Qasas Ul Anbiya Full With

English Notes

Uploaded by CrayPower

" 88% (389) · 289K views · 59 pages

Document Information #

Qabla - adverb of time - has fathah on the end becau…

Download
Original Title now
Qasas ul Anbiya full with English notes
!
Copyright
© Attribution Non-Commercial (BY-NC)

Available Formats
PDF, TXT or read online from Scribd
Who Broke the Idols1?
Share this document
1. The Seller of the Idols 2
Before many days, very many.3

There was in a village4 a very famous

man.5
Facebook Twitter
And the name of this6 man was Âzar.7

And Azar used to/would sell idols.8

$
And there was a very large house in this
town.
And there were idols in this house, very
many idols.
And theEmail
people would prostrate to these
idols.9

And Azar would prostrate to these idols.

Did you findwould
And Azar thisworship
document
these idols.useful?
10

1
!"#$ – “idols”, has fathah on the end because of nasb: it’s the object of %&‫آ‬# (“broke”).
2
This construction is mudaf/mudaf ilayh (+,-‫إ‬# ‫ف‬# !'(/‫ف‬# !'( - possessive phrase).
3
Qabla – adverb of time (thus it’s in nasb– fathah on the end). Ayyaamin – ‘days’ – is the mudaf ilayh of qabla.
Adverbs of time are combined with isms as mudaf/mudaf ilayh structure, ism will be in jarr, the meaning is maybe
not really possessive but it has the structure of that relationship grammatically. Katheerah – ‘many’ – it describes
ayyaam and since nonhuman plurals are treated as feminine singular, it is in that form. Jiddan – ‘very’ – is an adverb
modifying an adjective, thus it is in nasb.
Is this(‘was’)
content inappropriate?
or ‘town’. Notice that the Report this’ together
Document
4
Qaryah – ‘village’ phrase ‘ fee qaryatin is the khabar (predicate) of kaana
and it should thus be in the nasb grammatical state. However, the word ‘qaryatin’ reflects jarr because it is
the object of the preposition and that structure takes precedence in what is reflected on the end of ‘ qaryah’.
5
The ism (subject) of kaana comes after the khabar in this sentence.
6
Hadha (‘this’) is not visibly reflecting its jarr even though it is in jarr because of being the mudaf ilayh. There are
words in the language that experience grammatical states but do not reflect them in their endings. (This is a different
issue than words that do not reflect changes in grammatical states because of pronunciation difficulties, like
“Musaa”.) We will study these insha-Allâh…
7
Ismu hadhar-rajul is the ism of kaana; Âzar is the khabar (predicate).
8
Whenever kaana couples with the mudaari (present tense) verb, it causes past continuous tense meaning: “he
used to sell” or “he would sell”. (Recall, kaana with the maadi (past tense) produces the past perfect tense: Kaana
baa’a = “he had sold…”)
9
Question: Why doesn’t the “kaana ” conjugation doesn’t match “yasjudoona”; i.e. why not “kaanoo yasjudoona”?
Answer: Every fi’l needs a fa’il in the form of a noun of a pronoun (not both). The pronouns are the endings in the
conjugation table. In this case, there is already a faa’il for kaana - “an-naasu” so it doesn’t need the additional

Improve Your Experience '

Rating will help us to suggest even better
related documents to all of our readers!

% Useful

& Not useful

2. Âzar’s11 Son
And Azar had a very intelligent son.12

And the name of this boy was Ibrahim .13

And Ibrahim would see the people prostrating

to the idols.
And he would see the people worshipping the
idols.
And Ibrahim would recognize that14 the
idols were stone.
And he would recognize that idols do not
speak and do not listen/hear.
And he would recognize that idols do not
harm and do not bring benefit.
And he would see that the fly sits upon the
idols [and] then they do not defend [against
it].
And he would see the mouse eating the idol’s
food [and] then they do not prevent [it].
And Ibrahim would say to15 himself: Why
do the people prostrate to the idols?
And Ibrahim would ask himself: Why do the
people ask the idols.16

Note: Conjugations #1 and #4 (singular male and female, third person) are the ‘empty’ conjugations,
respectively – i.e. they could be considered to have an implied pronoun or not. In other words, if the
subject of the verb is explicitly in the sentence, then you use these conjugations; but if the subject noun is
not explicitly mentioned, then these conjugations would also be used if appropriate and you would
consider them to have a hidden ‘he’ or ‘she’ pronoun in them.

conjugated pronoun. Yasjudoona needs its own subject, since an-naasu is already used for kaana. So yasjudoona has
a pronoun as its subject, reflected in its conjugation (#3).
10
Some verbs take an object in nasb, others need a prepositional phrase: e.g. yasjudu vs. ya’budu.
11
The vowel on the end of Azara here is fathah; even though it should be kasrah because it is mudaf ilayh, it is
‘change restricted’ and thus doesn’t get a kasrah on its end, even if it is in the state of jarr. This is “Discussion 3”
later insha-Allâh…
12
More literal translation: “And Azar, there was for him, a very intelligent son.”
13
Advanced note: Hadhal-waladu is a demonstrative pronoun combined with the thing being referred to (it is not a
noun-adjective – mawsoof/sifat – construction exactly.)
14
Anna – ‘that’ – is a sister of inna, so the ism of anna is in nasb grammatical case, thus it is ‘anna-l-asnaama’.
15
Literally, ‘in himself’.
16
Note: Nafsahu and asnaama are both in nasb case because they are object (maf’ul bihi) of the verb yas’alu.

