Posts Tagged ‘Madinah’

Fa’eel is an intensive form and may mean the Faa’il or the Maf’ool

August 27, 2013

 

The following are some quotes from Shaikh Uthaymeen (and one quote from the Tafseer book of semester four of the Madinah series) regarding the meaning of the pattern فَعِيْل

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/article_18119.shtml

واللقيط في اللغة العربية فعيل بمعنى مفعول؛ لأن فعيلاً في اللغة العربية تأتي بمعنى مفعول في مواطن كثيرة، يقال: قتيل بمعنى مقتول، وجريح بمعنى مجروح، وإلا فالأصل أن فعيلاً بمعنى فاعل،

And “laqeet” in the Arabic language has the meaning of “maf’ool” (the object).  Because (a word on the pattern of) “fa’eel” in the Arabic language comes with the meaning of “maf’ool” in many places.  It is said: “qateel”, meaning – “maqtool” (killed) and “jareeh”, meaning – “majrooh” (injured).  And if it doesn’t mean that, then the foundational principle is that “fa’eel” has the meaning of “faa’il” (the doer of the action)…

 

(end of quote)

 

 

 

It is mentioned in a Madinah series side book for semester 4 (the book of tafseer) concerning the meaning of the word “rajeem” in the isti’aadhah:

 

والرجيم: فعيل بمعنى مفعول أي أنه مرجوم مطرود عن الخير

 

And “ar-rajeem” is (on the pattern of) “fa’eel” with the meaning of “maf’ool” (the object), meaning that he (shaytaan) is “marjoom” (cursed), “matrood” (expelled) from the good

 

(end of quote)

 

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/printer_18335.shtml

 

{ {الْحَكِيمُ} }: فعيل بمعنى مُفْعِل، وفعيل بمعنى فاعل، أما فعيل بمعنى فاعل فهو كثير في اللغة العربية، مثل: قدير بمعنى قادر، وسميع بمعنى سامع،

“al-Hakeem” is (on the pattern of) “fa’eel” which has the meaning of “Muf’il”1 and “fa’eel” which has the meaning of “faa’il” (doer of the verb).  As for “fa’eel” meaning “faa’il”, then this occurs many times in the Arabic language.  For example: “qadeer” meaning “qaadir” (one possessing power, ability), and “samee’” meaning “saami’” (one who hears)

 

(end of quote)

 

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/printer_18056.shtml

 

«حميد»: فعيل بمعنى فاعل، وبمعنى مفعول، فهو حامد ومحمود، حامد لعباده وأوليائه الذين قاموا بأمره، ومحمود يُحمدُ عزّ وجل على ما له من صفات الكمال، وجزيل الإنعام.

وأما «المجيد»: فهي فعيل بمعنى فاعل، أي: ذو المجد. والمجدُ هو: العظمة وكمالُ السُّلطان،

“Hameed” is: (on the pattern of) “Fa’eel” with the meaning of the “Faa’il” (Doer of the action).  And (also) with the meaning of the “Maf’ool” (object). For He is The Praiser and the Praised One.  He is the Praiser of His servants and His Awliyaa (righteous servants) who obey His commands.  And He is Mahmood (Praised), He is praised – Exalted and Lofty is He – for what He has from perfect Attributes and (His) abundance of favors (upon the creation).

 

As for “al-Majeed” then it is (on the pattern of) “Fa’eel” with the meaning of the “Faa’il”. Meaning: The One Who possesses al-majd.  And al-Majd is tremendous greatness and complete sovereignty.

 

(end of quote)

 

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/article_17954.shtml

 

وقوله: ( رحيم ): هذه أيضاً اسم فاعل محول إلي صيغة المبالغة، وأصل اسم الفاعل من رحم: راحم، لكن حول إلى رحيم لكثرة رحمة الله عز وجل وكثرة من يرحمهم الله عز وجل

 

His statement: “Raheem”, this is also the “Faa’il” (Doer of the action) changed to a pattern of intensification.  The origin of the “Faa’il” for (the verb) rahima is: “Raahim”, however it was changed to (the intensive pattern) “Raheem” due to the abundance of Allah’s – Exalted and Lofty is He – Mercy and the abundance of those whom He – Lofty and Exalted is He – bestows His Mercy upon

 

 

 

 

Footnotes

 

 

 

 

 

 

