Idafah Special Features — Part 1

0:00 The language of Quran, easier than English, lesson 11. As-salāmu ʿalaykum and welcome to lesson number 11. Insha'Allah, in this lesson we are going to continue to develop a more and deeper understanding of the Idhāfah. It is without doubt the most common grammatical structure that you are going to come across. In lesson 11, we're going to look at some special features of the Idhāfah. Firstly, there are five nouns that when they become mudāf, they express their iʿrāb differently than what we have seen.

0:31 So they express their rafa with the letter wāw, and nasab with an alif, and jar with a ya, as opposed to the vowel signs that we've seen as the most common. We're also going to look at the Idhāfah chain, where one or more Idhāfah constructs come together to form one unit. And we're going to then look at how the ḥurūf of jar, so a muraqab jarī, will join as a chain to a muraqab idhāfī.

0:57 And then the use of adjectives in the Idhāfah, and how the Idhāfah, or some of the common ways the Idhāfah is used in the nominal sentences, the jumla ismiyyah, which we've been learning, alhamdulillah, even from lesson number two. So we have a lot to cover to give us a more in-depth understanding of the Idhāfah. Let us begin with our du'ā', رَبِّ يَسِّرْ وَلَا تُعَسِّرْ وَتَمِّنْ بِالْخَيْرِ And let us begin with the blessed name of Allah, بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ So the Idhāfah is really two isms coming together to form one unit, where there is a relationship between one and the other.

1:35 For example, we've seen this already in lesson number ten, بَيْتُ مُعَلِّمِنْ بَيْتُ is house, belongs to the teacher or a teacher's house. So the mudāf and the mudāf ilayhi. And you're surely by now familiar with the rules, the mudāf does not take al or tanween, mudāf ilayhi is always majroor.

1:55 So we can see that inshallah ta'ala it's in jar. If I want to say the teacher's house, we will say بَيْتُ المُعَلِّمِ We cannot put al on the bait, nor can we put tanween. So بَيْتُ المُعَلِّمِ The teacher's house or the house of the teacher.

2:12 So you can see here the mudāf again, not tanween or alif-laam, and the mudāf ilayhi can take tanween, it can take, sorry, it can take tanween or it can take alif-laam. And when it has alif-laam, al, it is translated as definite. So the basic rules again, just for you to recall, the idāfah structure has two parts, and the whole structure is translated as indefinite, if the mudāf ilayhi is indefinite, and whole structure is translated as definite as a general rule, if the mudāf ilayhi is definite.

2:42 That is what we covered, and we've seen many, many examples of them in lesson number 10. If you just saw this video and haven't seen the previous ones, I strongly recommend you see the ones before, before you continue watching this lesson. Inshallah, you'll find it a lot more beneficial. So let's take and look at the first topic of lesson number 11. الأسماء الخمسة The five special nouns. There are five nouns in Arabic that decline or express their a'rāb in a very special way when they're mudāf.

3:20 Very, very important, inshallah. Normally, they act like all other, the 85% that we went about, the munsarif, baytun, for example, baytan, baytin, exactly the same. However, when they become mudāf, they will not decline or express their a'rāb in the same way as we have seen with baytun, kitabun, and all of that.

3:40 They are special. And these are أخ, أب, ذ. These are the three that are predominantly used in the Quran. The other two, حم, فم, are not really used in the Quran as mudāf ilayhi at all, or one or two may be rare examples. But normally in hadith and other literature, you will find them. The translations are at the bottom there. أخ, brother, أب, father, ذ, possessor, حم, father-in-law, فم, mouth.

4:08 And there is another one which is not used in Arabic, you'll never come across it, so I have excluded it. That's why it's easier to say just five nouns as opposed to six using rare words that you will never ever come across and wasting our resources learning things that we are very unlikely to see. So these are the five nouns that we need to learn.

