'am yaquuluuna aftaraa hu bal huwa alhaqqu min rabbi ka li tunvira
or do they say he has forged it? nay it the truth from lord your you admonish
qaumaan maa 'ataa hum min naveerin min qabli ka laEalla hum yahtaduuna
a people no has come they from a warner from before you in order they they receive guidance
Saturday, May 30, 2015
032/02
tanzeelu alkitaabi laa raiba fee hi min rabbi alEaalameena
the revelation of the book no doubt in it from the Lord of the worlds
the revelation of the book no doubt in it from the Lord of the worlds
Monday, May 18, 2015
Monday, May 11, 2015
Overview of Arabic Grammar.
Written by Fz.
Overview of Grammar
Noun
The word “doctor” is a “noun”; so are “dog”, and “book”. A “noun” is word that represent things. They also represent things that are not really things but can be said to be thing-like: feelings, idea, concept.
Articles
The word “the” in “the doctor” is called a “definite article”. The word “a” in “a doctor” is called an “indefinite article”.
Subject-Predicate
The doctor is beautiful.
A sentence is made up of two parts: the “subject” and the “predicate”. In the sentence above, “The doctor” is called the “subject”, meaning the thing or topic we wish to talk about; whereas, “is beautiful” is called the “predicate”, meaning the part that explains the “subject”. By the way, the word “predicate” itself means “declaration”.
Adjective
The doctor is beautiful.
The beautiful doctor is tall.
The word “beautiful” in both the sentences above is called an “adjective”. An “adjective” is a word that describes other nouns, in this case it describes “the doctor”. To easily differentiate between the word “beautiful” in both sentences, the “beautiful” in the first sentence is called a “predicate adjective”, because it is in the “predicate” part of the sentence. Whereas, the word “beautiful” in the second sentence is called just an “adjective” (because it is in the “subject” part of the sentence).
Subject-Verb-Object
The doctor striked the patient.
The word “The doctor” in the sentence above, is the “subject”, meaning the thing we wish to talk about. It may also be called the “actor” or the “agent” of the action in the sentence, in this case “striked”. The word “striked” is called a “verb”, meaning a word that represents an “action”, done by the “subject”. The word “the patient” is called the “object of the verb” or just the “object”, meaning the thing that receives the action of the “verb”.
Adverb
The doctor striked the patient beautifully.
The word “beautifully” is called an “adverb”. It describes how the “action” was done. Notice that “beautifully” is just the adjective “beautiful” with a “ly” tacked on its end. The description of a “noun” is called an “adjective”; the description of a “verb” is called an “adverb”.
Particles
From, to, behind, in front of, today – are words that are not nouns, verbs, adjectives or adverbs. They are almost always followed by a “noun” (eg. “from the school”; where “the school” is a “noun”).
In conclusion:
Noun = thing word
Adjective = thing description word (which is in the subject)
Predicate Adjective = thing description word (which is in the predicate)
Verb = action word
Adverb = action description word
Object = thing word that receives action
Subject = something we wish to talk about
Predicate = explanation about the something (we wish to talk about)
Arabic Grammar
From the word “thabba” which means “he treated (someone) medically”, we can get the “doer” that is “thabiybun” which means “the treat-er”. It can be seen that Arabic does not use an “affix” like English’s “er” but it uses a template-like method. In this case the template –a-iy- is used. To obtain the “doer”, the “-“ in the template is replaced by the three letters of the root. Also interesting to note, in Arabic the root word is a “verb” in the “past tense”.
From the word “jamula” which means “he was beautiful” we can obtain the “doer” “jamiylun” which means “a beautiful-er”. A more accurate translation would be “a beautiful person” or “a beautiful thing” or “a beautiful one” (depending on context). Notice that the verb is not a normal verb; it does not represent an “action” but instead it represents a “state”. These kinds of verbs are usually called a “state-verb”, and is not available in English.
From the word “thawula” which means “he was tall” we can obtain the “doer” which is “thawiylun” which can be translated as “a tall person/thing/one”.
From the word “maridha” which means “he was ill” we can obtain the “doer” “mariydh” whichs means “an ill person/thing/one”.
The following are the translation of the examples given above:
althabiybu jamiylun
= the-doctor a-beautifulPerson
= The doctor is beautiful.
althabiybu aljamiylu thawiylun
= the-doctor the-beautifulOne a-tallPerson
= The beautiful doctor is tall.
althabiybu dharaba almariydha
= the-doctor striked the-patient
= The doctor striked the patient.
althabiybu dharaba almariydha jamiylan
= the-doctor striked the-patient a-beautifulPerson
= the-doctor striked the-patient (as) a-beautifulPerson
= The doctor striked the patient beautifully.
