We already know that there are three letters in the Arabic alphabet which are called ﺣﹹﺮﹸﻭﻑﹺ ﻋﹻﻠﳲﺖ (or the weak letters), namely ﻭ and ﺍ and ﻱ. The presence of these letters within the base letters of a verb will cause certain changes to occur which can change the final form of the verb. In this post, Insha Allah, I will list down the rules which deal with ﺗﹷﻌﻠﹻﻴﻞ occurring at the  ﻻﻡ position and the  ﻉ position of the verb. Most of these rules have already been encountered when we discussed the ﺃﺟﹿﻮﹶﻑ and the ﻧﹷﺎﻗﹻﺺﹾ verb (discussed here and here). Since there are quite a few of these rules,  and because we will see many of them in future ﺻﹷﺮﹾﻑ discussions, therefore it is beneficial to list these at one place for reference purposes.

Rules for ﺃﺟﻮﹶﻑ:

1. Simple Change to Alif rule: Whenever there is a ﻣﹹﺘﹷﺤﹷﺮﱢﻙ weak letter i.e. a واو or a ﻱ preceded by a ﻣﹷﻔﹿﺘﹹﻮﺡ letter, change the واو or ﻱ to ﺍ. See here for examples of this rule
2. The ﻣﹻﻴﺰﺍﻥﹲ rule: Any واو which is ﺳﹷﺎﻛﹻﻦ and is preceded by a ﻛﹷﺴﹿﺮﹶﺓ will change to ﻯ. See here for examples of this rule
3. Whenever the ﻉ position of a passive ﻣﺎﺿﻰ is a واو or ﻱ remove the vowel from the letter before it and transfer the ﻛﹷﺴﹿﺮﹶﺓ to this letter. See here for examples of this rule
4. Whenever there is a ﻣﹹﺘﹷﺤﹷﺮﱢﻙ weak letter i.e. a واو or a ﻱ preceded by a ﺳﹹﻜﹹﻮﻥ , transfer the vowel from the weak letter to the letter before it. Now, if the vowel being transfered is a ﻓﹷﺘﹿﺤﺔ then change this letter to an ﺍ. See here for examples of this rule

Rules for ﻧﹷﺎﻗﹻﺺﹾ:

1. The Edge Rule: It states that “any ﻻﻡ position ﻭ (i.e. occurring at the edge of a word) preceded by a ﻛﹷﺴﹿﺮﹶﺓ will change to ﻯ “. This is depicted by the first ﻣﺎﺿﻰ conjugation of ﺭﹶﺿﹻﻰﹶ which was originally ﺭﹶﺿﹻﻮﹶ. See here for examples of this rule
2. Fourth Position or Beyond Rule: If a ﻭ comes in the fourth position or later in a word and it is not preceded by a ﺿﹷﻤﳲﺔ or a ﺳﹷﺎﻛﹻﻦ ﻭ, it changes into a ﻯ. See here for examples of this rule
3. Whenever there is a ﻻﻡ position ﻭ or ﻯ preceded by a ﺿﹷﻤﳲﺔ or a ﻛﹷﺴﹿﺮﹶﺓ, make the ﻭ or the ﻯ as ﺳﹷﺎﻛﹻﻦ. Now, if the ﻭ or ﻯ is preceded by an appropriate short vowel and followed by an appropriate long vowel (see here for this discussion) then drop this ﻭ or ﻯ. The change of ﻳﹷﺪﹾﻋﹹﻮﹸﻭﹾﻥﹶ to ﻳﹷﺪﹾﻋﹹﻮﹾﻥﹶ is handled by this rule
4. If there is a ﻭ or ﺍ or ﻱ at the end of a verb then they are dropped in case of ﺟﹷﺰﹶﻡﹾ. For example, ﻟﹷﻢﹾ ﻳﹷﺮﹾﻡﹺ which was originally ﻟﹷﻢﹾ ﻳﹷﺮﹾﻣﹻﻰ or ﻟﹷﻢﹾ ﻳﹷﺪﹾﻉﹸ which was originally ﻟﹷﻢﹾ ﻳﹷﺪﹾﻋﹹﻮﹾ

Hopefully this list will come in handy for the students of ﺻﹷﺮﹾﻑ when dealing with ﺃﺟﻮﹶﻑ and ﻧﹷﺎﻗﹻﺺﹾ verbs. Insha Allah, in the future, I will post about other هفتِ أقسام and their governing rules as well.

The PDF Files page has been totally revamped. There are two reasons for doing this:

1. The Shariah Program course is winding down rapidly for the 2007 class (unfortunately there will be no 2^nd year for us because of low number of students) and so I wanted to put whatever I had noted down in the class on this blog
2. One of my readers has suggested that I clean up the PDF Files section and assign some kind of numbering to the files so that readers do not have diffciulty deciding which sections comes first and which come later

Hence, I have divided the PDF Files page in 3 sections (General, Nahw, and Sarf) and all the older posts from the blog have now been uploaded in PDF format as well. Also, I have tried my best to put some order to these files so that new readers will not find it difficult as to where to start when undertaking their Classical Arabic studies. Hopefully, this will be of some help to my readers, Insha Allah!

There are numerous instances in Arabic Language where an ﺍﹺﺳﻢ is followed by another ﺍﹺﺳﻢ. The idea is to build sentences like “tall boy“, or “The student has a book and a pen“, or “Zaid and Amr both are sick” etc. In such cases the ﺍﹺﺳﻢ which comes later is called ﺗﹷﺎﺑﹻﻊﹾ (the follower) and the one which it follows is called ﻣﹷﺘﹿﺒﹹﻮﹾﻉ (the followed one). The ﺇﹺﻋﹿﺮﺍﺏ of ﺗﹷﺎﺑﹻﻊﹾ are in accordance with its ﻣﹷﺘﹿﺒﹹﻮﹾﻉ

The ﺗﹷﻮﹶﺍﺑﹻﻊ are of 5 kinds:

• ﺻﹻﻔﹿﺖ or the Adjective
• ﻋﹷﻄﹷﻒﹾ or the Conjunction
• ﺗﹷﺎﻛﹻﻴﹿﺪ or Emphasis
• ﺑﹷﺪﹶﻝ or the Substitution
• ﻋﹷﻄﹿﻒﹺﺑﹷﻴﹷﺎﻥ or the Explanatory Attachment

