Establishing The Principles | Ustaad Fahd At-Tahiriyy | As-Sarf 1

بسم اهلل الرمحن الرحيم

احلمد هلل رب العاملني وصلى اهلل وسلم وبارك على نبينا حممد وعلى آله وصحبه أمجعني, أما بعد

Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of

Allaah, his family, companions and followers until the Last Day and began:

REVIEW

The forms of the ماض are of three

What is meant by the word ‘Maadh’? The past Verb.

Not the Past tense, because the technical meaning is asked and not the linguistic

meaning. And that what concerns us is the Technical meaning.

Even though the maadh meant linguistically ‘the past tense’, but it is used by the

Scholars of Arabic Technically to express the verb which implies an act taking place

in the past tense.

To form what is called ضارعاضي we use , امل

.as our template starting point امل

Turning from ‘he did’ to ‘he does’

As-Sarf (Morphology) ~ Class Seven

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1- We add one of the letters of أ – ن – ي – ت to the beginning of the verb. But

in this case we add the letter ‘ي’

2- We give that added letter a fathah.

3-We silence ‘the faa’

4- We turn the fathah on ‘the laam’ to a dhammah

Example:

The Arabs have combinations of the Past verb form with the Present verb form, which

are Six:

There are different ways that the Arabs speak and pronounce the verbs according to

those different combinations.

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There are Nine possible combinations (3×3), but the Arabs spoke of Only Six

combinations (Chapters).

NEW MATERIAL

Examples of the Chapters:

Chapter One:

Bringing these three root letters to the scale ف عل (past verb) , it will become عبد

That means that you will not say عبد neither will you say عبد , because the Arabs

didn’t say it that way.

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When we turn this Past verb into its Present verb, the only way we can say it is on the scale

of يفعل , so we say يعبد.

Here you don’t say يعبد neither do you say يعبد

As هللا سبحانه وتعالى said:

الذين قالوا إن الل ه ثالث ثلثة وما من إل ه إل إل ه واحد وإن ل كفر لقد هم عذاب أليم ينت هوا عما ي قولون ليمسن الذين كفروا من

Surely, disbelievers are those who said: “Allah is the third of the three (in a Trinity).” But

there is no ilah (god) (none who has the right to be worshipped) but One Ilah (God -Allah).

And if they cease not from what they say, verily, a painful torment will befall the disbelievers

among them. [5:73]

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كفر – كفروا (Maadh,with a fathah on the ‘Ayn).

يا أي ها الذين آمنوا آمنوا بالل ه ورسوله وال كتاب الذي ن زل على رسوله فر وال كتاب الذي أنزل من ق ب ل ومن بالل ه وملئكته وكتبه ورسله وال ي و م يك

خر ف قد ضل ضلل بعيدا ال O you who believe! Believe in Allah, and His Messenger (Muhammad SAW), and the Book

(the Quran) which He has sent down to His Messenger, and the Scripture which He sent

down to those before (him), and whosoever disbelieves in Allah, His Angels, His Books, His

Messengers, and the Last Day, then indeed he has strayed far away.[4:136]

يكفر (Mudaari’, with a dhammah on the ‘Ayn)

Chapter Two:

This means that there are some verbs which follow this pattern this way of saying it.

وتعالىهللا سبحانه said:

الل ه مثل ق ر ية كانت آمنة مط مئنة يأ تيها رز ق ها رغدا م ن كل مكان و ضرب

ن عون و ف با كانوا يص وع وال فكفرت بأن عم الل ه فأذاق ها الل ه لباس ال

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And Allah puts forward the example of a township (Makkah), that dwelt secure and well

content; its provision coming to it in abundance from every place, but it (its people) denied

the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger

(famine) and fear, because of that (evil, i.e. denying Prophet Muhammad SAW) which they

(its people) used to do. [16:112]

ضرب (Maadh, with a fathah on the ‘Ayn)

And also:

تمل السي ل زبدا رابيا وما دية بقدرها فاح أنزل من السماء ماء فسالت أو ق لك يض رب الله احل يوقدون عل ي ه ف النار اب تغاء حل ية أو متاع زبد م ث له كذر ض كث ف ال هب جفاء وأما ما ينفع الناس ف يم وال باطل فأما الزبد ف يذ

ثال م لك يض رب الله ال كذ

He sends down water (rain) from the sky, and the valleys flow according to their measure,

but the flood bears away the foam that mounts up to the surface, and (also) from that (ore)

which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it,

thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes

away as scum upon the banks, while that which is for the good of mankind remains in the

earth. Thus Allah sets forth parables (for the truth and falsehood, i.e. Belief and disbelief).

