x!x *Arabic Gems* x!x

[Pen Marks]

:sl:

For all the arabic fans on the forum. :shade:

We have an Arabic Poetry Thread by sister Inaayah here
But this thread is a bit different.

I'm sure there are a number of people on here who have an appreciation for the beauty of the arabic language, and the wisdom and deepness of it. So post all your favorite peices or anything you think is simply amazing. Also it doesn't matter if it has already been posted on the forum. Then we can have a Major Arabic Gems Thread :)

We can also extend this thread to the analysis of arabic word roots/origins, and all the amazing meanings that result from such break-down.

:peace:

[Pen Marks]

:sl:

Ibn Rashiq al-Qayrawanee received a letter from Ibn al-Aghlab, the ruler of Majorca, asking him to come to visit him by sea. Ibn Rashiq, afraid of what the sea may bring did not want to set out on such a voyage, so he replied with two lines of poetry:

You ordered me to take my efforts to the sea,
But I disobeyed you, so select another means:
You are not Nooh that your ship can protect me,
nor am I 'Eesa that I can walk on water.

[Pen Marks]

:sl:

The one who said that there are no synonyms in the Arabic language spoke truthfully. Although two words may have the same meaning in general, there are subtle differences between them that add a whole new light to their meaning. An example is found in the words لعلّ and ليت.

Both of these words generally mean “if only,” “perhaps,” alluding to wishing and hoping for something or something to happen. But more specifically, لعل refers to hoping or wishing for something that can actually happen, something that is possible to achieve. Conversely, ليت refers to wishing or hoping for something that can never happen, can never be achieved.

Some examples from the Qur’an:

فأجاءها المخاض إلى جذع النخلة قالت يا ليتني مت قبل هذا و كنت نسيا منسيا

And the pains of childbirth drove her to the trunk of a palm-tree: She cried (in her anguish): “Ah! would that I had died before this! would that I had been a thing forgotten and out of sight!”

[19:23]

وأما من أوتي كتابه بشماله فيقول يا ليتني لم أوت كتابيه

And he that will be given his Record in his left hand, will say: “Ah! Would that my Record had not been given to me!

[69:25]

إنا أنذرناكم عذابا قريبا يوم ينظر المرء ما قدمت يداه و يقول الكافر يا ليتني كنت ترابا

Verily, We have warned you of a Penalty near, the Day when man will see (the deeds) which his hands have sent forth, and the Unbeliever will say, “Woe unto me! Would that I were (metre) dust!”

[79:40]

ٍSome examples of the use of لعل

يا أيها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون

O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness

[2:21]

وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون

Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil).

[9:122]

يوسف أيها الصديق أفتنا في سبع بقرات سمان يأكلهن سبع عجاف وسبع سنبلات خضر وأخر يابسات لعلي أرجع إلى الناس لعلهم يعلمون

“O Joseph!” (he said) “O man of truth! Expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people, and that they may understand.”

[12:46]

وقال فرعون يا أيها الملأ ما علمت لكم من إله غيري فأوقد لي يا هامان على الطين فاجعل لي صرحا لعلي أطلع إلى إله موسى وإني لأظنه من الكاذبين

Pharaoh said: “O Chiefs! no god do I know for you but myself: therefore, O Haman! light me a (kiln to bake bricks) out of clay, and build me a lofty palace, that I may mount up to the god of Moses: but as far as I am concerned, I think (Moses) is a liar!”
[28:38]

What is particularly interesting is this last Ayah, regarding Fir’awn wanting to “mount up to the god of Moses”. Here, the word used was لعل and we said usually لعل refers to wishing, hoping for things that are possible. Is it possible for Fir’awn to “mount up to the god of Moses”? Obviously not, but this is where Balaghah comes in, and the deeper meanings embedded in the Qur’an. The Kufr of Fir’awn was so strong, so severe, that he actually thought he could reach the god of Moses, and thus one word with a slightly different meaning, we are able to get a glimpse of how disillusioned Fir’awn became due to his Kufr and misguidance.

