Suhaib Webb – The Foundations of Arabic Language – Part II
AI: Summary ©
The transcript describes various speakers and their positions in various conversations about writing and grammar. They discuss various topics such as political, cultural reasons, and writing for a class. The transcript describes various examples and examples of grammar used in various situations, including political, cultural reasons, and writing for a class. They also discuss various signs and characteristics that indicate a person or situation, including affirmations, references to harves, and a phrase used to describe a person as a "will." The transcript describes various examples of words and phrases used in conversations, including "na" and "na", " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight," " sight
AI: Summary ©
Bismillah ar-Rahman ar-Raheem, Alhamdulillahi Rabbil Alameen
Wa salatu wa salamu ala Sayyidina Muhammad, Khatam
al-Anbiya'i wal-Mursaleen wa ala aalihi
wa sahbatihi ajma'een Bismillah ar-Rahman ar
-Raheem, Alhamdulillahi Rabbil Alameen So Alhamdulillah, last time
we were talking about kalam, we said kalam
means al-jumla kalam is a classic term
used by early scholars of the Arabic language
until now, some scholars still use it, bima
'na al-jumla meaning a sentence and he
says, al-kalam huwa lafthu al-murakkab al
-mufeedu bil-wada' al-hariri, he says haddu
al-kalami ma'afad al-mustami'a nahu
sa'a zaydun wa amru muttabi'a haddu,
yani ta'rifu al-kalami ma'afad al
-mustami'a Now I explained to you why
that's easier and it actually encompasses everything that
ibn ajurum said, except imam ibn ajurum is
obviously detailing it for whatever contextual reason was
important to him khalas, it's very easy to
look back at someone's work and criticize them,
especially if we didn't live at their time,
mutanabbi says wakam min a'i bin qawdan
sahiha wa afatu min al-fahmi al-saqimi
like how many times did somebody criticize a
correct speech, a correct idea, a correct opinion,
but the only reason he did so was
because he had a sick understanding wakam min
a'i bin qawdan sahiha wa afatu min
al-fahmi al-saqimi So like, I personally,
I don't mind being academically critical of people,
but in general, those who came before us,
walhamdulillah the juz'iyat of what they did,
khalas, leave it to Allah subhanahu wa ta
'ala.
Rabbana aghfilana wal-ikhwanina allatheena sabaquna bil-eemana,
wa la taja'al fee quroobina illa lillatheena
laamuna.
So, parts of speech is what we arrive
to, and he says wa aqasamuhu aqsamu kalam
wa aqsamu aljumla thalathatun.
Khalas ya'ni.
It's easier than most languages.
Ismun wa fi'nun wa harfun ja'ali
ma'na.
We all talked about what that means.
Ism huwa karima tadullu ala ma'na binafsiha
walam taqtarin bi zaman.
Right?
We had to actually memorize Tawfat al-Siniyya,
Sheikh Sajjad.
My teacher was the student of Sheikh Muhammad
Mahdeen Abdul Hamid.
Two of my teachers.
So, if you go to Tawfat al-Siniyya,
it says huwa karima tadullu ala ma'na
binafsiha walam taqtarin bi zaman.
And most of Tawfat al-Siniyya came from
a book called Muqaddimat al-Azhariyya by Sheikh
Khalid.
So ism, there's a difference of opinion.
The word itself, does it come from to
be raised, or does it come from a
word which means to be assigned.
Seemaahum fee wujuhihim min athari as-sujood.
So, khalas.
But in our linguistic definition, it's a word
which directs to itself that's not related to
time or place.
huwa karima alati tadullu ala ma'na binafsiha
waqtarinat bi ahli al-azminati al-thalathati allatihi
al-madi wal-hali al-mustaqbal That's what
it says in Tawfat al-Siniyya.
Right?
That fi'il is what directs you to
itself, but it's related to one of three
tenses.
Past, present, future.
So here we see bayna, and this is
very important in classical text, they're going to
talk about this, they're going to say bayna
huma umum wal khusus Between them there's some
intersections but also there's divergence.
What's the intersection between ism and fi'il?
Karima tadullu ala ma'na binafsiha What's the
khusus?
muqtarana bi ahli al-azminati al-thalathati allatihi
al-madi wal-hali wal-mustaqbal wa harfun
ja'a li ma'na wal harfu hiya
karima la tadullu ala ma'na binafsiha, bad
taftakiru ila ghairiha, taftakiru ila ghairiha min al
-af'ari awa al-asma'a allati ta
'amalu amal al-fi'il like ismu fa
'il inni ja'ilun fil ardi khalifa ja
'il yani aj'alu so al-harf is
what does not direct to a meaning on
its own it cannot be independent, it needs
something to give it meaning, either a verb
or a noun that functions like a verb.
And I gave the example of a noun
that functions like a verb, inni ja'ilun
ja'il fa'il, ismu fa'il bi
ma'na aj'alu fil ardi khalifatan that's
why khalifatan is maf'ulan bihi, with what?
Where's the verb?
So it's the object, where's the verb?
There's no verb there, so sometimes we realize
that some nouns function at times like verbs
the only difference is they don't, they're not
related to a zaman.
Like mustar mustar yadullu ala al-hadith fidun
zaman like ismu fa'il yadullu ala al
-hadith fidun zaman khalas faqada wa aqsamuhu al
-kalam talathatun ismu wa fi'an wa harfun
ja'ili ma'na al-hariri says, wa
na'uhu alladhihi alayhi yubna ismu wa fi
'an thumma harfun ma'na.