ﺻﹻﻔﹿﺖ : In Arabic the ﺻﹻﻔﹿﺖ follows its ﻣﹷﻮﺻﹹﻮﻑ and agrees with it in

1. Grammatical State
2. Definitiveness
3. Number
4. Gender

Examples of this kind of structure are ﺭﹶﺟﹹﻞﹲﻛﹷﺮﹺﻳﹿﻢﹲ (a noble man), ﻋﹷﻠﻰٰ ﺻﹻﺮﹶﺍﻃﹴﻣﹹﺴﹿﺘﹷﻘﹻﻴﹿﻢ (upon the right path) or ﺍﻟﻂﳲﺎﻟﹻﺒﹷﺎﻥﹺﻗﹷﺎﺭﹺﺋﹷﺘﹷﺎﻥﹺﻛﹻﺘﹷﺎﺑﹷﻴﹿﻦﹺﻣﹹﻔﹻﻴﹿﺪﹶﻳﹿﻦﹺ (Two students are reading two beneficial books)

ﻋﹷﻄﹷﻒﹾ or the Conjunction, as it is called in English, is used to connect two ﺍﹺﺳﻢ which are in the same ruling. The ﺍﹺﺳﻢ occurring before the ﺣﹷﺮﹾﻑﹺ ﻋﹷﻄﹷﻒﹾ (i.e. the ﻣﹷﺘﹿﺒﹹﻮﹾﻉ ) is called ﻣﹷﻌﹿﻄﹹﻮﹾﻑ ﻋﹷﻠﹷﻴﻪ and the one following it (i.e. the ﻣﹷﺘﹿﺒﹹﻮﹾﻉ) is called ﻣﹷﻌﹿﻄﹹﻮﹾﻑ . Some of the commonly used ﺣﹷﺮﹸﻭﻑﹺ ﻋﹷﻄﹷﻒﹾ are:

• ﻭ (and): This is used to join two independent words or sentences e.g.

ﺳﹷﻌﹿﺪﹲ ﻭ ﹶﻋﹷﻠﹻﻰﹲ ﺻﹷﺤﹷﺎﺑﹻﻴﳲﺎﻥﹺ (Sa’ad and Ali are Sahabi). If ﻭ is connecting two sentences and the second one is a ﺟﹹﻤﹿﻠﹷﺔ ﺍﹺﺳﻤﹻﻴﳲﺔ then ﻭ takes on the meaning of while and such a sentence introduced by the ﻭ is called ﺟﹹﻤﹿﻠﹷﺔ ﺣﹷﺎﻟﹻﻴﳲﺔ. For example, ﻗﹷﺎﻡﹶ ﺯﹶﻳﹿﺪﹲ ﻭﹶ ﻫﹹﻮﹶﻳﹷﺒﹿﻜﹻﻲﹾ (Zaid stood up [while] weeping)

• ﻓ (and so, and then, and consequently): This is sometimes used to join words but is more generally used to join sentences where it indicates a development in the narrative. Thus, when joining two clauses, it shows either that the latter is immediately subsequent to the former in time, or that it is connected with it by some internal link, like cause and effect: for example,

ﺗﹷﺮﹾﻣﹻﻴﹿﻬﹻﻢﹾﺑﹻﺤﹻﺠﹷﺎﺭﹶﺓﹴﻣﹻﻦﹾﺳﹻﺠﳴﻴﻞﹾ ﻓﹷﺠﹷﻌﹷﻠﹷﻬﹹﻢﹾ ﻛﹷﻌﹷﺼﹿﻒﹴ ﻣﹷﺎﹾﻛﹹﻮﻝﹾ (Casting against them stones of baked clay, So He rendered them like straw eaten up)

• ﺛﹹﻢﱠ (then): This conjunction is used to imply succession at an interval. E.g.

ﻓﹷﺘﹷﻮﹶﻟﳲﻰٰ ﻓﹻﺮﹾﻋﹷﻮﻥ ﹸ ﻓﹷﺠﹷﻤﹷﻊﹶ ﻛﹷﻴﹿﺪﹶﻩﹸ ﺛﹹﻢﱠ ﺃﹶﺗﻰٰ (Then Pharaoh withdrew and concerted his plan and then came to the place of appointment)

• ﺃﹶﻭﹾ(or): For example:

ﻭﹶ ﻗﺎﻟﹹﻮﹾ ﻟﹷﻦﹾ ﻧﹹﻮﹾﻣﹻﻦﹶ ﻟﹷﻚﹶ ﺣﹷﺘﳲﻰٰ ﺗﹷﻔﹿﺠﹹﺮﹶﻟﹷﻨﺎ ﻣﹻﻦﹶ ﺍﻷﹶﺭﹾﺽﹺ ﻳﹷﻨﹿﺒﹹﻮﹾﻋﺎﹰ ﺃﹶﻭﹾ ﺗﹷﻜﹹﻮﹾﻥﹶ ﻟﹷﻚﹶ ﺟﹷﻨﳲﺔﹲ (They say, “We will not believe you unless you cause a spring to gush out of the ground or you have a garden…)

• ﺃﹶﻡﹾ (or): This is used in interrogative structures, for example:

ﺃﹶﻡﹾ ﻟﹷﻜﹹﻢﹾ ﺑﹷﺮﹶﺃﺓﹲ ﻓﹷﹻﻰ ﺍﹶﻟﺰﱡﺑﹹﺮﹺ (is there an exemption for you in the scriptures?)

