*إظهار السرار * Unravelling

the Mysteries

ByZaynud-Din Muhammad ibn Bir

Ali al-Birgivi

Translatedby

Amienoellah Abderoef

بسم ال الرحن الرحيم(وبه نستعي)

[Introduction]

All Praise be to Allah and Blessings and Peace be upon Muhammad and his whole Family (including his Companions).

As to what follows:

This is a treatise concerning that which every Mu'rib (i.e. anyone who wishes to be able to syntactically analyse a sentence into its constituent parts) is greatly in need of and which comprises three things: the

,government) العمل and the (governee, word governed) المعمول the ,(governor, governing agent) العامل

governing effect), that is, العراب (declension or declinability). Consequently, it is necessary that it

(i.e. this treatise) be arranged into three chapters.

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Chapter One: العامل (the Governor)

Know first (i.e. before commencing with the actual topic which is the العامل ) that the الكلمة (word) –

which is an utterance coined to denote a single meaning – is of three types:

(1) the الفعل (verb) which is a word that denotes – via its form (الهيئة) according to (Arab) linguistic

convention (وضعا) – one of the three tenses:

• Amongst its special characteristics are: the entry of قد (indeed, maybe, perhaps, about to), the السين (for denoting the near future), سوف (for denoting the distant future), إن (if), لم (did not), لما (did

not yet), the المر لم (Lam signifying command i.e. “Let”) and the النهي ل (La signifying

prohibition).

• Furthermore, the whole of it (i.e. the whole of the class of "الفعل" ) is عامل (governors, governing

agents) as will be discussed.

(2) the السم (noun) which is a word denoting a meaning that is understood and comprehended

independently (of other words) and is not accompanied by any of the three tenses:

• Amongst its special characteristics are: the entry of the التنوين (nunation), the حروف الجر (particles

of Jarr i.e. prepositions), the لم التعريف (the Lam of definiteness) and being a مبتدأ (subject of a

nominal sentence), فاعل (subject of a verbal sentence or doer) or مضاف (annexed noun).

• Furthermore, some of it (i.e. some of the class of "السم" ) is عامل like the اسم الفاعل (active

participle) and some of it is not عامل like أنا (I) أنت (You masculine singular) and الذي (who,

which, that masculine singular).

(3) the الحرف (particle) which is a word denoting a meaning that is not understood and comprehended

independently (of other words) but is instead a tool or instrument (used) for understanding other words.

• Furthermore, some of it (i.e. some of the class of "الحرف" ) is عامل like the حروف الجر and some of

it is not عامل like هل (interrogative particle) قد (indeed, maybe, perhaps, about to).

The العامل is that which necessitates – via a واسطة (mediating agent or medium) – that the ending of a

word exists in a specific mode of declension (العراب). What is meant by the الواسطة (mediating agent or

medium) is مقتضي العراب (that which necessitates and generates the need for العراب ).

(A) In the السماء (nouns), it (i.e. the مقتضي العراب ) constitutes the successive occurrence of different

meanings onto them (i.e. onto these السماء ). These meanings are implicit things which require explicit

signs in order for them (i.e. implicit things) to become known. For example, when we say: "

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be "زيد" necessitates that the ending of "ضرب" then ,(Zayd hit 'Amr's servant) "ضرب زيد غلم عمرو

with a ضمة and غلم with a فتحة via the occurrence of (the meaning of) الفاعلية (being the doer of the

verb) onto "زيد" and (the meaning of) المفعولية (being the object of the verb) for "غلم" due to the

in turn necessitates that the "غلم" being connected to both of them; and ( "ضرب" which is) الفعل

ending of "عمرو" be with a كسرة via the occurrence of (the meaning of) الضافة (annexation) onto it

(i.e. onto "عمرو"), that is, "عمرو" being that to which غلم is related. Thus, the العامل generates and

produces hidden and implicit meanings in the السماء and they (i.e. these meanings) require the erecting

and setting up of (explicit) signs which are العراب (i.e. it is these signs that are العراب ).

(B) In the الفعال, it (i.e. the مقتضي العراب ) takes the form of having a complete resemblance to the

) in form اسم الفاعل resembles the ( المضارع i.e. the) only, for it المضارع which applies to the السم

. (استعمال) and usage (معنى) meaning , (لفظا

As for the first (i.e. form) it is due to it (i.e. the المضارع ) being modeled and patterned like the

الفتحة , الضمة the) الحركات in its (distribution of its) اسم الفاعل and الكسرة ) and السكنات (the

. "يدحرج" and "مدحرج" and , "يضرب" and "ضارب" :like ,( السكون

As for the second (i.e. meaning), it is:

• due to both of them (i.e. both the المضارع and اسم الفاعل ) displaying generality and specificity: The

conveys generality and when prefixed with the (the definite article) اللم when stripped of the السم

definite article becomes specified, like: "ضارب" (one who strikes i.e. a striker) and "الضارب" (the

one who strikes i.e. the striker). Similarly, the المضارع , when stripped of the حرف الستقبال (future tense particle) and the حرف الحال (present tense particle) implies both the الحال (present

tense) and الستقبال (future tense), like: "يضرب" (strikes/will strike) but when they (i.e. these two

types of particles) are prefixed to it (i.e. the المضارع ), it is specific either to the الحال or to the

and ,(does/do not strike) "ما يضرب" and (will strike) "سيضرب" :like , الستقبال

• due to (the meaning of) الحال being understood more quickly (than الستقبال ) from them (i.e. from

both the اسم الفاعل and the المضارع ) when stripped of any (temporal) contextual indicators.

As for the third (i.e. usage) it is:

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• due to each of them (i.e. the اسم الفاعل and the المضارع ) occurring as a صفة (qualifying

adjective) for a نكرة (an indefinite اسم), like: "جاءني رجل ضارب" (A man, striking, came to me), or

and (A man who is hitting is coming to me) "جاءني رجل) يضرب)"

• due to the prefixing of the لم البتداء (Lam of Inception) to them, like: "إن زيدا لضارب" (Indeed,

Zayd is hitting) or "(إن زيدا) ليضرب" (Indeed, Zayd hits).

This resemblance causes the المضارع to be dependent on the السم with respect to that which it (i.e. the

(المضارع of the العراب i.e. the) العراب the reason being that its , العراب is primary in, namely ( السمis not primary (in the الفعل ) . Thus, when we say: "لن يضرب" (will not strike) "لن" necessitates that the

ending of the المضارع be with a فتحة via its resemblance to the السم (i.e. بواسطة المشابهة للسم) .

The العامل is of two types: لفظي (concrete) and معنوي (abstract):

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[The العامل اللفظي ]

(A) The اللفظي is that in which the tongue has a share (i.e. it can be pronounced and uttered), and is of

two types: سماعي (based on transmission from the Arabs) and قياسي (based on a general and extendable

rule or precedent).

[The السماعي ]

The السماعي (based on transmission from the Arabs) is that whose العمل (governing effect) is contingent

on السماع (i.e. what has been heard and transmitted from the classical Arabs) and it is also of two types:

. الفعل governing the عامل and (2) السم governing the عامل (1)

The العامل governing the السم is also of two types: عامل governing اسم واحد (one noun) and عامل governing اسمان (two nouns), that is, the المبتدأ (subject of a nominal sentence) and the الخبر (predicate) in (their) primary state (i.e. before the entry of any and المبتدأ upon them). They (i.e. the عامل

.i.e) الخبر and its السم its – (upon them) العامل furthermore, are called – after the entry of the ,( الخبر

the السم and الخبر of that العامل ).

The العامل governing اسم واحد (one noun) constitutes حروف (particles) which make it مجرور and are

called حروف الجر (Particles of Jarr / Genitive Particles) and حروف الضافة (Particles of Annexation).

They are twenty:

• the الباء is for اللصاق (attachment),

• ,(beginning) البتداء is for "من"

• ,(end) النتهاء is for "إلى"

• ,(surpassing, transcending) المجاوزة and (distance) البعد is for "عن"

• ,(being on top, elevated above) الستعلء is for "على"

• the اللم is for التعليل (causation) and التخصيص (specificity),

• ,(being contained in) الظرف is for "في"

• the الكاف is for التشبيه (likening, equating),

• ,(end, final point) الغاية is for "حتى"

• ,(scarcity) التقليل is for "رب"

• the واو القسم وتاؤه (Waw and Ta' of Oath),

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• ,(exclusion, exception) الستثناء is for "حاشا"

• and are sometimes used as (beginning in the past tense) البتداء في الزمان الماضي are for "مذ" و"منذ"

two nouns,

• and (can be used as) two verbs which is ,(exclusion, exception) الستثناء are for "عدا" and "خل"

mostly (the case),

• -the negation of something due to the existence of something) امتناع شيء لوجود غيره is for "لول"

else) when a ضمير (personal pronoun) is suffixed to it,

• and ,(Interrogative Ma) ما" الستفهامية" when it enters on (causation) التعليل is for "كي"

• .in the dialect of 'Uqayl (hoping) الترجي is for "لعل"

It is necessary that these الحروف have a متعلق (that to which they are necessarily connected or related),

which comprises: (a) a فعل , (b) شبه الفعل (that which resembles the الفعل ), or (c) معنى الفعل (that which

has the meaning of the الفعل ), with the exception of:

♦ the الزائد (redundant or superfluous) of them (i.e. of the حروف الجر ), like كفى بال (Sufficient is

Allah), بحسبك درهم (A dirham is enough for you),

♦ ,(perhaps, maybe) "رب"

♦ ,(except, excluding) "حاشا"

♦ ,(except, excluding) "خل"

♦ ,(except, excluding) "عدا"

♦ and (had it not been, were it not) "لول"

♦ ,(hopefully, perhaps) "لعل"

for they are not connected or related to anything.

Furthermore, the المجرور (noun) governed by the (حرف الجر) الزائد (redundant or superfluous

preposition) and "رب" remains as it was before their entry (i.e. before the entry of the الزائد and "رب"

upon the المجرور ).The المجرور (noun) governed by the حروف الستثناء (particles of exception / exclusion) is like the

" governed by (noun) المجرور and the "إل" the noun excepted or excluded by means of) "المستثنى بـ"إل

الخبر and what comes after it is its (subject of a nominal sentence) مبتدأ is a "لعل" and "لول(predicate), like: "لولك لهلك زيد" (Had it not been for you then Zayd would have been

doomed/destroyed) and "لعل زيد قائم" (Hopefully, Zayd is standing).

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The المجرور (noun) governed by other than these seven is منصوب position-wise (i.e. it is not منصوب by displaying any of the signs of النصب but rather that it only occupies a position or place of النصب ) as:

• a مفعول فيه (Adverb of Time or Place) of its المتعلق if the الجار (preposition = حرف الجر) is "في" or

that which denotes its meaning, like: "صليت في المسجد أو بالمسجد" (I performed prayers in the

mosque),

• or a مفعول له (Object of Reason) if the الجار is a لم (Lam) or that which denotes its meaning, like: "

Why] "كيمه عصيت" and (I gave Zayd a beating for the purpose of disciplining) "ضربت زيدا للتأديب

did you disobey (Allah)?],

• or a مفعول به غير صريح (Indirect or Implicit Object) if the الجار is other than these two (i.e. other than

.(I passed by Zayd) "مررت بزيد" :and whatever denotes their meanings), like اللم and the "في"

Sometimes the المتعلق is مسند (ascribed or attributed) to the الجار والمجرور (i.e. the المتعلق is the

position-wise as the مرفوع such that the latter becomes ( المسند إليه the الجار والمجرور and the المسند

.(Zayd was being passed by) مر بزيد :like ,(Agent of the Doer) نائب الفاعل

It is permissible for the الجار والمجرور other than this (i.e. other than the الجار والمجرور as the

.(By Zayd I passed) "بزيد مررت":like , المتعلق to be placed before its (نائب الفاعل

Sometimes the المتعلق is dropped and if the المحذوف (what has been dropped) is a general فعل (referring to general existence) that is incorporated in the الجار والمجرور then these latter two are called

"زيد [...] في الدار" like ,(has settled المتعلق of the dropped الضمير the adverb in which the) ظرف مستقر

[Zayd (is) in the house], that is, "حصل" ("occurred", "was" , "is"), and if it (i.e. the المتعلق ) is not like

that (i.e. not a فعل عام ) then they (i.e. the الجار والمجرور ) are called ظرف لغو (the adverb that is void of

the الضمير of the المتعلق since the الضمير is still hidden or latent in the المتعلق ), like: "زيد (...) في الدار"

(Zaid …in the house), that is: أكل (ate) and "مررت بزيد" (I passed by Zayd).

Sometimes the الجار is dropped, and it (i.e. the dropping of the الجار ) is of two types: قياسي (based on a

general rule or precedent) and سماعي (based on oral transmission from the Arabs).

The القياسي (pertaining to the dropping of the الجار ) occurs in three places:

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The first is the المفعول فيه because the dropping of "في" from it (i.e. from the المفعول فيه ) is a general rule

if it is:

• a ظرف زمان (adverb of time) whether مبهم (vague) or محدود (defined), like: "سرت حينا" (I traveled

for a while or an indefinite period of time) and "صمت شهرا" (I fasted a month) or

• a ظرف مكان مبهم (vague adverb of place) which is that for which a name has been established by

means of something not included in its المسمى (i.e. designatum, designated meaning), like: the six

directions, and they are:

,(in front) "أمام"

,(in front) "قدام"

,(behind) "خلف"

,(on the right) "يمين"

,(on the left) "يسار"

,(on the left) "شمال"

and (above) "فوق"

,(below, beneath, under) "تحت"

and like:

,(with, at) "عند"

,(with, at) "لدى"

,unvowelled (between, in the center) (Sin) السين with the "وسط"

,(between) "بين"

,(opposite to) "إزاء"

,(near, close to) "حذاء"

,1(opposite to) "تلقاء"

and like: surveyed or measured distances2 such as:

,(parasang or twelve thousand steps) "فرسخ"

1 The meanings designated by these names, i.e. the particular places to which they refer, cannot be given these names unless we

consider the object in relation to which they are used. Thus, the name "أمام" (‘in front of’) cannot be given to a particular place

unless we consider the object in relation to which it is said to be ‘in front of’ otherwise "أمام" has no meaning in real and

concrete terms.2 The meanings designated by these names, i.e. the places to which they refer, cannot be given these names unless we

(somehow) actually measure the places to which they are being applied. Thus, the name "ميل" (mile) cannot be given to a

particular place unless we (somehow) measure that place to be a mile, otherwise "ميل" remains abstract and has no meaning in

real and concrete terms.

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,(mile or four thousand steps) "ميل"

,(forty-eight thousand steps ) "بريد"

with the exception of:

,(by the side, next to) جانبا

,(in the direction of, towards) "جهة"

,(facing) "وجها"

,(in the middle or center) فتحة vowelled with a (Sin) السين with the "وسطا"

,(outside the house) "خارج الدار"

,(inside the house) "داخل الدار"

(in the heart of the house, inside the house) "جوف البيت"

and every اسم مكان (Noun of Place) which does not have the meaning of الستقرار (settling or lasting),

like:

and (the place of killing) "المقتل"

,(the place of striking) "المضرب"

and likewise if it (i.e. the اسم المكان ) does have its meaning (i.e. the meaning of الستقرار) but its

:does not have its meaning, like (or that which resembles it الفعل i.e. the) المتعلق

and (place of standing) "مقام"

,(place of being) "مكان"

then these exceptions (i.e. from "جانبا" up to "مكان" ) do not permit that "في" be dropped from them.

Thus, it is not permissible to say: "أكلت جانب الدار أو مضرب زيد أو مقامه" (I ate by the side of the

house, or the place where Zayd was struck, or the place where he stood) but rather: "(

. "أكلت).في جانب الدار أو في مضرب زيد أو في مقامه

As for when the العامل (governing agent) of the last division (i.e. the اسم المكان which has the

meaning of الستقرار ) has (itself) the meaning of الستقرار , then it is permissible to drop "في" , like:

.(I sat in his place) "قعدت مكانه" and (I stood in his place of standing) "قمت مقامه"

If (on the other hand) it (i.e. the المفعول فيه ) is a ظرف مكان محدود (Defined Adverb of Place) which

is that for which a name has been established by means of something included in its المسمى (i.e.

designatum, designated meaning), like: دار (house), then it is not permissible to drop "في" and hence it

is not permissible to say: "صليت دارا" (I prayed a house), but "...في دار" (in a house) instead, except

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that which occurs after: "دخل" (entered), "نزل" (resided) and "سكن" (stayed, lived), like: "دخلت الدار"

(I entered the house), "نزلت الخان" (I resided in the hotel) and "سكنت البلد" (I stayed or lived in the

country/city).

The second (case in which the الجار is dropped as a rule) is the المفعول له (Object of Reason) when it is an

action belonging to the (same) doer or agent of the action that is motivated and with which it co-exists in

time, like: "3 "ضربت زيدا تأديبا له (I hit Zayd in order to discipline him), as opposed to: "أكرمتك لكرامك"

4(I honoured you because of you honouring me) and "جئت اليوم لوعدي أمسي" (I came today because of me

having promised yesterday).

In these two places (i.e. the المفعول فيه and the المفعول له ), when the الجار is dropped, the المجرور becomes (a) منصوب if it (i.e. the المجرور ) is not the نائب الفاعل and (b) مرفوع if it is its نائب الفاعل , by unanimous agreement5.

The third (case in which the الجار is dropped as a rule) is أن and أن since the الجار is dropped from them

as a rule, like: the Statement of the Most High: ﴿عبس وتولى أن جاءه العمى﴾ [He frowned and turned

away (because) the blind man came to him], that is, "لأن جاءه العمى" (because the blind man came to

him) [and like the Statement of the Most High: ﴿وأن المساجد ل فل تدعو مع ال أحدا﴾ [and (because) the

mosques belong to Allah, so do not call upon anyone with Him], that is, "ولأن المساجد ل" (because the

mosques belong to Allah)].

The السماعي (pertaining to the dropping of the الجار ) comprises that which is besides these three (i.e.

besides the المفعول فيه , the المفعول له and "أن" and "أن" ) as regards that which has been heard and orally

transmitted from the Arabs only to be preserved and not to be generalised (to include instances not heard and orally transmitted from the Arabs).