Khalas, that's it that's it.
Then he starts to talk about falismu yu
'arafu al-haruf al-khaft, kasra, wa tanween,
an-in-un, wa dukhuli al-alifi wa
al-lami, alif-lam wa al-haruf al
-khaft, ayy al-haruf al-jar, wa yemen,
wa ila wa an, wa ala, wa fi,
wa rubba, wa alba, wa alkaf, wa lam
wa bisaraha, too many too many haruf, he's
not going to mention them all, but maybe
he's mentioning the one that he knows are
important for his students so that's why we
shouldn't be muqallid of these books like harfun
harfun, you have to diagnose what your students
need so for example, hariri says, wa lismu
ma yadkhuluhu min, wa ila, aw kana majrooran
bi hatta wa ala, he doesn't mention, it's
completely different he mentions min, ila, he says
majroor with hatta hatta matla'i al-fajr
as Shaykh mentioned last time wa rubba, he
says, fa kullu ma rubba alayhi tadkhuluhu so
in this case, fa lismu yu'rafu bil
-khafti, wa tanweeni, wa dukhuli al-arifi, wa
lami wa al-haruf al-khafti, wa takalamna
ana hatha, only thing I added here that
you should pay attention to, there's one line
of poetry of al-mutanabbi usually our teachers
ask us to memorize it because it has
arif lam, arif lam, arif lam, arif lam,
arif lam, arif lam al-khaylu, wa al
-laylu, wa al-bayda'u, ta'rifuni, wa
al-sayfu, wa al-rumhu wa al-qartas,
wa al-qalamu al-mutanabbi says, the horses
at night in the desert know me, as
do the sword, the spear, the parchment and
the pen, he's trying to say I'm a
fighter, I'm a scholar al-khaylu, wa al
-laylu, wa al-bayda'u, wa al-bayda
'u ta'rifuni the horses and the khayl
are horses for fighting wa al-laylu, the
night could also mean like he worships at
the night but mutanabbi wasn't really known for
that stuff wa al-bayda'u, the desert,
why is it called bayda'u from abada
because when you go there you're never seen
again ta'rifuni, they all know me, wa
al-sayfu, wa al-rumhu wa al-qartas,
wa al-qalamu alif lam, alif lam, alif
lam, alif lam, alif lam, alif lam also
it's good if you're trying to teach your
students, you know, shamsiyah, qamariyah and it's a
fun line, people like it, it gives them
a sense of yeah, mashaAllah, then we talked
about this point of composition, then we went
through the study questions, alhamdulillah Sajjad he did
amazing excellent job, then also we talked about
huruf al-qasm wa allahi billahi tallahi thumma
tajuru isma bi ba'u al-qasami, wa
wa wa huwa ta'u aydan fa'lami,
and Hariri says, you know, these are the
three letters of swearing, and we talked about
their different applications and how we utilize them,
then we talked about al-dama'ir, and
then these questions, walhamdulillah rabbil alameen I think
we stopped at verbs, right?
Yes, correct.
So the Arabic word for verb is fi
'il, which means to act, in the grammatical
sense is a word al-lati tadool ala
ma'na binafsiha wa aqtaranat bi ahl al
-azmirati al-thalatati al-latihi al-maadi wal
-haalu al-mustaqbal, khalas yani there are three
types of verbs, maad, mudar, amr how do
we recognize something as fi'il maad?
al-hariri says, fa kullu ma yaslihu fihi
amsi fa innahu bi maadin bi ghayri labsi
yani kullu ma yadoolu ala al-ams any
verb that talks about what happened ams, yesterday,
in the past fa innahu maadin, then that's
maadi bi la labsi, without any doubt, khalas
mudar is the present and future, it's called
the imperfect because you don't know when it's
going to stop, that's why in balagha, sometimes
fi'il mudar, it's used either to praise
someone or to diss somebody, yuqimuna al-salaa,
they always pray yuqimuna al-salaa, yaani daimin
yusalloon fa dakhil al-mudari ma'na al
-istimraa wa al-istiqama ala al-shi, wasbir
nafsaka maa allatheena yada'oona rabbahum bilghadati wal
-aashiyyi yureedoonu waja yaani they're always making dua
and they're always seeking Allah khalas fa
hadha al-mudari, wa mudari actually the meaning
of mudari is not in the language from,
it doesn't mean imperfect, it doesn't mean future,
that's ma'na mawalada, ma'na masnoo'a
yada ma'na istilahi, it became known as
that, but that's not why the scholars chose
it the word mudari'a is from dara
'a, what's dara'a?
