, while the khabar is a number or a sentence.

The Ruling and the Nun that is Takhfifed

Ka-anna ( ) has a nun that can be hyphenated and is still in action. In this case, the isim may be omitted and may be mentioned. Example:

“It was as if the deer had climbed a thorny tree with thick leaves.”

The word is from , whose nun is takhfif and it still does the deed. The word is an isim

As for Laakinna ( ), if its nun is takhftf, then it cannot do good deeds.

Laa ( ) Nafi Jinsi

As for Laa ( ) Nafi Jinsi, what is meant here is the negation of all types with certainty. Example: 

– There is not a single man in the house.

Charity of Laa ( ) Nafi Jinsi

Laa ( ) nafi jinsi is like the action of inna ( ), which is to make the mubtada’ into the isim and the khabar into the khabar, with the following conditions:

1. The isim and the khabar consist of nakirah isim.
2. The isim is directly connected to it.

If the isim laa ( ) is a word that is mudhaf or similar to mudhaf, then the ruling of the isim is mu’rab and is read nashab. Example:

– No one with knowledge is cursed.

– Not a single mountaineer was present.

Definition of Mudhaf-like

The definition of mudhaf-like is an isim that is related to another isim that completes its meaning. When the isim laa ( ) is mufrad, it is mufrad according to its nashab address when mu’rab.

The definition of mufrad in this chapter is the same as the definition of mufrad in Chapter Munada, which is a word that is not mudhaf and is not similar to mudhaf, even if it is tatsniyah or plural.

If the isim laa ( ) is a mufrad isim or a plural taksir, it must be pronounced with fathah. Example:

– No men came.

– No men came.

If the isim laa ( ) is an isim tatsniyah or a plural of mudzakkar salim, it is pronounced with a ya”. Example:

– There are no two men in the house.

– There are no men standing in the market.

If the isim laa ( ) is a plural mu’annats salim, it is pronounced in kasrah. Example:

– There are no women of Islam Io coming.

It may also be pronounced fathah.

If laa ( ) is repeated or mentioned twice in one sentence, such as , then the first isim laa (. ) may be read in fathah or rafa”.

If the first isim laa ( ) is pronounced fathah, then the second isim laa ( ) may be pronounced fathah, nashab or rafa”. Example:

1. Both are read with fathah:

1. It reads fathah and nashab:

1. Fathah and rafa’:

If the first isim laa ( ) is read as rafa’, then the second isim laa ( ) may be read as both rafa’ and fathah. Example:

1. Both are read as rafa’:
2. Both rafa’ and fathah:

Ruling on an Isim that is attributed to an Isim Laa ( )

When an isim is attributed to the isim laa ( ) without repeating laa ( ), the isim laa ( ), which is nakirah, must be fathah.

The isim that is attributed to it can be read as rafa’ and nashab. Example:

1. Reads rafa’:

1. Reads nashab:

Ruling on Na’at Isim Laa ( )

When a nufrad Isim Laa is attributed to a nufrad Isim and there is no separation between the attribute and the attributed, the attribute or na’al of the Isim Laa may be read as fathah, nashab or rafa’. Example:

1. Examples of isim laa siphars that are pronounced with fathah:

1. Example of the nature of isim laa which is pronounced nashab:

1. Example of the adjective of isim laa which is pronounced rafa’:

If there is a separation between the adjective and the adjective or the adjective is ghairu mufrad, then the adjective may be read as both rafa’ and nashab. Examples of the adjective and the adjective being separated:

The word in the example above is an isim laa. The word is the adjective of the word while the word is the khabar laa that separates the isim laa from the isim that adorns it.

Examples of ghairu mufrad adjectives.

The word in the example above as isim laa is the ghairu mufrad adjective of (. ). The word is the adjective of isim laa, while the word is khabar laa. Ruling of Khabar Laa ( )

If the khabar laa is unknown, it must be mentioned, as in the examples mentioned and as the Prophet said:

– No one is more jealous than Allah.

When the khabar laa is known, it is usually omitted. Example:

The word is the isim laa. The khabar is omitted because it is known, which is the word . Originally

The word is an isim laa. The khabar is omitted, because it is already known, which is . When mentioned, it becomes:

The word is an isim laa, the khabar of which is dropped because it is known, i.e. . If mentioned, it becomes

Laa ( y ) that does not do good deeds

If laa ( ) enters the ism of meaning or there is a separation between laa ( ) and the ism, then Jaa cannot do good. As for the word that comes after it, it must be read rafa’ to become mubtada’ or khabar and laa must be repeated. Example:

– Zayd was not in the house and neither was Amer.

 The word in the example above is an isim makrifat that comes after /aa. It cannot be pronounced fathah to become the isim laa, but it must be pronounced rafa’ to become the mubtada’ whose khabar is the word 

– There is no man in the house – nor is there a woman.

The word is the word that comes between laa and its isim, which is the word . Therefore, laa has no action. The word after it becomes a khabar and becomes a mubtada’, while laa must be repeated.

III. ‘Zhanna ( ) and His Brothers

 The deeds of Zhanna and her brothers

‘Zhanna’ and its siblings can enter the mubtada’ and khabar, after it has a fail, so that it can function as the maf’ul of the mubtada and khabar.

Zhanna’s Brothers and Their Varieties

There are two types of Zhanna and its siblings, namely:

1. Af’alul Qulub (fiils that indicate the work done by the heart), namely:
2. comes from Thinking/thinking.
3. comes from Thinking/thinking/convinced.
4. comes from Thinking/convinced.
5. comes from being certain/convinced.
6. comes from Convinced/confident.
7. comes from Conjecture.
8. comes from Convinced.
9. comes from Conjecture.
10. comes from Supposing.
11. (fiil ghairu mutasharrif).
12. comes from Finding.
13. comes from Conjecture.
14. comes from Believing
15. comes from Knowing.

Examples in sentences are as follows:

– I thought Zaid was standing.

The origin of the sentence above before it is entered is . After inserting , is a word that is read rafa’ as mubtada’ and a word that is also read rafa’ as khabar, changed read nashab to maful.

The origin of the sentence above before it was entered was . After inserted . The word that is pronounced rafa’ as a mubtada’ and the word that is also pronounced rafa’ as a khabar, changes its nashab reading to maf’ul, which in this case means “sure”. Example:

I think Zaid is a man of knowledge.

The original sentence above before the inclusion of , after the inclusion of , then , which is pronounced rafa’ as a mubrada’ and the word which is also pronounced rafa’ as a khabar, changes its nashab reading to a maf’ul word which in this case means “to think”.

– I expected Amar to appear.

The original meaning of the above sentence before it was introduced was : After it was inserted, the word that was read as rafa’ as the mubtada’ and the word that was also read as rafa’ as the khabar, changed its reading from nashab to maf’ul, which in this case means “to suppose”.

Indeed, they thought the torment was far away (impossible), and we were certain that it was near.

The word . in the sentence means “thought”. Whereas the word in the sentence means “certain”.

– So if you have learned that they believe.

– Then know that there is no God but Allah.

– You think that I am old, but I am not.

Zhanna ( ), Ra’aa ( ) and Alima ( ) that Do Not Mean to Expect

If Zhanna ( ) means “to accuse”, Ra’aa means “to see” and Alima ( ) means “to know”, then these fiils require only one maf’ul, so they cannot be used for action, as explained above. Example:

– I accused Zayd.

– I saw Zayd.

– I am aware of the matter.

2. Af’alut Tashyir, i.e. fiils that indicate changing something from one nature to another, such as:
3. . Example: – Then We made it into flying dust.
4. Example: – That they may return you to disbelief after you have believed.
5. . Example: – And Allah made Abraham His favorite.
6. . Example: – I made the ground ceramic.
7. . Example: – Allah has made me your ransom.

Rulings Related to and Its Brothers

It should be understood that the fiils of this chapter, namely and their siblings, have three rulings. They are:

1. They are capable of doing good deeds, which is the original ruling that applies to all brothers.
2. It is not applicable in the lafzhi (pronunciation) and mahal (meaning), because of the weakness of the amil, due to its position in the middle or at the end. Example:

The ruling of not practicing zhanna ( ) here is not obligatory. It is also permissible to do a deed, such as:

But invalidating the deeds of the zhanna and its siblings, whose position in the sentence is at the end, is better than confirming its deeds. Whereas stipulating the action of the zhanna and its brother, which is in the middle of the sentence, is better than canceling the action. Example: and         

If the zhanna and its brother are at the beginning, meaning that they precede the mubtada’ and khabar, then it is not permissible to cancel the deed. But according to the people of Kufa, it is permissible, such as:

  It is not permissible.    

3. It is not permissible to act lafzhi, but it is permissible to act meaningfully, because there are letters that have the right to begin a sentence after zhanna and its siblings, such as:
4. Lam ibrida’. Example:

– I suspect that Zayd really stood up.

1. Maa Nafi. Example:

– Verily, you know that idols cannot speak.

1. Laa Nafi. Example:

– I know that Zayd did not stand up and Amar did not stand up.

1. In Nafi. Example:

– I have known, by Allah, that Zayd did not stand.

1. Hamzah Isrifham. Example:

– Do you know whether Zayd stood up or Amar?

1. One of the maf’ul is an isim istifham. Example:

– You have understood which of them is your father.

Nullifying the deeds of the zhanna and his brother in lafzhi only, not in meaning, is obligatory, if there are letters that are entitled to be the beginning of the sentence, as mentioned above.

Zhanna’s brothers whose deeds may not be canceled

The zhanna siblings of Af’alut Tashvir and Af’alul Qulub who are jamid cannot have their deeds canceled, Af’alul Qulub who are jamid are two, namely and . Both are in the form of amar. As for the others, they can be in the form of mudhari’, amar and others, except for the one that always stays in the madhi form.

The tashrif zhanna and its siblings can be as charitable as its madhi form

The tashrif zhanna and its siblings have the same ruling as the madhi form, as some examples have been mentioned above.

The Ruling on Discarding the Maf’ul Zhanna and its Siblings

The maf’ul zhanna and its siblings may be omitted, either both or one of them, because of the evidence. Example:

– Where are my allies of whom you used to speak?

The word is the mudhari’ form of the word , zhanna brother which is muta’addi on two maf’ul. But the two maf’ul in the verse above are omitted. The complete form is:   Dhamir as the first maf’ul and the word as the second maf’ul which is discarded.

An example of removing one maf’ul is:

– I thought Zaid

The above sentence is said in response to someone asking a question:

– Who do you think is standing?

The origin of the above answer is:

-I think Zaid is standing.

Then the word KAS, which is the second maf’ul, is dropped because of the word mentioned in the question.

The word Sami’a ( ), Does this include Zayd’s brother?”)

The author of Al-Ajjurumiyyah considers the word sami’a ( ) to be the brother of zhanna ( ) following the opinion of Imam Al-Akhfasy, and those who agree with him. The maf’ul of these two words must be the number (sentence) that they are heard in. Example:

– I heard Zayd say

– We heard a young man denouncing these idols.

However, according to the majority of nahwu scholars, the word is a fiil that is muta’addi (requires) a maf’ul, if the maf’ul is an isim makrifat, then the number or sentence after it has the position of Hal (description of the situation) and if it is an isim Nakirah as in the verse above, then the number has the position of an adjective. ..:

BAGAN

ISIM THAT ARE PRONOUNCED NASHAB

There are 15 isim that are pronounced nashab, namely:

1. Maf’ul Bih. Example:

– I read the magazine.

2. Al-Munada. Example:

Hi, Abdullah.

3. Mashdar (Maf’ul Murlag). Example:

And Allah spoke to Moses directly.

4. Zharaf Zaman. Example:

I have fasted the month of Ramadan.

5. Zharaf Makan. Example:

I have been sitting in front of the house.

6. Maf’ul Liajlih. Example:

I have stood up out of respect.

7. Maful Ma’ah. Example:

Thou shalt not prevent evil as well as do it.

8. Al-Musyabbah bil Maf’ul. Example:

Hasan is a man of noble character.

9. Hal. Example:

The teacher came by car.

10. Tamyiz. Example:

I have ninety goats.

11. Khabar Kaana. Example:

Humans are one people.