[13:17]

يضرب (Mudaari’, with a kasrah on the ‘Ayn)

غسل : He washed

يغسل : He washes

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:said هللا سبحانه وتعالى

تم إل الصلة وجوهكم وأي ديكم إل فاغ سلوا يا أي ها الذين آمنوا إذا قم وإن كنتم جنبا فاطهروا ال مرافق وام سحوا برءوسكم وأر جلكم إل ال كع ب ني تم وإن كنتم مر ضى أو على سفر أو جاء أحد م نكم م ن ال غائط أو لمس

الن ساء ف لم تدوا ماء ف ت يمموا صعيدا طي با فام سحوا بوجوهكم وأي ديكم م ن ه ما يريد الل ه ليج عل علي كم م ن حرج ول كن يريد ل يطه ركم وليتم نع مته

كرون علي كم لعلكم تش

O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your

hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash)

your feet up to ankles. If you are in a state of Janaba (i.e. had a sexual discharge), purify

yourself (bathe your whole body). But if you are ill or on a journey or any of you comes from

answering the call of nature, or you have been in contact with women (i.e. sexual

intercourse) and you find no water, then perform Tayammum with clean earth and rub

therewith your faces and hands. Allah does not want to place you in difficulty, but He wants

to purify you, and to complete His Favour on you that you may be thankful. [5:6]

اغسلوا Even though this is the Amr and not the Mudaari’, but it is formed from the

Mudaari’ (kasrah on the ‘Ayn).

جلس : He set up

ي جلس : He sits up

They don’t say جلس neither do they say جلس

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And for the Mudaari’ they don’t say ي جلس neither do they say ي جلس The Maadh will be on the scale of ف عل

The Mudaari’ will be on the scale of يفعل.

Chapter Three:

They do not say فتح neither do they say ف تح.

As هللا سبحانه وتعالى said:

نا لك ف ت حا مبينا إنا ف تح Verily, We have given you (O Muhammad SAW) a manifest victory. [48:1]

And:

ثون هم وإذا لقوا الذين آمنوا قالوا آمنا وإذا خل ب ع ضهم إل ب ع ض قالوا أتد با ف تح الل ه علي كم لي حاجوكم به عند رب كم أفل ت ع قلون

And when they (Jews) meet those who believe (Muslims), they say, “We believe”, but when

they meet one another in private, they say, “Shall you (Jews) tell them (Muslims) what Allah

has revealed to you [Jews, about the description and the qualities of Prophet Muhammad

Peace be upon him , that which are written in the Taurat (Torah)] , that they (Muslims) may

argue with you (Jews) about it before your Lord?” Have you (Jews) then no

understanding?[2:76]

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ف تحنا (Maadh,with a fathah on the ‘Ayn)

ف تح (Maadh, with a fathah on the ‘Ayn)

Its Mudaari’ has also a fathah on its ‘Ayn.

:said هللا سبحانه وتعالى

ن نا رب نا ث تح قل ي مع ب ي ق وهو ال فتاح ال عليم ي ف ن نا باحل ب ي Say: “Our Lord will assemble us all together (on the Day of Resurrection), then He will

judge between us with truth. And He is the (Most Trustworthy) AllKnowing Judge.” [34:26]

يفتح (Mudaari’, with a fathah on the ‘Ayn)

They don’t say ذهب neither do they say ذهب

Be carefull when pronouncing the dhaal, don’t say Zahaba (with the Zay), but

Dhahaba. When you say the ‘Zay’, your tongue does not exceed the boarders of your

teeth, but when you say the ‘Dhaal’, your tongue comes out of it pressing against the

upper teeth.