3. The Advice17 of Ibrahim18

And Ibrahim would say to his father:

O my father, why19 do you worship these

idols20?
And o my father, why do you prostrate to
these idols?
And o my father, why do ask these idols?
Verily these idols do not speak21 and do
not hear.
And verily these idols do not harm and do
not benefit.
And for what [reason]22 do you put23 for
them food and drink,
Although24 these idols, o my father, do not
eat and do not drink?
And Azar would become angry and not
understand.
And Ibrahim would advise his people.
And the people would become angry and
not understand.

Ibrahim said: I25 will break the idols

when the people go out.26
And thereupon the people will understand.

Question: When does raf’ get reflected, for example in khabar of inna?
Answer: A predicate (khabar) could be one word, or a phrase—two or more words. Sometimes
raf’ is reflected, sometimes it isn’t. Examples:
- Zaydun taajirun (raf’ reflected in khabar)

17
Nasihah – “advice”, is the mudaf.
18
Ibrahima – this is a foreign word whose ending does not change to kasrah to reflect jarr.
19
Limadha = for what [reason]…? i.e. why… ?
20
Hadhih-il-asnaama – is the ism of inna, so it’s in nasb.
21
Mudaari form of verb does experience grammatical states. By default it’s in raf’. Some articles, like “lan” (“will
never”) are governing agents on mudaari and changes last letter of the verb to fathah. Another group of articles
cause jazm -- sukoon on last letter of mudaari verb. “Tatakallamu” here has dhammah, not because it is khabar of
inna, but because of absence of any particles to give any other effect, so it’s raf’ by default. In other words, it ends
with dhammah because no there is no ‘nasb-giver’ and no ‘jazm-giver.’
22
Li ayyi shayin = for which thing….? i.e. why… ? This is a preposition li followed by mudaf/mudaf ilayh.
23
Tadha’u – is a mudaari’ verb but only two base letters are visible. It lost the first one: waw.
24
The waw here, coming between an interrogative and declarative sentence, is translated “although”.
25
The pronoun ana (“I”) is repeated separately for stress.
26
Idha dhahaba – “will go”; idha converts the past tense into future.

- Zaydun taajirun ghaniyyun (raf’ reflected in both words of the khabar because
mausoof/sifat)
- Zaydun taajiru ahlihi (not all the words are reflecting raf’ -- only the first reflects raf’, mudaf,
because the mudaf ilayh has its own predetermined state of jarr; can’t be something else)
- The khabar could also be an entire sentence: then the raf’ is sacrificed, can’t be reflected any
more because that sentence itself needs to reflect its own grammatical states. e.g. Zaydun aboohu
taajirun - ‘abu’ is raf’ because it is mubtada of its own sentence; taajirun because it is khabar of
‘abuhu’.

4. Ibrahim Breaks the Idols

And the day of eid (celebration) came, so
the people rejoiced.
And the people left (went out) for the eid
and the children left.
And Ibrahim’s father left and he said to
Ibrahim : Are you not leaving with us?
Ibrahim said: I am sick.

And the people went and Ibrahim

remained in the house.
And Ibrahim came to the idols, and he
said to the idols: Do you not speak? Do
you not hear?27
This is food and drink! Do you not eat?

And the idols remained silent28 because

they are stones and do not speak.

Ibrahim said: What is with you [that]

you do not speak.
And the idols remained silent and did not
speak.
Thereupon Ibrahim became angry and
took the axe.
And Ibrahim hit the idols with the axe
and he broke the idols.
And Ibrahim left the biggest idol and
hung the axe on its neck.

27
He addresses them using masculine plural conjugation (#9) which is usually reserved for human/intelligent beings
because of the presumption that if they were worthy of being worshipped, they should have been intelligent and thus
addressable in speech.
28
Sakata = became/remained quiet.

5. Who Did This?

And the people returned and they entered (in)
the idols’ house.
And the people intended to29 prostrate to the
idols because it is the day of Eid. Search
However the people because astonished and
they were shocked.
And the people became regretful and they
became angry.
They said: Who did this with our gods?
They said: We heard a youth mentioning
Download now
them30, he is called31 Ibrahim.32
They said: Did you33 do this to our gods, o
Ibrahim?
!
He said: Rather, this big one34 of them did it,
so ask them if they can speak.

And the people were recognizing that the

idols were rock.
And they were recognizing that rock does not
hear nor speak.
And they were recognizing that the biggest
idol was also a rock.
And that the biggest idol is not able to walk
and move.
And that the biggest idol is not able to break
the idols.
So they said to Ibrahim : You know that
idols do not speak.
Ibrahim said: So how do you worship
idols although they do not harm nor benefit?
And how do you ask idols although they do
not speak and do not hear?
Don’t you understand anything? Don’t you
have any sense?
And the people became quiet and they
became embarrassed.

