Sunday, July 5, 2009

The Four Added Letters: الزوائد الأربع

What does Ibn Aajuroom (rahimahullah) mean when he mentions الزوائد الأربع
az-Zawaaid al-Arba’ (the Four Added Letters) and uses the example أنَيْتُ
“Anaytu”? What is the significance between these four letters and the word “Anaytu”?

This is found in the section entitled باب الأفعال (The Chapter on Verbs) where he (rahimahullah) says:

والمضارع مَا كَانَ فِي أَوَّلِهِ إِحْدَى اَلزَّوَائِدِ اَلْأَرْبَعِ اَلَّتِي يَجْمَعُهَا قَوْلُكَ "أَنَيْتُ" وَهُوَ مَرْفُوعٌ أَبَدًا
{And the present tense is that which contains one of the four added letters that are connected to it, such as your saying:

أَنَيْتُ

And it is always in the state of ar-Rafu’ (meaning it takes a Dhammah sign at the end of the last letter).
}

According to ash-Shaykh ‘Abdur-Rahmaan al-Maakoodee (rahimahullah) in his explanation of this text, the four letters Alif, Noon, Yaa, and Taa are all connected together so that the student of knowledge can memorize the following five types of present tense verbs:

أفْعَلُ (I am doing)
نَفْعَلُ (We are doing)
يَفْعَلُ (He is doing)
تَفْعَلُ (She is doing) or (You are doing) said to a male.

The late Shaykh Muhammad Muhyee-ud-Deen ‘Abdil-Hameed al-Azharee (rahimahullah) in his at-Tuhfat-us-Saniyyah mentions that there are other variants as well such as:

نَأَيْتُ
أتَيْنَ
نَأْتَى

Although Shaykh al-‘Uthaymeen (rahimahullah) in his explanation of the text stated that it is better to use the word given by the author (rahimahullah). Also keep in mind that each of these abbreviations actually have meanings in the Arabic language.

At first this may confuse the beginner but this usage of abbreviations was actually implemented by the people of knowledge to reinforce comprehension of the Islamic texts. I remember when I used to study with my Quran teacher Dr. Ahmad Mas’ood (hafithahullah) he used to traditionally break down the various rulings for the letters of Tajweed into simple words so that we would not forget the letters. For example in the subject concerning the rules of Noon Saakin and Tanween there are six letters that are either pronounced with Ghunnah or without Ghunnah:

يرملون

Pronounced “Yarmaloon” which is a collection of the letters Yaa, Raa, Meem, Laam, Waaw, and Noon. So every science in the Islamic sciences may or may not use abbreviations to assist in retaining certain subjects. Here the Imaam (rahimahullah) used this abbreviation to remind the student of the five types of present tense verbs.

The chart below will illustrate a better understanding of this portion of the text, Allah willing.

Your brother in Islaam,
Aboo ‘Imraan al-Mekseekee

Sunday, June 28, 2009

Four Free Childrens Books in Arabic

I thought these four books would be ideal for reading and comprehension. Credit is given to our brother Hamza al-Balqaanee, may Allah protect him from every evil and harm, for contributing these beneficial books. Click on each link to download:

الكتاب-الأول-:-أنَا-وَ-أخِي

الكتاب-الثاني-:-يَحْيَا-العَدْل

الكتاب-الثالث-:-كَنْزُ-الثعالب

الكتاب-الرابع-:-إنَّهَا-زَهْرَةٌ-وَاحِدَةٌ

Monday, June 15, 2009

The Aajurroomiyyah Blog would like your Feedback

I would love to get more feedback regarding your thoughts on my blog and if it is beneficial. For each of you who visit the blog please leave a comment along with your feedback, good or bad. Requests or ideas are welcome as well. Look forward to hearing from all of you and may Allah bless you in this life and in the hereafter. Please keep me in your Duaa's.

Your brother in Islaam,
Aboo 'Imraan al-Mekseekee

Wednesday, April 22, 2009

Arabic Points of Benefit: Acknowledging Your Child’s Progress in Learning Arabic

Teaching your children Arabic is no easy task especially when they are not native speakers of the Language. One of the things that I always try to do is reward my children and step-children with certificates of accomplishment when they reach a certain level. Below are examples of some certificates that I have awarded my step-daughters throughout the years.

