Alhassanain(p) Network for Heritage and Islamic Thought

The Chapter on the ‘AWĀMIL that precede and operate on  the MUBTADA’ and KHABAR

These (‘Awāmil) are three things: Kana and its sisters, Inna and its sisters and Ḍanantu and its sisters.

As for Kāna and its sisters they put the Ism[51] in a state of Raf‘ and the Khabar in a state of Naṣb - and they are:

كان                          [was (in general)]

أمسى                                    (was in the afternoon or evening/became)

أصبح                                    (was in the morning/became)

أضحى                                  (was in the late morning/became)

ظلّ                           (was during the daytime)

بات                          (was during the nighttime)

صار                          (became)

ليس                          (is not)

ما زال                                    (continued/was still)

ما انفكّ                     (continued/was still)

ما فتئ                                   (continued/was still)

ما برح                                   (continued/was still)

ما دام                                    (as long as/for the duration)

as well as what is conjugated thereof (according to the Māḍī, Muḍāri‘ and Amr forms) like:

كان - يكون - كنْ                (was - is/will be - Be!)

أصبح - يُصبح - أصبِحْ           [was - is/will be - Be! (all in the morning)]

You say (for example):

كانزيدٌ قائماً                          (Zayd wasstanding )

ليسعمرٌو شاخصاً                   (‘Amr is notpresent/going )

and what is similar to that.

As for Inna and its sisters they put the Ism[52] in a state of Naṣb and the Khabar in a state of Raf‘ - and they are:

إنّ                            (Indeed/verily)

أنّ                            (that)

لكنّ                          (but/however)

كأنّ                         (as if)

ليت                          (If only)

لعلّ                           (hopefully)

You say (for example):

إنّزيداً قائمٌ                             (Indeed,Zayd is standing )

ليتعمراً شاخصٌ                    (If only‘Amr is present/going )

and what is similar to that.

The meaning of إنّ and أنّ is for emphasis and corroboration (Taukīd), لكنّ for setting something straight (Istidrāk), كأنّ for comparison (Tashbīh), ليتَ for expressing a wish (Tamannī) and لعلّ for expressing a hope (Tarajjī) or expectation (Tawaqqu‘).

As for Ḍanantu and its sisters they put the Mubtada’ and the Khabar in a state of Naṣb as their two Maf‘ūls - and they are:

ظننتُ                                  (I thought)

حسبتُ                                   (I reckoned/supposed/deemed)

خِلتُ                                    (I supposed/imagined/deemed)

زعمتُ                                   (I claimed)

رأيتُ                         (I regarded/viewed/consider)

علمتُ                                   (I knew)

وجدتُ                                  (I found)

اتخذتُ                                   (I took/assumed)

جعلتُ                                   (I made/made into)

سمعتُ                                   (I heard)

You say (for example):

ظننتُزيداً منطلقاً         (I thoughtZayd to be going )

خلتُعمراً شاخصاً       (I imagined‘Amr to be present/going )

and what is similar to that.

The Chapter on the NA‘T [and an explanation of the MA‘RIFAH (definite noun) and NAKIRAH (indefinite noun)]

The Na‘t[53] is a Tābi‘ (follower) of the Man‘ūt in the latter’s Raf‘, Naṣb, Khafḍ, Ta‘rīf (definiteness) and Tankīr (indefiniteness). You say (for example):

قام زيدٌالعاقلُ              (Zayd,the intelligent , stood)

رأيت زيداًالعاقلَ           (I saw Zayd,the intelligent )

مررتُ بزيدٍالعاقلِ          (I passed by Zayd,the intelligent )

The Ma‘rifah is five things:

the Ism Muđmar (personal pronoun) like:             أنا  (I) and  أنت  [you (masc. sing.)]

the Ism ‘Alam (proper name) like:                       زيد  (Zayd) and  مكة  (Makkah)

the Ism Mubham (vague noun)[54] like:                      هذا  [this (masc. sing.)],  هذه  [this (fem. sing.)] and  هؤلاء  [these (masc./fem. pl.)]

the Ism that has the Alif and Lām like:                   الرجل  (the man) and  الغلام  (the youngster/male servant)

What is Muḍāf (annexed) to one of these four[55] .

