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

بسم اهلل الرمحن الرحيم

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

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

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

CONJUGATIONS

An Naaqis الناقص Every verb which has a و, ي or ا as its Laam.

As-Sarf (Morphology) ~ Class Twenty-One

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The Maadh

ق-ض-ي

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Here it stays as it is so does the rest of the Mutakallim and the Mukhaatab:

قضينا – قضيت – قضيت – قضيتما – قضيتم – قضيتن

Allaah سبحانه وتعالى said:

واللنه ا الجلني قضيت فل عدوان علين أين ل ك ب ين وب ي نك قال ذ على ما ن قول وك يل

He [Musa (Moses)] said: “That (is settled) between me and you whichever of the two terms

I fulfill, there will be no injustice to me, and Allah is Surety over what we say.” [28:28]

And also as in a Hadeeth:

، وق ت يبة بن سع يد، ك لها عن حناد بن زيد، – ث نا أبو الرنب يع العتك ي حدنث نا واللنفظ ل قت يبة – حدن

حناد ، عن أيوب، عن أب ق لبة، عن أب أساء، عن ث وبان، قال قال رسول اللنه صلى اهلل عليه وسلم

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لغ الرض ف رأيت مشار ق ها ومغار ب ها وإ نن أمنت سيب “ إ نن اللنه زوى ل ها ن ملكها ما زو ي ل م

زين الحر والب يض وإ ن سألت رب لمنت أن ل ي هل كها وأعط يت الكن ب سنة ب عامنة وأن ل يسلط

ه م ف يستب يح ب يضت هم وإ نن رب قال يا حممند إ ن وى أن فس عليه م عدوا م ن س إ ذا قضيت قضاء فإ ننه ل

ي رد وإ ن أعطيتك لمنت ك أن ل أهل كهم ب سنة ب عامنة وأن ل أسلط عليه م ه م وى أن فس عدوا م ن س

يستب يح ب يضت هم ولو اجتمع عليه م من ب أقطار ها – أو قال من ب ني أقطار ها – حتن يكون ب عضهم

ي هل ك ب عض ا ويسب ب عضهم ب عض ا

[Reference: Saheeh Muslim 2889 a – Book 41, Hadith 6904]

“Verily if I have decreed/decided then it is not rejected/changed… ”

قضيت : I decreed/ decided

دنن ف الرض مرنت ني ولت علنن علوا نا إ ل بن إ سرائ يل ف الك تاب لت فس وقضي كب ري ا

And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief

on the earth twice and you will become tyrants and extremely arrogant! [17:4]

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نا عليه الموت ما دلنم على موت ه إ لن دابنة الرض تأكل ف لمنا قضي ف لمنا خرن ت ب ي ننت ال ن أن لنو كانوا ي علمون الغيب ما لب ثوا ف نسأته م

العذاب المه ني

Then when We decreed death for him [Sulaiman (Solomon)], nothing informed them (jinns)

of his death except a little worm of the earth, which kept (slowly) gnawing away at his stick,

so when he fell down, the jinns saw clearly that if they had known the unseen, they would not

have stayed in the humiliating torment. [34:14]

قضينا : We decreed/decided

ن هم ثن ل ي دوا ف نون حتن يكموك ف يما شجر ب ي فل وربك ل ي ؤم ا ا منا قضيت ويسلموا تسل يم ه م حرج أنفس

But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAW)

judge in all disputes between them, and find in themselves no resistance against your

decisions, and accept (them) with full submission. [4:65]

قضيت : You decreed/decided

فم ن ككم فاذكروا اللنه كذ كر كم آباءكم أو أشدن ذ كر ا فإ ذا قضيتم منناس رة م ن خلق ن يا وما له ف الخ النناس من ي قول رب ننا آت نا ف الد

So when you have accomplished your Manasik [(i.e. Ihram, Tawaf of the Ka’bah and As-Safa

and Al-Marwah), stay at ‘Arafat, Muzdalifah and Mina, Ramy of Jamarat, (stoning of the

specified pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember Allah as you

remember your forefathers or with a far more remembrance. But of mankind there are some

who say: “Our Lord! Give us (Your Bounties) in this world!” and for such there will be no

portion in the Hereafter. [2:200]

فإ ذا جنوب كم وعلى وق عود ا ق يام ا اللنه فاذكروا الصنلة قضيتم فإ ذا الصنلة وافأق يم اطمأننتم ن ني على كانت الصنلة إ نن منوقوت ا ك تاب ا المؤم

When you have finished As-Salat (the prayer – congregational), remember Allah standing,

sitting down, and lying down on your sides, but when you are free from danger, perform As-

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Salat (Iqamat-as- Salat). Verily, the prayer is enjoined on the believers at fixed hours.