12. Khabar letters that are equated with Laisa. Example:

This is not a human being.

13. Isim Inna. Example:

Verily Allah is Forgiving and Merciful.

14. Isim Laa nafi jinsi. Example:

No seeker of knowledge is cursed.

15. Tabi’, which is a word that follows the previous word and is pronounced nashab, which will be explained in the next chapter. Example:

Show us the straight path.

MAF’UL BIH (OBJECT OF SUFFERING)

Definition

Maf’ul Bih is the isim that is the object of work (the object of the sufferer). Example:

1. – I hit Zaid.
2. – I have ridden the horse.
3. – Fear Allah, all of you.
4. – They establish prayer.

Division of Maf’ul Bih

Maf’ul Bih is divided into two parts, namely: Zhahir and Mudhmar. Maf’ul Bih Zhahir is Maf’ul Bih which consists of Isim Zhahir, as in the example above: As for Maf’ul Bih Mudhmar, there are two parts, namely:

1. Consists of Dhamir Murtashil, for example:

1. – She came to him (the man). As a fiil, the fail is in the form of dhamir mustatir, while dhamir hu ( ) is the maf’ul bih.

2. – He came to them both. The dhamir tb is the maf’ul bih, while the fiil and fail are the same as in number one.

3. – He came to them (men). Dhamir is the maf’ul bih.

4. – He came to her (the woman). Dhamir 15 is the maf’ul bih.

5. – He came to them (women). Dhamir an is the maf’ul bih.

6. – He came to you (men), Dhamir ka ( ) is the maf’ul bih.

7. – He came to both of you. Dhamir is the maf’ul bih.

8. – He comes to you (men), Dhamir ‘ is the maf’ul bih.

9. – He comes to you (women). Dhamir ki ( ) is the maf’ul bih.

10. – He comes to you (women). Dhamir is the maf’ul bih.

11. – He came to me. The dhamir ya’ ( ) in the pronunciation is the maf’ul bih.

12. – He came to us/we. Dhamir naa (.) is the maf’ul bih.

1. Consists of Dhamir Munfashil, for example:

1. (To him (the man) Muhammad respected). Dhamir is the maf’ul bih mugoddam (which takes precedence over the fiil and the fail), the pronunciation is the fiil, while the pronunciation is the fail.

2. (To both of them, Muhammad honored). Dhamir (.) is the maf’ul bih.

3. (To them (men) Muhammad honored). Dhamir is as maf’ul bih.

4. (To her (women) Muhammad honored), Dhamir is as maf’ul bih.

5. (To them (women) Muhammad honored). Dhamir is as muf’ul bih.

6. (To you (men) Muhammad honored). Dhamir is as maf’ul bih.

7. (To both of you, Muhammad honored). Dhamir is as maf’ul bih.

8. (To all of you (men) Muhammad honored). Dhamir is as maf’ul bih.

9. (To you (women) Muhammad honored). Dhamir is as maf’ul bih.

10. (To all of you (women) Muhammad honored). Dhamir is as maf’ul bih.

11. (To me Muhammad honored). Dhamir is as maf’ul bih.

BAG

12. (To us/we Muhammad honored). Dhamir is the maf’ul bih.

Position of Maf’ul Bih in the Sentence

The position of the original maf’ul bih in the sentence falls after the fail. Example:

– And Solomon inherited Dawud.

But sometimes it is allowed to precede the fail. Example: )

– Moses struck Sa’da.

Sometimes it is also obligatory to precede the fail. Example:

– The flower adorned the tree.

The word in the example above reads nashab, acting as a maf’ul bih that must precede the fail, which is the word

This is because the fail in this sentence contains a dhamir that returns to the maf’ul bih.

Sometimes the maf’ul bih precedes the fiil and the fail. Example:

He guided some and led others astray.

The word in the verse above is read nashab, acting as a maf’ul bih that precedes its fiil and fail.

Whichever names you call upon, He has the best names.

The word in the verse above is read nashab, acting as a maf’ul bih that precedes the fiil and the fail. The fiil is a word and the fail is dhamir mustatir.

Maf’ul Bih with the Amil Removed

Among the maf’ul bih, there are some whose amyl can be removed jawaz and some that are obligatory. Examples of maf’ul bih whose amyl may be removed are:

In the word of Allah:

“It is said to those who fear, what has your Lord sent down? They replied: (He sends down) goodness.”

The word in the verse above is pronounced nashab and is a maf’ul bih whose amil is dropped. Its origin is . The maf’ul bih whose amil must be discarded is found in seven places. But in this chapter only two places are mentioned, namely:

1. In the Chapter on Isyrighal. Basically, isyrighal means putting the isim first and putting the amil (fiil or adjective) last, which is preoccupied with acting on the dhamir of the isim that precedes it. Example:

Zayd, beat him by you.

Zayd, I hit him, now or tomorrow.

Zayd, I have beaten his servant.

And for every man, We have fixed his deeds (as a collar is fixed) on his neck.

All the initial isim in the examples above are negated by the obligatory fiil, which is explained by the fiil that comes after it. The original form of these sentences is as follows:

Hit Zayd, hit him.

I am the one who hit Zayd, I am the one who hit him, today or tomorrow.

I have insulted Zayd, I have struck his servant.

We have set each man, we have set his deeds on his neck.

Among the maf’ul bih whose amil must be discarded is munada’ Example:

– Hi, Abdullah.

The original form of the above munada’ is: 

– I am calling Abdullah.

The fiil and the fail, which is the word , are removed and replaced with the letter nida’ yaa ( ), so that it becomes 

AL-MUNADA (CALLING SENTENCE)

Types of Munada

There are five kinds of munada, namely:

1. Munada Mufrad “Alam.
2. Munada Nakirah Magshudah.
3. Munada Nakirah Ghairu Maqshudah.

4, Munada Mudhaf.

5. Munada Syibhul Mudhaf.

Ruling of I’rab Munada

The ruling of Munada Mufrad “Alam and Nakirah Magshudah isabnikan according to its rafa’address. That is, it isabnized when it consists of a mufrad isim, plural of taksir, plural of salim mu’annats or tarkib maqji.

Example Munada Mufrad “Nature consists of:

1. The mufrad isim is :
2. Plural Taxir, is:
3. Plural Mu’annats Salim, are:
4. Tarkib Mazji, is:

Examples of Munada Nakirah Maqshudah which consists of:

1. Isim Mufrad, are:
2. Plural Estimates, namely:
3. Plural Mu’annats Salim, are:

If the munada mufrad “alam consists of isim tatsniyah, it must be suffixed with alif and suffixed with wawu, if it consists of plural mudzakkar salim.

Examples of Munada Mufrad “alam consisting of:

1. Isim Tatsniyah, is:
2. Plural Mudzakkar Salim, is:

Examples of Munada Nakirah Magshudah which consists of:

1. Isim Tatsniyah, is:
2. The plural of Mudzakkar Salim is:

As for the ruling of the other three munada, namely: Munada Nakirah ghairu Maqshudah, Munada Mudhaf and Muriada Syibhul Mudhaf, must be read nashab. Example:

1. Munada Nakirah Ghairu Magshudah is:

– O man, lead me by the hand.

1. Munada Mudhaf, i.e:

– O Abdullah.

1. Munada Shibhul Mudhaf, that is:

– Hi, handsome man.

– O, one who climbs mountains.

– O, the Most Merciful to the servant.

Definition of Syibhul Mudhaf and Mufrad in Chapter Munada

In the Chapter on Laa Nafi Jinsi, we have explained the meaning of Mufrad in the Chapter on Munada.

What is meant by mufrad in the chapter of Munada is a word that is not mudhaf and is not similar to mudhaf.

Ruling on Munada that is Mudhaf in Ya’ Mutakallim

When a munada is mudhafed to Ya’ Mutakallim, it may be recited in six ways, namely:

1. Omitting the ya’ mutakallim and just using the kasrah harakat. Example:

– O my servants. Origin:

– O my people. Origin:

2. To put the mutakallim’s ya’ in the sukun state. Example:

– O my servants.

3. Setting the ya’ mutakallim in fathah. Example:

– O My servants who have gone overboard.

4. Replacing the kasrah harakat with the fathah harakat and replacing the ya’ mutakallim with an alif. Example:

– How sorry I am. The origin is:

5. Discarding the alif and simply using the fathah harakat. Example:

– Hi, my maid.

6. Removing the alif and replacing the original kasrah letter with a dhammah, similar to the dialect used by some Arabs. Example:

They recited the word of Allah: with the recitation:  

Ruling on Munada consisting of / which is Mudhaf in Ya’ Mutakallim

If the munada mudhaf is mudhaf on ya’ mutakallim, such as the sentence: then ya’ mutakallim must remain and be given a fathah or sukun harakat, unless the word is a form then it can be read with four readings, namely:

1. The ya’ mutakallim is removed and the mim is kasrah. Example:

   Originally:

   origin:

2. The Ya’ mutakallim is dropped and the mim is put in fathah. Example:

   Originally:

The above two readings are followed by the Oiraah Sab’ah scholars, as they read the sentence in the word of Allah:

   Originally:

3. Ya” mutakallim is not omitted. Example:

“O son of my mother, O brother of my brother, you have replaced me for an indefinitely long time.”

4 Replace the ya’ mutakallim with an alif. Example:

“O daughter of my uncle, do not reproach me. Sleep, do not empty my bed of you for a single day. “

(the word in the poem above is: ).

MAF’UL MUTLAQ

Definition of Maf’ul Mutlaq

Maf’ul Mutlaq is a complementary mashdar that confirms the amil, describing its kind or number. An example of a mashdar that confirms the meaning of its amil is:

– And Allah spoke to Moses with direct speech.

The word in the verse above is a mashdar that is mentioned to confirm the meaning of its amil, which is the word:

– I struck Zayd with an actual blow.

An example of a mashdar that explains the kind of meaning of its amil is:

– Then We punished them, like the punishment of the Mighty and the Powerful.

The word in the verse above is a mashdar, which is mentioned to explain the type or nature of the punishment.

– I have beaten Zayd, like the beating of a ruler.

The word in the above example is a mashdar, which is mentioned to describe the type or nature of the beating of Zayd.

An example of a mashdar that describes the number of its amil meaning is:

– Then they both hit each other once.

The word in the above verse is a mashdar, which is mentioned to explain the number of amil’s work. ,

– I struck Zayd with two blows.

 Division of Maf’ul Muthlag

There are two kinds of maf’ul muthlag, namely lafzhi and maknawi.

The lafzhi maf’ul muthlag is the maf’ul muthlag whose pronunciation is the same as that of the fiil, as in the examples above.

Maf’ul muthlag maknawi is a maf’ul muthlag consisting of a word whose meaning is the same as the meaning of the fiil. Example:

-I have sat down with a true sitting.

The word is a mashdar word that acts as a maf’ul muthlag. Because the word has the same meaning as its fiil, which is , it is called maf’ul muthlag maknawi.

Definition of Mashdar

Mashdar is an isim that shows the meaning of occurrence, which comes from a file. An easy-to-understand definition of mashdar is a word that comes third in tashrif, after fiil madhi and fiil mudhari’. Examples:

1. (fill madhi)
2. (fiil mudhari)
3. (mashdar).

Words That May Be Read in Nashab to Become Maf’ul Muthlag

There are some words that are pronounced nashab to maf’ul muthlag, even though they are not mashdar. The word is only a substitute for the mashdar, such as the word and which is used in conjunction with the mashdar, Adad (number) and the names of tools. Example:

– Do not be too inclined.

The word Ked in the verse above reads nashab, because (in place of mashdar) as maf’ul muthlag.

– If he were to make up some words in Our name ………

The word in the verse above reads nashab, because (replaces mashdar) as maf’ul muthlag.

– So flog them eighty lashes.

The word in the verse above is an adad (number). It is pronounced nashab, because it (replaces mashdar) as maf’ul muthlag. Whereas the word reads nashab as tamyiz.

– I struck him with the whip.

The word in the sentence above reads nashab, because it replaces the mashdar as maf’ul muthlag. The original structure is:

– I hit him with a whip or a stick.

Then the word was dropped and a word was used that means a beating instrument.

