بسم الله الرحمن الرحيم
Our Teacher began with praising Allaah Ta’Aalaa and the salaat and salaam on The Messenger of Allaah, Muhammad (sallallaahu`alayhi wasallam) and on his house of kin and companions and all those who follow them exactly until the Last Day.
(قال المؤلف (رحمه الله
“الرَّجِيمِ” <جَرٌّ> نَعْتٌ للشيطان،
- Jarrun means majruurun
- Na`tun is an adjective
- Lish-shaytaan means “to Ash-Shaytaan”
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علامةُ جرّه كسرةُ الميمِ، ولم تُنَوّنه لدخول الألف واللّام
The sign of its Jarr (“it” referring to ar rajeem) is kasrah on the meem And there wasn’t a tanween on it because of the entering of the alif and laam.
- علامةُ is singular and it means: “a sign.”
- علامةُ جرّه كسرةُ الميمِ، means: A sign of it being in a state of jarr is the kasrah on the meem (the end of ar-rajeem). (literally: a sign of its jar- its certain state of I’raab).
- “it” refers to: “ar-rajeem” .
- ولم تُنَوّنه means: there wasn’t a tanween on it (they didn’t say: ar-rajeemin). The reason for that is:
- لدخول الألف زاللّام. Because of the entering of the alif and laam. The tanween is an enemy to “al” and you will never find them together in one word.
- دخول is the masdar of dakhala / yadkhulu – it is from the first chapter.
و شُدّدت الراء لإدغام اللّام فيها
The raa’ was given a shaddah because of the merging of the laam into it.
- و شُدّدت meaning it was given a shaddah.
- It is passive not active.
- The taa’ at the end of it is taa’ut-taneethus-saakinah . It is given a kasrah because of two sukoons in a row. The kasrah joins the taa’ to the raa’
- لإدغام اللّام فيها
- إدغام means merging – it is the masdar of adghama/yudghimu – meaning “merged something into something else.”
- فيها means “in it” and it is referring to the raa’.
فإن سأل سائلٌ فقال الشيطان رَجَمَ أو رُجِمَ ؟
So if a questioner asked and said: Was ash-shaytaan the one who threw or the one who was thrown at?
- سأل (he asked) is from chapter 3(min baabi fataha- and this means that it is muta’adin)- sa`ala/yas`alu Su’aalan (Su’aalan is the masdar)
- سائلٌ means: “the questioner”
- فقال (and said) it is from first chapter: Qaala/yaquulu / qawlan This is known to be of the first chapter because it is on the trend of the aynul kalimah being a waaw.
- رَجَمَ means (he threw)
- رُجِمَ means (he was thrown at)
- He placed the question here, maybe to say what he sees is stronger
فقل لا بل رُجِمَ
Then say: ‘No, rather he was thrown at”
- “rajeem” رجيم is on the scale of ‘fa’eel’ فَعيل – and it could express/mean two things:
1) ‘faa`il’ فاعل (Raajim)
2) ‘maf’ool’ مفعول (Marjoom)
- It appears that the author is expressing here what he believes to be the stronger opinion. And according to him it is ‘Thrown at’ – so he chooses that the scale of ‘fa’eel’ here expresses ‘maf’ool’. That’s why he said والأصل من الشيطان المرجوم
- فعيل بمعى مفعول – Fa’eel with the meaning of Maf’ool (but it could be used for both (faa’il and/or maf’ool) of the Arabs
- When the Scholars mentioned this in the books of Tafseer- ‘fa’eel’ here is either of the meaning of ‘faa’il’ or ‘maf’ool’- and it could be both, if there is no contradiction between them
- فعيل ‘fa’eel is a form of exaggeration – صيغة مبالغة (seeghatun mubaalaghah)
- If it was ‘fa’eel’ for the meaning of ‘faa’il’- then what is fa’eel? The doer – So it would be Rajeem by the meaning of Raajim (on the scale of faa’il)- which means he is the one doing the throwing
- And if it was Rajeem by the meaning of Maf’ool- it would be Marjoom – which means the one thrown at.
والأصلُ من الشيطان المَرجوم؛ كما قال: * رُجِمَ بِه الشَّيطَانُ فِي هَوَائِه*
And the origin (how it was) from the Shaytaan who is thrown at, so he said: * The shaytaan was thrown at by it in its air/sky*
- The Shaytaan is thrown at with stars- as is mentioned in the next verse:
وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ- 67:7
When they are cast therein, they will hear the (terrible) drawing in of its breath as it blazes forth.
Some information about the science of poetry making which is not required for the students to know >>>
- Rujma رُجْمَ – in the mentioned poetry ‘aynul kalimah is saakin (and it should be maksoorah- Rujima), because of its ‘daroorah’ (necessity) of poetry-(because it sometimes necessitate that you break the rules.)