• ﺑﹷﻞﹾ (rather): For example, ﺑﹷﻞﹾ ﻫﹹﻮﹶ ﻛﹷﺬﱠﺍﺏﹲ ﺃﹶﺷﹻﺮ (rather he is an insolent liar)

ﺗﹷﺎﻛﹻﻴﹿﺪ This class of ﺗﹷﻮﹶﺍﺑﹻﻊ is used for the purposes of emphasis either by using certain specific words or by employing repitition . It is subdivided in two sub-classes:

1. ﺍﹶﻟﺘﳲﻮﹾﻛﹻﻴﹿﺪﹸﺍﻟﹿﻤﹷﻌﹿﻨﹷﻮﹺﻯﹲ : There are certain words in the Arabic Language that are used to strengthen the idea of totality or self already contained in the ﻣﹷﺘﹿﺒﹹﻮﹾﻉ . These are grouped together under the sub-class of ﺗﹷﺎﻛﹻﻴﹿﺪ called ﺍﹶﻟﺘﳲﻮﹾﻛﹻﻴﹿﺪﹸﺍﻟﹿﻤﹷﻌﹿﻨﹷﻮﹺﻯﹲ i.e. corroboration in meaning. Some examples of these words are ﻛﹹﻞﹲ or ﺟﹷﻤﹻﻴﹿﻊﹲ or ﻧﹷﻔﹿﺲﹲ. For example: ﺍﹶﻟﹿﻮﹶﺯﹺﻳﹿﺮﹸ ﺫﹶﺍﻫﹻﺐﹲ ﻧﹷﻔﹿﺴﹹﻪﹸ (The minister himself is going) or
   ﺯﹶﻳﹿﺪﹲ ﻭﹶﺑﹷﻜﹿﺮﹲ ﻛﹻﻼﹶﻫﹹﻤﹷﺎ ﻣﹷﺮﹺﻳﹿﻀﹷﺎﻥﹺ (Zaid and Bakr both are sick). Note that, to use ﺍﹶﻟﺘﳲﻮﹾﻛﹻﻴﹿﺪﹸﺍﻟﹿﻤﹷﻌﹿﻨﹷﻮﹺﻯﹲ , you have to use the corresponding pronoun with the ﺗﹷﺎﺑﹻﻊﹾ
2. ﺍﹶﻟﺘﳲﻮﹾﻛﹻﻴﹿﺪﹸ ﺍﻟﻠﳲﻔﹿﻆﹻﻰﹲ : The other sub-class of ﺗﹷﺎﻛﹻﻴﹿﺪ is called ﺍﹶﻟﺘﳲﻮﹾﻛﹻﻴﹿﺪﹸ ﺍﻟﻠﳲﻔﹿﻆﹻﻰﹲ i.e. the verbal corroboration, which consists of repitition by means of words. For example: ﺍﹶﻟﹿﻌﹻﻠﹿﻢﹸ ﻧﹷﺎﻓﹻﻊﹲ ﻧﹷﺎﻓﹻﻊﹲ (Knowledge is beneficial, beneficial) or ﻣﹷﺮﹶﺭﹾﺕﹸ ﺑﹻﻚﹶ ﺑﹻﻚﹶ (I passed by you, by you)

ﺑﹷﺪﹶﻝ is the kind of ﺗﹷﺎﺑﹻﻊﹾ before which another ﺍﹺﺳﻢ is used merely to introduce the ﺗﹷﺎﺑﹻﻊﹾ. For example:ﺃﹶﺧﹹﻮﹾ ﺯﹶﻳﹿﺪﹴ ﺣﹷﺴﹷﻦﹲ ﺣﹷﺎﺿﹻﺮﹲ (Zaid’s brother, Hassan, is here). Here ﺣﹷﺴﹷﻦ, the ﺗﹷﺎﺑﹻﻊﹾ, is called ﺑﹷﺪﹶﻝ andﺃﹶﺧﹹﻮﹾ ﺯﹶﻳﹿﺪﹴ, the ﻣﹷﺘﹿﺒﹹﻮﹾﻉ, is called ﻣﹹﺒﹿﺪﹶﻝﹾ ﻣﹻﻨﹿﻪﹸ. There are four kinds of ﺑﹷﺪﹶﻝ :

1. ﺑﹷﺪﹶﻝﹸ ﺍﻟﹿﻜﹹﻞﱢ where both the ﺑﹷﺪﹶﻝ and the ﻣﹹﺒﹿﺪﹶﻝﹾ ﻣﹻﻨﹿﻪﹸ denote the same ﺍﹺﺳﻢ. For example:
   ﺟﹷﺂﻧﹻﻰ ﻗﹷﻮﹾﻡﹸ ﺍﻟﹿﻤﹷﺪﹺﻳﹿﻨﹷﺔﹺ ﻛﹹﺒﹿﺮﹶﺁﻭﹸﻫﹹﻢﹾ ﻭﹶ ﺿﹹﻌﹷﻔﹷﺂﻭﹸﻫﹹﻢﹾ (The people of the city, the great and the small, came to me)
2. ﺑﹷﺪﹶﻝﹸ ﺍﻟﹿﺒﹷﻌﹿﺾﹺ or the substitution of the part for the whole. For example: ﺿﹷﺮﹶﺑﹿﺖﹸ ﺯﹶﻳﹿﺪﺍﹰ ﺭﹶﺃﺳﹷﻪﹸ (I hit Zaid, on his head) or ﺃﹶﻛﹷﻠﹿﺖﹸﺍﻟﺮﱠﻏﹻﻴﹿﻒﹶ ﺛﹹﻠﹹﺜﹷﻪﹸ (I ate the loaf, the third part of it)
3. ﺑﹷﺪﹶﻝﹸﺍﻻﹺﺷﹿﺘﹻﻤﹷﺎﻝﹾ where the ﺑﹷﺪﹶﻝ is not part of the ﻣﹹﺒﹿﺪﹶﻝﹾ ﻣﹻﻨﹿﻪﹸ but is rather related to it. For example,
   ﺃﹶﻋﹿﺠﹷﺒﹷﻨﹻﻰ ﺯﹶﻳﹿﺪﹲ ﻋﹻﻠﹿﻤﹹﻪﹸ (Zaid, his learning filled me with surprise) or ﻓﹻﻰ ﻳﹷﺪﹺ ﺍﻟﹿﻄﳲﺎﻟﹻﺐﹺ ﺍﻟﹿﻜﹻﺘﹷﺎﺏﹸ ﻏﹻﻼﹶﻓﹹﻪﹸ (The student has the book cover in his hand)
4. ﺑﹷﺪﹶﻝﹸ ﺍﻟﹿﻐﹷﻠﹷﻄﹾ is the ﺑﹷﺪﹶﻝ which is mentioned after an error. For example,
   ﺇﹺﺷﹿﺘﹷﺮﹶﻳﹿﺖﹸ ﻓﹷﺮﹶﺳﹷﺎﹰ ﺣﹻﻤﹷﺎﺭﺍﹰ (I bought a horse - no, a donkey)