[4:103]

قضيتم : You all decreed/finished

قضى comes also in the meaning of finalized/executed etc.

Here we can apply the principle of turning the Yaa into an Alif, because the yaa took a

harakah and the letter before it took a fathah.

It is turned into a sitting Alif to indicate that it was originally a Yaa and that is the

benefit of writing it as a Yaa.

This verb is mentioned in twelve verses of the Quraan.

Allaah سبحانه وتعالى said:

ا أمر ا قضى وإ ذا والرض السنماوات بد يع ف يكون كن له ي قول فإ نن The Originator of the heavens and the earth. When He decrees a matter, He only says to it :

“Be!” – and it is. [2:117]

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ل ك قال بشر يسسن ول ولد ل يكون أنن رب قالت ما يلق اللنه كذا أمر ا قضى إ ذا يشاء ف يكون كن له ي قول فإ نن

She said: “O my Lord! How shall I have a son when no man has touched me.” He said: “So

(it will be) for Allah creates what He wills. When He has decreed something, He says to it

only: “Be!” and it is. [3:47]

ا ي قول له كن ف يكون فإ ذا قضى أمر ا فإ نن هو النذ ي يي ي وي يت He it is Who gives life and causes death. And when He decides upon a thing He says to it

only: “Be!” and it is. [40:68]

Here the yaa has a harakah and the letter before it has a fathah so we are able to turn the Yaa

into the Alif

Now we have a morphological problem which is two sukoons in a row. We are able to drop the first

silent letter becauce it is an Alif (harfu ‘illah) and the letter before it has a fathah suiting it.

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Just as we did دعوت (we ended up dropping the waaw) دعت

Here it stays as it is due to an exception, just as we did with دعوا . The waaw wasn’t

dropped, because if we do the changing and end up dropping the waaw it would sound just

like دعا “he called”. Same thing here only the letter which is left is a yaa and not a waaw.

Just as we did دعتا we do قضتا (briefly)

قضوا

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Here we take the superior principle by turning the Yaa into an Alif because the yaa has a

harakah and the letter before it has a fathah.

Now we have to silent letters in a row. We are able to drop the first silent letter because it is

an Alif (harfu ‘illah) and the letter before it has a fathah suiting it.

Allaah سبحانه وتعالى said:

ك عليك زوجك واتنق وإ ذ ت قول ل لنذ ي أن عم اللنه عليه وأن عمت عليه أمس ك ما اللنه مبد يه وتشى النناس واللنه أحق أن تشاه اللنه وتف ي ف ن فس ها وطر ا زونجناكها ل كي ل يكون على المؤم ن ني حرج ف ف لمنا قضى زيد من

وكان أمر اللنه مفعول هنن وطر ا ن أزواج أدع يائ ه م إ ذا قضوا م

And (remember) when you said to him (Zaid bin Harithah, the freedslave of the Prophet

SAW) on whom Allah has bestowed Grace (by guiding him to Islam) and you (O Muhammad

SAW too) have done favour (by manumitting him) “Keep your wife to yourself, and fear

Allah.” But you did hide in yourself (i.e. what Allah has already made known to you that He

will give her to you in marriage) that which Allah will make manifest, you did fear the people

(i.e., Muhammad SAW married the divorced wife of his manumitted slave) whereas Allah had

a better right that you should fear Him. So when Zaid had accomplished his desire from her

(i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no

difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when

the latter have no desire to keep them (i.e. they have divorced them). And Allah’s Command

must be fulfilled. [33:37]

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There is no changing at all we keep it as it is.

Just as we did with قضى we do the same with ن هى in the Maadh.

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ن–هـ–ي

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Allaah سبحانه وتعالى said:

الوى عن الن نفس ون هى ربه مقام خاف من وأمنا But as for him who feared standing before his Lord, and restrained himself from impure evil

desires, and lusts. [79:40]

ب المعروف وأمروا الزنكاة وآت وا الصنلة أقاموا الرض ف منكننناهم إ ن النذ ين المور عاق بة ول لنه المنكر عن ون هوا

Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-

Salat. [i.e. to perform the five compulsory congregational Salat (prayers) (the males in

mosques)], to pay the Zakat and they enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that

Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam

has forbidden) [i.e. they make the Quran as the law of their country in all the spheres of life].