29
“An” (alif noon) particle takes the verb and changes to the masdar (infinitive) meaning -- removes tense.
30
They use hum because they don’t think of the animals as non-animate.
31
Literally, ‘it is said about him’ or ‘about whom it is said.’
32
Ibrahimu – is the ‘deputy-doer’ = na’ib fa’il and thus in raf’.
33
Separate pronoun anta for emphasis.
34
“hadhaa” can be used primarily in two ways -- 1. on its own as mubtada. 2. in conjunction with an ism that comes
after it. Can tell by whether the ism after it has ‘al’ or not. So say you want to use hadhaa in the second way, with an

6. A Cold Fire35
The people gathered36 and they said: What do
we do?
Indeed Ibrahim37 broke the idols38 and he
disgraced39 the gods!
And the people asked: What is Ibrahim’s
punishment? What is Ibrahim’s recompense?
The reply was: Burn40 him and support your
gods.
And likewise it came to be: They ignited a
fire and they threw in it Ibrahim .
However41 Allah helped Ibrahim and He
said to the fire:
Oh fire! Be(come)42 cold and peaceful upon
Ibrahim .
And likewise it came to be: The fire was cold
and peaceful upon Ibrahim .
And the people saw that the fire does not
harm Ibrahim .
And the people saw that Ibrahim is happy
and that Ibrahim is safe.
And the people were shocked and they
became bewildered.

ism, so you need to put “al” on the ism, but what if the ism is prevented from having “al” because, e.g. it is mudaf so
it can’t have “al”. Then in this situation you invert the structure so the hadhaa comes after.
35
Both words are isms. There are a number of ways to recognize different types of speech. For example, tanween, or
a rounded taa, or occurrence as subject (musnad ilayh, whether as mubtada or faa’il) or mawsoof are all indications
that a word is an ism. This construction is mawsoof-sifah; note the femininity of the adjective reflected in the taa
marbutah. The word “naar” is one of a couple dozen in the language that are deemed feminine without having any
external signs thereof.
36
Ijtama’a (“gathered” – intransitive) is madhi form. You can tell by the fathah on the end. The hamzah in front is
extra for enabling pronunciation of first letter, which is saakin.
37
Ibrahim is in nasb because it is ism of inna.
38
‘Kasara al-asnaama’ is said to be “in the place of raf’” because it is khabar of inna, but it is a sentence in itself so
it needs to reflect its own structure.
39
Ahaana -- disgraced (base letters: ha waw noon), waw changed to alif – such changes may occur when one of the
three base letters is a weak letter in order to help pronunciation; you learn these patterns also in sarf. Ahaana also
has extra alif at the front for enhancement purposes.
40
Harriqoo = conjugation #9of the command form of the verb. The hu is the pronoun “him”. Normally conjugation
#9 would have an extra alif after the waw pronoun – i.e. at the end of harriqu, see the next verb: alqaw – but it is not
there when the hu pronoun is attached because that pronoun would never attach to the waw that means “and”, so
there would never be any confusion whether about which type of waw it is.
41
Laakinna is an inna-sister, therefore Allâh is in nasb.
42
Koonee = “be!” or “become!” is feminine conjugation because naar is feminine. Naaru doesn’t have tanween
because it’s vocative: one word being addressed causes tanween to be lost but still keeps the dhammah. Bardan and
salaaman are nasb because khabar of kaana. The ya in koonee is the ism of kaana.

7. Who is My Lord?43
One night,44 Ibrahim saw a star. So he
said: This is my lord.

And when the star disappeared, Ibrahim

said: No! This is not my lord.45

And Ibrahim saw the moon, so he said:

This is my lord.

And when the moon disappeared, Ibrahim

said: No! This is not my lord.
And the sun rose,46 so Ibrahim said:
This is my lord, this is biggest.47

And when the sun disappeared in the night,

Ibrahim said: No! This is not my lord.

Truly Allah is Living, He does not die.48

Indeed Allah is remaining,49 He does not

disappear.
Indeed Allah is strong, nothing overpowers
Him.

43
This is a jumlah ismiyyah but the raf’ is not being reflected on either part of the sentence ( mubtada/khabar).
“Man” - interrogative pronoun - stays the same no matter what grammatical position it’s in: referred to as mabni.
“Rabbi” - mudaaf/mudaaf ilayh structure; the ‘Ya’ is a pronoun necessitating kasrah before it. Rabb is thus in the
state of raf’ with an assumed dhammah.
44
Dhaata laylatin – literally means ‘possessor of a night’. This is a strange idiom; there’s a hidden mawsoof which
is itself ‘night’, thus ‘a night which possesses a night.’ This is a way in the language of emphasizing a very dark
night: taking something, extracting an attribute, and reattributing it to it. Like in English saying, “a man’s man.”
45
The bi in bi-rabbi is to emphasize the negation.
46
The kasrah on ‘tala’ati’ is for pronunciation: to connect it with the next word, which starts with a sukoon: “-sh-
shamsu.” Otherwise it should be tala’at (conj #4).
47
Tafseer scholars explain that all these statements were a rhetorical argument. He wasn’t saying them as if his
belief was changing.
48
Allâh has two khabars here, not necessary for waw to join them. The mudhaari’ verbs in these couple of
sentences, yamutu, yagheebu, yaghlibu are all in raf’ because there’s no nasb-giver or jazm-giver. So, the default
position for imperfect verbs is raf’.
49
Question: Hayyun, Baaqin, and Qawiyyun are all khabar of inna and thus should be in raf’. However, baaqin is
not reflecting a dhammah: why? Answer: It has an invisible dhammah - base letters are ba qaf ya, should have been
baaqiyun but dhammah dropped because of irregularity rules due to weak letter. But then ‘baaqiyin’ would be hard
to pronounce, so dropped the yaa and kept kasratayn on the qaf.

And the star is weak, the morning

overpowers it;
And the moon is weak, the sun overpowers
it.
And the sun is weak, the night overpowers
it, and clouds overpower it.
And the star will not help me,50 because it
is weak.
And the moon will not help me, because it
is weak.
And the sun will not help me, because it is
weak.
And Allah will help me. 51
Because Allah is alive, He does not die.
And (He is) remaining, He does not
disappear.
And (He is) powerful, nothing overpowers
him.