[Pen Marks]

:sl:

[حب] ‘Hub’ is love
[عشق] ‘ishq’ is love that entwines two people together
[شغف] ‘shaghaf’ is love that nests in the chambers of the heart
[هيام] ‘hayam’ is love that wanders the earth
[تيه] ‘teeh’ is love in which you lose yourself
[ولع] ‘walah’ is love that carries sorrow with it
[صبابة] ‘sababah’ is love that exudes from your pores
[هوى] ‘hawa’ is love that shares its name with ‘air’ and ‘falling’
[غرم] ‘gharam’ is love that is willing to pay the price

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[Pen Marks]

Strong words.


The scholars of Arabic agreed that words derived from the same [usually triliteral] root share a common meaning among them.

A number of great classical scholars of Arabic such as al-Khalil ibn Ahmad al-Faraaheedee, Abu ‘Ali al-Faarisi, and his student Ibn Jinni, understood this idea even further and suggested the notion of al-Ishtiqaaq al-Kabeer [1] (‘the Greater Derivation’) wherein they noticed that three letters within a root - regardless of the order in which the letters are arranged - can also be said to share in a common meaning.[2]

For example, the roots ب-ر-ج and ب-ج-ر and ج-ب-ر and ج-ر-ب and ر-ج-ب and ر-ب-ج, along with all their derivations, would all share in one central theme or meaning, due to their being composed of the same three letters.

In his book al-Khasaa’is, Ibn Jinni elucidated on this phenomenon, providing detailed descrptions and examples. To continue with the same root mentioned above, Ibn Jinni says that these three letters combined connote the meaning of strength and power, as in:


1. From the root ج-ب-ر:

• jabartu al-faqeer جبرت الفقير to mean ‘I restored a man from a state of poverty to wealth.’
• A King is referred to as the jabar جبر due to the strength and power he holds.

2. From the root ج-ر-ب:

• One says about a man that he is mujarrab مُجَرَّب if he has gone through a trial, and strengthened by his experiences.
• A jiraab جِراب refers to a case that protects something else (e.g. travelling provisions, or a sword) because when something is protected it is strengthened.

3. From the root ب-ج-ر:

• A bujr بحر affair is one which is extremely terrible or momentous.
• The adjective bajeer بجير is used to refer to something in abundant, copious amounts.

4. From the root ب-ر-ج:

• A burj بُرج refers to a tower or fortress, due to being self-sufficient in its provisions, and power to protect those inside and within.
• Baraj بَرَج is used to describe an eye in which the black and white parts are extremely strong and pure in their colour.

5. From the root ر-ج-ب:

• One says rajibtu al-rajula رجِبتُ الرجلَ if they revere a man, honour him, venerate him, and regard him with awe.
• The seventh month of the Islamic calendar is known as Rajab رجب because the Arabs held this month in such strong esteem that they forbade fighting in this month.

6. From the root ر-ب-ج:

• The rubaajee رُباجيُّ is a man who is proud and boastful of his actions more than they deserve.

[1] While Ibn Jinni referred to this phenomenon as al-Ishtiqaaq al-Akbar (in the superlative form), it is usually known as al-Ishtiqaaq al-Kabeer (in the elative form).
[2] Note that they acknowledged it could not and would not apply to every root, just as the regular ishtiqaaq
would not apply to every root

[Pen Marks]

:sl:

The first light of the day is known as the subh الصُبح
The first dark of the night is known as the ghasaq الغَسق
The first drizzle of the rain is known as the wasmiyy الوسميّ
The first milk from the udder is known as the libaa' اللِّباء
The first juice extracted from a fruit is known as the sulaaf السلاف
The first faction of the army is known as the talee'ah الطليعة
The first signs of sleep is known as the nu'aas النُّعاس
The first hours of the night are known as the zulaf الزُّلَف
The first signs of water in a well once it has been dug is known as the nabat النَّبَط
The first garment worn by an infant is known as the 'ilqah العِلقة
The first cry of the baby when he is born is known as the istihlaal الاستهلال
The first waste to come out of the child's body is known as the 'iqyu الِعقيُ

[Ummu Sufyaan]

:sl:
what an awesome thread! im gna save these...please keep then coming :)...

