dr abdur rahim ahadith sahlah with iraab and notes

5/26/2018 Dr Abdur Rahim Ahadith Sahlah With Iraab and Notes

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Hadith 1:

: :" ." 1st sentence

(Ruwiya) = hidden passive verb past tense.

3n = from, harf jarr,

jabir = majroor

(radiyallahu 3nh) = jumlah mu3tarida.

2nd sentence:

qal = verb + doer/agent (hidden 'he'

3rd sentence:

qal = verb

rasulullah = (mudaf + mudaf ilayh) = fa3el

(sallallahu alyh wa sallam) = Jumlah mu3tarida.

4th sentence:La ta2kuluu: verb nahy + fa3el (damir)

bi = harf jarr

alShimaal = majrur

5th sentence:

Fa = fa isti2nafiya

inna = harf mushabbah bilFe3l

alShytaan = ism inna

Ya2kul = fe3l + fa3el (hidden huwa)

bi = harf jarr.

Alshimaal = majruur.

6th sentence:

rawa = verb

hu = maf3ool bih object

Muslim = fa3el


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TRANSLATION:

Jabir (may Allah be pleased with him) reported Allah's Messenger (may peace be upon him) having said:

Do not eat with your left hand, for the Satan eats with his left hand.

Some important points:

La = La al nahiyah that makes the mudhaari majzoom

ShImaal with an I = Left

ShAmaal with an A = North

Fa = Taaleeliyah indicating the reason - therefore translated as for/because.

The fa of sabab is used to indicate that something will cause/lead to such and such. The fa of ta'lil is usedto indicate that the reason for the mentioned hukm is such and such. There is a clear difference

between the two, based on the clear difference between ta'lil and sabab in language and in usul.

In this hadith, the shaytan eating with his left is not the effect of your eating with the left, i.e. your

eating with your left does not cause shaytan to eat with his left. Rather the reason why we are asked to

not eat with our left is because shaytan eats with his left.

Question:

Please translate the sentence and also tell me the use of here.Answer:

This faais Harf aTf.

This faaalso has the additional task of telling us why to do something (sababiyyah).

In English it can be translated as

Get up as the adhaan has already been proclaimed.

So it gives you the reason why you should get up.

Here is another example:

Laa takuluu bi shshimaali fa inna shshayTaana yakulu bi shshimaali.


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Hadith 2: Translation and Iraab, Ahadith Sahlah - Easy Ahadith

: : " ... ". ()On (the authority of) Abu hurayrah may Allah be pleased with him; he said: the prophet may Allah give

blessing to him and upon him be peace said: A strong believer is better and more beloved to Allah than a

weak believer. Narrated (by) Muslim

I would translate as "From Abu Hurayra; he said...". Those translations which go with on the authority of

are being loose (linguistically) since there is no 'on' ('ala) here nor any mention of authrotiy...probably inorder to convey the right meaning given the context. I don't think there is a need for that though

This hadith mentions that Allah SWT loves the genus of strong believers - this is similar to the example

given in the third last line above in the picture.

I think it's worth keeping in mind that even in English the definite can be a reference to the genus. As

such i think that the translation containing the definite article "the" can still refer to the genus in

translation.


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Hadith 3: Translation and Parsing (Iraab), Ahadith Sahlah - Easy

Ahadith

" : ". (

- Fel - Faail - mutalliq jaar majroor - maatoof 1

." maatoof 2This hadith was discussed at some length a few months ago and here are some important comments

and answers to the question - Why Mudhaari was used for Amr (command).

Noman Ali Khan:

I can't comment on the Hadith but on the use of mudare for amr. It illustrates its an expectation where

it should be a matter of fact. The Muslim eats with his right hand. That's the same as saying that this is a

standard and an obvious expectation.

Uthman Badar

It's a normal jumla fi'liyyah with a normal mudhari, but the khabr it benefits is in the meaning of an

imperative.

Using the khabr to intend insha' (khabr and insha' being the two types of *meanings* sentences benefit)

is common in Arabic, and particularly in the primary texts since their context is that of law-giving. In the

Qur'an for instance,

"Women who are divorced wait, keeping themselves apart, three courses" (2:228) which is a informative

sentence intending a command; and

"None touch it save the purified" (56:79) i.e. the Quran; which is an informative sentence intending a

prohibition (and the main evidence for the prohibition of touching the Qur'an without wudu).

This discussion is beyond nahw and sarf though. You'll come across it in the other sciences of Arabic, or

in the discussion on language in usul.