Furthermore, the rule – after dropping ( في ) in other than the first two cases (i.e. other than the المفعول فيه and the المفعول له ) – is that you connect and join the الفعل to the المجرور and thus making explicit the

3 Thus, in this example it is allowed for the الجار to be dropped since "تأديبا" is an action which belongs to the same doer or

agent of the action that is motivated, namely, the action denoted by the verb "ضرب" and with which it also co-exists in time.

4 In this example it is not allowed for the الجار to be dropped from "لكرامك" since the action denoted by "إكرامك" does not

belong to the same doer or agent of the action that is motivated, namely, the action denoted by the verb "أكرمت" .5 This is merely a hypothetical case since the المفعول له cannot become مرفوع as the نائب الفاعل because it is common

knowledge that only one of four things can take the place of the الفاعل after it has been dropped, and the المفعول له is not of the

four.

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and in the المفعول due to being the النصب which is in the case of ,(positional declension) العراب المحلي

case of الرفع due to being the نائب الفاعل . This is called: حذف وإيصال (dropping and joining i.e.

dropping the الجار and joining the الفعل directly to the 6(المجرور, like the statement of the Most High:

and like their ,(from his people) "من قومه" :that is ,[Moses chose (from) his people] ﴾واختار موسى قومه﴿

statement: "مال مشترك" (shared money or wealth) and ظرف مستقر (a settled-in adverb), that is: "

an adverb settled in i.e. an adverb in) ظرف مستقر فيه and (money or wealth shared in) "مال مشترك فيه

which the الضمير settled). Sometimes it (the المجرور) remains مجرور (i.e. it does not become منصوب or

ال" :joined directly to it) as a deviation (from the rule), like الفعل is dropped and the الجار after the مرفوع.(!By Allah) وال :that is ,[Allah! I will do (it) (By)] "لفعلن

It is not permissible for الجاران (two prepositions) that have one meaning (i.e. the same meaning) to be

related or linked to one فعل without العطف (conjunction). Therefore it is not permissible to say: "

,(I hit Friday, Saturday) "ضربت يوم الجمعة يوم السبت" and (I passed by Zayd, by 'Amr) "مررت بزيد بعمرو

as opposed to: ضربت يوم الجمعة أمام المير"" (I hit Friday in front of the Commander) and أكلت من ثمره .(I ate from his fruits, from his apples) ""من تفاحه

6 To illustrate this in simple terms, consider the following examples: ﴿واختار موسى من قومه﴾ , "هذا مال يشترك فيه الناس" and

. "هذا ظرف يستقر فيه الضمير"

In the case of ﴿واختار موسى من قومه﴾ "قوم" is منصوب محل (i.e. منصوب position-wise only) as the المفعول به غير الصريح . After the الجار – which is "من" – is dropped, the verb "اختار" is directly connected to "قوم" with the latter becoming

.at its ending فتحة as a result and is vowelled with a (form-wise منصوب .i.e) منصوب لفظا

In the case of "هذا مال يشترك فيه الناس" , the noun "الناس" is the الفاعل and the الضمير in "فيه" the المفعول به غير الصريح . The

"يشترك" The verb . الفاعل fills the vacuum left by the "فيه" which is الجار والمجرور is dropped and the "الناس" which is الفاعل

is subsequently changed to the المجهول to indicate that the الفاعل has been dropped becoming "يشترك" . Thus, the position of

the الضمير in "فيه" is now that of a "نائب فاعل with the الضمير itself being مرفوع محل . We now replace the verb "يشترك"

with its nominal equivalent and counterpart, namely "مشترك" which is an اسم مفعول that performs the same function as the

verb. After dropping the الجار in "فيه" the اسم المفعول which is "مشترك" is directly connected to the الضمير with the latter

becoming hidden and latent in it as the نائب الفاعل . The final result is "هذا مال مشترك" . This explanation is also applicable to

"هذا مال مشترك" Note that construction] . "هذا ظرف مستقر" which in the final analysis becomes "هذا ظرف يستقر فيه الضمير"

– in reality – only extends as far back as "هذا مال مشترك فيه" , however, I have thought it more informative and beneficial to

suggest the original form as "هذا مال يشترك فيه الناس" and to work step-by-step from this form to its final form which is "

.[ "هذا مال مشترك

12

The العامل governing اسمان (two nouns) comprises two groups: a group whose المنصوب is before its

.( المنصوب is before its المرفوع i.e. its) and a group which is the opposite المرفوع

The first group constitutes eight أحرف (particles), six of them are called: حروف مشبهة بالفعل (particles

that are likened to the verb) because (like verbs):

• they consist of three or more letters,

• their endings are vowelled with a فتحة and

• the meaning of the الفعل is present in each one of them: "إن" and "أن" are for التحقيق (definitiveness

and certainty), كأن is for التشبيه (likening, equating), لكن is for الستدراك (dispelling an erroneous

conclusion / inference), ليت is for التمني (wishing) and لعل is for الترجي (hoping).

Moreover, their المعمول (i.e. the المعمول of these الحروف ) does not precede them, and they enjoy

.for it does not occur at the beginning at all "أن" except (being at the beginning of speech) صدر الكلم

Sometimes "ما" is suffixed to them (i.e. to these الحروف ) with the result that they are rendered void of

Zayd was) "إنما ضرب زيد" :like ,(verbs) الفعال and they are then able to enter on (governing effect) العمل

the one beaten i.e Zayd was the only one beaten).

In addition, "إن" does not change the meaning of the الجملة (sentence), but "أن" together with its الجملة (sentence) has the ruling and status of a مصدر (infinitive, verbal noun) and for this reason it is necessary to

vowel (the الهمزة ) with the الكسرة when occupying the place of الجمل (sentences, clauses) and with the

.7(single word) المفرد when occupying the place of the الفتحة

Hence, it (i.e. its الهمزة ) is vowelled with the الكسرة (in the following cases):

7 To say "أن زيدا ناجح" for example is the same as saying "نجاح زيد" so much so that the two types of structures are virtually

interchangeable in speech i.e. the one is able to replace the other. Compare the following:

"بلغني أن زيدا ناجح" and "بلغني نجاح زيد""أرجو أن زيدا ناجح" and "أرجو نجاح زيد""فرحت بأن زيدا ناجح" and "فرحت بنجاح زيدThus, wherever "أن زيدا ناجح" occurs in the sentence, it is possible to paraphrase it as "نجاح زيد" . In fact, it is necessary to

paraphrase "أن زيدا ناجح" as such if we are to account for the existence of الفاعل , المفعول به , المجرور بحرف الجر , etc. in speech as the previously examples clearly show. Thus, if "أن زيدا ناجح" in the sentence "بلغني أن زيدا ناجح" is not

paraphrased as "نجاح زيد" then the verb "بلغ" would be without a فاعل . Likewise, the verb "أرجو" in "أرجو أن زيدا ناجح"

would be without a مفعول به and the preposition which is the الباء would not be governing an اسم as is characteristic of

prepositions.

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• at the beginning or inception (البتداء), like: "إن زيدا قائم" (Indeed, Zayd is standing),

• in the جواب القسم (clause constituting the complement to the Oath), like: "وال، إن زيدا قائم" (By

Allah! Zayd is standing),

• in the الصلة (relative clause), like the statement of the Most High: ﴿ And We gave him so much treasure that the keys thereof) ﴾وآتيناه من الكنوز ما إن مفاتيحه لتنوء بالعصبة

would indeed have weighed down a troop of mighty men),

• in the الخبر (predicate) of an اسم عين (concrete noun), like: "زيد إنه قائم" (Zayd, indeed, he is

standing),

• in a جملة (sentence or clause) whose الخبر (predicate) is prefixed with the اللم البتدائية (the Lam of

Inception), like: "علمت إن زيدا لقائم" (I knew truly Zayd is standing),

• after القول (in general, which comprises the infinitive – القول – and all its derivatives) that is void of

(the meaning of) الظن (supposing, reckoning, thinking, in which case it forms part of the أفعال القلوب ), like: "قل إن ال – تعالى – واحد" (Say! Indeed, Allah – the Most High – is One),

• after "حتى" البتدائية ("حتى" used as a particle of inception), like: "أتقول ذلك حتى إن زيدا يقوله" (Are

you saying that for even Zayd , indeed, is saying it),

• after the حروف التصديق (Particles of Verification and Affirmation), like: "نعم، إن زيدا قائم" (Yes,

indeed, Zayd is standing),

• after the حروف الفتتاح (Particles of Opening), like: "أل إن زيدا قائم" (Alas, indeed, Zayd is standing),

and

• after the واو الحال (Waw introducing the State or Condition of the الفاعل or المفعول به), like the

statement of the Most High: ﴿(كما أخرجك ربك من بيتك بالحق) وإن فريقا من المؤمنين لكارهون﴾ [{In

the same way your Lord caused you (O Muhammad) to go forth from your home with the Truth,} while a group of the Believers were certainly averse (to the idea)].

It is vowelled with the الفتحة (in the following cases):

• as a فاعلة (doer), like: "بلغني أنك قائم" (It reached me that you are standing),

• as a مفعولة (direct object), like: "علمت أن زيدا قائم" (I knew that Zayd is standing),

• as a مبتدأة (subject), like: "عندي أنك قائم" (I have it that you are standing),

• as a مضاف إليها (that to which the المضاف is annexed), like: "اجلس حيث أن زيدا جالس" (Sit where

Zayd is sitting),

• after لو (if, if it was) because it is a فاعل , like: "لو أنك قائم لكان كذا" (If it was that you were standing

then it would have been like this), that is: لو ثبت قيامك (If your standing was the case)

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• after لول (was/were it not, if it was not) because it (i.e. the المصدر المؤول ) is مبتدأ , like: "

:that is ,(If it was not that you were going then it would have been like this) "لول أنك ذاهب لكان كذا

(If your going was not the case) "لول ذهابك موجود"

• after "ما" المصدرية التوقيتية (the infinitival and temporal "ما" ) because it is a فاعل due to the specificity

of "ما" المصدرية to the الفعل , like: "اجلس ما أن زيدا قائم" (Sit as long as Zayd is standing), that is:

the duration of the establishment of) "مدة ثبوت قيام زيد" which has the meaning of "ما ثبت أن زيدا قائم"

Zayd's standing)

• after the حروف الجر , like: "عجبت من أنك قائم" (I was surprised at the fact that you were standing)

[that is: "عجبت من قيامك" (I was surprised at your standing)]

• after "حتى" العاطفة للمفرد ("حتى" that is a conjunctive particle to single words), like: "

حتى صلحك :that is] (I know your affairs even that you are righteous) "عرفت أمورك حتى أنك صالح(even your righteousness)

• after مذ and منذ , like: "ما رأيته مذ أنك قائم" (I have not seen him since you were standing) [that is: "

[(since your standing) "مذ قيامك

Where both implications are possible both options are permissible (vowelling the الهمزة of "إن" with the

the Fa’ of Reward or) فاء الجزاء like that which occurs after the (الفتحة or vowelling it with the الكسرة

Consequence), like: "من يكرمني فإني أكرمه" (Whosoever honours me then most certainly I will honour

him). If it is vowelled with the الكسرة then the meaning is: ...فأنا أكرمه (then I will honour him) and if it is

vowelled with the الفتحة then the meaning is: "فإكرامي إياه ثابت" (my honouring of him is affirmed or

established).

The المكسورة (i.e. "إن" whose الهمزة is vowelled with the الكسرة ) is sometimes contracted or lightened

(i.e. it transformed from having the double النون to having the single النون ) and it becomes necessary for

the اللم to be attached to its الخبر . It is permissible that it then be void of any governing effect and enter

on one of the أفعال المبتدإ والخبر (verbs governing the المبتدأ and الخبر which comprise "كان" , "كاد" and "

وإن﴿ and ﴾وإن كانت لكبيرة﴿ :and their sisters), like the Statement of the Most High "ظن whose "إن" .i.e) المفتوحة The .(And we think you to be most certainly of the liars) ﴾نظنك لمن الكاذبين

is sometimes contracted or lightened and then exercises its governing ( الفتحة is vowelled with the الهمزة

effect on a ضمير شأن (personal pronoun meaning "matter", "issue" or "fact") that is implied and it is

necessary that it be preceded by one of the أفعال التحقيق (verbs indicating definitiveness and certainty),

like: "علمت أن زيد قائم" (I knew that Zayd was standing). It enters on the الفعل in general and in the case

15

of the الفعل المتصرف (flexible verb i.e. not restricted to any one of the three states of the الفعل only or it

lacks a مصدر) which is not a شرط (condition) or a دعاء (supplication) it necessitates the accompaniment

of:

• a حرف نفي (particle of negation), like: "علمت أن ل تقوم" (I knew that you do not stand), or

• the السين , like the Statement of the Most High: ﴿علم أن سيكون﴾ , or

• .(I knew that you might stand) "علمت أن قد تقوم" :like ,"قد" or "سوف"

If it (i.e. the الفعل on which contracted "أن" enters) is غير متصرف (inflexible by occurring in only one of

the three states of the الفعل or it lacks a مصدر ) or it is a شرط (condition) or دعاء (supplication) then it

does not require any of these الحروف , like the statements of the Most High: ﴿, ﴾وأن عسى أن يكون . ﴾والخامسة أن غضب ال عليها﴿ and ﴾﴿تبينت الجن أن لو كانوا يعلمون according to what is ( العمل in terms of) is (also) contracted or lightened and rendered inoperative "كأن"

most eloquent (among the Arabic dialects), like:

كأن ثدياه حقان (وصدر مشرق النحر)

(Perhaps a bust radiant in neck) as if its breasts were two round ivory caskets.

ما جاءني زيد" :is (also) contracted in which case it is necessary that it be rendered inoperative, like "لكن" .It is also permissible in this case for them (i.e .(Zayd did not come but ‘Amr is present) "ولكن عمرو حاضر

Zayd did not) "ما قام ولكن قعد" and (As if Zayd sat) "كأن قام" :like الفعل operate on the ( لكن and كأن

stand but sat (instead).

The seventh (of those which comprise the العامل that operates on two nouns such that the المنصوب precedes the المرفوع ) is "إل" in the case of the المستثنى المنقطع (the detached object of exception or

exclusion) which is that which is not excluded from a multitude (of objects) because of "إل" having the

meaning of "لكن" and thus a خبر is assumed for it, like: "جاءني القوم إل حمارا" [The people came to me

but a donkey (did not come)] i.e. "لكن حمارا لم يجئ" (…but a donkey did not come).

The eighth is "ل" النافية للجنس (the "ل" which negates the whole genus or class). The requirement for it

being operative and exercising government is that its السم must be a نكرة (noun) which is مضافة or

(which is) that which resembles one (i.e. resembles a نكرة مضافة ) and is not detached from "ل" like:

.(there is absolutely no servant of a man sitting with us) "ل غلم رجل جالس عندنا"

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The second group (which constitutes the العامل that operates on two nouns such that the المرفوع precedes

the المنصوب ) comprises حرفان (two particles): "ما" and "ل" which are likened to "ليس" in that they

denote النفي (negation) and enter on a مبتدأ and a خبر . The requirement for them being operative and

exercising government is that there be no separation between them and their السم by means of "إن" or

their الخبر or anything-else (for that matter) and that the النفي not be rendered null and void by means of "

in addition to them (i.e. two aforementioned requirements) "ل" It is further required in the case of . "إل

that its السم be نكرة like: "ما زيد قائما ول رجل حاضرا" (Zayd is not standing and a man is not present). If

one of the requirements is not found then they are not operative and do not exercise government like: "ما Zayd is only) ما زيد إل قائم and (Zayd is not standing) ما قائم زيد ,(Zayd is not standing) "إن زيد قائم

standing or Zayd does not except stand). Moreover, their المعمول does not precede them.

The العامل governing the الفعل المضارع is of two types: ناصب (i.e. that which performs the function of

أحرف comprises four الناصب The .( الجزم i.e. that which performs the function of) جازم and ( النصب(particles):

to be paraphrased and interpreted as a الفعل which causes itself together with the "أن" .i.e) أن" المصدرية" -

,( مصدر,(denoting reinforced and emphatic negation in the future "لن" للنفي المؤكد في الستقبال ("لن" -

denoting causation) and "كي" السببية ("كي" -

" .The requirement for it (i.e .(denoting a condition and the result of it "إذن" .i.e) إذن" للشرط والجزاء" -

must be in the future (i.e. denote the الفعل being operative and exercising government is that its ( "إذن

future tense and not the present) and not be dependent on what is before it. Thus, if it (i.e. the

is not ( "إذن" .i.e) or it is dependent on what is before it then it الحال is used to mean the ( الفعل المضارع

operative and does not exercise any governing effect, like: "إذن أظنك كاذبا" (in that case I think you are

lying) in response to someone who said: "قلت هذا القول" [I said (made) this statement] and: "أنا .(I came to you) "جئتك" :in response to someone who said (I will – in that case – honour you) 8"إذن أكرمك

It is permissible in the case of "أن" specifically to be hidden and concealed such that the المضارع becomes

.(Visit me and I will honour you) "زرني فأكرمك" :through it, like منصوب

The الجازم comprises fifteen words:

(a) among them حروف which cause one فعل to be مجزوم and they are:

8 Here "أكرم" is dependent on what is before it, namely, "أنا" by serving as its الخبر .

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,for the negation of the past "لم" , "لما" -

- the لم المر (Lam of Command) and the "ل" النهي (La of Prohibition) (both of which are) for الطلب (request), and

(b) among them eleven (words) which cause two فعلن to be مجزومان if they are مضارعان . They are called

the كلم المجازاة (words denoting reciprocation i.e. condition and consequence), and they are:

i.e. without indicating] (consequence) الجزاء and (condition) الشرط for (merely indicating) the (if) "إن" -

a place, time, object or person in addition]

,(place i.e. wherever) المكان for (indicating) "حيثما" , أين" , "أنى" -

,(time i.e. whenever) الزمان for (indicating) "إذما" , إذاما" , "متى" -

,(whatever) "مهما" -

,(whatever) "ما" -

and (whoever) "من" -

.(whichever) "أي" -

It is allowed for "إن" – specifically – to be hidden and for the المضارع to become مجزوم through it, like: "

.[Visit me (and if you visit me) I will honour you] "زرني (وإن تزرني) أكرمك

[العامل القياسي]

The العامل القياسي is that for whose العمل it is possible to state a general rule the subject (الموضوع) of

which is unlimited (i.e. the subject of the universal proposition is not limited so as to be a closed class)

and the fact that its form and pattern might be سماعي does not affect or harm it (in any way), for example:

. (عوامل) It comprises nine .( مرفوع to be الفاعل causes the صفة مشبهة every) "كل صفة مشبهة ترفع الفاعل"

[الفعل]

The first (of the العامل القياسي ) is the الفعل . Every فعل causes الرفع and النصب of many معمولت . It is

permissible for its المنصوب to precede it. It is of two types: لزم (intransitive) and متعد (transitive). The

is that whose understanding is complete without (the mentioning of) that onto which the action اللزم

occurs, like "قعد زيد" (Zayd sat). It does not cause the المفعول به (in the implicit and indirect sense) to be

.( المفعول به غير الصريح is called المفعول به in which case the) حرف الجر other than with the منصوب

18

Among it (i.e. the class of الفعل اللزم ) are the أفعال المدح والذم (i.e. verbs denoting praise and blame) and

they are "نعم" for praise and "بئس" for blame. The condition for them (i.e. for these أفعال المدح والذم ) is

that the الفاعل should be (either):

or ( "أل" definite or determinate by means of) معرف باللم -

or ,( المعرف باللم annexed to it i.e. annexed to the) مضاف إليه -

- a مضمر مميز بنكرة (personal pronoun specified by means of an indefinite noun).