4:27 أب, أخ, ذ are only three that we're going to cover in this lesson, insha'Allah. Let's take the example of أب. أب means father. So if I wanted to say a father came, I would say جاء أب, which you can see on the screen here. I saw a father, رأيت أبا, سلمت على أب. Now, of course, by now I hope, I'm confident you will be able to say that this is رفع.

4:54 Why? Because it is the doer of the verb. This is نسب. Why? Because it is the object of this verb. رأيت, here the تُ is I, رأيت, this one. So I saw a father. This is what is going on here. Why is this جاء? Because it is coming after على. So in normal terms, when they're not مضاعف, there is no problem. It's exactly what we have learned. When they become مضاعف, for example, حامد's father came. I saw حامد's father. I give salam to حامد's father.

5:32 Now here, what you expect it to happen is that the تنوين disappears from أب becomes أبو حامد. جاء أبو حامد. You expect it to be رأيت أبا حامد. Of course, we don't need the alif because there is no تنوين there. And then we have سلمت على أبي حامد. This is what you would expect. This, unfortunately, is totally wrong. Because when they're مضاعف, they do not just remove the تنوين and become a single vowel letter. There is something else happens.

6:02 So when they're مضاعف only, please note, very important, only when they're مضاعف, you'll see جاء أبو حامد. So the و comes here, أبو حامد. رأيت أبا حامد. سلمت على أبي حامد. So you can see here, الحمد لله, we have جاء أبو حامد. رأيت أبا حامد. سلمت على أبي حامد. Very, very beautifully done. الحمد لله.

6:35 And you can now see an illustrative example exactly what I meant a few minutes ago. Keep on remembering that this change in the expression of أعراب only occurs when it is مضاعف. Otherwise, it's exactly the same as everything else we have learned. So to refresh, I want to say a father came. جاء أبو. I saw a father. رأيت أبا. سلمت على أبا. Same thing with أخ. جاء أخ. رأيت أخا. سلمت على أخ.

7:04 This you should be an expert on. What I would like you to now do is make these six sentences in Arabic. The English translation is at the bottom. You probably know what to do by now. What I want to say is, حامد's father came. جاء زيد's brother came. You should have the vocabulary already. Inshallah ta'ala how to spell حامد and of course زيد. And also you should know أخ and أب.

7:32 So what I'd like you to do is complete these six sentences. If you do this exercise, inshallah, don't worry about getting things wrong. The best way to learn is by making mistakes.

7:42 So take a notepaper, do these six sentences, inshallah. And if you've been following the lessons in the order that I've done them, you should not have any complexities here, inshallah. And the other advantage you will have, whether you get it right or wrong, is that if you write it down, you'll be able to retain the knowledge, retain the knowledge of what you've listened.

7:59 You cannot learn anything just by watching videos. Yes, it will expand some knowledge, but it is only when you use your pen that you will learn. So I'm encouraging all of you to pause the video, complete the task before continuing.

8:12 Otherwise, you'll be just watching the video and not really getting the maximum benefit out from these lessons. And it is very important for you to interact with the lessons, inshallah ta'ala. So please complete the task. I think you know what to do. So I hope and pray you've done the task, alhamdulillah. Now let us look at the answers. I want to say, Hamid's father came. I saw Hamid's father. And I've got, I gave salam to Hamid's father.

8:51 I hope now you can see the wow, alif and ya. And of course, in reading, you need to elongate the reading slightly. Again, wow, alif and ya. This is how they express their irab when they are mudaf. The third one is dhu. Very important point. I mentioned it earlier just to illustrate that it only is used in the language as mudaf. It does not come in any other way in any of the languages. So always mudaf.

9:30 Please also note it has duals and it also has plurals. So the right hand side is the masculine, okay. Singular, dhu, tha, dhi. This is the only way you'll see it. There is the dual, there is the plural. I'm not going to go through it in this lesson. Inshallah, at a more advanced level, we can look at it. But at the moment, our focus should be on what's the most common. And also, it has feminine.

9:53 It also has feminine dual and feminine plural. There are also a couple of other plurals of this variation, which none of them decline or express their irab in the way dhu, the singular masculine does. So please ignore the others for now. Be patient. We'll learn them later. But our focus is on these three as they are the most common.

