BEM SAFWA INDONESIA - SIMLA Pertemuan 1

Bismillah, Assalamualaikum Warahmatullahi Wabarakatuh, Bismillahirrahmanirrahim, Alhamdulillahirrahmanirrahim, Bismillahirrahmanirrahim, Alhamdulillahirrahmanirrahim, Wa usallimu ala ashrafil amin al mursalin, Nabiyina Muhammadin, wa ala alihi wa sahbihi ajma'in amma ba'du. Hadirin al hadiratikul anakwat sekalian.

May Allah's peace and blessings be upon him. Praise be to Allah, on this occasion, we can start KBM from the Simla program. InshaAllah tonight is the first meeting and praise be to Allah the materialist is also good. Test, test, hello, the voice is here. Hello.

Yes, the voice is in. Good. Good, Ustaz. Good, Ustaz. Alhamdulillah. In the chat, someone said the voice is small. Okay. Insyaallah tonight we will continue the KBM for the first meeting. And Alhamdulillah for our materialist, Ustaz Ahmad Rabbani, may Allah be pleased with him. He is also present with us. Then, and he has

there is a screen, yes, and this is a code because he is a screen through his cellphone, so maybe for those who see it via a laptop, maybe the display is a little small, so later on the zoom, it can be enlarged, yes, it's good, Assalamualaikum Ustadz, Robani, Waalaikumsalam warahmatullah wabarakatuh, I'm fine, I'm fine, I'm fine, I'm fine, I'm fine,

Hi, you're ready to start, right? Insyaallah, 6, eh, you guys, yes, eh, remind you again that to get a certificate later at the end of the program, yes, then I hope the voice of the voice is going to run out again

For those who want a certificate at the end of the program, don't forget to carefully write it down, and it will be evaluated from the note. Note as long as the program starts to run. That's it. And the certificate will also be optional. Okay, so that it's not too late, and praise be to God, the material is also ready with us.

to Ustad Ahmad Radwani, may Allah's mercy and peace be upon him, we are invited to the lesson, Bismillah Assalamualaikum warahmatullah wabarakatuh waalaikumussalam warahmatullah wabarakatuh Alhamdulillahirobbila'lamin wa usalli wa usallimu 'ala nabiyyina muhammadin wa 'ala alihi wa sahbihi ajma'in wa ba'du Barakallahu feekum Jamiaan

My Muslim brothers and sisters, Alhamdulillah, by the will of Allah, tonight we will start to learn the Arabic language, Nau Sharab. Nau Sharab is the key, the key of all Sharia knowledge. Why is Sharia knowledge

Arabic language is standardized. The knowledge of Sharia is used in Arabic language. Arabic language is standardized and there is no error in our Sharia. The error is reading or praising. Starting from the time of the Prophet Muhammad

continued by the companions and so on. The beginning of the Qur'an is priceless. Read in Arabic. Afan, my voice is good or not? It's clear, Ustaz. So the history of Arabic language began in the

Umar's caliphate at the beginning, the caliph Umar ordered to learn Arabic or Nuhusrof at that time was still known as al-Arabiah, yes, because it happened at that time, maybe those who know the history of Insyaallah have understood that what happened at that time was a misreading, automatically a mistake in appreciating

In Arabic, it will change the meaning of what is called "Lahan" There are two "Lahan" "Jali" and "Khawfi" "Jali" totally changes the meaning and explanation If "Khawfi" is still wrong in reading, which does not change the meaning So here it is very important for us to learn

Tatabah Sharab or Nuh Sharab. First, I remind you here before we start the lesson that the obligation to seek knowledge is the Fardu Ayn for all Muslims, especially in the Shariat Usul, in the Islamic Rukun or

the rules of faith there is a duty for everyone to be able to learn the knowledge of the Faridah of the Muslim world, the 224th Ruh Ibn Majah, you remind that this is a good hadith, I Al Bani, I am happy to have this hadith in this lafad that in the lafad of the Muslim world

for every Muslim, here it means that all Muslims are obliged to seek knowledge, not only the scholars, not only the Ustadh. The wisdom that can be taken from the dalil ala kulli muslim, means here the lafad is for every Muslim, not ala kulli ustadin or ulama.

That's the first thing we have to understand. Then the second wisdom here, this dalil does not limit age. And an example from the Messenger of Allah s.a.w. He began to accept and convey shariah at the age of 40 until the age of 40.

This is our Uswatun Hasanah that knowledge is sought, the knowledge of Shari'ah is sought without age limit. No matter how old you are, you are still able to think about the knowledge of Shari'ah for our practice, for our worship as the basis, then it is a duty to seek. Then the knowledge of Shari'ah does not have a pension. Seeking Shari'ah knowledge and practicing it

there is no pension. Different from the knowledge of the world. The knowledge of the world has a pension, but if the knowledge of Shariah does not have a pension. So I remind, especially the seekers of knowledge and also the Ustadz, Asatid and Asatidah, who are here, what is it called?

the end of the wall in the distribution of Shariat knowledge. This is a duty, I remind you again that learning the Arabic language for the reader of tafsir and hadith, of course, the Taliban read tafsir and hadith, and especially the satid and sadidah, of course, read hadith, then it is farduain.

Especially for those who seek knowledge, every Muslim has a duty, the scholars explain that according to their ability in general. In general, it is according to the ability, especially in the rukun of Islam or the rukun of faith, the usul in sharia. It is according to their ability, because if they learn from their ability,

The scholars described it as giving books or books to animals. If the scholars explain it like that, it is useless.

But in general, it is still a duty to learn the skills. Especially the Taliban, Ustad Asadid Asadidah, this is the end of the line for the spread of knowledge and this is the duty of Farduain to learn Arabic language. That's by law and I repeat here a little from the statement of

Imam al-Isma'i, who has been mentioned in the syllabus yesterday, that he said: إِنَّ أَخْوَى فَمَا أَخْوَفُ عَلَىٰ طَالِبِ الْعِلْمِي "What I am very worried about the scholar, إِذَا لَمْ يَعْرِفَ النَّهْوَى When he doesn't know, doesn't understand the "Nahu", أَيَّدْ دَخُلَ فِي قَوْلِ النَّبِيِّ صَلَّىٰهُ وَسَلَّمُ Then he entered the word of the Prophet, صلى الله عليه وسلم

"Whoever is against me on purpose, let him be in heaven." "For the Messenger of Allah did not stop in conveying the Sharia." Whether it's the revelation of the Qur'an or

his practice which is now a Sunnah or hadith, yes, "famahma rawaitaanhu" then when you narrate

"Anhu dari nabi wa lahanta dan terjadilahan kamu fi didalam riwayat, hadis, ayat, dan lain" "Tadabata alaihi maka dusta kamu alaihi atas nabi" This is really a concern for us. This is the example of a scholar who is an example for us, God willing.