MAF’UL FIH (ZHARAF)

Definition of Maf’ul Fih (Zharaf)

Maf ul fih is also called Zharaf Zaman (a description of time) and Zharaf Makan (a description of place).

Zharaf Zaman

Zharaf Zaman (time) is an isim that shows the meaning of time (time) which is read nashab by estimating the meaning which means on or in, such as the pronunciation:

– On this day.

– On this night.

– In the morning.

– The time of the morning.

– The time of dawn.

– Tomorrow.

– Isyak time.

– Dawn time.

– Evening time.

– Forever.

– Forever.

– When.

– In a year.

– In a month.

– In a week.

– In a moment.

Zharaf Makan

Zharaf Makan (place descriptor) is an isim that shows the meaning of place, which is read nashab by estimating the meaning of the lafal (. ), such as:

– In front.

– Behind.

– In front.

– Behind.

– Above.

– Below.

– On the side.

– Along,

– In front of.

– In front of.

– In front of.

– Over there.

– Here

Ruling of Zharaf Zaman

All isim that indicate the meaning of time can be read nashab into maf’ul fih absolutely, whether they are mukhtash, ma’dud or Definition of Mukhtash, Ma’dud and Mabham 

The definition of mukhtash that we are referring to here is all the words that can be used to answer a question, which uses the question word (when). Example:

– Thursday.

In the sentence structure: .

I fast on Thursday. In answer to the question:

– When do you fast?

The definition of Ma’dud that we are referring to here is any phrase that can be used to answer a question, which uses the question word (how much), such as the words “(a week)” and (a month)”, in the sentence:

– I did ber’tikaaf for a week.

In answer to the question:

– How long did you stay?”

The definition of Mubham referred to here is all the words that cannot be used as an answer to a question. Example:

– I sat down for a moment.

Eating Zharaf Letters

The isim that indicate the meaning of the place, not all of them can be read nashab into zharaf (maf’ul fih), except for three types, namely:

1. Mubham, as in the names of the six directions, viz:

– Above.

– Below.

– On the right.

– On the left. ‘

– In front.

– At the back.

2. Indicates a measure of distance, such as:

– Mil.

– Farsakh (3 miles).

– One post.

Example in sentence:

– I walked one mile.

3. Eating isim that is removed from its mashdar amil, such as: , etc. Example:

– I sat on Zaid’s seat.

The word in the sentence above is “isim makan (indicating a place)”, which is musyrag (removed) from its mashdar amil, which is .

Another example is what Allah says:

“And indeed We used to occupy some places in the heavens to hear (their news) …. “

The word ” ” in the above verse is an isim makan (indicating a place), which is derived from the word ” “.

Ruling on Eating Isim that do not fulfill the conditions of being Zharaf

Other than the three euphemisms mentioned above, it is not permissible to read nashab as zharaf (maf’ul fih). Therefore, it is not permissible to make sentences like the following:

These isim that denote places, which do not meet the requirements of being zharaf, must be transliterated with the letter jar ” “, so that the above arrangement becomes:

or  

As for the words commonly used by Arabs, such as:

 then the words and , which are read nashab not because they are zharaf, but nashab because of naz’ul khafidh (removing the letter jar). 

MAF’UL MIN AJLIH

Definition of Maf’ul Min Ajlih

Maf’ul Min Ajlih is also called Maf’ul Li-Ajlih and Maf’ul Lah. Maf’ul Min Ajlih is an isim pronounced nashab, which is mentioned to explain the cause or reason for the action. Example:

-Zaid stood up out of respect for amer.

The word ” ” in the above sentence is read nashab as Maf’ul Min Ajlih, which explains the reason for Zaid’s standing.

-I want to see you, because I seek your kindness.

The word ” ” in the sentence above is a mashdar form that is read nashab, because of its position as Maf’ul Min Ajlih, which explains the cause of the fiil or action of wanting to meet.

Terms of Maf’ul Min Ajlih

Maf’ul Min Ajlih is required:

1. Consists of Mashdar.
2. Single in time (era). That is, the time of the work mentioned in the fiil or amil is the same as the time of the work mentioned in the Maf’ul Min Ajlih.
3. The single actor. That is, the person doing the work in the fiil (amil) is the same as the person doing the work in the Maf’ul Min Ajlih.

 As mentioned in the two examples above, and as Allah said:

“And do not kill your children for fear of poverty.”

“Those who spend their wealth seeking the pleasure of Allah.”

Ruling on Isim that do not meet the requirements of being Maf’ul Min Ajlih

It is not permissible to make sentences like: “I am getting ready”, because the time in the fiil (I am getting ready) and the time of the work in the Maf’ul Min Ajlih are not the same.

It is also not permissible to make a sentence structure because the actor in the fiil is not the same as the actor in the Maf’ul Min Ajlih (. . ).

Therefore, the word read nashab in the example above must be transliterated with the letter jar, so that it becomes:

– I am getting ready to leave.

– I came to you because of your love for me.

Examples that are transliterated with

– A woman goes to hell because of a cat.

Examples that are transliterated with : .

– Do not kill your children for fear of poverty.

Example taught with

“So because of the injustice of the Jews, We forbade them from eating the good things that were previously lawful for them. ” .

MAF’UL MA’AH

Definition of Maf’ul Ma’ah

Maf’ul Ma’ah is an isim that is pronounced nashab, which is mentioned after a wawu that means ma’a (as well as), to explain that “the doing of an action is simultaneous with the isim, and falls after a fi’liyah or ismiyah number that contains the meaning of ful.

Examples of Maf’ul Ma’ah preceded by a fi’liyah quantity:

– The leader came with the soldiers.

– The water was evenly distributed with the wood.

Examples of Maf’ul Ma’ah preceded by an ismiyah quantity, which contains the meaning of fiil:

– I walked alongside the Nile.

Explanation:

1. The first example ( ) shows that the work of “coming” by the king was simultaneous with the soldiers. This means that the king’s arrival was accompanied by the soldiers. In other words, only the king came, while the soldiers did not come.

2. The second example (.) shows that I, who did the work of walking, was at the same time as the Nile River, meaning that it was I who walked. The Nile did not walk with me, but I walked along the banks of the Nile.

The ruling on isim that come after wawu

There are three rulings on isim that come after wawu:

1. It must be read nashab to become maf’ul ma’ah, as in the last two examples above: and and in other examples:

– Thou shalt not forbid evil deeds and do them.

-Zayd died at sunrise.

-So make up your minds, and keep your allies.

2. It is better to read nashab as maf’ul ma’ah rather than arhafkan. Example:

– I stood with Zayd.

The word in the example above falls after the wawu. It is better to read nashab as maf’ul ma’ah than to read rafa’, athaf on dhamir. This is because it is a defect to ataph a muttasil dhamir without separating it from a munfashil dhamir. So, if the word is ataf-kan, then the sentence should read:           Since the sentence above does not have a dhamir munfashil separator, the word that falls after the wawu, i.e. the word, is pronounced nashab.

3. It is better for the word that precedes it to be pronounced as maf’ul ma’ah rather than nashab. Example:

– The leader and the soldiers have come.

– Zaid and Amer have come.

The word that comes after the wawu in the two sentences above, namely the word and, is more appropriate to be read as rafa’, athaf to the preceding word, because the original letter wawu is for ataf.

Attributes that Resemble Isim Fail

Memorization that resembles the maf’ul bih, is the characteristics that resemble the muta’addi fail isim on one maf’ul. Example:

 – Zaid was a handsome man.

That is by dimashabkan pronunciation wajhunya. As for the discussion: more on this later.

HAAL (DESCRIPTION OF CONDITION)

Definition of Haal

A haal is an isim pronounced nashab, which describes the state of the fail or maf’ul, or both, which is not yet clear. Examples of Haal that describe the state of the fail:

– Zaid came by car.

The word ” ” in the sentence above is read nashab, because it is Haal or explains the state of the fail (Zaid) when it came.

– So Moses went out of the city in fear.

The word ” “” in the verse above is read nashab, because it becomes Haal or explains the state of the fail in the form of dhamir mustatir (Moses) when he left the city of Egypt.

Examples of Haal that explain the state of the maf’ul:

– I rode a horse with a saddle.

The word “in the sentence above is read nashab, because it acts as a Haal, which explains the state of the maf’ul, i.e. the word “We sent you to all the people”.

– We sent you to all mankind as a messenger.

The word ” ” in the verse above is read nashab, because it becomes Haal, which explains the state of the maf’ul in the form of dhamir ” “.

Examples of Haal which describes the state of the fail and maf’ul:

– I met Abdullah by car.

The word ” ” in the above example reads nashab, being Haal, explaining the state of the maf’ul and the fail.

Conditions of Haal

Haal is required to be:

1. Consists of Isim Nakirah. If there is a Haal consisting of Makrifat Isim, then bars are interpreted as nakirah. Example:

– Zaid came alone.

The word ” ” in the sentence above is read nashab to become haal. Because it is an isim makrifat, it must be interpreted as nakirah. The interpretation is:

– Zayd came alone.

2. Consists of Isim Musytaq. When a haal consists of Jamid isim, it must be interpreted as musytag. Example:

– The girl looked like the moon (like the moon).

The word ” ” is an isim jamid. In the sentence above, it is read nashab to become haal. Because it does not fulfill the conditions, it must be takwil musytaq, so the structure becomes:

The word is interpreted as 

– I did not sell it by weighing it.

The word in the example above is read nashab to become haal. Because the word is jamid, and the haal must be a musytaq word, the jamid word must be transliterated into musytaq. The interpretation is

– Come in one by one.

The word ” ” in the sentence above is read nashab to become haal.   Because the word ” ” is jamid, while haal must be musytaq, it must be interpreted as musytag. Takwil is .

3. It comes after a complete sentence. This means that the haal is not part of the main sentence, but it does not mean that the perfect sentence does not need a haal, based on the words of Allah:

– Do not walk on the earth arrogantly.

Conditions of Shahibul Haal

The Shahibul Haal (the word describing the situation) must consist of isim makrifat, as in the examples above. However, it can also be made up of nakirah isms, because of the Musawwigh (things that make it permissible). Among the things that make it permissible for the Shahibul Haal to be a nakirah ism are:

1. Putting the haal first and putting the shahibul haal last. Example:

– There was a man sitting in the house.

The word ” ” is the shahibul haal (the thing described). Whereas the word is haal (which describes the state of the Shahibul haal).

The word is nakirah, so the one who is the Shahibul haal must be the realization. But in the above arrangement it is allowed, because the position of the haal precedes the shahibul haal which is nakirah.

2. Takhsish by applying idhafat to another word. Example:

– In four even days.

The word in the verse above becomes the shahibul haal, whose haal is the word . The shahibul haal ( ) is nakirah, but it is takhsish by means of mudhaf on the word .

3. Preceded by Nafi. Example:

And We do not destroy any land, except after there have been for it men of warning.

The word in the verse above is nakirah and becomes shahibul haal whose haal is the sentence The word even though it is nakirah, can become shahibul haal, because it falls after the letter nafi ( ).

4. Takhsish with an adjective. Example:

“And when there came to them a book from Allah (Alguran) that justified them.”

The word in the verse above is nakirah and becomes Shahibul Haal whose haal is the word The word, although nakirah, can become Shahibul Haal, because it has been takhsish with an attribute.

 Types of Haal

Haal is a mufrad, as in the examples above. There are also zharaf, jer majrur and sum.

Examples of haal consisting of zharaf are:   see the moon  

– I saw the moon among the clouds.

The word is an eating zharaf which acts as the haal of the word. An example of a haal consisting of jer majrur is:

– Qarun went out to his people in his splendor.

The word in the verse above is jar majrur which acts as the haal of dhamir mustatir in the sentence Examples of haaL consisting of a number are:

1. Amount of Ismiyah:

 The teacher came while the students were absent.

1. Fi’liyah Amount:

A student came by car.

Haal in the form of the number of khabariyyah (news sentences) contains rabith in the form of:

1. Wawu ( ) and dharnir. Example:

They came out of their houses, and they numbered in the thousands.

The sentence is an ismiyah number that acts as the haal of the shahibul haal in the form of dhamir mustatir in the word Between haal and shahibul haal here is connected with rabirth in the form of wawu ( ) and dhamir which returns (refers) to shahibul haal.