50
Only the ya suffix is the pronoun “me.” The purpose of the extra noon is to protect the verb from getting kasrah
on its end, because the ya forces kasrah on the letter before it (see the footnote for the title of this section), but a
verb can never get kasrah on its end (verbs don’t experience jarr). This is known as the noon al wiqaayah (noon of
preservation).
51
In pronunciation, one has the option to connect over the ya to the next letter -- yansuruni-llaahu -- or you can put
a fathah on the pronoun -- yansuruni-yal-laahu.

8. My Lord is Allâh
And Ibrahim recognized that Allah is
his Lord.
Because Allah is alive, He does not die.

And that Allah is remaining, He does not

disappear.
And that Allah is powerful, nothing
overpowers him.

And Ibrahim recognized that Allah is

lord of the star.52
And that Allah is the lord of the moon.

And that Allah is the lord of the sun.

And that Allah is the lord of the worlds.53

And Allah guided Ibrahim and He

made him a prophet54 and a friend.
And Allah commanded Ibrahim to
invite55 his people and prevent them from
the worship of idols.

52
‘Arafa - the fi’l, Ibrahim – the faa’il, next 4 words are all occurring as maf’ool bihi.
53
‘Aalameen is a special form (sound masculine plural), which reflects its grammatical state via letter instead of
vowel ending.
54
Nabiyyan = second maf’ool bihi. The verb ja’ala (= “to make”) takes two maf’ool bihis.
55
Yad’uwa - in nasb because of ‘an’ – which is a nasb-giver; ‘an’ is special particle widely used, comes at
beginning of mudaari verb and causes nasb; meaningwise it removes tense and puts the verb into the infinitive
(masdar) meaning, e.g. “to invite”.

9. Ibrahim’s Invitation56
And Ibrahim invited57 his people58 to
Allâh and he prevented59 them60 from the
worship of idols.
Ibrahim said to his people: What61 do
you worship?
They said: we worship idols.

Ibrahim said:
Do they hear you62 when you call [them]63?

Or benefit you or harm you?

They said: rather we found our64 fathers

doing likewise.
Ibrahim : So [well], I65 do not worship
these idols.
In fact, I am an enemy for these idols.

I worship the Lord of the worlds.

56
Possessive phrase - da’watu is mudhaaf - no al- and no tanween.
57
Base letters of da’aa are: daal ‘ayn waaw; the waaw was changed to alif because of weak letter regulations of sarf
- for the purpose of making pronunciation more natural.
58
Qawma = maf’ool bihi.
59
The ‘he’ is inside the verb mana’a because it’s conjugation #1 and there’s no noun, so the verb is considered to
include a hidden pronoun.
60
The ‘hum’ (‘them’) is in the grammatical state of nasb because in the position of maf’ool bihi.
61
‘maa’ here is not a harf -- to ask what grammatical state a harf is in is not a valid question. But since this ‘maa’ is
an interrogative pronoun, therefore falls under ism, so it should have a grammatical state. It is nasb on basis of being
maf’ool bihi, coming first in the sentence. Nothing in Arabic says maf’ool bihi can’t come before the verb. This is a
jumlah fi’liyyah.
62
Yasma’oonakum – contains 2 pronouns: the waaw is the pronoun doer (the noon is to show state of raf’; it is not
part of the pronoun), ‘kum’ is the maf’ool bihi (object of the verb).
63
The ‘them’ should be there but was dropped for purpose of rhyming.
64
The first ‘naa’ is ‘we’, second is in jarr - ‘our’. Pronouns have grammatical states but they are not reflected on
their last letters like most isms.
65
‘ana’ means “I” -- pronoun repeated separately for emphasis.

10

Trusted by over 1 million members

Try Scribd FREE for 30 days to access over 125 million

titles without ads or interruptions!

Start Free Trial

Cancel Anytime.

He Who created66 me then He guides me67.

And He Who feeds me and gives me drink.

And when I become sick, He cures me.

And He who causes me to die, then will
bring me [back] to life.
And indeed idols do not create nor do they
guide.
And verily they do not feed anyone nor do
they give drink.
And when someone becomes sick, they do
not cure.
And verily they do not cause anyone to die,
nor do they give life.

66
khalaqanee - the noon is to receive the kasrah that the yaa suffix necessitates, so that the verb does not get a
kasrah on its end.
67
The noon at very end should have been the one followed by yaa, meaning ‘me’ (i.e. this is noon wiqaayah); but
the yaa was dropped for rhyming purposes.

11

10. In Front68 of the King69

In the city was a very big, very oppressive
king.
And the people would prostrate to the king.
And the king heard that Ibrahim
prostrates to Allah and does not prostrate to
anyone [else].
So the king became angry and he requested
[or, sought/called for] Ibrahim70 .
And Ibrahim came, and Ibrahim
would not fear anyone except Allah.71
The king said: Who is your lord O
Ibrahim?
Ibrahim said: My lord is Allah.
The king said: Who72 is Allâh, O Ibrahim?
Ibrahim said: (He) Who gives life and
causes death.73

The king said: I give life and cause death.

The king called a man and killed him.
And he called another man and he let him
go.74

68
Amaama - adverb of place ( maf’ool fihi) so nasb.
69
Maliki - is mudhaaf ilayh so it is in jarr.
70
Ibrahima is nasb - the object – so there’s a hidden ‘huwa’ (“he”) subject in the verb talaba.
71
Allâha - ends with fathah because of technical rules about the word following ‘illa’. The word that follows illa is
known as mustathna – that which is excluded (i.e. from what came before it in the sentence).
72
The kasrah on ‘man’ (“who?”) is a “false kasrah” to help pronunciation with the next word; ‘man’ is in ra’f in the
place of mubtada.
73
The maf’ool bihi is missing here so it implies ‘everyone’.
74
The second man was one who was condemned to be executed, so the king thought he had “given him life.”