The المخصوص (the السم singled out for praise or blame) is mentioned thereafter being in agreement and

concordance with the الفاعل (in number and gender) and constitutes a مبتدأ and that which is before it

(constitutes) its الخبر , like: "نعم الرجل زيد" (What an excellent man is Zayd!), "نعم غلما الرجل الزيدان"

(What excellent servants of the man are the two Zayds!) and "نعم (هو) رجل زيد" (How excellent is he as a

man, namely, Zayd). The المخصوص is sometimes dropped if it is known. It also sometimes precedes the

.(!The Zayds, what excellent men) "الزيدون نعم الرجال" :like , الفعل

which is الفاعل and it (i.e. the "ذا" is الفاعل is used for praise and its "حبذا" and , "بئس" is similar to "ساء"

is mentioned after it and its المخصوص does not change (in terms of number and gender). The ( "ذا"

How excellent is this] "حبذا زيد" :like , "نعم" of المخصوص of the العراب is the same as the العراب

(person), that is, Zayd!].

The المتعدي is that whose understanding is not complete other than through (the mentioning of) that onto

which the action occurs or falls. It comprises three categories:

The first (of the المتعدي ) is متعد (transitive) to one مفعول (به) , like: "ضرب زيد عمرا" (Zayd hit ‘Amr) and

it is permissible for its المفعول to be dropped with or without a قرينة (contextual indicator).

The second (of the المتعدي ) is متعد (transitive) to two مفعولن , and comprises three groups:

• The first group is that whose second المفعول is different from the first, like: "أعطيت زيدا درهما" (I

gave Zayd a dirham). It is permissible for both of them or just one of them to be dropped with or

without a قرينة .

• The second group constitutes the أفعال القلوب (mental acts or verbs of the heart or mind) which are

on منصوبان causing them to become الخبر and المبتدأ denoting a mental act and operate on the أفعال

19

the basis of المفعولية (being the المفعول به ), like: , علمت , رأيت , وجدت , زعمت , ظننت , خلت flexible i.e. it does not exist in the) متصرف not being "احسب" with the meaning of هب and حسبت

together or just one of المفعولن forms). It is not permissible to drop their two المضارع and الماضي

them without a قرينة . With a قرينة , however, it is common to drop both of them (like "ظننت" in

response to "هل ظننت زيدا كريما؟") and rare to only drop one of them (like "ظننت زيدا" in response

to "من ظننت كريما؟" ). Amongst their special characteristics is the permissibility of اللغاء (i.e.

nullifying the العمل of an عامل both in terms of اللفظ and المحل ) and العمال when they are

positioned centrally between the المعمولن , like: "زيد – علمت – منطلق" (Zayd – I knew – went) or

finally, like: زيد منطلق علمت (Zayd is going – I knew). Amongst them (i.e. these special

characteristics) is the permissibility of their الفاعل and المفعول being two ضميران متصلن (attached

personal pronouns) unified in meaning (i.e. unified in person), like: "علمتني قائما" (I knew myself to

be standing). "عدم" and "فقد" (even though not being from the أفعال القلوب ) are construed and

modeled – in terms of this permissibility – on (the meaning of) "وجد" (due to being opposite in

meaning). Amongst them (i.e. these special characteristics) is the permissibility of "أن" entering and

operating on their two المفعولن , like: "علمت أن زيدا قائم" (I knew that Zayd stood). As for التعليق by means of كلمة الستفهام (question word), النفي (negation), the لم البتداء أو القسم (Lam of

inception or oath), or "إن" المكسورة (i.e. "إن" whose الهمزة is vowelled with a كسرة ) when the لم in terms of form not العمل that is: the necessary nullification of , الخبر enters on to its البتداء

meaning, it (i.e. التعليق ) encompasses (a) these الفعال , like: "علمت أزيد عندك أم عمرو" (I knew: Is

Zayd with you or ‘Amr), "رأيت ما زيد منطلق" (I regarded Zayd as not going), "وجدت لزيد منطلق"

(I found Zayd indeed to be going), (b) every فعل قلبي other than them, like: "شككت" , "نسيت" and

which , "سألت" and "امتحنت" :through which knowledge is sought, like فعل and (c) every , "تبينت"

includes the أفعال الحواس الخمس (verbs of the five senses), like: ", "لمست" , "أبصرت" , "سمعت . "ذقت" and ""شممت

• The third group constitutes أفعال which are affiliated to the أفعال القلوب in respect of operating on

the المبتدأ and الخبر and the impermissibility of them being both dropped or just one being dropped

without a قرينة and the rarity of dropping one of them with it (i.e. with the القرينة ), like: ", "صير . "اتخذ" and ""جعل" , "ترك

20

The third (of the المتعدي ) is متعد to three مفاعيل , like: "أعلم" and "أرى" . These (الفعال) , their first

and the last two are like "أعطيت" belonging to the category of المفعولن is like the first of the two المفعول

the two المفعولن belonging to category of "علمت" , like: "أعلم زيد عمرا بكرا فاضل" (Zayd informed ‘Amr

that Bakr is good).

Thereafter, know that every فعل should have a مرفوع . If through it (through the المرفوع ) the كلم (i.e.

sentence) is complete and does not require anything-else (other than the المرفوع ) it is called فعل تام and

its المرفوع (is called) فاعل , and its المنصوب – if it is متعد – (is called) مفعول like the previous الفعال . If it (i.e. the الفعل ) requires a معمول منصوب it is called فعل ناقص and its المرفوع (is called) its السم and its

. خبر and مبتدأ and it does not enter and operate on except what is in origin a , الخبر its (is called) المنصوبIt (i.e. the الفعل التام ) comprises two groups:

• The first group is that which does not denote the meaning of المقاربة (being on the verge, almost)

which is the common and first meaning (that comes to mind) when using the الفعل الناقص in the

unrestricted and unqualified sense, like:

, "كان" , "صار"

and likewise "آل" , "رجع" , "حال" , "استحال" , "تحول" , "ارتد" , "جاء" , "قعد" if they

have the meaning of "صار" , (as well as)

, "أصبح" , "أمسى" , "أضحى" , "ظل" , "بات"

, "آض" , "عاد" , "غدا" , "راح"

"ما زال" , "ما فتئ" (with the التاء vowelled with a فتحة or a , "كسرة ) , "ما برح" , "ما أفتأ (as well as) , "ما زال" all of which mean , ""ما ونى" , "ما رام

. ليس and (finally) ما دام The الفعل التام might incorporate the meaning of "صار" becoming ناقص , like: "تم التسعة بهذا عشرة"

(Nine becomes, with this, ten), that is, it becomes a complete and full ten, and "كمل زيد عالما"

(Zayd became a scholar), that is, he became a complete scholar), etcetera. It is permissible for their

" :at the beginning, like "ما" to precede them except that which has ( الخبر plural of) الخبار

However, should it be . "إن" is replaced with the negative "ما" and likewise if "قائما ما زال زيد

replaced with "لم" and "لن" then it is permissible (for their الخبار to precede them), like: "قائما لم . "يزل زيد

21

• The second group is that which denotes the meaning of القرب (proximity, almost, on the verge of)

and is called أفعال المقاربة and their الخبار do not exist except as a فعل مضارع , like:

"عسى زيد أن يخرج" :like , "أن" often with فعل مضارع is a الخبر and its : عسى

(Hopefully, Zayd will come out or leave). It (i.e. عسى ) might even be تامة (complete in

that it does not require a خبر ) with "أن" accompanied by the المضارع , like: "عسى أن , "يخرج زيد

Zayd is on) "كاد زيد يخرج" :like , "أن" without مضارع is mostly a الخبر and its : كاد

the verge of going out or leaving) and sometimes it is with "أن" ,

مضارع is mostly a الخبر in its two modes (i.e. its "كاد" and it is similar to : كربwithout "أن" , and occasionally with "أن" ),

constitute a الخبار and their : , علق and هلهل , طفق , أخذ , أنشأ , أقبل , هب , جعل

"أن" without فعل مضارع

. "كاد" and "عسى" and it is used similarly to أوشك

It is not permissible for the الخبار of the أفعال المقاربة to precede them (i.e. the أفعال المقاربة ).

[اسم الفاعل]

The second (of the العامل القياسي ) is the اسم الفاعل (active participle). It performs the العمل of its

. الفعل المعلوم

[اسم المفعول]

The third (of the العامل القياسي ) is the اسم المفعول (passive participle). It performs the العمل of its

. الفعل المجهول

The requirement or condition for them operating on the detached الفاعل (as apposed to the الفاعل المستتر ) and المفعول is that they not be مصغران (diminutive), like: ضويرب (a small hitting person) and مضيرب (a small person who is being hit), nor موصوفان (qualified or described), like: "جاءني ضارب شديد"

(A severe hitting person came to me). However, if they are qualified or described after having executed

their العمل then it (i.e. the fact that they are being qualified or described) does not affect and harm their

previous العمل , like: "جاءني رجل ضارب غلمه شديد" (A severe hitting man, hitting his servant, came to

me).

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Thereafter, should they be prefixed with the اللم (i.e. the "أل" which resembles the definite article in form

but is actually an اسم موصول ) then nothing-else apart from what was mentioned (previously) is stipulated

for their العمل , like: "الضارب غلمه عمرا أمس عندنا" (The one whose servant hit ‘Amr yesterday is with

us). However, should they be stripped of it (i.e. of "أل" ) then it is stipulated (in addition) that they be

dependent on a مبتدأ , or موصوف , or ذو حال (i.e. صاحب حال ) , like: "جاءني زيد راكبا غلمه" (Zayd came

to me while his servant was riding), or الستفهام (interrogation) like: "أقائم الزيدان" (Are the two Zayds

standing), or النفي (negation) like: "ما قائم الزيدان" (The two Zayds are not standing). Moreover, it is

required in order for them to perform النصب of the المفعول به that they denote the الحال (present tense) or

.(future tense) الستقبال

Their المثنى and الجمع forms are like their المفرد form (with respect to the conditions stipulated for the

latter). Similar to this (i.e. the اسم الفاعل in regard to its العمل and the conditions stipulated for it) are the

three patterns of the مبالغة اسم الفاعل (intensive form of the active participle), like: فعال , فعول and مفعال . The meaning of the الحال and الستقبال is not stipulated for these three. However, it is not stipulated for

the العمل of these (latter) three that the meaning of الحال and الستقبال be denoted.

[الصفة المشبهة]

The fourth (of the العامل القياسي ) is the الصفة المشبهة (the descriptive adjective likened to the اسم الفاعل ). It performs the العمل of its الفعل with the same conditions considered in the اسم الفاعل except for the

meaning of الحال and الستقبال since it is not stipulated as a condition for its العمل , like: "زيد حسن وجهه"

(Zayd has a handsome face).

[اسم التفضيل]

The fifth (of the العامل القياسي ) is the اسم التفضيل (the noun of comparison ). It does not cause النصب of

the المفعول به according to general agreement (among the Arabic grammarians) and it does not cause الرفع of the الفاعل الظاهر (i.e. the الفاعل as a substantive noun) except when it is made to have the meaning of

the الفعل .

This is when it (i.e. the اسم التفضيل ) is:

23

a وصف (i.e. descriptive noun like "أحسن" in the example below) which is negated (منفي) and which

qualifies (in meaning) the المتعلق (i.e. noun belonging) to the ما جرى عليه (i.e. the noun to which the اسم is grammatically "أحسن" to which "رجل" belonging to "الكحل" is grammatically ascribed like التفضيل

ascribed as the النعت ) whilst at the same time it (i.e. the متعلق ما جرى عليه which is "الكحل" ) – with

respect to it belonging (to "رجل" ) – is given preference over itself with respect to (it being in) something-

else (like "زيد" in the example below) and

like:

" في عين زيد الكحل منه في عينهما رأيت رجل أحسن "

(I have not seen a man in whose eye the Kohl is more beautiful than in Zayd’s eye)

[Here "أحسن" is a descriptive noun qualifying (in meaning) the noun "الكحل" which belongs to "رجل"

which, in turn, is the السم to which "أحسن" is grammatically ascribed as a نعت . At the same time "

" is given preference over itself with respect to it being in – "رجل" with respect to it belonging to –"الكحل

.[before the whole sentence is negated "زيد

Furthermore, it (i.e. the اسم التفضيل ) exercises العمل on (معمولت) other than these two (i.e. other than the

.(.etc , الفاعل المستتر , المفعول فيه , المفعول المطلق , المفعول له such as the المفعول به and الفاعل الظاهر

[المصدر]

The sixth (of the العامل القياسي ) is the المصدر (infinitive, verbal noun). The condition for it exercising

موصوف nor ( "ضريب" diminutive like) مصغر is for it not to be المفعول به and the الفاعل on the العمل(qualified by a descriptive noun like "أعجبني الضرب الشديد" ) nor accompanied by the present tense

(because the المصدر that exercises العمل does so by virtue of having the meaning of "أن" followed by the

only denotes the future and not the present tense), nor defined by the المضارع in which case the المضارع

indicating number ( مفعول مطلق a) according to the majority (of Arabic grammarians), nor ( "أل" .i.e) اللم

(like ضربة" ), type (like "ضربة" ) or emphasis (like "ضربا" ) whether with or without the الفعل while at the

same time the الفعل is assumed and implied not being of the type whose omission is necessary (because

the الفعل is a stronger contender for the specific العمل than the المصدر which occurs as a مفعول مطلق ). Should it (i.e. the الفعل ) be of the type whose omission is necessary then the المصدر exercises العمل by

24

virtue of it occupying the place of the الفعل (and not by virtue of it being a مصدر ), like "سقيا زيدا" (Give

Zayd water) [Here "سقيا" is a substitute and replacement for "سقيت" and exercises العمل on its behalf] .

It is permissible for its الفاعل (i.e. the الفاعل of the المصدر ) to be dropped without a نائب (deputy taking

its place) – and this is not permissible except in (the case of) the المصدر (because even though the المصدر logically requires a فاعل due to it being pure action, the founders of Arabic never intended for the المصدر to have a فاعل by way of linguistic convention unlike the الفعل which – according to linguistic convention

– has a built-in slot for the الفاعل such that it always has to be accounted for). (Consequently), it (i.e. the

.( المصدر i.e. in the) in it (latent and hidden) مستتر does not become ( الفاعلMoreover, its المعمول does not precede it (for the المصدر has the meaning of "أن" followed by the المضارع and it is not permissible for the المعمول of the المصدر to precede "أن" ).

[السم المضاف]

The seventh (of the العامل القياسي ) is the السم المضاف (annexed noun). It exercises الجر (on the

or its التنوين stripped of its اسم is that it must be an ( مضاف to be a) The condition for it .( المضاف إليه

substitute (which is the النون of the المثنى and the النون of the المجموع ) for the purpose of الضافة (i.e. التنوين has to be dropped for purpose of الضافة ) and that it must not to be equal to the المضاف إليه in

(a) generality (like "ليث السد" , "إنسان الناطق" ) or specificity (like "عمر أبي حفص" ) nor more specific

than it in the absolute sense (i.e. in all respects) (like "إنسان الحيوان" ) (since the purpose of الضافة proper

is for the المضاف to gain either definiteness or specificity from the المضاف إليه and this is only possible

when the .( "حيوان النسان" like المضاف إليه is less definite or less specific than the المضاف

Furthermore, it (i.e. الضافة ) is of two types: معنوية and لفظية :

The المعنوية is when the المضاف is not a descriptive noun annexed to its المعمول , like: "غلم زيد" (the

servant of Zayd) and "ضارب زيد أمس" (the hitter of Zayd yesterday). The requirement for it

(i.e. الضافة المعنوية ) is that the المضاف must be divested of التعريف (definiteness) (for in order for it to

gain التعريف the المضاف must be divested of it otherwise it gains nothing as the whole purpose of this type

of الضافة is for the المضاف to gain either التعريف or التخصيص from the المضاف إليه as was mentioned

earlier). Moreover, it is either:

25

(a) based on the meaning of "من" (which denotes the meaning of “being of”) if the المضاف إليه is a class or

genus which encompasses the المضاف as well (other things) besides it, like: "خاتم فضة" or,

(b) based on the meaning of the اللم (which denotes ownership) in other than the previous case (i.e. when

the المضاف إليه does not encompass the المضاف as well as other than the المضاف ), which is mostly the

case, like: "غلم زيد" (the servant of Zayd) and "رأس عمرو" (the head of ‘Amr).

Furthermore, it (i.e. الضافة المعنوية ) conveys:

• ,other, besides) "غير" is not المضاف and the (definite) معرفة is المضاف إليه if the (definiteness) التعريف

except) or "شبه" (like, similar) or "مثل" (like, similar), for they do not become definite through الضافة , like: "غلم زيد" (the servant of Zayd), or

• a servant of a) "غلم رجل" :like ,(indefinite) نكرة is ( المضاف إليه i.e. the) if it (specificity) التخصيص

man).