Note that in both ﺑﹷﺪﹶﻝﹸ ﺍﻟﹿﺒﹷﻌﹿﺾﹺ and ﺑﹷﺪﹶﻝﹸﺍﻻﹺﺷﹿﺘﹻﻤﹷﺎﻝﹾ a pronoun has to be brought in with the ﻣﹹﺒﹿﺪﹶﻝﹾ ﻣﹻﻨﹿﻪﹸ

ﻋﹷﻄﹿﻒﹺﺑﹷﻴﹷﺎﻥ is the ﺗﹷﺎﺑﹻﻊﹾ which is used to more clearly define its ﻣﹷﺘﹿﺒﹹﻮﹾﻉ. For example,

ﺟﹷﻌﹷﻞﹶ ﺍﻟﻠﳲﻪﹸ ﻛﹷﻌﹿﺒﹷﺔﹶ ﺍﻟﹿﺒﹷﻴﹿﺖﹶ ﺍﻟﹿﺤﹷﺮﹶﺍﻡﹶ (Allah has ordained Ka’ba - the Sacred House - as sanctified) or

ﻳﹹﻮﹾﻗﹷﺪﹸ ﻣﹻﻦﹾ ﺷﹷﺠﹷﺮﹶﺓﹴ ﻣﹹﺒﹷﺎﺭﹶﻛﹷﺔﹴ ﺯﹶﻳﹿﺘﹹﻮﹾﻧﹷﺔﹴ ([which] is lighted [with oil of] a blessed tree, an olive)

This wraps up our discussion of ﺗﹷﻮﹶﺍﺑﹻﻊ . Hopefully, this post will be helpful for those planning to delve a little deep into the technicalities of Classical Arabic Grammar, Insha Allah.

Disclaimer: This post is due to a major contribution from Humairah (blogging here). Any mistakes, of course, are mine.

We have already discussed the ﻣﺎﺿﻰ of the ناقِص verb. In this post, Insha Allah, I will discuss the ﻣﹹﻀﺎﺭﹺﻉ patterns for the same and we will see how some conjugations undergo ﺗﹷﻌﻠﹻﻴﻞ .

In the ﻣﹹﻀﺎﺭﹺﻉ of the ناقِص verb, 6 conjugations do not have ﺗﹷﻌﻠﹻﻴﻞ since they rhyme with their ﺻﺤﻴﺢ counterparts. These are conjugations number 2,5,6,8,11, and 12 i.e. the 4 duals and the 2 plural feminines. For example, the set of these 6 conjugations from the ﻳﹷﺮﹾﻣﹻﻲﹾ table will rhyme with ﻳﹷﻀﹿﺮﹺﺏﹸ whereas the set of these 6 conjugations in the ﻳﹷﺮﹾﺿٰﻰ table will rhyme with ﻳﹷﺴﹿﻤﹷﻊﹸ. Below, I will give the complete listing of the ﻣﹹﻀﺎﺭﹺﻉ for 3 ناقِص verbs:

Only the 5 singulars (1,4,7,13,14) and 3,9, and 10 have ﺗﹷﻌﻠﹻﻴﻞ in them. Note that we include conjugation 14 in the singular group since it looks like a singular

If you remember, the edge rule for a ناقِص verb states that “any ﻻﻡ position ﻭ (i.e. occurring at the edge of a word) preceded by a ﻛﹷﺴﹿﺮﹶﺓ will change to ﻯ “. However, look at the cases of ﻳﹷﺮﹾﺿﹷﻴﹷﺎﻥﹺ or ﺗﹷﺮﹾﺿﹷﻴﹷﺎﻥﹺ or ﺗﹷﺮﹾﺿﹷﻴﹿﻦﹶ . They all have ﻭ at the ﻻﻡ position since we know that the base letters in the ﻳﹷﺮﹾﺿٰﻰ table are ﺭ ﺽ and ﻭ . Thus the first example should have been ﻳﹷﺮﹾﺿﹷﻮﹶﺍﻥﹺ because the ﻭ is not preceded by a ﻛﹷﺴﹿﺮﹶﺓ. However, it is changing to a ﻯ . On top of this, we have also stated that that there is no ﺗﹷﻌﻠﹻﻴﻞ in this conjugation. To address this anomaly we say that since the final form of the verb is still rhyming with its ﺻﺤﻴﺢ counter part i.e. ﻳﹷﻔﹿﻌﹷﻼﹶﻥﹺ , therefore there has only been a change of a letter rather than a full blown ﺗﹷﻌﻠﹻﻴﻞ . To explain the change of the letter (i.e. ﻭ to ﻯ ) we state a rule which deals with a ﻭ or ﻯ occurring beyond the third position in a ناقِص verb. This rule can be named “Fourth position or beyond rule” and states that:

If a ﻭ comes in the fourth position or later in a word and it is not preceded by a ﺿﹷﻤﳲﺔ or a ﺳﹷﺎﻛﹻﻦ ﻭ, it changes into a ﻯ .

Having noted this aspect, we now move on to deal with those conjugations which have full ﺗﹷﻌﻠﹻﻴﻞ in them.

First conjugation : In the case of ﻳﹷﺪﹾﻋﹹﻮﹾ it was actually ﻳﹷﺪﹾﻋﹹﻮﹸ rhyming withﻳﹷﻨﹿﺼﹹﺮﹸ . The final ﺿﹷﻤﳲﺔ was awkward onﻭ and was dropped. In the case of ﻳﹷﺮﹾﻣﹻﻲﹾ this was actually ﻳﹷﺮﹾﻣﹻﻲﹸ. Again, the ﺿﹷﻤﳲﺔ was dropped since it was awkward on the ﻯ . For the case of ﻳﹷﺮﹾﺿٰﻰ the original was ﻳﹷﺮﹾﺿﹷﻮﹸ. The ﻭ is at the fourth position so change it to ﻯ according to the “Fourth position or beyond rule”. This leave us with ﻳﹷﺮﹾﺿﹷﻰﹸ which has a ﻯ which is ﻣﹹﺘﹷﺤﹷﺮﱢﻙ and is preceded by a ﻓﹷﺘﹿﺤﺔ so this is changed to ﺍ according to the Simple Change to Alif rule , giving us ﻳﹷﺮﹾﺿٰﻰ