Saturday, May 9, 2015
maqaadeer altabuulao
zait alzaituun
oil olive
pl: zuyuut
مقادير التبولة – 4 وجبات
maqaadeer recipe altabuulao (Syiria/Lebanon) a kind of salad wajibaat servings
2 ضمة بقدرونس مفروم ناعم
Damao:
mafruum chopped
naaEima to be or become fine/powdery
baqduunis parsley
¼ ضمة نعنع مفرومة ناعم
naEnaE mint
3 ملاعق كبيرة برغل ناعم
milEaqao spoon malaaEiq plural for spoon. malaaEiq kabeerao tablespoons
4 بندورة banduurao(Syria) tomatoes
1 بصل متوسط الحجم
baSal onion mutawasaT alHajm middle size
Selawat.
Written by Fz.
Ini satu senario yang biase kita jumpe di masjid, sewaktu solat terawih:
Bilal:
|
Sxalluu
|
عalay
|
hi !
|
Berselawatlah
|
atas
|
nya (rasuulu Allaah)
| |
Ma’muum:
|
Sxalluu
|
عalay
|
hi !
|
Berselawatlah
|
atas
|
nya (rasuulu Allaah)
|
Bilal pesan kpd orang ramai utk berselawat. Ma’muum pun pesan kat orang ramai utk berselawat. End up, takde sape yang selawat atas nabi!
Ape nak buat, tak paham bahase...Arab. :P
Lagi satu senario ialah sewaktu solat jumaat:
Bilal:
|
‘inna Allaaha wa malaa’ika(h)a hu yusxalluuna عalaa alnabiyyi,
yaa ‘ayyuhaa alladziyna ‘aamanuu sxalluu عalay hi wa sallimuu hu tasliyma(n)
Sesungguhnya Allaah dan malaikat2 nya berselawat atas nabi,
Wahai org2 beriman berselawatlah atas nya dan berilah salaam (pada)nya byk2.
|
Ma’muum:
|
(Khushuu ع dan tawaadhu ع...tido)
|
waladun, waladan dan waladin.
Written by Fz.
Dia telah mendengar seorang budak.
Kita pun rujuk qaamuus, kita dapati perkataan Arab utk dia telah mendengar ialah samiعa, dan utk seorang budak ialah waladun. So bila kita ganti ke dalam ayat...
samiعa
|
waladun
| |
Dia telah mendengar
|
seorang budak
|
So kita pun seronok kerana telah berjaya menterjemah ayat kita yang pertama!
Unfortunately, terjemahan ayat ini bukanlah Dia telah mendengar seorang budak sebaliknya ialah Seorang budak telah mendengar.
samiعa
|
waladun
| |
Dia telah mendengar
|
seorang budak
| |
= Seorang budak telah mendengar
| ||
Kat mana silapnya?
Sebenarnya, perkataan seorang budak boleh diterjemahkan kpd waladun, waladan atau waladin. Rupanya, kita telah mengambil option-1...
samiعa
|
waladun
| ||
waladan
| |||
waladin
| |||
Dia telah mendengar
|
seorang budak
|
Option-1 mengatakan dia di dalam ayat merujuk kpd seorang budak. So, bila kita terjemah, perkataan dia kita buang, dan gantikan dgn perkataan seorang budak.
samiعa
|
waladun
| ||
waladan
| |||
waladin
| |||
Dia telah mendengar
|
seorang budak
| ||
^--------------------------------------^
| |||
=
| |||
Untuk elakkan perubahan ini, kita buleh amik option-2. Option ini tidak mengganggu perkataan dia di dalam ayat.
samiعa
|
waladun
| |
waladan
| ||
waladin
| ||
dia telah mendengar
|
seorang budak
| |
^---x
| ||
=Dia telah mendengar seorang budak.
| ||
Option-3 kita cite lain hari...
Kesimpulan:
1. Option-1 menentukan dia di dalam ayat merujuk kpd siapa.
2. Option-2 tidak mengganggu dia di dalam ayat
3. Option-3 tak relevan dalam contoh ini
So, bila kita iعtidaal...
samiعa
|
Allaahu
| |
Allaaha
| ||
Allaahi
| ||
dia telah mendengar
|
Allaah
| |
^------------------------------^
| ||
=Allaah telah mendengar...
| ||
Abdullah, Abdallah dan Abdillah.
Written by Fz.
Biasanya, kita anggap nama Abdullah, Abdallah dan Abdillah adalah nama 3 orang yang berbeza. Di dalam bahasa Earab tidak begitu. In fact, nama Sayful, Sayfal dan Sayfil pon nama yang sama, cuma tak pernah plak dengar nama orang camtu.
Anyway, sebelum kita hurai lebih lanjut, kita ubah sikit ejaan dia ke yang lebih tepat: Eabdu Allaah, Eabda Allaah dan Eabdi Allaah (nota: “E” mewakili huruf ayn).
Cuba tengok ayat2 berikut...
