Sign in Subscribe

›‹
٢٣٩
هٰذَا بَاْبُ الرَّفْعِ فِيْمَا اتَّصَلَ بِالْأَوَّلِ كَاتِّصَاْلِهِ بِالْفَاْءِ
وَمَا انْتَصَبَ لِأَنَّهُ غَاْيَةٌ

هٰذَا بَاْبُ الرَّفْعِ فِيْمَا اتَّصَلَ بِالْأَوَّلِ كَاتِّصَاْلِهِ بِالْفَاْءِ 1٣٩٩٦٩ this is the topic of foregrounding in what connects with the antecedent like its connection with the fāˀ
وَمَا انْتَصَبَ لِأَنَّهُ غَاْيَةٌ 2٠٦٣٠٢ and what raises since it is an end-point
تَقُوْلُ سِرْتُ حَتَّى أَدْخُلُهَا وَقَدْ سِرْتُ حَتَّى أَدْخُلُهَا سَوَاْءً 3٠٥٨٧٠ you say sir-tu ḥattã Ɂadxulᵘ-hā
«I journeyed then entered it»
 and qad sir-tu ḥattã Ɂadxulᵘ-hā
«I did journey then entered it»
 equally
وَكَذٰلِكَ إِنِّي سِرْتُ حَتَّى أَدْخُلُهَا فِيْمَا زَعَمَ الْخَلَيْلُ 4٥٤٧٨٩ and similarly Ɂinn-ī sir-tu ḥattã Ɂadxulᵘ-hā
«I indeed journeyed then entered it»
 in what al-Khalīl claims
فَإِنْ جَعَلْتَ الدُّخُوْلَ فِي كُلِّ ذَا غَاْيَةً نَصَبْتَ 5٣٤١٠٣ then if you make the entering in all that an end-point, you raise
وَتَقُوْلُ رَأَيْتُ عَبْدَ اللهِ سَاْرَ حَتَّى يَدْخُلُهَا 6١١٣٨٦ and you say raɁaẙ-tu ʕabdᵃ allāhᵢ sāra ḥattã yadẋulᵘ-hā
«I view Abdallah[acc] journeyed then entered it»
وَأُرَى زَيْدًا سَاْرَ حَتَّى يَدْخُلُهَا 7١٩٠٦١ and Ɂurã zaydᵃⁿ sāra ḥattã yadẋulᵘ-hā
«I am made to see Zayd[acc] journeyed then entered it»
«It looks to me that Zayd[acc] journeyed then entered it»
وَمَنْ زَعَمَ أَنَّ النَّصْبَ يَكُوْنُ فِي ذَا لأَنَّ الْمُتَكَلِّمَ غَيْرُ مُتَيَقَّنٍ 8٦٦٥٦٥ and whoever claims that raising in that is because the speaker is not certain
فَإِنَّهُ يَدْخُلُ عَلَيْهِ سَاْرَ زَيْدٌ حَتَّى يَدْخُلُهَا فِيْمَا بَلَغَنِي وَلَا أَدْرِي 9١٨٥٩٢ well sāra zaydᵘⁿ ḥattã yadẋulᵘ-hā fī-mā balaga-nī wa-lā Ɂadrī
«Zayd journeyed then entered it, in what reached me, and I do not know»
 comes upon him
وَيَدْخُلُ عَلَيْهِ عَبْدُ اللهِ سَاْرَ حَتَّى يَدْخُلُهَا أُرَى 10٧٧١٩٤ and ʕabdᵘ allāhᵢ sāra ḥattã yadẋulᵘ-hā Ɂurã
«Abdullah journeyed and entered it, it seems»
 comes upon him
فَإِنْ قَاْلَ إِنِّي لَمْ أُعْمِلْ أُرَى فَهُوَ يَزْعُمُ أَنَّهُ يَنْصِبُ بِـأُرَى الْفِعْلَ 11٥١٧١٥ well if he says “I do not makeɁurã
I am made to see; it looks to me
 elaborate” then he claims that he raises the action with Ɂurã
I am made to see; it looks to me
وَإِنْ جَعَلْتَ الدُّخُوْلَ غَاْيَةً نَصَبْتَ فِي ذَا كُلِّهِ 12٣٩٥١٠ and if you make the entering an end-point, you raise in all of that
وَتَقُوْلُ كُنْتُ سِرْتُ حَتَّى أَدْخُلُهَا إِذَا لَمْ تَجْعَلْ الدُّخُوْلَ غَاْيَةً 13١٦٤٦٩ and you say kun-tu sir-tu ḥattã Ɂadxulᵘ-hā
«I had journeyed until I was entering it»
«I was journeying such that I enter it»
«I had journeyed such that I enter it»
 when you do not make the entering an end-point
وَلَيْسَ بَيْنَ كُنْتُ سِرْتُ وَبَيْنَ سِرْتُ مَرَّةً فِي الزَّمَاْنِ الْأَوَّلِ حَتَّى أَدْخُلُهَا شَيْءٌ 14١٦١٦٧ and there is not between kuntu sir-tu
I had journeyed
 and sir-tu marratᵃⁿ fī _z-zamānᵢ _l-Ɂawwalᵢ ḥattã Ɂadxulᵘ-hā
«I journey once in past time until I was entering it»
«I journey once in past time such that I was entering it»
 anything
وَإِنَّمَا ذَا قَوْلٌ كَاْنَ النَّحْوِيُّوْنَ يَقُوْلُوْنَهُ وَيَأْخُذُوْنَهُ بِوَجْهٍ ضَعِيْفٍ 15٣٤٨١٢ but that is only a saying the Naḥwiyyūna
I.e. the “Grammarians”.
 say and they take it with a weak way
I.e. they adopt it on weak grounds.
يَقُوْلُوْنَ إِذَا لَمْ يَجُزْ الْقَلْبُ نَصَبْنَا 16٩٧١٦٧ they say “when switching does not pass we raise ”
فَيَدْخُلُ عَلَيْهِمْ قَدْ سِرْتُ حَتَّى أَدْخُلُهَا أَنْ يَنْصِبُوْا 17٥٨١٢٩ then qad sir-tu ḥattã Ɂadxulᵘ-hā
«I did journey such that I was/am entering it»
«I had journeyed such that I was/am entering it»
«I was journeying(?) such that I was/am entering it»
 enters on them,
I.e. imposes on them.
 that they raise
By their logic they should say حَتَّى أَدْخُلَهَا.
وَلَيْسَ فِي الدُّنْيَا عَرَبِيٌ يَرْفَعُ سِرْتُ حَتَّى أَدْخُلُهَا 18٨٣٤٦٦ and there is not in the world an Arab who foregrounds sir-tu ḥattã Ɂadxulᵘ-hā
«I journeyed such that I was entering it»
«I journeyed such that I am entering it»