Rahimahullah, Imam al-Isma'i. You can search for him. His biography, he is an Imam who is a guide for other Imams. Imam al-Yadis. Well, we will start from the opening of this simla for our first ta'lim.

how important is Nau Sharof for us as a Talib, Ustadz Asatid, Astadidah, I hope the main capital in learning Nau Sharof is really the reality. And Insya Allah in this simla program, you have practiced some people, some of them are from zero,

Some have already half been able to even some who can Alhamdulillah all who really can succeed I hope here everything can be for real and we hope with this program many Muslims who can do it especially those who I hope end up in the knowledge of Sharia Antum Antunna all ya Barakallahu Fikum Barakallahu Fikum Jazakumullah Khair

I have shared it earlier and this is because of the meeting, I will share it again. God willing, you have seen everything, right? Yes, Ustaz. Yes, Ustaz. So, we start from the first book that we will discuss tonight according to the syllabus, and God willing, in the future it will also be announced in the Insya Allah group.

what will be learned in the evening, Insyaallah, later I will read this from Muqaddimah, the book that Alhamdulillah I have arranged myself, then later if it enters the material, please be one or two wrong, which I will show later, yes, follow it, Insyaallah, so that it can be active Bismillahirrohmanirrohim Nahudansharof Asyarif

writer, Alhamdulillah, I am alone, then Anaya, Alhamdulillah, I am here as the founder of Umul Qura, the capital city, Jatim, yes, Bismillahirrahmanirrahim, mokaddima, Innalhamdalillah ahmaduhu wa ashkuruhu wa astainuhu wa astawfiruhu wa atubu ilaih wa usalli wa usallimu 'ala nabiyyi al-mustafa Muhammadin sallallahu alaihi wa sallam

"Wa 'ala 'alihi wa sahbihi wa ba'du" "The knowledge of the Prophet and his companions is very helpful for someone to understand the meanings of the understanding of the Qur'an and the Hadith of the Prophet and the knowledge of Sharia in general." Meaning, understanding the meanings of understanding, this means this is kalam later, kalam, the words in the verse

words in al-hadith or in all disciplines of Sharia knowledge, it is very helpful if we can know Sharaf or Arabic. This book is summarized and inshaallah it is easy to understand with the basics of the Na'hu command from Al-Jurmiya Mutamimah Al-Fiah

So indeed this book is arranged, taken from the principles of the study of Nahu Sorob which is in Al-Jurmiyah Mutanimah Al-Fiah. It means that later if all the scholars can and graduate from this program, at least Jaiyid, Insyaallah, it can be, Nahu Sorob. With the Taiziri method, namely the four steps to make it easier to learn Nahu and Sorob. This book I give the name "Al-Sharif".

Al-Sharif is well known, hopefully, by the knowledge of the keys of the knowledge of Sharia to enter the knowledge of Sharia and master it, so that it becomes a practice of worship practice based on the Qur'an and Sunnah, which is established by Allah, so that it is well known.

not only in the world, Insyaallah, what we are looking for is the main thing is to be known in the sky and in the hereafter. Hopefully Allah will give benefit from this book, especially for Muslims and Muslims. Arhamdulillah, may Allah bless you. Then this book is a revision book, the first revision, yes, Kediri City, February 18, 2026.

Is there anyone who wants to help me read? Me, Ustad. From the brothers first, Abdulrahman Abu who is this? Abu Muhammad, I am Ustad, present. Salam Ustad. Yes Ustad, bismillah. Ilmun Nahwi.

"Nahu is a knowledge that has the foundation to know the change of every last word from the word or al-qalam." So there is a reference to the bottom.

We take understanding, even though this is Indonesian language, which Ana mentioned, to make it easier for all of us, especially those who are new to Nusroq, and those who are half-acquainted, then we send them with Indonesian-language understanding. But the purpose is clear, we give the purpose. Taufaq dool, Ustaz. Yes, Ustaz. Hukum syari'i ilmunah hulan sorok.

Farruqifaya bagi setiab penduduk Muslim bagi setiab pembaca tafsir dan hadith. Is that correct? Is that correct? Yes. Penyusun pertama, Abu'l-Aswad ad-Du'ali, Zalim ibn Amri ibn Sufiyan ad-Du'ali, atas perintah khalifa Ali ibn Abi Talibin r.a. Is that correct?

Hi, Ustadz, is the voice clear, Ustadz? Yes, it is clear. Continue. It seems that Ustadz is in a hurry. Yes, Ustadz is in a hurry. Okay, just wait, brothers and sisters. Ustadz of Kota Robah. Yes, Ustadz. Wait, Ustadz. I will share the material. Yes, Ustadz. Wait, Ustadz.

Alhamdulillah. Alhamdulillah, barakallah. There was a disturbance earlier, so we will move to Zoom. We will move the phone. Tafadl, Ustaz, who was it? I am Abdul Rahman, Ustaz. Yes, yes. Tafadl, Ustaz. Yes, Ustaz. Bismillah. Atas perintah Khalifa Ali bin Abi Talib, radiallahu anhu, sejarah dinamakan ilmunahu,

When Khalifah Ali bin Abi Talib ordered to Abul Aswad al-Du'ali to collect the knowledge of Nahu, he taught and told Abul Aswad about the name of the word Harz and something from Iraq. Then he said, Unhu hadan Nahwa ya Abul Aswad. Because of the words of Khalifah Ali r.a.,

Ilmu tata bahasa Arab dinamakan ilmu Nahhu. InsyaAllah. Bismillahirrahmanirrahim. Langkah pertama, talib dan talibah memuasai dan bisa membedakan al-usul, yaitu isim, fi'il, dan huruf dengan mahir. Al-usul, ay'usulu kalamin nas. Wa qawnul ismi huwal aslu. Awil fi'li huwal aslu.

So here we take the basis, it is clear below, the basis that the origin in the Kalaminas, the origin of the Kalaminas,

which is included here in Arabic language, there are only three here, isim, fi'l and huruf. So all Arabic language, the foundation is in these three. Included in the word isim, fi'l and huruf. So I take more from the scholars who are basically under this, in Arabic language, the poetry, that

Anam took the term "usul" or the basic foundation that "kaunul ismi huwa al-aslu" So "ismi" is the origin, then "fi'il" is also the origin. Then from the understanding of "Nahu" in terms of terminology, it is also like that, it mentions the origin that indeed in Arabic, all Arabic, the foundation is only these three.

namely isim, fi'l, and huruf. The first step that we will take is to master and be able to differentiate the principle of isim, fi'l, and huruf. So this is the key. Why do we hope to be able and skilled in this principle? Because it comes from here, from isim, fi'l, and huruf.

So all the words in Arabic, all the lafad in Arabic, are included in these three principles. That's right. The basis is this. The basis is already there, that's the footnote, the margin is down. That as the basis that Nahu Sharab has three principles, namely the name, the verb, and the letter. Which, God willing, we will discuss one by one tonight. That's right.

Ilmu Nahwu mempunyai tiga fondasi atau dasar pokok al-usul, yaitu al-ism, al-fi'il, al-harf. Al-ismu, al-ismu kalimatun dallat ala ma'na si nafsihah wa lam taktarin bi zamanin. Nahwu ana wa anta wa hadha wa rajulun wa mra'atun wa jamalun wa sahagun wa tuffahun.