You can make a big deal out of it by printing the certificate in color and framing it or just by printing it out and placing it on the fridge. Anything is better than nothing. I found when I did this that my others wanted to compete with one another in obtaining the same certificate. May Allah grant them and all of our children success and mastery of the Arabic language.




(These are a set of certificates for Sumayyah and Layla's completion of the well known Qaa'idah Nooriyyah. I still have them do revision of it every now and then.)


(After thier completion of the Nooriyyah they went through the al-Qawaa'id adh-Dhahabiyyah which is another reader used in Daar-ul-Hadeeth Dammaaj. I like it a little better than the Nooriyyah but my only copy was in bad condition and had to be burned. I cannot find this text anywhere now and my little ones will need it soon, inshaAllah!)


(While they did these texts they also covered and completed Juz 'Amma. May Allah grant them success in thier studies overseas soon and allow them to memorize the Book of Allah.)

Monday, April 20, 2009

as-Sarf is the Mother of the sciences and an-Nahw is its Father

عِلْمُ الصَّرْفِ ... وَ غَايَتُهُ : غَايَةُ الجَدْوَى حَيْثُ تَحْتَاجُ إلَيْهِ جَمِيعُ العُلُومِ العَرَبِيَّةِ وَ الشَّرْعِيَّةِ كَعِلْمِ التَّفْسِيْرِ وَ الحَدِيْثِ وَ الفِقْهِ وَ لِذَا قِيْلَ : إنَّ الصَّرْفَ أُمُّ العُلُومِ وَ النَّحْوَ أبُوهَا

The Knowledge of as-Sarf and its objective is an objective of benefit that all of the sciences of the Arabic language and the Divine Legislation are in (dire) need of; Sciences such as the knowledge of Tafseer, of Hadeeth, and of Fiqh. So based on that it is said that as-Sarf is the Mother of the sciences and an-Nahw is its Father.

Abjad-ul-‘Uloom of al-Ameer Sideeq Hasan Khaan (rahimahullah) page 428

Tuesday, March 31, 2009

Aajurroomiyyah Book Review: Sharh Aajurroomiyyah by al-Maakoodee

I just bought this excellent explanation of the Aajurroomiyyah by ash-Shaykh Aboo Zayd ‘Abdur-Rahmaan bin ‘Alee bin Saalih al-Maakoodee. He was from the scholars of the Arabic language from the Banoo Makood, a tribe near Fez. He was born in Fez and died in the year 807 A.H. I was expecting the book to be your normal 8 ½ x 11 size but it turned out to be almost pocket size. The size is still good for easy travel and the type is clear. I bought this from Rimarket.com for a good price, they have some very good books almost everything there is tempting to buy! Fadakbooks also has it for a dollar more so I think I will order that version and compare them.

I most enjoy the brief explanation the Shaykh (rahimahullah) gives. Not overwhelming and his style of explaining is clear. They are almost like brief notes of the text similar to the Mutammimah but without the examples derived from the Book and Sunnah. Overall great book to have to add to your collection of the Aajurroomiyyah.

Wednesday, March 18, 2009

Regarding Ibn at-Tusturee’s (rahimahullah) al-Mudhakkir wal-Muannith

Differentiating between the male and female can be very confusing at times in the Arabic language. Some think that just because a noun ends with Taa Marbootah or an Alif Mamdoodah that it is feminine. Or if a word doesn’t have these two female endings then it is masculine. However when one embarks on the study of Sarf the student immediately recognizes that there are nouns that end with Taa Marbootah that are masculine and nouns that have no Taa Marbootah that are feminine. Confusing? Then be confused no more!

Attached is a link to one of the most beneficial masculine/feminine Arabic dictionaries available for free! If you thoroughly study the author’s introduction and go through each entry one by one you will have a firm knowledge of what noun is masculine and what noun is feminine. This text is truly a treasure and at only 19 pages you are guaranteed not to be overwhelmed with too much vocabulary.

Little is known about the author and this text is quite possibly the only text that we have from him may Allah have mercy upon him. The least we can do is make Duaa for him and ask Allah to bless him with the highest place in Jannah.
Click on link below to download the text:

المذكر والمؤنث

May Allah make us from those who master the language of His Noble Book and the tongue of His Beloved Messenger may the peace & blessings of Allah be upon him.