And with Allah rests the end of (all) matters (of creatures). [22:41]

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The Mudaari’

ق–ض-ي

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Here the ‘ayn has a kasrah, because whenever the laam is a yaa it belongs to chapter

two, which is يفع ل - ف عل

Here the Dhammah is heavy on the Yaa. We can’t Move the dhammah to the letter before it

because it is occupied so we Remove it.

And the same we do to ي ي and نقض تقض

Allaah سبحانه وتعالى said:

فاقض ما أنت قالوا لن ن ؤث رك على ما جاءنا م ن الب ي نات والنذ ي فطرنا ن يا ذ ه احلياة الد ي ه ا ت قض إ نن قاض

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They said: “We prefer you not over the clear signs that have come to us, and to Him (Allah)

Who created us. So decree whatever you desire to decree, for you can only decree

(regarding) this life of the world. [20:72]

تقضين

Here the Kasrah on the Yaa is heavy and we can’t Move it to the letter before it so we

Remove it.

Now we have to silent letters in a row. We are able to drop the first silent letter because it is a

yaa (harfu ‘illah) and the letter before it has a kasrah suiting it.

Notice that that we dropped the first Yaa which is the Laam .

ني تفع ني is on the scale of تقض

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Just like we did with تدع ني which was originally تدعو ين ني على وزن تفع ني تقض Don’t forget the scale, it is very important.

Here we don’t change anything just as we did with تدعوان

Here the dhammah on the Yaa is heavy and we can’t Move it to the letter before it so we

Remove it.

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Now we have two silent letters in a row (the yaa and the waaw). We are able to drop the first

silent letter because it is a yaa (harfu ‘illah) and the letter before it has a kasrah suiting it.

The kasrah doesn’t suit the waaw so we change the kasrah to the dhammah to suit it.

Jumping from a kasrah to a waaw is very heavy

We keep it as it is there are no changings.

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It looks exactly like ني but here – تفع ني You (f) decrees” – which is on the scale of“ تقض

the Yaa is the Laam which makes ني .unlike the other one تفع لن on the scale of تقض

In the remaining conjugations (The Ghaaib) we are going to do the same process basically

because it just differs in the first letter instead of the taa it is going to be the yaa.

Allaah سبحانه وتعالى said:

كلن لمنا ي قض ما أمره

Nay, but (man) has not done what He commanded him. [80:23]

يقض here the yaa is dropped for a grammatical reason.

إ نن اللنه والنذ ين يدعون م ن دون ه ل ي قضون ب شيء ي ب احلق واللنه ي قض ري يع البص هو السنم

And Allah judges with truth, while those to whom they invoke besides Him, cannot judge

anything. Certainly, Allah! He is the All-Hearer, the All-Seer. [40:20]

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ن–هـ–ي

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It is of Chapter three – the ‘ayn has a fathah in the Maadh and Mudaari’, and for it to

be of this Chapter the ‘ayn or laam has to be one of the throat letters. Here its ‘ayn is

a هـ (a throat letter).

And also as was mentioned in Chapter two that whenever the laam is a yaa it is with a

condition that the ‘ayn isn’t one of the throat letters. Here the condition is not met the

‘ayn is one of the throat letters (a haa) so that is why it came on Chapter three not

Chapter two.

Here we are able to turn the Yaa into an Alif, because it has a harakah and the letter before it

has a fathah.

Be careful here we don’t follow the principle of “If you can’t Move Remove” because

there is a superior principle to it.

Allaah سبحانه وتعالى said:

وما نه ر زق ا حسن ا قال يا ق وم أرأي تم إ ن كنت على ب ي نة من رنب ورزقن م صلح ما إ ن أر يد إ لن ال أر يد أن أخال فكم إ ل ما أن هاكم عنه

عليه ت وكنلت وإ ليه أن يب وما ت وف يق ي إ لن ب اللنه اس تطعت

He said: “O my people! Tell me, if I have a clear evidence from my Lord, and He has given

me a good sustenance from Himself (shall I corrupt it by mixing it with the unlawfully earned

money). I wish not, in contradiction to you, to do that which I forbid you. I only desire reform

so far as I am able, to the best of my power. And my guidance cannot come except from