So in this example, there are lafad in Arabic that includes lafad isim, the type of isim, the type of isim, the type of isim according to what has been read, namely if taken in Indonesian, lafad which has a meaning, lafad which has a meaning,

then it is not with time, there is no time, this is what differentiates it from fi'il, so the understanding here, namely the understanding of this isim, this is what differentiates it from fi'il and letters, if the isim is a word that has a meaning, then there is no time, why? if fi'il, there is time

The time is either "Akan" or "Sedang" then "Telah" So in Arabic, it takes three times "Akan" or "Sedang" then the meaning is "Telah" That's right, Ustaz. Then, wait a minute. In this example, "Ana, Anta, Wahada" Answer, Ustaz. You already know the meaning, right? "Ana" Hello, Ustaz.

Nam, Ustaz. Nam. Tanda-tanda isim dari... Taib. Coba dimanai dulu, Ustaz. Contohnya, contoh. Ana, saya... Oh, nam, Ustaz. ...supaya yang dan. Nam. Ana... Langsung diterjemahkan, Ustaz, ya? Taib, taib. Nam. Ana, artinya saya, wa anta, kamu laki-laki, hadah ini, warajulun, laki-laki, wamroatun, berempuan,

All of these, we already know the meaning. These are words that do not have time. There is no time. For example, Ana. Akan sedang Ana. For example.

Or "telah ana" is not there. All examples are there, there is no relation with time. This is what differentiates it from "fi'il". If "fi'il" has a time, then "fi'il" has a time. Okay, Islamir, is that okay? Signs of meaning and meaning. One word that has meaning and meaning. Two, the word and the name that does not have time. Three, the word that we know, there are three kinds. "Fadat", "sair", "gas".

Yes, just mention the example of the ustamir, so it can be mentioned by itself. If it is solid, like the kursiyun, al-kursi, that is the kursi. Yes, ustamir, ustad, ustamir. So please look for the example by yourself. Oh, the example is here, okay, ustad. Afan, ustad, can you give me another ikhwan, ustad? I have another one, ustad. A little while. Oh, like that. Is that right? Yes, ustad. Yes.

Straight away, Ustaz? Yes, straight away. Number four, the writer of the Prophet said, among the types of names, one is the name of time, the name of place, the name of action, or the basic word or word, the name of character, and so on. So the name of time, for example, in the afternoon, the name of place, for example, in the market, the name of action, for example, the basic word, Ustaz.

The character is like red and white. The name of the character. So, we go back to the first example. In this example, ana, anta, hada, rajulu, and so on. This is what we take from the meaning. So that later we can make it easier. Sometimes from lafat, the sign of isim from lafat is not visible. So we see it with meaning or meaning.

The first meaning in the meaning of the meaning of the meaning is the meaning of all the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the

We take from the understanding earlier, there are also names, there are names of places, names of actions, and so on. It means here if we conclude from the meaning, from the meaning, the permission is the word or name that has meaning. Word or name that has meaning.

Lafad that has meaning, there can be the word "benda" or "name" For example, like Ana means "I" "I" means "to show things" Anta means "you" also "to show things" Hadha means "this" Isimisara means "this" Isara means "pull paint" Hadha means "pull paint" which means "to show things"

رَجُلٌّ اِمْرَاتٌّ جَمَلٌّ صَحَابٌّ تُفَحٌّ All of them show objects. So, those who show objects and names, from the meaning of the word "lafat" is "isim" Because "fi'il" does not show objects, does not show names. There is no time. There is no time. Okay, Mr. Amir. Yes, sir.

The signs of Islam from the 8th verse. One, the movement of the wind. An, in, un. For example, muslimatun, rajulun, hindun. The second, at the beginning of the alif-lam. For example, al-madrasatu, al-mar'atu, al-rajulu. Three, the movement of the qasra, or al-habdu. For example, marurtu bi-zaydīn.

So this is a sign of the name of Lafad

which is different from fi'il the first is tanwin so all lafad in Arabic language if there is a harqad if there is a harqad, there is tanwin that is isim means fi'il, there is no tanwin fi'il and huruf are not tanwin tanwin is only isim then it is included in al

All lafad in Arabic which is entered as al, then it is isim. Al does not enter fi'il. Even the letter al only enters isim. So here it is made a sign of lafad. Then the third is the character kasro. For example, Bizaidin here. The dal that is seen is dal. Kasro. The character kasro. Then there is also tanwin here.

There, the word "kasro" is "kasrotain" here, which is also "tatanwin" which is different from "fi'il" If "fi'il" does not have the meaning of "kasro" The last letter is seen Then the letter "jar" is entered The letter "khofat" for "kufah" The "kufah" scholars call it "khofat" Then the "basro" scholars call it "jar" Actually the same, the letters "jar" are the same

For example, minal madinah, min. In this example, min is a jar word. Later, the complete explanation will be discussed in various words in the first book, page 71. So just know that jar words or khufat words only enter the isim.

fi'il and huruf are not included in the letter "jad" then the fifth is included in the letter "qosam" and the letter "qosam" is the same, there are three "waw", "ba", and "ta" only included in the letter "isim" these are the scholars who made the sign of lafad specifically for "isim" because fi'il is not there in lafad

Then from the meaning of the word, if it is not in the meaning, then look for the meaning. If the meaning is in the word, the name or the object, the object is clearly not there, it is related to the verb, then that is the isim. So if the isim is

from the meaning, there is no time, then show the object and name so we will see it from two sides, namely from the meaning and from the meaning if from the meaning it is not visible, then we mean it from the meaning, there it will be visible later, right? Is it clear, Ustaz? Yes, Ustaz. Numbers 1 to 5 are taken from Al-Jurumiya

Mutammimah al-Fiyaah except for number 3, taken from Al-Ajurumiyaah and Mutammimah. We enter the second principle. After we know the first principle of Isim from the meaning, we know the sign from the meaning, then also from the lafad. Now we

enter the second principle, which is also the same, the signs in this verb that are different from the noun and the letter. Because there are only these three. Tafadulistan. Al fi'lu, the second principle, al fi'lu, kalimatun dalat alal ma'na fi nabsiha waqtarunat bi ahadil azmani thalasati. Wahiyal maadi wal mudhari'u wal amru nahwu

So if we pay attention to the understanding of this "Qa'idah"

This is exactly like the isim earlier, the word "dalat" as a meaning, and so on. Only here the difference is "waqqa taronad bi'ahadil azman as-salatha" This is what differentiates it from the isim earlier. If there is no isim, it does not relate to time. But if it is a verb, it must even relate to time. Because the verb is according to the meaning of the lafad, it is the word "work".

So the verse here is the same, lafad which means then together three times, namely madhi, mudhore, and amr. Maybe it can be meant that the madhi is already, later Inshaallah it will be discussed in more detail in the verse. Madhi means already, the time is already, then mudhore will or will be, it means it can be two, will or will be.