The (الضافة) اللفظية is when the المضاف is a descriptive noun annexed to its المعمول and it does not

perform any function other than التخفيف في اللفظ (lightness and ease in pronunciation either through

something being dropped from the المضاف or the المضاف إليه or from both), like:

• التنوين only in that the المضاف in the التخفيف this is an example of] (someone hitting said) "ضارب زيد"has been dropped],

• and المضاف in both the التخفيف this is an example of] (beautiful or handsome in face) "حسن الوجه"

in the latter since the الضمير المجرور is dropped in the former and the التنوين in that the المضاف إليه

original construction was "حسن وجهه" ],

• in المضاف إليه and المضاف in both the التخفيف this is an example of] (inhabited house) "معمور الدار"

that the التنوين is dropped in the former and the الضمير المجرور in the latter since the original

construction was "معمور داره" ],

• only in that the المضاف in the التخفيف this is an example of] (two people hitting Zayd) "الضاربا زيد"

,[has been dropped نون التثنية

• only in المضاف in the التخفيف this is an example of] (three or more people hitting Zayd) "الضاربو زيد"

that the نون الجمع has been dropped].

Examples such as: "الضارب زيد" are not permissible due to the absence of التخفيف (since the التنوين was

dropped due to the prefixing of "أل" and not due to الضافة ) while examples such as: "الضارب الرجل" are

26

permissible (despite the absence of التخفيف ) due to it being construed on the pattern of "الحسن الوجه" the

original form of which is: "الحسن وجهه" (which means that التخفيف took place in the المضاف إليه through

the dropping of the الضمير المجرور ).

[السم المبهم التام]

The eighth (of the العامل القياسي ) is the السم المبهم التام (complete vague noun). It causes النصب of an

,that is – ( تام being السم المبهم i.e. the quality of the) التمام Its . التمييز as the (indefinite noun) اسم نكرة

its existence in a state in which its annexation (الضافة) is disallowed – is through one of five things:

• through itself such as in the case of the الضمير المبهم (vague personal pronoun), like: "ربه رجل"

(perhaps) , "يا له رجل" (what a man he is!) and "نعم رجل" (what a good man he is!), and in the case

of the اسم الشارة (indicative/demonstrative pronoun), like the Statement of the Most High: ﴿,(What does Allah want with this as an example) ﴾ماذا أراد ال بهذا مثل

• through the التنوين , either in اللفظ (overtly i.e. actual pronunciation), like: "رطل زيتا" (a pint of oil)

or in التقدير (covertly i.e. assumed in the Arabic users mind), like: "مثاقيل ذهبا" (weights of gold)

and "أحد عشر رجل" (eleven men); the المميز (specifying noun) of ثلثة (three) to عشرة (ten) is not

except in the (three men) "ثلثة رجال" :instead, like (plural form) مجموع and مجرور but is منصوب

case of ثلثمائة (three hundred) to تسع مائة (nine hundred) (where the المميز is مجرور and مفرد) and

the المميز of أحد عشر (eleven) to تسع وتسعون (ninety-nine) منصوب مفرد always, and the المميز of

" :instead, like مفرد مجرور but منصوب as well as their dual and plural forms is not ألف and مائة

(thousand dirhams) "ألف درهم" ,(hundred men) "مائة رجل

• through the نون التثنية (Nun of Duality), like "منوان سمنا" [two manas (four pounds) of ghee];

منوا" and (a pint of oil) "رطل زيت" :is permissible in some of these two categories, like الضافة.and it is not permissible in other than these two categories "سمن

• through the نون تشبه الجمع (Nun of the pseudo/quasi-plural), which is عشرون (twenty) until تسعون (ninety), like: "عشرون درهما" (twenty dirhams),

• through الضافة , like: "ملؤه عسل".

Moreover, the المعمول of the السم التام does not precede it (i.e. the السم التام , because it is regarded as a

weak عامل ).

27

[معنى الفعل]

The ninth (of the العامل القياسي ) is the معنى الفعل (meaning of the verb i.e. verbal sense). What is meant by

it is every لفظ (utterance, word) from which the meaning of a فعل is understood or inferred.

• Amongst it (i.e. the class of معنى الفعل ) are the أسماء الفعال (verb-like nouns i.e. nouns with verbal

meanings), which comprise that which has the meaning of the المر or the الماضي and performs the

does not precede it. The first المعمول and its ,(i.e. the meaning designated by it) المسمى of its العمل

(i.e. the اسم فعل المر ) is like: "ها زيدا" , that is, "خذه" (Take him), and "رويد زيدا" , that is, "أمهله"

(Give him time), "هلم زيدا" , that is, "أحضره" (Bring him), "هات شيئا" , that is, "أعطه" (Give it),

" ,(Leave him) "دعه" ,that is , "بله زيدا" ,(Come to it i.e. the soup) "ائته" ,that is , "حيهل الثريد

that , "تراك زيدا" ,(Seize him) "خذه" ,that is , "دونك عمرا" ,(Stick to him) "الزمه" ,that is , "عليك زيدا

is, "اتركه" (Leave Zayd), and others besides these. The second (i.e. the اسم الفعل الماضي ) is like: "

they are very) "افترقا" ,that is , "شتان زيد وعمرو" ,(It is distant or far) "بعد" ,that is , "هيهات المر

different), "سرعان زيد" and "وشكان عمرو" , that is, "قربا" (they are close), and others besides these.

• Amongst it (i.e. the class of معنى الفعل ) is the الظرف المستقر , the explanation of which has gone

before. It does not exercise العمل on the المفعول به according to general consensus, nor on the

except with the condition of being dependent on (as a substantive noun الفاعل i.e. the) الفاعل الظاهر

what was mentioned (as regards the conditions that apply to the اسم الفاعل , the اسم المفعول and the

,(Zayd, in the house is his father)9 "زيد في الدار أبوه" :like , الموصول or on the ( الصفة المشبهة

The one, whose father is in the) "جاء الذي في الدار أبوه" ,(No one is in the house) "ما في الدار أحد"

house, came). It is permissible for the الظرف to be a خبر مقدم (fronted خبر or خبر placed before the

hidden or) ضمير مستتر is a الفاعل then its مرفوع to be اسم ظاهر If it does not cause an . ( المبتدأ

latent personal pronoun) in it, having been transferred from its المتعلق (the الفعل or شبه الفعل to

which it is related) that has been dropped. It (also) exercises العمل on other than them (i.e. other

than the الفاعل and the المفعول به ) such as the الحال and the الظرف without any conditions.

9 The original construction here is "زيد استقر في الدار أبوه" . First, the verb "استقر" is dropped leaving a vacuum which is then

filled by the الجار والمجرور which also takes over the العمل of the الفعل that has been dropped. Thus, "أبوه" is now the الفاعل of the الجار والمجرور instead of the الفعل that has been dropped.

28

• Amongst it (i.e. the class of معنى الفعل ) is the المنسوب (i.e. the السم that has the ياء النسبة – Ya’ of

Ascription – suffixed to it to indicate that it is ascribed to the السم to which this الياء is suffixed). It

exercises the same العمل as the اسم المفعول , like: "10 "مررت برجل هاشمي أخوه(I passed by a man

whose brother is ascribed to Hashim). Whatever was stipulated for the العمل of the اسم المفعول is

also stipulated for it.

• Amongst it (i.e. the class of معنى الفعل ) is the السم المستعار (i.e. the borrowed or metaphorical

noun), like: أسد (lion used to mean ‘brave’ or ‘courageous’ or ‘daring’) in your statement "

,(I passed a man whose servant is brave and who is daring to me) "مررت برجل أسد غلمه وأسد علي

that is, "مجترئ" (brave and daring). It is for this reason that it performs its العمل (i.e. the العمل of "

.( "مجترئ

• Amongst it (i.e. the class of معنى الفعل ) is كل اسم يفهم منه معنى الصفة (i.e. every اسم from which

the meaning of a descriptive noun is understood or inferred), like the Name "ال" in the statement of

the Most High: ﴾ وهو ال في السموات ﴿ (And He is Allah in the heavens), that is, المعبود فيها (the

One worshipped in them).

• Amongst it (i.e. the class of معنى الفعل ) are:

♦ the اسم الشارة (demonstrative pronoun, like "هذا" , from which the meaning of "أشير" is

understood)11,

♦ ,12(is understood "أتمنى" from which the meaning of) "ليت"

♦ ,13(is understood "أترجى" from which the meaning of) "لعل"

♦ the حرف النداء (particle of addressing, like "يا" , from which the meaning of "أدعو" or "أنادي" is

understood)14,

10 This is because "مررت برجل هاشمي أخوه" can be paraphrased as "مررت برجل منسوب أخوه إلى الهاشم" (I passed by a

man whose brother is ascribed and related to Hashim)11 An example of this is "هذا زيد يوم الجمعة أمام المير جالسا" where the العامل governing each of " "أمام, يوم الجمعة" " and "

Hence, it is possible to paraphrase the aforementioned example as . "هذا" that understood and inferred from "أشير" is "جالسا

.(I point to Zayd on Friday in front of the Amir while sitting) "أشير إلى زيد يوم الجمعة أمام المير جالسا"

12 An example of this is "ليت زيدا يوم الجمعة عندنا مسرورا" (I wish Zayd is on Friday here with us being happy) where the

" governing each of العامل . "ليت" which is understood and inferred from "أتمنى" is "مسرورا" and " "عند,يوم الجمعة" 13 An example of this is "لعل زيدا يوم الجمعة عندنا مسرورا" (I hope Zayd is on Friday here with us being happy) where the

" governing each of العامل . "لعل" which is understood and inferred from "أترجى" is "مسرورا" and " "عند,يوم الجمعة" 14 An example of this is "يا زيد راكبا" where "راكبا" is the الحال of "زيد" due to the latter being the المفعول به of the

I call Zayd) "أدعو زيدا راكبا" Hence, the example can be paraphrased as . "أدعو" which has the meaning of حرف النداء

while he is riding).

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♦ the حرف التشبيه (particle of comparing, equating, like the الكاف and "كأن" , from which the

meaning of "أشبه" is understood)15,

♦ the حرف التنبيه (particle for drawing attention, like "أل" and "ها" , from which the meaning of "أن,is understood)16 "أشير" or "به

♦ the حرف النفي (particle of negation, like "ما" and "ل" , from which the meaning of "انتفى" is

understood)17, and others besides these.

These (all) exercise العمل on other than the الفاعل and المفعول به from amongst the معمولت الفعل such

as the الحال and الظرف (as illustrated by the examples given in the footnotes).

15 An example of this "زيد قائما كعمرو قاعدا" (Zayd standing is like ‘Amr sitting) or "كأن زيدا أسد صائل" (As if Zayd is a

lion leaping) where each of " "قاعدا , قائما" " and "صائل" is a حال with its العامل being "أشبه" which is understood and inferred

from the الكاف and "كأن" such that the two sentences can be paraphrased as "أشبه زيدا قائما بعمرو قاعدا" (I compare Zayd

standing to ‘Amr sitting) and "أشبه زيدا بأسد صائل" (I compare Zayd to a lion leaping).

16 The examples used to illustrate the حرف التنبيه are the same as those used to illustrate the اسم الشارة except that "أشير" is

substituted for by "أنبه" . Thus, for the حرف التنبيه we can also use the example: "هذا زيد يوم الجمعة أمام المير جالسا" where

the العامل governing each of " "أمام, يوم الجمعة" " and "جالسا" is "أنبه" that understood and inferred from "هذا" . Hence, it is

possible to paraphrase the aforementioned example as "أنبه إلى زيد يوم الجمعة أمام المير جالسا" (I call attention to Zayd on

Friday in front of the Amir while sitting).17 An example of this is "ما أنت بذي علم كامل" (You are not a bearer of knowledge being complete) where "كامل" is a حال describing the state of "أنت" with its العامل being the meaning of "أنفي" as understood and inferred from the negative particle

. "ما"

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[The العامل المعنوي ]

(B) The العامل المعنوي is that in which the tongue has no share (i.e. it is not pronounced or uttered) but is

rather a concept or idea known through the intellect (only). It comprises two (عاملن) . The first is the

that can be العوامل .i.e) العوامل اللفظية which is to be stripped of , الخبر and the المبتدأ of (both) the الرافع

pronounced and uttered) for the purpose of السناد (predicating the الخبر of the المبتدأ ) like زيد قائم (Zayd

is standing). The second is the الرافع of the الفعل المضارع which is for it (i.e. the الفعل المضارع ) to occur –

by itself – in the place of the السم like "زيد يضرب" (Zayd hits) for "يضرب" occupies the place of "ضارب"

. This الوقوع (occurrence of the الفعل المضارع in the place of the السم ), however, obtains when it (i.e. the

. الجوازم and النواصب is stripped of ( الفعل المضارع

Thus, the total number of what was mentioned, as regards the العوامل , is sixty.

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Chapter Two: المعمول (the Governed)

Know first (i.e. before commencing with the actual topic which is the المعمول ) that the utterances that

have been coined (in the Arabic language to signify particular meanings) – if they do not occur (as parts)

in a construction or compound – then they cannot be معمولة (governed) just as they cannot be عاملة (governors)18. However, if they do occur in it (in a construction) then they are of three categories.

The first category comprises that which is not معمول at all and constitutes two types: the first is the الحرف in general and the second is the المر without the اللم according to the Basrans for when the حرف and as a result of which it became السم was made to resemble the المضارع through which the – المضارعة

relinquished its resemblance and returned to ( فعل المر i.e. the) was dropped from it, it – معمول and معرب

its original state which is البناء (indeclinability). The Kufans maintain that it (i.e. the فعل المر ) is معرب and مجزوم with a لم that is implied.

The second category comprises that which is always معمول and constitutes also two types:

The first is the السم in general to the extent that:

• the أسماء الفعال have been adjudged to be:

(a) مرفوعة in view of their position on the basis of البتداء (i.e. being the المبتدأ ) with their الفاعل supplying the place of the الخبر, or

(b) منصوبة in view of their position on the basis of being the المصدر (i.e. المفعول المطلق ), even

though some of them (i.e. the Arab grammarians) maintain that they do not hold any position in

, (البناء whose primary state is that of) الفعل by virtue of them having the meaning of the العرابand

• the ضمير الفصل (personal pronoun of separation) such as: "كان زيد هو القائم" (Zayd was the one who

was standing) has been adjudged to be a حرف contrary to some of them who maintain that it is an اسم which holds no position in العراب .

As for the اللم (i.e. "أل" ) that enters on and is prefixed to descriptive adjectives (i.e.الصفات such as the

other than itself (which enter ( اللمات ) like those حرف some say it is a ,( اسم المفعول and the اسم الفاعل

on normal السماء which are not descriptive in nature) but the majority say that it is an اسم موصول

18 Since in order for them to be معمولة they have to be preceded by عوامل and order for them to be عاملة they have to be

followed by معمولت and each case they have entered a construction or compound.

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(relative pronoun) with the meaning of "الذي" or "التي" and that its العراب has been given to what follows

it (i.e. to the descriptive noun to which it is prefixed) due to it (i.e. the descriptive noun) being transformed

from being فعلي (verbal) to being اسمي (nominal). The reason for this is that the original form of "

is ( "الذي" .i.e) the first : "الذي ضرب زيدا" was (the one who hit Zayd came to me) "جاءني الضارب زيدا

" and , "أل" to "الذي" .so when this sentence was changed (i.e , ( الفاعل governed as being the) معمول

and الحرف took the form of the ( "الذي" .i.e) the first , ( "جاءني الضارب" thus becoming "ضارب" to "ضرب

the second (i.e. "ضرب" ) the form of the السم , then the الحكم (grammatical judgment) was reversed [i.e.

reversed from the first (namely "الذي") being giving preference to the aspect of form over the aspect of

meaning in terms of العراب which is a حكم لفظي (formal judgment rather than a semantic one)

The second type is the الفعل المضارع (in general)

The third category comprises that whose primary state is not to be معمول but may (on occasion) occupy

the position of the second category and become معمول , and constitutes also two types:

The first is the الماضي for when it occurs after "أن" المصدرية its position is adjudged to be منصوب , and

when it occurs after a جازم whether as a شرط (condition) or a جزاء (consequence or response to the

condition) its position is adjudged to be مجزوم due to that العراب (which is الجزم ) becoming evident in

the case of the المعطوف (i.e. the الفعل that is conjoined to it via a حرف عطف ) like: "

تقتلأعجبني أن ضربت و " (That you hit and kill surprised me) and " If you hit) " ضربت وأقتلتقتلإن ضربت و

and kill I will hit and kill) . When the الماضي occurs in places other than these two then it is not معمول (in

which case it does not hold any position in العراب ).

The second is the الجملة , and it is of two types:

• , الفاعل whether in form or meaning – and (b) its – فعل which is composed of (a) a (verbal) فعليةlike: "ضربني زيد" (Zayd hit me), "إن تكرمني أكرمك" (If you honour me I will honour you), "

Is) "أفي الدار زيد" ,(?Are the two Zayds standing) "أقائم الزيدان" ,(Zayd is distant or far) "هيهات زيد

Zayd in the house?), and

• of the السم or (a) the الخبر and (b) the المبتدأ which is composed of (a) the (nominal) اسمية

Zayd is) "زيد قائم" :like , الحرف of that الخبر and (b) the (governing particle) الحرف العامل

standing), "إن زيدا قائم" (Truly, Zayd is standing).

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If what is intended by the الجملة is its اللفظ (i.e. form or utterance and not its meaning), then it necessarily

takes العراب by virtue of it having the status of the السم المفرد (single or simple noun) such that it is

permissible for the former (i.e. the الجملة whose form is intended) to occur in whatever (place) the latter

occurs in. Thus, it (i.e. the الجملة ) occurs as a مبتدأ , فاعل , its النائب (i.e. the نائب الفاعل ) and others

besides these, like: "(زيد قائم) جملة اسمية" (“Zayd is standing” is a nominal sentence), that is, this form or

utterance (is a nominal sentence). Amongst it (i.e. this category of الجملة ) is the مقول القول (the object of

a statement or saying) like the Statement of the Most High: ﴿وإذا قيل لهم: آمنوا﴾ (When it is said to them:

“Believe …”).