10:14 And inshallah, I will do a separate lesson in the future. Once I've completed the three series, I will give you a separate lesson on that. But there isn't really anything complexities. Only the singular that we need to focus on, inshallah. So a reminder, dhu does not occur without being mudaf. 89 times in the Quran, dhu, tha, dhi. Please pay attention what the examples we're going to look at. Now dhu is used what? To give us the meaning of possession. Possession.

10:43 So for example, I want to say a knowledgeable person. The word for knowledge in Arabic is ilm. So I say dhu ilmin. And I hope you have no problem recognise that is an edafa structure. Dhu mudaf, ilmin is mudaf ilayhi. Of course, we can put alder as well to say the knowledgeable person or the possessor of knowledge.

11:02 So the translation of it could be possessor of knowledge, a knowledgeable person, whichever way you think it sounds the best in English. Aql means intellect. So dhu aqlin, an intelligent person. Dhu fadlin, the word fadl is the name is used very frequently in the Quran and is associated with Allah subhanahu wa ta'ala being dhu fadlin, meaning the possessor of bounty. And you'll see it many, many times in the Quran. Those of you are familiar with Quran reading inshallah, this is not new to you.

11:35 And then we have a rich person as another example, dhu malin, a rich person. Meaning person has a lot of wealth. He possesses a lot of wealth. So this is how it is normally used. Now, if you put them into three famous sentences for our practise, we have a person of knowledge came, jaa'a dhu ilmin, ra'aytu dha ilmin, salamtu ala dhi ilmin. Of course, I can put salamtu ala ala rajuli and then we can make it positive and we can do lots of other things.

12:08 I want to keep it very, very simple. So that's why I use these examples and just write it down once and hopefully this will become very, very clear to you. So going back to the three of them as a structure, we have jaa'a abu hamidin, ra'aytu aba hamidin, salamtu ala abi hamidin.

12:30 jaa'a akhu zaydin, ra'aytu akha zaydin, salamtu ala akhi zaydin. jaa'a dhu ilmin, ra'aytu dha ilmin, salamtu ala dhi ilmin. So you can see here now, alhamdulillah, we have now nine sentences, three examples, abu, akhu, dhu. The only ones that we need to learn out of the five. The other two behave exactly the same way. The five nouns with pronouns.

13:05 The five special nouns also attach to pronouns and forming exactly the same idafa structures we've seen when I, for example, I taught you rabbuhu, rabbuhum, rabbuka, if you remember those, rabbukum, and rabbi, rabbuna, the whole seven, 14 of them that I taught you earlier. Please go back and revise the lesson because pronouns, whenever they attach to an ism, they become mudaf mudaf ilayhi. If you can remember that, inshallah, you'll fly through a lot of the complexities of this subject.

13:33 So we can also add pronouns to these five. For example, thamun, his father-in-law, and so on. Thamun, his mouth. But dhu only comes before what they call ism dhahir, meaning a noun, not a pronoun. So it is not used with a pronoun. But akhun, abun, hamun, thamun can be used with pronouns. So for example, his brother, your father, my father. So all of these can be used with attached pronouns except for dhu. So I'm going to look at akhun and abun, how they attach to pronouns.

14:14 So please pay attention, inshallah ta'ala, if you just learn these two, the rest will be very, very easy for you. You must be very familiar with this chart. 14 boxes, each one covering, of course, on the right-hand side, we have our singular here, we have our dual here, and we have our plural. And then, of course, on the right-hand side, we have the third person, masculine and feminine. The second set is our second person, masculine, feminine. Third box is the first person, meaning the person speaking.

14:50 And these are the terminologies. This table has been shared with you many times, inshallah ta'ala. Please take a closer look. And we're going to use this as a template. You don't have to rewrite the table. Just draw these boxes, three columns, and then one, two, three, four, five rows, and then we are ready to go.

