The souls are gone
(مراح الأرواح)

Name: The souls are gone
Author: Ahmed bin Ali bin Masoud, Hussam Al-Din, Abu Al-Fadael, owner of Al-Marah

Title	The souls are gone
Title Original	مراح الأرواح
Author	Ahmed bin Ali bin Masoud, Hussam Al-Din, Abu Al-Fadael, owner of Al-Marah
Author Original	أحمد بن علي بن مسعود، حسام الدين، أبو الفضائل ، صاحب المراح
Publication Place	- House of Islamic Manuscripts
Subject	Exchange
Type	Book
Language	Arabic
Digital	No
Manuscript	Yes
Pages Count	42
Physical Dimensions	18 11 سم.13.3 5.5 سم
Library:	Dar Almakhtotat - دار المخطوطات
Record ID	20192059
Library Location	1104 / Total
Date	1126 AH, the twelfth century AH
Notes	The one who lacks God, the affable, Ahmed bin Ali bin Masoud, may God forgive him and his parents and be kind to them and to him, said: Know that morphology is the mother of sciences, and grammar is its father, and he is strong in knowledge, they studied it, and he excelled in narrations, they disgraced it, so I compiled in it a book marked with the joys of souls, and it is for the boy the wing of success, and he was relieved, and in his stomach when he was gone, it was like apples or palms. By God, I refrain from what fasts, and I seek help, and He is the best Lord and the best helper. Know, may God make you happy in both worlds, that the teller needs seven chapters to know the weights: the correct, the double, the marginal, the modal, the hollow, the incomplete, and the unfinished. And the derivation of nine things from each source, namely: the past, the present tense, the command, the prohibition, the active nouns, the object, the place, the time, and the instrument, so I divided it into seven chapters: The first chapter: in the Sahih. The correct one is the one that is not opposite the fa’, the ayn, the lam, the vowel, the weak letter, and the hamza, such as: dharab. The fa, ayn, and laam were designated for meter so that there were some of the letters of the lip, middle, and throat in it....And if you want to know the rulings on the emphatic noon in the deficient and fief, look at the vowels, if they are original and deleted in the wahid, they are returned; Because its deletion was for the sukun, which was absent with the introduction of the nun, and it opens due to the lightness of the fatha, such as: atwain, aghzun, and arwin, as it passed in the example of: invade and fold. And if it is a pronoun, it looks at what came before it, if it is open due to the softness of its movement and the lightness of what came before it, such as: arwun, arwān, as in the Almighty’s saying: (And do not forget the virtue between you), and if it is not open, it is deleted due to the lack of lightness in what came before it, such as: aton, and two, as in: Conquer the people, and O woman, conquer the people. The active participle: taw, and there is no yala wawah as in tawwa. And you say from: Al-Ray: Rayan Rayanan Rawaa, Rayan Rayan Rawaa, and do not make the wawha a yaa as in: Siyāt so that the two declarations do not come together: the heart of the waw, which is the essence of the verb yā’, and the heart of the yā’, which is the lam of the verb, as a hamza. In the feminine dual, in the accusative and in the lower case, you say: Rayyeen, like: thirsty, and if you add it to the speaker’s yā’, you say: I saw my rayyy, with five yā’s: The first: reversed from the waw, which is the essence of the verb. The second: He blamed the action. The third: reversed from the feminine alif. The fourth: the accusative sign. And the fifth: yā’ of addition. The effect: folded. Position: folded. And the instrument: folded. The unknown: a fold that folds to the end. The ruling on the lam of these things is like the ruling on an incomplete one, and the ruling on ‘aynhan’ is like the ruling on a tawā in the one in which two reasons are combined according to the estimation of its reason, and in the one in which two reasons are not combined, its ruling is like the ruling in a tawā for follow-up, such as: tawya and tawāyan. The book is done
Kaynaklar ve Referanslar	كشف الظنون عن أسامي الكتب والفنون مصطفى بن عبد الله حاجي خليفة (1067) ( 2 / 1651 ) الأعلام قاموس تراجم لأشهر الرجال والنساء من العرب والمستعربين والمستشرقين خير الدين بن محمود بن محمد بن علي بن فارس الزركلي (1396) ( 1 / 175 )
Mecmua İçindeki Sıra No	1
Satır Sayısı	11