Arabic Points of Benefit: Just a Little Bit More Information Concerning the Idhaafah

The scholars of Nahw have categorized at-Taraakeeb (the plural of Tarkeeb) into 3 categories:

تركيب إضافي
Tarkeeb Idhaafee

تركيب إسنادي
Tarkeeb Isnaadee

تركيب مَجْزِي
Tarkeeb Mazjee

In the last posts concerning the Idhaafah we covered the meanings of both the Tarkeeb Idhaafee and the Tarkeeb Isnaadee in detail. Here I will briefly touch upon the third category by the permission of Allah.

The Tarkeeb Mazjee or at-Tarkeeb al-Majzee is when two words are combined to make one word. For example the word:

حَضْرَمَوْتُ
Hadhramawt

This word is composed of two words, the word حَضْرَ and the word مَوْتُ . Another example is:

بَعْلَبَكُ
Ba’labak

Which consists of the word بَعْلَ and the word بَكُ . The Tarkeeb Mazjee is made Marfoo’ by the Dhammah sign, Mansoob by the Fathah, and Majroor as well by the Fathah which represents the Kasrah sign since it is a noun that is Mamnoo’ min as-Sarf (a noun that does not take the Tanween or Kasrah sign). For example:

سَافَرْتُ إلَى حَضْرَمَوْتَ
“ I traveled to Hadhramawt.”

Notice the Taa at the end takes a Fathah and not a Kasrah.

For an in-depth explanation reference Shaykh al-‘Uthaymeen’s explanation of al-Aajuroomiyyah pages 86-87 printed by Maktabah al-Ansaar in Egypt.

For a recap reference the following two posts regarding this topic:

Arabic Points of Benefit: Regarding the Idhaafah
Arabic Points of Benefit: A Little More Information Regarding the Idhaafah

I will try to compose some notes in Arabic and post as a PDF file for reference and memorization by the permission of Allah.

Thursday, March 12, 2009

Aajurroomiyyah Book Review: Asraar-ul-'Arabiyyah


I want to say before I get into this book that I have been looking for this title for a very loooooooooooong time. Have you ever come across a book that you really want but you just don’t have the money to buy it? That happened to me with this book. When I say I didn’t have the money for it I really did not have the money for it. Plus the Halalmart that I saw it at wanted like $20.0 for it! So every day for a almost a year I went into the Halalmart always going straight to the book section and making sure that the book was still there. I told myself one day Aboo ‘Imraan, one day you will be able to buy this inshaAllah. Then one day when I went to get some falafel mix it was GONE! I was so sad it was as if my best friend had been taken from me.

Time went on and finally one day I typed in the title at google and found it on fadakbooks.com. Now keep in mind Fadak has some decent books at some pretty good prices (they have this title for $12.00 which was cheaper than the Halalmart), not as cheap as if you bought it overseas (same book is like $5.00 if you bought it in Lebanon from the publisher) but I can’t complain. There are other titles and authors that they carry that are not recommended but if you sift through the titles you will find some works by Shaykh al-‘Uthaymeen, etc.



Asraar-ul-‘Arabiyyah was written by the Arabic grammarian ‘Abdur-Rahmaan bin Muhammad bin ‘Ubaydillah bin Abee Sa’eed al-Anbaaree who was given the nickname Kamaal-ud-Deen and carried the Kunyah Aboo al-Barakaat. He was born in al-Anbaar in Iraq in the year 513 A.H and learned from his father. He made his way to Baghdad when he reached adolescence and stayed there until he died in 577 A.H. He learned from many notable scholars in Iraq who were masters of the Arabic language such as Mawhoob bin Ahmad bin Muhammad bin al-Hasan al-Jawaaliqee a well known Arabic grammarian in Baghdad. He studied the Shaafi’ee Madhhab and learned the Prophetic Narrations from several Muhaddithoon of Baghdad.

Aboo Barakaat al-Anbaaree (rahimahullah) was very religious and known for his piety and abstinence of the worldly life. He did not accept gifts from the Caliphs or Rulers and was content with the simple things of life. He wore a coarse robe and for Friday prayer he would wear a special robe and turban made of cotton. He only relied on the stipend that he received for teaching at al-Madrasah an-Nithaamiyyah which was only half a Dinar monthly. A Caliph once sent him 500 Dinar but he refused it. He was told to give it to his son to which he replied, “Since he came from my loins then I am the one who will provide for him.” It was said that he spent the last part of his life secluded in his home occupying himself with knowledge and worship. He left off the worldly affairs and sitting with the people. He did not go out except for the five prayers and the Friday prayer.