dara'a is breastfeeding to be continuous and
also mudari'a bi ma'na mutashabi, similar
that's what hafidh Ibrahim, the great poet, Allah
yarhamu wa rahimuhullah yataaba fi akhir umrihi you
know he went to the azhar, he memorized
al-fita pneumatic in two weeks, he went
to al-azhar after he became sacralized, you
know he was greatly influenced in his young
years by the French he made tawbah later
on wa alhamdulillah, Allah subhana wa ta'ala
hada'a alhamdulillah wa da'aahu ila tawbatih,
wa taaba he went to the azhar to
debate the ulama of azhar and they began
to like, they also gave him a hard
time and so they said to him ma
ma'na mudari'a and he started laughing
and he made fun of them, he said
ah what kind of question is this mudari
'a bi ma'na mustaqbal, they flunked him
mudari'a bi ma'na mutashabi Subhana Allah
qalas wa in wajatta hamzatan awta'a, au
nuna jam'in mukhbirin awya'a al-hariri
says in al-murhat al-arab wa in
wajatta hamzatan awta'a, au nuna jam'in
mukhbirin awya'a qad ulhiqat awwala kulli fi
'ali fa innahum mudari'u musta'li, sahla
yani al-hariri says wa in wajatta hamzatan
awta'a if you find a hamzatan awta
'a, au nuna jam'in nuna nahnu aw
mukhbirin awya'a awya'a yaf'alun yaf
'alna, ulhiqat awwala kulli fi'ali, at the
beginning of every, at the beginning, added to
the beginning of every verb, fa innahum mudari
'u musta'li, this is mudari'a we're
gonna talk about it in the future, so
how do you recognize mudari'a?
you see fi'al maadi, then suddenly you
find in front of it a hamzatan awna
ya wa in wajatta hamzatan awta'a au
nuna jam'in mukhbirin awya'a ulhiqat awwala
kulli fi'ali, fa innahum mudari'u musta
'li and he says something important you need
to remember now, wa laisa fil af'ali
fi'anu yu'arabu siwahu wa tamthiru fihi
yadribu, in mulhat al-i'arab he says
wa laisa fil af'ali there's no verb,
fi'alun yu'arabu, that takes i'arab
siwahu, siwahu mudari'a, so mudari'a is
the only one whose ending is gonna change,
that's why they say mutashabih, like nouns okay,
wa tamthiru fihi yadribu, the example always given
in books is yadribu our teachers used to
say yadribu khalas, fa mudari'a, the imperfect,
amr, amr is easy amr is the al
-hal, al-an ijlis, jukkuro, khabarda khutbarik, khalas,
sit down hadha amr, fa al-madi wa
al-amr mamniyani, abada so madi and amr,
we're not worried about them in i'arab,
they don't take i'arab al-hariri says
about madi, wa hukmuhu al-maftuhu wa hukmuhu
fatu al-akhiri abada wa hukmuhu fatu al
-akhiri minhu like always its ending is gonna
be mabniy ala fath later on in muhhat
al-i'arabi says wa al-amr mabniyun
ala al-sukuni fa khalas yaani, madi maftih
mabniy ala fath amr mabniy ala al-sukuni,
but it's better if we say amr mabniy
ala ma yudzan bihi al-mudari'a but
we'll talk about it in the future so
the only one out of the three verbs
that's gonna take u, a, is what?
or sukun or hadh, is which one?
which one of those three verbs is gonna
take a change at its ending?
mudari' mudari' fatahallahu lak, khalas,
so he says wa laysa fil-af'ari
fi'lun yu'rabu siwa hu, siwa al
-mudari' wa al-tamthiru fihi yadribu khalas, al
-sheikh he says, wa al-fi'lu yu
'rafu biqad wasinu wasawfu ta ta'nitha sakinah,
we added to it right, we said also
ta ta'nih means ta ul-fa'in
qultu, qulti, qultuma, and I mentioned the verse
right al-hariri says, sorry I'm quoting al
-hariri because this is how I review kaulat
aishatu qultu, qulta, qulti, qultuma, qultun qulna, ya
adam qulna, ya adam ila aakhiriha, khalas, sahla.
We talked about qad, qad is used when
you think the person listening to you doesn't
believe you, or you think the person listening
to you needs to be like, tushajji'hu,
khalas, what's called jumla inbalagha, jumla talabiyya, bayqabqu
minassami, or jumla inkariya, depending on the context.
So Allah says, qad aflaha man zakaha, qad
qamata al-soratu.
So here we see the first meaning is
affirmation.
That's one of the meanings of qad, with
madi only.
That's why aflaha man mi'rafat, qad aflaha
man zakaha, wa qad khaba man dassaha, yani
haqqan aflaha.
The second meaning of qad is taqreeb.
Qad qamata al-soratu, yani hadrat al-soratu.
So with madi, and qad is harf.
You wanna remember this now.
Every harf is mabneen.
Every harf is fixed.
Every harf is, yeah.
Ibn Marik, he says in al-Alfiya, wa
kullu harfin mustahiqun lil bina.
Yani, wa kullu harfin mustahiqun lil bina.
Yani, kullu harfin mabneen.
Wa asrifa man mabneeyan yusakana.
What does mabneen mean?
Because we didn't talk about the opposite of
the Arab.
It's fixed, it doesn't change.
A mabna, like a building, it's fixed.
Buni al-Islamu ala khams.
Why we said those five things are not
negotiable in Islam?
Because it's from buddha.
Yani, mulazama.
So Ibn Marik, he says, wa kullu harfin,
Yani, kullu harfin mustahiqun lil bina.
Kullu harf, khalas, now you don't have to
get confused.
Lan, lam, qad, fi, ila, mabneen, mabneen, mabneen.
Wallahi wa mabneen.
Kullu harf mustahiqun lil bina.
Wa al-aslu fil mabneeyan yusakana.
The aslu, usually, in bina, istikun.
Ibn Marik, masha'Allah, kan abaqarian, yani.
Kan geniusa.
Wa kullu harfin mustahiqun lil bina.