إِلَّا وَهُوَ يَرْفَعُ إِذَا قَاْلَ قَدْ سِرْتُ 19٧٦٧١٦ except as he foregrounds when he says qad sir-tu
I did journey; I have journeyed
وَتَقُوْلُ إِنَّمَا سِرْتُ حَتَّى أَدْخُلُهَا 20٥٤٣٧١ and you say ˀinnamā sir-tu ḥattã Ɂadxulᵘ-hā
«I only journeyed such that I entered it»
«I only journeyed such that I enter it»
«Indeed I journeyed such that I enter it»
وَحَتَّى أَدْخُلَهَا إِنْ جَعَلْتَ الدُّخُوْلَ غَاْيَةً 21٦٥٧٣٥ and ḥattã Ɂadxulᵃ-hā
until I should enter it; until my entering it
 if you make the entering an end-point
وَكَذٰلِكَ مَا سِرْتُ إِلَّا قَلِيْلًا حَتَّى أَدْخُلُهَا 22٦٧٧٦٦ and similarly mā sir-tu Ɂillā qalīlᵃⁿ ḥattã Ɂadxulᵘ-hā
«I journeyed not except a little such that I entered it»
«I journeyed not except a little such that I enter it»
إِنْ شِئْتَ رَفَعْتَ وَإِنْ شِئْتَ نَصَبْتَ 23١٣٦٨٥ if you will you foreground and if you will you raise
لِأَنَّ مَعْنَى هٰذَا مَعْنَى سِرْتُ قَلِيْلًا حَتَّى أَدْخُلُهَا 24٣٠٧٩٤ since the meaning of this is the meaning of sir-tu qalīlᵃⁿ ḥattã Ɂadxulᵘ-hā
«I journeyed a little such that I entered it»
«I journeyed a little such that I enter it»
فَإِنْ جَعَلْتَ الدُّخُوْلَ غَاْيَةً نَصَبْتَ 25٨٦١٤٦ then if you make the entering an end-point, you raise
وَمِمَّا يَكُوْنُ فِيْهِ الرَّفْعُ 26٨٠١٠٦ and some of that in which is foregrounding
شَيْءٌ يَنْصِبُهُ بَعْضُ النَّاْسِ لِقُبْحِ الْقَلْبِ 27٩٨٧٩٩ is something that some of the people raise, due to the ugliness of switching
وَذٰلِكَ رُبَّمَا سِرْتُ حَتَّى أَدْخُلُهَا 28٤٥٩١٣ and that is rubbamā sir-tu ḥattã Ɂadxulᵘ-hā
«Often I journeyed such that I entered it»
«Seldom I journeyed such that I entered it»
وَطَاْلَمَا سِرْتُ حَتَّى أَدْخُلُهَا 29٤٥٦٥٤ and ṭāla-mā sir-tu ḥattã Ɂadxulᵘ-hā
«Long I journeyed such that I entered it»
وَكَثُرَ مَا سِرْتُ حَتَّى أَدْخَلُهَا 30٣١٥٦٦ and kaθura mā sir-tu ḥattã Ɂadxulᵘ-hā
«Much was it that I journeyed such that I entered it»
وَنَحْوُ هٰذَا 31٤٩٩٨٤ and such as this
فَإِنْ احْتَجُّوْا بِأَنَّهُ غَيْرُ سَيْرٍ وَاْحِدٍ 32٠٤٨٣٩ then if they argue that it is not a unitary journey
فَكَيْفَ يَقُوْلُوْنَ إِذَا قُلْتَ سِرْتُ غَيْرَ مَرَّةٍ حَتَّى أَدْخُلُهَا 33٢٨٩٤٩ then how do they say when you say sir-tu gayrᵃ marratᵢₙ ḥattã Ɂadxulᵘ-hā
«I journeyed other-than once until I was entering it»
«I journeyed not just once such that I was entering it»
وَسَأَلْنَا مَنْ يَرْفَعُ فِي قَوْلِهِ سِرْتُ حَتَّى أَدْخُلُهَا 34٧٥٦٤٩ and we asked somebody who foregrounds in his saying sir-tu ḥattã Ɂadxulᵘ-hā
I journeyed such that I was entering it
فَرَفَعَ فِي رُبَّمَا 35٦٤٧٠٢ well he foregrounds in rubba-mā
often; seldom
وَلَكِنَّهُمُ اعْتَزَمُوْا عَلَى النَّصْبِ فِي ذَا 36١٥١٨٢ but they insist on raising in this
كَمَا اعْتَزَمُوْا عَلَيْهِ فِي قَدْ 37٣٢٢١٠ like they insist on it in qad
(particle of affirmation)
وَتَقُوْلُ مَا أَحْسَنَ مَا سِرْتُ حَتَّى أَدْخُلُهَا 38٠٥٩٨٧ and you say mā Ɂaḥsana mā sir-tu ḥattã Ɂadxulᵘ-hā
«How beautiful that I journeyed such that I was/am entering it»
وَقَلَّمَا سِرْتُ حَتَّى أَدْخُلُهَا 39٠٢٧٧٧ and qalla-mā sir-tu ḥattã Ɂadxulᵘ-hā
«Little was it that I journeyed such that I was/am entering it»
إِذَا أَرَدْتَ أَنْ تُخْبِرَ أَنَّكَ سِرْتَ قَلِيْلًا 40٣٩٣٤٩ when you intend that you apprise that you journeyed a little
وَعَنَيْتَ سَيْرًا وَاْحِدًا 41٠٤٢٥١ and you mean a unitary journey
وَإِنْ شِئْتَ نَصَبْتَ عَلَى الْغَاْيَةِ 42٥٠٩٩٦ and if you will you raise on the end-point
I.e. on grounds that the postcedent action is the end-point of the antecedent action.
وَتَقُوْلُ قَلَّمَا سِرْتُ حَتَّى أَدْخُلُهَا 43٠٩١١٣ and you say qalla-mā sir-tu ḥattã Ɂadxulᵘ-hā
«Little was it that I journeyed such that I entered it»
إِذَا عَنَيْتَ سَيْرًا وَاْحِدًا أَوْ عَنَيْتَ غَيْرَ سَيْرٍ 44٣٣١٠٦ when you mean a unitary journey or you mean other-than one journey
لِأَنَّكَ قَدْ تَنْفِي الْكَثِيْرَ مِنَ السَّيْرِ الْوَاْحِدِ 45٥٤٦٤٩ since you may negate the copious from the unitary journey