15:08 You can write them by your own hand in a notebook, but I strongly recommend don't use a computer. Use even a whiteboard or a notebook, because until you write with your own hand, it is not going to stick. Afterwards, you can use whatever device you like. But get into the habit of using your hand, inshallah ta'ala, and your pen or your pencil, whatever you like to write with. But in this format, please. Three big columns, and then five rows.

15:33 That's all you need, inshallah. And you can mark them with the English terminology, masculine, feminine, third person, second person, and first person. So what we've got here are our pronouns.

15:44 We use this table from lesson number five, and lesson number seven and eight, I believe, or eight and nine, when we did the harf abjar with the ism majroor, we used them in detail. We also did them in the previous lesson when we attached an ism to a pronoun. To attach an ism to a pronoun, we said it was mudaf mudaf ilayh. For example, rabbuhu, rabbuhum, rabbuka, rabbi, rabbuna. Remember? Rabbuki, etc. So that was also done.

16:12 Now we're going to attach them, the attached pronouns to the five nouns. In particular, we're only going to do the two, because dhu does not attach to a pronoun. So what we mean by attached pronouns, again, you can see here, we have two tables.

16:27 On the right-hand side, I have the detached pronouns. Most important thing, and I will repeat it until it becomes second nature to you, the detached pronouns are always written separately, and they are always marfoo, always rafa. There is no if or but, okay? So they come detached. They do not attach to a word afterwards. They're written on their own, and therefore they're called detached, detached pronouns. Always in rafa, and they do not change their endings.

16:56 On the other side, we have the attached pronouns. The attached pronouns are used around 9,000 times, but really you cannot master Arabic unless you get these attached pronouns. They are going to be everywhere. Everywhere. Almost every line of Quran, in every hadith you pick up, you'll probably see some in every page of Arabic text. However, it is very important you understand a few points about them.

17:19 Firstly, they are attached as a suffix. So they come at the end. So even when you see whom as a detached pronoun, when you also see it as an attached pronoun, remember the attached version is a suffix, where the detached version, even though it looks identical, will be written on its own. So this is the way to avoid confusion between the two. Next thing, their i'rab is either nasab or jarr. Either nasab or jarr.

17:46 Now we are, of course, attaching them to abun and akhun as mudaf, and if they're mudafilayhi, they will always be majroor. Always majroor. When they're attached to a harf of jarr, they'll always be majroor. Jarr, majroor. Remember we went through these earlier. So please note these points. They can be nasab or they can be jarr, but they're always majroor or jarr when they're attached to a ism. And this is what's going to happen here. So please make a note of these points.

18:15 I've gone through it many times. And because of their frequency, I think this is a topic that we need to master. We need to be very familiar with. And then alhamdulillah, you know, even if you don't recognise the complexities, you recognise the easy structures in every line of Quran. So harf of jarr with ism majroor, very important. Harf of jarr with pronouns attached.

18:36 And now any attached pronoun to an ism, normal ism without the pronoun, always, always majroor. And very important you get those points inshallah. So let's start looking at the live examples. So here on the screen I have, I've written them all out for you. So we have, remember it is mudaf. His brother. Why is it rafa? Well, default will take, but it's something in the sentence making it rafa. For example, it could be, it could be anything else. So his brother.

19:16 Their brother. Their brother. I hope you got this inshallah. Their brother. Their brother, feminine. So I've got them all in the box inshallah. So I'm not going to translate all of them. You don't need to just concentrate on the box. My brother. Please note this one. Our brother. What is akhi here? Why has it changed? Remember the kha now has a kasra.

19:57 Why? Because of the yaa mutakallim. I went through this many, many times. The yaa mutakallim prefers, which is the yaa of me and my, prefers a kasra before it. So it should have been akhu normally. You expect the damma. It is changed now. The waw becomes yaa. Because of the yaa mutakallim, it forces the kha to take a kasra and the waw disappears. So you see akhi, it is rafa in this case.