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Nabeel Alkhalidy

This is discussed in the balagha books and scholars mention that the mudari can be used for the

meaning of a command. This command is done in a subtle manner and shows more respect to the

addressed. Some scholars even go to the extent of assuming a Laam Al Amr, but even in English we

might use the present tense to indicate an amr. e.g a teacher walk in class and finds students standing in

the classroom and says "students are to be sitting down in their chairs when the teacher walks in" it's

less direct than saying " sit down!". Also another point is that the speaker needs to be in a position of

authority to use this type of command.

Mudhaari is being used to show an expectation in this hadith and thus the hadith is often translated as

using "should/shall". So using Faraz's translation and modifying it, we have:

Rasool Allah (Peace and blessings be upon him) said: "The young (lit. small) SHOULD give salam to the

old (lit. big/large); the walking one to the sitting one; the small (in number/group) to the many". [Agreed

upon (ie Bukhari and Muslim narrated)]
https://www.facebook.com/faraznom


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Narrated Anas (May Allah be pleased with him), from Prophet (Blessings and peace be upon him), he

said, "The deceased follows three things, his family, his wealth and his deeds. Two (of them) will return.

One (of them) will remain, his family and his wealth will return but his deeds will remain"

(hope u'd understand my inconvenience with translation)

I think the first line should be "Three things follow the deceased", instead of "The deceased follows

three things." Thalaathatun is marfoo'.

Ahluhu = ma3toof alayh,

wa = Harf 3tf

Maaluhu = ma3toof and ma3toof alayh

wa = harf 3tf

3amaluh = ma3toof

altogether = badal al kull of thalatha

So is "ahluhu, wa maaluhu, wa 'amaluhu" badal kulli min al kulli or atf al-bayan? Sorry I can't read this

bit clearly from the image.

ShafiulBasically, the picture says that the "ahluhu, wa maaluhu, wa 'amaluhu", could be called BOTH atf

ul bayaan or Badal ul Kul. And this is true in most cases.

All badal ul kul are atf ul bayaan but not vice versa.

//How can we distinguish between badal and 'atf alBayan? //

In a sentence containing Badal and Mubdal Minhu

1. Badal can be dropped without disrupting the meaning or construction.

2. An 3amil hypothetically can be brought before both the mubdal minhu and Badal and this will not

affect the meaning or construction of the sentence.

The above two conditions are not true for Atf ul bayaan.

Tabia / Yatbau = To walk in the footsteps literally, though this could be metaphorical.

Ittaba3a = To obey
https://www.facebook.com/shafiul.huqhttps://www.facebook.com/shafiul.huq


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Dr Abdur Rahim further expounds on the difference between Badal and Atf ul Bayaan:

Grammarians say that any instance of atf al-bayan can also be badal al-kulli also except

in the following cases:

In atf al-bayaan both the elements should either be ma"rifah or nakirah. If they differ in

this regard, the second element is badal, not atf al-bayaan,

Here ,can be both badal as well as atf al-bayaan. But in .the second element cannot be atf al-bayaan as the first element is nakirah and secondis ma"rifah.

In some cases, atf al-bayaan is an integral part of the sentence, and cannot be omitted,e.g.:

.Here, if is omitted, the sentence has no meaning.I think this much is enough to understand the difference between them.


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wa = Harf 3tf


wa = harf 3tf

3amaluh = ma3toof














Ittaba3a = To obey


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wa = Harf 3tf


wa = harf 3tf

3amaluh = ma3toof














Ittaba3a = To obey

Dr Abdur Rahim further expounds on the difference between Badal and Atf ul Bayaan:


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Grammarians say that any instance of atf al-bayan can also be badal al-kulli also except in the following cases:

In atf al-bayaan both the elements should either be ma"rifah or nakirah. Ifthey differ in this regard, the second element is badal, not atf al-bayaan,

Here ,can be both badal as well as atf al-bayaan. But in .the second element cannot be atf al-bayaan as the first element is nakirahand second is ma"rifah.

In some cases, atf al-bayaan is an integral part of the sentence, andcannot be omitted, e.g.:

.Here, if is omitted, the sentence has no meaning.I think this much is enough to understand the difference between them.


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Whoever builds for Allah a mosque, Allah will build for him a house in jannah. Narrated (by) Muslim.

Why do you keep putting the 'by' in brackets, Faraz?

I think literally it is "Muslim narrated it."??

Yeah, precisely. It would be "Muslim narrated it", but that sounds archaic/lame in English. But the point

of the exercise is for us to master translation, not contextual english norms (lol) so i try to indicate both

the actual translation but also what would be a more conventional english understanding, where

possible.