1. Seekor kucing telah mencakar Eabda Allaah.
2. Eabdu Allaah telah memukul kucing itu.
3. Kucing itu lari dari Eabdi Allaah.
4. Kata emaknya, “Yaa Eabda Allaah, kucing tu nak main-main je lah!”.
Nama Eabdu Allaah akan berubah mengikut lokasi atau peranan perkataan itu dalam ayat. Fenomena ini tak ade dalam bahse Melayu, dalam English ade sikit, contoh kalau kita amik perkataan “he”..
1. Seekor kucing telah mencakar him.
2. He telah memukul kucing itu.
3. Kucing itu lari dari him.
4. Kata emaknya, “Yaa ??, kucing tu main-main je”. (tak boleh apply kat sini kot...)
Kalau kita check buku nahu, dia akan explain sebab perubahan tu...
1. objek kpd perbuatan mencakar
2. subjek (yg melakukan perbuatan) kpd perbuatan memukul
3. objek kpd perkataan dari
4. seruan
Contohnya dalam ayat alQur’aan di bawah, perhatikan allayla yg menjadi allayli, dan alnahaari yang menjadi alnahaara... (BTW, Faizal dulu ingatallayla jadi allayli sebab silap printing! Maeluum lah, dulu tak paham bahasa......Arab.. :P )
tuuliju
|
allayla
|
fiy
|
alnaahari,
|
wa
| |
‘anta memasukkan
|
malam
|
ke dalam
|
siang,
|
dan
| |
tuuliju
|
alnahaara
|
fiy
|
allayli.
| ||
‘anta memasukkan
|
siang
|
ke dalam
|
malam.
| ||
Kesimpulannya, perkataan spt katak, buku, kereta dsbnya (yg merujuk pd benda, dipanggil kata-nama, noun atau ism) ada 3 jenis yg hujung dia lain sikit.
Bila kita nak terjemah dari Melayu ke Earab, perkataan2 ini perlu dibayangkan sbg drop-down...
Bahasa English pun, untuk perkataan dia, kami, etc (dipanggil kata ganti-nama atau pronoun), kena lalui proses yang sama...
Banyaknya option? Yang mana satu nak pakai? Itu bergantung pada peranan perkataan tu di dalam ayat.
Saturday, May 2, 2015
Understanding al (the) in Arabic.
Written by Fz.
Imagine you have a box will all kinds of praises in it. When you wish to give someone a praise, you put your hand into the box, with your eyes closed, grab one and give a praise item to him.
When you wish to give someone the praise, you put your hand into the box, with your eyes open, grab the one you like and give the praise item to him.
(Important to note that a and the always refer to only one item, never more than one.)
But sometimes you like a person so much, you extend your hand and give him the praise box with all the praises in it!
With that analogy in mind, when we say Hamdun in Arabic, it is like giving someone a praise item (meaning any praise).
When we say al-Hamdu, it is like giving someone the praise item (meaning a specific praise).
But in a certain context, when we say al-Hamdu, it is like giving someone the praise box! (or in other words: giving him all praise)
Hence, In al-faatiHah,
al-Hamdu li llaahi
can mean
the praise is for Allah
or
the praise category (or in other words: all praise) is for Allah.
In this context, the first one doesn’t make much sense. When someone says the praise is for Allah, it raises the question: which praise do you mean?
Hence, in this context, the second meaning makes more sense, that is: All praise is for Allah.
Imagine you have a box will all kinds of praises in it. When you wish to give someone a praise, you put your hand into the box, with your eyes closed, grab one and give a praise item to him.
When you wish to give someone the praise, you put your hand into the box, with your eyes open, grab the one you like and give the praise item to him.
(Important to note that a and the always refer to only one item, never more than one.)
But sometimes you like a person so much, you extend your hand and give him the praise box with all the praises in it!
With that analogy in mind, when we say Hamdun in Arabic, it is like giving someone a praise item (meaning any praise).
When we say al-Hamdu, it is like giving someone the praise item (meaning a specific praise).
But in a certain context, when we say al-Hamdu, it is like giving someone the praise box! (or in other words: giving him all praise)
Hence, In al-faatiHah,
al-Hamdu li llaahi
can mean
the praise is for Allah
or
the praise category (or in other words: all praise) is for Allah.
In this context, the first one doesn’t make much sense. When someone says the praise is for Allah, it raises the question: which praise do you mean?
Hence, in this context, the second meaning makes more sense, that is: All praise is for Allah.
093/11
wa 'ammaa bi niEmaoi rabbi ka fa Haddix
and as for the favour of Lord your so do announce/proclaim
haddaxa : to declare/narrate
and as for the favour of Lord your so do announce/proclaim
haddaxa : to declare/narrate
093/10
wa 'ammaa alsaa'ila fa laa tanhar
and as for the petitioner/the one who demands so dont repulse
and as for the petitioner/the one who demands so dont repulse
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