Sharh Ibn Aqil on Alfiyyat Ibn Malik — Volume 4 (شرح ابن عقيل على ألفية ابن مالك) — Page 11

Arabic text · النص

Line-by-line translation · المعاني

إِعْرَابُ الْفِعْلِ ، نَوَاصِبُ الْفِعْلِ الْمُضَارِعِ

(from previous page) ⟵ The parsing of the verb, the particles that make the present tense verb accusative.

فَتَقُولُ : « سِرْتُ حَتَّى أَدْخُلُ الْبَلَدَ » بِالرَّفْعِ ، إِنْ قُلْتَهُ وَأَنْتَ دَاخِلٌ ، وَكَذَلِكَ إِنْ كَانَ الدُّخُولُ قَدْ وَقَعَ ، وَقَصَدْتَ بِهِ حِكَايَةَ تِلْكَ الْحَالِ ، نَحْوَ : « كُنْتُ سِرْتُ حَتَّى أَدْخُلُهَا

You say, 'I traveled until I enter the city,' using the nominative case if you say it while you are entering. The same applies if the entry has already occurred and you intend to narrate that past state, as in, 'I had traveled until I enter it.'

وَبَعْدَ فَاءِ جَوَابِ نَفْيٍ أَوْ طَلَبْ مَحْضَيْنِ « أَنْ » ، وَسَتْرُهَا حَتْمٌ ، نَصَبْ

After the 'fa' of response to a pure negation or a pure request, 'an' is implied, its omission is mandatory, and it governs the accusative case (1).

يَعْنِي أَنَّ ( أَنْ ) تَنْصِبُ - وَهِيَ وَاجِبَةُ الْحَذْفِ - الْفِعْلَ الْمُضَارِعَ بَعْدَ الْفَاءِ الْمُجَابِ بِهَا نَفْيٌ مَحْضٌ ، أَوْ طَلَبٌ مَحْضٌ ، فَمِثَالُ النَّفْيِ « مَا تَأْتِينَا فَتُحَدِّثَنَا » وَقَدْ قَالَ تَعَالَى : ( لَا يُقْضَى عَلَيْهِمْ فَيَمُوتُوا ) (٢) ، وَمَعْنَى كَوْنِ النَّفْيِ مَحْضًا : أَنْ يَكُونَ خَالِصًا مِنْ مَعْنَى الْإِثْبَاتِ ؛ فَإِنْ لَمْ يَكُنْ خَالِصًا مِنْهُ وَجَبَ رَفْعُ مَا بَعْدَ الْفَاءِ ، نَحْوَ

This means that 'an'—which must be omitted—renders the imperfect verb accusative when it follows a 'fa' used to respond to a pure negation or a pure request. An example of negation is, 'You do not come to us to talk to us.' The Almighty said, 'It is not decreed for them that they should die' (2). A 'pure' negation is one entirely free from any sense of affirmation. If it is not free from that sense, the verb following the 'fa' must be in the nominative case, as in:

وَبَعْدَ ) ظَرْفٌ مُتَعَلِّقٌ بِقَوْلِهِ ( نَصَبَ ) الْآتِي فِي آخِرِ الْبَيْتِ ، وَبَعْدَ مُضَافٌ وَفَاءِ ، قَصْرٌ لِلضَّرُورَةِ : مُضَافٌ إِلَيْهِ ، وَفَاءِ مُضَافٌ وَ ( جَوَابِ ) مُضَافٌ إِلَيْهِ ، وَجَوَابِ مُضَافٌ وَ ( نَفْيٍ ) مُضَافٌ إِلَيْهِ أَوْ طَلَبٍ ) مَعْطُوفٌ عَلَى نَفْيٍ ( مَحْضَيْنِ ) نَعْتٌ لِنَفْيٍ وَطَلَبٍ ( أَنْ ) قُصِدَ لَفْظُهُ : مُبْتَدَأٌ « وَسَتْرُهَا » الْوَاوُ لِلْحَالِ ، سَتْرٌ : مُبْتَدَأٌ ، وَسَتْرُ مُضَافٌ وَهَا مُضَافٌ إِلَيْهِ

(1) 'Wa-ba'da' is an adverb linked to the verb 'nasaba' appearing at the end of the verse. 'Ba'da' is a genitive construct, and 'fa'i'—shortened for poetic necessity—is a genitive noun. 'Fa'i' is a genitive construct, 'jawabi' is a genitive noun, and 'jawabi' is a genitive construct. 'Nafyi' is a genitive noun, 'talabin' is conjoined to 'nafyi', and 'mahdayni' is an adjective for both. 'An', referring to the word itself, is a subject. In 'wa-satruha', the 'wa' denotes a circumstantial state, 'satrun' is a subject, and 'satru' is a genitive construct with 'ha' as a genitive noun.