I would translate it as "Muslim narrated it", at least for the purpose of our exercise, because the phrase

"narrated by Muslim" implies that the Arabic verb being translated is passive - which is not the case.

Moreover, is a complete sentence, whereas, Narrated by Muslim is not.

Man = ism ash shart

bana lillah masjidan = shart

banaAllahu lahu baytan filJannah = jazaa/ jawaab ashShart

Can we do mubtada khabr instead of jaza & shart? So "man...masjidan" mubtada and the rest khabr?

Man is mawsoof and 'bana...masjidan' is sifah? I think that's how I learnt but need to check.

Then, 'man' would be 'man mawsul'. And it'd be translated, "Who built for Allah a mosque, for him Allahmade a house in the jannah'. If 'man' is a 'man lishshart', the translation will be a meaningful one. If

'man' means conditions, the verbs will always have a futuristic meaning despite the use of fe3l madi.


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" (: : " .(

Ali ibn Abi Talib, may Allah be pleased with him, said: The Messenger of Allah, peace be upon him took sllk and placed t into

his right (hand) and took gold and placed it into his left (hand), then said: these two are haram upon the males of mynation . From Ahmed Abu Dawud.
https://www.facebook.com/photo.php?fbid=10153881696485182&set=gm.224127807789422&type=1


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1

When KhabarNot Required to

Agree with Mubtadain Number

Question

Assalaamu alaikum

In Hadiith6 in the compilation, is there anexception to the ruling of the khabarmatching the mubtadain

number?

Or at least regarding the khabarand ismof inna?

.

Why not ?

Jazaak Allahu khairan yaa Sheikh.

DrVaniya.comQ & A

)(


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2

Answer

Our Shaykh Dr. V. Abdur Rahim replied (quote):

The word

is a maSdar, and maSdarsusually remain

unchanged.

Note that in the following Hadiith, the mubtada'is

feminine, but the khabar has unchanged:

.

) :56(

He who wittingly claims to be born to some one other than

his father will be barred from paradise.

(end reply)

DrVaniya.com

Admin.s note : Related Reading : Grammar Lesson 4 :

(Agreement between the mubtadaand khabar) - discusses when the khabaris not required

to agree with the mubtada in gender.


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"

Ma: Ma almawsul

byn: mudaf

baity: (mudaf+mudaf ilaih) ma3tuf 3alaih

w : harf 3tf

minbary: (mudaf + mudaf ilaih) ma3tuf

baity wa minbary : mudaf ilaih

'bayna byti wa minbari': silah

'ma byn byty wa minbary': (Mawsul+silah) mubtadarawda : khabr

mn : hrf jr (min at-tab3idiyya)

riyad alJannah: (mudaf+ mudaf ilaih): majrur

ism mawsool+silah= mubtada

rawda=khabarmin....= mutaliq e khabar

and the full sentence is maqolah ... mafool bhi for the verb qala

Rawdah is the Khabar - Khabar is conveying information about the subject. What comesafter IS is the Khabar.

here Ma is ism mawsool Translation:

That which is between my house and my pulpit is a garden from the gardens of

Paradise.


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." : " (). The Prophet (SAW) said, "Do not pray to the graves. And do not sit on

them." Muslim narrated it.

La' is for 'nahy'.

Tusalluu (Fe'l and Fa3el is waw) La nahiya makes mudhari majzoom and

here the sign of mudhari becoming majzoom is dropping of noon

ila (harf jarr)

alqubuur (majruur)

wa : waw al atf (.)la tajlisuu (same)

3alaiha (harf jarr + majruur)

:: :. ( : (

: : : : = + +


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: " : : " : ". : "

: " : ". ().". -...-....-....-.....- -..-...-...-...

-...-... -...-....-...-...-

swt...- -....-

.-...-... ....- ...--. -

-...-....ibn is Naat thats why hamzatulwasl is dropped + masood (name )is masculine

if its feminine eg hamzatulwasl does not drop even though its coming as naat

+ : :. 2::.+1


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-: :.

:.:::::::+:.:1:: ::.::2:::.: ::( +:( ::


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.......:.:

= The iraab of birruin the Hadiith is:

maTuuf of the word al-Salaatu.

The word al-Salaatu is khabar as it is the reply to the question:

Ayyu l-amali aHabbu ilaa l-Llaahi?

The full reply / taqdiir, is:

aHabbu l-amali ilaa l-Llaahi al-Salaatu alaa waqti-haa.