Then "amr" is command. If the command is usually in the middle, what does it mean? The time is in the middle. "Al-Hal" So if the Mudara is "Akan" "Mustaqbal" Then "Wal-Hal" But if "amr" is "Al-Hal" because he is in the middle of the command. Read, write, etc. "Tafa tulislan"

"The writer of the Prophet said, 'There are three meanings of the word fi'il. One, the word that has meaning and meaning. Two, the word 'kerja' that unites the three times, namely 'madi', 'mudhuri', and 'amar'. Three, the word 'kerja' that is always accompanied by the action or action." Six, here I add, if the understanding of one and two is in accordance with

with the meaning of the word "Qaidah" add another one that is different from the word "Isim" the verb that is different from the word "Isim" is the word "Kerja" so the verb is the word "Kerja" which is always accompanied by the verb or in the Arabic language later the name is "Fa'il" the verb is "Fa'il" so it's always like that if the word "Kerja" must have a verb

must always be accompanied by an actor, which is different from izin. If izin because of the word or name, right? Name, he doesn't have an actor, there is no fa'il. This is very later, especially from the meaning, we can see it. So if the meaning is the word "work" and there is an actor, that's the final. If izin doesn't exist, izin is the word or name,

showing objects or objects, which there is no behavior. So, the isim is not a behavior. Why do we emphasize it here? Because this is a bit of a jumble between fi'il and isim, sometimes it is difficult to differentiate, especially the beginners. Therefore, you hope

We will know from the meaning and the meaning and the meaning that there will be insha Allah we easily differentiate between the meaning of fi'l and isim. If the letter is because there are only three, if it is not fi'l, it is not isim, then the letter is like that. So this third one, number three is an addition from you.

That fi'l is the word of work that always includes the perpetrator. That's what differentiates it from isim. Tafadhol, Ustaz. Yes, Ustaz. The signs of fi'l from the past are at the beginning of the letter qad. For example, qad sami'allah, qad ya'lamullah. Second, at the beginning of the letters sawfa'asin and sawfa. For example, sayaqulus sufaha.

"Saufa yahrumus yahrumus sughir" "Tiga, ditambah ta'u ta'nith as-sakinah" "Contohnya, najahat hindun wa'abat fatatun al-fatatu" "Nomor satu dan tiga diambil dari al-al-jurumiya dan mutamimah kecuali nomor tiga" "Diambil dari al-al-jurumiya mutamimah al-fiya"

So the signs of lafad only enter the fi'il, not the isim. Like the qod, it only enters the fi'il. Qodas sami'allah, sami'ah. So what we focus on is sami'ah. Lafad sami'ah is fi'il. Why? From the sign of lafad, it enters the qod.

Ya'lamu, then the code Ya'lamullah, Ya'lamu, this is fi'il. Why? Because the code enters there. So all the lafad that enter the code, enter the code, that's fi'il. So the code doesn't enter the name. Then start the sawfa, sin and sawfa. In lafad, I ya'kulu. Lafad ya'kulu, ya'kulu, that's fi'il.

Why? Because it is in the form of sin. The form of sin that is entered is sayakul. Because sayakulu is entered in sin, sayakulu is fi'al, not isin. Then sawfa yahrumu. The lafat yahrumu is fi'al. Why is it entered in sawfa? So all the lafat that are entered in sin and sawfa are fi'al. Because sin and sawfa do not enter in isin.

The third is added "ta' ta'nis sakinah" We see in "na jahad hindun wa abad al fatad" "Najahad" has succeeded, who is "hindun" Pay attention to "la fatad" "ta" is in the subordinate case "na jahad" is in the subordinate case This "ta" is called "ta' ta'nis sakinah" So this "ta" is called "ta'nis" It is called a woman "sakinah" who is in the subordinate case

Ta'nis means the actor or the verb. So all the fi'il that the actor is a woman, Ta'nis, then fi'il will be accompanied by Ta' Ta'nis, the last Ta' is Najah. The original is Najah, the lafad. Then it adds Ta' Ta'nis because the actor is Hindun, Hindun is a woman.

So, we use "tak ta'nis". If the actor is a man, the "tak" is gone. So, "tak ta'nis" here also only applies to "fi'il". Not to "isim". So, "najahah" here is "fi'il" because there is "tak ta'nis".

If we look from the meaning side, it also appears here, "Najahat" has been successful, who is Hindun? Hindun. There is a character here. This is what differentiates from the meaning side, which differentiates with "Isim". If "Isim" there is no character. He is not a word of work, right? So "Fi'il" is a word of work and has a character. There is a character. Like "Gho'abat". "Gho'abat" is "Gho'ib".

Who is al-fata' ? The leader Al-fata' here is a woman, then there is a word "gwaba" here from the sign "lafat" there is a noun, the original is "gwaba" because the actor is a woman, then there is a noun there, then it is clear that "gwaba" is a verb, then from the meaning "gwaba" the word "work" "al-fata' the actor" that is different from "isim" then

We can conclude that if the word isim is a meaning of lafad, there is no time and shows objects according to the name of the object, from the point of meaning, then the signs that we discussed earlier, the action is also like that, there is lafad in Arabic language which is there with the time, the third time I mentioned earlier, then the easiest

That is, the word "work" and there must be an actor, always with the actor Then from the sign of "lafat" there we have mentioned earlier And insyaallah that is what distinguishes the two types of "lafat" in Arabic

There is a type of isim, there is a fi'il, and then the last one is the letter. If this letter, what is it called? If this letter is not isim, not fi'il, then it's a letter. Taufatul Ustad, we will start with the letter. Al-harfu, al-harfu, ay ma la yasluhu ma'ahu dalilul ismi.

"Wala dalilul fi'li nahwu hal fi wal lam" So for the letters, this is according to the koidah, something or lafad, lafad which means "La yasluhu ma'ahu dalilul ismi" which means "can't be with the signs of the name" there is no sign of the name in the lafad, then "wala dalilul fi'li" and "can't be with

So there is no sign of isim, there is no sign of fi'il in the lafad, that is the letter Because it's just three, all Arabic languages, all Arabic languages include these three types, the type of isim, the type of fi'il, if it's not isim, it's not fi'il, that's it, that's the letter, that's the letter For example here, hal, is there, what does it mean, fi, in, lam, no, lam, no, so this lafad lafad means

In Arabic it is called huruf. Why? Hal, if we check from the meaning, it does not show the object. Is there? Not an object, not a name. Then from lafat, it does not exist. Hal here, if you want to be appreciated, tafatol, hal, it does not exist. From lafat, the sign isim, it does not exist. Then from the sign fil, it does not exist either.

Fi = same, meaning inside. From the meaning and lafad, there is no sign of isim and fi'al. Lam = same, no meaning. It is the same, there is no sign of isim, there is no sign of fi'al, both in terms of meaning or meaning, or in terms of lafad. Okay. Tafadal, Ustaz. Tafadal, Ustaz. Qawla al-mu'allifu ayy harfun ja'a lima'na ikhtirazan

"Hurufin lam ya'ti lima'na" The meaning of the word is the word that is used in Arabic language or called "Huruful Ma'ani" For example, "Hal" means "Is there something in the word?" "Lam" means "No" While "Alibata saja" is the word "At-tahajji"

It is not called a letter in the knowledge of the Prophet because it has no meaning and only functions as a form of the word "huruf al-mabani" So the letter "tahajji" or "hijjaiya" that we know is not a letter, it is not called a letter in the "Nahu-shoraf" The letter that is included in the "Nahu-shoraf" is a letter with meaning

There is no sign of isim, no sign of fi'l. That's the letter. So only these three, the foundation of the Arabic language or all Arabic languages, whether it's in the Qur'an, or hadith, or from others, all of them include these three types of lafat. There is lafat isim, then lafat fi'l, and lafat huruf.