[عشق] ‘ishq’ is love that entwines two people together

what "connection (if any) do the words "showq" and "mushtaaq" have with Ishq. are they from the same root? cos showq means longing and mushtaaq means that your missing someone, right?

We can also extend this thread to the analysis of arabic word roots/origins, and all the amazing meanings that result from such break-down.

pls do!

[Tilmeez]

what an awesome thread! im gna save these...please keep then coming :)

Yeah keep them coming!

[MinAhlilHadeeth]

:salamext:

Wonderful thread, baarakAllaahu feeki.

I find Arabic proverbs quite interesting. Here's one of my favourites:

اذا كان الكلام من فضة فالسكوت من ذهب
If speech is from silver, then silence is from gold/is golden.

[Pen Marks]

:sl:
what an awesome thread! im gna save these...please keep then coming :)...

Thanks, Please share if you have any nice ones too

what "connection (if any) do the words "showq" and "mushtaaq" have with Ishq. are they from the same root? cos showq means longing and mushtaaq means that your missing someone, right?

pls do!

I asked my sister to help me out with the thread, hopefully she'll have the answer inshallah

Yeah keep them coming!

shukran

:salamext:

Wonderful thread, baarakAllaahu feeki.

I find Arabic proverbs quite interesting. Here's one of my favourites:

اذا كان الكلام من فضة فالسكوت من ذهب

If speech is from silver, then silence is from gold/is golden.

Jazakillah khair, I think that one was one of the first verses of a poem by Imam Ash-Shafi3y?? I could be wrong though

Please share if you have any nice Gems

And in responce to the reps and posts, I'm not really that great in Arabic. Alhamdulillah i'm stil learning and there's a long way for me to go...

[MinAhlilHadeeth]

Jazakillah khair, I think that one was one of the first verses of a poem by Imam Ash-Shafi3y?? I could be wrong though

Allaahu A'lam, I've never heard it referenced before and couldn't find anything on the matter either. I'd be interested to know too.

[Musaafirah]

This thread is AWESOME!!
Jazakillah for the proverbs! I loooooove proverbs, especially Urdu and Arabic ones..they're aces.

[Ummu Sufyaan]

:sl:

Thanks, Please share if you have any nice ones too

yh inshallah...ive got words in english that have arabic roots, is that still ok to post...

[Pen Marks]

Na'am go ahead :) I will post more when i get back in a little while inshallah

[Ibn Abi Ahmed]

:sl:

Great thread!

I should have some saved somewhere that I can share once I find them Insha'Allaah. In the meanwhile, the latest addition to my Arabic proverbs collection:

حياة بلا زوجة كمطبخ بلا سكين

Life without a wife, is like a kitchen without a knife.

[Pen Marks]

:sl:

Great thread!

I should have some saved somewhere that I can share once I find them Insha'Allaah. In the meanwhile, the latest addition to my Arabic proverbs collection:

حياة بلا زوجة كمطبخ بلا سكين

Life without a wife, is like a kitchen without a knife.

is that one of yours? lol

i'm going to have to look through my old notebooks too i think there are a lot in the garage :blind:

[MinAhlilHadeeth]

:salamext:

At the risk of confusing everyone [besides Silver Pearl], I'm going to post another one of my favourite proverbs:

كل يدعي وصلاً بليلى وليلي لا تقر لهم بذاك

Which I think means something along the lines of:

Everyone claims to have a connection with Layla, but Layla does not affirm that for any of them

Shaykh al-Albaanee (rahimahullaah) quoted it often, and I believe the line comes from a classical Arabian love story, 'Majnoon and Layla', or 'Qays and Layla'.

