12) خبر ما و لا المشبهتين بليس

It is the musnad after their entrance, such as ما زيدٌ قائمًا و لا رجلٌ حاضرًا .

And if the khabar occurs after illaa, such as ما زيدٌ الا قائمٌ , or the khabar precedes the ism, such as ما قائمٌ زيدٌ ,  or if in is added after maa, such as ما ان زيدٌ قائمٌ , the ‘amal of maa is nullified, as you saw in the mentioned examples.  And this is according to the ahlul Hijaaz.  As for the banu tameem, they do not make ‘amal on them.

11) فصل المنصو بلا التي لنفي الجنس

It is the musnad ilaih after entrance of laa, adjacent to it, being muDaaf and nakirah, such as لا غلامَ رجلٍ في الدارِ , or mushaabah of muDaaf, such as لا عشرين درهما في الكيس .

And if it is after laa, and it is nakirah and mufrad (not muDaaf or mushaabah of muDaaf), it is mabnee upon fatHa, such as لا رجلَ في الدارِ .

And if it ma’rifah or nakirah, with a gap between it and laa, it is marfoo’, and it is necessary to repeat laa with another ism. You say لا زيدٌ في الدار و لا عمرو و لا فيها رجلٌ و لا امراةٌ .

And in the example of لا حول و لا قوة الا بالله , five methods are permissible:

i. making them both maftooH

ii. making them both marfoo’

iii. making the first maftooH and the second manSoob

iv. making the first maftooH and the second marfoo’

v. making the first marfoo’ and the second maftooH

And sometimes the word laa is ommitted due to a qareenah, such as لا عليك ، which is لا باس عليك .

10) فصل اسم اِنَّ و اخواتها

It is the musnad ilaih after their entrance (inna and its sisters), such as ان زيدًا قائمٌ .

9) فصل خبر كان و اخواتها

It is the musnad after their entrance, such as كان زيدٌ قائمًا , and its ruling is like the ruling of the khabar of the mubtada, except that it is permissible for it to precede its asmaa` with its being ma’rifah, as opposed to the khabar of mubtada, such as كان القئمَ زيدٌ .

I have been home this weekend, so I will recommence this tomorrow, inshallah.

8) فصل المستثنى

The mustathnaa is a word mentioned after illaa and its sisters to know that whatever ruling is happening to the word before illaa is not happening to it. And it is upon two types:

1) muttaSil - and it is excluded from a group by illaa and its sisters, such as جاءني القومُ الا زيدًا .

2) munqaTi’ - and it the one mentioned after illaa and its sisters, without being excluded from a group, because of the lack of its being part of the mustathnaa minhu (excluded from), such as جاءني القومُ الا حمارًا .

And know that the i’raab of the mustathnaa is upon four types:

i. And if it is

- muttaSil, coming after illaa (not the other sisters) in a moojab (affirmative) speech

- or munqaTi’ as has passed

- or if it precedes the mustathnaa minhu (inverted structure, even in a negative sentence), such as ما جاءني الا زيدًا احدٌ

- or of it is after خلا (save Zaid) and عدا (crossing Zaid), according to the majority

- or after ما خلا و ما عدا و ليس و لا يكون , such as ما جاءني القومُ خلا زيدًا , etc.

it will be manSoob.

ii.  And if it is after illaa in a speech that is not moojab (not affirmative), and it is every speech occuring in it is nafee (negation) or nahee (prohibition) or istifhaam (interrogation), and the mustathnaa minhu is mentioned, then within it both methods are permitted, naSb and badl from that which is before it, such as ما جاءني احدٌ الا زيدًا و الا زيدٌ .

iii.  And if it is mufarrag (emptied) by its being after illaa in a speech that is ghayr moojab, and the mustathnaa minhu is not mentioned, its i’raab will be subject to ‘awaamil.  You will say ما جاءني الا زيدٌ و ما رايت الا زيدًا و ما مررث الا بزيدٍ .

iv. And if it is after سوى و سواءَ و حاشا , according to the majority, it will be majroor, such as جاءني القومُ غيرَ زيدٍ و سوى زيدٍ و سواء زيدٍ و حاشا زيدٍ .