But to make it clearer, we go into the first practice, we immediately practice, what is it called, while remembering earlier, if maybe you have recorded it while remembering the note, from the sign of the meaning, then the lafad, then the fi'il from the meaning and meaning, that is the sign, what is the sign, then the lafad, what is the sign for fi'il.

Then if there is no sign of the word "Isim" and no sign of the word "Fi'il" then it is a letter. That's the letter according to the idea earlier. Tafaddal. Now, Tafaddal, we are looking for and skilled at distinguishing the word "Isim", "Fi'il", and "Literature". Tafaddal Ustaz. Yes Ustaz, I read it first, what is it? Why? I read it first, or I just guess it, Ustaz? Read it directly, if you know the meaning, just guess it, Ustaz.

So that the other participants can know the meaning. Yes, Ustaz. Qawla, one by one, Ustaz. Yes, Ustaz. Qawla al-asma'i, al-asma'i, qawla fi'il. No, Ustaz, later. We'll mean it first. Qawla al-asma'i. Go ahead until it's finished, Ustaz. How is it, Ustaz? Yes, until it's finished, we'll mean it first.

... ... ... ... ... ... ... ... ...

"Wa lahanta fihi kadabta alaihi" 6 Saat. Let's continue with the Hadith, Sir. 6. Let's try to give an example, Sir. You ask, Antum will answer. Or from the participants, if anyone wants to answer, that's right. But I hope that Antum and Antuna can all follow this practice. So that later, Insha'Allah, it will be very easy for us to understand which is the content and which is the action.

"Qa'la berkata siapa al-asma'i?" "Qa'la" means what? "Fi'il" Why fi'il? From the meaning first? "Fi'il" because it means work. The word "work" Ustaz. Yes Ustaz, the word "work" and it needs an actor. "Siapa al-asma'i?" "Siapa al-asma'i?" means who is the actor? "Al-asma'i" Ustaz.

So, "Qola" is clearly a verb. Why? First, he is a verb. Then he has a character. This is what makes it very easy to differentiate between "Isim". If "Isim" does not have a character. So, "Qola" is a verb. This is a verb. Then who? Who is the verb? "Al-Asma'i Imam Asma'i" This is the character. This is what makes it easy for us to differentiate. If "Qola" here is

Why is it an action? Because there is an actor. Al-Asma'i, isim, what is the letter of the letter, Ustad? Why is it an order? Where did it come from? From the meaning, he called people's names, Ustad. And the second, he has a diploma, Ustad. Yes, Ahsan. From Lafat, a diploma, right? From the meaning first, Ustad.

the meaning then lafad so that other participants can understand Insyaallah So the first of the meanings of Al-Asma'i, Hasan, he showed the name of the person, Asma'i is the name of a person, an Imam, then showed the object too, Imam Al-Asma'i

shows things then from the lafad he has al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-

Only in the name. Tafatul, Ustaz. Inna, indeed? The letter, Ustaz. Indeed. Why the letter? Because it doesn't have a meaning except to be connected to another thing, Ustaz. Okay. Use the koida from before. Yes, Ustaz. The letter, because it doesn't have a sign from the name and the word, Ustaz. Ahsan, Qadhali. Got it?

So, inna, if you look at it from the meaning, there is no sign of isim there. The word isim, the word or the name, what is the name, what is the object, then from lafat, there is no sign of isim. Fi'il is also like that, it doesn't exist here. The sign of fi'il from lafat, from the meaning, doesn't exist. Wadih, insyaAllah, ya Ustaz. Wa'adih, insyaAllah, ya Ustaz.

So in terms of meaning, there is no sign of isim and fi'il. From lafad, there is also no sign of isim and fi'il. So that's the letter. So inna is a letter. Letter type. Letter type or letter word. Ahwafa is more worried about maa apa apa or maa barang.

What does "ma" usually mean? What is "ma" or "yang"? Yes, that's right. Ahwafa is more worrying. Isim is a letter or a letter? Isim, sir. Why? Try from where? Isim because he actually has

He is Isim Tafdil, Ustaz. It means "attribute". Ahwafa is more worrying. Worry here, the name of the attribute. Worry is an attribute. So don't go straight to Isim Tafdil, that's kind of Isim later, we'll discuss it ourselves.

So that you don't get confused from the beginning. "Akhwafa" here comes from the meaning. From "lafak" it doesn't appear here. The sign "isim" doesn't appear, it doesn't exist. But from the meaning it exists. That's the word "sifat". "Akhwafa" is more worrying. "Asan" yes. Someone answered "sifat" earlier. Then "ma" what? "Mah" "barang" If you usually mean "what" or "barang".

isim mausul, Ustaz. Nah, Hasan, you mentioned it again, mausul. Nah, we will discuss it in the next episode. In the next episode of Isim Fi'la Nuruh. So, Ma here is still Isim. Why? To show something. Ma what? To show something there. There is something. There is something there. Hasan. Khawfu. Kuatir aku.

Fi'il, Ustaz. Why? From the meaning first? From the meaning, "I am worried" means he has an actor, Ustaz. Ahsan has an actor. So, "Akhufu is worried about me." Who is worried? I have an actor. So he has an actor, Ustaz. That's what differentiates him from Isim.

Okay, next. "Alaa qalibil 'ilmi" "Alaa" above. "Alaa" letters, sir. Why letters? Because in terms of meaning, it's not a thing, sir. And not a thing, sir. It's gone again, right? The koidah. And it doesn't have the signs of ism and fi'il, sir. That's the koidah, Kadhali. Yes, sir. "Qalibil"

Hi Tolibi isif-isif why is it from where it means that he is a student of the bandaza to show the object from the lafadz of the past he has the letter hafadz kasroh yes he is lafadz kasroh yes the mother is what we refer to as the mother of the mother kasroh

Al-ilmi isim, sir. Why isim? From where? From the first meaning, ilmu is the word...

So knowledge can also be a ability, it can show people. Or if not, knowledge is al-ilmu. Knowledge can be a name, from the understanding that can be understood, and so on, that is knowledge.

That's the name. It can be a name. Then from Lafaz? From Lafaz, it has a sign at the beginning of the alif-lam and hafad, or jar, kasroh. Kasroh. The mim is kasroh. If he doesn't know, if when? When he is a letter. Isim in what letter?

Why words? Because it means that it is not from the word or the word of work. Not from the word and the verb. And lapas doesn't have the sign of the word and the verb. So if you look at it from the sign of lapas and the meaning, there is no sign of the word and the verb there. Lam ya'rif, lam, tidak, what does it mean?

"Lam huruf" Yes, Insya Allah, everyone can do it. Why is "Lam" called "huruf"? Because there is no sign of permission, there is no sign of "fi'il" "Ya'rif" knows who "Lam ya'rif" who doesn't know who is the student, back to the student here "Ya'rif" who doesn't know who is the student, "Talib bil 'ilmi" What is the permission of the letter? "Fi'il" Why "fi'il"?