[Pen Marks]

Another proverb with tashkeel

إنَّ النَّحْوَ فِي الكَلاَمِ كَالملحِ في الطَّعَامِ

Indeed an-Nahw in speech is like salt in food.

[Pen Marks]

A Man once said to al-Hasan al-Basree (rahimahullah):

يَا أبُو سَعِيْدٍ
"O' Aboo Sa'eed!"

So he responded:

كَسْبُ الدَّرَاهِمِ شَغَلَكَ عَنْ أنْ تَقُولَ يَا أبَا سَعِيْدٍ
"The earning of Dirhams has occupied you from (correctly) saying 'O' Abaa Sa'eed'."

[Pen Marks]

:sl:

إنَّ اللُغَةَ العَرَبِيةَ مِنَ الدِّيْنِ وَ مَعْرِفَتُهَا فَرْضٌ وَاجِبٌ فَإنَّ فَهْمَ الكِتَابِ وَ السُّنَّةِ فَرْضٌ وَ لاَ يُفْهَمُ إلاَّ بِاللُغَةِ العَرَبِيةِ وَ مَا لاَ يَتِمُّ الوَاجِبُ إلاَّ بِهِ فَــــــــهُوَ وَاجِبٌ

“Indeed the Arabic language is from the Religion, knowing it is an obligatory obligation, understanding the Book and the Sunnah is obligatory, it is not understood except by way of the Arabic language, and an obligation is not complete except by it therefore making it obligatory (to learn) .”

Ibn Taymiyyah (rahimahullah)

[Pen Marks]

Shu'bah (rahimahullah) once said:

مَثَلُ الَّذِي يَحْفَظُ بَلْ يَتَعَلَّمُ الحَدِيْثَ و لا يتعلّمُ النَّحْوَ مثل السرير لا رأسَ له

"The likeness of one who memorizes, rather he learns the prophetic narrations but does not learn an-Nahw is like the bed with And on the no headboard."

[Pen Marks]

:sl:

Uslub al-Taghlib

One interesting expression used in the Arabic language is what’s termed as Uslub al-Taghlib. This is an expression that consists of just one word,but it indicates two different things at the same time. How is that possible?!
Let’s take a look at the verse in Surah al-Kahf:

وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَاناً وَكُفْراً

“And as for the boy, his parents (abawaa) were believers, and we feared lest he should oppress them by rebellion and disbelief.” [al-Kahf: 80]

The word for parents here is not the usual ‘walidaahu.’ It’s actually abawaahu - the dual form of ‘Ab‘ meaning father. Of course, the verse does not mean ‘his two fathers’ but rather it’s uslub al-taghlib where one of the two being spoken of (in this case, the father) has taken on its dual form to indicate both parties - the mother as well as the father.

The expression is called taghlib because that is what happens here - one of the words takes preference or is treated as being in the majority, for a particular reason.

Other examples include:

قمران - qamaran (lit. 2 moons) this is the uslub al-taghlib used to indicate both the moon and the sun. The moon has taken preference here due to it being masculine.

عُمَران - ‘Umaran (lit. the 2 ‘Umars) - used to indicate Abu Bakr and ‘Umar. The name Abu Bakr should have taken preference here however it’s murakkab (consisting of 2 words itself), which means it cannot be placed into dual. Therefore uslub al-taghlib has taken the name ‘Umar into its expression as it’s mufrad (single).

مكتان - Makkatan (lit. the 2 Makkahs) - an expression for Makkah and Madinah. Makkah has taken preference here because of its virtue over Madinah.

الحسنان - al-Hasnan (lit. the 2 Hasans) - an expression for al-Hasan and al-Husayn, grandchildren of the Messenger (sallallahu `alayhi wa sallam). Preference has gone to al-Hasan due to him being older than al-Husayn (radhiallahu `anhuma).

The word that takes preference may do so for different reasons e.g. its grammatical make-up (a singular word will take preference over a plural/murakkab), it’s gender in language, it’s virtue and so on etc.