The Nakirah is every Ism that is commonly (and equally) applied to (all the members of) its class such that no one (member) is to be distinguished by it (i.e. that Ism) at the exclusion of all the others. An easy way of understanding it is (to regard the Nakirah as) everything to which the Alif and Lām can be validly prefixed, like  الرَجُل  (the man) and  الغُلام  (the lad/servant).

The Chapter on the ‘AṬF

The Ḥurūf al-‘Aṭf (conjunctions) are ten, and they are:

الواو              (and)

الفاء              (shortly/immediately thereafter)

ثُمّ                 (a while thereafter)

أوْ                 (or)

أمْ                 (or)

إمَّا                (either/or)

بلْ                (rather/instead)

لاَ                 (not)

لكنْ              (but), and

حتّى              (up to including/even), in some places[56] .

If you use them (i.e. these conjunctions) to conjoin (a word) to something that is Marfū‘, then you make (that word also) Marfū‘, or to something that is Manṣūb, then you make (it) Manṣūb, or to something that is Makhfūḍ, then you make (it also) Makhfūḍ, or to something that is Majzūm, then you make (it also) Majzūm. You say (for example):

قام زيدٌ وعمروٌ                                     (Zayd and‘Amr came)

رأيت زيداً وعمراً                       (I saw Zayd and‘Amr )

مررت بزيدٍ وعمروٍ                     (I passed by Zayd and‘Amr )

زيد لم يقمْ ولميقعدْ [57]                 (Zayd din not stand andhe did not sit )

The Chapter on the TAUKĪD[58]

The Taukīd is a Tābi‘ (follower) of the Mu’akkad (i.e. the expression that is corroborated) in its being Marfū‘, Manṣūb, Makhfūḍ and Ma‘rifah.

It is accomplished with definite words, and they are:

النفس                       (self/in person)

العين                         (self/in person)

كلّ               (all/every/the whole lot)

أجمع                        (all/every/the whole lot)

including the Tawābi‘ (followers) of أجمع, and they are:

أكتع، أبتع، أبصع (all/every i.e. the same as أجمع )

You say (for example):

قام زيدٌنفسُ ه                                     (Zayd,himself , came/Zayd camein person )

رأيت القومَكلَّ هم                    (I saw the people,all of them)

مررت بالقومِأجمعين                  (I passed by the people,the whole lot )

The Chapter on the BADAL

When one Ism is substituted (in meaning not in form) for another Ism or one Fi‘l for another Fi‘l (i.e. the one is made the Badal of the other), it follows it[59] (the former) in all of its I‘rab.

It is of four types:

Badal ash-Shay’ min ash-Shay’ (Substitute of the thing/whole for the thing/whole)[60]

Badal al-Ba‘d min al-Kull (Substitute of the part for the whole)

Badal alishtimal (Substitute of the quality for the possessor of the quality or substitute of a thing for the container of that thing)

Badal al-Ghalaţ (Substitute due to error i.e. the correction is substituted for the error)[61]

like when you say:

قام زيدٌأخو ك                          (Zayd, yourbrother , stood)

أكلت الرغيفَثلثَ ه                (I ate the loaf, a third of it)

نفعني زيدٌعلمُ ه                        (Zayd, hisknowledge , benefited me)

رأيت زيداًالفرسَ                       [I saw Zayd, (I mean)the horse ]

You wanted to say: الفرس but then you erred (by saying: زيداً ) so you substituted .زيداً  for it (i.e.الفرس َ)[62] .

The on the MANṢŪBĀT AL-ASMĀ’

(the Places of Naṣb of the Ism)

The Manṣūbāt[63] are fifteen[64] , and they are:

the Maf‘ūl bihī (direct object)

the Maṣdar (infinitive)

the Ẓarf Zamān (adverb of time)

the Ẓarf Makān (adverb of place)

the Ḥāl (denotative of state/condition)

the Tamyīz (specifier)

the Mustathnā (thing excepted/excluded)

the Ism of "لا"

the Munādā (vocative/thing or person called)

the Maf‘ūl min ajlihī (object of reason)

the Maf‘ūl ma‘ahū (object of accompaniment)

the Khabar of "كان"َ and its sisters

the Ism of "إنّ" and its sisters

the Tābi‘ of something that is Manṣūb, and it is four things: the Na‘t, the ‘Aṭf, the Taukīd and the Badal.