Allah, in Him I trust and unto Him I repent. [11:88]

أهنى + كم = أهناكم

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قالوا أول ن ن هك عن العالم ني

They (people of the city) said: “Did we not forbid you to entertain (or protect) any of the

‘Alamin (people, foreigners, strangers, etc. from us)?” [15:70]

ننهى + ك = ننهاك – In the verse the alif was dropped due to a grammatical

reason ننهك

هانا أن ن نعبد ما ي عبد أت ن ذا قالوا يا صال ح قد كنت ف ينا مرجوا ق بل ه آباؤنا وإ ن ننا لف ي شك منا تدعونا إ ليه مر يب

They said: “O Salih (Saleh)! You have been among us as a figure of good hope (and we

wished for you to be our chief), till this [new thing which you have brought; that we leave our

gods and worship your God (Allah) Alone]! Do you (now) forbid us the worship of what our

fathers have worshipped? But we are really in grave doubt as to that which you invite us to

(monotheism).” [11:62]

تنهى + نا = تنهانا - Here in the verse it is for أنت

هى عن إ نن الصنلة ت ن ي إ ليك م ن الك تاب وأق م الصنلة اتل ما أوح واللنه ي علم ما تصن عون ولذ كر اللنه أكب ر الفحشاء والمنكر

Recite (O Muhammad SAW) what has been revealed to you of the Book (the Quran), and

perform As-Salat (Iqamat-as-Salat). Verily, As-Salat (the prayer) prevents from Al-Fahsha’

(i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief,

polytheism, and every kind of evil wicked deed, etc.) and the remembering (praising, etc.) of

(you by) Allah (in front of the angels) is greater indeed [than your remembering (praising,

etc.) Allah in prayers, etc.]. And Allah knows what you do. [29:45]

تنهى in this verse is for ه ي

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Here we take the superior principle by turning the Yaa into an Alif, because it has a harakah

and the letter before it has a fathah.

We don’t follow the principle of “If you can’t Move Remove.”

Now we have two silent letters in a row. We are able to drop the first silent letter, because it

is an Alif (harfu ‘illah) and the letter before it has a fathah suiting it.

Here we don’t give the haa a kasrah to suit the yaa, because the fathah is light.

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Here we don’t apply the principle it is an Exception. We keep it as it is just like we did

with تدعوانand يان . تقض

Here we take again the superior principle by turning the Yaa into an Alif, because the yaa has

a harakah and the letter before it has a fathah.

Now we have two silent letters in a row. We are able to remove the first silent letter, because

it is an Alif (harfu ‘illah) and the letter before it has a fathah suiting it.

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Here we also keep the fathah on the haa and don’t give it a dhammah to suit the waaw,

because the fathah is light.

Allaah سبحانه وتعالى said:

هون ر أمنة أ خر جت ل لنناس تأمرون ب المعروف و ت ن عن المنكر كنتم خي ولو آمن أهل نون ب اللن ه وت ؤم

قون نون وأكث رهم الفاس هم المؤم من ر ا لنم الك تاب لكان خي You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad SAW

and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you

enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-

Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah.

And had the people of the Scripture (Jews and Christians) believed, it would have been better

for them; among them are some who have faith, but most of them are Al-Fasiqun (disobedient

to Allah – and rebellious against Allah’s Command). [3:110]

Here we keep it as it is there are no changes.

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In the remaining conjugations (The Ghaaib) we are going to do the same process basically

because it just differs in the first letter instead of the taa it is going to be the yaa.

In a Hadeeth mentioned:

حدثنا حممد بن يىي حدثنا عبد الرزاق أنبأنا معمر عن أيوب عن ابن سريين عن أنس بن مالك أن منادي النب صلى اهلل عليه وسلم نادى إن

اهلل ورسوله ينهيانكم عن حلوم احلمر الهلية فإهنا رجس

Reference: Bulooghul Maraam 25 [Book 1, Hadith 28]

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ينهيان + كم = ينهيان كم

Allaah سبحانه وتعالى said:

هون وهم يشعرون وما أنفسهم إ لن ي هل كون وإ ن عنه وي نأون عنه ي ن And they prevent others from him (from following Prophet Muhammad SAW) and they

themselves keep away from him, and (by doing so) they destroy not but their ownselves, yet

they perceive (it) not. [6:26]

~~~ END OF CLASS ~~~

Notes transcribed by: Umm Sufyaan Al Maghribiyyah