12

And he said: I give life and cause death. I

killed a man and I let go a man.
And the king was very ignorant [stupid]
and likewise [is] every polytheist.75
And Ibrahim intended for the king to
understand76 and his people to understand.
So Ibrahim said to the king: Then
indeed Allah brings77 the sun from the east
so you bring it from the west!

The king was bewildered and he was silent.

And the king became embarrassed and he

did not find an answer.

75
Allâh’s capabilities of giving life, causing death, hearing, seeing are beyond asbaab; they are not like the
creations’ (e.g. human beings’) actions to which we apply the same words.
76
The particle ‘an’ is changing the verb’s meaning to the infinitive and gives nasb; thus yafhama.
77
The verb ya’ti means coming, but when followed by the ‘bi’ particle, the meaning changes to ‘bring’.

13

11. Inviting the Father

And Ibrahim intended to invite78 his
father also, so he said to him:
O my father79! Why80 do you worship
what does not hear nor see?
And why do you worship what does not
benefit nor harm?
O my father! Do not worship81 the
shaytaan.
O my father! Worship the most merciful.
And Ibrahim’s father became angry, and
he said: I will beat82 you, so leave me and
do not say anything.

And Ibrahim was forbearing, so he said

to his father: Peace be upon you.
And he said to him: I83 am going from
here and I will supplicate [to] my lord.
And Ibrahim became very regretful and
he intended to go to another city and
worship his lord and invite the people to
Allah.

Mufti Yusuf’s post from the forum regarding attached pronouns:

How to determine the state of an attached pronoun
* The pronoun will either be attached to a verb or a non-verb.
* If it is attached to a verb , it will either be from the endings you learnt in Sarf or it won’t.
* If it is from the endings you learnt in Sarf such as the `tu`in dharabtu, or the waw in yafàloona.. then the
pronoun will be in the state of raf`either because of faaìl, or naaib faaìl.
* If it is not from the endings you learnt in Sarf, it will be in nasb on the basis of mafùl bihi.. like dharabahu
(he hit him)... the example is the hu at the very end.. disregard the dhammah on it.. we`re not talking about vowels
right now, we`re talking about states.

78
da’aa/yad’oo = call / invite / supplicate
79
The taa here adds a sense of compassion.
80
lima = li + maa = for what (reason)…? or why….?
81
ta’bud is a nahy verb in the state of jazm; the kasrah on the end is only to join with the sheen in the next word, to
avoid gathering of two saakins. Note: Whenever gathering of two saakins occurs between long vowel (alif, waw, ya)
and another letter, then the long vowel will drop. Justification is that the long vowel would be preceded by a
corresponding vowel on the letter before to leave behind a trace of the letter that was dropped.
82
Notice the hamzah on ‘adhribuka’ is a real hamzah. The pronoun ‘ka’ (‘you’) is in nasb because it is attached to a
verb that expects a maf’ool bihi. The fathah on the kaaf is not significant as far as reflecting/determining the
grammatical state.
83
Pronoun ana is brought out in front of the verb to make the statement a little more emphatic. The technical name
for this structure is: taqdeemul musnad ilayh alal musnad-il-fi’liy - taking the subject and bringing it before the
verbal predicate (which is against the norm in Arabic). It is used for two purposes: either for (a) emphasis/stress or
(b) restriction (as in “I alone…”).

14

* If it is attached to a non-verb then that would either be an ism or a harf.

* If it is an ism then the state will be jarr on the basis of mudhaf ilayh, and you don`t even have to think about it
e.g. kitabuhu (his book)
* If it is attached to a harf , the harf will either be a preposition or one of the inna sisters.
* If it is attached to a preposition , the state will be jarr because of coming after a preposition e.g. fihi
* If it is an inna sister , the pronoun will be in nasb because of being the ism of inna

How to pronounce certain attached pronouns

Third person attached pronouns, mansoob and majroor, non-number four (i.e. not the 3rd pers fem sing):
When they follow either a letter with a kasrah or a yaa sakinah, they will be pronounced:
hi, himaa, him, hinna
Otherwise:
hu, humaa, hum, hunna

12. To Makkah 84
And Ibrahim’s85 people became angry,
and the king became angry and Ibrahim’s
father became angry.

And Ibrahim intended to travel to

another city86 and to worship87 Allah in it
and to call the people to Allah.

And Ibrahim exited the city and he bid

farewell to his father.
And Ibrahim made Makkah his
destination and along with him88 was89
his wife Haajar90.
And Makkah, in it there was no grass nor
tree.

