Suhaib Webb – The Foundations of Arabic Language (Part II) Lesson Four
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AI: Transcript ©
Asalaamu alaikum warahmatullahi wabarakatuh.
Asalaamu alaikum warahmatullahi wabarakatuh.
How is everybody?
Alhamdulillahi rabbil alameen.
I'm about to go live.
It's my last.
Okay, one
second.
Brothers, how's everybody doing?
Alhamdulillah, alhamdulillah.
Family's good, everybody's good, alhamdulillah.
Busy, busy, everybody's good, alhamdulillah.
Nice, okay, let's get this going real quick.
I know a lot, it's late.
Okay, bismillahirrahmanirrahim.
Alhamdulillah wa salallahu wasalam ala Sayyidina Muhammad wa
man wala.
So, we were going through the different indicators
of nouns and verbs and harf.
And I added a few things here for
you that I just want you to know
about.
And I'll send you guys this updated document
specifically here on Tanween.
I added this line of poetry from Abu
Tamam.
Uwaddatun zahabat athmaruha shubahatun wa himmatun jawharun ma
'rufuha aradu.
Which means affection whose fruits have vanished is
mere doubt.
It's talking about somebody that he thought he
cared about, they cared about him, but they
were traitors.
And ambition whose essence is known is mere
illusion.
And if you look at it, it's Uwaddatun
shubahatun wa himmatun jawharun.
So, you can see here, all these Tanweens
are here.
One of the things I wanted to try
to add to the book is like really
high, good Arabic.
And then also like Tarbiya type stuff so
we can also, you know, benefit, man.
Not only in our Arabic, but in our
Tarbiya, inshallah.
These are times that definitely that's needed.
And then here on Qad, which was the
first line.
So, if you look here.
And I also put what Bahar is.
So, this is Rajas.
So, I put in the footnotes on something
like this is Bahar.
So, at least you start to familiarize yourself
with the different poetic meters.
Very nice.
Of course, Qad, you know, indeed, Bashar, not
Bishr, has taken control, Istiwa.
Basharun ala Iraq.
He took control of Iraq without a sword
or bloodshed.
So, you notice that Majashi, the great poet,
is using the article Qad to emphasize Istiwa,
meaning control, to conquer this area.
And then here on Mudari, I added this
verse of Quran.
Qad ya'lamu means, it means likely, but
with Allah it means haqqan, yani.
Tahqiq.
So, here's the meaning of tahqiq.
And also this nice statement.
A person will likely attain the pleasure of
Allah, but not the pleasure of people for
the pleasure of Allah.
It's unattainable.
But where you can find a citation.
And then on scene and sofa.
Now, suddenly my mouse.
So, I put here, you know, Al-Hariri
mentions the explanation, we'll have that sofa and
scene, depending on the context, carry two meanings,
promise and threat.
And that's not mentioned in Ajrumiya, and oftentimes
it's not mentioned, but it carries with it
the meaning of a promise or a threat.
Wa'ad wal-wa'eed.
Kasba al-siyaqi, and dependent on the context.
And your sustainable grant you what pleases you.
Sofa wa'ad man Allah.
Because this is the beginning of nabuwa.
La takhafa ala nafsik.
Fanahnu maak.
Sofa, down the road, you're going to see
what pleases you.
Could be in this life or the next.
But if we understand it to be in
Fath Makkah, it means, like, don't worry about
anyone hurting you.
And also, it means the da'wah will
take time.
So, just added that to it.
Then we did kharf.
I added some parts, I didn't finish.
When he mentions the namul ha, Actually, this
is ghayruna la, but there should be like,
you know, la taqrabu zina, for example.
I didn't have a chance to finish this
part.
MashaAllah, it's a big, big addition, mashaAllah.
So, I
add, like, verses from the Quran so you
can see how those huru for use.
Then we go back now to i'raf.
So, just so you're aware of those additions,
I'll send out the...
Because the most important thing in learning this
kind of stuff is practice.
You can't just be abstractions.
So, you also want to practice talking like
this, practice writing like this.
And I'll send you some muhaddithat, you know,
on YouTube where people are talking.
You can practice to very good stuff now
on YouTube, mashaAllah.
A lot of great teachers, great work happening,
alhamdulillah.
Despite all this happening in the world.
So, here we talked about i'raf.
i'raf is tagheeru, the end of a
word.
But we said that i'raf is not
the study of individual words like people think.
It's the relationship between words.
Individual words is tasreef, saf.
So, the shahid here is to, ta, and
t.
That change.
So, what is i'raf?
He says, al-i'rafu huwa tagheeru awakhiri
al-kalim.
The end of words.
In other words, kalim is jama'ul takseer
of kalima.
Like hikma, hakim.
Or hikam.
Or hakim.
The ikhtilafi, due to the differences of the
awamil.
We talked about what is awamil?
We said harfu inna, harfu kana, qadhanantu, and
harfu jar zaid.
Or harfu jar nafsuha.
So, any of those haruf, we can just
actually say haruf.
Harfu jar, harfu nast, harfu jawazim.
All that's going to impact the i'raf.
So, when you think about i'raf, you
want to think about inna, kana, haruf.
Whether it's harfu jar, harfu nafi, harfu nast,
or harfu jawazim.
Don't say adat, nast, adat, jawazim.
This is a terminology that sort of came
about.
But if we say adat, now we're adding
a fourth part to the language.
Only three parts of the language.
It's simply a harf.
And then at the end of the day,
if someone says adah, adah is a harf.
It's not going to confuse them.
They're going to have to retro-rethink.
So, types of change.
Al-muslimu yusalli, ra'itu muslima yusalli, al
-muslimun yusallun.
Ra'itu muslimina yusallun.
Adalah, Musa.
Qumna ijlanan li Musa, ra'itu Musa.
Adlah al-qadi.
Qumna ijlanan li al-qadi, ra'itu qadiya.
So, if you pay attention, it's a lot
happened in these examples that are left for
teachers to explain.
Al-muslimu.
The shahid here is al-muslimu.
The shahid here is al-muslima, because now
it's the object.
Al-muslimun.
Still it's rafu, but wow.
Yusallun.
Here we see now the verb changed.
Because the subject is plural.
Remember this.
A verb always ittihad ma'atha ilihi.
What does it mean?
It means that the verb tense doesn't change
to plural unless it comes after the noun.
So, if a verb comes in front of
a noun, listen to what I'm saying.
Even if that noun is plural, that verb
will be singular.
So, I don't say yusallun al-muslimun.
Because if I say yusallun, that wow is
going back to someone else.
I have to say yusalli mufrad al-muslimun.
So, before any plural, before the plural, if
you use a verb, that verb will always
be singular.
It will only change tense because the wow
here, or whatever, like the hamza and ta
for woman, it has to go back to
something, not forward.