20:26 So please note those important points inshallah ta'ala. Let us now look at what happens when it is mansub, akhan. Well, it could be mansub because of being an object. What happens? Exactly the same thing, except for it is akhaahu, akhaahu, akhaahuma, akhaahum, akhaaha, akhaahuma, akhaahunna, akhaaka, akhaakuma, akhaakum, akhaaki, akhaakuma, akhaakunna, akhi, akhaana. You can see here, akhi, my brother. What's happened? Exactly the same as the previous version.

21:03 Why? Because the yaa mutakallim wants a kasra. So you cannot tell whether it is rafa or nasab without the context. And akhaana, of course, it is nasab because of the alif. I hope this is clear inshallah ta'ala. You can see it. Please make a note of this. Now akhan normally, but it becomes akhaa nasab because of being a special noun. So this is now the nasab version. So the jar version is exactly the same.

21:32 Instead of being akhoo or akhaa, it is akhi. Again, take a look. akhiihi, akhiihima, akhiihim, akhiiha, akhiihima, akhiihunna, akhaaka, akhaakuma, akhaakum, akhaaki, akhaakuma, akhaakunna, akhi, akhaana. You can see here now 14, 14 versions of jar. Again, I hope you now remember. When it was rafa, it was akhi. When it was nasab, it was akhi. When it was jar, it is akhi. How do you tell the difference? Context.

22:10 Don't worry, inshallah ta'ala. But the ayah mutaqalim is very, very powerful in its demand for a kasra. And that is why this change happens. So I put them all in a table. It's available in the book as well, inshallah, because we've got the book. Otherwise, you can take a copy of this.

22:25 And I hope and pray there is no special, any special mistakes there. But you can now see the rafa version, the nasab version, and the jar version, and also with the word father, abun, aban, abin, when it becomes mudaaf. So if you practise those two, inshallah ta'ala, it will help you, A, learn your attached pronouns.

22:44 Learn the differences between rafa, nasab, and jar for two words. And that means you get the rest of them. Whenever you see them, you'll be an expert, inshallah ta'ala, recognising at least this structure. Please note in all occasion, this line is the same. So you can see it here, inshallah ta'ala. Sorry, let me mark the right line correctly. So the line with the ya mutakallim is always the same. So it is akhi, akhi, akhi, abi, abi, abi. And you'll recognise it in context.

23:18 The rest of them are very, very easy. And this is exactly the same when we did rabbuhu. Remember, rabbuhu, rabbahu, and rabbihi. But when it brings in my rab, rabbi, rabbi, rabbi. Exactly the same what happened there. So very, very important structure. Very, very important lesson. Again, I urge you to practise. Remember I said many times, I listen, I forget, I see, I remember. I practise, I learn, I teach, I master. So if you want to learn something, practise. The idaafa chain.

23:50 What do I mean when I say the idaafa chain? You can see here in English. I have the mosque of the messenger of Allah. So there is two O-F which you can easily see because it is coloured in red for your benefit. So the first idaafa, if I was going to make that into English, into Arabic from English, I would go the messenger, the mosque of the messenger. That would be one. Okay, you should try and form that yourself.

24:18 Inshallah, you can pause the video now. Then we have the second one here, which is the messenger of Allah, which you should be able to do very easily now. So we have two idaafa construct chained, chained one after the other, one after the other. This is what I mean when I say idaafa chain. It is two idaafas coming together to form a construct, one related to the other. In English, it's relatively easy for us because we are familiar with the language.

24:46 We just simply say O-F and then O-F and another one, if we need to do so, or is the apostrophe S. So how do we achieve that in the Arabic? So the two vocabularies there, we have rasulun and masjidun. I'm going to take you through step by step, inshallah. I hope this is going to make sense for you and you'll be able to learn this structure, which is very common and you'll see it quite often.

25:10 So let's go through it step by step, inshallah. So the first one that we need to do, the mosque of the messenger, mosque of the messenger. So let me underline that so you can see what I'm doing. So that's the one I'm doing, the mosque of the messenger. So mosque is masjidun. I think that it should be very easy for you now.