As هللا سبحانه وتعالى said:

له ت و قد نارا ف لما أضاءت ما حو الل ه بنورهم ذهب مث لهم كمثل الذي اس وت ركهم ف ظلمات ل ي ب صرون

Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around

him, Allah took away their light and left them in darkness. (So) they could not see. [2:17]

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ذهب (Maadh, with a fathah on the ‘Ayn)

And:

تمل السي ل زبدا رابيا وما دية بقدرها فاح أنزل من السماء ماء فسالت أو ق لك يض رب الل ه احل يوقدون علي ه ف النار اب تغاء حل ية أو متاع زبد م ث له كذ

هب وال باطل فأم ا الزبد ر ض ف يذ كث ف ال جفاء وأما ما ينفع الناس ف يم ثال م لك يض رب الل ه ال كذ

He sends down water (rain) from the sky, and the valleys flow according to their measure,

but the flood bears away the foam that mounts up to the surface, and (also) from that (ore)

which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it,

thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes

away as scum upon the banks, while that which is for the good of mankind remains in the

earth. Thus Allah sets forth parables (for the truth and falsehood, i.e. Belief and disbelief).

[13:17]

نه ث ي عله ركاما ف ت رى ال ود ق ي رج أل ت ر أن الل ه ي ز جي سحابا ث ي ؤل ف ب ي من خلله وي ن ز ل من السماء من جبال فيها من ب رد ف يصيب به من يشاء

رفه عن من يشاء يكاد سنا ب ر قه ب صار ويص هب بال يذ See you not that Allah drives the clouds gently, then joins them together, then makes them

into a heap of layers, and you see the rain comes forth from between them. And He sends

down from the sky hail (like) mountains, (or there are in the heaven mountains of hail from

where He sends down hail), and strike therewith whom He will, and averts it from whom He

wills. The vivid flash of its (clouds) lightning nearly blinds the sight. [Tafsir At-Tabari].

[24:43]

يذهب (Mudaari’, with a fathah on the ‘Ayn).

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They don’t say سئل neither do they say سؤل.

As هللا سبحانه وتعالى said:

سائل بعذاب واقع سأل

A questioner asked concerning a torment about to befall [70:1]

سأل (Maadh, with a fathah on the ‘Ayn)

And:

ألونك ب ر يس هما أك ر وال مي سر قل فيهما إث كبي ومنافع للناس وإث م عن ال الل ه لكم لك ي ب ني ألونك ماذا ينفقون قل ال عف و كذ عهما ويس من ن ف

يات لعلكم ت ت فكرون ال They ask you (O Muhammad SAW) concerning alcoholic drink and gambling. Say: “In them

is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit.”

And they ask you what they ought to spend. Say: “That which is beyond your needs.” Thus

Allah makes clear to you His Laws in order that you may give thought.” [2:219]

ألون أيان ي و م الد ين يس They ask; “When will be the Day of Recompense?” [51:12]

أل ول يما يس يم ح ح

And no friend will ask of a friend, [70:10]

يسألون (Mudaari’, with a fathah on the ‘Ayn)

يسأل (Mudaari’, with a fathah on the ‘Ayn)

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Chapter Four:

As هللا سبحانه وتعالى said:

فه وث لثه وطائفة م ن الذين ي ع لم إن ربك أنك ت قوم أد ن من ث لثي اللي ل ونص أن ل ن ت صوه ف تاب علي كم فاق رءوا ما علم معك والل ه ي قد ر اللي ل والن هار ر ض علم ت يسر من ال قر آن ربون ف ال أن سيكون منكم مر ضى وآخرون يض ي ب ت غون من فض ل الل ه وآخرون ي قاتلون ف سبيل الل ه فاق رءوا م ا ت يسر من ه موا لنفسكم وأقيموا الصلة وآتوا الزكاة وأق رضوا الل ه ق ر ضا حسنا وما ت قد

ت غ فروا الل ه إن الل ه را واس را وأع ظم أج م ن خي تدوه عند الل ه هو خي غفور رحيم

Verily, your Lord knows that you do stand (to pray at night) a little less than two-thirds of the

night, or half the night, or a third of the night, and so do a party of those with you, And Allah

measures the night and the day. He knows that you are unable to pray the whole night, so He

has turned to you (in mercy). So, recite you of the Quran as much as may be easy for you.