Likewise, if what is intended by it (i.e. the الجملة ) is the المعنى المصدري (i.e. the infinitive meaning)

either:

• via "أن" or "أن" or "ما" (the latter two being) مصدريتان (i.e. conveying the infinitive sense), like when

you say: "بلغني أنك قائم" (It reached me that you are standing), and like the Statement of the Most

High: ﴿وأن تصوموا خير لكم﴾ (And for you to fast is better for you), or

• not via them (i.e. "أن" , "أن" or "ما") like the الجملة to which something is annexed (

like the Statement of the , ( المضاف إليه which occurs as the الجملة i.e. the) (الجملة التي أضيف إليها

Most High: ﴿يوم ينفع الصادقين صدقهم﴾ [(This is) the Day their truthfulness will benefit the Truthful],

that is, يوم نفع صدق الصادقين [the Day of the truthfulness of the Truthful benefiting(them)] and like the

Statement of the Most High: ﴿سواء عليهم أأنذرتهم أم لم تنذرهم﴾ (It is the same whether you warn

them or do not warn them), that is, إنذارك وعدم إنذارك (your warning and your not warning), and like:

تسمع بالمعيدي خير من أن تراه(For you to hear al-Mu‘aydiy is better than for you to see him)

that is, سماعك (your hearing). This last one is limited to oral transmission and hearsay (السماع) .

Other than these two places it does not take العراب except if it occurs as:

• a خبر of a مبتدأ like: " أبوه قائمزيد " (Zayd, his father is standing), or (as a خبر ) of the group (of

particles represented by) "إن" , like " قام أبوهإن زيدا (Truly, Zayd, his father stood) and is مرفوعة as

regards position, or

• (a خبر ) of the group (of verbs represented by) "كان" , like " أبوه عالمكان زيد " (Zayd was one

whose father was a learned person), or

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• (a خبر ) of the group (of verbs represented by) "كاد" , like " يخرجكاد زيد " (Zayd was on the verge

of leaving i.e. he almost left), or

• a مفعول ثان (second object) of the group (of verbs represented by) "علم" , like "

أبوه قائمعلم زيد عمرا " (Zayd knew that ‘Amr, his father was standing), or

• a مفعول ثالث (third object) of the group (of verbs represented by) "أعلم" , like "

أبوه قائمأعلم زيد عمرا بكرا " (Zayd informed ‘Amr that Bakr, his father was standing), or

• " :like ( الجملة suspended from the) معلقا عنها أقائم زيدعلمت " (I knew: Was Zayd standing?), or

• a حال , like: " هو راكبجاءني زيد و " (Zayd came whilst he was riding)

all of these being منصوبة as regards position, or

• a جواب of a شرط جازم after the الفاء or "إذا" (i.e. "إذا" الفجائية ) , like: " أنت مكرمإن تكرمني ف "

(If you honour me than you wil be honoured) and it is مجزومة as regards position, or

• a صفة (qualifying adjective) of a نكرة , like: " أبوه قائمجاءني رجل " (A man, whose father is

standing, came to me), or

• " :like ,(single word) مفرد to a (conjoined) معطوفة يقتلزيد ضارب و " (Zayd hits and kills) or

• " :like , العراب that holds a position in جملة a (to معطوفة) ابنه قاعدزيد أبوه قائم و " (Zayd, his father is

standing and his son is sitting), or

• a بدل (substitute) in place of one of them, or

• ,of the second according to another view (i.e. the view of the scholars of Rhetoric) بيان or تأكيد

in which case (i.e. the last five instances) its العراب is accordance with the العراب of the المتبوع (i.e. the particular object whose العراب is followed).

Thus, it becomes clear from this summation that the الجملة is of two categories:

• a category interpreted as a مفرد (single word), in which case it has an إعراب in every place, and that

also comprises two groups: that in whose case its form (i.e. the form of the الجملة ) is intended and

that in whose case a معن مصدري (infinitive meaning) is intended, and

• a category of the الجملة that is not interpreted as a مفرد , in which case it is not معمولة except in five

places: (a) خبر , (b) مفعول , (c) جواب شرط جازم accompanied by the الفاء or "إذا" , (d) حال and (e) تابع .

The المعمول is, furthermore, of two types: معمول بالصالة (i.e. the المعمول which is primary such that its

المعمول i.e. the) معمول بالتبعية of that which precedes it) and العراب is not dependent on the العرابwhich is secondary such that its العراب is dependent on the العراب of that which precedes it).

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36

[The المعمول بالصالة ]

The first (i.e. the المعمول بالصالة ) comprises four types: مرفوع , منصوب , مجرور and مجزوم .

[The المرفوع ]

As for the المرفوع it constitutes nine (things):

The first is the الفاعل , which is that to which the الفعل التام المعلوم (i.e. complete active verb), or that

which has its meaning, is مسند (i.e. attributed / ascribed / predicated), like: "ضرب زيد" (Zayd hit), "

In these three] (Zayd is distant or far) "هيهات زيد" and (Are the two Zayds standing) "أقائم الزيدان

examples "ضرب" , "قائم" and "هيهات", each is مسند to the السم coming after it, thus causing that السم to be the الفاعل ).

The second is the نائب الفاعل which is that to which the الفعل التام المجهول (i.e. complete passive verb), or

that which has its meaning, is مسند (i.e. attributed / ascribed / predicated), like: "ضرب زيد" (Zayd was

hit) and "أمضروب زيد" (Is Zayd being hit)

[Rules pertaining to the الفاعل and نائب الفاعل ]

• They (i.e. the الفاعل and نائب الفاعل ) cannot be except an اسم each or that which can be interpreted as

such the only exception being that the النائب can sometimes be a جار ومجرور , like: "مر بزيد" (Zayd

was passed by), with the result that is necessary that its العامل be مفرد and مذكر .• It is not permissible for them to precede their العامل nor for both of them to be dropped except from the

.and (the discussion thereof) has gone before المصدر

• Each of them comprises two categories: مضمر (personal pronoun) and مظهر (substantive noun).

The المضمر also comprises two categories: مستتر (hidden, latent) and بارز (evident, prominent). The

such that it (necessary and permanent latency) واجب الستتار also comprises two categories: (a) المستتر

is not permissible for it to become evident and its العامل is مسند to it (and to nothing-else) (b)

to it and مسند is sometimes العامل such that its (possible and temporary latency) جائز الستتار

sometimes to an اسم ظاهر (substantive noun).

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The first (i.e. واجب الستتار ) occurs in:

(i) The two types of المتكلم (i.e. 1st pers. sing. and 2nd pers. dual or pl.) and the المخاطب :like , الماضي of other than the المفرد المذكر

,(I hit) "[أضرب [أنا"

,(we hit) "[نضرب [نحن"

(Hit masc. sing) "[اضرب [أنت" ,(you hit masc. sing) "[تضرب [أنت"

(ii) the اسم فعل المر (verb-like noun of the المر-type), like: "نزال أنت / أنت /] ,(descend, get down) "[[أنت / أنت / أنتما / أنتم / أنتن أنت / أنت / أنتما / أنتم] ,(keep quiet) أنتما / أنتم / أنتن]" "صه and ,(stop your conversation) / أنتن]" "مه

(iii) the اسم التفضيل in other than the مسألة الكحل , like: زيد أفضل [هو] من عمرو (Zayd is better

than ‘Amr),

(iv) the اسم الفاعل and اسم المفعول and that which has their meaning, the الصفة المشبهة , the الظرف " :like , الفاعل الظاهر on the العمل when no condition is found for their exercising , المستقر

Someone) "[جاءني ضارب [هو] أو مضروب [هو] أو أسد [هو] ناطق أو هاشمي [هو] أو حسن [هو

beating, being beaten, a rational or talking lion, someone related to Hashim, or someone good,

came) and like: "في الدار (هو) زيد" as well as the dual and sound plural forms of the اسم الفاعل and اسم المفعول in general, like: "جاءني رجلن Two men who) "[ضاربان [هما] أو مضروبان [هما] أو رجال ضاربون [هم] أو مضروبون [هم

are beating or being beaten or men who are beating or being beaten came to me)

(v) in the chapter of "ل يكون" and "ما عدا" , "ما خل" , "ليس" as two verbs and "خل" and "عدا"

the people came] "جاءني القوم عدا [هو] أو ليس [هو] أو ل يكون [هو] زيدا" :like , الستثناء

except or not or (him i.e. the one coming) not being Zayd]

The second (i.e. جائز الستتار ) occurs in:

(i) the الغائب المفرد and the الغائبة المفردة , like (the following examples):

Zayd hit or hits or let him hit) "(زيد ضرب (هو) أو يضرب (هو) أو ليضرب (هو) أو ل يضرب (هو"

or let him not hit) and "هند ضربت Hind hit or hits or let her hit or let her) "((هي) أو تضرب (هي) أو لتضرب (هي) أو ل تضرب (هي

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not hit), and it can be said: "ضرب زيد" (with "زيد" replacing the الضمير ) and the same applies

for the rest, such that there is no ضمير hiding or latent in it,

(ii) the شبه الفعل – as regards what was mentioned before (like: the اسم الفاعل , the اسم المفعول and whatever has their meaning, as well as the الصفة المشبهة , the اسم التفضيل , the الظرف is found with the exception of the العمل when the condition for exercising – ( المستقر

aforementioned dual and plural forms, like:

"(زيد ضارب (هو) أو مضروب (هو) أو أسد (هو) ناطق أو هاشمي (هو) أو حسن (هو) أو في الدار (هو"

(Zayd is beating or being beaten or a rational or talking lion or someone related to Hashim, or

someone good or in the house) and it can be said: "زيد ضارب غلمه" (Zayd, his servant is

beating) and the same applies to the rest, so that it is not hiding or latent.

As for the البارز المتصل (evident / prominent attached personal pronoun) it occurs in:

(i) the dual forms of the الفعال , which is the اللف like:

(ii) the masculine plural thereof (i.e. of the الفعال ), namely, the الواو like:

(iii) the feminine plural thereof (i.e. of the الفعال ), namely, the النون like:

(iv) the المخاطب المفرد whether مذكر or مؤنث and the المتكلم وحده (i.e. first person singular) in

the الماضي , which is the التاء , like: "ضربت" with all three vowel-markings on the التاء , the

المخاطبة المفردة the , "ضربنا" :like "نا" which is ,(i.e. first person dual / plural) المتكلم معه غيرهin other than the الماضي , which is the الياء , like: "تضربين" , "اضربي" and "ل تضربي"

As for the المظهر (substantive noun) it is clear (as to what it is). When the العامل is predicated of it, it is

necessary that it be مفرد and غائب , even if it (i.e. the المظهر ) is مثنى or مجموع , like: "

real or) مؤنث حقيقي is a ( المظهر i.e. the) If it .(the two Zayds or Zayds hit) "ضرب الزيدان أو الزيدون

true feminine) from among human beings whether مفرد or مثنى whilst being connected directly to its

flexible i.e. it is not) متصرف if it is مؤنث to be made ( العامل i.e. the) then it is necessary for it , العامل

restricted to any one of the three states of the الفعل only nor does it lack a مصدر), like: "

Zayd, his servant-girl is) "زيد ضاربة جاريته" and (Hind and the two Hinds hit) "ضربت هند والهندان

hitting). Likewise is the case when it (i.e. the العامل ) is مسند to a ضمير referring to a مؤنث other than

the جمع المذكر المكسر العاقل , like: (a) "هند ضربت أو ضاربة" (Hind hit or is hitting) and (b) "

39

In other than them (i.e. these two cases) it is .(the sun rose or is rising) "الشمس طلعت أو طالعة

permissible for its العامل to be made (either) مؤنث or مذكر , like:

:and like ,( مؤنث حقيقي is not الفاعل because the) "طلعت أو طلع الشمس"

it is not a مؤنث حقيقي is الفاعل The camel traveled” because even though the“) "سارت أو سار الناقة"

human being), and like (the following):

الفاعل a woman came to the judge today” because even though the“) "جاءت أو جاء القاضي اليوم امرأة"is مؤنث حقيقي and a human being it is not directly connected to its العامل ), and

referring to a ضمير is a الفاعل because the) "جاءت أو جاء الرجال" or "الرجال جاءت أو جاؤوا"

.( جمع المذكر المكسر العاقل or it is itself a جمع المذكر المكسر العاقل

[Definition of المؤنث ]

The المؤنث is that in which an علمة التأنيث exists whether in form (i.e. explicitly) or in meaning (i.e.

implicitly), which is:

– the التاء that is paused on as a هاء , like ظلمة (darkness) and شمس (sun),

– the اللف المقصورة (shortened Alif) like: "حبلى" (pregnant woman) and "دعوى" (claim) ,

and

– the اللف الممدودة (prolonged Alif) like: حمراء (red)

This (i.e. the suffixing of the علمة التأنيث to the المؤنث ) is the case in other than (the numbers) "ثلثة"

until "عشرة" for their المذكر is with the التاء and their المؤنث without it, like: "ثلثة رجال" (three men)

and "أربع نسوة" (four women). When (the numbers) "ثلثة" until "عشرة" are compounded with "عشرة"

(ten) you affirm the التاء in the first (of the two parts of the compound number) only in the case of the

and in the second (of the two parts of the compound (thirteen men) "ثلثة عشر رجل" :like , المذكر

number) only in the case of the المؤنث , like: "ثلث عشرة امرأة" (thirteen women).

The التأنيث الحقيقي (real or true femininity) is that for which there exists an opposite and opposing

male (counterpart) from amongst the animal (species), like: "امرأة" (woman) and "ناقة" (she-camel).

The (التأنيث) اللفظي (formal femininity) is the contrary thereof, like: "غرفة" (room, handful), and "

.(sun) "شمس

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[Definition of the الجمع المكسر ]

The الجمع المكسر (broken plural) is that whose singular form underwent a change, like: "رجال".

[Definition of the جمع المذكر السالم ]

The جمع المذكر السالم (masculine sound plural) is that which has suffixed to the ending of its singular

form: a واو preceded by a ضمة or a ياء preceded by a كسرة and a نون vowelled with a فتحة not in the

case of الضافة (annexation) because in that case the النون is dropped, like: "مسلمون" and "مسلمين" .

[Definition of the جمع المؤنث السالم ]

The جمع المؤنث السالم (feminine sound plural) is that which has suffixed to the ending of its singular

form: an ألف and a تاء , like: "مسلمات" .

[Definition of the التثنية ]

The التثنية (dual) is that is that which has suffixed to the ending of its singular form: an ألف or a ياء preceded by a فتحة and a نون vowelled with a كسرة not in the case of الضافة (annexation) because in

that case the النون is dropped, like: "مسلمان" and "مسلمين" .

Every جمع other than the جمع المذكر السالم is مؤنث by virtue of it having the meaning of "جماعة"

(which in itself is feminine).

As for the جمع المذكر السالم it is necessary for its العامل to be made مذكر , so you say: "

When it .(the Muslims or a man who helpers were sitting, came) "جاء المسلمون أو رجل قاعد ناصروه

(i.e. the العامل ) is predicated of the الضمير referring to it then it is necessary for it (i.e. the العامل ) to be

the Muslims came or come) "المسلمون جاؤوا أو يجيئون أو جاؤون" :like ,(masculine plural) جمع مذكر

or are coming).

As for the الجمع المكسر العاقل (broken plural referring to intelligent beings) when it (i.e. the العامل ) is

to العامل then it is necessary for its ( الجمع المكسر العاقل i.e. to the) referring to it الضمير to the مسند

be مفرد مؤنث (feminine singular) or جمع مذكر (masculine plural), like: "

.(the men came or are coming) "الرجال جاءت أو جاؤوا أو جائية أو جاؤون

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Other than these two of the الجموع (plurals) when it (i.e. the العامل ) is مسند to the الضمير referring to

them then it is necessary for their العامل to be مفرد مؤنث (feminine singular) or جمع مؤنث (masculine

plural), like: "المسلمات جاءت أو جئن أو جائية أو جائيات" (the Muslim women came or are coming)

and "الشجار قطعت أو قطعن أو مقطوعة أو مقطوعات" (the trees have been cut or are being cut).

[The Rules pertaining to the المبتدأ ]

The third is the المبتدأ (subject), and it is of two types:

• The first is the السم or المؤول به (what is interpreted as such) being مسند إليه (ascribed or attributed

to / predicated of) and stripped of العوامل اللفظية (verbalised governors i.e. governors that can be

pronounced and uttered), like: "زيد قائم" (Zayd is standing) and "حق أنك قائم" (It is true that you are

standing). It necessary for it to have a خبر (predicate).

• The second is the الصفة (descriptive noun) that occurs after the كلمة الستفهام أو النفي (word

signifying interrogation or negation) whilst causing a ظاهر (substantive noun) to be مرفوع , like: "

.(the two Zayds are not standing) "ما قائم الزيدان" and (Are the two Zayds standing) "أقائم الزيدان

This المبتدأ does not have a خبر by virtue of it having the meaning of the الفعل , rather its الفاعل supplies the place of the الخبر (i.e. ساد مسد الخبر ) .

It is not permissible for the المبتدأ to be multiple. The primary state or condition is for it to have

precedence (i.e. be placed before the الخبر ) and the requirement for this is that it should be معرفة (definite)

or a نكرة مخصصة (specified indefinite noun) like the Statement of the Most High: ﴿.(Indeed, a believing slave is better than a polytheist) ﴾ولعبد مؤمن خير من مشرك

It is permissible for it to be dropped when a قرينة (textual or contextual indicator) exists, like: "زيد" in

response to: "من القائم؟" (who is the one standing), that is, "القائم زيد" (the one standing is Zayd)

[The Rules pertaining to the الخبر ]

The fourth is the الخبر (subject), and it is that which is (also) stripped of العوامل اللفظية and is used to give

information with (about the المبتدأ ) other than the الفعل or that which has its meaning, like: "قائم" in "

.(Zayd is standing) "زيد قائم

It is permissible for it to be متعدد (multiple), like: "زيد قائم قاعد" (Zaid is standing sitting).