1This is the “faa’il” (doer of the verb) pattern for three letter root verbs increased by 1 letter (and that one letter is a hamzah on an alif أ put at the front of the verb) for example: أَسْلَمَ and أَشْرَكَ (so the “doer” pattern for these two is “muf’il”, i.e. مُسْلِم and مُشْرِك )

Clarification of some sentences in Madinah Book 2

August 6, 2013

The following sentences are from Madinah Book 21, lesson 16, point #16

 

http://old.iu.edu.sa/spages/edu/syukbah/du2_17.htm

 

 

 

نقول: القرآن كتابُ الله. قرأت القرآنَ. أحفظ القرآنَ

We say: The Quran is the Book of Allah. I recited the Quran. I am memorizing the Quran.”

ونقول: عندي ثلاثةُ مَصَاحِفَ. وَضَعْتُ المُصْحَفَ

على المكتب. أقرأُ من المُصْحَفِ

And we say: I have three mus’hafs. I put the mus’haf on the desk. I am reading from the mus’haf.”

 

These sentences seem to imply that the Quran is not what is in the mus-haf.  It has recently been clarified, alhamdulillah, that the Quran is also what is written in the mus-haf.  One proof mentioned in the beneficial article here:

http://www.bakkah.net/en/serious-errors-of-yusuf-estes-in-basic-muslim-creed.htm

is the hadeeth:

 

(( Do not travel with the Quran, since I can not guarantee that the enemies would not get a hold of it. ))

Collected by Muslim in his Saheeh (#1869)

 

It is important to understand that in Arabic, words have both a linguistic meaning ( لُغَةً ) and a meaning in the religion (اِصْطِلَاحًا or as it is sometimes worded, in the legislation – شَرْعًا )

It is important to refer to the Scholars of Ahlus Sunnah wal Jamaa’ah for both the linguistic meaning of a word, and especially its meaning in the legislation (Quran and Sunnah). 

Shaikh Uthaymeen said2 about the meaning of the word “Qur’an”:

 

ما هو القرآن الكريم؟ يقول القرآن في اللغة

مصدرُ قرأبمعنى تلاأو بمعنى جمعبأن

قرأ تكون بمعنى تلا مثل قول تعالى:

فإذا قرأت القرآن فاستعذ بالله

What is the Noble Quran? “Quran” linguistically is the masdar (verbal noun) of “qara’a”, meaning: “talaa” (to recite) or meaning “jama’a” (to gather).  Because qara’a means talaa (to recite) like in The Most High’s statement (translated):

So when you recite the Qur’an, seek refuge with Allah…” (16:98)…

 

وتكون بمعنى جمع ومنه القرية

يعني أن تجمع السكان

And it (also) means “jama’a” (to gather) and from it is (the word) “qaryah” (village), meaning – where the residents gather…

 

تقول قرأ قَرْأً وقُرْآنًا

كما تقول غفر غَفْرًا وغُفْرَانًا

…You say “qara’a” (the infinitive), “qar’an” (first masdar [verbal noun]) and “qur’aanan” (second masdar)

just like you say “ghafara”, “ghafran”, “ghufraanan”

(showing a similarity between the patterns for the verbs and masdars)

 

فصارت.كلمة القرآن مصدر

بمعنى اسم مفعول

وبمعنى اسم الفاعل

So the word “Qur’an” is a masdar (verbal noun) which (sometimes) means the ism maf’ool (object) and (sometimes) means the ism faa’il (doer of the action)

 

إن كان من التلاوة فهي بمعنى باسم مفعول

If (Quran) means tilaawah (recitation, as in 2:121), then its meaning is that of an object (i.e. something which is recited)

إن كان من الجمع فمعنى اسم الفاعل

If (Quran) means “jama’a” (to gather), then its meaning is that of a doer (i.e. something which gathers)…

فعلى المعنى الأول تلا يعني التلاوة يكون مصدرا بمعنى اسم مفعول أي بمعنى متلو

So for the first meaning (from) “talaa” (to recite), meaning: “tilaawah” (recitation), (quran) is a masdar with the meaning of the object, meaning: matloo (that which is recited)

وعلى المعنى الثاني جمع يكون مصدرا بمعنى اسم الفاعل أي بمعنى جامع لجمع الأخبار والأحكام