Third Conjugation: Here ﻳﹷﺪﹾﻋﹹﻮﹾﻥﹶ was originally ﻳﹷﺪﹾﻋﹹﻮﹸﻭﹾﻥﹶ. The ﺿﹷﻤﳲﺔ on the ﻭ was dropped which leaves us with two ﻭ which are ﺳﹷﺎﻛﹻﻦ . Thus, one of these ﻭ is dropped giving us ﻳﹷﺪﹾﻋﹹﻮﹾﻥﹶ

The above process can actually be encompassed in a two step rule which states that: “Whenever there is a ﻻﻡ position ﻭ or ﻯ preceded by a ﺿﹷﻤﳲﺔ or a ﻛﹷﺴﹿﺮﹶﺓ, make the ﻭ or the ﻯ as ﺳﹷﺎﻛﹻﻦ. Now, if the ﻭ or ﻯ is preceded by an appropriate short vowel and followed by an appropriate long vowel (see here for this discussion) then drop this ﻭ or ﻯ.” This rule also takes care of the 9th conjugation of ﻳﹷﺪﹾﻋﹹﻮﹾ as well as the 10th conjugation of ﻳﹷﺮﹾﻣﹻﻲﹾ.

For the ﻳﹷﺮﹾﺿٰﻰ table, the third conjugation was originally ﻳﹷﺮﹾﺿﹷﻮﹸﻭﹾﻥﹶ rhyming with ﻳﹷﺴﹿﻤﹷﻌﹹﻮﹾﻥﹶ. The ﻭ was changed (according to the Fourth position rule) to ﻯ since it is preceded by a ﻓﹷﺘﹿﺤﺔ giving us ﻳﹷﺮﹾﺿﹷﻴﹹﻮﹾﻥﹶ. Now we have a ﻯ which is ﻣﹹﺘﹷﺤﹷﺮﱢﻙ and is preceded by a ﻓﹷﺘﹿﺤﺔ so we change it to an ﺍ using the Simple Change to Alif rule , the introduction of which results in gathering of two ﺳﹷﺎﻛﹻﻦ letters. Thus, the ﺍ is dropped, leaving us with ﻳﹷﺮﹾﺿﹷﻮﹾﻥﹶ

10th Conjugation : The starting point for this conjugation was ﺗﹷﺪﹾﻋﹹﻮﹺﻳﹿﻦﹶ rhyming with ﺗﹷﻨﹿﺼﹹﺮﹺﻳﻦﹶ. The ﻛﹷﺴﹿﺮﹶﺓ is inappropriate before the ﻭ so the ﻛﹷﺴﹿﺮﹶﺓ was moved to the letter before it. This resulted in gathering of two ﺳﹷﺎﻛﹻﻦ letters. The ﻭ was dropped, leaving us with ﺗﹷﺪﹾﻋﹻﻴﹿﻦﹶ . This transformation is governed by the following general rule: “If a ﻭ is preceded by a ﺿﹷﻤﳲﺔ and followed by a ﻯ , the preceding letter is made ﺳﹷﺎﻛﹻﻦ and the vowel on ﻭ is transferred to the preceding letter. Then the ﻭ changes into a ﻯ and falls off due to gathering to two ﺳﹷﺎﻛﹻﻦ letters”

In the case of ﺗﹷﺮﹾﻣﹻﻴﹿﻦﹶ this was originally ﺗﹷﺮﹾﻣﹻﻴﹻﻴﹿﻦﹶ rhyming withﺗﹷﻀﹿﺮﹺﺑﹿﻦﹶ. The ﻛﹷﺴﹿﺮﹶﺓ was inappropriate on the ﻯ so the ﻛﹷﺴﹿﺮﹶﺓ was dropped, leaving us with two ﺳﹷﺎﻛﹻﻦ letters. Thus, one of the ﻯ is dropped giving us ﺗﹷﺮﹾﻣﹻﻴﹿﻦﹶ.

The 10th conjugation in the ﻳﹷﺮﹾﺿٰﻰ table was originally ﺗﹷﺮﹾﺿﹷﻮﹺﻳﹿﻦﹶ rhyming with ﺗﹷﺴﹿﻤﹷﻌﹻﻴﹿﻦﹶ. The ﻭ is changed to ﻯ according to the Fourth position or beyond rule. This leaves us with ﺗﹷﺮﹾﺿﹷﻴﹷﻴﹿﻦﹶ. Again, one of the ﻯ is dropped due to the gathering of two ﺳﹷﺎﻛﹻﻦ letters giving us ﺗﹷﺮﹾﺿﹷﻴﹿﻦﹶ

Almost of these rules can also be applied when constructing the passive conjugations for the ﻣﹹﻀﺎﺭﹺﻉ of the ناقِص verb. In some future post I will Insha Allah try to list all the rules governing ﺗﹷﻌﻠﹻﻴﻞ. Until then, hopefully, this introduction will come in handy for the students of Classical Arabic.

In the Arabic Language a verb may take its ﻣﹷﺼﹿﺪﹶﺭ to express:

1. Emphasis or magnification of action
2. Manner of action
3. Number of times the action occurred

Note: The ﻣﹷﺼﹿﺪﹶﺭ (also known as the verbal noun) is a word that indicates the occurrence of an action and is free of tense e.g.ﻧﹷﺼﹿﺮﹲ (to assist)

The ﻣﹷﺼﹿﺪﹶﺭ, when used as such, is known as ﺍﹶﻟﹿﻤﹷﻔﹿﻌﹹﻮﻝ ﺍﹶﻟﹿﻤﹹﻄﹿﻠﹷﻖﹾ (or the absolute object) and is always in the state of ﻧﺼﺐ.