84
“Makkata”: Makkah is one of the ‘change-restricted’ words: no kasrah, no tanween. Note: change-restricted is
different than mabni (unchanging).
85
Ibrahima: also ‘change-restricted’ like Makkah.
86
baladin aakhara = mawsoof/sifah construction, but aakhara doesn’t seem to be matching in grammatical state
(because it has fathah on its end instead of kasrah like baladin) because it is also change-restricted. Both words are
in the state of jarr but reflecting it in different ways.
87
The nasb state is extended from the particle ‘an’ to the other verbs in the sentence because of the ‘waaw’ in
between.
88
Ma’a hu is khabar, even though it comes before the mubtada in the sentence, because adverbial (ma’a = ‘along
with’ is an adverb) and prepositional phrases cannot be mubtada.
89
Past tense of the verb qasada carries forward to the second part of this sentence.
90
Haajaru is raf’ because it has to match zawjuhu; zawjuhu is raf’ because it is mubtada. Why do they have to
match? So far we’ve seen matching happen with mawsoof/sifah and after a waaw extension... this is another type of
extension that requires matching: let’s call it the “paving the way” extension for now (this is not its real name) ...
zawjuhu “paves the way” for Haajar: both are referring to the same entity.

15

And Makkah, in it there was no well nor

river.91
And Makkah, in it there was no animal
nor human.
And Ibrahim reached92 Makkah and he
settled down in it.
And Ibrahim left his wife, Haajar ,
and his son, Isma’il .
And when Ibrahim intended to go, his
wife Haajar said:
To where, o sir? Are you leaving me93
here?
Are you leaving me, whereas/although
there is no94 water here nor food?
Did Allah command you with this?
Ibrahim said: Yes!

Haajar said: Then95 he will not waste

us.

91
Note this is a sentence nested in a sentence -- one starting with kaana and one with laysa. The khabar of kaana is
the entire structure from laysa onwards.
92
The verb ‘wasala’ (to reach) in Arabic is intransitive, doesn’t take a direct object; ‘reached’ in English is
transitive - has to take a direct object.
93
Hamzah at the beginning is a harf; ‘tatruku’ contains a hidden ‘anta’ (‘you’) pronoun doer; the noon at the end is
just an extra letter for purpose of pronunciation, it does not convey any meaning at all; the ya at the end is a nasb
pronoun.
94
Laysa ! negative kaana sister; means “is not”.
95
Idhan ! lan sister; causes nasb on yudhee’a.

16

13. The Well of Zamzam96

And Isma’il became thirsty once97 and
his mother intended to give him water to
drink.
But where is water? Although, Makkah, in
it there is no well; and Makkah, in it there
is no river. And Haajar would search for
water and would run from Safaa98 to
Marwah and from Marwah to Safaa.

And Allah helped Haajar and he helped

Isma’il so He created for the two of
them water.
And the water exited from the earth and
Isma’il drank and Haajar drank and
the water remained. So it99 became the
well of Zamzam100. So Allah blessed
Zamzam. And this101 is the very well from
which people drink in the Hajj, and they
bring the water of Zamzam to their cities.
Have you drank the water of Zamzam?

96
Zamzama is change-restricted.
97
Marratan: adverb of time (maf’ool fihi)
98
Safaa is majroor but has an assumed kasrah (it’s not mabni)
99
The ism of kaana is the hidden “huwa” inside kaana referring to the water.
100
Bi’ra Zamzama: look like they’re matching, but they’re not; bi’ra is nasb (khabar of kaana), Zamzam is jarr
(mudhaaf ilayh), but both words are change-restricted so Zamzam gets fathah instead of kasrah.
101
Haadhihi – first mubtada, rest of the sentence (which is a sentence in itself) is its khabar. Hiya is the mubtada
again of the nested sentence, al-bi’ru is its khabar.

17

14. Ibrahim’s Dream102

And Ibrahim returned to Makkah after
a period of time.
And he met Isma’il and he met Haajar
, and Ibrahim became happy
because of his son Isma’il. And Isma’il
was a small boy who103 would run104
and play and go out along with105 his
father.
And Ibrahim would love Isma’il
very much.
And one night Ibrahim saw in [his]
dream that he is slaughtering Isma’il .
And Ibrahim was a true prophet and
his dream was a true dream.
And Ibrahim was106 Allah’s friend so
he intended to do what107 Allah ordered
him in the dream.

102
Ru’yaa – ending is alif so vowel cannot appear on it
103
Q. Where did the ‘who’ come from? A. The verbs yajree... (which form sentences in themselves) are all
describing the noun ‘walad’. The ‘who’ is “automatic” from the structure in the translation of this sentence; it is not
“implied”.
In English, always need to use a relative pronoun (who/that/which) when describing a noun using an entire
sentence. In Arabic, use “alladhee” or “allatee” etc. What happens in this sentence: when the noun being described
is definite, then requires alladhee/allatee; if the noun being described is indefinite then no need for the explicit
relative pronouns in Arabic. Logic behind this: in mawsoof/sifah construction both have to be definite/indefinite - so
this is not difficult if just using an adjective to describe a noun. However, if using an entire sentence to describe a
noun, still mawsoof/sifah construction, then sentences as a unit are considered to be indefinite. Therefore, if the ism
being described is definite, then you have a problem of how to make the sentence as a unit match in terms of
definiteness. So you need a ‘converter’ to change the value of the sentence from indefinite to definite: that is the
purpose of alladhee and allatee -- to convert sentence into definite. (found this in the book which is the i’raab of
entire Quran: by Abu baqaa : imlaa ma manna bihir rahman fi wujuh i’raab ... quran)
alladhee/allatee - are called ism mawsool (relative pronoun) - come between nouns and the sentences describing
them (only required in Arabic if the noun being described is definite; otherwise it is “automatic”).
104
Sarf regulation (pronunciation rule) caused the dhammah to drop from the yaa of ‘yajree’. If ‘lam’ were to appear
in front of that verb, the yaa would be totally dropped.
105
Ma’a is adverb of place ( maf’ool fihi) means “along with” (indicates proximity) -- waalidi is in jarr because it is
mudhaaf ilayh of ma’a.
106
Note: kaana is for establishing the predicate for the subject in the past, either discontinued or continuous
perpetually through the present.
107
‘maa’ in the middle is the (who/what/which) maa; not the negative particle.