For the second meaning (from) “jama’a” (to gather), (quran) is a masdar with the meaning of the doer (of the action), meaning: Jaami’ (something which gathers) because it gathers the relayed information (conveyed to His Prophet [sallallahu alayhe wa sallam] in the Quran from Allah concerning matters of the unseen, previous nations, etc) and the rulings…

ويمكن أن يكون على اسم المفعول أيضا أي بمعنى مجموع بأنه جُمِعَ في المصاحف والصدور

…And it is possible that (quran) has the meaning (with regards to “jama’a”) of the object as well, meaning: majmoo’ (that which is gathered), because it is gathered in the mus’hafs and in the chests…

(End of first part of quoting from Shaikh Uthaymeen)

Later while explaining the legislative meaning (في الشرع) of Quran , Shaikh Uthaymeen mentions:

 

إذاً أولُ القرآن هو الفاتحة, كتابةً وتلاوة

Then, the first part of the Quran is al-Faatihah, in writing and in recitation

أما نزولا فأوله اقرأ باسم ربك الذي خلق

As for the first part to be revealed, that was (translated):

Read! In the Name of your Lord Who created…” (96:1)

المختوم بسورة الناس

It ends with suratun Naas (ch.114)…

وهذا القرآن ولله الحمد

And this Quran – and to Allah is due all the praise

محفوظ في الصدور

Is memorized in the chests

مكتوب في السطور

and is written on the lines…

(end of quoting from that audio – Usoolut-tafseer)

Umm Muhammad Zawjatu Abdul Malik

(Footnotes)

1 As a side point, the Madinah series consists of 4 semesters of books – each semester containing at least four books – 1 book is lessons in the Arabic language and the other books are side books, for example – ta’beer (conversation), Imlaa’, (dictation), hadeeth, fiqh, seerah, tafseer, etc.  Dr. V wrote the books which contain lessons in the Arabic language.  As for the side books, then some of them he helped write, some of them he reviewed, and some he didn’t write (like the tafseer book for semester four)

2 From: http://www.ibnothaimeen.com/publish/cat_index_31.shtml1st tape, side one (al wajhul awwal),  from 4:10 – 6:12 and 9:16 – 9:42

3 ahaadeeth on the virtues of Madinah

July 28, 2013

These ahaadeeth were some of the ahaadeeth mentioned by Shaikh Sulaymaan ar-Ruhaylee (who has been praised by Shaikh Muhammad bin Haadee here: http://mtws.posthaven.com/shaykh-muhammad-bin-hadees-praise-for-shaykh ) in a recorded lecture recently played here:

 

http://ar.miraath.net/content/miraath-al-anbiyya-24-7-radio-ar

 

 

The Prophet (sallallahu alayhe wa sallam) said:

 

 

إنَّ إبراهيمَ حرَّم مكةَ ، و دعا لها

و إنِّي حرَّمتُ المدينةَ ، كما حرَّم إبراهيمُ مكةَ

و دعوتُ لها في مُدِّها و صاعِها مثلَ ما دعا إبراهيمُ لمكةَ

 

Indeed Ibraheem (Abraham) made Makkah a sanctuary and made du’a for it.  And indeed I have made Madeenah a sanctuary as Ibraheem made Makkah a sanctuary.  And I have made dua for it (Madeenah) for its Mudd and its Saa’ just like Ibraheem made du’a for Makkah.”

 

Shaikh Albaani declared it Sahih in Sahih al Jaami’ (1523), narrated by Abdullah bin Zaid

 

 

 

 

 

من دخل مسجدَنا هذا ليتعلَّمَ خيرًا أو ليُعلِّمَه ؛

كان كالمجاهدِ في سبيلِ اللهِ ،

ومن دخله لغيرِ ذلك ؛

كان كالنَّاظرِ إلى ما ليس له

 

Whoever enters this masjid of ours (the Prophet’s – sallallahu alayhe wa sallam – masjid in Madinah) to either learn good or teach it, is like a Mujaahid in the way of Allah.  And whoever enters it for other than that is like one who looks at what doesn’t belong to him.”

 

Shaikh Albaani declared it Hasan (good) in Sahih al Mawaarid,(69), narrated by Abu Hurairah

 

 

 

 

 

 

 

 

 

اللَّهمَّ حبِّبْ إلينا المدينةَ كما حبَّبتَ إلينا مَكَّةَ أو أشدَّ

وانقل حُمَّاها إلى الجحفةِ

اللَّهمَّ بارِك لنا في مدِّنا وصاعِنا

 

 

“O Allah! Make us love medina as You made us love Mecca, or more, and transfer the fever that is in it, to Al-Juhfa. O Allah! Bless our Mudd and our Saa’ (kinds of measures).”

