المقصد الثالث في المجرورات

The majroor isms comprise only of the muDaaf ilaih, and it every ism to which something attributed by means of a

- spoken Harf al jarr, such as مررت بزيدٍ , and this construction is designated according to the terminology of the grammarians as jaar and majroor.

- or an assumed Harf al jarr, such as غلام زيدٍ , the assumption being غلام لزيدٍ , and this construction is designated according to the terminology of the grammarians as muDaaf and muDaaf ilaih. And it is necessery to free the muDaaf of tanween or what stands in its place, and it is noon al-tathniyyah and noon al-jam’, such as جاءني غلام زيدٍ و غلاما زيدٍ و مسلمو مصرٍ .

And know that iDaafah is of two types: ma’nawiyyah (understood) and lafZiyyah (spoken).

- as for ma’nawiyyah, it is when the muDaaf is other than a Sifah attached to its ma’mool, and it is either in the meaning of laam, such as غلام زيد , in the meaning of min, such as خاتمُ فضةٍ , or in the meaning of fee, such as صلوة اليل .

And the benefit of this type of iDaafah is to make the muDaaf definite is it is attached to a ma’rifah, as has passed, or to specify it if it is attached to a nakirah, such as غلام رجل .

- as for lafZiyyah, it is for the muDaaf to be a Sifah attached to its ma’mool, and it implies seperateness, like ضاربُ زيدٍ و حسنُ الوجه , and its only benefit is ease of pronunciation.

And know that when you make an ism, which is SaHeeH or in the place of SaHeeH, muDaaf to yaa al mutakallim, you give its last letter kasrah and make the yaa saakin or maftooH, كغلاميْ و غلاميَ و دلوِيْ و دلويَ و ظبيِيْ و ظبييَ .

And if the end of the ism is alif, you maintain it like عصايَ و رحايَ , differing from the tribe of hudhayl, who say عصِيَّ و رحِيَّ .

And if the end of the ism is a yaa, with a maksoor letter preceding it, you assimilate the yaa into the yaa and make the second yaa maftooH, so that there is not a gathering of two saakins ، تقول في قاضي قاضِيَّ .

And if its end is waw preceded by a maDmoom, you suppress the waw into the yaa, and as you have just implemented now, you say جاءني مسلميَّ .

And in the asmaa al-sittah, muDaaf to yaa al-mutakallim, you say اخي و ابي و حمي و هني , and في according to the majority and فمي according to some. And ذو it not muDaaf towards a Dameer, in actuality. And the saying of of the poet “انما يعرف ذا فضل من الناس ذووه ” is isolated. And when these isms are cut off from iDaafah, you say اخٌ و ابٌ و حمٌ و فمٌ . And dhoo is never cut off from iDaafah. And all of these are with the assumption of a Harful jarr.