The Funny Side of Nahu

Back when I was actively studying at Annuqayah pesantren, I often came across sentences that contained deeper meanings (read: funny, amusing, lively, humorous, etc.) within the framework of Arabic grammar (nahu and sarf). Apart from enhancing understanding of this discipline, it served as a kind of ‘refreshment’ to prevent getting too bored with the subject. These quirky phrases or sentences, odd as they may seem, could also provoke laughter and stick in memory.

One such sentence that embodies this peculiarity is as follows:

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من توضأ ببول الكلب صح وضوءه

If taken literally, the meaning of this sentence is “whoever performs ablution with a dog’s urine, his ablution is valid.”

However, in its actual meaning, if someone has already performed ablution (using clean water as usual) and then encounters a dog’s urine, their ablution remains valid or unaffected. Obviously, merely encountering dog urine doesn’t nullify one’s ablution. The things that invalidate ablution have been explained in many Islamic jurisprudence books, and none of them state that encountering dog urine alone renders ablution invalid.

So, with this expression, we are encouraged to think deeper when encountering an unusual sentence. Because it’s very possible that what the Arabs (the speakers) intended is not the same as the literal interpretation others may have. Reading more Arabic sentences will provide more avenues for understanding in line with the intended meaning.

من قال فى المسجد بطل وضوءه

Taken at face value, the above sentence would mean “whoever speaks in the mosque, his ablution is nullified.” Speaking or conversing is not among the actions that invalidate ablution. Therefore, this needs further examination to avoid contradictions with Islamic law. Speaking anywhere is permissible, it doesn’t nullify ablution.

The key difference lies in the word قال, which commonly means “said.” However, قال doesn’t just mean ‘said’, it also means “rested for a while,” with the verbal noun قولولة. Whereas, قال meaning “said,” its verbal noun is قولا.

Thus, it’s clear that interpreting an Arabic sentence requires caution to align with the intended meaning or purpose of that Arabic sentence itself. The intended meaning of this sentence is that someone who rests briefly in the mosque, his ablution is nullified. Of course, not because of sleeping while sitting, which, in the discussions of jurisprudence, doesn’t invalidate ablution.

Furthermore, in the study of Arabic grammar, especially in pesantren, there are some Arabic sentences that tend to be humorous. Besides being part of the learning technique, they are also meant to enliven the scholarly aspect.

من من من من الله من منه منا

For those outside pesantren, this sentence would seem very absurd. But for us, santri, it’s very familiar, and we learn a lot from this sentence’s structure in Arabic language. If read correctly, the sentence goes, “man manna min munnin mannallahu min munnihi munnan,” (whoever helps with one help, then Allah will help him from that help with one help). Or in free translation, “Allah will help those who help others.”

رجل رجل رجل رجل

The alternative meaning of this sentence is “a leg stepping on legs,” which has no meaning at all. Or “men men men men,” also wouldn’t be understood by anyone.

However, for a santri who already understands the rules of Arabic grammar (nahu sarf), this sentence will be translated as “a man stepping on another man’s foot.”

How come? Well, because a student should be familiar with the quirky terms in the science of grammar.

These are some Arabic sentences that are often discussed in the science of Arabic grammar. Of course, there are many other sentences that contain quirkiness and make us more enthusiastic about learning. It’s not an exaggeration to say that these sentences also have a strong impact on our memory to understand Arabic grammar as a fundamental part of understanding the rules of the Arabic language.

Moreover, we will understand more when we feel we don’t know anything about this science. Feeling that we have mastered any knowledge, in reality, means we haven’t understood anything. Hopefully, this writing will increase enthusiasm in seeking knowledge in general, and the knowledge of Arabic grammar specifically. Wallahu A’lam!