An example of first kind of ﺍﹶﻟﹿﻤﹷﻔﹿﻌﹹﻮﻝ ﺍﹶﻟﹿﻤﹹﻄﹿﻠﹷﻖﹾ is ﺍﹺﺫﺍ ﺭﹸﺟﳲﺖﹺﺍﻻﹶﺭﹾﺽﹸ ﺭﹶﺟﳲﺎﹰ (when the earth will be shaken with a shaking) i.e. shaken violently. Here the verb shake is being emphasized. This structure is also called ﺍﹶﻟﺘﳲﺎﻛﹻﻴﹿﺪ. For still greater emphasis the ﻣﹷﺼﹿﺪﹶﺭ may be reproduced a third time e.g. ﺇﹺﺫﺍ ﺩﹸﻛﳲﺖﹺﺍﻻﹶﺭﹾﺽﹸ ﺩﹶﻛﳲﴼ ﺩﹶﻛﳲﴼ (when the earth will be crushed a crushing, crushing)

The second kind of ﺍﹶﻟﹿﻤﹷﻔﹿﻌﹹﻮﻝ ﺍﹶﻟﹿﻤﹹﻄﹿﻠﹷﻖﹾ can be exemplified by the sentence

ﺟﹷﻠﹷﺴﹿﺖﹸ ﺟﹻﻠﹿﺴﹷﺔﹶ ﺍﹶﻟﹿﻘﹷﺎﺭﹺﻯﹾ (I sat like a Qari would sit) where the manner of sitting is being described. This structure is also called ﺍﹶﻟﻨﳲﻮﹾﻉ

Finally the third kind of ﺍﹶﻟﹿﻤﹷﻔﹿﻌﹹﻮﻝ ﺍﹶﻟﹿﻤﹹﻄﹿﻠﹷﻖﹾ can be depicted by the phrase ﺩﹶﻗﳲﺖﹺﺍﻟﺴﳲﺎﻋﹷﺔﹸ ﺩﹶﻗﳲﺘﹷﻴﹿﻦﹺ (the clock struck two strikings) i.e. the clock struck twice. This structure is also called ﺍﹶﻟﺘﳲﻤﹻﻴﹿﺬﹾ

Sometimes the adjective alone is expressed and the ﺍﹶﻟﹿﻤﹷﻔﹿﻌﹹﻮﻝ ﺍﹶﻟﹿﻤﹹﻄﹿﻠﹷﻖﹾ is understood e.g. ﺿﹷﺮﹶﺏﹶ ﺷﹷﺪﹺﻳﹿﺪﺍﹰ (he struck violently) which was actually ﺿﹷﺮﹶﺏﹶ ﺿﹷﺮﹾﺑﹷﴼ ﺷﹷﺪﹺﻳﹿﺪﺍﹰ.

Some very interesting usage of the ﺍﹶﻟﹿﻤﹷﻔﹿﻌﹹﻮﻝ ﺍﹶﻟﹿﻤﹹﻄﹿﻠﹷﻖﹾ can be seen in everyday phrases like ﺳﹷﻌﹿﺪﹶﻳﹿﻚﹶ which was originally ﺍﹸﺳﹿﻌﹻﺪﹸﻙﹶ ﺍﹺﺳﹿﻌﹷﺎﺩﹶﻳﹿﻦ (I am here to help) i.e. I am here to help not one, but two times. Similarly, ﻣﹷﻌﹷﺎﺫﹶ ﺍﹶﻟﻠﹽٰﻪﹺ was originally ﺃﹶﻋﹹﻮﺫﹸ ﻣﹷﻌﹷﺎﺫﹶ ﺍﹶﻟﻠﹽٰﻪﹺ (I seek the refuge of Allah) i.e. Allah forbid!. Another example of this usage is ﺧﹷﻴﹿﺮﹶ ﻣﹷﻘﹿﺪﹶﻡﹴ which was actually ﻗﹷﺪﹺﻣﹿﺖﹶ ﻗﹹﺪﹸﻭﻣﹷﴼ ﺧﹷﻴﹿﺮﹶ ﻣﹷﻘﹿﺪﹶﻡﹴ (you came a blessed coming) i.e. Welcome!

Insha Allah this introduction to the concept of ﺍﹶﻟﹿﻤﹷﻔﹿﻌﹹﻮﻝ ﺍﹶﻟﹿﻤﹹﻄﹿﻠﹷﻖﹾ will go a long way in helping the students of Classical Arabic towards a better understanding of Arabic Grammar.

The concept of ﺣﹷﺎﻝ in ﻧﹷﺤﹿﻮ is used to answer the question “How” or “in what condition”. Thus, ﺣﹷﺎﻝ is the adjective which describes the state of the ﻓﺎﻋﹻﻞ or ﻣﻔﻌﻮﻝ or both. It is always in the state of ﻧﺼﺐ . Additionally, the one being described by the condition is called ﺫﹸﻭﺍﻟﹿﺤﹷﺎﻝ .

Some examples of this kind of structure are:

• ﺟﹷﺎﺀﹶ ﺯﹶﻳﹿﺪﹲ ﺭﹶﺍﻛﹻﺒﹷﺎﹰ (Zaid came riding) Here ﺭﹶﺍﻛﹻﺒﹷﺎﹰ is ﺣﹷﺎﻝ for ﺯﹶﻳﹿﺪﹲ which is the ﻓﺎﻋﹻﻞ
• ﺟﹻﺌﹿﺖﹸ ﺯﻳﹿﺪﺍﹰ ﻧﹷﺎﺋﹻﻤﺎﹰ (I came to Zaid while he was sleeping). Here the word ﻧﹷﺎﺋﹻﻤﺎﹰ is the ﺣﹷﺎﻝ for the ﻣﻔﻌﻮﻝ , which is ﺯﻳﹿﺪﺍﹰ
• ﻛﹷﻠﳲﻤﹿﺖﹸ ﺯﻳﹿﺪﺍﹰ ﺟﺎﻟﹻﺴﹷﻴﹿﻦﹺ (I talked to Zaid while we were both sitting). Here the word ﺟﺎﻟﹻﺴﹷﻴﹿﻦﹺ is the ﺣﹷﺎﻝ for both the ﻓﺎﻋﹻﻞ and the ﻣﻔﻌﻮﻝ

Notes on the usage of ﺣﹷﺎﻝ and ﺫﹸﻭﺍﻟﹿﺤﹷﺎﻝ

It is essential to have a connector between the ﺣﹷﺎﻝ and the ﺫﹸﻭﺍﻟﹿﺤﹷﺎﻝ. Sometimes this connector is depicted by using a ﻭ and at other times it is simply the ﺿﹷﻤﹻﻴﺮﹾ hidden within the verb. For example, we can say ﺟﹷﺎﺀﹶ ﺯﹶﻳﹿﺪﹲ ﻳﹷﻀﹿﺤﹷﻚﹸ or

 ﺟﹷﺎﺀﹶ ﺯﹶﻳﹿﺪﹲ ﻭﹶ ﻫﹹﻮﹶ ﻳﹷﻀﹿﺤﹷﻚﹸ . In both the cases it means Zaid came laughing. However, the first sentence is the case where the connector is the hidden ﻫﹹﻮﹶ inside the verb whereas in the second sentence the connector is apparent.