So, you never use a plural verb in
front of a plural noun.
You use a singular verb in front of
a plural noun.
For example, yada'u umaru rabbahu.
Singular, singular.
But if I say muslimun, I don't change
it.
I say yada'u al-muslimuna rabbahum.
Singular.
If I bring that verb after muslimun, and
I make muslimun a mubtada, and the khabar
is the verb, I say al-muslimun yusallun,
like this.
Yeah, pay attention.
That's a very important composition in talking.
So, here, if I said ra'itu al
-muslimin, now I can say yusallun.
Why?
Because I mentioned the plural.
But if I put yusallu in front of
al-muslimun, it would be what?
Yusallun.
Aywa.
Singular, mufrad.
Good.
Adala musa.
What am I trying to show you here?
That this is ta'athur because it's ism
maqsoor.
Alif maqsoor, yeah.
So, we say ism maqsoor.
Why is it maqsoor?
Because qasr, a castle.
It's alif.
The alif is holding the word together.
Like, you don't see the iraq.
Adala musa.
But I say musa fa'il.
Marfu' bi dhamma muqaddara asumd.
Ismi al-maqsoor.
Qumna ijladan li musa.
Ra'aytu musa.
So, here we see muqaddara, muqaddara, muqaddara.
Here's jar, here's rafu, here's nasbu.
But ism manqus means it ends with ya.
In rafu and in jar, you're not going
to see the ending.
In nasbu, you will see the ending.
Ra'aytu al-qadiyya.
It's coming, it's coming in the explanation.
I just put this here as an example.
So, a smart student is going to see
some patterns.
Like, why is the fatha there?
Why is there no qadiyya?
Qumna ijladan li qadiyyi.
Because istiqal.
Saba al-lisan.
Adlu qadiyyu.
Saba al-lisan.
Ra'aytu al-qadiyya.
Sahla.
Li takhfee fil harfi al-fatha.
So, what causes iraab to be silent?
That's what I'm asking you here.
That's why I presented these examples.
With maqsoor and manqus.
This can be due to three things.
Number one, a restricted noun.
Maqsoor.
As a noun that concludes with a static
alif.
Indicating its inability.
I'm going to reword this, by the way.
Indicating its inability to receive vowel markings.
It means a fixed alif.
Alif maqsoor.
Sabihis marabbikal a'la.
Not al-a'la-yi.
Or al-a'la al-a'la-yiyan.
Consequently, vowel marks haraka in cases such as
raf, nasr, and jarb are not explicitly written
on the alif, but are rather implied.
Muqaddara.
As a result, the vowel associated with these
nouns is deemed muqaddara, estimated, implied.
Qidr is a pot, right?
So, the mind's trying to encapsulate the idea.
Fana uqadiru hadha.
Wa maa qadaru Allaha haqqa qadri.
Fana al-aqal la yastaw'id that Allah.
La yunkin hatta al-anbiya.
So, I put here examples, how it works.
Ja'a Musa.
The fa'ir.
Why?
Because it's maqsoor.
Marab to be Musa.
Ra'aytu Musa.
Ja'a Musa.
And then I even put the i'rab
for you to practice.
Number one in maqsoor, the word ends in
alif lazima like Musa.
Isa.
Isa, fata.
Now we talk about manqoos.
I need to rewrite this a little bit.
A word that ends in ya lazima and
is preceded by a letter with kasra, like
qadi.
Munadi.
Baqi.
Da'i.
This type of word is called maqsoora.
And it's i'rab is understood except with
it is the object of a verb.
Or the ism inna.
Or something that makes it nasb.
So, it's dhamma, it's raf dhamma, and whatever
is going to be assumed.
It's jar is assumed, only it's nasb, it's
fatha, or whatever represents fatha.
Well, here, fatha is what you're going to
see.
Ra'aytu alqadiya.
Sayyidina Harith says, Wa laisa lil'i'rabi
fimaa qad qusir min al-asami atharun idha
dhukir.
Yaani, maafish kalam fil maqsoor.
Halas, laisa lil'i'rabi.
Mithaluhu yahya wa musa wa al-asa, Aw
karhan, aw kahyan, kahayan, aw kahasa.
He says, Fahadihi akhiruha la yakhtalif.
Yaani, there's no difference in how it ends.
Ala tasari fil kalamin muhtarif.
Yaani, a'i'u.
Maafish.
Then we take maqsoora, or manqoos, yaani.
It's a noun that ends with ya, that
is not doubled.
Yaani, ghayru mushaddad.
Remember that.
Hadha shart.
Ghayru mushaddad.
And it's preceded by kasra.
Unlike ism maqsoor, the ya can't accept vowel
markings, but only dhamma and kasra.
Actually the opposite, sah.
It cannot accept dhamma and kasra, it can
only accept fatha.
Cannot.
But only accept aghram.
Ya cannot.
Halas.
That's a big mistake then.
Here's how the vowel marks are treated.
When the noun is rough or jarred, the
vowel marks are implied.
Ra'itul qadi, mar'atul bi qadi, ja
'al qadi.
Like in nasq, ja'al qadiya.
Qadiya.
Fa'ana katabtun.
Ra'itul qadi.
Na qadiya.
Mansoob.
You see the fatha on manqoos.
Not dhamma, not kasra.
But barik, yaani.
The only thing it's assumed is dhamma, kasra.
Rough, jarred, not nasq.
Nasq, ra'itul qadiya.
Yeah, when it's the object.
Or when it's mansoob.
Oh, yeah.
Inna al qadiya.
Yeah.
Kana sahibun.
Well, here it's gonna be, yaani, tanween qadiyan.
When the ism of manqoos has its yaad
dropped and it appears that tanween is in
the indefinite state, what do we do?
So, ja'al qadi, mar'atul bi qadi,
ra'itul qadiyan.
These are very important things.
So, when a man speaks, and he speaks
in Arabic, he must follow these rules to
be able to use his language.
Wasareeman bi'ibaratihi.
Wabaleegan fisti'aratihi.
So, most people, even the Arabs, don't follow
these rules.
They speak in words, in singular, only.
They don't follow the rules.
So, khusr is complete.
It exists, but it's dead.
For example, when azhar enters, la'alla shaykh
bi imtihana al-shafwi li'l-dukhoon yas
'uluka.
Itha ra'aytul qadiyan, kifa tantiqu hadha, wa
taqulu ra'aytul qadiyan.
Yaqula, anta labood takun fil middle school.
Lakin, in kuntatujibuhu bi ra'aytul qadiyan, yaqulaka
tafadhan.
Manaka istakhtamta alqa'ida fi mawqifiha istikhdaman sahihan
wa ma ghafalta an ahamm al-shay bin
nisbadi iloom al-diniya ala wa huwa al
-arabiya.