كَمَا تَنْفِيْهِ مِنْ غَيْرِ سَيْرٍ 46٠٣٣١١ like you negate it from other-than one journey
وَتَقُوْلُ قَلَّمَا سِرْتُ حَتَّى أَدْخُلَهَا إِذَا عَنَيْتَ غَيْرَ سَيْرٍ 47٢٨١٤٩ and you say qalla-mā sir-tu ḥattã Ɂadxulᵃ-hā
«Little was it that I journeyed to the extent that I should enter it»
 when you mean other-than one journey
وَكَذٰلِكَ أَقَلُّ مَا سِرْتُ حَتَّى أَدْخُلَهَا 48٣٣١٤٢ and similarly Ɂaqallᵘ mā sir-tu ḥattã Ɂadxulᵃ-hā
«Least that I journeyed to the extent that I should enter it»
مِنْ قِبَلِ أَنَّ قَلَّمَا نَفْيٌ لِقَوْلِهِ كَثُرَ مَا 49٠٥٧٧٧ by force of that qalla-mā
little-was-it-that
 is negation for your saying kaθura mā
much that
كَمَا أَنَّ مَا سِرْتُ نَفْيٌ لِقَوْلِهِ سِرْتُ 50٢١٣٣٨ like that mā sir-tu
I journeyed not
 is negation for your saying sir-tu
I journeyed
أَلَا تَرَى أَنَّهُ قَبِيْحٌ أَنْ تَقُوْلَ قَلَّمَا سِرْتُ فَأَدْخُلُهَا 51٠١١٤٠ surely you see that it is ugly that you say qalla-mā sir-tu fa-Ɂadxulᵘ-hā
«Little was it that I journeyed then I entered it»
«Little was it that I journeyed then I enter (now) it»
كَمَا يَقْبُحُ فِي مَا سِرْتُ إِذَا أَرَدْتَ مَعْنَى فَإِذَا أَنَا أَدْخُلُ 52٧٧٩٤٨ like it is ugly in mā sir-tu
I journeyed not
 when you intend the meaning of fa-Ɂiðā Ɂanā Ɂadxulᵘ
then lo I enter/am entering
وَتَقُوْلُ قَلَّمَا سِرْتُ فَأَدْخُلَهَا 53٠٥٩٧٢ and you say qalla-mā sir-tu fa-Ɂadxulᵃ-hā
«Little was it that I journeyed then I should enter it»
فَتَنْصِبُ بِالْفَاْءِ هٰهُنَا كَمَا تَنْصِبُ فِي مَا 54٤٩٩٨١ so you raise with the fāˀ here like you raise in mā
not
وَلَا يَكُوْنُ *كَثُرَ مَا سِرْتُ فَأَدْخُلَهَا لأَنَّهُ وَاْجِبٌ 55٦٩٠٥٨ and * kaθura mā sir-tu fa-Ɂadxulᵃ-hā
*«Much was it that I journeyed then I should enter it»
 is not, since it is obligative
وَيَحْسُنُ أَنْ تَقُوْلَ كَثُرَ مَا سِرْتُ فَإِذَا أَنَا أَدْخُلُ 56١٨٢٦٣ and it is felicitous that you say kaθura mā sir-tu fa-Ɂiðā Ɂanā Ɂadxulᵘ
«Much was it that I journeyed, then lo I am entering»
وَتَقُوْلُ إِنَّمَا سِرْتُ حَتَّى أَدْخُلَهَا 57٣٩٢٤٤ and you say ˀinnamā sir-tu ḥattã Ɂadxulᵃ-hā
«I merely journeyed to the extent that I should enter it»
إِذَا كُنْتَ مُحْتَقِرًا لِسَيْرِكَ الَّذِي أَدَّى إِلَى الدُّخُوْلِ 58٧١٥٣٩ when you deprecate your journeying which leads to entering
وَيَقْبُحُ *إِنَّمَا سِرْتُ حَتَّى أَدْخُلُهَا 59٧٢٢٨٦ and * ˀinnamā sir-tu ḥattã Ɂadxulᵘ-hā
*«I merely journeyed then I enter it»
 is ugly
لأَنَّهُ لَيْسَ فِي هٰذَا اللَّفْظِ دَلِيْلٌ عَلَى انْقِطَاْعِ السَّيْرِ 60٧٥٦٩٠ since there is not in this enunciation an indication on cutting off of journeying
كَمَا يَكُوْنُ فِي النَّصْبِ يَعْنِي إِذَا احْتَقَرَ السَّيْرَ 61٢٤٩٤٩ like there is in raising, meaning when he deprecates the journeying
لِأَنَّكَ لَا تَجْعَلُهُ سَيْرًا يُؤَدِّي الدُّخُوْلَ وَأَنْتَ تَسْتَصْغِرُهُ 62٣٤٢٥٨ since you do not make it a journeying that achieves entering
سِرْتُ حَتَّى أَدْخُلُهَا just says that there was a journeying and an entering, without implying any logical connection beyond conjunction between the two actions. One can travel and enter a city without thereby halting one's journey.
while belittling it
وَهٰذَا قَوْلُ الْخَلَيْلِ 63٣٥٧٣٠ and this is the saying of al-Khalīl
وَتَقُوْلُ كَاْنَ سَيْرِي أَمْسِ حَتَّى أَدْخُلَهَا لَيْسَ إِلَّا 64٦٣٣٣٧ and you say kāna sayrī Ɂamsi ḥattã Ɂadxulᵃ-hā
«My journeying yesterday was to the extent that I should enter it»
 none other
لِأَنَّكَ لَوْ قُلْتَ *كَاْنَ سَيْرِي أَمْسِ فَإِذَا أَنَا أَدْخُلُهَا لَمْ يَجُزْ 65٩٣٦٨٨ since if you were to say * kāna sayrī Ɂamsi fa-Ɂiðā Ɂanā Ɂadxulᵘ-hā
*«My journeying yesterday was, then lo I am entering it»
 it would not pass
لِأَنَّكَ لَمْ تَجْعَلْ لِـكَاْنَ خَبَرًا 66٨٦٦٩٢ since you do not make a predicate for kāna
it was
وَتَقُوْلُ كَاْنَ سَيْرِي أَمْسِ سَيْرًا مُتْعِبًا حَتَّى أَدْخُلُهَا 67١١٨٥٣ and you say kāna sayrī Ɂamsi sayrᵃⁿ mutʕibᵃⁿ ḥattã Ɂadxulᵘ-hā
«My journeying yesterday was a tiring journey, then lo I enter it»
لِأَنَّكَ تَقُوْلُ هٰهُنَا فَأَدْخُلُهَا وَ فَإِذَا أَنَا أَدْخُلُهَا 68٧١٨٢٩ since you say here fa-Ɂadxulᵘ-hā