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Sometimes it occurs as a جملة اسمية (nominal sentence) or (جملة) فعلية (verbal sentence), in which case an

of the خبر is not a ( الجملة i.e. the) is required, if it المبتدأ referring to the ( ضمير normally a) عائد

زيد أبوه قائم أو قام" :like ,(”personal pronoun standing in place of “the issue” or “the matter) ضمير الشأن to be dropped due to a ( العائد i.e. the) It is permissible for it .(Zayd, his father is standing or stood) "أبوه

.("البر الكر منه بستين" .i.e) "منه" that is "البر الكر بستين" :like ,(contextual indicator) قرينة

Its primary form (i.e. the primary form of the الخبر ) is to be نكرة (indefinite). It might sometimes be معرفة (definite), like: "ال إلهنا" (Allah is our God).

It is permissible for it to be dropped when there is a قرينة present, like "زيد ..." in response to someone

saying: "أزيد قائم أم عمرو؟" (Is Zayd or ‘Amr standing).

If the المبتدأ occurs after "أما" (as for), then it is necessary for the الفاء to enter on its الخبر , like: "أ:except if it is due to (As for Zayd, he is going) "ما زيد فمنطلق

• :like him (i.e. the poet) saying ,(poetic necessity or license) ضرورة الشعر

"فأما القتال ل قتال لديكم"(As for fighting, there is no fighting amongst you)

• like the Statement of the Most ,(suppressing or hiding the expression of stating or saying) إضمار القول

High: ﴿فأما الذين اسودت وجوههم أكفرتم﴾ [As for those whose faces will be black (it will be said to

them) Did you disbelieved …], that is, "فيقال لهم أكفرتم" (… it will be said to them: Did you

disbelieve).

If it (i.e. the المبتدأ ) is an اسم that is:

(a) موصول (related or connected) with a فعل or ظرف or

(b) موصوف (described) with it (i.e. with that الموصول ) or

(c) a نكرة that is موصوفة with one of them (i.e. the الفعل or الظرف ) or

(d) a مضاف to them (i.e. one of the six aforementioned) or

(e) the word "كل" that is مضاف to (i) a نكرة موصوفة بمفرد (indefinite noun described with a single word)

or to (ii) a نكرة غير موصوفة أصل (indefinite noun not described at all), then it is permissible for the الفاء to

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enter on its الخبر . Likewise is the case, when "إن" , "أن" and "لكن" enter upon it contrary to the rest of the

:like , فعل or حرف whether as a ( المبتدأ nullifiers or abrogators of the) نواسخ المبتدإ

• the one who comes to me or is the house, for him there is a dirham) "الذي يأتيني أو في الدار فله درهم"

i.e. he will have a dirham)

• the Statement of Allah: ﴿قل إن الموت الذي تفرون منه فإنه ملقيكم﴾ (Truly, the death that you are

running away from, it will definitely encounter you and catch up with you)

• .a man who comes to me or is the house, for him there is a dirham i.e) "رجل يأتيني أو في الدار فله درهم"

he will have a dirham)

• a man’s servant who comes to me or is the house, for him there) "غلم رجل يأتيني أو في الدار فله درهم"

is a dirham i.e. he will have a dirham)

• Every knowledgeable man, for him there is a dirham i.e. he will have a) "كل رجل عالم فله درهم"

dirham)

• (Every man, for him there is a dirham i.e. he will have a dirham) "كل رجل فله درهم"

In other than these (places) it is not permissible (i.e. for the الفاء to enter upon the الخبر ).

[The Rules pertaining to the اسم باب "كان" ]

The fifth is the اسم باب "كان" (Noun of the Category of which "كان" is a representative), and its ruling is

like that of the الفاعل .

[The Rules pertaining to the خبر باب "إن" ]

The sixth is the خبر باب "إن" (Predicate of the Category of which "إن" is a representative), and its ruling is

like that of the خبر المبتدإ except that it is not permissible for it to precede its السم except if it is a ظرف (in the broad sense of the word which would include the الجار والمجرور ) , like: "إن في الدار رجل" (Truly,

there is a man in the house).

[The Rules pertaining to the خبر باب "إن" ]

The seventh is the خبر "ل" لنفي الجنس (Predicate of "ل" for negating the whole class or genus), and its

ruling is also like that of the خبر المبتدإ , like: ل غلم رجل عندنا" (There is absolutely no servant of any

man with us).

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[The Rules pertaining to the اسم "ما" و"ل" المشبهتين بـ"ليس" ]

The eighth is the اسم "ما" و"ل" المشبهتين بـ"ليس" (Noun of "ما" and "ل" that are likened to "ليس" ), and

its ruling is like that of the المبتدأ .

[The Rules pertaining to the المضارع الخالي عن النواصب والجوازم ]

The ninth is the المضارع الخالي عن النواصب والجوازم (the المضارع that is stripped of the النواصب and the

.( الجوازم

[The المنصوب ]

As for the المنصوب it constitutes thirteen (things):

[The Rules pertaining to the المفعول المطلق ]

The first is the المفعول المطلق (Absolute Object), which is the السم denoting that which is done by a فاعل of an عامل that is mentioned لفظا (in form) or تقديرا (in an implied sense) bearing its meaning (i.e. the

ضربت ضربا وضربة وضربة :like ,( المفعول المطلق serving as the السم bears the same meaning as the العامل. It might sometimes be without the actual form thereof (i.e. of the العامل ), like: "قعدت جلوسا" .

Sometimes its الفعل might be dropped due to a قرينة (contextual indicator), like: "أيضا" (commonly

translated as “also”), that is, "آض أيضا" (literally “he/it returned or went back” and later took on the

meaning of “the same as what has gone before). It is permissible for it to precede its العامل . It is not

necessary for the العامل (i.e. the العامل can dispense with it since it is already contained in the العامل ).

[The Rules pertaining to the المفعول به ]

The second is the المفعول به (Direct Object), which is the السم denoting that on to which the action of the

which is ,( المتعدي and اللازم general so as to apply to both the) عام occurs, and is of two types: (a) الفاعل

the المجرور بالحرف (i.e. that which is made مجرور by means of the حرف الجر ) and (b) خاص بالمتعدي (specific to the transitive), and has been mentioned before.

It is permissible:

• for it to precede its العامل , like: زيدا ضربت (Zayd I hit)

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• for it to be dropped unconditionally (i.e. with or without a قرينة ), and

• for its الفعل to be dropped when a قرينة is present, like "زيدا" in response to one who says: "من أضرب؟"

(Who am I hitting).

[The Rules pertaining to the المفعول فيه ]

The third is the المفعول فيه (Adverb), which is the السم denoting that in which the meaning content of its

.(place) مكان or (time) زمان is performed as regards العامل

The condition or requirement for it to be منصوب in form (لفظا) is that "في" must be implied, and the

condition for its implication was mentioned before.

It is permissible:

• for it to precede its العامل even should it (i.e. the العامل ) be a معنى فعل (i.e. , اسم نفعل , ظرف مستقر ,( اسم مستعار or , اسم منسوب

• for it to be dropped unconditionally (i.e. with or without a قرينة ) and

• for its العامل to be dropped due to a قرينة .

[The Rules pertaining to the المفعول له ]

The fourth is the المفعول له (Object of Reason), which is the السم denoting that for whose sake the

meaning content of its العامل is performed.

The condition or requirement for it to be منصوب in form (لفظا) is that the اللم must be implied, and the

condition for its implication was mentioned before.

It is permissible:

• for it to precede its العامل• for it to be left out, and

• for its العامل to be dropped due to a قرينة .

[The Rules pertaining to the المفعول معه ]

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The fifth is the المفعول معه (Object of Accompaniment), which is that which is mentioned after the الواو to

indicate accompaniment with a معمول (a معمول that is not منصوب ) of an عامل , like: "جئت وزيدا" (I came

accompanied by Zayd).

It is not permissible:

• for it to precede its العامل• (nor for it to precede) the المعمول المصاحب (the المعمول accompanied by it), nor

• for it to be multiple.

[The Rules pertaining to the الحال ]

The sixth is the الحال (State or Mode), which is that which clarifies the posture or mode the الفاعل or

and ,(I hit Zayd standing) "ضربت زيدا قائما" :like ,(in meaning) معنى or (in form) لفظا whether المفعول به

.(this is Zayd standing) "هذا زيد قائما"

Its العامل is the الفعل , the شبه الفعل and the معنى الفعل .

Its condition or requirement is that it must be نكرة and that it not precede the العامل المعنوي nor (precede)

the ذو الحال (i.e. صاحب الحال ) that is مجرور , and hence, it cannot be said: "مررت جالسا بزيد" (I passed

sitting by Zayd).

If its الصاحب were a نكرة محضة (pure and fully-fledged indefinite) then it is necessary for the الحال to

precede it (i.e. the صاحب الحال ), like: "جاء راكبا رجل" (a man came riding).

It (i.e. the الحال ) can (also) be a جملة خبرية (as opposed to a جملة إنشائية ) in which case it is necessary

for it to contain a رابط which is the الضمير only in the case of the المضارع المثبت (non-negated المضارع ), like: جاءني زيد يركب (هو) (Zayd came riding) or (the الضمير ) with the الواو , the الواو only, or the الضمير alone in other than it (i.e. other than the المضارع المثبت ), but what is predominant in the case of the

:like , الواو is the السمية

(Zay came to me not riding) "(جاءني زيد ل يركب (هو"

(Zay came to me whilst not riding) "(جاءني زيد ول يركب (هو"

(Zay came to me while ‘Amr was not riding) "جاءني زيد ول يركب عمرو"

(Zay came to me having ridden) "(جاءني ركب (هو"

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(Zay came to me whist having ridden) "(جاءني وركب (هو"

(Zay came to me whilst ‘Amr had already ridden) "جاءني وركب عمرو"

(Zay came to me riding) "جاءني هو راكب"

(Zay came to me whilst he was riding) "جاءني وهو راكب"

(Zay came to me whilst ‘Amr was riding) "جاءني وعمرو راكب"

It is permissible:

• for the الحال to be multiple, like: "جاء زيد راكبا ضاحكا" (Zayd came riding, laughing),

• for its العامل to be dropped due to a قرينة , like: "راشدا مهديا" (rightly guided) in response to the one

saying: "أريد السفر" (I want to travel).

[The Rules pertaining to the التمييز ]

The seventh is the التمييز (Specification or Specifying Noun), which is that which removes or lifts the

ambiguity from a ذات (essence or entity) which is (a) مذكورة (mentioned) as well as being تامة (complete)

by means of one of the five things mentioned previously or (b) مقدرة (implied) in (i) a جملة , like:

ما or (ii) ,(Something of Zayd is good) طاب شيء زيد ,that is ,(Zayd is good in spirit) "طاب زيد نفسا the dam or reservoir is full) "الحوض ممتلئ ماء" :like ,( الجملة that which resembles it i.e. the) ضاهاها

water-wise), "الرض مفجرة عيونا" (the earth is split open in the form of springs),

Zayd is good in terms of father, fatherhood) "زيد طيب أبا وأبوة ودارا وحسن وجها وأفضل من عمرو علما"

and house, and handsome in terms of countenance and better than ‘Amr in terms of knowledge), or (iii)

His goodness, in terms of father and fatherhood, pleased) "أعجبني طيبه أبا وأبوة" :like ,(annexation) إضافة

me). This التمييز (i.e. the second type where the الذات is مقدرة ) is فاعل in meaning, and it is for this

reason that it does not precede its العامل . Furthermore, the التمييز can only be نكرة .

[The Rules pertaining to the المستثنى]

The eighth is the المستثنى (Excluded or Excepted), and is of two types: (a) متصل (i.e. the المستثنى is a

member of the class of المستثنى منه ), which is that which is extracted from a multitude by means of "إل"

48

or one of its sisters, and (b) منقطع (i.e. the المستثنى is not a member of the class of المستثنى منه ), which is

that which is mentioned after them (i.e. "إل" and its sisters) not extracted (from a multitude).

The المستثنى is منصوب when:

• it occurs after "إل" which is not a صفة (adjective) in a كلم that is موجب (positive) and تام (complete),

like: "جاءني القوم إل زيدا" (the people came to me except Zayd), or

• it is made to precede the المستثنى منه (the whole from which the exclusion or exception is made), like:

or ,(No one came to me except Zayd) "جاءني إل زيدا أحد"

• it is منقطع , like: "جاءني القوم إل حمارا" (the people did not come to me except the donkey), or

• It occurs after "خل" or "عدا" in most cases, or "ما خل" or "ما عدا" or "ليس" or "ل يكون" .

It is permissible for it (i.e. the المستثنى ) to be منصوب on the basis of الستثناء – but البدل is preferred – in

" :is mentioned, like المستثنى منه and the (not positive i.e. negative) غير موجب that is كلم

.(the people did not come to me except Zayd) "ما جاءني القوم إل زيدا أو زيد

It (i.e. the المستثنى ) is declined in accordance with the العوامل (i.e. in accordance with the governing that

the العوامل exercise on the المستثنى ) when the المستثنى منه is not mentioned, like: "ما جاءني إل زيد" (No

one came to me except Zayd)

(It is) مخفوض after "غير" , "سوى" , "سواء" , "حاشا" mostly, and "عدا" and "خل" in the least. The primary

form of "غير" is to be a صفة (qualifying adjective) but is (sometimes) construed and modeled on "إل" with

respect to الستثناء and is declined like the المستثنى after "إل" in detail. The primary form of "إل" is الستثناء but is (sometimes) construed and modeled on "غير" with respect to being a صفة when الستثناء proves

impossible with the result that what comes after it is a صفة and not a مستثنى , like the Statement of Allah:

Had there been in them gods other than Allah, then they would have) , ﴾لو كان فيهما آلهة إل ال لفسدتا﴿

perished), that is, "غير ال" (other than Allah).

[The Rules pertaining to the خبر باب "كان" ]

The ninth is the خبر باب "كان" (Predicate of the class of which "كان" is a representative). Its ruling is like

that of the الخبر of the المبتدأ . It is permissible for "كان" and nothing-else to be dropped due to a قرينة , like: "الناس مجزيون بأعمالهم إن خيرا فخير، وإن شرا فشر" (People are rewarded in accordance with their

49

deeds, if good then good, and if evil then evil). In examples like this four ways (of declension) are permissible.

[The Rules pertaining to the اسم باب "إن" ]

The tenth is the اسم باب "إن" (Noun of the class of which "إن" is a representative). It is like the المبتدأ but

it is not permissible for it to be dropped.

[The Rules pertaining to the اسم "ل" التي لنفي الجنس ]

The eleventh is the اسم "ل" التي لنفي الجنس (Noun of "ل" which is for the negation of the class or genus),

like: "ل غلم رجل عندنا" (there is no servant of any man here with us). It might sometimes be dropped

when the الخبر is present, like: "ل عليك" [there is no (problem) on you], that is, "ل بأس" [there is no

problem (on you)].

[The Rules pertaining to the خبر "ما" و"ل" المشبهتين بـ"ليس" ]

The twelfth is the خبر "ما" و"ل" المشبهتين بـ"ليس" (Predicate of "ما" and "ل" that have been likened to "

. المبتدأ of the الخبر It is similar to the .( "ليس

[The Rules pertaining to the المضارع الداخل عليه إحدى النواصب ]

The thirteenth is the المضارع الداخل عليه إحدى النواصب (the المضارع that has one of the النواصب entering

on it), like: "لن يضرب" (he will not hit).

[The المجرور ]

As for the المجرور it constitutes two (things):

[The المجرور بحرف الجر ]

The first is the المجرور بحرف الجر and the explanation thereof had already passed.

[The المجرور بالضافة ]

The second is the المجرور بالضافة (i.e. that which is مجرور by means of annexation).

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It is not permissible:

• for it nor its المعمول (i.e. that which is governed by it) to precede the المضاف except if the المضاف is

the word "غير" , in which case it is permissible for the المعمول of the المضاف إليه to precede it, like: "أنا nor ,(not hitting) "ل ضارب" due to it having the meaning of (I did not hit Zayd) "زيدا غير ضارب

• for anything to separate between them in (a) free speech (as opposed to poetry) except what was been heard and orally transmitted, and which is not to be taken as a rule or precedent (on which to base subsequent expressions that are similar) nor in (b) restricted speech (i.e. poetry) except by means of

the الظرف (in the broad sense so as to include the الجار والمجرور ).

The المضاف might sometimes be dropped with the result that its العراب is given to the المضاف إليه which

is the rule (in most cases), like the Statement of Allah: ﴿واسئل القرية﴾ (Ask the village), that is, "

in rare مجرور might remain ( المضاف إليه i.e. the) It .(the people or inhabitants of the village) "أهل القرية

cases, like the Statement of Allah: ﴿يريد الخرة﴾ (he wants the Hereafter) with "الخرة" being مجرور according to a قراءة (variant reading), that is: "ثواب الخرة" (the Reward of the Hereafter).

The المضاف إليه might sometimes be dropped with the المضاف remaining as it is (i.e. with the التنوين ) if:• something which is مضاف to the same thing (i.e. المضاف إليه ) that has been dropped is conjoined (

:like , المضاف to the (معطوف

بين ذراعي وجبهة السد(between the two front legs and the forehead of the lion)

that is, "بين ذراعي السد" (between the two front legs of the lion) or

• a مضاف to the same thing (i.e. المضاف إليه ) that has been dropped is repeated, like:

يا تيم تيم عدي

Otherwise (i.e. if it is not one of the previous two cases) then the المضاف occurs with the التنوين so as to

compensate for it (i.e. the المضاف إليه that has been dropped) should it (i.e. the المضاف ) not be a غاية (i.e.

a noun indicating a limit such as "حسب" , "ليس غير" , "ل غير" and likewise "قبل" and "بعد" ), like the

Statement of Allah: ﴿وكل آتينا﴾, (and all We have given …), and like: "حينئذ" (at that time, then), and "

(the time when it is like that) "حين إذ كان كذا" ,(every one) "كل واحد" ,that is ,(on that day, then) "يومئذ

and "يوم إذ كان كذا" (the day when it is like that). If it (i.e. the المضاف ) is a غاية – which comprises the

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six directions as well as "حسب" , "ل غير" and "ليس غير" , in which the المضاف إليه is intended and

assumed present – then it (i.e. the المضاف ) is مبني (built and fixed) on the الضم .