From |-| Fajr |-|

[Pen Marks]

[Pen Marks]

:sl:

It was primarily in the field of balaagha that the Qur’aan amazed its listener. As it is said, the best of speech in arabic is: ما قل و دل - that which is concise and leads to meaning. The Qur’aan often came with short and to-the-point verses that had deep and profound meaning, astonishing whoever heard it. Sometimes, the Qur’aan would come with a word known to the Arabs, but Allaah `azza wa jall would use it in a way unknown to them so that it not only made perfect sense but it brought out such profound meanings that had never occured to them! It would expand over all of the above categories in its miraculous nature.
One incident of this is below:

When a bedouin heard the verse of Allaah `azza wa jall, فلما استيأسوا منه خلصوا نجيا - “So, when they despaired of him, they held a conference in private” [12:80], he could do nothing but climb down from his camel and prostrate on the ground. He was not a believer and he did not know that such a thing as sujood al-tilawah existed.
The people became amazed at him and said, ‘What’s wrong with you?!’ He said, ‘By Allah, this can never be from the speech of a mere mortal! For the sentence is present in the speech of the Arabs (in the form: استيأس وخلص والنجوى والنجيء - ‘he despaired, departed and then held a secret counsel), but never in the speech of the Arabs neither in poetry or prose, does it come in this meaning [فلما استيأسوا منه خلصوا نجيا] - in just 3 words, a very long and deep meaning is alluded to. It alludes to the fact that they (the brothers of Yusuf - AS) argued with the King, who is Yusuf himself, unknown to them - until they became tired and agreed to exit to a far place to then take counsel (over their affair).

All these different meanings that express different stages came in this short and concise set of words. For this reason, the bedouin couldn’t do anything except to get down from the back of his camel and prostrate saying: ‘By Allah! This can never be from the speech of a mere mortal

[Pen Marks]

:sl:

This is my favorite one i read in a while,

Words are not always what they seem to be.

Here, 3 poems are presented - in most of the cases, the same word is used (sometimes a derivative of it) and in each case it means something different!

رَأيْتُ فِي كَافرٍ كافرَ بنَ كافرٍ يَكْفُرُ في كافرٍ عند كافرٍ

“I saw in the field (kaafir), a farmer son of a farmer (Kaafir ibn kaafirin), digging ( yakfuru) in the field (kaafir) near a wide valley (kaafir)”

The verb ‘كَفَرَ‘ literally means to cover up/hide, it also means to be ungrateful. The farmer will dig, bury and cover up a seed, ready to grow it, whilst a disbeliever in his Lord is an ingrate to the favours of his Lord and he indeed covers up the Truth when it comes to him…

Seas and wide lakes are also sometimes called ‘Kaafir’ because according to Lisaan al-Arab, they cover what is beneath them.

And you thought kaafir just meant someone who disbelieved!

Consider this… what does it mean to you?

الخِيَارُ خِيَارُ الخِيَارِ

Khiyaar is the khiyaar of the khiyaar

It means:

“Cucumber is the choice of the Elite”

The term خيار here means 3 different things each time! [Cucumber/choice/the elite]

Next:

بِجَدِّي لا بجِدِّي كلُ مجدٍ *** فهل جدٌّ بلا جِدٍّ بمُجْدِي؟

The poet says,

Every glory is by exertion and not by luck
Is luck without any exertion of any glory?

جدّ (with fat-ha and kasra) also has an extensive range of meanings from seriousness, effort/exertion to luck and also grandfather!

[Pen Marks]

al-Salāmu ‘alaykum wa rahmatullāh,
I came across an amusing anecdote in Lisan al-’Arab recently illustrating the dangers of engaging in naht haphazardly.
It is related from Ibn Mas’ood (may Allah be pleased with him) that his wife one day asked him to provide a jilbab (protective outer garment worn outside the house) for her. He replied, “I fear that you will then set aside the jilbab in which Allah has contained you.” She asked him, “What is that?” He said, “Your house.”
To which she replied,

أَجَنَّك من أَصحابِ محمدٍ تقول هذا؟

“Ajannaka from the Companions of Muhammad (peace be upon him), that you say this?”