(translation of this hadeeth taken from: http://spubs.com/sps/sbk/ )

 

Sahih Bukhari, Book of Du’a (Da’waat), narrated by Aishah

 

On saying المنورة after Madinah and المكرمة after Makkah – Shaikh Hammad al Ansaaree

September 24, 2012

Taken from:

http://salaf-us-saalih.com/2012/09/13/the-terms-al-munawarah-and-al-mukkarama-shaykh-hamad-al-ansaari-rahimahullaah/

 

Hamad al-Ansaari (rahimahullaah) said:

‘I searched for the origin of what people say these days of al-Madina ‘al-Munawarah’ and I found that the first people to label it ‘al-Munawarah’ were the ‘Uthmaanyoon’.  As for the Companions and the Successors and those after them, then for many centuries they called it al-Madina an-Nabaweeyah.’

AbdulAwal bin Hamad al-Ansaari commented:

‘I noticed from my father -Rahimullaah- that if he saw a person write ‘al-Munawarah’, he would say to him to wipe out the word ‘al-Munawarah’ and write ‘an-Nabaweeyah.’[28]

‘Indeed the people of knowledge apply the term ‘an-Nabaweeya’ to al-Madina.’[29]

The Shaykh also said:

‘Applying the word ‘al-Munawarah’ after the word al-Madina was introduced by the non-Arabs.  What was well known by the Companions and the Successors was the addition ‘an-Nabaweeyah’. Likewise, adding the term ‘al-Mukkarama’ to Makkah is not known.’[30]

Source : Taken from A Brief Biography of Shaykh, ‘Allaama, al-Muhaddith Hamad al-Ansaari – Translated & Compiled  By  Abbas Abu Yahya

Declension of Nouns in a Nutshell الإعراب

September 11, 2012

This file is beneficial for understanding the first chapter of Madinah Book 3.  Taken from http://www.almiftaah.net/index.php?option=com_docman&task=cat_view&gid=83&Itemid=15

 

File download: declension of nouns in a nutshell

 

Side Books to the Madinah Series

March 14, 2012

updated 6/29/13

There are 4 semesters or levels in the Madinah series (the Arabic series – a set of over 15 Arabic books – that is taught at the University of Madinah that can be found here:

http://old.iu.edu.sa/spages/edu/syukbah/syukbah.htm )

 

The third semester contains half (the first 17 or so chapters) of the chapters found in the large Madinah Book Three that has the English answer key along with it

The fourth semester  includes the second half of Madinah Book Three (that has the English answer key) and other side books

 

Madinah Book 1 and side books:

http://dusunnah.com/s28-arabic-language/c81-arabic-language/arabic-lessons-in-reading-level-1/

 

Madinah Book 2 and side books:

http://dusunnah.com/s28-arabic-language/c81-arabic-language/arabic-lessons-in-reading-level-2/

 

First half of Madinah Book 3 and side books for the 3rd semester:

http://dusunnah.com/s28-arabic-language/c81-arabic-language/madeenah-book-3-sidebooks/

 

Second half of Madinah Book 3 and side books for the 4th semester:

http://old.iu.edu.sa/spages/edu/syukbah/mus4_index.htm

 

The Four Meanings of جَعَلَ

February 26, 2012

From p.122 in the key of Madinah Book 3 – explanation of ch.25

:has four meanings  جَعَلَThe verb

a) to make, i.e. to cause something to be or to become something.

  In this sense it takes two objects e.g.

سَأَجْعَلُ هَذِهِ الغُرْفَةَ دُكَّانًا

‘I will make this room a shop’

is the first object  الغرفةَ Here

and دكانًاis the second object.

Here are some more examples:

جَعَلَ اللهُ الخَمْرَ حَرَامًا 

ِ‘Allah (God) had made alcoholic drinks haram.’

وَ جَعَلَ القَمْرَ فِيهِنَّ نُورًا

و جَعَلَ الشَّمْسَ سِرَاجًا

 ‘And He made the moon a light therein, and He made the sun a lamp.’ (Qur’an 71:16)

و لَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً

 ‘And had your Lord so willed He would have made mankind one nation’ (Qur’an 11:118).

b) to think, to deem.