So, when I entered the secondary azhar, or
shafi'i imtihana, I was asked most of
the questions about the Arabic language and its
application.
After I was asked, how many books of
Allah's book have you memorized?
A lot of people know the rules.
And a lot of them don't apply them.
So, what is the benefit in that case?
So, as Ibn Athir said, when he talked
about obtaining eloquence and eloquence, he said, there
are conditions.
One of them is a lot of practice.
Practicing what he reads.
And he used to address the Arabs.
He didn't address us.
He used to speak and advise the Arabs.
That's why Amiyyah has now spread and become
dominant and established on the tongues of the
people.
Because of its extensive practice with me.
You must not say, uncle, I saw a
judge.
Never did I see a judge.
Or I saw a judge.
And this is the proof of the student's
laziness.
The student is lazy.
He doesn't strive for himself.
He doesn't strive for himself.
He wants without striving.
It's not possible.
So, the problem sometimes in our heritage, we
read about the geniuses, the geniuses, that is,
people have strong minds.
So, we think, Mashallah, Sayyidina Shafi'i obtained
the Arabic language easily.
So, let me obtain it easily.
No, I am not like Shafi'i.
And this story is also not true.
Because Sayyidina Imam Shafi'i, may Allah be
pleased with him, left the cities and lived
with the Bedouins for more than ten years
to obtain the Arabic language.
And this is Shafi'i, may Allah have
mercy on him.
So, be careful sometimes of those stories.
They make it seem like, oh, it was
so easy, this person, they mastered the language
in a day.
This is all nonsense stuff.
Sayyidina Shafi'i even said, knowledge is a
reference.
Al-Hariri said, وَالْيَاءُ فِي الْقَاضِي وَفِي الْمُشْتَرِي
سَاكِنَةٌ فِي رَفِيهَا وَجَرِّي He mentioned the base.
Sayyidina Al-Hariri said, وَالْيَاءُ فِي الْقَاضِي وَفِي
الْمُشْتَشْرِي سَاكِنَةٌ فِي رَفِيهَا وَجَرِّي وَتُفْتَحُ الْيَاءُ
إِذَا مَا نُصِيبَ The wow is there.
The ya is with fatha.
إِذَا نُصِيبَ في محال النصب إِذَا أو عندما
يكون منصوبا وَالْيَاءُ فِي الْقَاضِي وَفِي الْمُشْتَشْرِي سَاكِنَةٌ
فِي رَفِيهَا وَجَرِّي وَتُفْتَحُ الْيَاءُ إِذَا مَا نُصِيبَ
نحو حتى يأتي بالقاعدة.
ثم يأتي بالمثال.
نحو لقيت قاضي المهذبة.
قال القاضي لأن أنت لقيت من المفعول هنا؟
القاضي.
وَنَوِّنَ الْمُنْكَرَ الْمَنْقُوصَ فِي رَفِيهِ وَجَرِّيهِ خُصُوصًا تَقُولَ
هَذَا مُشْتَرٍ مُخَادِعٌ وَفْزَعْ إِلَى حَامٍ حَمَاهُ مَانِعُ
هذا الرجل is an unbelievable person.
الله يرحمه.
وهذا رجل كان فقيرا جدا جدا.
وكان يعيش يعني معاشر صعبة.
وكان يذل نفسه.
ما كان يعرف قيمته.
وهكذا عادت العلماء.
لا يعرفون قيمتهم.
فكان almost like he didn't know his values.
وَنَوِّنِ الْمُنْكَرَ المُنكَرَ المنكرة المنقوصة
وَنَوِّنَ الْمُنَكَرَ الْمَنْقُوصَ فِي رَفْعِهِ وَجَرِّهِ خُصُوصًا يَعْنِي
إِجْعَلْ كَسْرَ التَّنْوِين أو فَتًى عَفْوًا أو
غَيْرِهَا فِي رَفْعِهِ وَجَرِّهِ خُصُصًا فِي رَفْعِهِ وَجَرِّهِ
خَلَصْ يجعلها منولاً يعني تقول هذا مشتر مخادع
نونه بالكسر مش بالضمة ولا بفتحة يعني مرات
بفتن مش فتن أو فتن جاءت لي وفزأ
إلى حامن حماه مانع حامن يعني means the
protector محمي is a lawyer so his lines
outline the behavior of the letter ي in
Arabic nouns specifically addressing how it's impacted by
the Arab in nouns like ق I'll review
why am I repeating this 1 million times
because this thing is most people even the
Arabs they neglect it unless their عمية observes
it unless their عمية observes it their slang
In nouns like al-qādī and al-mustashrī,
the yā remains silent in both the rafʻu
and jarb cases, so it's static, no phonetical
change.
In the nus case, however, the yā becomes
vocalized, raʻitu qādī laqītu qādī muhaddaba.
From anqūs nouns, which are nouns ending in
yā, preceded by a kasra tanwīn is applied
in the rafʻu and jarb cases, this passage
offers this, you know, hādha mushtarin mukhādiʿūn.
Why someone ask, why it's not mushtarin mukhādiʿūn,
huwa yalʻab, wahu yudīn yuʻaʻalimuk, liʻannimuk mukhādiʿ is
not manqūs, huwa mutamakkin, yakhudh al-ʻiʻrāb, mafish
yā walāha alif khadʿa, to deceive, yukhādiʿūn allāha
wal-lazīna āmanu, wa mā yukhādiʿūn ilā anfusan
mā yasharūn fahunāka yurīdan yaltafid ʻaynak hatta tulāḥidha
al-farq bayna mushtari wasifatihā, ay mukhādiʿūn.
fa laʿallaka tasʿal, limāda mushtarin majrūrin bikasra, wa
mukhādiʿūn marfūrun bidḍammah.
al-shaykh bitaʿ al-ʻAzhar yuʻllak, imshiyā walid
ilā ibtidā'iyyah, go back to Al-Mansiyskoub.
liʻanna hadha manqūs, fa huwa filḥaqīqa mushtarun.
But it doesn't accept tanween dhammah.
But its sifah, it accepts dhammah.
fahimti yā al-shaykh Sajjad, yāni this word,
it cannot accept dhammah or jarr in tanween.
It's manqūs, yāni there should be a yā
here, but the yā is gone because it's
tanween.
So now the yā became the tanween.
That yā intaqlat fūna.
So it doesn't accept dhammah, but whatever is
used to describe it is its own word.
And if that word is not manqūs or
maqṣūr, it's going to take dhammah.