The word of interest here is the first one in the sentence: ajannaka. At first glance it could render the sentence as ‘You have been made mad by one of the Companions of Muhammad (peace be upon him)’, based on it being from the root ج - ن - ن.

However, the wife of Ibn Mas’ood actually came up with her own form of naht here: what she intended to say was,

أَمِنْ أَجلِ أَنّك

Is it due to that fact that you are…
But she ommitted from this phrase:
- the word مِن
- the أ and ل from the word أجل
- the أ from the word أنّك
…resulting in the final combination:.أَجَنَّك

From |-| Fajr |-|

[Na7lah]

Salaam,

Amazing thread mashallah :thumbs_up
BTW Fajr has a looot of great articles, here's one nice one

They say that…

من قال: قال الله, فقد كفر

Whoever says: ‘Qaala Allaah’, has indeed disbelieved!

For most people, this statement will seem shocking because it contradicts the belief that Allaah (‘azza wa jall) speaks.

وَ قالَ رَبّكُمُ ادْعُونِي أسْتَجِبْ لَكم

“And your Lord says (qaala): “Call on Me; I will answer you…” [Al-Ghaafir: 60]

But, if we contemplate we soon find that this isn’t what the statement is actually saying. No, not at all! And the confusion comes because we understand the verb ‘قال’ to mean only ‘say’.

However, there is also another verb ‘قال’ which means to sleep/take a nap. Huge difference! And one way of knowing which is which (apart from looking at the context), is to take the tasreef of the fi3l, i.e. to conjugate it into its present tense & looking at its jidhr (root).

قال — يَقول = to say
قال — يَقِيل = to sleep

The top verb has the root: ق و ل while the other is from the root: ق ي ل
From the latter verb (to sleep), we derive the following:

- Qayloolah (Siesta - ‘midday nap’)
- Qaa’ilah (the time of the Qayloolah)
- Al-Qayl (the drinking at midday)

Also, a person who sleeps at midday is referred to as a Qaa’il. But wait a minute… so is a person who is saying something!

قال قائِلٌ مِنهم إنّي كان لي قرينٌ

“One (qaa’ilun) of them will say: “I had a close companion (on the earth)” [As-Saaffaat: 51]

Well, the only way you can really differentiate between the two is by looking at the jam3 (plural):

Plural of speaker:
قائل — قائلون

Plural of one taking a midday nap:
قائل — قيَّل | قيّال | قيْل

[It can have 3 plurals - Quyyal, Quyyaal and Qayl]

So, yes…

من قال: قال الله - فقد كفر

Whoever says: Allaah sleeps (qaala) indeed has disbelieved!

[MinAhlilHadeeth]

:salamext:

Interesting articles, keep them coming bi idhnillaah!

[al Amaanah]

:salamext:

masha Allah, very interesting jazaakunna Allahu khair.

:w:

[Ibn Abi Ahmed]

:sl:

Yahyaa ibn Khaalid (may Allah have mercy on him) said:


لَا تُرَدَّ عَلَى أَحَدٍ جَوَاباً حَتَى تَفْهَمُ كَلَامَهُ

Do not respond to anyone until you have understood their words,

فَإِنَّ ذَلِكَ يَصْرِ فُكَ عَنْ جَوَابِ كَلَامِهِ إِلَى غَيْرِهِ وَ يُؤَكِّدُ اَلجَهْلَ عَلَيْكَ

For that will cause you to respond to what they have not said, and thus confirm your own ignorance.