 In this sense also it takes two objects, e.g.,

أَ جَعَلْتَنِي مُدِيرًا؟ ‘Have you made me a headmaster?’, i.e.,

‘Do you think I am a headmaster?’

و جَعَلُوا المَلائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَحْمَانِ إِنَاثًا

 ‘And they have made the angels, who are servants of Rahman (The Most Merciful, one of Allah’s Names), females’ (Qur’an 43:19),

 i.e. believe they are females. 

 [My note: This belief is refuted in the Qur’an:

And they make the angels who themselves are slaves to the Most Beneficent (Allâh) females. Did they witness their creation? Their evidence will be recorded, and they will be questioned!” (Az-Zukhruf 43:19)

Verily, those who believe not in the Hereafter, name the angels with female names.” (An-Najm 53:27)

Or did We create the angels females while they were witnesses?” (As-Saffat 37:150)

The great scholar of recent times, Imam as-Sa’dee (we ask that God bestow His Mercy upon him) said in explanation of this verse (37:150):

أي: ليس الأمر كذلك، فإنهم ما شهدوا خلقهم، فدل على أنهم قالوا هذا القول، بلا علم، بل افتراء على اللّه،

Meaning: The affair isn’t like that.  For indeed they didn’t witness their (the angels’) creation.  So this shows that they said this statement (the angels are female) without knowledge, on top of that they are lying upon Allah.”)

So the angels are not female.  They are male, but they are not like humans or jinns.  They do not eat, drink, sleep, or have desire.  And they only obey Allah (The Creator) and do not disobey him.  For more on the correct belief about the angels, go here.]

c)  to make, i.e. to create.

  In this sense, it takes only one object, e.g.,

الحَمْدُ للهِ الَّذِي خَلَقَ السَّمَاوَاتِ

والأَرْضَ و جَعَلَ الظُلُمَاتِ والنُّورَ

All praise is for Allah Who created the heavens and the earth, and made darkness and light’ (Qur’an 6:1)

     d) to begin.

  In this sense, it acts like كَانَand has ism and khabar.

 Its khabar is a verbal sentence with the verb in the mudari’, e.g., جَعَلَ حَامِدٌ يَضْرِبُنِي

‘Hamid began beating me. Here حامدis its ism and the sentence يضربني the khabar

(other verbs which act like this are طَفِقَand أَخَذَ, . In the explanation of ch.10 p.44 in the key to book 3, it says:

 

طَفِقَ بِلالٌ يَكْتُبُ‘Bilal began to write.’  طَفِقَis an incomplete verb.

  In this sentence Bilal is its ism, and the sentence يَكتُبُis its khabar.

 The verb in the khabar should be mudari’.

The verbs أَخَذَand جَعَلَare also used in the same way and with the same meaning, e.g.,

أَخَذَ المُدَرِّسُ يَشْرَحُ الدَّرْسَ ‘The teacher began to explain the lesson.’ 

  جَعَلْتُ آكُلُ   ‘I began to eat.’

Here the pronoun تُ is its ism and the sentence  آكُلُ is its khabar. )

Madinah Book 1 Proficiency Test

July 21, 2011

Madinah Book 1 Proficiency Test

Vocabulary Test may be found here: http://islamthestudyguides.com/various-bits-bobs/

Some Useful Commands from Thulaathee Mujarrad Verbs

May 17, 2010

The 2nd person masculine singular command generally takes a sukoon on the last letter. Ex: اِجْلِسْ (You m.sg)

The 2nd person feminine singular command has a yaa attached to it. Ex: اِجْلِسِيْ (You f.sg)

The 2nd person masculine plural generally has a wow and alif attached to the last letter. Ex.: اِجْلِسُوا (You m.pl)

The 2nd person feminine plural has a noon attached to it. Ex: اِجْلِسْنَ (You f.pl.)