And know that the i’raab of ghayr is like the i’raab of the mustathnaa in the case of illaa.  You say

جاءني القومُ غيرَ زيدٍ و غيرَ حمارٍ

(muttaSil and munqaTi’ moojab)

و ماجاءني غيرَ زيدٍ القومُ

(inverted structure)

و ما جاءني احدٌ غيرُ زيدٍ و غيرَ زيدٍ

(ghayr moojab, mustathnaa minhu mentioned)

و ما جاءني غيرُ زيدٍ

(mufarrag)

و ما ريت غيرَ زيدٍ

(mufarrag)

و ما مررت بغيرِ زيدٍ

(mufarrag)

And know that the word ghayr was coined as a Sifah, and sometimes it is used as a for istithnaa, like the word illaa was coined for istithnaa, but sometimes it is used for a Sifah, like in His saying, Most High:

لَو كان فيهما الِهَةٌ الا اللهُ لَفَسَدَتا , which is غير اللهِ , and likewise, your saying لا الهَ الا اللهُ .

7) فصل التمييز

And it is a nakirah mentioned after a miqdaar (quantity) from ‘adad (number), kayl (measure), wazn (weight), masaaHah (distance), or other than that in which there is vagueness.    It lifts that vagueness, such as

عندي عشرون درهمًا (With me are 20 dirhams)
و قَفِيزَنِ بُرًّا ( two kilos of wheat)

و منوانِ سَمنًا (two mans (a measurement) of shortening)

و جَرِيبان قُطنًا (two sacks of cotton)

على التمرة مثلُها زَبَدًا (upon the date is the like of it in terms of butter)

And sometimes it is from other than quantity, such as

هذا خاتمٌ حديدًا و سوارٌ ذهبًا  , although iDaafah is more common in these examples (خاتمُ حديدٍ).

And sometimes it occurs after a jumlah to lift vaguness from its nisbah (relationship bewteen fi’l and faa’il), such as

طاب زيدٌ نفسًا او علمًا او ابًا (Zayd is the best in terms of his soul, or in terms of knowledge, or in terms of being a father)

6) فصل الحال

It is a word that indicates upon the condition of the faa’il or maf’ool bihee or both of them (the condition when the fi’l is taking place), such as

جاءني زيدٌ راكبًا  (Zaid came to me riding)
ضربتُ زيدًا مشدودًا  (I hit Zaid, tied up)

لقيتُ عمرًا راكبَين (I met ‘Amr, both riding)

And sometime the faa’il (dhul Haal) is assumed, such as زيدٌ في الدار قائمًا , because its meaning is زيدٌ استقرّ في الدار قائمًا .  And likewise the maf’ool bihee (is assumed), such as هذا زيدٌ قائمًا and indeed, its meaning is المشار اليه قائمًا هو زيدٌ .

And the ‘aamil in the Haal is the fi’l or meaning of a fi’l.

And the Haal is alwas nakirah, and the dhul Haal is mosty ma’rifah, as you have seen in the aforementioned examples.  And if the dhul Haal is nakirah, it is necessary for the Haal to precede it, such as جاءني راكبا رجلٌ , so as to not confuse it with the Sifah in the state of naSb, as in your saying زيتُ رجلاً راكبًا .

And sometimes the Haal is a jumlah khabariyyah, such as جاءني زيدٌ و غلامُه راكبٌ or جاءني زيدٌ يركب غلامُه .

And the example of that whose ‘aamil is the meaning of a fi’l is هذا زيدٌ قائمًا , its meaning being اُنَبِّهُ و اُشِيرُ .

And sometimes the ‘aamil is ommited due to the establishment of a qareenah (indication), like you say to the traveller, سالمًا غالمًا , which is تَرجعُ سالما غالما

al-ajurrumiyyah resources

http://islamicnotes.wordpress.com/2007/03/08/al-ajrumiyyah/

5) فصل المفعول معه

It is that which is mentioned after waw, in the meaning of ma’a, to denote the companionship of the ma’mool of the fi’l, such as جاءَ البردُ و جباتِ و جئتُ انا و زيدًا , which is مع الجباتِ و مع زيدٍ .

And if the fi’l is spken, and ‘aTf is allowed (no attached pronoun), both methods, raf’ (on basis of ‘aTf) and naSb (on bais of maf’ool ma’ahoo), are permissible in it, such as جئتُ انا و زيدًا و زيدٌ .

And if ‘aTf is not allowed, naSb becomes determined, such as جئتُ و زيدًا . (you cannot make ‘aTf on an attached pronoun).

And if the fi’l is assumed and ‘aTf is premissible, ‘aTf becomes determined, such as ما لزيدٍ و عمرٍ , and if ‘aTf is not permissible, naSb becomes determined, such as ما لك و زيدًا و ما شانكَ و عمرًا , because the meaningis ما تصنعُ (what will you do).

Brace yourself; Haal, tamyeez , and the notorious mustathnaa are coming next!