then I am entering it
 and fa-Ɂiðā ˀanā Ɂadxulᵘ-hā
then lo I am entering it
لِأَنَّكَ جِئْتَ لَـكَاْنَ بِخَبَرٍ وَهُوَ قَوْلُكَ سَيْرًا مُتْعِبًا 69٠٢٠٥٧ since you bring for kāna
was
 a predicate and it is your saying sayrᵃⁿ mutʕibᵃⁿ
a tiring journey
وَاعْلَمْ أَنَّ مَا بَعْدَ حَتَّى لَا يَشْرَكُ الْفِعْلَ الَّذِي قَبِلَ حَتَّى فِي مَوْضِعِهِ 70٣١١٩٦ and know that what is after ḥattã
until-that
 does not share with the action that is before ḥattã
until-that
 in its situation
كَشَرِكَةِ الْفِعْلِ الْآخِرِ الْأَوَّلَ إِذَا قُلْتُ لَمْ أَجِئْ فَأَقُلْ 71٤١٦٠٩ like the sharing with of the last action with the first when you say lam ɁajiɁ fa-Ɂaqul
«I did not come that I should say»
وَلَوْ كَاْنَ ذٰلِكَ لَاسْتَحَاْلَ كَاْنَ سَيْرِي أَمْسِ شَدِيْدًا حَتَّى أَدْخُلُ 72٨٠٦٣٥ and if that were so then kāna sayrī Ɂamsi šadīdᵃⁿ ḥattã Ɂadxulᵘ
«My journeying yesterday was tough, so I am entering»
 would be distorted
وَلَكِنَّهَا تَجِيْءُ كَمَا تَجِيْءُ مَا بَعْدَ إِذَا وَبَعْدَ حُرُوْفِ الِابْتِدَاْءِ 73٠٤٣٧٦ but it comes
I.e. the verb after حتّى behaves like the verb following إِذَا and verbs following the terms of initiation (like إِنَّمَا etc.).
like what is after Ɂiðā
when
 and after the terms of initiation come
وكَذٰلِكَ هِيَ أَيْضًا بَعْدَ الْفَاْءِ إِذَا قُلْتُ مَا أَحْسَنَ مَا سِرْتُ فَأَدْخُلُهَا 74٨٨٦٠١ and they are likewise also after the fāˀ when you say mā Ɂaḥsana mā sir-tu fa-Ɂadxulᵘ-hā
«How good that I journeyed then I was entering it»
«How good that I journeyed until I was entering it»
لِأَنَّهَا مُنْفَصِلَةٌ يَعْنِي الْفَاْءَ 75٦١٣٧٠ since it is separating, meaning the fāˀ
فَإِنَّمَا عَنَيْنَا بِقَوْلِنَا الْآخِرُ مُتَّصِلٌ بِالْأَوَّلِ 76٤٦٣٢٦ now we just meant by our saying “the latter is connected with the first ”
أَنَّهُمَا وَقَعَا فِيْمَا مَضَى 77٢٤٧٩٢ that they[2] occurred[2] in what has passed
كَمَا أَنَّهُ إِذَا قَاْلَ 78٨٥٠٤١ like that he, when he says
79
فَإِنَّمَا يَعْنِي أَنَّهُمَا وَقَعَا فِي الْمَاْضِي مِنَ الأَزْمِنَةِ 80٠٦٨٢٥ then he just means that they[2] occurred in what has passed of times
وَأَنَّ الآخِرَ كَاْنَ مَعَ فَرَاْغِهِ مِنَ الْأَوَّلِ 81٩٤٠٨٥ and that the last, with its vacancy,
Here فَرَاغ is the contrary of شُغْل “engagement, occupancy”, which is Sībawayhi's term for the role played by the subject of a verb. So رُكُوْبُ, in spite of its not being “engaged” (مَشْغُوْلٌ) by a subject, is مُتَّصِلٌ “connected” with the first, رِحْلَةٌ.
 is of the first
فَإِنْ قُلْتَ كَاْنَ سَيْرِي أَمْسِ حَتَّى أَدْخُلُهَا 82٥٦١٧٠ so if you say kāna sayrī Ɂamsi ḥattã Ɂadxulᵘ-hā
«My journeying was yesterday then I was entering it»
«My journeying was yesterday until I was entering it»
تَجْعَلُ أَمْسِ مُسْتَقَرًّا 83٨٣٤٢٢ you making Ɂamsi
yesterday
 something stabilized,
I.e. when you treat أمس as nominal complement rather than an adverbial, yielding “My journey was yesterday, until...” rather than “My journeying yesterday was...”.
جَاْزَ الرَّفْعُ لِأَنَّهُ اسْتَغْنَى فَصَاْرَ كَـسِرْتُ 84٣٧٤٧٣ then foregrounding passes since it suffices,
Meaning كَاْنَ سَيْرِي أَمْسِ suffices as a turn of speech (complete sentence).
 so it becomes like sir-tu
journeyed-I
لَوْ قُلْتَ هُنَا فَأَدْخُلُهَا حَسَنٌ 85٣٥٦٠٥ if you were to say here fa-Ɂadxulᵘ-hā
so-I-enterᵘ-it
 it would be felicitous
وَلَا يَحْسُنُ *كَاْنَ سَيْرِي فَأَدْخُلُ إِلَّا أَنْ تَجِيْءَ بِخَبَرٍ لِـكَاْنَ 86٩٩٤٣٠ and * kāna sayrī fa-Ɂadxulᵘ
*«My journeying was, so I am entering»
 is not felicitous unless you bring a predicate for kāna
was
وَقَدْ تَقَعُ نَفْعَلُ فِي مَوْضِعِ فَعَلْنَا فِي بَعْضِ الْمَوَاْضِعِ 87٥٣٠٧٦ and nafʕalᵘ
we are doing, we do
 may occur in the situation of faʕal-nā
we did
 in some situations
وَمِثْلُ ذٰلِكَ قَوْلُهُ لِرَجُلٍ مِنْ بَنِي سَلُوْلٍ مُوَلَّدٍ 88٣٢٢١٦ and like that is his saying to a man of Banī Salūl born
89
وَاعْلَمْ أَنَّ أَسِيْرُ بِمَنْزِلَةِ سِرْتُ 90٧١٨٣٢ and know that Ɂasīrᵘ
I am journeying, I journey, I will journey