ﺣﹷﺎﻝ has to be ﻧﹷﻜﹻﺮﻩ, it cannot be ﻣﻌﹿﺮﹺﻓﻪ. On the other hand, even though ﺫﹸﻭﺍﻟﹿﺤﹷﺎﻝ is usually ﻣﻌﹿﺮﹺﻓﻪ but if it has to come as ﻧﹷﻜﹻﺮﻩ then the structure has to change and the ﺣﹷﺎﻝ has to come beofre the ﺫﹸﻭﺍﻟﹿﺤﹷﺎﻝ i.e.

 ﺟﹷﺎﺀﹶﻧﻲﹾ ﺭﹶﺍﻛﹻﺒﹷﺎﹰ ﺭﹶﺟﹹﻞﹲ (a man came to me riding).

Also, ﺣﹷﺎﻝ can be a sentence as well: If it is a ﺟﹹﻤﻠﻪ ﺍﹺﺳﻤﹻﻴﳲﻪ then a ﻭ is added to give the meaning of condition e.g.

 ﻻﹶ ﺗﹷﻘﹿﺮﹶﺑﹹﻮﹾﺍ ﺍﻟﺼﳲﻠٰﻮﺓﹶ ﻭﹶ ﺍﹶﻧﹿﺘﹹﻢﹾ ﺳﹹﻜٰﺮﻯٰ (Do not come near the prayers when you are intoxicated); if it is a ﺟﹹﻤﻠﺔ ﻓﹻﻌﹿﻠﹻﻴﹽﺔ and the ﻓﹻﻌﹿﻞ is in ﻣﹷﺎﺿﹻﻰ then a ﻗﹷﺪﹾ has to appear before the ﻓﹻﻌﹿﻞ e.g. ﺟﹷﺎﺀﹶ ﺯﹶﻳﹿﺪﹲ ﻭﹶ ﻗﹷﺪﹾ ﺧﹷﺮﹶﺝﹶﻏﹹﻼﹶﻣﹹﻪﹸ (Zaid came while his servant went)

Hopefully this very brief introduction to the concept of ﺣﹷﺎﻝ will be sufficient for the students of Classical Arabic as a starting point, Insha Allah.

Disclaimer: This post is due to a major contribution from Humairah (blogging here). Any mistakes, of course, are mine.

As we have already learned, ﻧﹷﺎﻗﹻﺺﹾ verb is one which has ﻭ or ﻯ at its ﻻﻡ position. For the purpose of illustration we will take three examples of a ﻧﹷﺎﻗﹻﺺﹾ verb: ﺩﹶﻋﹷﺎ (he called) , which comes from ﻧﹷﺼﹷﺮﹶ baab , ﺭﹶﻣﻰٰ (he threw), which comes from ﺿﹷﺮﹶﺏﹶ baab, and ﺭﹶﺿﹻﻰﹶ (he was pleased), which comes from ﺳﹷﻤﹻﻊﹶ baab. In this post I will, Insha Allah, deal with the ﻣﺎﺿﻰ conjugations of the ﻧﹷﺎﻗﹻﺺﹾ verb.

ﻣﺎﺿﻰ of ﻧﹷﺎﻗﹻﺺﹾ:

Below, I will list the ﻣﺎﺿﻰ conjugations for both ﺩﹶﻋﹷﺎ and ﺭﹶﻣﻰٰ. Note that the ﺗﹷﻌﻠﹻﻴﻞ only occurs in the first 5 conjugations of both these verbs. I will Insha Allah also explain why the ﺗﹷﻌﻠﹻﻴﻞ occurs in each case. We will deal with ﺭﹶﺿﹻﻰﹶ separately later in this post, Insha Allah.

In the Arabic Language certain pronunciation issues arise when weak letters are preceded by inappropriate vowels. For example, it is difficult to pronounce a ﻭ which is ﻣﹹﺘﹷﺤﹷﺮﱢﻙ and is preceded by a ﺿﹷﻤﳲﺔ or a ﻯ which is ﻣﹹﺘﹷﺤﹷﺮﱢﻙ and is preceded by a ﻓﹷﺘﹿﺤﺔ. In such cases we implement rules which change these weak letters to other, pronounceable, letters coupled with a shift in the vowel itself from one letter to another. Thus, for ﺗﹷﻌﻠﹻﻴﻞ to occur the ﻭ or ﻯ need to be ﻣﹹﺘﹷﺤﹷﺮﱢﻙ and need to be preceded by inappropriate vowels.

On the other hand, a ﻭ which is ﺳﹷﺎﻛﹻﻦ and is preceded by a ﺿﹷﻤﳲﺔ is very normal; similarly a ﻯ which is ﺳﹷﺎﻛﹻﻦ and is preceded by a ﻛﹷﺴﹿﺮﹶﺓ is very normal. Moreover, a ﻭ or ﻯ preceded by a ﻓﹷﺘﹿﺤﺔ is also considered normal for pronunciation. Now, if you note that in the above table there is no ﺗﹷﻌﻠﹻﻴﻞ from the 6th conjugation downwards because in there the ﻭ or ﻯ is ﺳﹷﺎﻛﹻﻦ and is preceded by a normal vowel i.e. a ﻓﹷﺘﹿﺤﺔ.