Hi, from the point of view of meaning, he shows the word work, sir, yes, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work, the word work,

So all the words of the word "Kata Kerja" always with this actor, differentiating with "Isim" Yes, with "Isim" Okay, "An-Nahwa" "An-Nahwa Isim" Sir Why "Isim"? From where? From the word, meaning, attribute, sir, for example, sir, or direction, sir. Well, from the attribute or name too, the name of "Ilmunahu", right? Yes, the name of "Ilmunahu", sir. From "Nafat"? From "Nafat" I have "Alif Lam"

"Ayyadukhula an" "An" "Isim fil apa huruf?" "Huruf, Sir" "Yes, Insha'Allah you are clear there, so it is known why "an" is called "huruf" because there is no sign of "fil" and there is no sign of "isim" "Yadukhula" "Yadukhula" "Yadukhula" "Yadukhula" "Isim fil apa huruf?" "Fil, Sir" "Why?"

Because in terms of meaning, it is "masuk" or "masuki" Yes, the word "kerja" has "fa" "fa'il" Yes, back to the "toleib" This is what I need to explain a little more "ya'rif" and "yadkhula" "yadkhula" are all "fa'il" Because both are the word "kerja" and there is "fa'il" Where is the "fa'il"? That's the beauty of Arabic, the "fa'il" is stored, it's probably "huwa" there

So, Ya'rif there, even though the fa'il does not appear, like the Qola al-Asma'i earlier. Qola al-Asma'i, the fa'il of Qola al-Asma'i appears. The lafad appears. In Ya'rif and Yadkhul, it does not appear. Here is the beauty of Arabic, there is still a fa'il. So Ya'rif, there is a fa'il. But it is stored there, it is roughly huwa.

Then "yatkhula" is the same, there is an "fa'il" there, which is probably "huwa" Later, this is just an addition, you don't need to think about it first because later you will find the reason. There is "huwa" there, "huwa" there is back to "tawlibil 'ilmi" So "ya'rif" and "yatkhul" there is an "fa'il" there, which is probably "huwa" which is back to "tawlibil 'ilmi"

So if it means that the prophet did not know who the student was, or the verse "Qula" entered who the student was, so there is an action there. "Wa" there. "Fi Qawli Nabiyyi Fi" "Fi Huruf Saad" I think, Insha'Allah, all of you can understand here why we call it "Fi" the letter.

Qawli isim filapa huruf? Isim, Sir. Why is it isim? It's a statement, right? Yes, it's a statement in terms of meaning, Sir. And also in terms of lepas, it's hafad, Sir, or jar, Sir. Kasrah, yes. The name is kasrah. So there is no fi'il yang kasrah. So all the kasrah, the last letter of the lepas is isim. So from lepas,

We also have to memorize automatically If you don't memorize, you have to open it So that's the difference between memorizing and not memorizing If you memorize, you can immediately mention it If you don't memorize, you have to open it So memorize it So the sign of lafad is kasra Sometimes, especially if it's not harqad Lafad is not harqad Then it can be seen from the meaning side From the meaning side

Tafadul Ishaq. From where do we know the meaning? So now, the antum antuna that hasn't been together with the Kamus in Arabic or Mu'jam, yes. Yes, get used to seeing the meaning of the lafat-lafat in Arabic. Especially during training, yes, like this. So see what it means. Okay, if the lafat means, you can see it in the Kamus, yes. But if the term means, yes, you still have to

Yes, following tafsir, if it's a verse, and sarah, if it's a hadith, and teaching, following the effort to be able to follow the explanation of our teachers, yes, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet, the Prophet

And then he has the Qaliblah and at the same time there is Kasroh or Jarzah. As-salamu alaykum. May Allah's prayers and blessings be upon him. May Allah's blessings and blessings be upon him.

"Salla" means "may Allah give mercy" "Siapa Allah" means "may Allah give peace" "Wa Salama" means "may Allah give peace" "Wa Salama" means "may Allah give peace" "Siapa Allah" means "may Allah give you glory" Alright, "Salla" means "may Allah give you peace" "Salla" means "may Allah give you peace" "Siapa Allah" means "may Allah give you glory" Alright, "Salla" means "may Allah give you peace" "Siapa Allah" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" "Siapa Allah" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Salla" means "may Allah give you peace" Alright, "Say Allah give you peace" Alright, "Say Allah give you peace" Alright, "Say Allah give you peace" Alright, "Say Allah give you peace" Alright, "Say Allah give you peace" Alright, "Say Allah give you peace" Alright, "Say Allah give you peace" Alright, "Say Allah give you peace" Alright, "Say Allah give you peace" Alright, "Say Allah give you peace" Alright, "

because it means work, may Allah give solawat, the word of work, then there is the actor, namely Allah, may Allah be pleased with him, we pass through, alaihi ala, so in alaihi there are two, there are two lafad, if we separate, so ala and hi, there

"Alaihi ala" what is the name of the letter? "Huruf ala" "Hi" "Hi hisim" "Hizim" Why "Hizim"? "Alaihi atas" "In terms of meaning, he shows himself" "Yes, shows back to Prophet Yunnah Muhammad" "So Hina now means prophet"

So it shows the name or object there. So we can see from the meaning, which ism, which is fi'l, it can be. And it makes it easier. So we can see if there is no lafad, then we can see from the meaning. "Wa Salama Wa Dan" Why letters?

Because in terms of meaning, it is not the name of the work item, the work doctor, and in terms of the letter, it does not show the signs of isim and fiil, sir. Well, the signs of isim and fiil, kok. Carry on, this is what the Javanese say, carry. Back here. So if the letter, we must, according to the koidah,

Not isim, not fi'il in short. There is no sign of isim, there is no sign of fi'il there. It's very visible, right? Where is the sign of isim? There is no sign of fi'il there. Salama, isim fi'il what letter? Salama fi'il, sir. Why fi'il? Fi'il because he shows salam, work, sir.

work, yes, the word work, Ustaz. If in Java, if in Java, the work is the work, yes, there are farmers, there are workers, the name of the work. Where are you from, Ustaz? I'm from Sumatra, Ustaz. Wa barakallah, wa barakallah, ya, Java, Masjidullah. If in Java, the work is a profession, yes. As long as the word is work.

The word "work" So there is a verb that indicates the action of the action. So all the actions of the word "work" have an action. This is what differentiates the word "isim" Where is the action? It's the same as "ya'rif" and "yadkhul" "Salam" also keeps the word "huwa" there. "Huwa" is returned to Allah.

So, it's like saving the "Huwa" . The "Fa'il" is like the "Huwa" . It means that we can conclude that all the "Fi'il" are always with the "Fa'il" . Sometimes the "Fa'il" appears, sometimes it's saved. It doesn't appear, it's "Mustatir" . It doesn't appear. Okay. "Man Kadaba Man Orang Isim" . "Isim" . "Asan" . Why "Isim"?

who is the object or the object is close to the object, sir. Yes, it shows people, yes, from the Asan, that's right, so it shows the object, if from the side, what is the name, the meaning is not there, but from the meaning, it looks like it's a man, that's the meaning, yes, but it's called the meaning of what, there will be a discussion later, sir. Why fi'il?

Because it refers to the word "to do" And there is the action of the word "to do" "Kadabah" refers to the act of doing something So it is the same as "to keep the huwa" back to the person "Alayya ala" There are also two here "Alayya ala" means words

Ma'ruf, there are two 'ya' here. 'Ya' here means 'ana'. It's the same as 'ana' there. What is it? 'Isim', Sir. 'Isim', Sir. I showed you earlier. It's already an example in 'ana'. 'Muta'am midan'. 'Isim' in what letter? 'Isim', Sir. Why 'Isim'? Because there is a 'tanwin', Sir.