1. Dhamir. Example:

Come down all of you, some of you will be the enemy of some of you.

1. Wawu ( ). Example:

If he is really eaten by wolves, and we are among the strong.

The sentence in the above clause is an ismiyah number which is the haal of shahibul haal ( ). The haal and shahibul haal in the sentence are connected by rabith in the form of wawu ( )alone.

Meanwhile, the dhamir in the sentence above cannot be considered as rabirh, because it does not return to the shahibul haal.

BAG

TAMYIZ

Definition of Tamyiz

Tamyiz is an isim (nakirah) that is pronounced nashab, which describes a substance or nisbat that is still vague.

Tamyiz Dzat

There are four substances that are still mubham (vague), which need to be given tamyiz, namely:

1. Adad (number). Example:

– I bought twenty servants.

– I have ninety goats.

The word and in the two sentences above is an ‘adad (number), which still needs explanation. To make the meaning of the ‘adad clear, an isim is brought in after it, which is called tamyiz. The word that is tamyiz in the first sentence is . In the second sentence, it is . The tamyiz of G-d that explains numbers like this is called tamyiz ‘adad.

2. Measure or measure, Example:

-I bought a handful of wheat.

– I bought two catties of samin.

– I have bought an inch of land.

Words. (a handful), (two catties) and (an inch), all indicate the meaning of measure and size that need explanation. In order to make the meaning of these vague words clear, it is necessary to have a word that explains them, which is called Tamyiz.

The tamyiz in the first sentence is , the tamyiz in the second sentence is and the tamyiz in the third sentence is 

3. Similar to a measure (scale). Example:

– The weight of a dharrah is a kindness.

The word (as heavy as a dzarrah) indicates a meaning similar to a measure, which also needs explanation. To make the meaning of the word clear, tamyiz is needed. The tamyiz in this sentence is the word: :

4. Branch of Tamyiz. Example:

– This is an iron ring.

– This is a teak door.

– This is a silk robe.

Tamyiz Nisbat

The tamyiz that explains the obscurity of the nisbat is sometimes muhawwal (transferred from something) and sometimes ghairu muhawwal (not transferred from anything).

Tamyiz nisbat that is muhawwal (transferred) is sometimes transferred from:

1. Fail. Example:

– Zaid was sweating.

The word in the sentence above was originally pronounced rafa’, acting as a fail. Then it was changed to Tamyiz. 

The origin of the sentence above is

– (Burnt body full of fat.  

The word in the sentence above is originally pronounced rafa’, acting as a fail, then moved (changed) to tamyiz.

The origin of the sentence above is  

 – Muhammad was good in spirit.

The word in the sentence above:  originally read rafa’ as a fail, then moved (changed) to Tamyiz. The original of the sentence above is 

– And my head is full of gray hair.

1. Maf’ul. Example:

And We made the earth send forth its springs.

The word in the example above was originally maf’ul bih, then moved (changed) to tamyiz. The sentence was originally 

1. Other than fail and maf’ul. Example:

– I have more wealth than you.

The word in the sentence above is tamnyiz, a transfer from mubrada’. Its original structure is .

– Zayd is more noble than his father.

The original of the sentence above is:

– Zayd’s father is more noble than you

– Zayd is more handsome than you.

The origin of the sentence above is:

– Zaid’s face is more handsome than yours.

An example of tamyiz, which does not come from anything (not a transfer) from something, is:

– The vessel is full of water.

– How well he rides a horse.

Conditions of Tamyiz

The tamyiz must consist of Isim Nakirah and must come after a complete sentence. Like the haal, as explained in the haal.

The Amil that Tashabkans Tamyiz

The amyl that hashabizes tamyiz is the substance that is being tamyizied. Whereas the one that hashabizes Tamyiz Nisbar is the accompanying fiil, which comes before it. Example:

In the above example, the word that becomes tamyiz ( ) is the word (which acts as the dzar that is tamyizi). 

In the above example, the tarnyiz word ( ) is the fiil .

Position of Tarnyiz in the Sentence

The tamyiz must not precede its amil absolutely, whether the amil is a mutasharrif or jamid fiil. It is not allowed to make the following arrangement:

MUSTATSNA (EXCEPTION)

Definition of Mustatsna

Istitsna’ (exclusion) is to exclude the word that comes after illaa ( ) or one of illaa’s siblings, from the law of the previous sentence, either positively or negatively.

The Word to Exclude

The letters of Istirsna’ or words for exclusion are eight, which are divided into four groups, namely:

1. Consists of letters, namely:
2. Consisting of isim, namely:
3. Consists of fiil, ie:
4. Consists of a word that can be called a fiil and can also be called a letter, namely:

   and

The word may be read or 

Ruling on Mustarsna with Illaa ( ) in Tam Mujab Sentences

The ruling on the mustarsna (excluded word) that comes after the letter Isritsna “laa ( )must be read nashab, if it is in a Tam Mujab sentence, whether the istitsna’ is muttasil or munqathi’.

Tam sentence means the sentence that mentions the Mustatsna Minhu.

A Mujab sentence means a sentence that is not preceded by naft or anything resembling nafi.

A Tam Mujab sentence is one that mentions the Mustatsna Minhu and is not preceded by nafi or anything similar to nafi.

Example:

Then they drank it, except for a few people….

The word in the verse above is Mustarsna (excluded). It must be read nashab, because it is in the sentence of Mujab, which is the sentence that mentions Mustatsna Minhu, in this case, it is dhamir wawu and there is no nafi.

The people stood up, except for Zayd. The word in the sentence above is mustatsna (excluded). It must be read nashab, because it is in the sentence Tam Mujab. The sentence that mentions Mustatsna Minhu is a word and is not preceded by nafi’.

– The people went out, except for Amar.

The word in the sentence above is mustatsna (excluded). It must be read as nashab because it is in the sentence Tam Mujab, which is a sentence that mentions mustatsna minhu in the form of a word and is not preceded by nafi’.

The meaning of Istirsna’ Muttashil is when the mustatsna (excluded word) is a type of mustatsna minhu, as in the example above.

The definition of Istirsna’ Mungathi’ is when the mustatsna (excluded word) is outside the type of mustatsna minhu, such as:

The people stood up, except for a donkey. 

The word in the sentence acts as mustatsna” and is called Istitsna’ munqathi’, because , (donkey), is not a type of mustatsna minhu (people).

Ruling on Mustatsna in a sentence of Tam Ghairu Mujab

If the mustatsna occurs in a sentence of ram ghairu mujab, which is a sentence that mentions mustatsna minhu, but is preceded by nafi or something similar to nafi, then the mustatsna may be read the same as mustatsna minhu as a badal, and may be read nashab. Example:

-The people did not stand up, except for Zayd.

The word in the sentence above is a mustatsna. Ta can be read as rafa’ as a badal for mustatsna minhu, which is a word that is also read as rafa’. It can also be read nashab, because this mustatsna is in a tam ghairu mujab sentence, which is an istitsna’ sentence that mentions mustatsna minhu, which is a word but is preceded by nafi, namely 

– You shall not meet the people except Zayd. ..

The word in the sentence above is a mustatsna. It can be read the same as mustatsna minhu, which is jer, or it can be read nashab, because it is in a tam ghairu mujab sentence, which is an istirsna’ sentence that mentions mustatsna minhu, which is the word , but is preceded by a similar pronunciation to nafi, which is nahi.

If the mustatsna in the tam ghairu mujab sentence is Muttashil, then it is better to read it the same as mustatsna minhu as badal. Example:

– They will not do so, except for a few of them.

The word in the verse above is a mustatsna that is placed in the sentence tam ghairu mujab and is muttashil. Therefore, it is better to read rafa’ as a badal of mustatsna minhu, which is a plural dhamir and is read rafa’.

The definition of shibhun naft (similar to nafi) is Nahi and Istifham. Example:

– And let none of you be left behind except your wife.

The sentence/stitsna’ is called a tam ghairu mujab sentence, because the mustatsna minhu is mentioned and preceded by a word similar to nafi, namely nahi (prohibition) in the form that comes in the word

– Who is it that is cut off from the mercy of his Lord, except those who go astray.

The sentence /stirsna’ above is called a tam ghairu mujab sentence, because the mustatsna minhu is mentioned and preceded by a nafi-like word, namely istifham.

If the mustatsna in the tam ghairu mujab sentence is mungathi’, then it must be read nashab, according to the Hijaz people. Example:

– They have no certainty about who the murderer is except on the basis of their own prejudices.

According to the Tamimites, it should be read as nashab, but it can also be read as mustatsna minhu. Example:

The people did not stand except for a donkey.

or

The people did not stand up except for a donkey.

Ruling on Mustatsna in Naqish Sentences

Mustatsna that comes after the letter illaa, if it is in a Naqish sentence, which is an istitsna’ sentence that does not mention musiatsna minhu, then it must be read according to the needs of the amil, as before Si was absent. This kind of istritsna is called istitsna’ mufarraqh.

The condition for istitsna’ mufarraqh is that it must be in a kalam ghairu mujab, which is a sentence preceded by nafi. Example:

No one stands except Zayd.

I do not see except Zayd.

I did not meet except Zayd.

The word in the first example is mustatsna. It must be read rafa’, according to the need of the amil who needs the file.

The word in the second example is a mustatsna. It must be read as nashab, according to the need of the amil that requires the maf’ul.

The word in the third example is a mustatsna. It must be read jer, according to the needs of the amil, which is mutaaddi with the help of the letter jer.

Another example, as mentioned in the word of Allah swt:

Muhammad is nothing but a messenger.

Let none of you speak of Allah except what is true.

And do not argue with the People of the Book except in a good way.

The word in the first verse is a mustatsna that must be read rafa’ as a khabar, because the sentence has a mubtada’, which needs a khabar.

The word in the second verse is a mustatsna, which must be read nashab as a maf’ul, because the sentence has a fiil and a fail, which requires a maf’ul.

The word in the third example is a mustatsna, which must be read jer, spelled out by the letter , because the previous word requires it.

Ruling of Mustatsna with and  

The mustatsna that comes after ghairu ( ) and siwaa must be read jer as mudhaf ilaih. The word and itself must be read according to the i’rab mustatsna with illaa ( ). If it is in a tam mujab sentence, it must be nashab, if it is in a tam ghairu mujab sentence, it can be nashab or follow the i’rab mustatsna minhu, and if it is in a manfi nagish sentence, it must be read according to the needs of the amil.

Example: in a tam mujab sentence:

The people stood up, except for Zayd.

The people stood up, apart from Zayd.

The word in the sentence above is a mustatsna which must be read jer as mudhaf ilaih of the word . Meanwhile, the word is read nashab, because it is in kalam tam mujab.

Examples in kalam tam ghairu mujab:

People do not stand except Zayd.

The people did not stand up except for Zayd.

The word in the sentence above is a mustatsna that must be read jer as mudhaf ilaih .

The and itself can be read as nashab and can be read as mustatsna minhu, as its badal.

Example in kalam manfi nagish:

No one stands except Zayd.

I see no one but Zayd.

I did not meet anyone other than Zayd.

The word in the three sentences above is mustatsna, which must be read jer as mudhaf ilaih.

 The first sentence reads rafa’, because amil requires ma’mul marfu’ (fail). In the second sentence, it reads nashab, because amil requires maf’ul, and in the third sentence it is clarified with

Ruling of Mustatsna with

Mustatsna that comes after the letters isritsna’ and . must be read in nashab as its khabar. Example:

The people stood up, not Zaid.

The people stood up, not Zaid.

The word in the two sentences above reads nashab as a khabar.

Ruling of Mustatsna with and

Mustatsna that comes after the customary Istisna'” and that, can be read jer and nashab. Example:

The people stood up except Zayd or the people stood up except Zayd.

If the word that comes after dibacajer is read as a jer and if the word that comes after these three words is read as nashab, then it is considered a fiil. However, according to Imam Shibawaih, all words that come after are always read as jer.

Adding the Letter Ma ( ) Before and

The word and is allowed to be joined by the letter ma , when and is joined by the letter ma ( ), then the word that falls after it must be read nashab. Example:

The people stood up, except for Zayd.

Remember, everything other than Allah must perish.

However, the letter ma ( ) cannot be inserted into the word.