This chart is for thulaathee mujarrad regular verbs

اِفْعَلِيْ اِفْعَلْ اِجْلِسِيْ اِجْلِسْ
اِفْعَلْنَ اِفْعَلُوا اِجْلِسْنَ اِجْلِسُوا
Do! Sit up!
اُسْكُتِيْ اُسْكُتْ اِذهَبِيْ اِذْهَبْ
اُسْكُتْنَ اُسْكُتُوا اِذْهَبْنَ اِذْهَبُوا
Be quiet! Go!
اِفْتَحِيْ اِفْتَحْ اُخْرُجِيْ اُخْرُجْ
اِفْتَحْنَ اِفْتَحُوا اُخْرُجْنَ اُخْرُجُوا
Open! Leave/Exit!
اِعْلَمِيْ اِعْلَمْ اُقْعُدِيْ اُقْعُدْ
اِعْلَمْنَ اِعْلَمُوا اُقْعُدْنَ اُقْعُدُوا
Know! Sit down!
اُدْرُسِيْ اُدْرُسْ اِقْرَئِيْ اِقْرَأْ
اُدْرُسْنَ اُدْرُسُوا اِقْرَأَنَ اِقْرَؤُوا
Study! Read/Recite!
اِحْفَظِيْ اِحْفَظْ اُكْتُبِيْ اُكْتُبْ
اِحْفَظْنَ اِحْفَظُوا اُكْتُبْنَ اُكْتُبُوا
Memorize Write!
اِغْسِليْ اِغْسِل اِصْبِرِي اِصبِرْ
اِغْسِلْنَ اِغْسِلُوا اِصْبِرْنَ اِصْبِرُوا
Wash! Be patient!
اِخْلَعِيْ اِخْلَعْ اِلْبَسِيْ اِلْبَسْ
اِخْلَعْنَ اِخْلَعُوا اِلْبَسْنَ اِلْبَسُوا
Take off! Put on/Wear!
اُدْخُلِيْ اُدْخُلْ اِنْزِلِي اِنْزِلْ
اُدْخُلْنَ اُدْخُلُوا اِنْزِلْنَ اِنْزِلُوا
Enter! Get down!
اُنْظُرِي اُنْظُرْ اِشْرَبِي اِشْرَبْ
اُنْظُرْنَ اُنْظُرُوا اِشْرَبْنَ اِشْرَبُوا
Look! Drink!
مُرِي مُرْ خُذِيْ1 خُذْ
مُرْنَ مُرُوا خُذْنَ خُذُوا
Command! Take!
هاتِ كُلِي كُلْ
Bring!2 كُلْنَ كُلُوا
Eat!

This chart is for thulaathee mujarrad irregular verbs3 – weak middle letter

تُوْبِيْ تُبْ قُوْلِيْ قُلْ
تُبْنَ تُوْبُوا قُلْنَ قُوْلُوْا
Repent! Say!
قُوْمِيْ قُمْ كُوْنِيْ كُنْ
قُمْنَ قُوْمُوا كُنَّ4 كُوْنُوا
Stand! Be!
سِيْرِيْ سِرْ بِيْعِيْ بِعْ
سِرْنَ سِيْرُوا بِعْنَ بِيْعُوا
Travel/Go! Sell!
نَامِيْ نَمْ نَالِيْ نَلْ
نَمْنَ نَامُوا نَلْنَ نَالُوا
Sleep Obtain!

This chart is for thulathee mujarrad irregular verbs5 – double letter

صُبِّيْ صُبَّ اِسْحَبِي اِسْحَبْ
صُبَبْنَ صُبُّوا اِسْحَبْنَ اِسْحَبُوا
Pour! Pull!
رُدِّيْ رُدَّ عُدِّيْ عُدَّ
رُدَدْنَ رُدُّوا عُدَدْنَ عُدُّوا
Reply/Reject! Count!
مَسِّيْ مَسَّ شَمِّيْ شَمَّ
مَسَسْنَ مَسُّوا شَمَمْنَ شَمُّوا
Touch! Smell!

The masculine singular commands in the above chart should have a fat-hah over the double letter

This chart is for thulaathee mujarrad irregular verbs6 – weak first letter

قِفِيْ قِفْ جِدِيْ جِدْ
قِفْنَ قِفُوا جِدْنَ جِدُوا
Stop! Find!
صِلِيْ صِلْ ضَعِيْ ضَعْ
صِلْنَ صِلُوا ضَعْنَ ضَعُوا
Connect! Put!
قِيْ قِ7 زِنِيْ زِنْ
قِيْنَ قُوا زِنَّ زِنُوا
Save! Weigh!