But it's indicated, I mean the yā is
effectively indicated with this custom thing.
lakin al-muhim huna al-yā la taqbalu
fatha warad dhammah, hatta indama takun munawwana.
fa bidharika qala al-shaykh, wanawwini al-munakkar,
make tanween of the one without alif-lam.
al-manqūsah, this is manqūs, fi rafihi wa
jarrihi khusūsan.
taqūlu hadha mushtarin mukhādi'un, here's your example.
na hadha mushtarin mukhādi'un, wa hatta mukhādi
is the khabr yāni.
ya, wa matanna naqūl huwa mushtarin mukhādi'un
ya'tika min, so that way we make mukhādi
'un sifah.
we have to ask ourselves if this is
sifah of mushtarin, why does the sifah take
dhammah and mushtarin doesn't?
why?
mushtarin is marfū' in this fear.
but the word itself, what kind of word
is that?
it's manqūs.
manqūs la taqbalu dhammah.
lakin sifatuhā huna, let's say ala sabīli mitāl,
sifatuhā is not manqūs, it's not maqṣūr, it's
iʿrāb in normal.
iʿrāb is not muqaddar.
if you put rahīm ba'da al-aʿlā, it's
going to be sabī hismu rabbika al-aʿlā
al-rahīmī.
why?
because rahīmī takes iʿrāb.
iʿrāb dhāhir, al-aʿlā takes iʿrāb.
maʿat al-qadr, muqaddar.
hādha muḥim jiddan jiddan.
that's why i put it here.
this book is for madrasas actually.
we can teach it to people in the
beginning but a lot of stuff you have
to skip.
but we need to raise the level.
especially maʿat tulāb al-'ilm.
This discussion that you've put in this book,
obviously this is your book, you're putting it
together the way, like you said, you want
to raise that level, you're not going to
find this type of, at this stage in
the book, where we're talking about Arab early,
we're at chapter 2, right?
I mean, you're not going to find this
type of discussion in Tafetissinia or in other
books.
It's in Tafetissinia, but he dedicates like a
paragraph to it.
That's all.
Yeah.
It's very, it's very brief.
That's my point.
Yeah.
He says, Because this text, we want to
tell people it's like level 2, level 3.
So maybe they read like, or something like
once.
Right.
Now, boom.
Yeah.
Yeah.
Exactly.
Also, we have fi'alu mudari maqsura.
Shuft al shu'rat al Najm ya Omer,
wal laysa lil insani illa ma sa'aa
waja man aqasa almadīnati rajulun yasAAa Not yasAAa
-you, lakin, it's marfoo' maqadr bi ism al
maqsura.
YasaAAa, it ends in a-alif maqsura.
qaree ya quawme This is the verb whose
ending has an alif, ya, waw.
If the letter is alif, it cannot accept
raf, nasb, or jarb, as we see in
the same as maqsoor.
Khalas, simple, where alif shows the vowel as
estimated, yaani muqadara.
However, if the verb ends in ya or
waw, we see the vowel marks.
So with alif, khalas, maqsoor.
With ya and waw, we see it.
For example, in the jarb or nasb, the
verb can appear with visible case endings if
the verb appears in the jazm case, where
there is a grammatical indicator for the missing
vowel, we say hadh harf al illa, yaani
lam yad'u, not lam yad'u da
'awa, lam yad'u, because of lam.
Lam yad'u wa lam yulad, but this
is not maqsoor, but you get the idea,
the harf al illa will be dropped.
Yarmi, yarmi, lam yarmi, sorry, we're using maqsoor,
lam yas'a, lam yas'a.
But in general, in the jazm case, if
there is any weak letter at its ending,
alif, waw, ya, it's cancelled.
Yarmi, yarmi, lam yarmi, yas'a, lam yas
'a, but
here's an example, jaa sadeeqi, so here what
this is talking about is that, what's called
ishtighal muhaal, that something happened that busied the
word and kept its i'rab from showing,
like the yaa of possession.
Ishtighal mahaal, ay, ishtighal mahaal i'rab, mahaal
i'rab.
Sadeequn li, sadeequn li, with lam, my friend,
but if I add yaa, how do I
say it?
Sadeequn li or sadeeqi li?
You don't need to say li now.
Yeah, you don't, you just say sadeeqi.
So where's the dhamma?
I said sadeequn li, but now you said
sadeeqi.
I said sadeequn li, but now you said
sadeeqi.
Where's the dhamma?
You say to me, ishtighal biyaa al mutakallim.
Inna sadeeqi, marardu bi sadeeqi.
Sadeeqi hadha, araftuhu mondu ayami fi uqlahuma.
Ithan sadeeq biyaa mutakallim, tashghulu al karima hatta
i'rabaha lam yubaraz.
Lam yubhar.
Because try to say it with dhamma.
Sadeequn li, sadeequn li, kitabun li, saba li
lisan.
No.
It's going to come later on, guys.
This is just an introduction, so we don't
want to get too over.
We're going fast also.
Usually one of these is a lesson.
It is, yeah.
So don't feel like, man.
Whoa, this is a lot.
Yeah, it's a lot.
That's good.
But I gave an example.
Ja'a sadeeqi, ra'aytu sadeeqi, marardu bi
sadeeqi.
I didn't say sadeeqiyun, sadeeqiyan, sadeeqiyin, sadeeqiyin.
Because this yaa, it's not from the word.
This is the yaa of possession.
Sadeeqi.
So then how do I know it's i
'rab?
I look at the word in front of
it.
Marfua.
It's the object of the verb.
Object of preposition.
I should add another example and say, sadeeqi
ja'a minal ba'eed.
Huna sadeeqi is mubtada.
Yeah.
You want jumla ismi and jumla fi'aliyya.
Yeah, fi'aliyya.
Good, good suggestion.
So if I say, sadeeqi ja'a minuklahum.
I'm going to say, sadeeqi mubtada marfuu'un
bi dhamma muqadra l'ishtigharil muhaal bi harakatil
munasib bi sabag yaa mutakallim.
Subhanallah.
Subhanallah.
This is the real i'rab.
Yeah, yeah, yeah.
And this is also indicated by how I
talk.
How I write.
How I think.
Absolutely.
So when you look in the tafaseer, Jalal
al-Ain, just for example, he'll talk about
some of these things.
Right?
And then, of course, there are lots of
advanced books that just talk about the i
'rab of the Qur'an this way.
And also, Jalal al-Ain is saab jidden
jidden.
It is.
Hatha laa yunasibun muqtadi.
This is a mistake.
People think, oh, it's because it's small.
It's not.
Saab, that's why it's taught in the madaris.
Correct.
Third year, fourth year, I can't remember.
Right?
But in the al-Zahar, they changed it.
It used to be tafaseer al-nasafi, which
is amazing, but extremely difficult in the high
school.
Oh, wow.
It would be better if they went back
to nasafi, wallahi.
Because at that time, Egypt is Hanafi as
a qanun.
But also, Imam al-Nasafi, he actually summarized
al-Baydawi's tafaseer.
But he brings like the qiraat, the different
qiraat.
But this tafaseer, for the beginner, is very,
very difficult.