25:30 Masjidun and mosque of the messenger. The word for messenger is rasulun. Okay, to make that into mudaf mudaf ilayhi, I hope is very easy for you now. You say no tanween, no alif lam, masjidun and rasulun. Now the translation of this is actually mosque of a messenger, but I want the mosque of the messenger. So I'll have to put al in front and I can put a shadda here because of the ra, that's the reason.

26:05 And here now I have to put a single kasra because of al. So it becomes masjidun rasuli. I hope you can get that, the mosque of the messenger. Now, if I wanted to say messenger of Allah on its own, I would say rasulullahi, but here I'm taking about the mosque of the messenger connected to the previous one. So how am I going to do that? So let me now highlight the second part that I'm doing, mosque of the messenger. So let's get rid of that.

26:42 So we're going to see mosque of the messenger of Allah. I'm going to connect the of as well. So here after rasuli, of course we would need the word for Allah, lafza jalala and we put it here. So we have our first mudaf, masjidun rasuli, but this now needs to become, this is not mudaf ilayhi, it needs to become mudaf. The rule for mudaf, no al. So I remove the al.

27:15 Here I will say normally rasulun. Okay, that would be the, because the al is gone. But this lin cannot be because mudaf now, which is the mudaf has become a second mudaf, has to be single vowel signed. So masjidun rasuli and then we have the word allahi. Now it's chained. Masjid of the messenger of Allah.

27:42 Why am I saying the messenger? Because of course the mudaf ilayhi of course is definite. Now we have the mosque of the messenger of Allah. And these are the steps you need to make. So we have now two edafa structures here. The first one being mudaf here. This is your first mudaf ilayhi. And this mudaf ilayhi now becomes mudaf also. And this becomes a second mudaf ilayhi. The two structured chained with each other to give us the mosque of the messenger of Allah.

28:12 So let's look at that grammatically what we've done. We have masjidun rasuli and then we have allahi. So what we've done here, masjidun is my mudaf, the first mudaf. And rasuli is my second, is my mudaf ilayhi which becomes a mudaf. And of course the word for Allah at the end. So we have mudaf number one, mudaf ilayhi number one.

28:35 First mudaf ilayhi becomes mudaf and the second mudaf ilayhi it follows afterwards. So you can see here I have two structures interlocked with each other. And this is exactly what we mean. So we're joining as if we are saying there's two structures here. Let me change the colour so you can see it better. So the first mudaf mudaf ilayhi is here. And let's use another colour here. And this is also another. And you can see exactly what I mean by the chain now.

29:12 The two are interlocked forming one structure. The mosque of the messenger of Allah. I hope this is now inshallah very very clear. If you went through these steps and the rules I mentioned in lesson number 10 this should be very very easy for us inshallah. I have now four that I want you to work through. I've given you the vocabulary that you need.

29:36 You need to put them in the right order if they're in the wrong order. But you need to put them in the right order and make me a chain of two idafas coming together to form a construct. The first one is the speech of the messenger of Allah. The second one sunnah of the messenger of Allah and the ayat of the book of Allah and the king of the day of judgement. King of the day of judgement. I hope you can recognise the last one inshallah.

30:03 So using the steps I showed you please go through it. Do write them down. You know what to do. So the first one is speech of the messenger of Allah. Speech of the messenger of Allah. If you haven't got it, re-stress the step and check what you've done. The next one sunnah of the messenger of Allah. I hope you can see that also inshallah. Third one which is of course you know is sound feminine plural.

30:43 So that gets through the tanween. ayat of the book of Allah. is jar already. So you need to keep it there and the rest I've given you as rougher versions. You'll end up with king of the day of judgement. Of course it's from surah al-fatiha which you recite as a minimum 17 times a day by Allah's grace and almost 50 times a day if you pray all those sunnah prayers and so on as recommended even more possibly.

31:17 So very very important. You're now beginning to see parts of surah al-fatiha inshallah ta'ala and I'm sure you can recognise many other parts in it. So you can now see the edafah chain in action. Again remind yourself it is two edafahs coming together. There can be more than two but for now inshallah these examples will suffice for us. I'm going to quickly go through each of them in diagram so you can see what I've done.