وَ لَكِنِ اَفْهَمْ عَنْهُ، فَإِذَا فَهِمْتَهُ فَأَجِبْهُ، وَ لَا تَتَعَجَّلْ بِالجَوَابِ قَبْل َالِاسْتِفْهَامِ

Rather you must understand his speech properly. So when you understand him, then respond. And do not rush to answer before asking for clarity.


وَ لَا تَسْتَحْيِ أَنْ تَسْتَفْهِمَ إِذَا لَمْ تَفْهَمْ، فَإِنَّ اَلجَوَابَ قَبْلَ اَلْفَهْمِ حُمْقٌ

And do not be shy to seek clarity when you do not understand. For verily answering before understanding is sheer idiocy!

وَ إِذَا جَهِلْتَ قَبْلَ أَنْ تَسْأَلَ، فَيَبْدُو لَكَ

So if you do not know before asking, then ask! Then it will come to you.


فَسُؤَالُكَ وَاسْتِفْهَامُكَ أَحْمَدُ بِكَ وَ خَيْرٌ لَكَ مِنَ السُّكُوتِ عَلَى الْعَيِّ.

Your questioning and seeking clarity is more praiseworthy and better for you then being silent and incapable of expressing yourself!

[Na7lah]

فَسُؤَالُكَ وَاسْتِفْهَامُكَ أَحْمَدُ بِكَ وَ خَيْرٌ لَكَ مِنَ السُّكُوتِ عَلَى الْعَيِّ.

Your questioning and seeking clarity is more praiseworthy and better for you then being silent and incapable of expressing yourself!


Mashallah excellent advice :thumbs_up

[Ummu Sufyaan]

:sl:

that ilm al-Aswaat sounds interesting lol...can you post up some more info about it? :)

A Man once said to al-Hasan al-Basree (rahimahullah):

يَا أبُو سَعِيْدٍ
"O' Aboo Sa'eed!"

So he responded:

كَسْبُ الدَّرَاهِمِ شَغَلَكَ عَنْ أنْ تَقُولَ يَا أبَا سَعِيْدٍ
"The earning of Dirhams has occupied you from (correctly) saying 'O' Abaa Sa'eed'."

interesting, so when the "yaa" comes before the word "abu" it is pronounced as "abaa."
and also why is it that the word "Abu" is also pronounced as "abi" :-[ :D

[Tilmeez]

Mashallah very nicely going thread.

interesting, so when the "yaa" comes before the word "abu" it is pronounced as "abaa."
and also why is it that the word "Abu" is also pronounced as "abi" :-[ :D

this is because of Fatha / Kasra that designate the word to be Abu or Abi. :?

Sister Mumihah can you kindly increase the arabic font as done by sister Muslimmah?

[Na7lah]

that ilm al-Aswaat sounds interesting lol...can you post up some more info about it?

if you ever took tafseer classes, this is one of the first things they teach you, i'll see if i can find anything on that inshallah...

interesting, so when the "yaa" comes before the word "abu" it is pronounced as "abaa."
and also why is it that the word "Abu" is also pronounced as "abi"

ok if i remember right, there's something called 'asmaa' al-khamsah'

Abu
Akhu
7amu
Dhu
Fu

When they come in marfoo' they take a waw intead of damah,

ex.
'Abu Ahmad dhakiy - Ahmed's father is smart

Abu came in this sentance as a Mubtada' so it is marfoo' bil waw

Dahabtu ma'a abi - i went with my father

abi came as ism majroor so it is majroor bil yaa'

and similarly is if came as mansoob it would take an alif

[Pen Marks]

Sister Mumihah can you kindly increase the arabic font as done by sister Muslimmah?

Na'am sorry

More to come later (inshallah)

[MinAhlilHadeeth]

:sl:
interesting, so when the "yaa" comes before the word "abu" it is pronounced as "abaa."
and also why is it that the word "Abu" is also pronounced as "abi" :-[ :D

:wasalamex

Yeah, it's as Mu'mina421 stated. Asmaa' ul-Khamsa are marfoo' bil-waw, majroor bil-ya', and mansoob bil-alif.