- Poetry has a certain trend that you have to follow it in which goes with the rhythm of the scale its placed in
- رُجِمَ بِه الشَّيطَانُ فِي هَوَائِه# – This piece of poetry (which is half a verse) is on the scale of مُستَفعِلٌ مُستَفعِلٌ مُستَفعِلٌ # مُستَفعِلٌ مُستَفعِلٌ مُستَفعِلٌ
- This is the easiest poetry you can make and it is called الرَّجَز ‘arRajaz’(a certain trend of poetry)
- Another example arRajz:
حَمدًا لِمَن شَرَّفَنَا بِالْمُصطَفى # وَبِاللّسَانِ العَرَبِيِّ أسعَفا
مُستَفعِلٌ مُستَفعِلٌ مُستَفعِلٌ # مُستَفعِلٌ مُستَفعِلٌ مُستَفعِلٌ
An example of another trend of poetry which is called Albaseet البَسِيط :
الحمدُ لله لاَ أبغِي به بَدلاَ # حَمدًا يبلغ من رِضوَانِهِ الأملَ
مُستَفعِلٌ فَاعِلٌ مُستَفعِلٌ فَاعِلٌ # مُستَفعِلٌ فَاعِلٌ مُستَفعِلٌ فَاعِلٌ
- You can make any poetry you want that fits on the rhythm of the scale
- Each trend follows a certain wazn (scale)- and sometimes they force you to break the rules
فَصُرِفَ [من] مَفعُولٍ إلَى فَعِيلٍ لأنَّ الياءَ أخَفُّ مِنَ الوَاوِ
The form was turned from maf3ool to fa3eel, because the yaa is lighter than the waaw (meaning it is lighter to say fa3eel than to say maf3ool)- and how it is said originally Madhoonah (lihyatun madhoonah)
- صُرِفَ ‘surifa’ is (mabniyyun lilmajhool/mabniyun lima laa yusammaa faa3iluhu) – It is the passive of صَرَفَ – يَصرِفُ- صَرفًا
- ‘Sarafa’ means he changed, ‘Surifa’ means it/he was changed
- He mentioned some examples of the maf3ool being turned into fa3eel (from its waaw to the yaa)- As it is said: لِحيَةٌ دَهِين- A beard which is oiled . And وَرَجُلٌ جَرِيحٌ – A man which is injured (a cut)
- دَهِين is on the scale of فَعِيل taken by the meaning of maf’ool – Madhoon مَدهُون
- دَهِين is taken from دَهَنَ – يَدهَنُ
- دَهِين is from الدُّهن
- جَرِيح is on the scale of فَعِيل taken by the meaning of maf’ool- Majrooh مَجرُوح
- جَرِيح is taken from جَرَحَ – يَجرَحُ
- The other two examples are خَضِيب بمعنى مَخضوبة andصَرِيع – مَصرُوع
كُلُّ ذَلِكَ أَصلُه الوَاو لأنه مَفعُول والمَرجُوم في اللّغَةِ المَلعُونُ وَالمَطرُودُ
All of that (the examples which are mentioned) is originally a waaw because it is maf’ool , and ‘Almarjoom’ in the language (the meaning of it linguistically) the cursed/kicked out/thrown out
- المطرُود is الملعون which means the cursed/kicked out/thrown out
فَلَعَنَهُ الله مَعنَاه طَرَدَهَ الله وَأبعَدَهُ
So ‘Allaah cursed him’ (la’anahu Allaah) its meaning is ‘he threw him out’ (taradahu) and ‘pushed him away’ (ab’adahu)
- Pushed him away from Allaah’s Mercy
الرَّجمُ أيضًا القَتلُ, كَقَولهِ عَزَّ وَجَلَّ (لَنَرجُمَنَّكُم) والرَّجُمُ الشَّتمُ, والرَّجمُ بالحَجَرَاة, وَمِنهُ رَجمُ المُحصَنَات والمُحصَنِنَ إذا زَنَوا
ArRajmu means also Killing, like the saying of Allaah the Most high لَنَرجُمَنَّكُم -36:18 – And arRajmu (which means) the cursing ‘ash-shatm’- ArRajmu (which means) the throwing by stones – and of it is Rajmu accusing the chaste women and men if they commit Zinaa
- لَنَرجُمَنَّكُم meaning لَنَقتُلَنَّكُم – We should surely kill you (all)
- الشَّتمُ which means cursing/slandering/ calling bad names/insulting
- And arRajm goes back to its original meaning of throwing
- رَجمُ المُحصَنَات والمُحصَنِنَ – Here it is said ‘rajm’ because it means ‘thrown with an accusation’- purified from Zinaa
- مُحصَنَات is the plural of مُحصَنَة
- مُحصَنِينَ is the plural of مُحصَنٌ