KHABAR KAANA AND ITS SIBLINGS AND ISIM INNA AND ITS SIBLINGS

Other isim that are pronounced nashab are:

1. Khabar Kaana ( ) and its siblings.
2. Khabar letters that are similar to Laisa ( ).
3. Khabar Af’alul Muqarabah.
4. Isim Inna ( ) and its siblings.
5. Isim Laa( ) nafi jinsi.

All of these have been explained in the Chapter on Isim that Read Rafa’. As for the Tabi’, we will explain them insha Allah.

ISIM THAT ARE PRONOUNCED JER

There are three types of isim that are pronounced jer, namely:

1. Isim that are made dry with a letter.
2. Isim that are pronounced with idhafah.
3. Isim that is pronounced jer because it follows an isim that is pronounced jer.

I Isim that Reads Jer

Isim that are pronounced jer because of the letter, is every isim that is entered by the letter jer: and.

Division of the Letter Jer

Letters of Jer that Enter the Isim Zhahir and Dhamir

The first seven jerk letters, namely: and can enter the isim zhahir and isim dhamir, as in the examples:

From you and from Noah.

 Only to Allah do you all return.

Verily we belong to Allah and to Him we shall return.

Verily you go through stages and stages (in life).

Allah is pleased with them and they are pleased with Him.

And on the backs of cattle and on boats.

And in Paradise is all that the heart desires.

– And in the earth are signs of Allah’s power.

– Believe in Allah.

– Believe you in Him.

– To Allah belongs all that is in the heavens.

– To Him belongs whatever is in the heavens.

The last seven jerk letters, namely: and, can only conjure up isim zhahir, and cannot conjure up isim dhamir. The jer letters that can only punctuate isim zhahir are divided into four, namely:

1. It glues isim zhahir in general, i.e.: and Example:

– Zaid was like a lion.

– It was a night of prosperity until dawn broke.

– I ate the fish up to its head.

– By Allah.

– By the Most Merciful.

2. It is only used in the case of isim zhahir, which includes the words Allah and Rabbi, which are mudhaf in the word or ya’ mutakallim. The letter jer in this case is, for example:

– By Allah.

– By the Lord of the Ka’bah.

– For the sake of my Lord.

If it enters on an isim zhahir other than these isim zhahir, it is considered awkward. Example:

– By the Merciful.

– For the sake of your life.

3. Specifically, it is used with isim that indicate time, namely: and . Example:

– I have not seen him since Friday.

– I haven’t seen you since two days.

4. Specialized in isim nakirah, i.e. . Example:

– There are many men in the house.

Sometimes it occurs in dhamir ghairu mufrad mudzakkar (third person singular male pronoun) with an explanation in the form of Tamyiz after it. Example:

– There are so many young men.

Removing the Letter Jer and Determining the Charity

The letter Jer is sometimes removed and still has an effect on the word after it. Usually after:

1. Wawu ( ). Example:

In the poem there is a , which is dropped after the letter wawu, ( ) and the effect is still there. Origin:

1. Fa’ (9). Example:

In this verse there is , which is removed after the letter fa’ ( ) and the practice remains. Origin:

1. Bal ( ), but it is rare. Example:

In this verse there is something omitted after the letter Bal . ( ) and the deeds still remain. Origin:

It is very rare to discard and establish the deed without these letters preceding it. As in the verse:

“Many a time I stopped at the ruins of my beloved’s house, almost all my years were spent on her.”

Adding the letter Maa (.) to the letter Jer

The letter Maa ( ) can be added to the letter jer: and the letters still have the effect of making the word they enter. Example:

The letter Maa ( ) can also be added to the letters jer and , and according to the general rule, they are not able to do any more. Usually, they enter the sentence. Example:

“He is a noble brother, who has never made me sad, in times of war, just as Amer’s sword has never failed him in its blows.”

“I have done so much scholarly work that I can lift my shirt ………”

But sometimes you can still be charitable. Example:

“There are many glittering sword blows and spear thrusts around the city of Basra.” 

“We defend our master, knowing that he is like any other human being, who is sometimes oppressed and sometimes oppressor.”

II Al-Idhafah (Mudhaf and Mudhaf Ilaih)

Isim that is pronounced jer because of /dhafah, as in:

– Zaid’s servant.

The above arrangement is called an Idhafah arrangement. Idhafah must consist of mudhaf ( ) and mudhaf ilaih ( ).

Conditions of Mudhaf

The mudhaf must be free from tannins, Nun Tatsniyah, Nun Plural and Al . Example:

– Zaid’s servants.

– Zaid’s two servants.

– The secretaries of Amer.

The first arrangement is derived from and . After combining, the tannins of the words must be removed.

The second arrangement comes from and . Once combined, the nun tatsniyah in the word must be removed.

The third arrangement, derived from and . After combining them, the plural nun in the word must be removed.

Division of Idhafah in Terms of Meaning

The arrangement of /dhafah in terms of meaning is divided into three, namely:

1. Containing the meaning of lam (. belonging). Example:

– Zaid’s servant. Meaning: The servant belongs to Zaid.

– Burnt shirt. Meaning: Bakar’s shirt.

2. Containing the meaning of Min ( ). Example:

– Silk cloth. Meaning: Cloth made of silk.

– Wooden door. Meaning: A door made of wood.

– Iron ring. Meaning: The ring is made of iron.

The mudhaf ilaih in the above word order ( ) can be read as nashab to become tamyiz, as explained in Chapter Tamyiz. It can also be read as rafa”, following the mudhaf, so that the composition becomes:

3. Contains the meaning of . Example:

– But the deceit of the night.

 -Oh, my two friends in prison.

Division of Idhafah in terms of its effect on Mudhaf

1. Idhafah Lafihiyyah

There are two types of idhafah, namely Lafzhiyyah and Maknawiyyah. Idhafah Lafzhiyyah is limited to two things, namely:

1. Mudhaf is an adjective.
2. Mudhaf ilaih is the ma’mul of the adjective that becomes mudhaf.

The definition of adjective here is the fail isim, maf’ul isim and sifal musyabbahah.

Examples that contain isim fail.

– The man who hit Zaid.

Examples that contain isim maf’ul:

– The man who hit his servant.

Examples containing isim sifat musyabbahah:

– The man with the handsome face.

Idhafah Lafzhiyyah does not affect the mudhaf in Ta’rifat or Takhsish. This idhafah lafazhiyyah only gives the benefit of Takhfif (lightening the reading). Idhafah lafazhiyyah is also called idhafah ghairu mahdhah.

2. Idhafah Maknawiyyah

Idhafah Maknawiyyah is an idhafah that does not contain the two things in idhafah lafzhiyyah above (mudhaf does not consist of an adjective and mudhaf ilaih is not ma’mul mudhaf), or one of them, meaning that mudhaf is not an adjective, even though mudhaf ilaih is ma’mul mudhaf, like or mudhaf consists of an adjective, but mudhaf ilaih is not ma’mul mudhaf, like: 

Idhafah Maknawiyyah is also called idhafah mahdhah and can change the status of mudhaf which is nakirah to makrifat, if mudhaf Ilaih consists of makrifar isim, such as and mentakhsish mudhaf, if mudhaf ilaih consists of nakirah isim, such as The word in the arrangement is a nakirah isim which becomes makrifat because mudhaf in makrifat isim, in the form of a word:

While the word in the composition is an isim nakirah, which becomes limited in meaning because mudhaf in isim nakirah  

I’rab Mudhaf Ilaih

Prab mudhaf ilaih is always jer, clarified by mudhaf, not because of the idhafah arrangement. The i’rab of mudhaf depends on its position in the sentence.

Isim that are pronounced jer because they follow the previous word, insha Allah, will be discussed in Chapter Tawabi.

I’RAB FIIL MUDHARI’

Divisions of Fiil and Their Rulings

In the previous discussion, it was explained that there are three types of fiil: Madhi, Amar and Mudhari’. Madhi and Amar fiils are both mabni. The only mu’rab fiil is the mudhari’ fiil, if it is not connected to the nun ( ) of plural muannats and nun tawhid.

I’rab in Fiil

It has also been explained above that there are three types of i’rab that can enter the fiil: i’rab Rafa’, I’rab Nashab and I’rab Jazem. 

I’rab Fiil Mudhari’

If the above description is understood, then /’rab is specific to fiil mudhari’, meaning that it is only fiil mudhari’ whose final harakat can change. Fiil mudhari’ cannot be separated from one of three i’rab, namely:

1. Rafa’, if it is not entered by amil nashab and amil jazem.
2. Nashab, if amil nashab is included.
3. Jazem, if amil jazem is included.

Amil Nashab Division of Amil Nashab

The amyl that can nashabkan fiil mudhari’ is divided into two, namely: Amil that can do it by itself and amil that can do it with the help of An ( ) placed after it:

The Amil Nashab that Sashabizes by Itself

There are four types of amil nashab that can relate the fiil mudhari’ by itself, namely:

1. An( ), if it is not preceded by a word or Example:

If An ( ) is preceded by the word , as in the sentence , then the letter An ( ) is derived from the letter Anna ( . ), which is takhfif and the isim is a dhamir sha’n which is discarded. The original form is:

The fiil mudhari’ that it enters (. ) and its failures act as khabar, as explained in the chapter on Amil Nawasikh.

If An ( ) is preceded by its sibling or siblings, then the ruling on An ( ) is twofold: it can be ruled as amil nashab and it can also be ruled as coming from the ditakhfif. Example:

2. Lan ( ). Example:

3. Kay ( ) Mashdariyyah, which is Kay preceded by the letter , either lafzhi or tagdiri (visible or not). Example:

– So that you may not grieve.

– I have come to you so that you may honor me.

If the presence of , is not foreseen, then Kay ( ) is categorized as Kay letter jer, while the following fiil which is read nashab, is dinashabkan by the letter An ( ) which is obligatorily stored after it. Example: his destiny

4. Idzan ( ) with the following conditions: The fiil that comes after it indicates a future time. b. The /dzan and the fiil after it are either directly connected or separated by a Qasam or Laanafi.

Examples that are directly connected:

– Then I will honor you.

Example separated by Uasam:

– Then, by Allah I will honor you.

Examples separated by Laa nafi:

– Then I will not disappoint you.

Amil Nashab who does charity with the help of An ( )

The second part of amil nashab is the amil nashab that can tashabkan fiil mudhari’ with the help of An ( ) in a stored manner. This kind of amil nashab is divided into two, namely: An ( ) is stored in a permissible manner and some are obligatory.

1. Amil Nashab with the help of An ( ) stored jawazally

The first part, which is amil nashab that hashabkan fil mudhari’ with the help of An ( ) stored jawaz, is five:

1. Lam Kay ( J). Example:

– And we are commanded to submit ourselves to the Lord of the Worlds.

1. Wawu ( ). Example:

– I wear thick, shabby clothes and my heart is glad.

1. Fa’ (@ ). Example:

– Had it not been for waiting on a poor man, then I would have pleased him ……..

1. Tsumma ( ). Example:

– Indeed I and my murder of Sulaika, for which I paid the fine ….

1. Au ( ). Example:

“And it is not possible for man to be spoken to by Allah, except by revelation or behind a veil, or by sending a messenger (angel).”

2. Amil Nashab with Compulsory Saving of An

The second part of the amil nashab that does deeds with the help of the letter An that is obligatorily stored are six, namely:

1. Kay ( ) the letter jer. as explained.

1. Lam ( ) Juhud. Example:

And Allah will never torment them.

1. Haraa ( ), when the fiil it enters means to come. Example:

Until Moses returns to us.

1. Au ( ) means until/except. Example:

“When I press their spears, I break the combat, unless their spears are straight.”

1. Fa’ ( ) Sababwwvah preceded by pure nafi or rhalab. Example:

– They are not destroyed until they die. 

And do not overstep the bounds of it, so that My wrath may come upon you.

1. Wawu ( ) Ma’iyyah preceded by pure nafi or thalab. Example:

“And yet it is not evident to Allah those who strive among you, nor is it evident those who are patient.”

Do not eat fish and drink milk.

AMIL JAZEM

There are eighteen amil jazem, which are amil that jazemize the fiil mudhari’ and are divided into two parts. The first part jazemizes one fiil and the second part jazemizes two fiils.