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The souls are gone

(مراح الأرواح)

Author Ahmed bin Ali bin Masoud, Hussam Al-Din, Abu Al-Fadael, owner of Al-Marah

Author Original أحمد بن علي بن مسعود، حسام الدين، أبو الفضائل ، صاحب المراح

Publication Place - House of Islamic Manuscripts

Subject Exchange

Type Book

Language Arabic

Digital No

Manuscript Yes

Pages Count 42

Physical Dimensions 18 11 سم.13.3 5.5 سم

Library Dar Almakhtotat - دار المخطوطات

Record ID 20192059

Library Location 1104 / Total

Date 1126 AH, the twelfth century AH

Notes The one who lacks God, the affable, Ahmed bin Ali bin Masoud, may God forgive him and his parents and be kind to them and to him, said: Know that morphology is the mother of sciences, and grammar is its father, and he is strong in knowledge, they studied it, and he excelled in narrations, they disgraced it, so I compiled in it a book marked with the joys of souls, and it is for the boy the wing of success, and he was relieved, and in his stomach when he was gone, it was like apples or palms. By God, I refrain from what fasts, and I seek help, and He is the best Lord and the best helper. Know, may God make you happy in both worlds, that the teller needs seven chapters to know the weights: the correct, the double, the marginal, the modal, the hollow, the incomplete, and the unfinished. And the derivation of nine things from each source, namely: the past, the present tense, the command, the prohibition, the active nouns, the object, the place, the time, and the instrument, so I divided it into seven chapters: The first chapter: in the Sahih. The correct one is the one that is not opposite the fa’, the ayn, the lam, the vowel, the weak letter, and the hamza, such as: dharab. The fa, ayn, and laam were designated for meter so that there were some of the letters of the lip, middle, and throat in it....And if you want to know the rulings on the emphatic noon in the deficient and fief, look at the vowels, if they are original and deleted in the wahid, they are returned; Because its deletion was for the sukun, which was absent with the introduction of the nun, and it opens due to the lightness of the fatha, such as: atwain, aghzun, and arwin, as it passed in the example of: invade and fold. And if it is a pronoun, it looks at what came before it, if it is open due to the softness of its movement and the lightness of what came before it, such as: arwun, arwān, as in the Almighty’s saying: (And do not forget the virtue between you), and if it is not open, it is deleted due to the lack of lightness in what came before it, such as: aton, and two, as in: Conquer the people, and O woman, conquer the people. The active participle: taw, and there is no yala wawah as in tawwa. And you say from: Al-Ray: Rayan Rayanan Rawaa, Rayan Rayan Rawaa, and do not make the wawha a yaa as in: Siyāt so that the two declarations do not come together: the heart of the waw, which is the essence of the verb yā’, and the heart of the yā’, which is the lam of the verb, as a hamza. In the feminine dual, in the accusative and in the lower case, you say: Rayyeen, like: thirsty, and if you add it to the speaker’s yā’, you say: I saw my rayyy, with five yā’s: The first: reversed from the waw, which is the essence of the verb. The second: He blamed the action. The third: reversed from the feminine alif. The fourth: the accusative sign. And the fifth: yā’ of addition. The effect: folded. Position: folded. And the instrument: folded. The unknown: a fold that folds to the end. The ruling on the lam of these things is like the ruling on an incomplete one, and the ruling on ‘aynhan’ is like the ruling on a tawā in the one in which two reasons are combined according to the estimation of its reason, and in the one in which two reasons are not combined, its ruling is like the ruling in a tawā for follow-up, such as: tawya and tawāyan. The book is done

Kaynaklar ve Referanslar كشف الظنون عن أسامي الكتب والفنون مصطفى بن عبد الله حاجي خليفة (1067) ( 2 / 1651 ) الأعلام قاموس تراجم لأشهر الرجال والنساء من العرب والمستعربين والمستشرقين خير الدين بن محمود بن محمد بن علي بن فارس الزركلي (1396) ( 1 / 175 )

Mecmua İçindeki Sıra No 1

Satır Sayısı 11