The Chapter on the MAF‘ŪL BIHĪ

It is an Ism that is Manṣūb (denotating) that on which the action occurs, like when you say:

ضربتُزيدا ً                           (I hitZayd )

ركبتُ الفرسَ                             (I rodethe horse )

It is of two types: Ḍāhir and Muđmar.

The Ḍāhir has already been mentioned.

The Muđmar is two groups: Muttaṣil (attached personal pronouns) and Munfaṣil (detached personal pronouns).

The Muttaṣil is twelve (in number), and they are:

ضربني [65]                    [He hitme (masc./fem.) ]

ضربَ نا                                   [He hitus (masc./fem. dual/pl.) ]

ضربكَ                                  [He hityou (masc. sing.) ]

 ضربكِ                                 [He hityou (fem. sing.) ]

ضربكما [66]                 [He hityou (masc./fem. dual) ]

ضربكم        [67]                       [He hityou (masc. pl.) ]

ضربكنّ [68]                  [He hityou (fem. pl.) ]

ضربه                                  (He hithim )

ضربها                                  (He hither )

ضربهما                     [He hitthem (masc./fem. dual) ]

ضربهم                     [He hitthem (masc. pl.) ]

ضربهنّ                     [He hitthem (fem. pl.) ]

The Munfaṣil is (also) twelve (in number):

إيّايَ             [me (masc./fem.)]

إيّانا              [us (masc./fem. dual/pl.)]

إيّاكَ              [you (masc. sing.)]

إيّاكِ               [you (fem. sing.)]

إيّاكما                         [you (masc./fem. dual)]

إيّاكمْ              [you (masc. pl.)]

إيّاكنّ              [you (fem. pl.)]

إيّاه                (him)

إيّاها               (her)

إيّاهما                         [them (masc./fem. dual)]

إيّاهمْ              [them (masc. pl.)]

إيّاهنّ [69]                       [them (fem. pl.)]

The Chapter on the MAṢDAR

[70]

The Maṣdar is an Ism that is Manṣūb and comes third in the conjugation of the Fi‘l:

ضرب - يضرِب -ضَرْبا ً                      (hit - hits/will hit -hitting )

It is of two types: Lafđiyy and Ma‘nawiyy.

If its form (Lafđ) agrees with the form of its Fi‘l, then it is Lafđiyy, like:

قتلْتُهقََتْل اً                (I killed hima killing i.e. I killed him definitely)

If it agrees with the meaning (Ma‘nā) of its Fi‘l, then it is Ma‘nawiyy[71] , like:

جلستُقعوداً              (I sata sitting i.e. I sat definitely)

قمتُ وقوفاً                  (I stooda standing i.e. I stood definitely)

and what is that are similar to that.

The Chapter on the Ẓarf ZAMĀN and Ẓarf MAKĀN

The Ẓarf Zamān is an Ism of time that is Manṣūb by implying or assuming the existence of (the preposition) في (“in”)[72] , like:

اليومَ              today/daytime (i.e. from dawn or sunrise till sunset)

الليلةَ                         tonight/nighttime (i.e. from sunset till dawn)

غدوةً             early morning (i.e. from dawn till sunrise)

بكرة              early in the day (i.e. from dawn or sunrise onwards)

سَحَراً                        late night (i.e. the last part of the night before dawn)

غداً               tomorrow

عتمةً            early night (i.e. the first third of the night)

صباحاً                        morning (i.e. from midnight till midday)

مساءً             afternoon-evening (i.e. from midday to midnight)

أبداً               infinite future

أمداً              future

حيناً              time/anytime

and what is similar to that.

The Ẓarf Makān is an Ism of time that is Manṣūb by implying or assuming the existence of (the preposition) في (“in”), like:

أمام             in front/before

خلف                         behind

قدّام              in front

وراء               behind

فوق              above/on top of

تحت             below/beneath

عند              at/with/by

مع                with/together with/in the company of

إزاء               opposite to

حذاء             near/close to

تلقاء             opposite to

ثـَمّ                there

هنا               here

and what is similar to that.