Amil Jazem that Glazes One Fiil:

The first part of amil jazem, which translates one fiil, is seven, namely:

1. Lam ( ), for example:

2. Lammaa ( ), for example:

3. Alam ( ), for example:

4. Alammaa ( ), example:

5. Lam ( ) ‘Amar (lam that shows the meaning of commands and prayers), e.g:

6. Laat | ) Nahi (Laa which indicates prohibition) and Laa prayer, example:

7. Tholab (demand), when the fa’ ( ) in the following fiil mudhari’ is omitted and is intended as an answer to the demand, for example::

The word in the sentence above is a fiil mudhari’ preceded by a tholab, i.e. ! . The fiil mudhari’ is i’rab jazem with the address removing the ilat letter wawu. What jazemizes it is the tholab.

Amil Jazem that Jazemizes Two Fiils

The second part of the amil jazem, which is the amil jazem that joins two fiils, is eleven, namely:

1. Int ( ), for example:

2. Maa ( ), for example:

3. Mant ( ), for example:

4. Mahmaa ( ), example:

5. Idzmaa ( ), example:

6. Ayyun ( ), example:

7. Mataa ( ), example:

8. Ayyaana (. ), example:

9. Ainamaa (. ), example:

10. Annaa (. ). example:

11. Haitsumaa ( ), for example:

The eleven amil jazem are all isim, except In ( ) and Idzmaa (. ), both of which are letters, the requisite fiil and the answer fiil.

The first mudhari’ fiil that is jazemized by the amil jazem that jazemizes the two fiils is called the conditional fiil and the second mudhari’ fiil is called the answer fiil or jaza’.

“If Allah willed, He would have destroyed you….”

The word in the sentence above is the first mudhari’ fiil conjoined by In ( ). This fiil is called a conditional fiil, while the word : is the second mudhari’ fiil which is conjoined by this second fill which is called an answer fiil.

Conditions that Apply to the Answer

If the answer is not valid as a condition, it must be accompanied by a fa’ ( ), for example:

And if He does you any good, then He is omnipotent over all things.”

The word in the sentence above is a conditional fiil that requires an answer. In the sentence above, the answer is a sentence in the style of an arena number, and the answer cannot be a condition, because it is an ismiyyah number, so it must be accompanied by fa’ ( ), as in the verse:

“If you truly love Allah, then follow me….”

The word in the sentence above is a conditional fiil that requires an answer. In the sentence above, the answer is the phrase.” Since this answer cannot be used as a condition, because it is tholab, it must be accompanied by fa’ ( ), as in the verse:

“And whatever good they do, they will not be prevented from receiving its reward….”

The word in the sentence above is a conditional fiil that requires an answer. In the sentence above, the answer is the word preceded by the letter . Therefore, it must be accompanied by fa” (), as in the verse.

Or it is accompanied by idzaa fujaiyyah, such as:

“And when a calamity befalls them because of something they have done with their own hands,” they suddenly despair.”

Jazem letters other than those mentioned above

 The author of Al-Jurumiyah explains that Kaifamaa is part of amil jazem, for example:

Whatever you do, I do too.

The view that kaifamaa is an amyl jazem is the Kufic school of thought, but we have not found any evidence of this in Amutsal Arabic. Sometimes the word idzaa’ah can be jazemkan, but only in verse, such as:

“Be content, as long as your Lord gives you wealth, If you are afflicted with calamity, then be patient.”

“When you are afflicted with calamity, then ask for sufficiency, And to the One who gives all pleasures, ask. “

NAAT OR SIFAT

Definition

Naat is a musytag or muawwal word that describes the word it follows. Naat is also called sifat.

Definition of Musytaq and Muawwal

What is meant by musytaq here is:

1. Isim Fail, such as:

1. Isim Maf’ul, such as:

1. Sifat Musyabbahah, such as:

1. Isim Tafdhil, such as:

What is meant by muawwal here is:

1. Isim Isyarah, such as:

1. Isim Mausul, such as:

1. Dzul means the possessor, such as:

1. Isim Nisbat, such as:

1. Sum (sentence), provided that the word that follows it is an isim nakirah, such as:

1. ‘Mashdar with Mufrad Mudzakkar form, such as:

The word in the above sentences always stays in the Mufrad Mudzakkar form, even if it is followed by a Mufrad Mudzakkar, as in the first example: Mufrad Muannats, as in the second example, Tatsniyyah Mudzakkar, as in the third example, or Plural Taksir, as in the fourth example.

Ruling on the Hakiki Naat

The naat hakiki (the naat that merafa’kan the mustatir dhamir) follows the man’ut (the word it follows) in terms of rafa’, nashab, jer, makrifat, nakirah, mudzakkar, muannats, mufrad, tatsniyah and plural. Example:

– Zaid the reasonable stood up.

– I have seen the intelligent Zaid.

– I have met with Zaid the reasonable.

– The reasonable Hindun has come.

– I have seen the reasonable Hindun.

– I have met with the reasonable Hindun.

– There has come a man of understanding.

– I have seen a man of understanding.

– I have met with a man of understanding.

– There have come two Zayd, both of whom are intelligent.

– I have seen two Zayd, both of whom are intelligent.

-I have met with two Zayd, both of whom are intelligent.

– There have come Zayd, all of whom are intelligent.

-I have seen the Zaydites, all of whom are intelligent.

– I have met with the Zaydites, who are all reasonable.

– There have come two Hinduns, both of whom are intelligent.

– I have seen two Hinduns, both of whom are intelligent.

– I have met with two Hinduns, both of whom are intelligent.

– There have come the Hinduns, who are all reasonable.

– I have seen the Hinduns, who are all intelligent.

– I have met the Hinduns, who are all intelligent.

Ruling on Naat Sababi

If the naat is a nafa’ of an isim zhahir or dhamir bariz (naat sababi), then the naat only follows the man’ut in terms of i’rab, makrifat and nakirah, and does not follow the man’ut in terms of mudzakkar, muannats mufrad, tatsniyah and plural. But such a naat is ruled like a fiil.

If the naat file is muannats, then the naat must be muannats, even if the man’ut (word followed) is mudzakkar, if the file is mudzakkar, then the naat must be mudzakkarized, even if the man’ut (word followed) is muannats, and this sababi naat must stick to the mufrad form, it cannot be tatsniyahkan or pluralized. Example:

-Zaid, whose mother was standing, came.

The word in the sentence above has the position of being a naat that merafa’ kan isim zhahir (naat sababi). It follows

1. its man’ut ( ) in terms of its i’rab, makrifat and nakirah.

As for the muannats and mudzakkar, they depend on the nafa’kan, if the naat is muannats, then the naat is marked muannats, as in the example above. If the isim to which the naat is dirafa’kan is mudzakkar, then the naat must be mudzakkarkan, as in the example below:

– Hindun, whose father was standing, came.  

The word in the sentence above acts as a naat that relates to the isim zhahir (naat sababi). It follows its man ‘ut ( ) in terms of its i’rab, makrifat and nakirah. Meanwhile, the muannats and mudzakkar adjust to the isim that isafa’kan. Because in the sentence above, the isim that the naat is referring to is mudzakkar, the naat must be mudzakkar.

The word in the last two sentences is naat sababi. It remains mufrad, even though the man’ut and the isim to which it refers are tatsniyah and plural.

But Imam Shibawaih argued: If the isim to which the naaf is applied is plural, as in the last example, then the naaf should be nafakkan taksir, for example:

Pluralizing the naat as in the two examples above with the faksir plural is better than making ituframe. And nufrading it is better than pluralizing it with the plural mudzakkar salim, for example:

These are the examples of naat that refer to isim zhahir, while the examples that refer to isim dhamir are as follows:

Functions of Naat in Sentences

The functions of naat in a sentence are:

1. Mentakhsish the word that follows (man’ut), if the man’ut is an isim nakirah, such as:

I passed by a pious man.

The word in the sentence above is an isim nakirah that is qualified by the word . This word becomes an adjective (naat) . This means that not all men enter, but pious men.

2. Describes the word that follows (man’ut), if the man’ut is an isim makrifat. Example:

Zaid the pious has come. :

3. Praising. Example:

In the name of Allah, the Most Compassionate, the Most Merciful.

4. Reproach. Example:

 I seek refuge in Allah from the temptation of the accursed devil.

5. Pleading for mercy. Example:

O Allah, have mercy on your poor servant.

6. Affirming (taukid). Example:

These are the ten perfect days.

Ruling on the Naat of a Man’ut that is already known without naat,

If the man’ut is clearly known without naat, then the word that is its naat may be read following the man’ut or breaking the connection with it. The meaning of disconnecting here is to make the naat a khabar of the discarded mubtada’ or to mashab it with the discarded fiil, for example:

The pronunciation is well known and clear, even without naat. The word in the sentence above becomes the naat of the memorization. This kind of naat can be read according to the reading of man’ut, it can be read rafa’ to be the khabar of the discarded mubtada’ or read nashab because of the discarded fiil.  

According to Imam Shibawaih, the word above can be read according to the man’ut reading, i.e. it can be read as rafa’ to be the khabar of the dropped mubtada’, and it can be read as nashab because of the dropped fiil.

Ruling on more than one naat

 If there are more than one naat and the man’ut is clear without them, then all the naat may be read the same as the man’ut, breaking the connection with the man’ut altogether, with some naat following the man’ut and some not, on condition that the naat that follows the man’ut precedes the naat that does not follow it. But if the man’ut cannot be known except by mentioning the naat, then all of them must follow the man’ut. If the man’ut can be known with some of the naat, then the rest of the naat may be i’rabbed with any of the three i’rabas mentioned above.

‘ATHAF

Types of ‘Athaf

There are two types of ‘athaf, namely:

1. ‘Athaf Bayan.
2. ‘Athaf Nasaq.

‘Athaf Bayan

‘Athaf Bayan is a tabi’ (a word that follows) like naat, which serves to explain the matbu’ (word that follows), if it consists of makrifat isim and to emphasize the matbu’, if it consists of nakirah isim, as in the example:

– Abu Hafash alias Umar has sworn to Allah.

The word in the sentence above explains the meaning of the words

-This is an iron ring.

The word in the sentence above explains the meaning of the nakirah (general) word.

The difference between naat and ‘athaf bayan is that ‘athaf bayan consists of jamid isim that are not interpreted by musytaq, while naat consists of musytaq isim or jamid isim that are interpreted by musytaq.

Ruling of ‘Athaf

‘Athaf, whether bayan or nasag, must be the same as the ma’thuf (the one being ‘athafed) in four out of ten cases, namely:

1. In terms of its i’rab (rafa’, nashab or jer).
2. In terms of its mudzakkar or muannats.
3. In terms of its makrifat or nakirah.
4. In terms of its mufrad, tatsniyah or plural.

‘Athaf Bayan can generally be used as badal kul min kulli.

‘Athaf Nasaq

‘Athaf Nasag is a tabi’ (the word that follows) to its matbu’ (the word that follows) that uses one of the following ten letters:

1. Wawu( )
2. Fa’ ( )
3. Tsumma( )
4. Hattaa ( )
5. Am ( )
6. Au ( )
7. Immaa ( )
8. Bal( )
9. Laa ( )
10. Laakin ( )

Function of the Letters of ‘Athaf

The first seven letters of ‘athaf ( and ) combine the word that is ‘athafkan (ma’thuf) with the word that is ‘athafafi (ma’thuf alaih) in terms of i’rab and meaning. The other three ‘athaf letters (and) combine ma’thuf and ma’thuf alaih in terms of i’rab. 

If ma’thuf alaih is read rafa’, then ma’thuf is also rafa’. If ma’thuf alaih is nashab, then ma’thuf is also nashab, if ma’thuf alaih is jer, then ma’thuf is also jer, and if ma’thuf alaih is jazem, then ma’thuf is also jazem, for example:

– Righteous are Allah and His Messenger.

The word , is ma’thuf (di’athafkan) to the word because the word (ma’thuf alaih or di’athafi) is rafa’, so the word , is also dirafa’kan. ,

The Meaning of Each Letter of ‘Athaf

The meanings of the letters of ‘athaf are:

1. Wawu ( ) for muthlaqul jami’ (absolute gathering of ma’thuf and ma’thuf alaih), for example:

– Zaid and Amar have come.