He wrote many books, treatises, and letters in various fields such as Lugah, Nahw, Fiqh, Usool, Rhetoric, history, etc. He also was said to have written a Diwaan in Arabic poetry. In the field of Arabic he wrote hundreds of works of which Asraar-ul-'Arabiyyah is one of his most well known.

This book is divided into sixty four chapters each dealing with an intricate area concerning the Arabic language. Al-Anbaaree (rahimahullah) brings the statements of the two schools of grammar, the Kufis and the Basris, then he provides evidences from the Quran, the Ahaadeeth, and Arabic poetry. He brilliantly starts off each chapter in a question and answer format so for example in the first chapter; What is Kalim? And what is the difference between al-Kalim and al-Kalaam? It is said that the difference between both is that al-Kalim denotes beneficial speech and non-beneficial speech while al-Kalaam does not denote anything but beneficial speech specifically. The evidences of poetry are pretty heavy in meaning but the verifier has added footnotes to explain any difficult phrases which helps out a lot. If you can buy this in book form or download it and print it out either way this is a very beneficial work for the beginner as well as the advanced student of Arabic, and Allah knows best.

In all it is a great reference work and I think that anyone who reads it and studies it will gain great insight of how Arabic functions and why it functions the way it does.

أسرار العربية
Click the title above to download the book. (In rar file format)

Thursday, February 26, 2009

Free E-Book: Colors & Defects Book Two (A)


This is Book Two (A) in a series of booklets that will cover the most common Arabic defects occuring in Islamic literature.

Click Here to Download Book

Tuesday, February 24, 2009

Iraab of the Title Thalaathat-ul-Usool

I had translated this article some time ago. I found it while going through my e-snips folder today so I decided to add the link here for those studying the text. It is a very good text for the begining student of Arabic to learn as the author (may Allah have mercy upon him) wrote it in a simple and easy to memorize style. Most of the 'Ulamaa of Saudi Arabia recommend it. It covers the three questions that we will be asked by Munkar and Nakeer when we are placed in the graves.

Click Here for the Article

Tuesday, February 17, 2009

Free E-Book: Colors & Defects Book One

Saturday, January 17, 2009

Translated Passages of al-Aajurroomiyyah: The Marfoo'aat Part Three & Four: The Section on the Subject and Predicate


بَابُ اَلْمُبْتَدَأِ وَالْخَبَرِ
The Section on the Subject and the Predicate

اَلْمُبْتَدَأُ : هو اَلِاسْمُ اَلْمَرْفُوعُ اَلْعَارِي عَنْ اَلْعَوَامِلِ اَللَّفْظِيَّةِ
The subject (al-Mubtadaa) is the noun in the state of Rafu’ (hence it being called al-Ism al-Marfoo’) which is free of the rules associated with the particles that are pronounced and that connect to the predicate.

وَالْخَبَرُ هُوَ اَلِاسْمُ اَلْمَرْفُوعُ اَلْمُسْنَدُ إِلَيْهِ, نَحْوَ قَوْلِكَ
The predicate (al-Khabar) is the noun in the state of Rafu’ that is connected to the subject such as your saying:

زَيْدٌ قَائِمٌ
Zayd is standing.

الزَّيْدَانِ قَائِمَانِ
The two Zayds are standing.

الزَّيْدُونَ قَائِمُونَ
The Zayds are standing.

والمبتدأ قِسْمَانِ
The subject consists of two categories:

ظَاهِرٍ
The First is the Doer that is apparent.

وَمُضْمَرٍ
And the Second is the personal pronoun.

فَالظَّاهِرُ مَا تَقَدَّمَ ذِكْرُهُ
The issue surrounding the Doer that is apparent has already been mentioned.

والمضمر اثنا عشر وهى
The personal pronoun consists of twelve types, they are:

أنا
Me

نحن
We

أنتَ
You (to a Male)

أنتِ
You (to a Female)

أنتما
You both/You two (to Male and Female)

أنُتم
You all (to a group of Males)

أنتن
You all (to a group of Females)

هو
He

هى
She

هما
Them both or They (meaning two Males or two Females)

هم
They (a group of Males)

هن
They (a group of Females)

نحو قولك
Such as your saying:

أنا قائم
I am standing.

نحن قائمون
We are standing.

وما أشبه ذلك
And others that resemble that.