Birru l-waalidaynis the reply to the question: thumma ayyun?

Thummais Harf aTf here, so the taqdiir now is:

aHabbu l-amali ilaa l-Llaahi al-Salaatu alaa waqti-haa thumma birru l-waalidayni thumma l-jihaadu fi

sabii lillaah.

= idhaafah ma3nawiyyah because it is masdar. Idhaafah lafziyyah can be formed from mushtaqonly.


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". ( : " ). Messenger of Allah (Pbuh) said that the best of you is the one who learns the

Quran and teaches it. (Al-Bukhari)

::::++= :::

: ( :: : : :: : += :'khayru' is mubtada, marfuu" and muDaaf.

'man' is ism mawSuul - It is khabar, fii maHalli raf".

ta"allama l-qur'aana ... is Silatu l-mawSuul, laa maHalla la-haa fii l-i"raab.

As a rule, Silatu l-mawSuul has no i"raabic status.


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:" ". ().

- - - - - -- - - - -

- - ()- al haaliyah

-- - -


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TIP: When classifying the Waaw as atf, see if the either sides of

the waaw match, i.e. the left and right sides of the waawshould have the SAME STRUCTURE (Jumlah Ismiyyah - Jumlah

Ismiyyah, Mufrad - Mufrad, Jumlah Feliyah - Jumlah Feliyah).

In this hadith, this is not the case clearly. The position of

maatoof alaihi has a jumlah feliyah whereas the position of

maatoof has a jumlah ismiyyah. Therefore, this waaw cannot be

atf - it has to be something else. Considering the meaning of

the sentence, it is clear that the waaw is haaliyah.

Translation:

Do not prevent your women from (going to) the mosques,

although their houses are better for them.


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". ( ).( ( :() :: ( ( : : : : : :: :

its mutalAq is mahzoof : : : : : + : :: :


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" : : ". . (). :

-- -- ----- --

- - -- -- --

---- - ::: .....

+.= +: :: (: : ) :: :.+=::: .......=::

: : +_=....


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: ::: : : : :::: = + ...=

++= =::......... ++ Translation:

The Prophet (SAW) said: He who dies associating anything with Allah will enter the Fire. And I said,

"He who dies without associating anything with Allah will enter Jannah."

The ana is for emphasis of the pronoun in qultu, and the sentence (wa qultu ana) is to differentiate

between the statement of the Prophet (saw) and the statement of the narrator.

al-naar and al-jannah are maf'ul bihi, not dharf makan. 1. Dakhala (to enter) is a fi'l muta'adi therefore

takes maf'ul bihi which would be the placed entered;

2. The role of dharf makan is very different to that of maf'ul bihi in the jumla fi'lliya. The latter is the

object of the act, whereas the former is the place in which/where the act takes place (hence called

maf'ul fihi). In most cases the different will be clear, but sometimes, like in this case, I can understand

how both may seem to apply, but there's still a clear difference in meaning, which is that if al-naar was

dharf makan the meaning would be, "he will enter (something) at/in the fire", but if is maf'ul bihi the

meaning is, "he will enter the fire".


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Dakhala is laazim or muta'adi and could have a direct object ( e,g,dakhaltu Albayt) or an indirect object (

the ayah- Udkhuloo fil silmi kaafaah). If you look at the slide below Al ghurfah is a mafool bihi and bayt is

mafool feehi. When the harf jaar fee is used as an indirect object then that which is entered is not

physical e,g entering Islam.

Is

????

omitting the harf jar in some verbs is something done by the arabs ( Sama'i) and we cant do it to any

verb. Another verb that the arabs sometime omitted the harf jar is Shakara, which sometimes takes

direct object or with the harf Jaar Laam. The Mafool Fihi is in the second sentence i.e. the place in which

the entering took place. Ghurfah is the mafool bihi. You notice that when the Mafool bihi is converted to

a mafool fihi the word takes the harf jar. when the tharf makan is mahdood ( confined to a specific

place) then by necessity it needs a harf Jar. This is discussed in the Hidayah.


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: - ! : . . . : "

" () " :. ".:

- - - )( - - - - ) -

- - ) )- - - --......- ! - - -

- - - ...--...- - - - - - - - ....-...- : " ". " :. ".: -...- - - - - - - ...- -


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- - -- - Translation:

A blind man came to the Prophet (peace be upon him) and said, O Messenger of Allaah, I have no guide

to lead me to the mosque,and he requested the Messenger of Allaah to permit him to pray in his

house, and he allowed him that. But when he turned away, he called out to him and said, Can you hear

the call (to prayer)?He said, Yes.He said, Then answer it.