So now they had what's called, it's actually
written by the late Sheikh al-Azhar, Sheikh
Ali al-Tantawi, his tafaseer is fantastic.
He summarized the nasafi.
And also, Dr. Wahba Zuhaili's tafaseer is so
nice.
Very good.
The language in tafaseer al-munir and his
tafaseer al-wasit, you know, that language is
very different, Sheikh.
It's very readable.
Very readable.
And people make fun of this, right?
They say, oh, you should read the classics.
Read the classics later.
At least have a foundation.
The books of Sheikh Ali al-Sabouni, Sheikh
Ali al-Saadi, the teacher of Sheikh Ibn
Uthaymeen, his tafaseer is good.
Very nice.
We might not agree with certain opinions or
whatever, but his style is nice, you know?
So don't think that you're teaching the classics
to people while you're a sheikh.
No.
You're a muqallid.
Don't use your brain.
For example, why in fiqh we teach anwaa
al-miyah?
Why?
To the awam, why do you teach anwaa
al-miyah?
These people, they make wudu in their sinks.
They're not going out to the hamam a
mile and a half away to find some
water and go to a creek.
The difference between aqil and naqil.
We need both.
Aqil naqil.
Naqil aqil.
You know?
So this is where we have like tajdeed
not in the foundation, but in the presentation.
I like to tell people, nobody eats now
like they used to eat.
The food may be the same, but the
presentation, the plate, everything, it ain't the same
as it used to be.
There ain't no fire in front of you.
People used to have a fire in front
of them.
I saw this in Masr.
In the reef.
The countryside, maybe you saw it if you
went to Pakistan.
You find people using fire to heat up
their chai.
I can't even eat the food.
I'll get sick.
I'm too weak.
That food is a lot more fitrik.
Yeah, exactly.
I remember one time a guy made for
me chicken from that.
Wallahi, I said, I never had chicken before.
This ain't Popeye's, bro.
So then what about also Asalib at-Ta
'lim wa manahij at-Ta'limiyah You know?
And even how do we teach about different
groups?
About different sects?
The language that we use sometimes is very
irresponsible.
It's demeaning.
It leads to division.
There's no maslaha in the language.
Yani harihi l-umur yajiba ala shaykha wa
murabbiyah wa ustadhan yu ra'iyah يعني لا
يدرسهم كأنه عاشوا في أيام السابقين لا صعب
جدا يعني this rule also applies to جمع
التكسير جمع وانتساد but you didn't learn it
yet so don't worry about it يعني جاء
أصدقائي this is جمع التكسير يعني أصدقائي like
رجال فجاء أصدقاء that break is why it's
called تكسير اي plural you don't say جاء
أصدقائي and also the female plural with أ
like مسلمات أخوات so جاءت أخواتي both of
this is مرفوع but you don't see the
ر because ي اشتغال المحال بحركة المناسبة because
before that ي that ي is ساكن so
what vowel is going to work best with
ي ساكن كسرة because ي is the bigger
brother of كسرة like ضم is the big
brother of و is the big brother of
ضم أ is the big brother of ف
so when he says لحركة المناسبة the fitting
vowel what's the fitting vowel here ا because
ي and
then حرف جر ز the extra preposition will
be explained later but in general it does
not fulfill the typical function of حرف جر
but it emphasizes or strengthens the meaning of
something actually my teacher we don't like to
call it حرف ز we call it حرف
التوكيد حرف جر توكيد or حرف جر لتوكيد
or حرف جر مؤكدة يعني تؤكد something this
preposition appears after its related word but does
not affect the grammar because as I'll show
you مرات رجلا I can say مرات رجلا
I pass by a man why say مرات
برجل why what's the difference in the meaning
مرات رجل رجل even if I were to
ask you what does مرات برجل mean ستجيبني
مرات برجل ستجيبني بالجملة الأولى there's
no difference لأن هذه الباء زائدة how do
you know it's زائدة if you take it
out it became the same it didn't affect
the meaning this is in Quran هل من
خالق غير الله يرزقكم من السماء هل من
خالق you can say هل خالق غير الله
so here I don't want to spend a
lot of time on it now but how
do you recognize something is حرف جر if
you take it المعنى يستقيم المعنى يستمر for
example لست عليهم بمسيطر لست عليهم مسيطرا الناس
المعنى لا فرق إذن ما فائدة هذه الباء
التوكيد you are certainly not responsible for them
لأن سيدنا محمد كان يتهم نفسه وكان يحاسب
نفسه عندما يرى شخص لا يؤمن بالإسلام كان
يحزن حتى قال له ربه ولا يحزنك قولهم
لا تكن حزينا بقولهم أو بأقوالهم فلاعلك باخع
نفسك على آثارهم إن لم يؤمن بهذا الحديث
أسفا فكان نبي صلى الله عليه وسلم دائما
محاسبا يقول مدامنا دائما
كان يحاسب نفسه حتى حزن صلى الله عليه
وسلم وظن والله لي أن أعمل أكثر فأكثر
فأكثر فأكثر فقال لست عليهم مسيطرا عادي لكن
لست عليهم بيموسيطر فأكد أنه غير مسؤول عن
إيمانهم بل إيمانهم بيد الله يهدي من يشاء
ويضل من يشاء وما عليك إلا البلاغ إذن
فائدة الباب في سورة الغاشية التوكيد وهذا الضع
في الترجمة للأسف أنت بالتأكيد غير مسؤول عنهم
لكن المهم يا شيخ نقول مرادت برجل نقول
رجل منصوب بالفتحة مقدرة منع من
ظهورها اشتغال المحال بحرف جر زائد هذا
سيأتي لاحقا نحن لا نقول مرادت برجل برجل
منصوب نقول اشتغال المحال بحرف جر زائد لأن
حرف زائد لا أعمل لها لا تؤثر في
كلمة التي بعدها حقيقة بل تؤثر فيه نطقا
فقط لا محالا مرادت برجل في
الحقيقة مرادت برجل رجل مفعول
به منصوب بالفتحة مقدرة منع من ظهورها
اشتغال المحال بحرف جر زائد وامسحوا
برؤوسكم وامسحوا رؤوسكم وهكذا هذا
مهم جدا جدا وتأتي بمن لا يضيع وقته
بس يجتهد من جهد حتما سينال ان شاء
الله فلست عليهم بمسيطر لست عليهم لست مسيطر
ليس ليس ليس ليس ليس ليس ليس ليس
ليس ليس ليس ليس ليس ليس ليس ليس
ليس ليس ليس ليس ليس ليس ليس ليس
ليس ليس ليس ليس it's brought in the
front to emphasize.
As you can say, lasta musaytiran alayhim.
Hadhihi fasahatu quran.
Yal'ab bil-lughah.
Yani yughayir al-lughah.
La yal'ab haqiqatan, yani aqsid, yani majazan.