[The المجزوم ]

As for the المجزوم it constitutes a فعل مضارع on which one of the aforementioned الجوازم entered. If they

(i.e. the الجوازم ) are كلم المجازاة (words denoting reciprocation or mutual retribution) which necessitate a

:and ,(reward, result or consequence) جزاء and a (condition) شرط

• should they (i.e. the الشرط and الجزاء ) be two مضارعان or the first be a مضارع without a فاء (accompanying the الجزاء ) then الجزم of the المضارع is obligatory, and

• should the first be a ماض and the second a مضارع , then both الجزم and الرفع of the second are

permissible, and

• should the الجزاء be a ماض متصرف having the meaning of the المضارع or (should it be) a مضارع that

is negated by means of "لم" or "لما" then the entry of the الفاء on to it (i.e. the الجزاء ) is not

permissible, like: "إن ضربت ضربت أو لم أضرب" (If you hit, I will hit or I will not hit), and

• should the الجزاء be (a) a جملة اسمية or (جملة) ماضية غير متصرفة or having its meaning in which case

then "قد" – whether explicitly or implicitly – is necessary or (b) a مضارع accompanied by the , السين prohibitive) النهيية ,(imperative sentence) المرية like جملة) فعلية إنشائية) or (c) a ""سوف" , "لن" , "ما

sentence), الستفهامية (interrogative sentence) and الدعائية (supplicative sentence), then the entry of the

If you hit, then you will be the one) "إن ضربت فأنت مضروب" :is obligatory, like الجزاء on to the الفاء

hit), and like the Statements of the Most High: ﴿ومن يفعل ذلك فليس من ال في شيء﴾ (And whosoever

does that then ), ﴿فإن كرهتموهن فعسى أن تكرهوا شيئا﴾ (And if you dislike them, then perhaps you

dislike something …),

And if his shirt is torn in front, then she had spoken the) ﴾وإن كان قميصه قد من قبل فصدقت﴿

truth),

And if you find yourselves in difficulties, then let another woman] ﴾فإن تعاسرتم فسترضع له أخرى﴿

suckle (the child) on his (i.e. the father’s) behalf],

,And whosoever wishes other than Islam as a religion) ﴾ومن يبتغ غير السلم دينا فلن يقبل منه﴿

then it will never be accepted from him), and like:

(If Zayd hits you, then hit him) " إن ضربك زيد فاضربه"

or

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,[then do not hit him ,(If Zayd hits you)] " إن ضربك زيد) فل تضربه)

or

,[then will you hit him ,(If Zayd hits you)] "إن ضربك زيد) فهل تضربه)

and ,(If you honour me, then may Allah show mercy to you) "إن تكرمني فيرحمك ال"

• should it (i.e. the الجزاء ) be a مضارع without the aforementioned, positive or negative with "ل" , then

the الفاء is permissible with الرفع and the dropping thereof with الجزم , like: "

.(If you hit, then I will hit or I will not hit) "إن تضرب أضرب أو فأضرب أو ل أضرب أ فل أضرب

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[The المعمول بالتبعية ]

As for the المعمول بالتبعية it comprises five types. It is not permissible for any of them to precede their

. المتبوع governing their العامل governing them is very same العامل The . المتبوع

[The الصفة ]

The first (of the المعمول بالتبعية) is the الصفة (qualifying adjective), which is a تابع that signifies an

attribute in its المتبوع in an absolute way (i.e. the signification of the attribute is absolute in that it is not

the result of the specific word that is used but rather the result of the structural relation that exists between

the التابع and المتبوع ).

It is permissible for it to be multiple, like: "جاءني الرجل العالم الفاضل" (the virtuous knowledgeable man

came).

It is permissible for the النكرة to be described by means of the الجملة الخبرية (declarative sentence) in

which case it is necessary that it contains a ضمير (connect the الجملة to the الموصوف ), like: "

is sometimes dropped ( الضمير i.e. the) It .(A man, whose father stood, came to me) "جاءني رجل قام أبوه

due to a قرينة .

The description can be about the condition of the الموصوف and the condition of the متعلق الموصوف (i.e.

something related to the الموصوف ):

The first follows it (i.e. the الموصوف ) in التعريف and التنكير , الفراد , التثنية and الجمع , and التذكير and

a righteous) "جاءتني امرأة صالحة" and (a knowledgeable man came to me) "جاءني رجل عالم" :like , التأنيث

woman came to me).

The second is (follows the الموصوف ) in the first two only, like: "جاءني رجال راكب غلمهم" (Men, whose

servant is riding, came to me).

[The النكرة and المعرفة ]

The المعرفة is that which has been coined for something definite and specific and the النكرة that which has

been coined for something indefinite and non-specific.

The المعرفة is of six types:

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[The المضمرات ]

The first (of the types of المعرفة ) is the المضمرات (personal pronouns), which constitutes four categories:

• The first category is مرفوع متصل, and has gone before.

• The second category is مرفوع منفصل , and comprises: ","هو" , "هي" , "هما", "هم", "هن", "أنت", "أنت "نحن" and""أنتما", "أنتم", "أنتن", "أنا

• The third category is shared between منصوب متصل and مجرور متصل , like: ", "ضربه" , "ضربها "ضربهما" , "ضربهم" , "ضربهن" , "ضربك" , "ضربك" , "ضربكما" , "ضربكم" , "ضربكن" , "ضربني" ,.etc , "له" :and like , ""ضربنا

• The fourth category is منصوب منفصل , and comprises: ", "إياه" , "إياها" , "إياهما" , "إياهم" , "إياهن . ""إياك" , "إياك" , "إياكما" , "إياكم" , "إياكن" , "إياي" , "إيانا

[The العلم ]

The second (of the types of المعرفة ) is the العلم (proper noun), and comprises two groups: علم شخص , like: "زيد" and علم جنس , like: "أسامة (lion) and "سبحان" (glory).

[The أسماء الشارات ]

The third (of the types of المعرفة ) is the أسماء الشارات (demonstrative / indicative pronouns), and they

are:

• ,for masculine singular "ذا"

• for its dual: "ذان" and "ذين" ,

• for feminine singular: "تا" , "ذي" , "تي" , "ته , "ذه" , "تهي" and "ذهي" ,

• for its dual: "تان" and "تين" ,

• for their plural: "أولء" with long and short Alif.

The حرف التنبيه (particle for calling attention) is attached at their beginnings, like: "هذا" , and the

is attached at their endings, such that it is (Kaf indicating second person or being addressed) كاف الخطاب

said: "ذاك" , "ذاك", "ذاكما", "ذاكم" and "ذاكمن" , and likewise for the rest. It is possible to group them

55

together (in a single اسم إشارة ), like: "هاذاك" . You say: "تلك" , "أوللك" , "ذانك" , تانك – the latter two

being emphatic (i.e. the النون is doubled or re-enforced) – for distant (objects). As for ", "ثمت" , "هنا .they are specifically for places "هنالك" and ""هاهنا" , "هنا

[The الموصول ]

The fourth (of the types of المعرفة ) is the الموصول (relative pronoun). It is necessary for it to have a صلة in the form of a جملة خبرية (declarative sentence) that is known to the listener and which contains a ضمير that refers to the الموصول . It is permissible for it (i.e. the الضمير العائد ) to be dropped when a قرينة exists.

It comprises:

• ,for masculine singular "الذي"

• for its dual: "اللذان" and "اللتان" , and

• for its plural: "الذين" in all three cases (of العراب ),• ,for feminine singular "التي"

• for its dual: "اللتان" and "اللتين" , and

• for it plural: "اللواتي" , "اللئي" , "اللي" , "اللت" , "اللتي" and "اللوائي" ,

• ,(interrogation, question) الستفهام for "ما" after "ذا"

• , "من"

• , "ما"

• , "أي"

• and , "أية"

• the اللف واللم in the case of the اسم الفاعل and اسم المفعول having the meaning of "الذي" and "التي" .

[The المعرف باللم ]

The fifth (of the types of المعرفة ) is the المعرف (the defined):

• by means of the اللم , whether it is for (a) العهد , like: "جاءني رجل فأكرمني الرجل" (a man came to me

and I honoured for the man) or (b) الجنس , like: "الرجل خير من المرأة" (Men are stronger than women),

and

• by means of the حرف النداء (particle of addressing, vocative particle) when someone specific is

intended thereby, like: "يا رجل" (O man, …)

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[The المضاف إلى أحد هذه الخمسة ]

The fifth (of the types of المعرفة ) is the المضاف إلى أحد هذه الخمسة (annexed to one of these five) by way

of إضافة معنوية (semantic annexation), like: "غلم زيد" (the servant of Zayd).

[The العطف بالحروف ]

The second (of the المعمول بالتبعية) is the العطف بالحروف (conjunction by means of particles), which is a

and , المتبوع and its ( التابع i.e. the) where one of the (following) ten particles is interposed between it تابع

they are: the الواو , the الفاء , "ثم" , "حتى" , "أو" , "إما" , "أم" , "ل" , "بل" and "لكن" .

When العطف is made on the الضمير المرفوع المتصل then it is obligatory to make التأكيد of it by means of a

except if there occurs a (I as well as Zayd hit i.e. Zayd and I hit) "ضربت أنا وزيد" :like , ضمير) منفصل)

separation (between the المعطوف and المعطوف عليه ) in which case it is permissible to abandon it (i.e.

abandon making التأكيد of it), like: "ضربت اليوم وزيد" (I hit today as well as Zayd).

When العطف is made on the الضمير المجرور , then the الخافض (i.e. the governor effecting الخفض or الجر ) is repeated, like: "مررت بك وبزيد" (I passed you and by Zayd) and "المال بيني وبينك" (the money is

between me and you).

The المعطوف has the status and ruling of the المعطوف عليه in terms of what is obligatory and prohibited

for it.

It is permissible to make العطف of two things – using a single حرف – on two المعمولن belonging to a

single "عامل according to unanimous agreement, like: "ضرب زيد عمرا وبكر خالدا" (Zayd hit ‘Amr, and

Bakr Khalid), and it is not permissible on two المعمولن belonging to two (separate) العاملن except when

the الجار enjoys precedence (i.e. it is made to precede in the sentence) according to one view, like: "في "الدار" on معطوف is "الحجرة" Here] (In the house is Zayd, and the room ‘Amr) "الدار زيد والحجرة عمرو

which is مجرور with the حرف الجر and "عمرو" is معطوف on "زيد" which is مرفوع with البتداء ].

[The التأكيد ]

The third (of the المعمول بالتبعية) is the التأكيد which is of two categories:

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• which involves the repetition of the first word or its synonym in the case of (pertaining to form) لفظي

the الضمير المتصل and runs and occurs in all words, like: "جاءني زيد زيد" (Zayd, Zayd came), "ضربت Zayd is standing, Zayd is) "زيد قائم زيد قائم" ,(Zayd hit, hit) "ضرب ضرب زيد" ,(You, you hit) "أنت

standing), and

• " :and comprises ,(definite nouns) المعارف which is specific to the (pertaining to meaning) معنوي

These latter three . "أبصع" and "نفسه" , "عينه" , "كلهما" , "كلتاهما" , "كله" , "أجمع" , "أكتع" , "أبتع

followers of "أجمع" and do not precede it nor are they mentioned without it according to standard

language.

When the المضمر المرفوع is made التأكيد of by means "النفس" and "العين" , it is first made التأكيد of by

means a (ضمير) منفصل , like: "زيد ضرب هو نفسه أو عينه" (Zayd, he himself, hit).

[The البدل ]

The fourth (of the المعمول بالتبعية) is the البدل , which is what is (actually) intended through the relation

(that is made to the المتبوع ) rather than it (i.e. the المتبوع itself).

Its categories are four:

• if both of them refer to one (and the same) (substitution of the whole for the whole) بدل الكل من الكل

thing, like: "جاءني زيد أخوك" (Zayd, your, brother, came),

• " :like , المبدل منه if it is a part of the ,(substitution of the part for the whole) بدل البعض من الكل

,(I hit Zayd, his head i.e. I hit Zayd’s head) "ضربت زيدا رأسه

• if there is a relationship between them other than these two ,(substitution of constitution) بدل الشتمال

(i.e. other than “being the whole” and “being the part”) such that the one (i.e. the listener in this case)

waits in anticipation after mentioning the first (i.e. the المبدل منه ) and yearns for the second (i.e. the

and ,(Zayd, his garment was snatched) "سلب زيد ثوبه" :like ,( البدل

• " :was a mistake, like المبدل منه if the mentioning of the ,(substitution of a mistake) بدل الغلط

,I saw a man …uh…a donkey), and does not occur in the speech of the eloquent] "رأيت رجل حمارا

instead they render it (i.e. correction of the الغلط or mistake) with (the particle) "بل" .

It is obligatory to describe and qualify the النكرة which is a substitute for the المعرفة as (an instance of) بدل )﴿ :like the Statement of the Most High , الكل ناصية كاذبة خاطئةلنسفعا بالناصبة) ﴾ [We will seize (him) by

the forelock) a lying and sinful forelock].

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The (السم) الظاهر cannot be a بدل for the المضمر as (an instance of) بدل الكل except (as a بدل ) for the

.(I hit him, Zayd) "ضربته زيدا" :like , الغائب

[The عطف البيان ]

The fifth (of the المعمول بالتبعية) is the عطف البيان , which is a تابع brought for the purpose of clarifying its

"أقسم بال أبو حفص عمر" :and does not indicate an attribute in it, like المتبوع“Abu Hafs, ‘Umar, swore by Allah”

Thus, the total number of what was mentioned, as regards the المعمولت , is thirty.

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Chapter Three: العراب (Declension / Declinability)

It is something that comes from the العامل through which the ending of the المعرب is changed. It has four

interconnected divisions.

(A) The first division is in accordance with the الذات (essence) and الحقيقة (reality):

We say: It constitutes either a حركة (vowel-marking), a حرف (letter), or حذف (dropping).

The الحركة comprises three (things): ضمة , فتحة and كسرة , like: "جاءني زيد" (Zayd came to me), "

.(I passed by Zayd) "مررت بزيد" and (I saw Zayd) "رأيت زيدا

The الحرف comprises four (things):

• I) "مررت بأبيه" and ,(I saw his father) "رأيت أباه" ,(His father came) "جاءني أبوه" :like , واو , ألف , ياء

passed by his father), and

• (the two them hit) "يضربان" :like , نون

The الحذف comprises three (things): the حذف الحركة (dropping the vowel-marking), like: "لم يضرب" (he

did not hit), the حذف الخر (dropping the ending), like: "لم يغز" (he did not do battle) and the حذف النون (dropping of the Nun), like: "لم يضربا" (they did not hit). Thus, the total number is ten.

(B) The second division is in accordance with the المحل (place or locus), since it (i.e. the المحل ) is either

by means of:

• ,(pure vowel-markings) الحركة المحضة

• ,(pure letters) الحروف المحضة

• or ,(vowel-markings plus dropping) الحركة مع الحذف

• .(letters plus dropping) الحرف مع الحذف

The first is either:

• , الرفع for الضمة with the ,(fully-declinable with three vowel-markings) تام العراب بالحركات الثلثthe الفتحة for النصب and the الكسرة for الجر which is the السم المفرد المنصرف (triptote singular

noun) and the الجمع المكسر المنصرف (triptote broken plural), like: جاءني رجل ورجال (a man and men

came to me), "رأيت رجل ورجال" (I saw a man and men) and "مررت برجل ورجال" (I passed by a man

and men), or

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• الرفع for الضمة either (a) with the ,(semi-declinable with two vowel-markings) ناقص العراب بالحركتينand the الفتحة for النصب and الجر , which is the غير المنصرف (diptote), like: "جاءني أحمد" (Ahmad

came), "رأيت أحمد" (I saw Ahmad) and "مررت بأحمد" (I passed by Ahmad), or (b) with the الضمة for

,(sound feminine plural) جمع المؤنث السالم which is the , الجر and النصب for الكسرة and the الرفع

like: "جاءني مسلمات" (Muslim women came to me), "رأيت مسلمات" (I saw Muslim women) and

.(I passed by Muslim women) "مررت بمسلمات"

The second is also either:

• for اللف the , الرفع for الواو with the ,(fully-declinable with three letters) تام العراب بالحروف الثلثة

six) السماء الستة المضافة إلى غير ياء المتكلم المفردة المكبرة which is the الجر for الياء and the النصب

nouns that are annexed to other than the ياء المتكلم being singular and non-diminutive), or

• الياء and the الرفع for الواو either (a) with the ,(semi-declinable with two letters) ناقص العراب بالحرفينfor النصب and الجر , which is the جمع المذكر السالم (sound masculine plural) as well as ", "أولو Muslims, possessors of wealth and) "جاءني مسلمون وأولو مال وعشرون" :and its sisters, like ""عشرون

twenty came to me), "رأيت مسلمين وأولي مال وعشرين" (I saw Muslims, possessors of wealth and

twenty) and "مررت بمسلمين وأولي مال وعشرين " (I passed by Muslims, possessors of wealth and

twenty), or (b) with the اللف for الرفع and the الياء for النصب and الجر , which is the المثنى (dual), as

well as "اثنان" (two) and "كل" (both of …) that is مضاف to a مضمر , like: "جاءني مسلمان واثنان I saw) "رأيت مسلمين واثنين وكليهما" ,(Two Muslims and two and both of them came to me) "وكلهما

two Muslims and two and both of them) and "مررت بمسلمين واثنين وكليهما " (I passed by two

Muslims and two and both of them).

The third is only تام العراب (fully-declinable), and comprises two categories because the المحذوف (i.e.

that which is dropped) from it is either a حركة or a حرف . The first is the

which does not have a personal الفعل المضارع the) الفعل المضارع الذي لم يتصل بآخره ضمير، وهو صحيح

pronoun attached at its ending which is sound). Its الرفع is by means of the الضمة , its النصب is by means

of the الفتحة and الجزم by means of the حذف الحركة (i.e. the vowel-marking being dropped), like: "

The second is the .(he did not hit) "لم يضرب" and (he will not hit) "لن يضرب" ,(he hit) "يضرب

aforementioned المضارع if its ending is a حرف علة (weak letter). Its الرفع is by means of the الضمة , its

i.e. the weak ending being) حذف الخر by means of the الجزم and الفتحة is by means of the النصب

dropped), like "يغزو" (he does battle), "لن يغزو" (he will not do battle) and "لم يغز" (he did not do battle).