My i'rab of it would be: harf atf, fi'l, fa'il, muta'alliq, jarr, majroor

: :::.::....:::: : ::. ::::+.:: :: 1:.:... ....:+/:. 2


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( )(-::( :() / :+( ( )-:: ::(:: ::::( ( :.::::: :::.:::.: .: : :::.:......:.


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" : () ." ::.: : :::

....:.Translation:

Every drink which intoxicates is Haram (prohibited).

Comments by author:

* : . - Drink* : : . : . Alcoholic beverage intoxicated him

It made him intoxicated(. (


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: " ". ( ).:

+) : ( (): () : '' ). + + ( : ::

Translation:

The Messenger of Allah said:

"None of you truly believes until he loves for his brother what he loves for

himself."

Comments by the author:

* . :. :. ( (: : : .

):) * : . :1- .2- .3- .) " " ).


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* / .. :1- .2- .

. ...:::::( ( ::::'' ::: :+=:

. ..:

- - - - - - - - : ..-

---


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Hatta in a jar Jaar according the Basran school but according to the Kuffan school it gives direct

Nasb to word after it without an estimation of An al masdariyah. According to the second

opinion it doesn't act like a harf Jar so the question of where is its muta'laq is not valid. Hatta isknown as a harf Ghaayah , a harf used for an end point and along with this is a harf Jaar (

according to the Basrans). It's not a pure harf jaar and I wouldn't worry about where the

muta'alaq is. best way to understand it is to keep in mind that it has the meaning of until.

Just wanted to add that Hatta and what follows does not give information about the verb

yu'minu but indicates the condition when the negation of the verb yu'minu ends.


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: " ." ( ). ::::: .....

( ( :or :' ( ( " " -: ='' :::: :

: 1: :2 ::: ......


* : .


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* : . .) * ): :1- .2- .) .(

None of you will truly believe until I am more beloved to him than his father, his

children and all of mankind."(Bukhaari, Muslim and others).


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: . : . " : ."-:: :: .....: ::[.:] -: 1: -2: ::

: : ::-::.... -: tamyeez is mufrad because of Min... can we say .. it is lafzan mufrad but jama in

meaning

- : +: :::::


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:: :: ...::: -: :

: :: :

:.... Translation:

Abu Hurayrah said, "The Prophet of Allah kissed Hasan ibn 'Ali while Aqra' ibn Habis Al Tameemi

was sitting nearby. Aqra' said, 'I have ten children and have never kissed one of them.' The

Prophet looked at him and said, 'Those who show no mercy will be shown no mercy.'"

* . : .

Response from admin of Dr Abdur Rahim regarding the word "al walad"

"The word 'walad' can be used to signify plural as well as singular - as explained by the Shaykh

in the lexical notes for this word in Hadiith #17.

Al-Fayyuumiyy (raHimahu llaah) the great grammarian has also given the use of walad in 'al-MiSbaaH al-Muniir'.

The Shaykh recommends this dictionary which contains lexical and grammatical notes, aayaat

and aHaadiith to explain meanings."


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" : : ". ( .(:::tamyeez is mahzoof :

... -: :: : ] [ ): ( -: : :: -:

-++= :: 4::3:::2:::1:....:

Note : :' ' the whole section will be total badal. If you divide it up each......will be partial.


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Translation:

Islam is built on five [pillars]: testifying that there is no deity worthy of worship

except Allah and that Muhammad is the Messenger of Allah, establishing the

Salaah (prayer), paying the Zakah (obligatory charity), making the Hajj (pilgrimage)

to the House, and fasting in Ramadan.

Comments by the Shaikh:

* . / : .: .* : . :1- .

2-

* : ) . .(* . / : .* . :/ / ) ).* . : : .:.: .* . : .* / : .


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" : : ( ." (: ::

(): .....:: : 4-::3-::2-::1-::


* : .* : ) ).* : . :. : " " . " " ""* : : . .


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* : .: . .* : ..* : :. :. .* . / : ..:* : ". " : : .* . . /

: .* : : :. .: .Translation:

"Every Muslim has five rights over another Muslim

1) Responding to the greetings,

2) Visiting the sick,

3) Accompanying funeral processions,

4) Accepting an invitation,5) Responding to the sneezer [i.e., to say: `Yarhamuk-Allah (may Allah bestow His

Mercy on you),' when the sneezer praises Allah].''

dr abdur rahim ahadith sahlah with iraab and notes

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