 is with the disposition of sir-tu
journeyed-I
إِذَا أَرَدْتَ بِـأَسِيْرُ مَعْنَى سِرْتُ 91٤٧٨١٨ when you intend with Ɂasīrᵘ
I am journeying, I journey, I will journey
 the meaning of sir-tu
journeyed-I
وَاعْلَمْ أَنَّ الْفِعْلَ إِذَا كَاْنَ غَيْرَ وَاْجِبٍ لَمْ يَكُنْ إِلَّا النَّصْبُ 92٦٢٩٧٩ and know that the action, when non-obligative, it is not but raising
مِنْ قِبَلِ أَنَّهُ إِذَا لَمْ يَكُنْ وَاْجِبًا رَجَعَتْ حَتَّى إِلَى أَنْ وَكَيْ 93٠٣٧٦٧ by force of that when it is not obligative ḥattã
until-that
 reverts to Ɂan
that
 and kay
so that
وَلَمْ تَصِرْ مِنْ حُرُوْفِ الِابْتِدَاْءِ 94٤٢٢٦٥ and does not become of the terms of initiation
كَمَا لَمْ تَصِرْ إِذَنْ فِي الْجَوَاْبِ مِنْ حُرُوْفِ الِابْتِدَاْءِ 95٦٨٧٦٠ like Ɂiðan
then; in that case
 does not become, in response, of the terms of initiation,
إِذَا قُلْتَ إِذَنْ أَظُنَّكَ وَأَظُنُّ غَيْرُ وَاقِعٍ فِي حَاْلِ حَدِيْثِكَ 96٩٢٩٤٥ when you say Ɂiðan Ɂaẓunnᵃ-ka
in that case I should think you ...
 and Ɂaẓunnᵘ
I think
 is non-occurent in the circumstance of your narrative
وَتَقُوْلُ أَيُّهُمْ سَاْرَ حَتَّى يَدْخُلُهَا 97٠٦٩٠٩ and you say Ɂayyᵘ-hum sāra ḥattã yadẋulᵘ-hā
«Which of them journeyed until he was entering it?»
لأَنَّكَ قَدْ زَعَمْتَ أَنَّهُ كَاْنَ سَيْرٌ وَدُخُوْلٌ 98١٥٥٨٣ since you have claimed that there was a journeying and an entering
وإِنَّمَا سَأَلْتَ عَنِ الْفَاْعِلِ 99١٥٧٣٧ and you just asked about the enactant
أَلَا تَرَى أَنَّكَ لَوْ قُلْتَ أَيْنَ الَّذِي سَاْرَ حَتَّى يَدْخُلُهَا وَقَدْ دَخَلَهَا 100٢٥٣٣٨ surely you see that if you were to say Ɂayna _l-laðī sāra ḥattã yadẋulᵘ-hā
«Where is the one who journeyed until he was entering it»
«Where is the one who journeyed until he entered it»
 , and he has entered it,
لَكَاْنَ حَسَنًا 101٢٣٣٠٥ then it would be felicitous
وَلَجَاْزَ هٰذَا الَّذِي يَكُوْنُ لِمَا قَدْ وَقَعَ 102٥٣٣٣٤ and this, which is for what has occurred,
I.e. the entire utterance أَيْنَ الَّذِي سَاْرَ حَتَّى يَدْخُلُهَا.
 would pass
لِأَنَّ الْفِعْلَ ثَمَّ وَاقِعٌ 103٣٢١٤٥ since the action there is occurent
وَلَيْسَ بِمَنْزِلَةِ قَلَّمَا سِرْتُ إِذَا كَاْنَ نَاْفِيًا لِـكَثُرَ مَا 104٧٧٩٩٠ and it is not with the disposition of qalla-mā sir-tu
Little it was that I journeyed
 when it is negation for kaθura mā
Much it was that
أَلَا تَرَى أَنَّهُ لَوْ كَاْنَ قَاْلَ *قَلَّمَا سِرْتُ فَأَدْخُلُهَا أَوْ حَتَّى أَدْخُلُهَا 105٨٦٩٨٩ surely you see that if he were to say * qalla-mā sir-tu fa-Ɂadxulᵘ-hā
*«Little was it that I journeyed then I was entering it»
 or ḥattã Ɂadxulᵘ-hā
until I was entering it
وَهُوَ يُرِيْدُ أَنْ يَجْعَلَهَا وَاْجِبَةً خَاْرِجَةً مِنْ مَعْنَى قَلَّمَا 106١٩٧٩٩ he intending that he make it obligative,
I.e. that he intends to affirmatively assert أَدْخُلُهَا as having happened.
 exiting from the meaning of qalla-mā
little-was-it-that
لَمْ يَسْتَقِمْ إِلَّا أَنْ تَقُوْلَ قَلَّمَا سِرْتُ فَدَخَلْتُ وَحَتَّى دَخَلْتُ 107٠٢٨١٥ it would not be consistent unless you were to say qalla-mā sir-tu fa-daxal-tu
«Little was it that I journeyed then I entered»
 and ḥattã daxal-tu
until I entered
كَمَا تَقُوْلُ مَا سِرْتُ حَتَّى دَخَلْتُ 108٧٢٧٨٢ as you say mā sir-tu ḥattã daxal-tu
«I journeyed not until I entered»
فَإِنَّمَا تَرْفَعُ بِـحَتَّى فِي الْوَاْجِبِ 109٦٤٠١٠ for you just foreground with ḥattã
until-that
 in the obligative
وَيَكُوْنُ مَا بَعْدَهَا مُبْتَدَأً مُنْفَصِلًا مِنَ الْأَوَّلِ 110١٥٧٤٤ and what is after it is made initial and separated from the antecedent
كَاْنَ مَعَ الْأَوَّلِ فِيْمَا مَضَى أَوْ الْآنَ 111٥٦٠٥٤ and is with the antecedent in what has passed or now
وَتَقُوْلُ أَسِرْتَ حَتَّى تَدْخُلَهَا نَصْبٌ 112٠٤٣٦٩ and you say Ɂa-sir-ta ḥattã tadxulᵃ-hā
«¿You did journey to the extent that you should enter it?»
«¿You did journey in order that you should enter it?»
 raising
لِأَنَّكَ لَمْ تُثْبِتْ سَيْرًا 113٨٤٣٠٠ since you do not fix a journeying
تَزْعَمُ أَنَّهُ قَدْ كَاْنَ مَعَهُ دُخُوْلٌ 114٥٠٤٨٣ with which you claim that there was an entering