Yani yata'awun ma'a al-lughah ta
'awunan qadheeman, fasihan.
Hatta yaqif al-qari yaqul, why is it
lasta alayhim bi musaytiran?
Why is alayhim in front of musaytiran?
Why does musaytiran have a ba'a?
Hadha tadaburu quran.
Now tadaburu quran became entertainment.
Oh, this word is cool.
This meaning is cool.
This is in science and chemistry, man.
This was in the matrix.
Oh, this is awesome, man.
This is like, you know, I saw in
penguin.
Hadha juhal.
Al'ilm huna.
Ma hunak fa alayna an nastaqrinu al-dunya
la nudayna al-quran.
Hada khata, lana al-quran hu al-asas.
Al-quran hu al-nazarat.
Lakin bisabab al-jahil al-muntashir, al-nas
yastadilluna ala ma'na al-quran bi al
-dunya wa ma feeha.
Lakin alayna an nastadilla ala haqiqat al-dunya
bi karimati Allah.
Wa hadha yahtajila ta'ammuq al-lughawi.
Wa hadha sababu al-ihsan.
Alta'ubu Allah ka anna ka tar kaifa
ta'ubu Allah wa anta la ta'rifu
karimatahu.
Hadha la yunkin.
A'ubu Allah ka anna ni arahu bi
karimatihi.
Wa bi shariatihi.
Fama dha kala Sayyidina al-Busiri?
Kala Muhammadun Sayyid al-Qawnayni wa al-Thaqarin
wa al-Fariqayni al-Arabi wa al-Ajami.
Thumma kala ee, nabiyuna al-amiru an-nahi.
Fala ahadan abra'a min qawri illa'i
wa nami.
Kala, wasafahu ka anhu yatiba awamaru wa nawahi.
Kala nabiyuna amirun ay ya'mur.
Wa nahi, ay wa yanhay.
Fala ahadan abra'a min qawri illa'i
wa nami.
Ay la, la taf'al.
Na'am, if'al.
Fa ka anna Sayyidina al-Busiri fi burdatihi
yushiru illa ahammiyya shari'ati Muhammadiyya salallahu alayhi
wa sallama.
Waman arada an yasluk aw yattaqarrab min Allah
fala yataqarraba minhu illa bi shari'ati Sayyidina
Muhammad salallahu alayhi wa sallam.
Lakin kayfa af'alu dharika laburan afham.
This stuff we learned now, basic man.
This is basic.
We're not reading Awadah al-Masarik.
We're not reading Al-Khulasa bin Umar.
Nah, nuh akra kitab basit ya'n.
Lakin al-jahlu wa intisharu al-jahli da
'iman yuthabbid fi qulubi al-naas anna al
-mabadi kal muntaha al-nihaya.
Wa anna shay sahla sa'abun.
This is jahal.
Ah, adhahu jahal muraqqib ya'ni.
Fala ya'raf yaminuhu an yasarihi wala fawqahu
wa katheerun min al-muslimin ghaafaru ana al
-Qur'an al-kareem wa fahmihi.
Lakin mada qaada al-shatibi wa jahid bihi
hiblan mutahabbila ya'ni.
Wa qaada ta'ala wa jahid bihi jiharan
kabira.
Hameem wal-kitabi wal-mubeeni.
Inna ja'allahu Qur'anan arabiyan la'alakum
ta'qilun.
Rabbana yu'iduna ala al-khayri.
Ameen, ameen.
Wa honaaka harfu jarza'id aw lil-tawkeel
afdhal min nahat al-adab ya'ni.
Laysat alayhim musaytiran.
Izan indama usheelu al-ba'a hadhihi musaytiran
yastamiru wal-ma'na yastamik.
Fahaakada a'rifu.
That is actually not harf jarm.
That is harf za'id lil-tawkeet.
If I take it out of the sentence,
the sentence works.
Akaltu bi khubzeen.
Akaltu bi khubzeen ya'ni, akaltu with the
bread ya'ni?
La.
Akaltu khubzeen.
Wahaakada.
Wahada ya'ti bi kathrat qiraat al-tafseer.
La'na ulama al-tafseer da'am ya
'qul.
Hada al-harf harf za'id lil-tawkeet.
Hada harf harf za'id lil-tawkeet.
Izan hona samri ya'ni, mulakhasa.
Akhadna ashaa katheera ya'ni.
In Arabic, grammar refers to the changes that
occur at the end of a word due
to the grammatical factors influencing it.
These changes are either explicit or implied.
For example, the ending of a noun or
a verb may change depending on whether it
is the subject, object, or governed by a
preposition, or harf nasb or harf jazm, which
we didn't take in.
There are various types of changes in Arab
such as changes in vowel markings or the
letters themselves.
In some instances, the change is pronounced, while
others it is implied or silent.
One reason for saying Arab is when a
word ends with alif or ya that cannot
take explicit vowel markings.
These changes in Arab are critical to understanding
how Arabic sentences are constructed.
Exactly, it goes back to a relationship.
And I'm understanding what the heck I'm talking
about.
Hatta naquro ya'ni man yatakalama fil aloom
wa laa ya'arifu al maqsoor fi ilmuhu
fil qasr.
Yeah, yeah.
Wa man yatakalam fi ayi bab min al
oloom wa laa ya'arifu al manqoos fi
ilmuhu naqas.
Yeah.
Fa minna ajeeb ya'ni kutba al-lugha
barat bi al-manqoos al-maqsoor ka anna
talb labood an yakun fi qasr al-ilm
ma'an dawabit wa al-ahkam wa al
-qawaid wa laboodan laa yakun naqisan fi ilmihi
wa fahmih wa hunaka discussion questions.
Ooh.
Some people, they actually have like 30 to
make up now.
I'm going to forgive them.
Ya'ni khalas, ibda min hanaim.
Thumma takalam ana aqsamu al-i'arab wa
aqsamu al-i'arab sahla ya'ni.
Qala wa aqsamuhu arba'a.
Ya'ni khalas, aqsamu al-i'arab arba
'a.
In kana al-i'arab kul, wa nuqassimuhu
ila arba'at al-ajza'a.
Fa ka anna al-naw' yabtakalam ana al
-jins.
Ya'ni, mathalan, ifriqi, misri, amriqi, pakistani, bangari,
kulu di anwa' jins al-insan.
Lakin al-aqsam fi al-mantiq wa fi
kutba al-turah, indama nasma' karimata al-aqsam,
yaqsid al-kul.
Hunaka pizza.
Hada al-kuli, or kul ya'ni.
Kaifu tuqassimuhu?
Kam slice.
Fa huna, kam slice al-i'arab?
Arba'a.
Fa bidharika min afdalan yaqulu imam ibn ajr
fi bidati kitabihi la yaquwa aqsamuhu thalafa.