The sentence above shows that Zayd and ‘Umar came to the same place, regardless of whether Zayd came first or Amar, together or not.

2. Fa’ ( ) indicates fartib (successive) and ta’qib (following), for example:

– He killed him and then buried him.

 The word is a madhi fiil and is used as a ma’thuf (in’athaf) for a word that is also a madhi fiil, with the intermediary letter ‘athaf which shows the meaning of order or sequence, namely after killing, then burying.

3. Tsumma ( ) is used to indicate an orderly (sequential) meaning with a period of time. Example:

– Then when He wills, He resurrects him.

4. Hattaa ( ), this letter ‘athaf is rarely used, if it is used it must meet several conditions, namely:
5. The memorization that is’athafkan is an isim zhahir.
6. The memorization that is’athafkan is part of the di’athafi.
7. The memorization that is’athafi is the final target or goal, for example:

– I ate the fish up to its head.

The word in the sentence above is read nashab, ‘athaf on the word with the intermediary letter ‘athaf ‘Athaf in this way meets the above conditions. The word may also be read jer by functioning as the letter jer, as described in the Chapter on Isim that Read Jer. In addition, the word can be read as rafa’ by functioning as ibtidaiyyah, so that the word after it becomes the beginning of the sentence and acts as mubtada’, whose khabar is discarded, the composition is:

1. Am ( ), to show the meaning of seeking affirmation, if it falls after a hamzah that enters on one of the same two things, for example:

1. Au ( ), to indicate the meaning: – Takhyir (choice). Example:

– Marry Hindun or her brother.

– Associate with scholars or people who are zuhud.

Doubt (uncertainty) or exaggeration, if after a news sentence. Example:

– We are here for a day or half a day.

– And surely we, or you, must be in the truth.

-Would you like to be a Jew or a Christian.

1. Immaa ( ), means like Au ( ), either after a command sentence or a news sentence. Example:

– Marry Hindun or her brother.

– Learn fiqh or nahwu.

– Zaid or Amar has come.

It is said that in the above sentences, it is not the letter that ‘athafkan the word after it in the previous word that ‘athafkan it is the letter wawu ( ). The letter is a tafshil letter, as in the first sentence.

1. Bal ( ) indicates the idhrab of the subject matter (correction), for example:

– Zaid stood up, even Amer.

1. Laakin ( ), to show the meaning of istidrak (correction). Example:

– I did not meet a righteous man, but a wicked man.

1. Laa ( ), to indicate the negation of the ruling of the preceding memorization, for example:

– Zaid has come, not Amer.

AT-TAUKID

Definition

Taukid is an isim that follows the previous isim, to emphasize the true meaning of the isim that follows.

Division of Taukid

There are two types of taukids, namely:

1. Taukid Lafzhi.
2. Meaningful Taukid

Taukid Lafzhi 

Taukid Lafzhi is taukid by repeating the first word, either in the form of:

1. Isim, such as:

1. Fiil, such as:

“There have come to you, there have come to you, those who have overtaken you, so stop, stop.”

1. ‘Letter, such as:

 “No, I did not open the romance of Bitsnah, indeed she has made covenants with me.”

1. Sentences, such as:

I have struck Zaid, I have struck Zaid.

Taukid Maknawi

Taukid Maknawi consists of words that are already known, namely:

1. Nafsun ( )
2. ‘Ainun ( )
3. Kullun ( )
4. Jamii’un ( )
5. ‘Aammatun ( ).
6. Kilaa ( )
7. Kiltaa ( )

Conditions of a Meaningful Taukid

Taukid Maknawi must contain a dhamir that matches the word it refers to in terms of mufrad, tatsniyah, plural, mudzakkar and muannats. .

 It’s also possible to use the word and both of them for one muakkad, provided that the word takes precedence, such as:

Use of the Memorization of Taukid Maknawi

The words (. ) and (. ) must be used in conjunction with a mufrad word, for example:

Ali gave a speech by himself.

The plural of and the plural of are used in words that are tatsniyah and plural. Example:

Two Zaidis came, both of them alone.

Two Zaydites have come, both of them alone.

There have come those whose name is Zayd themselves.

There have come those whose name is Zayd themselves.

The pronoun and is used to refer to words that are mufrad and plural, and cannot be used to refer to isim tatsniyah, for example:

1. Mufrad Mudzakkar:

– The whole army has come.

– The whole army has come.

– The whole army has come.

1. Mufrad Muannats:

-The tribes have come, all of them.

– The tribes have come, all of them.

– The tribes have come, all of them.

1. Plural Mudzakkar:

– The warriors have come, all of them.

– Have come the warriors, all of them.

– The warriors have come, all of them.

1. Plural Taksir:

– Have come the men, all of them.

– Have come the men, all of them.

– The men have come, all of them.

1. Plural Muannats:

-The women have come, all of them.

– Have come the women, all of them.

– The women have come, all of them.

The pronoun and is used to follow the isim tatsniyah, for example:

-Two Zaidis have come, both of them.

-Two Zaidis have come, both of them.

Teraukidi a Word That Has Already Been Teraukidi

When a word that has already been doubled is to be doubled, the following words may be used:

1. placed after . example:

1. , placed after , for example:

1. , placed after , for example:

1. , placed after , for example:

Sometimes the words taukid and it. are used without being preceded by the word , such as:

– And I will surely mislead them all.

Sometimes it is followed by and , for example:

The words and mean the same.

Ruling of Taukid

The taukid must follow the muakkad (the word being taukidized) in terms of i’rab, which includes rafa’, nashab and jer, and in terms of its meaning. According to the scholars of Bashrah, nakirah isim cannot be linked to nakirah isim.

AL-BADAL

Definition

Badal is the tabi’ (the one who follows) that is the object of the law without intermediation. When an isim is used as a badal isim or a fiil is used as a badal fiil, the badal isim or fiil must follow the mubdal minhu in all its i’rab.

Types of Badals

There are four kinds of badals, namely:

1. Badal Shai’ Min Shai’ or Badal Kul Minal Kulli. Example:

– Your brother Zaid has come.

The word in the sentence above is badal kul minal kulli from the word . Zaid means your brother, not Zaid other than your brother.

“Show us the straight path of those whom You have favored.” ,

The word is the badal kul minal kulli of the word Meaning the straight path is the path of those whom You have favored. 

-That is, the path of the Lord, the Mighty, the Praiseworthy, He is Allah.

2. Badal Ba’dhu Minal Kulli (part of the whole), whether that part is many or few. Example:

– I ate bread, a third of it.

– I ate bread, half of it.

– I ate bread, two-thirds.

The word in these sentences is the badal ba’dhu minal kulli of the word . This is because they indicate parts of bread. The badal ba’dhu minal kulli must contain a dhamir that refers to the mubdal minhu, either explicitly as in the examples above, or assumed. Example:

“… performing Hajj is an obligation upon mankind towards Allah, (for) those who are able to travel to the House of Allah….”

The word in the verse above is the badal ba’dhu minal kulli of the word . Actually, in this badal there is a stored dhamir that refers to the word in the form of

3. Badal Isytimal. Example:

– Zaid has amazed me with his knowledge.

The word in the sentence above becomes the badal isytimal of mubdal minhu in the form of  

The badal isytimal must contain a dharnir that refers to the mubdal minhu, whether the dharnir is clearly mentioned, as in the example above, or disguised. Example:

– Those who make fiery trenches have been destroyed.

The word in the verse above becomes the badal isytimal of mubdal minhu, in the form of the word . In the sentence there is actually a dhamir that is approximated, in the form of the word

4. Badal Mubayan. This badal is divided into three parts, namely:
5. Badal Ghalath.
6. Badal Nisyan.
7. Badal Idhrab.

Example:

– I have seen Zaid, eh horse.

If you are about to say: and then make a mistake, then mention the word , so that it becomes: it is called badal ghalath. If you say:  – Then you remember that what you saw was a horse, then you quickly say the word , so that it becomes , then it is called badal nisyan. If you were going to say that you had seen Zayd, then the thought came to you that you had seen a horse, this is called badal idhrab.

Badal and Mubdal Minhu of Fiil

(The fiil can also be used as the badal of the mubdal minhu which is also a fiil), for example:

1. Badal Kullu Minal Kulli

“… Whoever does so will have his sins rewarded, (i.e.) his punishment will be multiplied….”

The word in the sentence above is the badal kullu minal kulli of mubdal minhu.

2. Badal Ba’dhu Min Kulli

“If you pray and prostrate yourselves to Allah, He will be merciful to you.”

 The word in the sentence above becomes badal ba’dhu min kulli from mubdal minhu.

3. Badal Isytimal

The word in the sentence above is the badal isytimal of mubdal minhu.

4. Badal Ghalat

The badal ghalat of the fiil in the sentence above is .

Ruling of Badal of Nakirah Isim for Makrifat Isim

It is permissible to make a badal of a nakirah ism, while the mubdal minhu consists of a makrifat ism, as in the word of Allah: “

 “They ask you about fighting in the Haram month.”

The word in the verse above is a nakirah and is the badal of the mubdal minhu which consists of isim makrifat, i.e. the word

AN ISIM THAT ACTS LIKE A FIIL

You should know that the only words that are capable of doing good are fiil. But there are seven isim that can do the deeds of the fiil, namely: Mashdar, isim fail, shighat mubalaghah, isim maf’ul, sifat musyabbahah, isim tafdhil and isim fiil.

1. Amal Mashdar and its Conditions

The first is mashdar, with the condition that its place can be occupied by a fiil together or , Example:

– It amazes me how you hit Zayd.

The word in the sentence above reads nashab, because it is the maf’ul of the mashdar, which is the word . The word can be … occupied by a shared fiil ( ) or , so that it becomes:

or Mashdar in doing good deeds is divided into three, namely:

1. Mudhaf-kan on one of its ma’mul, for example:

– If Allah had not rejected man.

In the sentence above, mashdar ( ) is applied to its ma’mul marfu’- which is the word while the word becomes its maf’ul.

In the sentence above, the mashdar ( ) is applied to the ma’mul manshub (maf’ul), which is the word .

1. Tanwin. Example:

In the sentence above, the mashdar ( ) has a tanwin and acts like a fiil, has a fail and a maf’ul. The fail is discarded, in the form of the dhamir in the word “abi, the fakdir is , while the maf’ul is the word “abi”.  

1. Given Al ( ). Example:

In the sentence above, the mashdar is accompanied by Al ( ) and the action of the word becomes its maf’ul. The action of mashdar with Al is shadz.

1. Amal Isim Fail

The second type is isim fail, such as: and others.

Conditions of Amal Isim Fail

When the isim fail is accompanied by Al ( ), it can be done absolutely, without conditions, for example:

– This is the person who hit Zaid yesterday.

– This is the person who hit Zaid now.

– This is the person who hit Zaid tomorrow.

If the isim fail does not coincide with Al ( ), it must fulfill two conditions:

1. It has a present or future meaning.

2. It is preceded by nafi, istifham, made into a khabar or becomes an adjective, for example:
3. Preceded by nafi:

Zaid was not the one who hit Amar.

1. Preceded by istifham:

Was Zaid the one who hit Amar.

1. Made into a khabar: :

Zaid was the one who hit Amar.

1. Made into an adjective:

I met the man who hit Amar.

III. Amal Sighat Mubalaghah

The third is the sighat mubalaghah, which is any word that follows the wazan.

1.

2.

3.

4.

5.

This sighat mubalaghah is like an isim fail, when it is combined with Al ( ), it can be applied absolutely, without conditions, for example:

– There came a man who hit Zayd a lot.

But if it is not accompanied by Al ( ), then it must fulfill the conditions that apply to isim fail, which include being preceded by nafi, for example:

-Zaid was not the one who hit Amar a lot.

1. Amal Isim Maf’ul

The fourth is the maf’ul isim, such as . This isim maf’ul does an action like the fiil mabni majhul. The conditions of the action are like those that apply to the action of the fail isim, for example:

– There came a man whose servant was beaten.

– Zayd is the one whose servant was beaten.