Segment Notes

Segments 55-56: وَلَا يَكُوْنُ *كَثُرَ مَا سِرْتُ فَأَدْخُلَهَا لأَنَّهُ وَاْجِبٌ

Here Sībawayhi seems to be saying that كَثُرَ مَا entails, apparently on semantic grounds, affirmative assertion of the action in the apodosis (the verb following فَ). This would rule out كَثُرَ مَا سِرْتُ فَأَدْخُلَهَا since فَأَدْخُلَهَا does not express an affirmative assertion. (Compare “If P then Q”, which asserts neither P nor Q.)

By contrast, كَثُرَ مَا سِرْتُ فَأَدْخُلُهَا would be acceptable, since فَأَدْخُلُهَا with رَفْع does express affirmative assertion, as does فَإِذَا أَنَا أَدْخُلُ.

Segments 57-62: وَتَقُوْلُ إِنَّمَا سِرْتُ حَتَّى أَدْخُلَهَا

حَتَّى أَدْخُلَهَا treats the entering as the غاية (end-point) of the journeying, while حَتَّى أَدْخُلُهَا does not. What is deprecated (by إِنَّمَا) in إِنَّمَا سِرْتُ حَتَّى أَدْخُلَهَا is the journeying that ends in (and is thus “cut off” by) the entering. By contrast, سِرْتُ حَتَّى أَدْخُلُهَا just says that there was a journeying and an entering, without implying any logical connection beyond conjunction between the two actions. One can travel and enter a city without thereby halting one's journey.

Segments 70-76: وَاعْلَمْ أَنَّ مَا بَعْدَ حَتَّى لَا يَشْرَكُ الْفِعْلَ الَّذِي قَبِلَ حَتَّى فِي مَوْضِعِهِ

Here the key concept is situation (مَوْضِعٌ) and its role in verbal inflection, especially with regard to u-inflection (رَفْعٌ) of verbs.

In his example لَمْ أَجِئْ فَأَقُلْ, both verbs are in the same situation with respect to the elaborative term, in this case the negating term لَمْ. So the sense is “I did not [come then speak]" rather than “I did not come [that I should speak]”. TODO: explain why the inflection of the second verb cannot be due to jazāɁ. There is no term of jaza, but the 2nd verb could still be a jawab, no?

Recall (from ch. 236) that rafʕ رَفْع in the verb is due to its being in the situation of a nominal. Thus his comparison of the u-inflected (مَرْفُوع) verb after حتّى to verbs after the terms of initiation.

Segments 95-96: كَمَا لَمْ تَصِرْ إِذَنْ فِي الْجَوَاْبِ مِنْ حُرُوْفِ الِابْتِدَاْءِ

In seg 96 Sībawayhi uses أَظُنُّ (with u-inflection) as a quasi-quotation of the (a-inflected) verb in إِذَنْ أَظُنَّكَ. The latter has the same meaning as the former when it is taken to express future tense. So إِذَنْ أَظُنَّكَ (“In that case I should think you...”) does not express that the speaker is engaged in أَظُنَّكَ at the time of speaking, whereas إِذَنْ أَظُنُّكَ would mean “In that case I (now) am thinking you ...”. The concept of ابتداء “initiation” is critical here, because that is what accounts for the verbal inflection in أَظُنُّكَ. (See 236 for more on this.) In contrast, when used as a response to something somebody says, إِذَا loses this function and instead acts as a term of نَصْب, hence إِذَنْ أَظُنَّكَ.

Segments 109-111: فَإِنَّمَا تَرْفَعُ بِـ⁠حَتَّى فِي الْوَاْجِبِ

When you intend to affirmatively assert the action following حتّى, the latter functions as a term of initiation (حَرْفُ الِابْتِداءِ). What follows it is مُبْتَدَأ (an “the initiatum”, beginning a fresh utterance/clause), which in the case of verbs entails رَفْع (“foregrounding”), since this puts the verb in the مَوْضِع (“situation”) of a noun, which is what induces رَفْع, as explained in Ch. 236:7-15.

Commentary

Against mood

Segments 8 - 11: anybody who claims that حتّى with نَصْب is due to the speaker's uncertainty must then explain counterexamples involving the use of رَفْع in sentences whose verbs lexically express uncertainty, such as ولا أَدْري. If he accounts for this by saying that such (modal) expressions are treated as “inert” (مُلْغاة), his claim is still that نصب is due to the elaborative force of أُرَى (i.e. some implicit verb of uncertainty). So Sībawayhi's point seems to be that one cannot attribute نصب to speaker's mood (uncertainty) on pain of inconsistency.

The logic is a little subtle. Verb inflection is always due to an antecedent elaborator, so it is not enough to claim that speaker uncertainty accounts for naṣb after ḥatta. One must also tie this claim to an elaborator. Thus the claim must be that speaker uncertainty is expressed by an implicit modal verb like أُرَى that functions as the term that elaborates naṣb. That would mean that the difference between rafʕ and naṣf is just the difference between making an implicit أُرَى elaborate or not. Not involving the Ɂan implicit in ḥatta.

Inversion الْقَلْب

Segments 14 - 19.