حَتْمٌ ، خَبَرُ الْمُبْتَدَإِ وَهُوَ سَتْرٌ ، وَالْجُمْلَةُ مِنَ الْمُبْتَدَإِ وَخَبَرِهِ فِي مَحَلِّ نَصْبٍ حَالٌ ، أَوْ لَا مَحَلَّ لَهَا اعْتِرَاضِيَّةٌ بَيْنَ الْمُبْتَدَإِ وَخَبَرِهِ وَنَصَبَ : فِعْلٌ مَاضٍ مُسْتَتِرٌ فِيهِ جَوَازًا تَقْدِيرُهُ هُوَ يَعُودُ إِلَى أَنْ ، وَالْجُمْلَةُ فِي مَحَلِّ رَفْعٍ خَبَرُ الْمُبْتَدَإِ وَهُوَ أَنْ » ، وَالتَّقْدِيرُ : أَنْ نَصَبَتْ فِي حَالِ كَوْنِ سَتْرِهَا وَاجِبًا بَعْدَ فَاءِ جَوَابِ نَفْيٍ مَحْضٍ أَوْ طَلَبٍ مَحْضٍ

'Hatmun' is the predicate for the subject 'satrun'. The clause formed by the subject and its predicate is in the place of an accusative circumstantial state, or it is parenthetical with no grammatical place. 'Nasaba' is a past verb with an implied pronoun referring back to 'an'. The clause is in the place of a nominative predicate for the subject 'an'. The underlying meaning is: 'an' caused the accusative case while its omission was mandatory following the 'fa' of response to a pure negation or pure request.

وَمِثْلُ الْآيَةِ الْكَرِيمَةِ - فِي نَصْبِ الْمُضَارِعِ الْمُقْتَرِنِ بِفَاءِ السَّبَبِيَّةِ بَعْدَ النَّفْيِ - قَوْلُ جَمِيلِ بْنِ مَعْمَرٍ الْعُذْرِيِّ : فَكَيْفَ وَلَا تُؤْنِي دِمَاؤُهُمُ دِيًى وَلَا مَالَهُمْ ذُو نَدْهَةٍ فَيَدُونِي

(2) Similar to the noble verse—regarding the accusative imperfect verb linked with the 'fa' of causality after negation—is the line by Jamil ibn Ma'mar al-Udhri: 'How can they, when their blood does not bring me blood money, and they have no one of abundance to pay me?'

الشَّاهِدُ فِي قَوْلِهِ « فَيَدُونِي » ، أَيْ يُعْطُوا دِيَتِي ، فَإِنَّهُ مَنْصُوبٌ بِحَذْفِ النُّونِ ، وَأَصْلُهُ يَدُونَنِي ، وَقَوْلُهُ « مَا لَهُمْ ذُو نَدْهَةٍ » ، هُوَ بِفَتْحِ النُّونِ وَسُكُونِ الدَّالِ - وَمَعْنَاهُ ذُو كَثْرَةٍ

The evidence is in his saying 'fayaduni', meaning 'they pay my blood money', for it is in the accusative case by the omission of the nun, and its original form is 'yadunani', and his saying 'ma lahum dhu nadhatin', it is with a fatha on the nun and a sukun on the dal, and its meaning is 'possessor of abundance'. ⟶ (sentence continues on next page)

Vocabulary · المفردات (16 verbs · 37 nouns)

• أَعْرَبَ — to parse
• سَارَ — to travel
• دَخَلَ — to enter
• قَالَ — to say
• وَقَعَ — to happen
• قَصَدَ — to intend
• كَانَ — to be
• عَنَى — to mean
• نَصَبَ — to make accusative
• أَتَى — to come
• حَدَّثَ — to speak
• قَضَى — to judge
• مَاتَ — to die
• وَجَبَ — to be necessary
• أَدَّى — to pay
• أَعْطَى — to give
• فِعْل — verb
• نَاصِب — accusative marker
• بَلَد — city
• رَفْع — nominative case
• دَاخِل — entrant
• دُخُول — entry
• حِكَايَة — narration
• حَال — state
• نَحْو — example
• فَاء — fa letter
• جَوَاب — answer
• نَفْي — negation
• طَلَب — request
• مَحْض — pure
• سَتْر — concealment
• حَتْم — necessity
• حَذْف — omission
• مِثَال — an example
• مَعْنَى — meaning
• كَوْن — being
• خَالِص — pure
• إِثْبَات — affirmation
• آيَة — verse
• كَرِيم — noble
• سَبَبِيَّة — causality
• قَوْل — saying
• دَم — blood
• دِيَة — blood money
• مَال — wealth
• نِدْهَة — abundance
• شَاهِد — evidence
• نُون — noon letter
• أَصْل — origin
• فَتْح — fatha
• سُكُون — sukun
• دَال — dal (letter)
• كَثْرَة — abundance