The word in these two sentences is the naibul fail of the maf’ul isim. 

1. Amal Isim Sifat Musyabbahah

Fifth, is the Musyabbahah Adjective (likened) to a fail isim that needs a maf’ul, such as Ma’mul (the word that is the ‘object of charity) the musyabbahah adjective undergoes three conditions, namely:

1. Rafa’, becomes a fail. Example:

The word pronounced rafa’ becomes the fail of the adjective musyabbahah.

The word pronounced rafa’ becomes the fail of the adjective musyabbahah.

2. Nashab is the same as maf’ul bih when it is made up of makrifat isim, for example:

The word is an isim makrifat, read nashab – equated to the maf’ul bih of isim sifat musyabbahah

3. Nashab becomes tarnyiz when it consists of isim nakirah, for example:

The word in the sentence above is an isim nakirah which is pronounced nashab and becomes tamyiz from the adjective musyabbahah.

4. Jer, becomes mudhaf ilaih. Example:

Terms of Ma’mul Isim Sifat Musyabbahah

The ma’mul of the adjective musyabbahah must not precede the adjective musyabbahah and must contain a dhamir that returns to the word that is being described by the adjective musyabbahah, either lafzhi or meaningfully, such as:

1. Amal Isim Tafdhil

The sixth is isim tafdhil, such as . The tafdhil isim cannot be used as a maf’ul and cannot be used as a fafa’ for a pure isim, except in the case of al-kuhlu (woe).

The definition of al-kuhlu is a word structure in which there is a nafi after which there is a type of isim that is qualified by the tafdhil isim, and after which there is an isim that is superior from two different points of view, such as:

“I have never seen a man with better kohl on his eyes than the kohl that was on Zayd’s eyes.”

The word in the sentence above is a type of isim that comes after the nafi ( ) which is qualified by the isim tafdhil and after which there is an isim that is pronounced rafa’, namely . The word in the sentence is foreign, because it does not contain dhamir. This isim tafdhil can be applied to tamyiz, as in the words of Allah:

I am more than you in wealth. Also in jer majrur and zharaf, for example:

– Zaid is more honorable than you today.

VII. Amal Isim Fiil

The seventh is the isim fiil.

There are three types of fiil isim, namely:

1. Isim that means ffil amar, such as:

   meaning (be quiet)  

  meaning (hold back)  

     meaning (grant) 

 meaning (retapilah Zaid)  

     meaning (take)  

2. Isim which means fiil madhi, such as:

  meaning (far away)

  meaning (separate)

3. Isim meaning fiil mudhari’, such as:

   meaning (being sick)

   meaning (to say “hus”) 

Amal of Fiil Isms

Fiil isms do the deeds of the fiil they are similar to: if they are madhi fiils, they do the deeds of madhi fiils, if they are amar fiils, they do the deeds of amar fiils, and if they are mudhari’ fiils, they do the deeds of mudhari’ fiils. The ma’mul (the word to which the action is directed) of the isim fiil cannot precede the isim fiil. The isim fiil that is tanninned is nakirah. The ones that are not tinned are considered to be makrifat.

STRUGGLE IN CHARITY

Definition

Tanazu’ is the presence of two or more amyls at the beginning of a sentence, after which there is one or more ma’mul (the word to which the action is directed), which is required by the amyls, such as Allah’s saying:

“Give me boiling copper, that I may pour it over the hot iron.”

In the sentence above there is a word ( ), which needs a word to be its second maf’ul, while the word also needs it to be its maf’ul bih. This is tanazu’ (fighting over the word) to be the object of the action. In the sentence above, the second amil, which is the word that does the deed, . while the first amil, which is the word , does the deed on the discarded dhamir. The origin is ,

In the sentence above, there are two amils. The first is that it requires the word . to be used as its fail which , and the second is that it also requires the word to be used as its maf’ul. In this sentence, the word . do good deeds to become its maf’ul bih.

In the sentence of the prayer of salawat above, there are three amil, in the form of fiil and , each of which needs a ma’mul . So, there is a struggle between the three fiils.

Amil Entitled to Charity in Tanazu’

There is no difference of opinion among the scholars of nahwu as to which of the amyls in a sentence you want to use has the right to be used, the only dispute among them is which amyl has the right to be used.

The nahwu scholars of Bashrah chose to use the second amil, because of its proximity to the ma’mul.

The scholars of nahwu in Kufa chose to follow the earliest amil, because it came first.

If you apply the first amil, then you must apply the second amil to the dhamir that refers to the contested isim. Example:

– Your two brothers have stood up and they have sat down.

In the sentence above, there are two amils, the fiil and the ma’mul. But the first amil, which is ps, is prioritized in action, which is merafa’ kan as the fail. Therefore, the second amil is given the opportunity to do the merafa’kan dhamir that refers to the contested word.

– Zaid struck and I honored him.  

In the sentence above, there are two amils, a fiil that needs a word to be its fail and a fiil that also needs a word to be its maf’ul bih. But the first amil, the fiil, is prioritized, so the word , is the fail of the amil ,. Therefore, the second amil, which is given the opportunity to act on the dhamir that refers to the word ,

in the form of dhamir as its maf’ul bih. ‘

-Two of your brothers struck me and I honored them.

– Two of your brothers met me and met both of them.

– O Allah, bestow upon the Prophet Muhammad, your peace upon him and your blessings upon him.

If what you are practicing is the second amil, then if the first amil needs a file, it should be kept. Example:

– Two of your brothers stood up and sat down.

If the first amil requires a maf’ul or a word that is made clear, then the dhamir that is being used should be removed. For example:

Originally

Originally

EXPRESSION OF ASTONISHMENT

Definition

Ta’ajjub (amazement) is marveling at the superiority of an attribute in a file whose cause is not clear.

Sighat (Word Form) of Ta’ajjub in Nahwu

Ta’ajjub in nahwu has two sighat or word forms, namely:

1. Example: “

– How good Zayd is.

– How noble he is.

– How pious Zaid is.

The letter in these sentences means something great (how great, how much), and its position in the sentence is mubtada’. The fiil that comes after it is a madhi fiil that has a fail in the form of a dhamir that must be kept, which refers to . The isim after it is muta’ajjub minhu, read nashab to become maf’ul bih. The sum of the fiil, the fail and the maf’ul, acts as the khabar of the mubtada’.

2. Example:

– How nice of Zaid. Pa

– How noble Zaid is.

The word in the sentence above follows the wazan, which is a fiil that is in the form of amar, but its meaning is ta’ajjub and it does not contain dhamir. It acts as a file.

The original structure is . comparable to the sentence . Then the form is changed to the amar form, so that it becomes This form of words when isnad-ed to isim zhamir looks ugly, so the letter ba’ ( ) is added to the fail and becomes

NUMBER (NUMERAL)

Division of Numbers

You should know that there are three parts to the recitation of numbers.

1. Recitation of Regular Numbers

The first part is the recitation of numbers that follow kias (regular), meaning that they are mudzakkar-kan if the ma’dud is mudzakkar and muannats-kan if the ma’dud is muannats, namely numbers:   (one) and (two) and the number following the vowel For mudzakkar must be with the pronunciation of mudzakkar, and if for muannats, also with the pronunciation of muannats.

Examples of numbers following the vowels for mudzakkar:  

  first

  second

  third

  fourth

  fifth

  sixth

  seventh

  eighth

  ninth

  tenth

Examples of number following the wazan for muannats:

  first

  second

  third

  fourth

  fifth

  sixth

  seventh

  eighth

  ninth

  tenth

When these numbers are combined with tens and other numbers, they follow the kias, meaning that they must be mudzakkar if the ma’dud is mudzakkar and muannats if the ma’dud is muannats.

An example of a unit number that is paired with tens for mudzakkar:

  eleven

  twelve

  thirteen

  fourteen

  fifteen

  sixteen

  seventeen

  eighteen

  nineteen

Examples of the pronunciation of the number of units combined with tens for mu’annats:

  eleven

  twelve

  thirteen

  fourteen

  fifteen

  sixteen

  seventeen

  eighteen

  nineteen

Examples of the pronunciation of numbers that follow the wazan, which is combined with tens for mudzakkar:

   eleventh 

   twelfth

   thirteenth

   fourteenth

   fifteenth

   sixteenth

   seventeenth

   eighteenth

   nineteenth

Examples of the pronunciation of numbers that follow the wazan, which is combined with tens for muannats:

   eleventh 

   twelfth

   thirteenth

   fourteenth

   fifteenth

   sixteenth

   seventeenth

   eighteenth

   nineteenth

Similarly, when strung with up, for example:

   twenty-one twenty-two = for mudzakkar

 up to the number (ninety-nine)

twenty-one twenty-two = for muannats’

up to the number (ninety-nine).

the twenty-first for the twenty-second = for mudzakkar

up to the number (ninety-ninth):

the twenty-first. the twenty-second = for muannats 

up to the number (ninety-ninth).

2. Memorization of Irregular Numbers

The second part is irregular numbers, which means that the pronunciation of numbers must be muannatskan, if the ma’dud is mudzakkar and mudzakkarkan if the ma’dud is muannats, either when it is in the form of a unit or is coupled with numbers up to .

The pronunciation of this part of the number is:

  three

  four

  five

  six

  seven

  eight

  nine

Example when alone (unit):

– three men

The pronunciation is muannatskan, because the ma’dud (the one being counted), the word is a mudzakkar.

– three women

It is pronounced mudzakkar, because the ma’dud, the word, is muannats. In the word of Allah it is mentioned:

– Seven nights and eight days.

The memorization in the verse above is mudzakkar-kan because of its ma’dud, which is the plural of (muannats). Whereas the memorization is muannatskan, because the ma’dud, which is the plural word of is mudzakkar.

For example, when coupled with

– thirteen men

– fourteen men

– fifteen men

– sixteen men

– seventeen men

– eighteen men

– nineteen men

– thirteen females

– fourteen females

– fifteen females

– sixteen females

– seventeen females

– eighteen women

– nineteen women

Examples when combined with and:  

until

until

3. Memorization of Numbers with Two States

The third part is the pronunciation of adad (number) which has .  ” two states, namely the memorization of . When it is combined with another number, it must be regular, meaning that it is mudzakkkar-kan if the ma’dud is mudzakkar and muannats-kan, if the ma’dud is muannats. Example:

until .

If the adad is alone, not combined with another adad, then it does not follow the kias, meaning that it must be muannafskan if the ma’dud is mudzakkar and mudzakkar-kan if the ma’dud is muannats, for example:

– ten men.

– ten women.

WAQAF (STOP)

Definition

Waqaf is stopping the pronunciation at the end of a sentence.

Methods of Waqaf

The method of waqaf in words with a rafa’ and jer tannin is to remove the tannin itself, such as:

become

Become

Whereas the way of Waqaf in words with a nashab tannin is by replacing the tannin with an alif, such as:

become

The letters that must be replaced with alif when wagaf are nun ( ) letters and nun taukid khafifah, such as:

 to

 to

 become 

As for the way wagaf is applied to isim mangush which has a rafa’ and jer-tanwin, is by removing the ya’, such as:

 become

 become

But there are also those who allow setting the ya’.

As for the way of wagaf on manqush isim with a nashab tanwin, the tanwin must be replaced with an alif, such as:

, to become 

If the mangush isim does not have a tanwin, then according to the correct opinion, in the case of rafa’ and jer, it is wagafed by setting a ya’, such as:

 Or by omitting the ya’, such as:

If the non-tanwinned mangush isim is in the position of nashab, then the waqaf must specify ya’, such as:

 become 

How to Waqaf in Words with Ta’ Ta’nits

If the waqaf is in a word that contains ta’ ta’nits, then if the ta’ is dead, then there is no change, meaning that the waqaf is as in the dead ta’, such as . But if the ta’ is alive and is in the plural, such as , then it is more appropriate to wagaf on the ta’ itself. But according to some scholars, wagaf is on ha’ instead of ta’. If the ta’ is alive and is in an isim mufrad, then the wagaf is on the letter ha’, like:

 to

 become

 become

However, one of the Qiraah Sab’ah scholars said that it is wagaf on ta’, in the words of Allah:

“Verily, the mercy of Allah is very near to those who do good. “KALAM AND ITS ELEMENTS