Misc

Segment 52

Dicta

  1. سِرْتُ حَتَّى أَدْخُلُهَا
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I journeyed then entered it»
  2. قَدْ سِرْتُ حَتَّى أَدْخُلُهَا
    qadqad
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I did journey then entered it»
  3. إِنِّي سِرْتُ حَتَّى أَدْخُلُهَا
    Ɂinn-īindeed-I
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I indeed journeyed then entered it»
  4. رَأَيْتُ عَبْدَ اللهِ سَاْرَ حَتَّى يَدْخُلُهَا
    raɁaẙ-tusaw-I
    ʕabdᵃaslave
    allāhᵢAllah
    sārajourneyed-he
    ḥattãuntil-that
    yadẋulᵘ-hāhe-entersᵘ-it
    «I view Abdallah[acc] journeyed then entered it»
  5. أُرَى زَيْدًا سَاْرَ حَتَّى يَدْخُلُهَا
    ɁurãI am made to see; it looks to me
    zaydᵃⁿZaydᵃⁿ
    sārajourneyed-he
    ḥattãuntil-that
    yadẋulᵘ-hāhe-entersᵘ-it
    «I am made to see Zayd[acc] journeyed then entered it»
    «It looks to me that Zayd[acc] journeyed then entered it»
  6. سَاْرَ زَيْدٌ حَتَّى يَدْخُلُهَا فِيْمَا بَلَغَنِي وَلَا أَدْرِي
    sārajourneyed-he
    zaydᵘⁿZaydᵘⁿ
    ḥattãuntil-that
    yadẋulᵘ-hāhe-entersᵘ-it
    fī-māin-what
    balaga-nīreached-it-me
    wa-lāand-not
    ɁadrīI know
    «Zayd journeyed then entered it, in what reached me, and I do not know»
  7. عَبْدُ اللهِ سَاْرَ حَتَّى يَدْخُلُهَا أُرَى
    ʕabdᵘaslave
    allāhᵢAllah
    sārajourneyed-he
    ḥattãuntil-that
    yadẋulᵘ-hāhe-entersᵘ-it
    ɁurãI am made to see; it looks to me
    «Abdullah journeyed and entered it, it seems»
  8. كُنْتُ سِرْتُ حَتَّى أَدْخُلُهَا
    kun-tuwas-I
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I had journeyed until I was entering it»
    «I was journeying such that I enter it»
    «I had journeyed such that I enter it»
  9. سِرْتُ مَرَّةً فِي الزَّمَاْنِ الْأَوَّلِ حَتَّى أَدْخُلُهَا
    sir-tujourneyed-I
    marratᵃⁿonceᵃⁿ
    fīin
    _z-zamānᵢtime
    _l-Ɂawwalᵢprevious
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I journey once in past time until I was entering it»
    «I journey once in past time such that I was entering it»
  10. قَدْ سِرْتُ حَتَّى أَدْخُلُهَا
    qadqad
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I did journey such that I was/am entering it»
    «I had journeyed such that I was/am entering it»
    «I was journeying(?) such that I was/am entering it»
  11. سِرْتُ حَتَّى أَدْخُلُهَا
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I journeyed such that I was entering it»
    «I journeyed such that I am entering it»
  12. إِنَّمَا سِرْتُ حَتَّى أَدْخُلُهَا
    ˀinnamā⌊in fact⌋
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I only journeyed such that I entered it»
    «I only journeyed such that I enter it»
    «Indeed I journeyed such that I enter it»
  13. مَا سِرْتُ إِلَّا قَلِيْلًا حَتَّى أَدْخُلُهَا
    mānot
    sir-tujourneyed-I
    Ɂillāexcept
    qalīlᵃⁿa little
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I journeyed not except a little such that I entered it»
    «I journeyed not except a little such that I enter it»
  14. سِرْتُ قَلِيْلًا حَتَّى أَدْخُلُهَا
    sir-tujourneyed-I
    qalīlᵃⁿa little
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I journeyed a little such that I entered it»
    «I journeyed a little such that I enter it»
  15. رُبَّمَا سِرْتُ حَتَّى أَدْخُلُهَا
    rubbamāoften; seldom
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «Often I journeyed such that I entered it»
    «Seldom I journeyed such that I entered it»
  16. طَاْلَمَا سِرْتُ حَتَّى أَدْخُلُهَا
    ṭāla-mālong (time)
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «Long I journeyed such that I entered it»
  17. كَثُرَ مَا سِرْتُ حَتَّى أَدْخُلُهَا
    kaθuramuch was it
    mānot
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «Much was it that I journeyed such that I entered it»
  18. سِرْتُ غَيْرَ مَرَّةٍ حَتَّى أَدْخُلُهَا
    sir-tujourneyed-I
    gayrᵃother-than
    marratᵢₙonceᵃⁿ
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I journeyed other-than once until I was entering it»
    «I journeyed not just once such that I was entering it»
  19. مَا أَحْسَنَ مَا سِرْتُ حَتَّى أَدْخُلُهَا
    mānot
    Ɂaḥsanahow beautiful!
    mānot
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «How beautiful that I journeyed such that I was/am entering it»
  20. قَلَّمَا سِرْتُ حَتَّى أَدْخُلُهَا
    qalla-mā
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «Little was it that I journeyed such that I was/am entering it»
  21. قَلَّمَا سِرْتُ حَتَّى أَدْخُلُهَا
    qalla-mā
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «Little was it that I journeyed such that I entered it»
  22. قَلَّمَا سِرْتُ حَتَّى أَدْخُلَهَا
    qalla-mālittle-was-it-that
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵃ-hāI-[should]-enterᵃ-it
    «Little was it that I journeyed to the extent that I should enter it»
  23. أَقَلُّ مَا سِرْتُ حَتَّى أَدْخُلَهَا
    Ɂaqallᵘleast
    mānot
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵃ-hāI-[should]-enterᵃ-it
    «Least that I journeyed to the extent that I should enter it»
  24. قَلَّمَا سِرْتُ فَأَدْخُلُهَا
    qalla-mālittle-was-it-that
    sir-tujourneyed-I
    fa-Ɂadxulᵘ-hāthen I enter it
    «Little was it that I journeyed then I entered it»
    «Little was it that I journeyed then I enter (now) it»
  25. قَلَّمَا سِرْتُ فَأَدْخُلَهَا
    qalla-mālittle-was-it-that
    sir-tujourneyed-I
    fa-Ɂadxulᵃ-hāthat-I-enterᵘ-it
    «Little was it that I journeyed then I should enter it»
  26. * كَثُرَ مَا سِرْتُ فَأَدْخُلَهَا
    kaθuramuch was it
    mānot
    sir-tujourneyed-I
    fa-Ɂadxulᵃ-hāthat-I-enterᵘ-it
    «Much was it that I journeyed then I should enter it»
  27. كَثُرَ مَا سِرْتُ فَإِذَا أَنَا أَدْخُلُ
    kaθuramuch-was-it
    mānot
    sir-tujourneyed-I
    fa-Ɂiðāthen lo
    ɁanāI
    ɁadxulᵘI-enterᵘ
    «Much was it that I journeyed, then lo I am entering»
  28. إِنَّمَا سِرْتُ حَتَّى أَدْخُلَهَا
    ˀinnamā⌊in fact⌋
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵃ-hāI-[should]-enterᵃ-it
    «I merely journeyed to the extent that I should enter it»
  29. * إِنَّمَا سِرْتُ حَتَّى أَدْخُلُهَا
    ˀinnamā⌊in fact⌋
    sir-tujourneyed-I
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «I merely journeyed then I enter it»
  30. كَاْنَ سَيْرِي أَمْسِ حَتَّى أَدْخُلَهَا
    kānawas
    sayrīmy journeying
    Ɂamsiyesterday
    ḥattãuntil-that
    Ɂadxulᵃ-hāI-[should]-enterᵃ-it
    «My journeying yesterday was to the extent that I should enter it»
  31. * كَاْنَ سَيْرِي أَمْسِ فَإِذَا أَنَا أَدْخُلُهَا
    kānawas
    sayrīmy journeying
    Ɂamsiyesterday
    fa-Ɂiðāthen lo
    ɁanāI
    Ɂadxulᵘ-hāI-enterᵘ-it
    «My journeying yesterday was, then lo I am entering it»
  32. كَاْنَ سَيْرِي أَمْسِ سَيْرًا مُتْعِبًا حَتَّى أَدْخُلُهَا
    kānawas
    sayrīmy journeying
    Ɂamsiyesterday
    sayrᵃⁿjourneyingᵘⁿ
    mutʕibᵃⁿtiring
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «My journeying yesterday was a tiring journey, then lo I enter it»
  33. لَمْ أَجِئْ فَأَقُلْ
    lampast neg. particle
    ɁajiɁcome
    fa-Ɂaqulthat I should say
    «I did not come that I should say»
  34. كَاْنَ سَيْرِي أَمْسِ شَدِيْدًا حَتَّى أَدْخُلُ
    kānawas
    sayrīmy journeying
    Ɂamsiyesterday
    šadīdᵃⁿintense
    ḥattãuntil-that
    ɁadxulᵘI-enterᵘ
    «My journeying yesterday was tough, so I am entering»
  35. مَا أَحْسَنَ مَا سِرْتُ فَأَدْخُلُهَا
    mānot
    Ɂaḥsanahow beautiful!
    mānot
    sir-tujourneyed-I
    fa-Ɂadxulᵘ-hāso-I-enterᵘ-it
    «How good that I journeyed then I was entering it»
    «How good that I journeyed until I was entering it»
  36. كَاْنَ سَيْرِي أَمْسِ حَتَّى أَدْخُلُهَا
    kānawas
    sayrīmy journeying
    Ɂamsiyesterday
    ḥattãuntil-that
    Ɂadxulᵘ-hāI-enterᵘ-it
    «My journeying was yesterday then I was entering it»
    «My journeying was yesterday until I was entering it»
  37. * كَاْنَ سَيْرِي فَأَدْخُلُ
    kānawas
    sayrīmy journeying
    fa-Ɂadxulᵘso-I-enterᵘ
    «My journeying was, so I am entering»
  38. أَيُّهُمْ سَاْرَ حَتَّى يَدْخُلُهَا
    Ɂayyᵘ-humwhichᵘofthem
    sārajourneyed-he
    ḥattãuntil-that
    yadẋulᵘ-hāhe-entersᵘ-it
    «Which of them journeyed until he was entering it?»
  39. أَيْنَ الَّذِي سَاْرَ حَتَّى يَدْخُلُهَا
    Ɂaynawhere
    _l-laðīthe-one-that
    sārajourneyed-he
    ḥattãuntil-that
    yadẋulᵘ-hāhe-entersᵘ-it
    «Where is the one who journeyed until he was entering it»
    «Where is the one who journeyed until he entered it»
  40. * قَلَّمَا سِرْتُ فَأَدْخُلُهَا
    qalla-mālittle-was-it-that
    sir-tujourneyed-I
    fa-Ɂadxulᵘ-hāso-I-enterᵘ-it
    «Little was it that I journeyed then I was entering it»
  41. قَلَّمَا سِرْتُ فَدَخَلْتُ
    qalla-mālittle-was-it-that
    sir-tujourneyed-I
    fa-daxal-tuthen-entered-I
    «Little was it that I journeyed then I entered»
  42. مَا سِرْتُ حَتَّى دَخَلْتُ
    mānot
    sir-tujourneyed-I
    ḥattãuntil-that
    daxal-tuentered-I
    «I journeyed not until I entered»
  43. أَسِرْتَ حَتَّى تَدْخُلَهَا
    Ɂa-sir-ta[You did journey? أَسِرْتَ]
    ḥattãuntil-that
    tadxulᵃ-hāyou enter it
    «¿You did journey to the extent that you should enter it?»
    «¿You did journey in order that you should enter it?»