He knows that there will be some among you sick, others travelling through the land, seeking

of Allah’s Bounty; yet others fighting in Allah’s Cause. So recite as much of the Quran as

may be easy (for you), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and lend to

Allah a goodly loan, and whatever good you send before you for yourselves, (i.e. Nawafil

non-obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah, etc.), you will

certainly find it with Allah, better and greater in reward. And seek Forgiveness of Allah.

Verily, Allah is Oft-Forgiving, Most-Merciful. [73:20]

علم (Maadh, with a kasrah on the ‘Ayn).

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يعلم (Mudaari’, with a fathah on the ‘Ayn)

Originally speaking there is no علم neither is there علم

The Mudaari’ is not يعلم neither is it يعلم , but it is يعلم

As هللا سبحانه وتعالى said:

نا لم م ا أي دينا أن عاما ف هم لا مالكون عملت أول ي رو ا أنا خلق Do they not see that We have created for them of what Our Hands have created, the cattle, so

that they are their owners. [36:71]

الصاحلات وذكروا الل ه كثيا وانتصروا من ب ع د ما إل الذين آمنوا و عملوا

ظلموا وسي ع لم الذين ظلموا أي منقلب ينقلبون

Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous

deeds, and remember Allah much, and reply back (in poetry) to the unjust poetry (which the

pagan poets utter against the Muslims). And those who do wrong will come to know by what

overturning they will be overturned. [26:227]

عملت (Maadh, with a kasrah on the ‘Ayn)

عملوا (Maadh, with a kasrah on the ‘Ayn)

ران لسع يه وإنا له كاتبون ي ع مل فمن من الصاحلات وهو مؤ من فل كف

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So whoever does righteous good deeds while he is a believer (in the Oneness of Allah Islamic

Monotheism), his efforts will not be rejected. Verily! We record it in his Book of deeds.

[21:94]

واب وقدور راسيات ي ع ملون له ما يشاء من حماريب وتاثيل وجفان كال را وقليل م ن عبادي الشكور اع ملوا آل داوود شك

They worked for him what he desired, (making) high rooms, images, basins as large as

reservoirs, and (cooking) cauldrons fixed (in their places).“Work you, O family of Dawud

(David), with thanks!” But few of My slaves are grateful. [34:13]

را ي ره ﴿٧﴾ ومن ي ع مل فمن مث قال ذرة شرا ي ره ﴿٨﴾ ي ع مل مث قال ذرة خي

So whosoever does good equal to the weight of an atom (or a small ant), shall see it. And

whosoeverdoes evil equal to the weight of an atom (or a small ant), shall see it. [99:7-8]

يعمل (Mudaari’, with a fathah on the ‘Ayn).

يعملون (Mudaari’, with a fathah on the ‘Ayn).

They do not say س مع neither do they say س مع

As said:

تب ما قالوا سع لقد الل ه ق و ل الذين قالوا إن الل ه فقي ون ن أغ نياء سنك ر يق نبياء بغي حق ون قول ذوقوا عذاب احل لهم ال وق ت

Indeed, Allah has heard the statement of those (Jews) who say: “Truly, Allah is poor and we

are rich!” We shall record what they have said and their killing of the Prophets unjustly, and

We shall say: “Taste you the torment of the burning (Fire).” [3:181]

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تكي إل الل ه سع قد الل ه ق و ل الت تادلك ف زو جها وتش مع والل ه يع بصي يس تاوركما إن الل ه س

Indeed Allah has heard the statement of her (Khaulah bint Tha’labah) that disputes with you

(O Muhammad SAW) concerning her husband (Aus bin As-Samit), and complains to Allah.

And Allah hearsthe argument between you both. Verily, Allah is All-Hearer, All-Seer. [58:1]

ع .(Mudaari’, with a kasrah on the ‘Ayn) س

It is – عا عتما – سع – سعت – س سعت – سعتم – سعت – سعوا – سعن .س

قال ل تافا إنن معكما أس ع وأرى

He (Allah) said: “Fear not, verily! I am with you both, hearing and seeing. [20:46]

أسع (Mudaari’, with a fathah on the ‘Ayn).

Chapter Five:

Here you can say the Mudaari’ in both ways يسب and يسب.

But as for the Maadh you can say it only one way, which is حسب.