It is called first, from the meaning, eh from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the meaning, from the

Okay, InsyaAllah Ma'ruf ya. Faham. "Yatabawa" "Al Yatabawa" "Fal Yatabawa" What is it? There is "Fa" and "Lam" "Lam Sukun" also means that. "Fal Yatabawa" "Lam" means "so that"

Oh yes, sir. There is a letter first, sir. Yes, sir. There is a letter first, sir. Yes, yes. So that. There is a letter, sir. Yes, sir. So it's clear. Letter. So that there is no sign of isim. There is no sign of fi'il. Yes, sir. Why fi'il? Fi'il because it's a word of work, sir. A word of work. Then there is. There is also an actor, sir.

"Maka supaya bertempat siapa orang" "Maka supaya bertempat siapa orang" "Bertempat siapa orang" There is an actor there. "Mako anda hu mako anda" "The place where people sit" So here are two lafad "Mako anda" and "hu" "Mako anda" is the place where people sit "hu" is when they return to people "Mako anda" "Isim sila fauro" Why is this? Because the place where people sit is to show things

Hi now uh uh uh isim also Zat Nah Hasan shows people show people yes minanar min darin horob Hasan Ma'ruf shalla annari simsat because there are two signs from the meaning of fire so things are already finished then from Lafad

from lapas he has a diploma and has a kasroh or hafad one more from lapas from lapas started with the letter jar, Azad the letter jar, Min, yes, there was also a letter jar there, Min taib li'anahu karna li karna li huruf, Azad ya maruf insyaallah ana really

Anna also includes letters, sir. Yes, letters indeed. So it's the same as the "inna" earlier. "Hu" is the same. "Marufu" "Dianahu" because it really is the Prophet, the Prophet Muhammad SAW, so it shows things. "Lam yakun" "Lam" earlier was the same as "Lam ya'rif" "Yakun" "Fi'in" sir. Why "fi'in"?

Because he shows the word "work" Then there is? There is also an actor So in the book there is no one, peace be upon him Rasulullah, peace be upon him Peace be upon him, Ma'ruf, earlier already "Yalhanu" "Lahan" Who is it? "Isim" "Fi'il" "Isim" or "Fi'il"? "Fi'il" "Fi'il" or "Isim"?

fi'il, sir. It's like a little child, the one behind is called. fi'il, sir. ya l-hanu fi'il, why fi'il? In terms of meaning, he shows the word "work", sir. Then there is? There is also an actor, sir. So it keeps the huwa back to the Prophet Muhammad, peace be upon him. There is an actor. This is different from the name. fa mahma rawaita

"Fa maruf" means "when" "Mahma" means "isim" "Mahma" means "when" Why is it a letter? Because there is no sign of "isim" and also in terms of meaning it is "when" So "when" has no sign of "isim" meaning or "lafat"

And there is no sign of VL, either lafad or mana. So it's clear in the letters. Because there are only three letters, so it's the name of the letter. But Rawaita, it's a story. Why is it VL? Because it shows the word "Kerja" and how it narrates you. And there is also a clear actor, there is Anta. Well, there is an actor, Anta.

Ta, ask yourself, anta, there, Hasan, anta. Isim, what is the word? Isim, Sir. Why is it isim? Because he shows the name of the person, Sir. The name of the person, yes, anta kamu. An hu an, ma'ruf, hu ma'ruf, wa la hanta, ma'ruf, la hanta, la han kamu, la han kamu. Fi'il too, Sir. Why fi'il?

Because in terms of meaning, the word "work" and also it has an action, an action, Ustaz. Yes, Ma'a Sya'an. BarakAllahu fi'hik. "Fi hi maruf fi samahi kadhabata dusta kamu" or "to be a dusta" "il", Ustaz. Why "fi'an"? Because it shows the work and there is an action, Ustaz. You, Ustaz.

Yes, Hasan, there is an actor, that is different from the name. "Alaihi Ala Marufi Maruf" Try from the beginning to the end, is there anyone other than the name, the name and the letter, Ustad? No, Ustad. No, okay. So all the lafad in Arabic are included in these three, the three words.

So, isim, fi'al, and huruf. What often happens is that it is exchanged, or confused, or because it may be a little bit of a jumble, between fi'al and isim. This requires a lot of practice. Which isim, which fi'al, which huruf. Because this is very basic. If this first step, this is the first step, Ustaz.

So we have passed the first step, namely the origin, we discuss the isim, fi'l and huruf. If this first step cannot differentiate the meaning of isim and fi'il, if the letter is just set, not isim, not fi'il, not yet skilled, above it can also be wrong, Ustaz. For example, lafad muslimuna with yuslimuna.

So for the origin, we

This is because of the basics, especially our brothers and sisters who started from scratch. So this is taught. So where is the isim, where is the fiil, where is the huruf. So all Arabic is included in these three. Especially isim and fiil which are always late. There were signs earlier, the recording can be repeated later, recorded again. Because this is very basic. Of these three types of words,

So these three types of words will develop, starting from these three. Because the second step later we will discuss the kinds of isim, fi'l, and huruf. It is called anwa'ul usul, the kinds of usul. So we will discuss the second step, the kinds of isim, the kinds of fi'l, and the kinds of huruf. Because the isim is not just one.

There are about 17 kinds of isim. Then fi'l is not just one, there are about four kinds of fi'l. Not more than four, only four. Fi'l madi, mutore, amr, nahi. Then the letters. The letters are easy, the easiest. Not isim, not fi'l, that's it, that's the letters. Because there are only three.

whether it's the letter jar, letter atop, whatever letter, we know that there is no sign of permission, there is no sign of trial, that's the letter. So, we have already practiced, we have practiced, that all Arabic, for example in Qawla,

Imam al-Asma is only three that we discuss, there is nothing more than that. So the limit here is that the limit for the Ustadz, asadidah, when they want to convey what I have to convey first, convey the principle first, you have to be skilled, which ism, which is fi'al, which is huruf. Because this is the foundation,

The departure of Nau Sharab from here, don't be invited to Erop first or directly to Erop, or even discuss Kalam, no, it's already a high class, so discuss from the origin first, which ism, which fi'l, which huruf. If you are already good at this, you are already skilled in this, just like us later, the second step is to discuss all kinds of ism, because the origin of ism is not only one.

The origin of the verb is not the same as the origin of the letter. The focus is on the ism and the verb. Because the letters are just set. If it's not an ism, it's not a verb, that's the letter. We have another quarter of an hour. For this first hadith, this hadith is from Arba'un Nawawi. For those who have it, you can open it.