31:40 I just added it so that it's very very clear what's going on. So speech of the messenger of Allah mudaf number one mudaf ilayhi number one which becomes mudaf number two and mudaf ilayhi number two follows it. Remember the edafah, the mudaf, mudaf ilayhi are always next to each other. So this is your first one. This is your second one. Please take a look and make sure you're happy with what's on the screen.

32:06 Let's look at the next example sunnah of the messenger of Allah. We begin with the first mudaf and followed by the mudaf ilayhi which now becomes also a second mudaf and the mudaf ilayhi follows afterwards. Exactly the same structure and you're going to see it quite a few times.

32:23 Again the first one is your mudaf ayatul kitabi is your mudaf ilayhi which becomes mudaf so it loses its tanween and then it becomes mudaf mudaf ilayhi. And the last example is already jar the malikin so make it maliki and then you have yawmi and we have ad-dini again you recognise it from surah al-fatiha I'm sure. So exactly the same principle mudaf mudaf ilayhi yawmin becomes yawmi because it is now my second mudaf and it became the of course ad-dini has got al already so the day of judgement it will be my translation we have two edafahs coming together.

33:05 Alhamdulillah of course you know this one already so you could have written it from memory. Now just for your information maliki means king but if I read it as maliki both recitations are correct it would mean owner of the day of judgement. So I've used the easy version here for now just to get but there are other recitations available just in case you read it normally as maliki or maliki both recitations are valid.

33:30 So again let's continue inshallah ta'ala take a quick look at all of them these are the four examples now I've mentioned many times before and I'll share it with you again but if you follow the videos that I've given them so up to this lesson lesson number 11 you'll recognise as I promised you something in every line of quran those of you just watching this video I do urge you to go back and watch the others yes some of the videos are long and so on

but if you persevere and get to this stage I'm confident by the grace of Allah subhanahu wa ta'ala that you will be able to recognise something on every line of quran 11 lesson Allah's blessed us with this if you have appreciated and learned any of those lessons and you see what I'm telling you that you'll recognise why am I so making such a bold claim is because muraqab jari occurs in the quran almost 13 000 times and you know that very well now based on the

two previous lessons lesson 8 and 9 10 and 11 gives you the second most common structure which is of course mudaf mudaf ilayhi in combination with those two alone you'll be able to recognise at least two maybe more but at least one or two structures in every line of quran today inshallah ta'ala by Allah's grace so be grateful to Allah subhanahu wa ta'ala if you can give a small amount of charity that you can afford to help the poor and the needy pray some additional nafl

prayer may Allah grant me tawfiq to practise what I'm saying to you but pray some additional nafl prayer thanking Allah subhanahu wa ta'ala for the gift of knowledge more grateful you are, Allah will give you more this is his rule and of course we'll be blessed with the reward of being grateful so be grateful to Allah subhanahu wa ta'ala for what we have learned so far we ask Allah azza wa jal to make it easier for us to learn more and gain better and better understanding

of quran every single day of our life brothers and sisters I'm going to conclude first part of the video again I'm conscious of me not making it too long here inshallah ta'ala may Allah subhanahu wa ta'ala bless you for watching and your patience because I am uploading videos relatively slowly now due to other pressures but inshallah I will do intend to finish this series by the grace and the help of Allah subhanahu wa ta'ala I ask for your duas and your patience and of course may

Allah subhanahu wa ta'ala make it easy for me and for you all of us to learn the quran to understand the quran to practise the quran to live according to the book of Allah azza wa jal to invite others to the book of quran and of course Allah grant all of you taufiq to start teaching the quran our beloved prophet sallallahu alayhi wa sallam said the best amongst you is the one who learns and teaches the quran so may Allah grant us taufiq to fulfil that

obligation and may Allah subhanahu wa ta'ala protect all of us guard us guide us I shall see you inshallah ta'ala in the next video you