Poetry

  1. فَإِنَّ الْمُنَدَّى رِحْلَةٌ فَرُكُوْبُ
    [فَإِنَّ][فَإِنَّ]
    [الْمُنَدَّى][الْمُنَدَّى]
    [رِحْلَةٌ][رِحْلَةٌ]
    [فَرُكُوْبُ][فَرُكُوْبُ]
  2. ولَقَدْ أَمُرُّ عَلَى اللَّئِيْمِ يَسُبُّنِي
    [ولَقَدْ][ولَقَدْ]
    [أَمُرُّ][أَمُرُّ]
    ʕalăupon
    [اللَّئِيْمِ][اللَّئِيْمِ]
    [يَسُبُّنِي][يَسُبُّنِي]
    فَمَضَيْتُ ثُمَّتَ قُلْتُ لَا يَعْنِيْنِي
    [فَمَضَيْتُ][فَمَضَيْتُ]
    [ثُمَّتَ][ثُمَّتَ]
    [قُلْتُ][قُلْتُ]
    lānot
    [يَعْنِيْنِي][يَعْنِيْنِي]

Colophon

Pagination

Derenbourg
١-٣٦٨
بلاق
١-٤١٤
هارون
٣-٢٠
يعقوب
٣-٢٠
البكّاء
٤-١٣٢

Status(revision / pct complete)

Last update
2026-04-16
Tashkeel
2 / 100%
Segmentation
2 / 100%
Dicta
2 / 100%
Poetry
2 / 100%

Subscribe to Reading Sībawayhi

Don’t miss out on the latest issues. Sign up now to get access to the library of members-only issues.
[email protected]
Subscribe