Ism wa fi'ara.
Qal, anwa'uhu thalafa.
Lana anwa' al-jins.
Wa hatta huna mumkin, lakin ana qulaka hada
ala sabili mitad.
Ya'ni, i'arab inqasama ila arba'ati
aqsam.
Ya'ni, i'arab huwa no' min al
-lughah.
Min jins al-lughah.
Fa inqasama ila arba'ati aqsam.
Rafu'u nasbu'u makhabtu wa jazmu.
A good teacher don't have to teach you
mantiq alone, because it became a waste of
time.
A good teacher teaches you mantiq while you
read.
So then you learn the rule and the
application, and maybe in the beginning you're not
gonna remember, it's okay, but you're gonna hear
it so much.
Ha kada tatamakana fi tabbiq al-qa'ida.
Al-faqir bayna al-nau' wa'l-jins,
wa'l-juz, wa'l-kul, wa'l
-kulli, wa'l-juz'i.
Kullu hadhihi mawjudu fi hadhihi al-kutub, ya
'ni.
Like the backside of a website.
Fal mantiq mawjudun wara'i al-karimat.
Al-nahu wa'l-sarf mawjudun fil-karimah.
Wal-balagatu mawjuda amam al-karimat.
Fa ha kada, qala wa'aqsamuhu arba'atu
wa'aqsamuhu rafu, wa'aqsamuhu khaftu, wa'aqsamuhu
jarru.
Fa kala harari, wa'aqsamuhu tarifa al-i
'araba.
Li taqtafi nutqafi al-sawaba.
Fa innahu bi-rafi, thumma al-jazmi, wa
'aqsamuhu al-nasbi, wa'aqsamuhu al-jazmi.
Bila imtira'i, ya'ni, wa'aqsamuhu al
-hadhafi al-mulha adhun.
Ya'ni, i'araba is made up of
four types, four types, or parts.
I wanna write it as I should.
Mentioned above, rafu, nasbu, khaftu, jazmu.
Afdhalan naqul jarru, la naqul khaftu, ya'ni.
Na khaft, ala mustalah, mustalaha andal andalusiyin.
Ya'ni, ahl al-andalus kan yata madhabu
bimatha al-bukufiyin.
Each of these forms the foundation of the
Arabic language.
So these four, it's like the foundation under
the floor.
The foundation, I mean foundations of meaning and
sentence.
The foundations of this relationship, of kalam.
What's the functionality of a marriage?
No drama.
What's the functionality of language?
Kalam.
What's the functionality of a car?
Taseeru.
What's the functionality of a human being?
An ya'budu rabbahu.
Fa, here when we say alaqat, hadaf.
Hadihi al-alaqat, huwa ta'mila al-lughah.
Bi uslubin aw bi mara'at dawabatiha wa
qawa'idiha.
Hatta nasila ila al-fa'ida.
A fa'ida, communication.
Every word that you come across that is
mu'arab, takes i'arab, is going to
fall under one of these four cases.
Rafru, nasbu, jarru, jazmu.
One of my teachers from Somalia, qaali kalaman
azeeman jiddan, yani sheikh Abdurrahman al-ta'i
wa huu kalman ahl al-bayt al-rasul
salallahu alayhi wa sallam wa qarattu alayhi taqrat
al-siniyya wa qarattu alayhi qatra al-nadha
wa lamiyat al-af'a bi santu zayt.
Allah irhamu alayhim.
Kan masha'Allah, ayah man ayatila.
Wa huu kan talmida sheikh Muhammad Muhammad Abdul
Hamid.
Wa sheikh Abdurrahman al-Azhari.
Kharaj al-Azhar fi khamsinat wa sitinat.
Bin zaman, Allah irhamu.
Kan masha'Allah, sabiran.
Fa huu qaali kalaman jameelan jiddan jiddan.
Qala limadha bada'a ha'ulabi rafi, thumma
nasbi, thumma jarri, thumma al-jazam.
Qala hadha tarteem.
Satraaha fi kulli hutbin nahwiyin.
Raf, nas, jar, khaft, al-jazam.
Limadha?
Lanna indama yabda'a talib, la'allahu yakhaf,
la'allahu yahissu bil-dha'af, man ana
kayfa ata'allamu.
Wa qalu baab al-raf li yudhakiruhu bi
qawli ta'ala yarfi ilaahu ladhina amanu minkum.
Wal ladhina ootu ilmajarajat.
Fahadha ilm siyarfa'uk.
Allahu akbar.
La takhaf.
Thumma al-nasb, ila indama tatahassal aw tahsul
ala shay'in min al-ilm, nusibaka al
-khayr.
Satahsul al-mansib, mansib al-imama, mansib al
-qa'iri, mansib al-mufti.
Fa indak mansib, yani maqam.
Lakin ba'da hadha, la'alla hadha raju yatakabbar.
Yudhun, wallahi, masha'Allah.
Ta'allamtu wa hasadtu ala al-mansib, alhamdulillah.
Lakin la takhaf, ayyuha shaks.
Antakun khaafidan lima ataka Allah.
Babab khaft.
Waghfud janahak lilmu'ineen.
Don't forget to be humble.
Waman istakhdim kalimat jarr, fala tansa anta jurra
bi ilmik.
You need to be active.
Don't just be lazy.
Fa indama ta'allamtu wa hasadtu, wa rufi'tu,
wa nusibtu.
La tansa anta antashira hadha al-ilm.
Takun jariyan bima ataaka Allah.
Wa khaafidan bima wahabaka Allahu ilayh.
Jameel jidna.
Hatha min baab tarbiyah, yani.
Beautiful.
Waljazim anta mut ala yaqeen al-ilm.
Fakun jaziman bima akhattu.
Wajaziman bima fa'ant.
Wajaziman bi tawadu'ik.
Wajaziman bi rabbik.
Fa jameel, ya'n.
Wa haakadha akhadha hadha man al-shiukh.
Wallahi lam nara hadha walam mara fi ayi
kitab al-kutub.
Ma'a Allah.
Fa each of these forms, the foundation of
language.
That's the synthesis of knowledge right there.
Very nice.
When he told me, I was like, wow.
Wa hatta qala Hariru qarat hadhi al-abiatin.
Winturid an ta'rif al-i'araba li
taqtafi fi nutqiqa al-sawaba.
Fa innahu bi rafi thumma jarri.
Wal nasbi wal jazmi.
Jamee'an yajri, ya'ni.
Naseet, ya'ni.
Jamee'an yajri.
Ta khalas.
Now, we're just gonna take quickly this because
you took a lot today.
The first case is rafu.
When you hear the word raf, I don't
want you to think about dhamma.
I don't want you to think about waw.
I don't want you to think about alif.
I don't want you to think about noon.
Shi al-alamat al-raf.
What is raf?
Raf means the one that's doing something.