Wa al-aslu fil mabneeyan yusakana.
Khalas, so here, qad, istikun, mabneen ala istikun.
Aflaha, mabneen ala fat, man zakaha.
Man, mabneen ala istikun, zakaha.
Qad qamat al-salatu.
Here's the iltiqa al-sakinin.
That's why I put this here.
Because I just mentioned it here, in the
sharh.
Iltiqa al-sakinin.
So now look.
Iltiqa al-sakinin ta alif.
With fi'l mudari, qad is only gonna
have two meanings.
Likely or unlikely, depending on context.
Qad yastuq al-mu'min.
Qad yastuq al-mu'min, it's likely, bima'na
rubba.
But here, bima'na taktheer.
Here, bima'na takleel.
How do you differentiate?
Context.
You think believers usually gonna lie?
No.
Qad yastuq al-mu'min.
Wa qad yastuq al-munafiq, highly unlikely.
And in Tawfat-e-Siniyya, Tawfat-e-Siniyya,
Shaykh Sajjad, there's one poem.
It says, qad yudrikum muta'anni ba'da hajati
wa qad yakun lilmusta'ajibi zalalu.
Yani, qad yudrikum muta'anni ba'da hajatihi.
Usually the one that's like, qad yudrik, fi
'lma mudari, yani, qad yudrikum al-muta'anni
ba'da hajatihi.
Usually the one that's patient and calm, usually
they reach their goal.
Wa qad yakun lilmusta'ajibi zalalu.
And for the one that rushes, usually they
slip.
So he uses here, as a shahid, on
the rule, that line of poetry in Tawfat
-e-Siniyya, Shaykh Muhammad al-Hadith Abdul Hamid.
Shaykh, Shaykh, here.
Three of my teachers, mashallah, alhamdulillah, they were
his students.
Wa ajazani alhamdulillah ilayh.
So he said, qad yudrikum muta'anni ba'da
hajatihi wa qad yakun lilmusta'ajibi zalalu.
Wa qad qad bi ma'na takhthir.
And usually, usually.
Ayo.
Wa jad haza, qad yudrikum muta'anni ba'da
hajatihi wa qad yakun ma'a al-musta
'ajili zalalu.
Ana naseet.
Wa qad yakun ma'a al-musta'ajili
zalalu.
Waraikallahu fik.
Ana qarat, yani, qad yakun lil.
The second sign of a verb is seen
or sofa.
Yaqra'u al-Qur'aana, sa yaqra'u
al-Qur'aana He will recite the Qur
'an.
How do I know this is mudara?
Wa in wajatta hamzatan awta'a noona jam
'in mukhbeerin aw?
Ya'a.
Because the origin is qara'a.
So that ya'a is called harf za
'id.
What's called huruf mudara'a.
Huruf mudara'a are four.
Hamza, noon, ya'ta.
The acronym is na'eet, na'eet.
Na'eet.
Yaqra'a, yaqra'a, yaqra'a, yaqra'a,
yaqra'a, yaqra'a, yaqra'a.
Anyway like that, yaqra'a, yaqra'a, yaqra
'a, yaqra'a, yaqra'a.
Tamam, good man.
Al-Hariri, he says, wa arba'u, he
says, wa arba'u, he says, wa ahrafu
al-arba'atu al-mutaba'a musammayatun ahruf
al-mudara'a.
You know I need those four letters.
Hamza, ta, noon, ya.
When you find them added to the front
of a verb, fa innahu mudari'u musta
'li.
So qara'a, yaqra'u.
Now I know, oh, this is mudara'.
Kharas.
But if you add a scene to it,
it means tanfees.
Tanfees, ya'ni in the future.
Sa yaqra'u, he will.
So here he's reciting the Qur'an, he
will recite the Qur'an.
So tanfees indicates the future.
Ay, mustaqbal, ya'ni.
Wa kaman sawfa yaqra'u al-Qur'ana.
Now I'm asking you guys a question.
What's the i'rab of sawfa?
What's the i'rab?
Of scene or sawfa?
Wa kullu harfan musta'hiqu lilveena.
And it's mubni, it's mubni.
It's not just.
It's mubni an haran fatha.
Harf.
Wow.
Sahla, ya'ni, sahla, sahla.
So easy, man.
Mubni, it's not gonna change.
You just have to get confidence in yourself
and practice.
It's intimidating, right?
We all been there, man.
We all been there.
It takes time, man.
But I'm asking you so we practice, right?
Yeah.
Harith says, wal fi'lu ma yadkhulu qad
waseenu alayhi mithlu baana aw yabeenu.
Harith says, wal fi'lu ma yadkhulu qad
waseenu alayhi, ayy, alal fi'li, mithlu baana,
maadi, aw yabeenu, mudari.
Even in the poetry, he brought two examples.
SubhanAllah.
If empty, he says, wal fi'lu ma
yadkhulu qad waseenu alayhi mithlu baana, past, aw
yabeenu, mudari.
Fa arrafa alqa'ida, thumma yumathilu biha fi
shatratani.
That's incredible, man.
Fa sawfa waseen.
Sometimes you're gonna find some people, they said
there's a difference of meaning between sawfa and
seen.
That's not strong.
It's not a strong opinion.
Wallahu alam.
Why?
Because the Quran.
Quran, kal la sawfa ta'lamoon.
Talking about the akhira, use the seen and
sawfa as interchangeable.
