What is this? It's a mashup of various online resources related to Hidayatun Nahw textbook to help in learning Arabic grammar. Credit goes to resources listed at end.
المنصوبات and they are of 12 types:
1. المفعول مطلق
It is a مصدر with the meaning of a preceding verb and it is used for 3 things:
للتأكيد: ضربت ضربا
النوع (to specify the type of action) using the scale of فِعلَة: جلست جِلسَةَ القاري
لبيان العدد (to specify the number of actions) using the scale of فَعلَة: جلست جَلسة أو جلستين
It may come from a different word or باب as long as it has a similar meaning as the verb that is used: قعدت جلوسا و أنبت نباتا
The verb may be deleted due to context like it is said to one arriving: خير مقدم from قدمت قدوما خير مقدم
The verb must be deleted due to common usage: شكرا و حمدا for شكرتك شكرا و حمدتك حمدا
2. المفعول به (The object)
It is an اسم upon which the action of a verb falls: ضرب زيد عمروا
TODO: link to section above: It may precede the فاعل: ضرب عمروا زيد
Deleting the verb:
may be done due to context such as answering a question: من أضرِب؟ زيدا
must be done in 4 cases:
1. Due to common usage: امرأً و نفسَه for اترك امرأ و نفسه or أهلا و سهلا for أتيت أهلا لا أجانب و طيت سهلا من البلاد لا حزنا and other phrases that can be deduced like this.
2. التحذير (Warning) where it is understood with an implied اَتّقِ: إيّاك والأسدَ and it may also be mentioned with repetition: الطريق الطريق
3. On the condition that it is followed by an explanation: زيدا ضربته and this type has many branches.
LINK: to other section(s) on the vocative 4. المنادى (the vocative)
There are 5 particles: see under the relevant section of الحروف TODO
The إعراب of the منادى in the following cases is:
مجرور بلام or منصوب بالف when seeking help or lamenting: يا لزيدٍ! و يا زيدَاهْ
Upon its normal علامة المرفوع when it comes:
as a single معرفة word such as ضمة: يا زيدُ و يا رجلُ as long as the intended person is known
with ال in which case it will also need أيّها or أيّتها added: يا أيها الرجل و يا أيتها المرأة
منصوب with
إضافة: يا عبدَ الله
when it resembles إضافة: يا طالعا جبلا
when it is a unspecified نكرة like a blind man would say: يارجلا خذْ بيدي
With المنادى المرخَّم (apocope or abbreviation) it can be either مرفوع or with its original حركة after removing the last letters of a name: When calling حارس: يا حارُ أو يا حارِ
The particle has the meaning of أدعو أو أطلب
It may be omitted in speech: زيدُ اجلس هنا TODO: better example
It is also used for mourning and wailing together with وا which is specifically for it: يا زيداه و وا زيداه and the ruling for its إعراب is the same as for the normal منادى
3. المفعول فيه
It contains either a زمان أو مكان (time or place) for the action of the فاعل and it is called a ظرف
ظروف الزمان:
has 2 types:
1. مبهم (unlimited): دهر و حين
2. محدود (limited): يوم و ليلة و شهر و سنة
It is منصوب due to the assumption of في before it: صمت دهرا for صمت في دهر
ظروف المكان
has 2 types:
1. مبهم (unlimited): جلست خلفك و امامك
It is منصوب due to the assumption of في before it:
2. محدود (limited) but here it is necessary to bring it with في: جلست في الدار
4. المفعول له
It explains the reason for the aforementioned فعل and it is منصوب due to the assumption of a لام: ضربته تأديبا for للتأديب
5. المفعول معه
It is what comes after a و with the meaning of مع: جاء البرد و الجبّاتَ و جئت أنا و زيد
If the فعل is explicit and if عطف is...
allowed then the إعراب can go both ways: جئت أنا و زيداً أو زيدٌ
not allowed then it has to be منصوب: جئت و زيدا
If the فعل is implicit and if عطف is...
allowed then it has to use the عطف: ما لزيد و عمرو؟
not allowed then it has to be منصوب:ما لك و زيدا
6. حال
Indicates the state of the فاعل or the مفعول, or both: جاءني زيد راكبا و ضربت زيدا مشدودا و لقيت عمروا راكبين
Its فاعل may be implied, such as with إشارة or omitted completely: زيد في الدار قائما with the verb استقرّ deleted or: هذا زيد قائما which means: المشار إليه قائما هو زيد
Its عامل is a فعل or aشبه فعل or any word that can have the meaning of a فعل: هذا زيد قائما with the meaning of أنبّه و أشير TODO: include list and explain more?