This chart is for thulaathee mujarrad verbs8 – weak end letter

اِكْوِيْ اِكْوِ اِمْشِيْ اِمْشِ
اِكْوِيْنَ اِكْوُوا اِمْشِيْنَ اِمْشُوا
Iron! Walk!
اِرْمِيْ اِرْمِ اِطْوِيْ اِطْوِ
اِرْمِيْنَ اِرْمُوا اِطْوِيْنَ اِطْوُوا
Throw! Fold!
اُمْحِيْ اُمْحُ اُدْعِيْ اُدْعُ
اُمْحِيْنَ اُمْحُوا اُدْعِيْنَ اُدْعُوا
Erase! Invite/Call!
اِخْشَيْ اِخْشَ اِنْسَيْ اِنْسَ
اِخْشَيْنَ اِخْشَوا اِنْسَيْنَ اِنْسَوا
Fear! Forget

1These 3 verbs are from mahmooz- verbs that have hamzah as a root letter – أخذ and أمر and أكل

2This is a special type of verb, it doesnt have a present tense

3Most verbs taken from Madinah Book 2 chapter 27

http://old.iu.edu.sa/spages/edu/syukbah/du2_28.htm

 

4Not to be confused with كنّا (with alif) which means “we were”

5Taken from Madinah Book 2 chapter 29

http://old.iu.edu.sa/spages/edu/syukbah/du2_30.htm

 

6 Verbs taken from Madinah Book 2 chapter 26

http://old.iu.edu.sa/spages/edu/syukbah/du2_27.htm

 

7From the verb وَقَى which is technically called lafeef- it has two weak letters

8Taken from Madinah Book 2 chapter 28

http://old.iu.edu.sa/spages/edu/syukbah/du2_29.htm

 

(links updated 7/14/2014)

In file form : Some Useful Commands 1

How to form the Doer (فَاعِلٌ) in thulaathee mujarrad verbs

May 5, 2010

For thulaathee (3 letter root ) mujarrad (bare) verbs, the doer of the action (and the doer may be a person OR a thing) is formed upon the pattern :

فَاعِلٌ

Examples:

حَفِظَ to memorize

حَافِظٌ one who memorizes

 (just add ة to make it feminine – حَافِظَةٌ )

فَهِمَ to understand

فَاهِمٌ one who understands

 (just add oon to make it m.pl.: فَاهِمُوْنَ )

نَطَقَ to speak

نَاطِقٌ one who speaks (just add aat to make it f.pl.: نَاطِقَاتٌ )

The doer may also be formed on the mubaalaghah patterns. Examples:

فَقِهَ to understand

فَقِيْهٌ one with deep understanding

and likewise خَطِيْبٌ -lecturer – is from خَطَبَ

Another common mabalaghah pattern is فَعَّالٌ (fat-hah. Examples:

خَبَّازٌ Baker from خبز – to bake

حَلَّاقٌ Barber from حلق – to shave

غَسَّالَةٌ Washing Machine (Washer) from – غسل to wash

 

Do not confuse this pattern with فُعَّالٌ (dammah) which is a plural form. Examples:

رُكَّاب Passengers

حُكَّامٌ Judges

كُفَّارٌ Disbelievers

Doers for double letter verbs (3 letter root, bare) are formed like this:

حَجَّ to make Hajj

حَاجٌّ pilgrim (person who makes Hajj)

Doers for weak middle letter verbs are formed like this:

سَاقَ to drive

سَائِقٌ Driver

Doers for weak last letter verbs are formed like this:

رَقَى to recite ruqya (not to be confused with رَقِيَ to climb)

رَاقٍ One who recites ruqya

(راقٍ  raaqin has kasrataan)

As a side note, doers which are formed like this (above) take a ي as an ending in three cases:

1.when it has ال .Example: المُحَامِيْ the lawyer (مُحَامِيَةٌ female lawyer)

2.when it is mudaf هُوَ قَاضِيُ المَدِيْنَةِ He is the judge of the town

3.when it is mansoob زَارَ مُحَامٍ قَاضِياً A lawyer visited a judge

(See Madinah Book 3, lesson 1,

http://old.iu.edu.sa/spages/edu/syukbah/du3_2.htm

 

 about 1/3 down the page )

On how to form the Doer of an action (فاعِلٌ ) for 3 letter root mujarrad (bare) verbs, see Madinah Book 3, lesson 5

http://old.iu.edu.sa/spages/edu/syukbah/du3_6.htm