Interchangeably.
But we don't need to argue with people.
Khalas yani, just for your own composition.
When we learn, one of the things that
shaitan does is he makes us think about
other people's mistakes.
But when we learn, we should just learn,
we should just think about developing skills correctly
for ourselves.
SubhanAllah, subhanAllah.
People think, oh, now I'm learning, I defeated
shaitan.
Hatta dakhil al-ilm, hatta dakhil al-marhalat
al-ta'allum, shaitan hadhir.
The third sign we said is the female
ta, but we already talked about what this
means.
It means ta al-fa'il.
Not just a female ta.
Dameer mutakallim, dameer mukhatab.
Qultu qulta qulna ya adamus kun anta wa
zawjuka al-jannah.
All those attached to the end of maadi
are signs of a verb.
Well, here's the line I just read to
you from, wal fi'lu maa yadkhulu qad
huwa sinu alayhi mithlu baana aw yabeenu aw
lahiqatu al-fi'lu ta'u man yuhaddithu
ka qawlihim fee laysa lastu anfuthu.
Ibn Marik, he says, bitaa faalta wa atat
wa yafaari beenuni aqbilanna fi'nu yanjali.
And he says, bitaa faalta wa atat wa
yafaari.
You can see a difference in the easiness
of mulhat al-arab, the complicated nature of
the al-fiya.
Now, al-fiya, its name is khulasa, khalas.
Bitaa, bitaa, al-fi'lu yu'rafu bitaa,
faalta, like faalta, faalti, faaltu, faaltum, faaltunna, faaltuma,
faalna.
So he's saying here, ta'u man yuhaddithu.
So here, Ibn Marik, he's giving you the
bigger definition, like the definition of al-hariri
and al-mulha.
It doesn't say ta'u ta'nith, it
says ta'u man yuhaddithu.
Rijal, dhakar, unta, jama'a, mukhatab, mutakallim, doesn't
matter.
Bitaa faalta wa atat, he gave you two
examples.
Bitaa faalta wa atat, with sukoon, wa yafaari,
this is something he's not mentioning now, bi
nuna tawkeed.
Aqbilanna fi'nu yanjali, yanna fi'la also
only accepts nuna tawkeed.
Sa'a zuurannaka bukra, yafaari, ya mutakallim, with
amr.
Yanni, if'aari, a'tini.
So here we see Ibn Marik, I don't
wanna get lost in Ibn Marik, but he
has signs that aren't mentioned in ajrumia, ajrumia
or the mulha.
Khalas, bitaa faalta, is this too hard for
you guys?
No, I think it's a matter of just
putting it all together.
I mean, it's.
Yeah, yeah, you have to review.
Bitaa faalta wa atat, wa yafaari, yanni if
'aari, ya Fatima.
Qafi, ya Fatima.
That's right.
This is amr, amr to a woman.
Lil muannath.
Yeah, lil muannath.
Al-Hariri says, wa in yakun amruka lil
muannathi, fa kullaha khafi rijala abathi.
Well, Al-Hariri ma taraka shay'an yanni.
He didn't leave anything, he said, wa in
yakun amruk, if your command, lil muannath, is
to a girl, fa kullaha, then say to
her, khafi, fear, rijala min abathi, yanni rijal
shayateen, what is getting at us here.
If'aari, binuni aqbilanna fa'lun yanjili, yanjali,
yanni, nona tawkeed, al-khafiya aw thaqeela, fa
'lun yanjali bariz, yakun barizan.
Dr. Abdullah Aziz Fakhri Alhamdulillah darasni alfiyah, wa
shaykh Imam Al-Iffat darasni alfiyah, wa shaykh
Ali Sarih darasni Ibn Aqeel, wa shaykh Hussain.
Ana qarat alfiyah akthar min talata marrat ala
shuyukh.
Wa kan li ustad qara baab al-iqlaab
wal badal akthar min miyam marra ala shuyukhi.
Baaban wahidan min alfiyat al-mimani.
Lala hadha kanz min kunuzi Allah.
And I'm not strong, actually, Arabic is not
my takhassus, ya'n.
Masha'Allah.
Fa qala bi taa faalta wa aatat wa
yafa'ali binuni aqbilanna fa'lun yanjali, ya
'ni, fa'lu yudhhiru, yu'arafu fi hadhihi
al-alamat.
But our point here is taa man yuhaddith.
Don't get lost in the mix, ya'n.
And even I translated it for you like
this, so it's easy for you.
Sheikh, that book that you mentioned before, you
said it's the Muqaddimat al-Azhariyya.
Yeah, lakin la taqra hadha kitab saab jiddat,
jiddat, jiddat.
No, no, get it, get it.
Go and read it.
But Sheikh Khalid hadha aasha fi ayama ayama
imam al-Suyutiyan.
Fa huwa, Sheikh Muhammad al-Muhaddin Abdul Hamid
ya Sheikh Sajjad, he did tanqeeh Muqaddimat al
-Azhariyya.
Allah.
That one is easy, but the original, it's,
wallahi, man, it's a lot of mantiq.
Yeah, so, I mean, this is a reference
here.
Hashiyat al-Attaar al-Azhariyya fi ilm al
-Arabiyya.
Wallahi, if I read that book, I'm lost.
Wallahi.
I'm saying it honestly.
But I have actually this one here.
This one is really nice.