This first hadith is about intention. "Innamal a'malu biniyat, wa innama likurrim li'im manawa, famankanad hijratuhu ila Allah wa rasulihi, fa hijratuhu ila Allah wa rasulihi, famankanad hijratuhu li dunya yusibuha awimru'atin yangqifuha, fa hijratuhu ila ma hajar ilayhi." This is as a PR, because the time is already one quarter and for the answer,

from around our meeting tonight, so this is a PR, you can download the arbaun nawawi, you can download it, you can download it, yes, we see it using arbaun nawawi, so the first PR, try to find the first PR at the same time, this first step is finished, so the first step from

our program is to master the isim, fi'al, and huruf as a foundation, as a principle. This must be skillful. If you can hear it, oh this is isim, oh this is fi'al, oh this is huruf. That means it's skillful. Listen to people read. Or we start ta'lim with shaykh, with ustadz. Read it, oh this is isim, oh this is fi'al, oh this is huruf. And

you have said that the bond of knowledge or if you want to memorize without feeling it, there are many tadbeqs, many practices, you will memorize it for a long time. The first step in isimla is to master the isim, fi'l, and huruf, master the origin. Then practice it, which isim, which fi'l, which huruf. Then maybe muskil, ask, ask like that.

True, so this is the first hadith, this first hadith we make it PR, so later try it, maybe tomorrow there is a question, ask it, don't just stay still because staying still can be two things, it can be understood or not understood at all. Barakallah fikum, Barakallah fikum, Jazakumullah khair.

We have one quarter or more than 10 minutes, if there are questions from the first question, Tafadol. Yes, sir. A question, sir. Yes, Tafadol. This, sir. We have discussed, Alhamdulillah, sir, with a message that, inshaAllah, we can easily understand, sir.

There are several signs of Fi'il, sir. Among them are Qod, Sin, and also there is Taa, Ta'nis, Taa for women, sir. What is your class, sir? Let's say I make a Kaidah, sir. Because from a little bit that may be seen here, from the text earlier and the others, sir. Among the signs of Fi'il is that it is started with the word

four letters of the word "Mudara'ah" "Anita" sir, can we enter into the "Kaidah" sir? That later in "Anwa'ul Usul" sir, so don't let it be included here, so if we convey directly to the word "Mudara'ah" it is a sign of the verb "Mudara'ah" which differentiates from the verb "Madi" later, not differentiating from "Izm" so

The word "Mudara'ah" is a sign of the verb "Mudara'ah" which is different from the verb "Mati" So if it is derived, it is a sign of the verb "Fi'il" which is different from the verb "Isim" So later it will be discussed in various types of "Fi'il" Because the word "Mudara'ah" is a sign of the verb "Mudara'ah" which is different from the verb "Mati" So later it might confuse you too

A little confused, especially those who learn from scratch. One more, sir. It's still related to the sign of fi'l, sir. We have already mentioned and mentioned that among them is the connection with Ta-Ta'nis.

Fi'il, Sir. Now, while what we see sometimes also connects to other prayers, Sir. For example, with Antum, with for example, the Punnah. Can we write that too, Sir? As a sign, Sir. As a sign, Sir. Tanda fi'al, yes? Yes, Sir. Like Daftum. Daftum. That's... Zahabta, Sir. Besides... Yes, like before, right?

So the discussion is later, what is it called, if we convey it at the beginning, maybe the one from zero is a bit confusing, Ustaz. Because Tum is also different from Fi'l Mudhorek, Fi'l Madi is different from Fi'l Mudhorek. Like Daha Betum, like Rawaita, Lahanta, Kadabata, right? If you ask this as a sign of Fi'il,

This is a bit confusing too, because the explanation is a bit deep. Because the explanation is a bit deep, the question is different from the mudhuraa. So the explanation is the same as the mudhuraa. It's the same as the word mudhuraa. If it's a sign of mudhuraa, it's different from mudhuraa.

If it's like "Daha batum rawaita kadha bata" this is a different fi'il madi from fi'il mudhara. So it's more like a discussion of fi'il, both fi'il later. So we only discuss for the initial one, which is very foundational, the difference between isim, fi'il, and huruf.

I'm sorry, Ustaz. Because I'm sorry, Ustaz. I also see in other books, I'm sorry to mention it. While if we generally have learned to understand, oh, this is actually a sign of alamah, a sign of fi'il, Ustaz. Why not include it, Ustaz? Yes, for those who understand, insha'Allah, understand. It's easy, Ustaz. But that's because the explanation later needs insight, Ustaz.

Because these are signs of the same action, which indicate that this is the action of Madri, of Mudare. There is a discussion later, maybe to the Sorof. Why is this read as "ta" or "waita"? Because it starts with "rowa", "yarwi", for example. And so on. So, the other actions are in various actions.

So if it's said at the beginning, then the people who just learned it are usually confused, Ustaz. Maybe there is someone else. Afan, I want to ask, Ustaz. What is it? Can the letter Ma be a letter or isim only? Ma there means isim.

So for Ma which means "thing" or Ustaz earlier meant "yang" or Ma if it's usually "anything" or "thing" usually Javanese like that, that's the meaning of the word. Then there is also Ma which means letters, which means "not" and "is" the same letter Ma, the meaning is not, that's Ma nafi, the letter

Then usually also "apakah" or "adakah" is the meaning of the letter "istibham" So the one that means "no" or "what" is the question, that is the letter. So the meaning here is "isim" right? What is the sign of "isim"? The sign is from the meaning, from the meaning, "barang" means "thing"

So, "ma" means "yang" or "barang" or whatever, it shows that there is something there. So, "man" is also the same, right? "Man" is also an "isim" instead of a letter? Yes, "isim" is a condition. Thank you, Ustaz. What is it, Ustaz? I have a question.

Regarding the signs of vial, one of them is sin and sofa. If sofa is clear, the harakat is fatha. Is there a certain harakat in sin or can all harakats be included in vial? Fatha, so there is no sin, no dhamma, no kasra. So it's only fatha.

Okay, thank you Ustadz. May Allah bless you. What is it Ustadz? What is it Ustadz? It's for the letter "man". And for "man" it can be said as "isim" while from the signs. We can see it as letters or "isim" or "fihal". It can be seen from the meaning and the meaning of the letter. And there is "puman". And if it is said as "isim"

He was seen from the side of the lafad not showing, first he couldn't, what is the name of the word, the last word is babni, right? That's it, I think it can't be included with, what is it, he didn't move and didn't pray. So from the side of the lafad sign, where can it be written, where can it be written, isim, where is it, Ustaz?

while there is a word that says "man" which means "man" means a person, a person who shows things from a meaning that we can easily see from the meaning, if from the meaning of the word "lafad" it is clear that there is no meaning

the sign of lafad isim is not there, but from the meaning it shows people man kadabah man people or it can also mean who's stuff, who's stuff, who's ghostly kadabah, so man shows people, shows objects, here we see from the meaning side, it means he enters the isim, later the kind of origin

Bismillah Alhamdulillah

Ya ikhwan wa akhwati billah, we have arrived at the end of the Arabic language lesson today or tonight. We thank you, Jazakallah khairan kathiran to Ustad Ahmad Rabbani, may Allah be pleased with him, who has given us all a lesson.

Hopefully the knowledge we have learned today will be useful, increase our understanding of the Qur'an and gain the blessings of Allah SWT. InsyaAllah we will meet again or be present at this gathering tomorrow at the same time, 8.00 WIB, 20.00 WIB, even if the Middle and East can be adjusted, InsyaAllah.

Alright, to close this gathering, we close it together with reading the prayer of the Kaferatul Majlis. Subhanakallahumma wabihandi, insyaAllahi wa barakatuh. Assalamualaikum warahmatullahi wabarakatuh.