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As هللا سبحانه وتعالى said:

ت رحوا السي ئات أن ن علهم كالذين آمنوا وعملوا حسب أم الذين اج الصاحلات سو اء حم ياهم ومات هم ساء ما ي كمون

Or do those who earn evil deeds think that We shall hold them equal with those who believe

(in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, in their present

life and after their death? Worst is the judgement that they make. [45:21]

نا جهنم أ فحسب لياء إنا أع تد الذين كفروا أن ي تخذوا عبادي من دون أو لل كافرين ن زل

Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah’s

Messengers, ‘Iesa (Jesus), son of Maryam (Mary), etc.] as Auliya’ (lords, gods, protectors,

etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in

the Oneness of Allah Islamic Monotheism). [18:102]

حسب (Maadh, with a kasrah on the ‘Ayn)

تبون ي سبون أم مع سرهم ون واهم ب لى ورسلنا لدي هم يك أنا ل نس Or do they think that We hear not their secrets and their private counsel? (Yes We do) and

Our Messengers (appointed angels in charge of mankind) are by them, to record.[43:80]

رك سدى أ ي سب نسان أن ي ت ال Does man think that he will be left Suda [neglected without being punished or rewarded for

the obligatory duties enjoined by his Lord (Allah) on him]? [75:36]

يسبون (Mudaari’, here it has a fathah not a kasrah).

يسب (Mudaari’, here it has a fathah not a kasrah).

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يرث , Here in the Mudaari’ ,‘the Faa of the word’, which is the Waaw has been

dropped, and this is due to a Principle that will be shared in the near future in shaa

Allaah.

As هللا سبحانه وتعالى said:

نا منطق الطي وأوتينا من كل و ورث سلي مان داوود وقال يا أي ها الناس عل م ء إن ه ذا لو ال فض ل ال مبني شي

And Sulaiman (Solomon) inherited (the knowledge of) Dawud (David). He said: “O mankind!

We have been taught the language of birds, and on us have been bestowed all things. This,

verily, is an evident grace (from Allah).” [27:16]

ورث (Maadh, with a kasrah on the ‘Ayn).

نا ي ر جعون نرث إنا ن ن ها وإلي ر ض ومن علي ال Verily! We will inherit the earth and whatsoever is thereon. And to Us they all shall be

returned, [19:40]

نرث (Mudaari’, with a kasrah on the ‘Ayn (notice ‘the Faa of the word’ –the waaw-

has been dropped).

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يرع , here the Waaw has been dropped for the same reason.

Chapter Six:

As هللا سبحانه وتعالى said:

علون كب ر تا عند الل ه أن ت قولوا ما ل ت ف مق

Most hateful it is with Allah that you say that which you do not do. [61:3]

كب ر (Maadh, with a dhammah on the ‘Ayn).

ب ر أو خل قا م ا ف صدوركم فسي قولون من يعيدنا قل الذي فطركم أول يك مرة فسي ن غضون إلي ك رءوسهم وي قولون مت هو قل عسى أن يكون قريبا

“Or some created thing that is yet greater (or harder) in your breasts (thoughts to be

resurrected, even then you shall be resurrected)” Then, they will say: “Who shall bring us

back (to life)?” Say: “He Who created you first!” Then, they will shake their heads at you

and say: “When will that be ?” Say: “Perhaps it is near!” [17:51]

يكب ر (Mudaari’, with a dhammah on the ‘Ayn).

An interesting thing that we will find out in the near future in shaa Allaah, is that verbs

follow different chapters sometimes for different meanings.

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Sometimes the same root letters is spoken in two different ways, because of a change in its

meaning.

Like: كب – يكب ر (Same root letters as كب ر)

كب : It/he grew (became bigger)

كب – يكب ر would be of Chapter Four.

How is it different of كب ر? In كب ر it became a natural disposition/ a fixed quality.

(And this we will learn later in shaa Allaah).

عظم – يعظم

حسن – يسن

ث قل – يثقل

EXTRA MATERIAL

Principle: Matching the two Haraka’s of the two ‘Ayns (the maadh and the Mudaari’) is

an oddity.

Originally the Arabs differ between the haraka’s of the two ‘Ayns, and if they match then

there has to be an exception.

This exception goes either to one of two things:

Limited usage

A Condition

This will be explained in more detail in shaa Allaah

~~~ END OF CLASS ~~~

Notes transcribed by: Umm Sufyaan Al Maghribiyyah