And actually, when you read it, you're gonna
say, oh, that's where he got that tohfat
-e-Siniyya from.
Tanqeeh al-Azhariyya.
Allah.
Because this book still taught in the masjid,
you know.
At least when I was there, alhamdulillah.
Amongst the old, old, kibar ulama, yani kibar
shuyukhin.
But this book originally was for, like, kids.
Can you imagine?
SubhanAllah.
And also, what Sheikh Muhammad al-Muhaddin Abdul
Hamid, he did, ya Sheikh Sajjad, is he
made drills and questions and answers in it,
just like tohfat-e-Siniyya.
Unfortunately, everybody reads tohfat-e-Siniyya and then
they think, like, okay, we're gonna stop here.
But he actually did a series of books.
So he did tohfat-e-Siniyya.
He did also, the first one, Qawaid al
-I'arab.
His first book, Qawaid al-I'arab.
It's about this big.
Of Ibn Hisham.
Then he did tohfat-e-Siniyya.
Then he did Muqaddimat al-Azhariyya.
And then he did Al-Dahil Masarik.
Ibn Hisham on Alfiyat al-Malik.
Ibn Hisham, he did an explanation of Alfiyat
al-Malik without any of the lines of
the Alfiyah.
He only used poetry for every rule.
SubhanAllah.
And made sharah.
SubhanAllah.
So Sheikh Muhaddin Abdul Hamid, he did like
a critical, like, you know, footnotes.
Also, I forgot, he did Shudur al-Dahib.
InshaAllah, we're gonna read Shudur al-Dahib together.
Shudur al-Dahib actually is the tafsir of
Quran of I'arab written by Ibn Hisham.
InshaAllah.
I heard from Sheikh Hijazi, Ustazi.
Sheikh Hijazi can ameer qolit al-balagha bil
-Azhar.
He said to me, you know, that Ibn
Hisham, he was asked, limadha lam tufassil al
-Quran?
Qala fasartuhu bi shudur.
And also Qatran Nada.
Sheikh Muhaddin Abdul Hamid, he also did a
critical edition of Qatran Nada wa bala al
-sala.
Qala walharfu ma la yasluhu ma'ahu al
-dalilu al-ismi wa la dalilu al-fi
'li.
Hatha sahla, yani al-harf, laisa lahu alama.
Fa adam, I used to write this to
my students, alamatuha adam wal-alamat.
Alamatuha adam wal-alamat, sahi.
Yani alamatuha al-haruf, adam wal-alamat.
Alamatuha al-haruf, sahi.
Alamatuha al-haruf.
You can say alamatuhu, aswa alamatuha al-harf,
yani.
Adam wal-alamat.
Liana al-alam yadulu ala al-adam, la
yadulu ala al-wujud.
Fatha muhim jiddin, yani hatta fil ilmu kalam,
yani al-adam la yadulu ala shay, ila
ala al-adam.
Walhariri says, walharfu ma laisat lahu alama faqis
ala qawli takun allama.
Ya rab, walharfu ma, what, laisat, not, lahu,
to it, alama, sign.
Faqis, so may qiyas, meaning measure this, not
like qiyas usuli, ala qawli, on what I
said, takun allama.
You're gonna be a scholar.
Mitharuhu hatta wala wa thumma.
Its example is hatta, thumma, wa hal wa
bal wala walam walamma.
But Shaykh Al-Hariri, he mentions here like
examples of harf.
Hatta, yani harf al-nasb, wa thumma, harfu
atf, wa hal, harfu istifham, wa bal, harfu
idrak, wa law, kaman, walam, harfu jazm, walama,
harfu jazm.
So all these letters, how do we know
that?
Because we don't see in front of any
of them signs of a name or signs
of a verb.
That's it.
And I added under the page, important footnotes.
Hatta here, I explained al-fiyah for you.
Hadha sharh English.
Khalas, idhan intahayna wa baratna al-an.
Actually, one of my teachers told me everything
up until this point is muqaddimah.
Now we get into the guts of the
language, the guts of the subject, al-i
'arab, which is the central theme of the
book.
Al-i'arab means to change, that's why
they're called al-i'arab because they used
to move from one place to another.
Al-i'arab.
Falughatuhum haa katha.
Ja'a zaydun ra'aytu zaydan marautu bi
zaydin.
Zaydun, zaydan, zaydin, yaani yantaqil man makani lan
makani.
Fa al-lughah ka qawmihaa falintiqal.
SubhanAllah.
Hadhihi lughat antaqil.
And this is the sadness of amia.
Because usually, even some people when they speak
fusha, they don't speak it with al-i
'arab.
What's the purpose?
The central theme of this book revolves around
the modification of vowels or letters that occur
at a word's end, known as al-i
'arab.
It's essential, it's one of the important components,
not the only component, in order to understand
the dynamic relationship between words within sentences and
also to understand the meaning of those relationships.
Al-i'arab is not, the focus is
not isolated words.
Isolated words is the focus of sarf.
Al-i'arab is the focus of the
ending of words to allow us to appreciate
the relationship that's happening within meaning, the dance
that's going on.
So it's contingent upon the placement of those
words within sentences.
The type of words they are, ism, fi
'lu, harf.
The words that come before them, and even
sometimes the absence of words.
So here's an example, al-arabiyatu miftah al
-Qur'ani.
Arabic is the key to the Qur'an.
Inna al-arabiyata miftah al-Qur'ani.