First conjugation: Recall that whenever a ﻭ or ﻯ is preceded by a letter with a ﻓﹷﺘﹿﺤﺔ on it the ﻭ or ﻯ is changed to ﺍ; thus, the first conjugation was actually ﺩﹶﻋﹷﻮﹶ which changed into ﺩﹶﻋﹷﺎ due to the simple change to alif rule. The same is true for ﺭﹶﻣﻰٰ which was initially ﺭﹶﻣﹷﻰﹶ

Second conjugation: This should actually be ﺩﹶﻋﹷﻮﹶﺍ rhyming with ﻓﹷﻌﹷﻼﹶ . However, the simple change to alif rule will cause it to become ﺩﹶﻋﹷﺎﺍ which is difficult to pronounce and thus the final alif will drop leaving us with ﺩﹶﻋﹷﺎ . Note that this is exactly the same as the first conjugation so there is actually no ﺗﹷﻌﻠﹻﻴﻞ allowed here. Thus the final form remains ﺩﹶﻋﹷﻮﹶﺍ

Third conjugation: Rhyming with ﻓﹷﻌﹷﻠﹹﻮﹾﺍ this should be ﺩﹶﻋﹷﻮﹸﻭﹾﺍ . The first ﻭ changes to ﺍ due to the simple change to alif rule, leaving us with ﺩﹶﻋﹷﺎﻭﹾﺍ . This form, however, has two ﺳﹷﺎﻛﹻﻦ letters coming together in it therefore we drop the first ﺍ leaving us with ﺩﹶﻋﹷﻮﹾﺍ

Fourth Conjugation: This was originally ﺩﹶﻋﹷﻮﹶﺕﹾ rhyming with ﻓﹷﻌﹷﻠﹷﺖﹾ . The ﻭ changed to ﺍ causing it to become ﺩﹶﻋﹷﺎﺕﹾ. Because of the gathering of ﺳﹷﺎﻛﹻﻦ letters the ﺍ is dropped leaving us with ﺩﹶﻋﹷﺖﹾ

Fifth Conjugation: This was originally ﺩﹶﻋﹷﻮﹶﺗﹷﺎ rhyming with ﻓﹷﻌﹷﻠﹷﺘﹷﺎ . The ﻭ changed to ﺍ giving us ﺩﹶﻋﹷﺎﺗﹷﺎ. It is important to note here that in this last form the ﺕ is actually ﺳﹷﺎﻛﹻﻦ but has to carry a ﻓﹷﺘﹿﺤﺔ because of the final ﺍ which is the pronoun of duality. Thus the ﺍ in the middle will drop because of gathering of two ﺳﹷﺎﻛﹻﻦ letters leaving us with ﺩﹶﻋﹷﺘﹷﺎ

All the above rules can be equally applied to the first five conjugation of the ﺭﹶﻣﻰٰ table.

As for ﺭﹶﺿﹻﻰﹶ the only major ﺗﹷﻌﻠﹻﻴﻞ is in the 3^rd conjugation, all other rhyming with the corresponding conjugations of ﺳﹷﻤﹻﻊﹶ

First conjugation: It was actually ﺭﹶﺿﹻﻮﹶ but changed its form due a rule which is called the edge rule. It states that “any ﻻﻡ position ﻭ (i.e. occurring at the edge of a word) preceded by a ﻛﹷﺴﹿﺮﹶﺓ will change to ﻯ “. This rule deals with the concept of ‘ small ﺗﹷﻌﻠﹻﻴﻞ ‘ whereby one letter changes to another but the form of the verb is not disfigured: ﺭﹶﺿﹻﻰﹶ still rhymes with ﺳﹷﻤﹻﻊﹶ .

Note: this ’small ﺗﹷﻌﻠﹻﻴﻞ ‘ happens in all 14 conjugations for ﺭﹶﺿﹻﻰﹶ

Third conjugation: The 3^rd conjugation was originally ﺭﹶﺿﹻﻴﹹﻮﹾﺍ (rhyming with ﺳﹷﻤﹻﻌﹹﻮﹾﺍ ) which is hard for pronunciation since the ﻯ is preceded by a ﺿﹷﻤﳲﺔ . Moreover, this ﻯ here is then followed by a ﻭ which makes it even harder on the tongue. In this case, the ﺿﹷﻤﳲﺔ moved from ﻯ to ﺽ, which lost it ﻛﹷﺴﹿﺮﹶﺓ. The ﻯ is then dropped because it is left with a ﻭ which is ﺳﹷﺎﻛﹻﻦ. The ﻭ cannot be dropped since it is a pronoun (denoting ‘they, group of males’).

This concludes our discussion of introducing the ﻣﺎﺿﻰ for the ﻧﹷﺎﻗﹻﺺﹾ verb. The next post, Insha Allah, will deal with the ﻣﹹﻀﹷﺎﺭﹺﻉ of the ﻧﹷﺎﻗﹻﺺﹾ verb.

We have already learned that an ﺍﹺﺳﻢ can have three grammatical states which will determine whether it is the subject or object in a sentence or whether it exists in a possessive structure. At that time we had also learned that the verb also experiences three grammatical states, the first two being ﺭﻓﻊ and ﻧﺼﺐ and the third one being ﺟﹷﺰﹶﻡﹾ. Also, we know that it is only the ﻣﹹﻀﺎﺭﹺﻉ which experiences these states, the ﻣﺎﺿﻰ being ﻣﹷﺒﹿﻨﻰ on either ﻓﹷﺘﹿﺤﺔ or ﺳﹹﻜﹹﻮﻥ or ﺿﹷﻤﳲﺔ

Note the following for ﻣﺎﺿﻰ and ﺍﻣﹷﺮ :

• 3^rd conjugation of ﻣﺎﺿﻰ is ﻣﹷﺒﹿﻨﻰ on ﺿﹷﻤﳲﺔ ; the 4 ﻣﺎﺿﻰ conjugations (1,2,4, and 5) are ﻣﹷﺒﹿﻨﻰ on ﻓﹷﺘﹿﺤﺔ; and the rest are ﻣﹷﺒﹿﻨﻰ on ﺳﹹﻜﹹﻮﻥ
• ﺍﻣﹷﺮ is ﻣﹷﺒﹿﻨﻰ on the sign of ﺟﹷﺰﹶﻡﹾ
  • For singular conjugations this sign is ﺳﹹﻜﹹﻮﻥ e.g. ﺍﹺﻓﹿﻌﹷﻞﹾ (You do!)
  • For dual conjugations this sign is denoted by the omission of ﻥ e.g. ﺍﹺﻓﹿﻌﹷﻼﹶ (You [two males] do!)

It is interesting to note that a verb can never become subject or object in a sentence; it describes the actions being done by or upon an ﺍﹺﺳﻢ but never does an action itself and is never acted upon. Thus, the concept of grammatical states for a verb is quite different from that for an ﺍﹺﺳﻢ. In this post, Insha Allah, I will try to explain what exactly is meant by the grammatical states of a verb and how this concept is useful in the Arabic Language.

As with ﺍﹺﺳﻢ, the goal of having grammatical states for verbs is to remove confusion, but in