Alhassanain(p) Network for Heritage and Islamic Thought

The Chapter on the MUNĀDĀ

The Munādā is of five types:

Mufrad ‘Alam (singular proper noun)

Nakirah Maqṣūdah (intended indefinite noun)

Nakirah Ghayr Maqṣūdah (unintended indefinite noun)

Muḍāf (annexed noun)

Mushabbahah bi al-Muḍāf (what resembles the annexed noun)

As for the Mufrad ‘Alam and the Nakirah Maqṣūdah, they are Mabniyy (indeclinable with or built) on the Ḍammah without Tanwīn, like:

يازيدُ ويارجلُ             (OZayd and OMan )[83]

The remaining three are Manṣūb and nothing else[84] .

The Chapter on the MAF‘ŪL MIN AJLIHĪ

It is an Ism that is Manṣūb[85] and is mentioned for the purpose of clarifying the cause for the occurrence of the action, like when you say:

قام زيدإجلالاً لعمروٍ                 (Zayd stoodout of veneration for ‘Amr)

قصدتُّك ابتغاءَ معروفك (I sought youout of a desire for you goodness)

The Chapter on the MAF‘ŪL MA‘AHŪ

It is an Ism that is Manṣūb and is mentioned (in the sentence) for the purpose of clarifying the one in connection with whom the action is performed, like when you say:

جاء الأميرُ والجيشَ                    (The Commander came withthe army )

استوى الماءُ والخشبةَ       (The water became level withthe stick/wood )

As for the Khabar of كان and its sisters and the Ism of إنّ and its sisters, they have already been mentioned in (the Chapter on the Marfū‘āt) and likewise the the Tawābi‘, they have already been dealt there.

The Chapter on the MAKHFŪḌĀT AL-ASMĀ’

(the Places of Khafḍ/Jarr in the Ism)

The Makhfūḍāt are of three types:

the Makhfūḍ by means of the Ḥarf

the Makhfūḍ by means Iḍāfah, and

the Tābi‘[86] of something that is Makhfūḍ.

As for the Makhfūḍ by means of the Ḥarf it is that which is Makhfūḍ by means of:

مِنْ            (منك ومننوحٍ )[87]

إلى            ( إلىاللهِ مرجعكم جميعاً ) ( وإليه ترجعون )[88]

عن            ( رضي الله عنالمؤمنين ) (رضي الله عنهم ورضوا عنه )[89]

على           (وعليها وعلىالفلكِ تحملون )[90]

في            ( وفيالسماءِ رزقكم) ( وفيها ما تشتهي الأنفس) [91]

رُبّ            (ربرجلٍ صالح ٍلقيتهما)[92]

الباء          ( قولوا آمنا بالله ) ( أولئك يؤمنون به ) [93]

الكاف                 ( ليس كمثلِ ه شيء) [94]

اللام          ( ل ـلهِ ما في السموات وما في الأرض ) ( ول هم فيها دار الخلد ) [95]

as well as the Ḥurūf of Oath, and they are:

الواو           ( واللهِ )[96]

الباء           ( باللهِ )[97]

التاء           ( تاللهِ )[98]

and (also) by means of:

واو "رُبّ"     (وليلٍ كموج البحر أرخى سدوله)[99]

مذ             (ما رأيتُه مذيومِ الجمعة) (ما رأيتُه مذيومِِ نا) [100]

منذُ            (ما رأيتُه منذيومِ الجمعة) (ما رأيتُه منذ يومِِ نا) [101]

As for that which is Makhfūḍ by means of Iḍāfah, it is like when you say:

غلامزيدٍ         (Zayd’s servant)

It is (furthermore) of two types[102] :

(1) that which is implied by means of the اللام, and

(2) that which is implied by means of مِنْ.

As for that which is implied by means of the اللام it is like:

غلامزيدٍ                     (Zayd’sservant orthe servant belonging to Zayd)

As for that which is implied by means of مِنْ (of the type) it is like:

ثوبخزٍّ                     (a garment made ofsilk orsilk garment)

بابساجٍ                    (a door made ofteak/Indian oak )

خاتم حديدٍ                 (a ring made ofiron or aniron ring)

والحمد لله رب العالمين

Notes