Here, arabiya, mubtada.
Ali Hariri says, wa in fatahta nutqa bismil
mubtada farfa'u wal ikhbaru anhu abada.
How do you know it's mubtada?
There's nothing in front of it.
Mubtada is ismu maf'ool, your Shaykh.
What was opened, what was began.
Mubtada.
Ifta'ala yafta'ilu ifti'alan.
Mubtada.
Mubtada, mufta'al, what was began.
Who began it?
The speaker.
And how do we recognize it?
He says in al-a'ajurmiya wal-ismu
al-marfu' al-'ari anil awamili al-lafdiya.
You don't see anything in front of it.
Khalas, you know.
Al-arabiyatu, fahada mubtada.
Inna al-arabiyata, ismu inna, mansub bil-fatha,
not tu, ta.
Bil-arabiyati, kasra bisamab al-harfi al-jarriba.
Tanalu miftah al-Quran.
So we see in all three examples, tu,
ta, ti, is the i'rab.
What is i'rab?
I'rab is the change.
Wa ibna ajurum, don't say ajurum.
Americans like to say imam busayri.
It's not busayri, it's busi, busiri.
Yani, we have our own ameer.
He says, al-i'rabu, from af'ala
yuf'ilu, if'al.
I'rab, the changing.
Huwa tagheeru, is the change.
Awakhiri al-karimi, the end of words.
Likhtilafi, here this lam, is lam sababiyya, because
of likhtilaf, because of the change.
Al-awamili, of the words that come in
front of a word.
Like in, and be, inna, and be, in
the examples I gave just now.
Bil-arabiyyati, ba.
Khalas, inna, al-arabiyyata, inna.
Tansibu, karimata al-arabiyyati.
Fal-i'rabu huwa hadha tagheer, an, in,
un.
Tagheer, from the same word as ghayru.
Ghayru maghdubi alayhim.
Fa tagheer ghayra, yughayru tagheer.
Awakhiri, from akhira, the end.
Al-karimi, of words.
Likhtilafi, due to the change.
Al-awamili, or difference, of those articles, or
those words around it.
Dakhilat alayha, which, why is it important he
says this?
Because those awamil, they're not part of the
word.
Like be, and inna, they're not from the
word al-arabiyya.
Fa dakhala alayha, lafdan aw taqdeeran.
What does he mean here?
Lafdan aw taqdeeran.
I'rab is either going to, you're going
to hear it, or you have to measure
it, or assume it.
For example, what he means here is ism
manqus, ism maqsoor.
So if I say to you, for example,
amantu bimuhammadin wa amantu bimusa wa isa wa
yahya, fa anta sama't anna ism Sayyidina Muhammad
salallahu alayhi wa sallama majroor bi alkasra, at
-tanween ya'ni, bimuhammadin.
But listen to the names of the prophets
after him, alayhimu s-salam jamee'an.
Wa musa wa isa wa yahya.
You don't hear the i'rab.
That's called muqaddir, muqaddir ya'ni, amantu bimuhammadin
wa musayyin wa isayyin wa yahyayin ya'ni.
Fa ahyaana naraa al-asmaa mu'araba lafdan.
Lafdan.
Kama naraa al-asmaa ahyaana mu'araba muqaddira.
Why?
We're gonna talk about that insha'Allah.
Fa na ataytu bi ahyaana, ya'ni, iddat
al-amthila al-lati tadullu ala ma qutub.
Ya'ni, so types of changing.
Al-muslim yusalli, also verbs.
You don't say yusalli you.
Ayna al-i'rab?
Al-i'rab hunu muqaddir.
Ra'aytu al-muslima yusalli.
Why this verb is taking i'rab though,
that's the question.
Why does that verb take i'rab?
Al-muslimu yusalli.
Why didn't I say that verb is mabni?
Why did I say that verb is gonna
take i'rab, why?
I mean it's not a verb.
It's not a harf.
Huh?
It's not a harf.
It's not a harf.
I just told you it's a verb.
Yeah.
Don't all verbs, aren't all verbs mabni?
All verbs mabni?
Madhi, mudhari, amr.
Do any of the three verbs take i
'rab?
Yeah, amr and madhi.
Oh sorry, the opposite.
Mudhari takes i'rab.
Hey well, as I said before in the
class, mudhari takes i'rab.
Which is, this is mudhari.
Yeah.
Why you look confused?
No.
You okay?
Put two and two together.
But in the questions, where's the i'rab?
Because this is muqaddar, ya shaykh.
It's not spoken.
Al-muslim yusalli.
Ra'aytu muslima yusalli.
Here, muslimu, muslima.
Change, change.
But look, same, muqaddar.
Al-muslimun yusalluun.
Muslimun, dhamma.
Yeah, yusalluun.
Yusalluun, because plural.
Ra'aytu muslimin yusalluun.
Ah, doesn't say yusalliin.
Right.
Adala musa, not musayun, muqaddar.
Qumna ijlala li musa.
We stood in a'a musa.
We say li musayin, muqaddar.
Ra'aytu musa, don't say musayya.
So if we look at these words, musa,
musa, musa, muslim, muslimu, we see some of
the i'rab, we see it, that's laf,
dhan, spoken.
Some of the i'rab, we don't see
it, the ending, the vowel at the end,
we don't see it, is muqaddar.
Same thing here, ra'aytu adala al-qadi.