18

And Ibrahim said to Isma’il :

Indeed,108 I see in the dream that I am
slaughtering you, so look109 what do you
see?110
He said: o my father, do what you are
commanded, soon you will find me,111
Allah-willing, from those who are
patient.
And Ibrahim took Isma’il along
with him and he took a knife.
And when112 Ibrahim reached Mina,
he intended to slaughter Isma’il .
And Ismail lay down113 on the earth,
and Ibrahim intended to slaughter. So
he placed the knife upon Isma’il’s
throat.
However, Allah wanted114 to see does115
His friend do what He commands116 him.
And whether he loves Allah more117 or
he loves his son more.
And Ibrahim succeeded in the test.
So Allah sent Jibreel with a lamb from
paradise and he said slaughter this and
do not slaughter Isma’il .

And Allah loved the deed of Ibrahim ,

so He commanded the Muslims with the
slaughter in the Eid of sacrifice.

May Allah send blessings118 upon

Ibrahim, the friend,119 and send peace.
May Allah send blessings upon his son
Isma’il, and send peace.

108
Can’t have a verb coming immediately after inna; the yaa is the ism of inna, araa is the khabar (jumlah fi’liyyah
in itself). Araa is mudhaari form.
109
Without the fa, the command would be ‘undhur’ because of rules of forming the amr.
110
i.e. what is your suggestion?
111
satajidunee - 3 words: sa is a harf, tajidu (missing waw base letter from front) – meaning “find”, yaa at the end is
maf’ool bihi (object).Q. how do you know which letter dropped? A. taa is from the mudhaari’ so only 2 letters left
“ji du”. Now, from where did the letter drop (front/middle/end) and what was it that dropped (waw, ya, hamzah)?
This is what sarf would teach you... Here’s a little about what we could reason in this case:
- if weak letter is at end of word, it usually remains intact in singular conjugations, except if it’s in state of jazm (e.g.
because of lam) -- (yajree, yad’oo)
- if weak letter is in the middle, ( yabee’u, yaqoolu) then would remain intact in singular conjugations, except if in
state of jazm (that because of gathering of sukoons)
- so weak letter must have dropped from the front.
So there was a waaw that dropped from the beginning.

19

The Ka’bah
And Ibrahim went and he returned after
that, and he intended to build a house for
Allah. And houses were many, and there
was no house for Allah in which they
would worship Allah.
And Isma’il intended to build a house
for Allah along with his father.
And Ibrahim and Isma’il
moved/transferred120 rock from the
mountains. And Ibrahim was121 building
the Ka’bah with his hand and Isma’il
was building the Ka’bah with his hand.
And Ibrahim was remembering Allah
and supplicating.
And Isma’il was remembering Allah
and supplicating.

112
Lammaa = ‘when’
113
advanced verb, madhi form, hamzah at the front is for enabling.
114
normally, yuhibbu means “to love”, here a little more appropriate to translate “to want”.
115
i.e. whether.
116
Typo here -- baa should be yaa on ya’muruhu (vowelling would be amrihi if it was bi...; also, after relative
pronoun like maa you need a full sentence).
117
akthara -- adverb meaning ‘more’ -- maf’ool mutlaq in the state of nasb, it is also change-restricted so no
tanween.
Examples of change-restricted words we’ve seen so far (Ghayr munsarif = change restricted):
* feminine names: Haajaru
* foreign names: Aazaru, Ibrahim, Isma’il
* names ending in alif & noon
* some cities & places: Makkah, Zamzam
* some adjectives/adverbs: aakhar (another), akthara, ending in alif&noon
* some plurals: masaajid, ulamaa’u
Nahwi’s developed 9 causes of change-restriction: asbaabu man’is-sarf tis’atun
118
Translate in present tense even though verb is madhi, commonly happens in du’a.
119
Both Ibrahim and khaleel are in jarr.
120
naqala is conjugation #1 (empty) because its subject is already mentioned explicitly (Ibrahim and Ismail).
121
kaana + mudhaari’ is usually “would...” but here “was ...ing”. “would...” refers to something happening over a
longer period of time; “was ...ing” refers to something that was occurring as a single event

20

Improve Your Experience '

Rating will help us to suggest even better
related documents to all of our readers!

% Useful

& Not useful

Our Lord! Accept122 from us; verily You

alone123 are the all-hearing the all-knowing.
And Allah accepted124 from Ibrahim and
Ismail and He placed blessings in the
Ka’bah. We face125 towards the Ka’bah in
every prayer.
And the Muslims travel to the Ka’bah in
the days of Hajj.
And they circumambulate the Ka’bah and
they pray near it.
Allah placed blessings in the Ka’bah and
He accepted from Ibrahim and Ismail
.
May Allah send blessings upon Ibrahim
and send peace.
May Allah send blessings upon Ismail and
send peace.
May Allah send blessings upon
Muhammad and send peace.

122
taqabbal = amr form because sukoon on end and no jazm.
123
“alone” coming from repetition of anta.
124
taqabbala - madhi verb with 5 letters; baaraka - madhi with 4 letters: these are ‘advanced’ verbs.
125
tawajjaha - same pattern of advanced verb as taqabbala - base letters: waw jeem ha.