Also, when 7arfun-nidaa' (Yaa, يا) enters upon idhaafah, it makes the mudhaaf mansoob, e.g:

Yaa Rabba al-Ka'batin
Yaa Abaa Bakrin
Yaa Ukhta Haaroona

etc...

[zircon]

السلام عليكم ورحمة الله وبركاته, everyone.
sorry to interrupt. i dont know if i post this in the right topic,
but can anybody tell me whats the difference between:
صحبي, صاحب, زميل, رفيق, خليل
All these 5 words look the same to me.
can i use all when referring to my friends?

[ژاله]

sahib is like friend more or less,sahbi=my friend,zameel means colleague,khalil is friend,
rafeeq is friend too
yes u can call your friends by any of these things

[ژاله]

but i think that out of all these words zameel is a part of day to day arabic ie darijah,the others are not that commonly used in speaking,i am not sure though,can some native arab plz verify?

[zircon]

i heard once someone said those words aren't exactly the same. if not mistaken, one of them (zamiil, i think) can't be used when referring to an opposite gender as a friend. hmm yes perhaps we'll need a native arab speaker for detailed explanation

anyway thanks there :)

[Na7lah]

they all have different meanings but when translated into english the word friend is usually used, i read an article on this, i'll try to find it when i get time inshallah

[Ummu Sufyaan]

:sl:
not a gem or anything but i guess its relevant...if you have Arabic TV you can watch a show called لمسات بيانية (lamasaat bayaaniyyah) on the Sharjah channel... basically its a show which explains the linguistic miracles of the quran (people ring up and ask about certain ayahs from a linguistic point of view). i dont watch it myself, but from what i have seen of it, its a real delight...

here are some samples

[om Habiba]

Barak Allahu Fiki Muminaa wa barak fe elmek




إذا خلوت بريبة في ظلمة و النفس داعية إلي الطغيان فاخش من نظر الإله وقل لها إن الذي خلق الظلام يراني


thank you for this idea i love poetry so and your cexplanation is great

[Pen Marks]

قال تعالى


وَالتِّينِ وَالزَّيْتُونِ ** وَطُورِ سِينِينَ
وَهَذَا الْبَلَدِ الْأَمِينِ ** لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ

Allah said: "By the Fig and the Olive (1) and the Mount of Sinai (2) and This City of Security (3) We have indeed created man in the best of moulds (4)" (97:1-4)

Explanation: The Fig and the Olive are actually meant to be locations not food.

Also did you notice that the first three verses talk about the best 5 people on Earth . أولو العزم .

(1) The Fig (At-teen) = it resembles the location where Nooh had his ship
(2) The Olive (Az-zaytoon) = where Issa (Jesus) -alayhe as salam- was born
(3) Toor ( The mount of Sinai) = When Musa alayhe as salam has talked to Allah
(4) This city of security = Makkah when Ibrahim alayhe as salam made dua that it would be a safe city and that Allah would send a prophet amongest them, which is Mohammad -be peace upon him- and he was from Makkah as well.

[crayon]

:sl:
not a gem or anything but i guess its relevant...if you have Arabic TV you can watch a show called لمسات بيانية (lamasaat bayaaniyyah) on the Sharjah channel... basically its a show which explains the linguistic miracles of the quran (people ring up and ask about certain ayahs from a linguistic point of view). i dont watch it myself, but from what i have seen of it, its a real delight...

here are some samples

Ahh yes, my mom loves that show, I see bits and pieces of it all the time, the linguistics of the Quran are absolutely incredible, subhanAllah.

Nice thread, btw. :thumbs_up

[Pen Marks]

It sounds really nice, I'll look at it later on today bi idhnillah

[Ummu Sufyaan]

:sl:
Im not sure who said this, or how it fully translates, but here it is in arabic:

الجهل قبل الموت موت لأهله، وأجسامهم قبل القبور قبور، وأرواحهم في وحشة من جسومهم و ليس لهم فبل النشور نشور