The Chapter on the Ḥāl

The Ḥāl is an Ism that is Manṣūb and specifies or clarifies what is vague as regards states or conditions[73] , like when you say:

جاء زيدٌراكباً                           (Zayd cameriding )

ركبتُ الفرس مُسرَجاً                  (I rode the horsesaddled )

لقيتُ عبد اللهراكباً                   (I met ‘Abdullahwhilst riding )[74]

and what is similar to that.

The Ḥāl does not occur except as an Ism Nakirah and does not occur except after the completion of the Kalām[75] .

Its Ṣāḥib (subject of the state i.e. the one who is in the particular state) does not occur except as an Ism Ma‘rifah[76] .

The Chapter on the TAMYĪZ

[77]

The Tamyīz[78] is an Ism that is Manṣūb and clarifies what is vague as regards essences or entities, like when you say:

تصبّب زيدٌعرقاً                                                (Zayd is pouringsweat i.e. he is perspiring)

تفقأ بكرٌ شحماً                                                (Bakr expandedin fat )

طاب محمدٌنفساً                                              (Muhammad is amicablein spirit )

اشتريْتُ عشرينغلاماً                            (I bought twentyservants )

ملكتُ تسعيننعجةً                                          (I owned ninetyewes )

زيدٌ أكرم منكأباً وأجمل منكوجهاً                      (Zayd is more noble than youfather -wise and more handsome than youface -wise)

It does not occur except as an Ism Nakirah and does not occur except after the completion of the Kalām.

The Chapter on the ISTITHNĀ’

[79]

The Ḥurūf[80] (particles) of alistithnā’ (exception/exclusion) are eight, and they are:

إلاّ                           (except/save/excluding)

غير                            (other than)

سِوى                         (other than)

سُوى                         (other than)

سواء                         (other than)

خلا                          (except)

عدا                           (except)

حاشا                                    (except)

The Mustathnā by means of إلاّ:

is Manṣūb when the Kalām is Tāmm (i.e. the Mustathnā minhu[81] is mentioned in the sentence) and Mūjab (i.e. positive, and not negated by a negative particle), like:

قام القوم إلاّزيداً                      (The people came exceptZayd )

خرج الناس إلاّ عمراً                  (The people left/went out except‘Amr )

and if the Kalām is Manfiyy (negative) and Tāmm, then there are the options of (1) Badal and (2) Naṣb by virtue Istithnā’, like:

ما قام القومُ إلاّزيدٌ وإلاّزيداً                   (The people stood exceptZayd )

and if the Kalām is Nāqiṣ (i.e. the Mustathnā minhu is not mentioned), then it is according to the ‘Awāmil (that precede it), like:

ما قام إلاّزيدٌ                           (No one stood exceptZayd )

ما رأيتُ إلاّ زيداً                                    (I did not see exceptZayd )

ما مررتُ إلاّ بزيدٍ                    (I did not pass except byZayd )

The Mustathnā with  سُوى، سِوى، غير and سواء  is Majrūr only and nothing else.

The Mustathnā with  خلا، عدا and حاشا  has the options of Naṣb and Jarr, like:

قام القوم خلازيداً وزيدٍ ، وعدازيداً وزيدٍ ، وحاشابكرا ً وبكرٍ            (The people stood exceptZayd and exceptBakr )

The Chapter on "لا"

Know that "لا" declines Asmā’ Nakirāt (indefinite nouns) according to Naṣb without a Tanwin when it is directly connected to the Ism Nakirah and "لا" is not repeated, like:

لارجلَ في الدار           (There is absolutely noman in the house)

If it is not directly connected to it (i.e. the Ism Nakirah), then Raf‘ becomes incumbent as well as the repetition of  "لا", like:

لا في الدار رجلٌ ولا امرأةٌ           (There is no man and no woman in the house)

If it (i.e. "لا") is repeated it is permissible for it to be an ‘Āmil (such that it performs the function of "إنّ") or Mulghāh (i.e. such that it loses that function thus becoming null and void).

Therefore, if you wish, you can say[82] :

لارجلَ في الدار ولاامرأةَ            (There is absolutely noman in the house and nowoman )

and if you wish, you can say:

لارجلٌ في الدار ولاامرأةٌ