Qumna ijlala li al-qadi, ra'aytu al
-qadiya.
We'll talk about why, but here if you
look at qadi, it doesn't take dhamma, it
doesn't take kasra, but it takes fatha.
We'll talk about it.
So that's ra'aytu al-qadiya.
Aywa, because the ya.
Yeah.
Upon examining these examples, it becomes evident that
the alternation at the end of the first
word in each sentence vary.
Some involve changes in vowel markings, as seen
in examples one and two, while others entail
changes in the letters themselves, such as in
examples three and four.
Furthermore, it is noteworthy that the changes at
the end of the words, like while and
to, are pronounced, actually you should say qadi
and musa, I don't know why that's there.
Whereas in others, like examples, no, no, like
in one and two.
I don't know why there's quotation marks there.
Off one.
Whereas other examples, like examples five and eight,
they are silent, yaani, musa, qadi.
Committing these changes to memory is crucial.
If I were you, I'd memorize those examples.
It's more important than memorizing al-jumeen.
And al-lugha laa ta'ti bi hift al
-mutoon.
Al-lugha ta'ti bi hift al-lugha.
So like, soon we're gonna start learning poetry,
we're gonna go through some poems, you have
to learn them because it's gonna teach you
how to use the language.
Alas.
Next time insha'Allah, we're gonna start here.
We need to start meeting twice a week,
ya shabab.
Sure.
What causes a word's i'rab to be
silent, to be understood, to be measured, is
a maqsoor.
Why is it called maqsoor?
From qasr.
Qasr is what protects the king.
Let's see it.
Ba'da kaman, is a maqsoor.
Manqoos and naqas, at the end of the
verb, something's gone, something's missing.
Or at the end of the noun, something's
gone, something's missing.
Talk about it, insha'Allah.
So that is a maqsoor, that description, Dr.
Abdullah, that's ta'tbiq al-nahwi, right?
Ah.
Hadha kitab azeem, jidden jidden.
Yeah, you mentioned.
Ta'tbiq al-nahwi.
You can find it free online, PDF.
Yeah, I found it.
I didn't find that, I looked for you
guys, I went to Jareer, I looked, they
didn't have it.
Yeah, no, I checked Jareer also.
It's on Neel wal-Farad, tawseem.
Neel wal-Farad, yeah.
Yeah, so here's examples.
Ja'a moosa, ra'eet moosa, marawt bi
moosa.
Maqsoor, ya'ni.
La'zeem hu alif.
Fa ka'an al-alif ha'eet, like
a castle, alif maqsoora.
You ain't going nowhere, buddy.
Ba'din, I talk about it's i'rab.
We'll go through this next week, insha'Allah,
because today we took a lot.
Right.
What other day do you want to meet,
sheikh?
Kalleeni alooka lak.
Alooka lak, ya'ni.
Yeah.
Wabana yusahilna la'amri, ya'ni.
Lakin hatha dars a'mana, ya'ni.
Wanta, insha'Allah.
Homework for this week, memorization?
Just go back and review everything well, you
know, because we covered a lot.
Yeah.
I'm gonna post this on YouTube.
Yeah.
What did he say?
Are you in jail or something?
You sound like you're in the back of
a cop car, man.
Where were you?
Yeah, I was listening to your dars, but
I'm a little busy with other things.
Sorry for that.
And I didn't mean to.
Alhamdulillah, sheikh, I was listening to everything.
And insha'Allah, I'll do all the homework
by next week, insha'Allah, sheikh.
I apologize for not doing homework, insha'Allah.
I'll cover up things, insha'Allah.
No, no problem.
And then also, like, if you guys master
everything, you can read.
Go ahead and read before.
Like, prepare it before.
I intend to teach my students this book
that you are teaching us.
The lesson you teach, I try to just,
for the review of myself, I'm teaching for
them, you know?
Yeah, yeah, alhamdulillah.
Good, good, alhamdulillah.
He's teaching it at his madrasa, man.
Yeah, I actually wrote this for madrasas.
You know, I wrote it for advanced, you
know, to sort of give people a higher
opportunity.
Although most madrasas are doing good, alhamdulillah.
Good job, alhamdulillah.
But I thought this will be an added,
you know.
And then eventually, I hope to write it
in Arabic.
MashaAllah, inshaAllah.
So in English, I'll do it in Arabic,
inshaAllah.
That's it.
Okay, barakAllahu feekum.
AhsanAllahu ilaykum.
JazakAllah.
But don't read past.
If you read in front, you want to
stop here, 2.7. If you decide to
read more, like if you master what we
covered today, alhamdulillah, then don't go past 2
.7. Gotcha.
Wow, Akbar.
It's a lot going on, bro.
It's a lot going on in the streets,
bro.
He's in the Bronx.
Streets is lit.
South Bronx, baby.
He's in the Bronx.
Actually, you can go to 2.10 because
you're gonna go here at the summary.
Okay, summary, okay.
Yeah, yeah.
And then here's the questions, but you can
either do them next week or this week
because some of this we haven't covered.
Khalas.
Make an attempt, inshallah.
I need to finish this book, man.
I need to publish it, man.
Been working on it forever.
InshaAllah, inshaAllah.
Allahumma usta'anakum.
Ameen, inshaAllah.
BarakAllahu feekum.
WajazakAllahu khairan.
Wa allahu akbar.
Sayyidina Muhammad, as-salamu alaykum.