21

16. Baytul-Maqdis126
And Ibrahim had another wife127, whose
name was Saarah.
And Ibrahim had another son from
Saarah, whose name was Ishaaq.
And Ibrahim resided in Shaam and Ishaaq
resided [also in Shaam].

And Ishaaq built a house for Allah in

Shaam, just as his father and his brother built
a house for Allah in Makkah.

And this128 masjid which Ishaaq built in

Shaam(, it129) is Baytul-Maqdis.

And it is the Masjid-ul-Aqsa around which130

Allah placed blessings.
And Allah placed blessings in the children of
Ishaaq just as He placed blessings in the
children of Isma’il . And among them were
prophets and kings. And Ishaaq had a son
whose name was Yaqoob and he was a
prophet.

And Ya’qoob had 12 sons, from them is

Yusuf the son of Ya’qoob.

And Yusuf has an amazing story in the

Qur’an.
And here [for you] is this story.131

126
Literally, ‘House of sanctity/holiness’.
127
zawjun is the ism of kaana. ismu is in raf’ because it is mubtada; the rest of that sentence in turn describes
zawjun, so the “whose” is automatically brought out in the translation. saaratu is khabar.
128
From haadha till shaam is mubtada; from huwa onwards is khabar; from banaahu till shaam is a sentence
describing masjid; since masjid is definite (has ‘al’ prefix), need to bring alladhee relative pronoun
129
The actual khabar is only ‘baytul maqdis’ but because the mubtada was very long, the author brought the huwa
to summarize it so that you can tell where the khabar is beginning.
130
or “the surroundings of which Allah blessed”. hawlahu - around which; the “which” in English comes from
combination of both the ‘alladhee’ and the ‘hu’ on hawlahu. mawsool - the relative pronoun; silah - the sentence
following the mawsool. Needs to be 3rd person pronoun in the silah which matches gender & plurality of mawsool;
the pronoun could be at the beginning as mubtada, or could be faa’il or maf’ool bihi of the verb, or could be
mudhaaf ilayh afterwards in the sentence, as in this case. But in any event, you need that pronoun to link the
sentence back to the thing being described. So the pronoun could be raf’, nasb, or jarr.
131
ilayka is one word here (special kind of ism) -- “here it is...”. qissata has fathah on end because of ilayka, but will
explain exactly why later insha-Allah.

22

The Best132 of Stories

1. Amazing Dream133

Yusuf was a small boy. And he had

eleven134 brothers135. And Yusuf was
a beautiful boy. And Yusuf was an
intelligent136 boy. And his father,
Ya’qoob137 , would love him more138
than all of his brothers.

One night, Yusuf saw an amazing

dream139.

He saw eleven stars and he saw the sun

and the moon, each one140 prostrating to
him.

Little Yusuf became very much

astonished! And he did not understand
this dream. How are the stars and the
sun and the moon prostrating to a man.
Little Yusuf went to his father
Ya’qoob and he related/narrated to
him this amazing dream.

132
Ahsan – superlative adjective (ismut-tafdheel)
133
Both words are matching: ‘ajeebatun feminine sign is round ta; for ru’yaa, the alif at the end is “alif maqsoora”
which is a sign of femininity. Note, the alif is coming beyond the three base, so you know it’s a sign of femininity;
in “asaa” or “mustafaa”, the alif at the end is one of the three base letters, changed from a waaw, so it’s part of the
word, not a sign of femininity.
134
eleven = one and ten -- joined together as one word and becomes mabni; ahada ashara is in raf’ but not
reflecting it because mabni.
135
Akhan is in nasb because it’s in the position of tamyeez - “clarification” - removal of vagueness. In English, when
removing vagueness, could be w.r.t. number, weight, measure, distance... “two kilos”...(of what? wheat, barley, etc.)
so need something to clarify the amount. Another example: he is the best.... “best” what? best in terms of being a
father. In arabic: taaba zaydu aban. (so the grammatical state of aban gives the meaning “in terms of”/”as a” in
English). Radheetu billaah rabban – I am pleased with Allah as lord.
136
Dhakiyyan - intelligent
137
‘paving the way’ extension -- first part (the one from which extension is occurring) is mubdal minhu; second
part is badal (the replacement).
138
Akthara - ism-ut-tafdheel - superlative adjective
139
Both ru’yaa and ‘ajeebatan are now in nasb, but still ru’ya doesn’t reflect it. This phrase is the maf’ool bihi
(object) of the verb ‘see’. ru’yaa is change restricted because doesn’t get tanween; but on top of that there is more
because it doesn’t even get a vowel on its last letter.
140
kullun is raf’ because it is mubtada in the internal sentence. Within the larger sentence, kullun yasjudu lahu is
another different type of extension, the “Zayd came to me [while he was] riding.” extension.

23

He said: O my dear father, indeed I saw

eleven stars and the sun and moon: I saw
them prostrating to me.

And his father, Ya’qoob , was a

prophet.

Ya’qoob became very happy with

this dream.
And he said: May Allah bless you oh
Yusuf, for there will be a high status for
you.
This dream is a glad tiding of knowledge
and prophethood.
And Allah has bestowed favor upon
your grandfather Ishaaq and Allah
has bestowed favor upon your
[great]grandfather Ibrahim .
And he will bestow favor upon you, and
he will bestow favor upon the family of
Ya’qoob .

And Ya’qoob was a great elder, and

he was recognizing the temperaments of
people. And was recognizing how
Shaytaan overpowers, and how he plays
with the humans.
So he said: O my son, do not inform of
this dream anyone from your brothers;
because they will envy141 you and they
will become for you an enemy.