والخبر قسمان
The predicate is of two types:

مفرد
Singular

وغير مفرد
Non-Singular

فالمفرد نحو
The singular is like:

زيد قائم
Zayd is standing.

وغير المفرد اربعة اشياء
And the non-singular consists of four things:

الجار والمجرور
The Jaarr (preposition) and the (direct object of the preposition) Majroor

والظرف
The Tharf (Adverbial expression)

والفعل مع فاعله
The verb along with its doer

والمبتدأ مع خبره
And the subject with its predicate, like in your saying:

زيد فى الدار
Zayd is in the house.

زيد عندك
Zayd is with you.

زيد قام ابوه
Zayd’s father stood.

زَيْد جاريته ذاهبة
Zayd’s daughter is going.

Translated by Aboo ‘Imraan al-Mekseekee for the benefit of all of those Muslims striving to learn the language of our blessed religion

Tuesday, January 13, 2009

Arabic Points of Benefits: Some Pointers regarding al-‘Iraab and al-Mu’rabaat

With the assistance of Allah Most High I have been able to complete the translation of several sections of the Aajurroomiyyah and post it on the blog for your benefit. While I still have a long way to go there is an area that I wanted to shed some light on. Like anybody who first reads this text I too encountered great difficulty with some of the terminology found within it. It was as if I was reading an unfamiliar language foreign to the Arabic that I had already been studying, terms such as al-‘Iraab, al-Mu’rabaat, Rafu’, Nasb, Khafdh, Jazm, would all leave me confused and baffled!

If you are experiencing this then don’t become discouraged and frustrated it is perfectly normal to feel this way. Remember Arabic is a great Semitic language with words that convey multiple and vast meanings. It is not like any other language that exists. It is a language that demands time and attention and can only be mastered after many years of serious study. As the Arabic proverb goes “Whoever tries to enter Knowledge all at once will leave it all at once”. I am not talking about the colloquial language that you hear out there in the markets and streets of the Arabic speaking world today. That can be picked up in no time. Rather I am referring to the language of the Quraan and the Sunnah, the language of the ‘Ulamaa and their students. The language contained within the books of grammar, Quranic commentary, the prophetic narrations, and many of the other Islamic sciences.

One of the ways that I have understood the terminologies used in the Aajurroomiyyah is by learning the in-depth meaning of the word itself. With Allah’s assistance let us take a look at the issue of al-‘Iraab and present it in a manner in which the word and meaning will stick in your head every time you come across it.

اَلْإِعْرَاب
The word ‘Iraab is a verbal noun based off of the root ‘Ayn, Raa, and Baa. Imaam al-Anbaree (rahimahullah) in his Asraar-ul-‘Arabiyyah states that it means to clarify or explain something. The source of this word comes from the following:

أعْرَبَ يُعْرِبُ إعْرَابًا

I like to picture its meaning to be “movement from one area to another” as the Arabs were called Arabs due to the fact that they were originally a nomadic people that moved from one area to another in search of water and shade for their animals. They were also called this because they possessed an eloquent way of speaking and conveying themselves with powerful and great meaning. Consequently there was another group of people who lived the nomadic lifestyle of their Arab counterparts only as time went on and they assimilated with other people they became Europeanized and left the ways of the Bedouins, do you know who they were? It was none other than the Hebrews whom the Arabs called العِبْرِيُّون!

The Hebrews were a Bedouin nomadic people who moved from one area to another in search of water and shade for their animals as well. We have many deep-rooted words in Arabic that convey this meaning of movement such as the preposition: عَبْرَ
As in:

إتَّصَلْتُ بِهِ عَبْرَ الهَاتِفِ
“I contacted him over/via the telephone.”

And a crossing point is known as a مَعْبَرٌ . You will also find many Arabic words based off of the root ‘Ayn, Raa, and Baa that denote the same meaning of movement such as:

عَرَبِيَّة

Which means a carriage or a car (it can even mean an Arab woman) depending on the context in which you use the word! A river that moves and flows strongly is called عَرَبَةٌ .

So keep this in mind when you see the word al-‘Iraab because all you are doing is “moving” the vowel sign from one position to another. The “movement” occurring here is done orally and in writing hence the definition given by the author (rahimahullah):

اَلْإِعْرَابُ هُوَ تغيير أَوَاخِرِ اَلْكَلِمِ لِاخْتِلَافِ اَلْعَوَامِلِ اَلدَّاخِلَةِ عَلَيْهَا لَفْظًا أَوْ تَقْدِيرًا
al-I’raab is when the last part of the word (whether noun or verb) is changed “moved” due to the addition of the various particles that are connected to it whether by pronunciation or by implication.