Because the doer will be raf if they
do good.
Ha ha ha ha.
Ilayhi yurfa'u al-kalimu al-tayyiba wa
la'amaru al-salehi.
In the Quran, if Arabic was a house,
this would be the foundation.
It's identified by what?
Waw, alif, noon.
Waw is the father.
Alif and noon are the kids.
So the origin of rafu is dhamma.
When you see dhamma on a word, it
means that word is doing something.
Yes, sir.
Alhamdulillah.
Alhamdulillah.
Suhaibun yajree.
Suhaibun yaakun.
Fatimatu tusalli.
Amatu Allahi taqoolu alhaq.
Alas.
He then, the doer is the dhamma.
That's why it's easy.
As I was reading about Abu Hanifa, with
him it said, Ibrahima rabbuhu.
I mean, when Ibrahim was tested because fatha
is the dude too that's the cool guy
he's the dude but the do is dhamma
wa idhi bitala Ibrahima rabbu man man huna
mubtali wa man hu mubtala mubtala hua rabbu
bi anna dhamma wa mubtala hua Ibrahima alayhi
salam li al-fatha li maada al-fatha
hunaka qirata bi hanifa Ibrahimo rabba hu ya
'n so if Arabic was a house this
would be the foundation it's asul ya shaykh
is dhamma remember that verse wa idhi bitala
Ibrahimo rabba hu Ibrahima rabbu hu wa la
sawfi yu'tika rab ay hu al mu'ti hu
idhi yu'tika idhan al-dhamma tadullu ala al
-aamil al-fa'il dawan hu yaf'al
aw taf'al aw yaf'alun al-muslimun
ila akhirin so when you think of rough
case think of action think of the actor
don't think of don't think of the qawait
al-qawait zayad milhara al-ta'am or
mithla milhara al-ta'am like al-laun
ala biryani.
It's just the color on the biryani.
And people, they get it confused.
They have all that rule in their mind,
but they don't understand what it is for.
Wa hada khata kabir.
Shaqsi yadhun ana arafu qawaid, lakin la ya
'rifu kayfu yutabiqa idhan ma fa'ilatuha.
As far as meaning goes, this case represents
the subject of both a noun and a
verb sentence.
Muqtada and fa'il.
Because muqtada is the doer.
Fa'il is the doer.
Alhamdu lillah.
Or declarative statement that something's happening.
Alhamdu is an action.
Lillah.
Itha ja'a nasrullah.
So nasrullah ja'a.
Hada majaz, inna nasrullah Ja'a nasrullah bi
amrillah.
Hada sirfir idhafa.
Itha ja'a nasru.
So someone asks you, manu hul majee?
Al-majee hu nasr.
Lay?
Dhamma.
Dhamma.
The second case is nasr.
Nasr is the one it's happening to it.
That's why it's called maf'oolun.
The do to.
Bihi.
If you want to use an easier word
in Arabic, ma'moolun.
But nobody uses the word, that's why I
don't use it.
But just to help you understand.
La'ana lastum maqarida, ana mara'ia.
So nasr, it's daddy, it's fatha.
It's little brothers, kasra, ya, and we'll talk
about with nouns, hadhfulnun.
But the meaning is, it's receiving an action.
It's the object of the action.
So it's not doing, it's do to.
So ra'aytan nasa.
Why nasa?
Because they're being watched.
They're not the watcher.
The watcher is Sayyidina Muhammad.
So we would say, ra'a Muhammadun al
nasa, alayhi salatu wa salam.
Why Muhammadun?
Because Muhammad alayhi salam is the one who's
doing it.
Anzalallahu al qur'aan.
Aywa.
La'ana al qur'aan huwa al munazzal,
wa rabbuna huwa al munazzil.
Subhana wa ta'ala.
The third is jarr.
Jarr is always the object of a preposition.
So fee ila an'ala min rubba ala
fee deeni laahi, wa ra'aytan nasa yadkhuluna
fee deeni laahi.
If you pay attention, the example I gave
you from one chapter, all three.
Nasrullah al nasa fee deeni.
Fana amalt hadha, on purpose.
Hatta al amthila amaltuha, something happened in the
background.
Fee easter eggs, audhu billahi, man tashaba khanfu
wa minhum.
Not trying to be like kuffar, just using
it as majaz.
Fee hunaka asrar, asrar wa ra'al amthila.
Because someone asked, nasrullahi, nasa, deeni.
You know, this is not that hard, actually.
It's in one chapter.
Al jazm hadha saab shwaya, wa sayyati.
We'll get to jazm in the future.
But here he says something important.
Wa lal asna'i man darik.
As for nouns, rafu, nasbu, khaftu, wa la
jazma feeha.
So nouns is only rafu, nasbu, jazm.
Forget jazm.
Wa lal af'ari man darika, al rafu,
al nasbu, wal jazmu, wa la khafta feeha.
So now I know khaft is only nouns.
Jazm is only verbs.
Raf and nas, both.
Sahla.
Sahla jintan.
Khalas.
We're going to stop here next time.
On Thursday, we're going to start with the
rafu case and go through each one.
So what is he going to do next?
He's going to go through each one of
these.
Don't worry too much about manqus, maqsur.
Hani, it's good, but you can go back
to it later, and we're going to practice
it a lot.
Yeah.
What's important now?
What's he going to teach you next?
Just like he taught you, how do you
recognize a noun?
How do you recognize an article, a preposition?
He's going to teach you.
This is how you recognize something is raf.
Why?
Because it's doing things.
This is how you recognize nasb.
It's being done too.
It's how you recognize jar.
It's the object of a preposition or a
possessive.
So who's raising?
Allah.
So Allah is the raiser.
Amanu is the raised.
Maf'ul, mansub.
Also is mansub.
So who here?
This is the doer, but it's the
doer.
I focus on the meaning.
The rule is important, but I focus a
lot on the mean.
Because after a while, nobody who reads Arabic
now, Omar can tell you, they're not reading
with the rules.
Yeah.
They're habituated.
When you say taqammus, it became like his
taqammus, like his qamis.
Then I gave some examples.
Like here, you can see these are good.
Who's talking?
Allah.
Is dual.
Two men said.
Wow.
Wow.
Wow.
So.
Yeah, yeah, yeah.
We need to do twice a week.
Okay.
So that's confirmed.
And then for next time.
And.
So.
Sometimes she makes mistakes.
One time, you know, I said to her
today, why don't you just say you don't
know?
She said, I'm sorry.
Please help me.
Oh, yeah.
It does that.
I don't know how to say I don't
know.
Yeah.
In a fasih way.
It was like, I don't know how to
say I don't know.
It's like a pathology.
If you don't know.
Okay.
We're going to coordinate.
Okay.
So on the on the on the homework,
inshallah, a little bit of review.
Salamu alaikum.