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The fourth is only the ناقص العراب (semi-declinable) and comprises the

other than ضمير مرفوع that has a الفعل المضارع the) الفعل المضارع الذي اتصل بآخره ضمير مرفوع غير النون

the النون attached to its ending). Its الرفع is by means of the النون and its النصب and الجزم by means of it

(i.e. the النون ) being dropped, like: "يضربان" (they hit), "لن يضربا" (they will not hit) and "لم يضربا" (they

did not hit).

Thus, the total number (of the محل العراب ) is nine.

What is meant:

• by المنصرف (triptote) is that upon which الجر and the التنوين enter, like: "زيد" (Zayd), and

• by غير المنصرف (diptote) is an اسم معرب (declinable noun) upon which الجر and the التنوين do not

enter, and consists of two types:

(a) سماعي (based on hearsay and oral transmission), like: (i) ", "أحاد" , "موحد" , "ثناء" , "مثنى" , "ثلث as "بصع" and "جمع" , "كتع" , "بتع" and (descriptive nouns) صفات as "أخر" (ii) , ""مثلث" , "رباع" , "مربع

and ,(proper nouns) أعلم as "قزح" and "عمر" , "زفر" , "زحل" and (iii) (plurals) جموع

(b) قياسي (based on a precedent or rule), which is:

(i) every علم (proper noun) that is on a pattern specific to the الفعل , like: ", "ضرب" , "شمر or at its beginning is one of the additional letters belonging to , "استخرج" and ""اجتمع" , "انقطع

the المضارع not capable of taking the التاء (at the end), like: "يزيد" and "يشكر" ,

(ii) every "أفعل" التفضيل (i.e. "أفعل" pattern that signifies comparison) and every "

"أبيض" and (better) "أفضل" :like ,( الصفة المشبهة pattern of the "أفعل" .i.e) أفعل" الصفة المشبهة

(white),

(iii) every اسم أعجمي (foreign name) which was used in the first instance that it was transferred to

the Arabs as an علم while at the same it is more than three letters or with the middle (letter)

vowelled (if it is not more than three letters), like: "قالون" , "إبراهيم" and "شتر" ,

(iv) every مؤنث with the اللف whether مقصورة or ممدودة , like: "حبلى" (pregnant), "حمراء" (red),

(v) every علم that contains the تاء التأنيث whether لفظا (explicitly and overtly), like: "فاطمة" and "

while at the same time being more than three letters or (implicitly and covertly) تقديرا or "حمزة

with the middle (letter) vowelled )if it is not more than three letters), like: "قدم" a woman’s

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name, and should a male be called by it then it becomes مصروف (triptote), and should the علم consist of three letters with the middle (letter) being unvowelled, then it is permissible المؤنث

for it to be (both) منصرف and غير منصرف , like: "هند" ,

(vi) every علم composed of two اسمان (nouns) with the one not governing the other, nor the

second one being a sound (like "ويه" in "سيبويه" ) nor incorporating the meaning of the الحرف , like: "بعلبك" and "حضرموت" ,

(vii) every noun that contains an ألف and نون that are additional whether as an علم (proper noun) or

as a وصف (descriptive noun) which the التاء does not enter upon, like: "عمران" , "سكران" and "

, "رحمن

(viii) every plural on the pattern of "فعالل" or "فعاليل" , like: "مساجد" (mosques) and "مصابيح"

(lamps), and it is permissible to make it منصرف because of ضرورة الشعر (poetic necessity or

license) or التناسب (uniformity or harmony), like: ﴿سلسل﴾ and ﴿قواريرا﴾ .

and all that is غير منصرف , when it is مضاف (annexed) or the لم التعريف enters upon it, then it

becomes منصرف , like: "مررت بالحمر وأجمرنا" (I passed by the red one and our red one).

(C) The third division is in accordance with the النوع (type), and constitute four (types): رفع and نصب which are shared between the السم and the الفعل , جر which is specific to the السم and جزم which is

specific to the الفعل .

The علمة الرفع (sign of الرفع ) constitutes four: a ضمة , a واو , an ألف and a نون .

The علمة النصب (sign of النصب ) constitutes five: a فتحة , a كسرة , an ألف , a ياء and the حذف النون .

The علمة الجر (sign of الجر ) constitutes four: a كسرة , a فتحة and a ياء .

The علمة الجزم (sign of الجزم ) constitutes three: the حذف الحركة , the حذف الخر and the حذف النون .

(D) The fourth division is in accordance with the الصفة (description), and comprises three (types): لفظي (explicit and real) which appears in pronunciation, تقديري (implicit and hypothetical) and محلي (local).

Let us mention and state the last two so that it can be known that what is besides the two of them is لفظي .

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The التقديري does not appear in pronunciation, but is instead implied and assumed at its ending due to an

impediment in it that prevents the العراب الحقيقي (real declension), and does not exist except in the

:and is in seven places , اللفظي like the المعرب

The first is a مفرد whose ending is an ألف , even if it (i.e. the اللف ) is dropped due to the meeting of two

unvowelled letters. If it is an اسم , then its العراب in all three cases is تقديري , like: "العصا" (the stick),

and "عصا" (a stick), and if it is a فعل , then its الرفع and النصب are تقديري and its الجزم is لفظي , like: "

.(he did not fear) "لم يخش" and ,(he will not fear) "لن يخشى" ,(he fears) "يخشى

The second is that which is مضاف to the ياء المتكلم excluding the التثنية (dual form). If it is the جمع المذكر its original form ,(My Muslims came to me) "جاءني مسلمي" like , تقديري is الرفع then only its , السالم

being: "مسلموي" , and if it is other than that, then all (three cases) are تقديري , like: "

.(My servant, my men and my female Muslims came to me) "جاءني غلمي ورجالي ومسلماتي

The third is that whose ending contains إعراب محكي (cited declension), either as a جملة that has been

transferred to العلمية (being a proper noun), like: "تأبط شرا" , or a مفرد (single word) in the statement by

made by a Hijazi, like:

• and ,(I hit Zayd) "ضربت زيدا" :in response to someone who said (?Who is Zayd) "من زيدا"

• "ألك تمرتان" :in response to someone who said ,(Do not pester me with two dates) "دعني من تمرتان"

(Do you have two dates?).

Likewise every مركب (compound) whose second part is a معمول of that which does not have any إعراب , like: "إن زيدا" , "هل زيد" and "من زيد" , as opposed to "عبد ال" and "مضروب غلمه" for the العراب of the

first part thereof is لفظي in accordance with the العامل and the second is (a) occupied with the العراب of

according to the علم as an "خمسة عشر" :like ,(cited indeclinability) بناء محكي or (b) (citation) الحكاية

most popular view.

The fourth is that whose ending is a ياء preceded by a letter vowelled with a كسرة , even if it (i.e. the الياء ) is dropped due to the meeting of two unvowelled letters. If it is an اسم , then its الرفع and الجر is تقديري , like: "القاضي" (the judge) and "قاض" (a judge) and if it is a فعل , then only its الرفع is تقديري if a ضمير is

not fixed at its ending, like: "يرمي" (he throws), "ترمي" (she throws, you throw), "أرمي" (I throw) and "

.(we throw) "نرمي

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The fifth is a فعل whose ending is a واو preceded by a letter vowelled with a ضمة , for only its الرفع is

she does battle, you do) "تغزو" ,(he does battle) "يغزو" :is not fixed at its ending, like ضمير if a تقديري

battle), "أغزو" (I do battle) and "نغزو" (we do battle).

The sixth is an اسم whose العراب is by means of letters and encounters a ساكن (unvowelled letter) after

it, that is, a كلمة at whose beginning there is a همزة وصل (i.e. a word which has a همزة وصل at its

beginning).

If it is from the aforementioned السماء الستة , then its العراب in the three cases is تقديري , like: "

and (I saw the father of al-Qasim) "رأيت أبا القاسم" ,(The father of al-Qasim came to me) "جاءني أبو القاسم

.(I passed by the father of al-Qasim) "مررت بأبي القاسم"

If it is the جمع المذكر السالم , then (a) if that which is before the letter of العراب is vowelled with a فتحة , like: "مصطفون" and "مصطفين" , then the الواو is vowelled the الضمة and the الياء with the الكسرة , with the

result it (i.e. its العراب ) is لفظي in all three cases, like: "جاءني مصطفو القوم" (the chosen ones of the

people came to me), "رأيت مصطفي القوم" (I saw the chosen ones of the people) and "مررت بمصطفي القوم"

(I passed by the chosen ones of the people), and (b) if it (i.e. that which is before the letter of العراب ) is

not vowelled a فتحة , then they (i.e. the الواو and الياء ) are dropped with the result that it (i.e. its العراب ) is تقديري in all three cases, like: "جاءني ضاربو القوم" (those who hit the people came to me), "

I passed by those who hit the) "مررت بضاربي القوم" and (I saw those who hit the people) "رأيت ضاربي القوم

people).

If it is a تثنية (dual form), then its الرفع is تقديري , and its النصب and الجر the الياء is vowelled with a كسرة , with the result that it (i.e. its العراب ) is لفظي , like: "جاءني غلما ابنك" (the two servants of your son

came to me), "رأيت غلمي ابنك" (I saw the two servants of your son) and "مررت بغلمي ابنك" (I passed by

the two servants of your son).

The seventh is the الموقوف عليه بالسكان مما كان إعرابه بالحركة (i.e. that which is paused on by means of

unvowelling as regards that whose العراب is by means of the الحركة . If it is not marked with the

"أحمد" , "ضاربه" :like , تقديري then its three cases are , تاء التأنيث or at its ending there is a تنوين التمكين

and "ضاربات" and if it is marked with the التنوين without the الهاء , then its الرفع and الجر are تقديري , excluding its النصب , like: "زيد" .

As for the المحلي it occurs in two places:

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(1) The first of them is the السم المعرب whose ending has been occupied by إعراب غير محكي (i.e.

declension that is not cited), like: "مررت بزيد" (I passed by Zayd), for the المحل (position) of "زيد" is

adjudged to be that of النصب by being the المفعول به , and likewise "أعجبني ضرب زيد" (Zayd’s hitting or

the hitting of Zayd astonished me) and "مر بزيد" (Zayd was passed by), for "زيد" is مرفوع المحل (i.e.

in the نائب الفاعل in the first (example) and by being the الفاعل in view of its position) by being the مرفوع

second.

(2) The second is the المبني (indeclinable), which is that whose الحركة and السكون is not the result of an

المبني The . عامل is the result of an السكون and الحركة for it is that whose , المعرب contrary to the , عاملis of two types: مبني الصل (primary indeclinable) and مبني العارض (temporary indeclinable).

• The first is four (categories): the الحرف (particle), the الماضي (perfect), the المر بغير اللم (the

imperative without the اللم ) according to the Basrans, and the الجملة (sentence or clause).

• The second is of two types: لزم (binding) and غير لزم (non-binding).

(A) The اللزم is that which does not part from or break with البناء , and comprises:

(a) the المضمرات , (b) the أسماء الشارات , (c) the الموصولت except for "أي" and "أية" , for they are معربان , (d) the أسماء الفعال an have been discussed previously,

(e) that which occurs on the pattern of "فعال" as a مصدر , a صفة , like: "يا فساق" (O you wretched woman,

shrew) or an علم , like "حذام" according to the people and inhabitants of al-Hijaz,

(f) the الصوات , which comprise every word used to a imitate a sound, like: "ناق" or used to produce a

sound for (directing at) animals, like: "نخ" ,

(g) بعض المركبات (some compounds), which comprise every two كلمتان – none of which is an عاملة governing the other – made into a single اسم , and (i) should the second (part) be a صوت (sound) , then

they (i.e. both parts) are مبنيان and the second is vowelled with a كسرة and the first with a فتحة , like: "

: مبني then the first (part) is , صوت and (ii) should it (i.e. the second part) is not a , "سيبويهon a فتحة if its ending is a حرف صحيح (strong or sound letter), like: "بعلبك" and حضرموت" , and

on a سكون if its ending is a حرف علة (weak letter), like: "معدي كرب"

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and the second part is معرب (declined) like the غير المنصرف according to the standard dialect.

If they (i.e. the الكلمتان ) are not made into a single اسم but the second one incorporates a حرف , and

(i) should the first one not be the word "اثنان" , then they are both مبنيان on:

the الفتح , if their ending (or final letter) is a حرف صحيح , and

• the السكون if it (i.e. their ending) is a حرف علة , like:

, "أحد عشر" , "إحدى عشرة"

and , "تاسعة عشرة" and "تسعة عشر" until "ثلثة عشر" , "ثلث عشرة" , "حادي عشر" , "حادية عشرة"

like: "هو جاري بيت بيت" (he is my neighbour adjacent to my house i.e. next-door neighbour) and

(he is in between) "هو وبين بين"

and (ii) should the second one be the word "اثنان" , then the second one becomes مبني and the first one

:is dropped, like النون and its معرب

,(twelve men came to me) "جاءني اثنا عشر رجل"

and (I saw twelve men) "رأيت اثني عشر رجل"

,(I passed by twelve men) "مررت باثني عشر رجل"

(h) بعض الكنايات , which comprise

How) "كم رجل" :like , التمييز as the منصوب such that what comes after it is الستفهام for (i) "كم"

many men?) and (ii) الخبرية having the meaning of التكثير , such that it is مضاف to what comes after it,

like: "كم رجل" (How many a man),

عندي كذا" :like , التمييز as the منصوب such that what comes after it is ,(number) العدد for "كذا",(I have so much in dirhams) "درهما

,(speech or anything said) الحديث for "ذيت" and "كيت"

(i) الكلمات المتضمنة لمعنى "إن" والستفهام (words incorporating the meaning of "إن" and interrogation)

other than "أي" and "أية" ,

(j) بعض الظروف (some adverbs), like: "أمس" (yesterday), "قط" (ever), "عوض" (never), "مذ" (since), "منذ"

(since), "إذا" (when), "إذ" (when), "لما" (when), "متى" (when), "أنى" (where), "أيان" (when), "كيف" (how), "

(at, with) "لد" and (at, with) "لدن" ,(at, with) "لدى" ,(where) "حيث

(k) the الكاف السمية (nominal Kaf),

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(l) "على" السمية (nominal "على" ) and

(m) "عن" السمية (nominal "عن" )

(B) the غير اللزم constitutes:

(i) that which is severed from الضافة (annexation) with the المضاف إليه being assumed and intended in it,

like: "قبل" (before), "بعد" (after), "تحت" (under, beneath, below), "فوق" (above, on top), "قدام" (in front), "

, (only) "حسب" and (nothing-else) "ليس غير" ,(nothing-else) "ل غير" ,(behind) "وراء" ,(behind) "خلف

(ii) "الن" (now),

(iii) المنادى المفرد المعرفة (the single definite addressee or vocative), which is مبني on that with which it is

ألف الندبة or the (the Alif of seeking help) ألف الستغاثة if it does not have the ( معرب had it been) مرفوع(the Alif of lamenting) fixed at its ending or a لم at its beginning, like: "يا زيد" (O Zayd), "يا مسلمان" (O

two Muslims) and "يا مسلمون" (O Muslims), and if it is مضاف (annexed) or مشابه بالمضاف (resembling

that which is annexed) or a نكرة (indefinite), it is made منصوب with a فعل that is مقدر (implied and

assumed), like: "يا عبد ال" (O Abdullah), "يا خيرا من زيد" (O you who are better than Zayd) and "يا رجل"

(O man). Should an ألف be fixed at its ending then it becomes مبني on the الفتح , like: "يا زيداه" , and

should a لم be fixed at its beginning, then it obligatory for it become مجرور , like: "يا لزيد" . The البدل and

the المعطوف both of which is void and free of the اللم has the same الحكم (ruling and status) of the

حروف النداء The .(O Zayd and ‘Amr) "يا زيد وعمرو" and (O man, Zayd) "يا رجل زيد" :like , المنادى(particles of addressing) are: "يا" , "أيا" , "هيا" , "أي" , the الهمزة , "وا" which is specific to الندبة (lamentation),

(iv) the اسم "ل" النافية للجنس (Noun of "ل" that negates the whole class or genus) if it is مفرد (single),

,(there is absolutely no man) "ل رجل" :which is not repeated, like "ل" connected to ,(indefinite) نكرة

(v) the المضارع المتصل به نون جمع المؤنث أو نون التأكيد (i.e. the المضارع that has the Nun of the feminine

plural or the Nun of Emphasis fixed to it), like: "يضربن" [they hit (feminine plural)], "تضربن" [You hit

(feminine plural)], "هل يضربن" (Will he really hit) and "هل تضربن" (Will you really hit).

These words have to have the status of البناء (i.e. it is compulsory for them to be مبنية ).

As for the جائز البناء , they constitute:

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the الظروف المضافة إلى الجملة و"إذ" (the adverbs that are annexed to the الجملة and to the word "

a Day on…) , ﴾يوم ينفع الصادقين صدقهم﴿ :like , الفتح on the مبنية for it is permissible that they be ("إذ

which their truthfulness will benefit the Truthful), "حينئذ" (at that time), "يومئذ" (on that day), and

likewise "مثل" and "غير" with "ما" , "أن" and "أن",

the اسم "ل" المكررة المتصل بها المفرد النكرة (i.e. the Noun of "ل" that is repeated and which is

connected to it i.e. to "ل" being single and indefinite), like: "ل حول ول قوة إل بال" (there is no power

and might except with Allah), for it is permissible: (a) for both of them (i.e. "حول" and "قوة" ) to be مبني and the الفتح on the مبني for the first to be (c-d) , مرفوعان for both of them to be (b) , الفتح on the ان

second to be منصوب or مرفوع and (e) for the first to be مرفوع and the second مبني on the الفتح . These

are five options that are permissible in the likes thereof,

the صفة اسم "ل" المبني المفردة المتصلة به (the qualifying adjective of the indeclinable Noun of "ل"

the former being single and connected to it i.e. the Noun), for it is permissible for it (i.e. the الصفة ) to

be (a) مبنية on the الفتح , like: "ل رجل ظريف" [there is no kind man (present)], and (b) معربة either in

the case of الرفع or النصب , like: "ل رجل ظريف و ظريفا" .

[والمد ل رب العالي، وال أعلم]

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