It may be deleted due to context as is said to the traveller: سالما غانما with the verb ترجع deleted.
It is always نكرة and the ذو الحال mostly معرفة.
When the ذو الحال is نكرة it must precede the حال: جائني راكبا رجل to avoid confusion of it being a صفة: رأيت رجلا راكبا (I saw a man who was in the state of riding) as opposed to رأيت راكبا رجلا: (I saw a male rider?) TODO: check translations of these
It may also be a جملة خبرية: جاءني زيد و غلامه راكبا أو يركب غلامه
7. التمييز
It is نكرة and specifies an unclear or unspecified amount of:
numbers: عندي عشرون درهما
volume/weight/measure: قَفِيزان بُرّا و منوان سمنا
area/distance: جريبان قطْنا و ما في السماء قدْر راحةٍ سحابا
type of material (rare): هذا خاتم حديدا و سوار ذهبا
It is usually مجرور in إضافة: خاتمُ حديدٍ
something else: على التمرة مثلها زبدا (Upon the date is its like in weight of butter)
It can also come after a جملة to clear up confusion: طاب زيد نفساً أو علما أو أبا
8. المستثنى
It is mentioned after إلّا and its sisters and it excludes something from the مستثنى منه (that which is being excluded from)
It has 2 types
متّصل when the مستثنى was a part of the مستثنى منه: جاءني القوم إلّا زيدا
منقطع or منفصل when the مستثنى was not part of the مستثنى منه: جاءني القوم إلّا حمارا
It declines in 4 ways:
1. منصوب if it is:
1a. متّصل and comes after إلّا with a موجب (positive statement not a negative, question or prohibition): جاءني القوم إلّا زيدا
1b. منقطع
1c. brought forward upon the مستثنى منه: ما جاءني إلّا زيدا أحد
1d. After خلا و عدا according to the majority of grammarians
1e. After ما خلا و ما عدا و ليس و لا يكون: جاءني القوم خلا زيدا
خلا و عدا etc. could also be used as verb, rendering the مستثنى accordingly as a فاعل.
2-3. After إلّا with a غير موجب (negative statement or prohibition or question) and the مستثنى منه is....
mentioned: it can be منصوب or بدل of the مستثنى منه: ما جاءني أحد إلّا زيدًا أو زيدٌ
مفرّغ (not mentioned): According to the normal إعراب without إلّا: ما جاءني إلّا زيد و ما رأيت إلّا زيدا و ما مررت إلّا بزيد
4. مجرور according to the majority if it is after غير و سِوَى و سواء و حاشا: جاءني القوم غير زيد
The إعراب of غير will follow the إعراب that the مستثنى would have with إلّا: TODO all examples?
غير was initially coined as a صفة (“other than”) but can also be used for exclusion and likewise إلّا has sometimes been used for a صفة with the meaning of غير: لا إله إلّا الله as usually إلّا is used for universal concepts (which are groups of things).
9. خبر of كان and its sisters
It becomes the مسند: كان زيد قائماً
Its rulings are the same as for the خبر of a مبتدأ except that a معرفة may precede the اسم: كان القائمَ زيدٌ
10. اسم إنّ and its sisters
It becomes the مسند إليه: إنّ زيداً قائم
11. لا for negation of the whole genus
It becomes the مسند إليه
It may come as a نكرة مضافة: لا غلامَ رجل في الدار or it can resemble it: لا عشرين درهما في الكيس
If it comes as a single نكرة it will have a فتحة: لا رجلَ في الدار
If it comes as a معرفة or a نكرة with something between it and لا it will be مرفوع and لا will have to be mentioned again with another اسم which will follow the same إعراب: لا زيدٌ في الدار ولا عمروٌ و لا فيها رجلٌ و لا امرأةٌ
The اسم may be deleted due to context: لا عليك for لا بأس عليك
12. خبر of ما و لا that resemble ليس
It becomes the مسند: ما زيد قائماً و لا رجل حاضراً and this is for the language of the people of حجاز.
Its action is negated if it comes after إلّا: ما زيد إلّا قائم or when the خبر is brought before the اسم: ما قائم زيد or if إنْ has been added: ما إن زيد قائم
In the language of بنو تميم the ما و لا don't have any action from the outset.