The Maf’ool bihi of al-‘Iraab is مُعْرَبٌ (the direct object) which just means the word that had its last letter’s vowel signed changed. The Mu’rabaat is the plural form.

One other thing to keep in mind is that this issue of al-‘Iraab is usually mentioned in the classical books of Arabic grammar as:

الإعْراب و البِنَاء

But the author (rahimahullah) chose to only mention the ‘Iraab section in his text. The People of grammar said that he did this because the text was written for the beginner and he wanted to be as brief as possible. Both have to be learned though so when you learn one you have to learn the other. Grammar texts such as Ibn Hishaam’s (rahimahullah) Qatr-un-Nadaa mention both al-‘Iraab wal-Binaa together and Imaam al-Anbaaree (rahimahullah) goes into great detail concerning both in his Asraar-ul-‘Arabiyyah so reference it.

The word “Binaa” means a structure or building. So just think of the word as a strong building that will not budge therefore the vowel sign always stays the same. In a nutshell; al-‘Iraab deals with the words that have the last letter changed or omitted while al-Binaa deals with the words whose last letter never changes or is omitted no matter what is attached to it. For a great explanation of this see Dr. V Abdur-Raheem’s (hafithahullah) Madinah Book Three, Lesson One and Allah knows best.

Translated Passages of al-Aajurroomiyyah: The Marfoo'aat Part Two: The Section on the Maf'ool bihi


بَابُ اَلْمَفْعُولِ اَلَّذِي لَمْ يُسَمَّ فَاعِلُهُ
The Section on the Representative of the Noun that does an action (Literally; the Maf’ool or the direct object in which the doer has not been identified or made known)

وَهُوَ اَلِاسْمُ اَلْمَرْفُوعُ اَلَّذِي لَمْ يُذْكَرْ مَعَهُ فَاعِلُهُ
It is the noun in the state of Rafu’ (hence it being called al-Ism al-Marfoo’) in which the doer is not mentioned with it.

فَإِنْ كَانَ اَلْفِعْلُ مَاضِيًا ضُمَّ أَوَّلُهُ وَكُسِرَ مَا قَبْلَ آخِرِهِ, وَإِنْ كَانَ مُضَارِعًا ضُمَّ أَوَّلُهُ وَفُتِحَ مَا قَبْلَ آخِرِهِ
So if the verb is past tense then the first letter takes a Dhammah sign and the next letter takes a Kasrah sign after it. If it is in the present tense then the first letter is given a Dhammah and the second letter that comes afterwards takes a Fatah sign.

وَهُوَ عَلَى قِسْمَيْنِ
It consists of two types:

ظَاهِرٍ
The First is the Doer that is apparent

وَمُضْمَرٍ
And the Second is the Verbal Pronoun that is implied within the verb itself

فَالظَّاهِرُ نَحْوَ قَوْلِكَ
So examples of the apparent are like you saying:

ضُرِبَ زَيْدٌ
Zayd was hit.

يُضْرَبُ زَيْدٌ
Zayd is being hit.

أُكْرِمَ عَمْرٌو
Amroo was honored (by someone else).

يُكْرَمُ عَمْرٌو
Amroo is being honored.

وَالْمُضْمَرُ اِثْنَا عَشَرَ, نَحْوَ قَوْلِكَ
And the verbal pronoun consists of twelve types such as when you say:

ضُرِبْتُ
I was hit.

وَضُرِبْنَا
We were hit.

وَضُرِبْتَ
You were hit. (to a Male)

وَضُرِبْتِ
You were hit. (to a Female)

وَضُرِبْتُمَا
You both were hit. Dual (both Male or Female)

وَضُرِبْتُمْ
You all were hit. (Male plural)

وَضُرِبْتُنَّ
You all were hit. (Female plural)

وَضُرِبَ
He was hit.

وَضُرِبَتْ
She was hit.

وَضُرِبَا
They both were hit. Dual (Male)

وَضُرِبُوا
They were hit. (Male plural)

وضُربن
They were hit. (Female plural)
Translated by Aboo ‘Imraan al-Mekseekee for the benefit of all of those Muslims striving to learn the language of our blessed religion