munsarif/ghair munsarif?

[Amina786]

I'm trying to review my nahv book and I came across the munsarif/ghair munsarif chapter.. can someone please explain this in an easier way?

Especially the 9 types of ghair munsarif (including the 2 types of "adal"), those are really confusing!

[godilali]

الاسْمُ الْمعرَبُ ، نوعان :
أ-مُنْصَرِفٌ ، وَهُوَ مَا ليْسَ فِيهِ سَبَبَانِ مِنَ الأسْبَابِ التِّسْعَةِ الآتِيَةِ ، نَحْوُ ( سَعِيدٌ ) وَيُسَمَّى مُتَمَكِّناً .
وَحُكْمُهُ أنْ تَدْخُلَهُ الحَرَكَاتُ الثَّلاثُ مَعَ التَّنْوِينِ ، مِثْلُ أَنْ تَقُولَ : ( جَاءَنِي سَعِيدٌ ، ورَأيتُ سَعِيداً ، ومَرَرْتُ بِسَعِيدٍ ) .
ب-غَيْرُ مُنْصَرِفٍ ، وَهُوَ مَا فيِه سَبَبَانِ مِنَ الأسْبابِ التِّسْعَةِ ، أَوْ واحِدٌ مِنْهَا يَقوُمُ مَقَامَهُمَا .
وَحُكْمُهُ أَنْ لا تَدْخُلَهُ الكَسْرَةُ والتَّنْوِينُ ، وَيَكُونَ في مَوْضِعِ الجَرِّ مَفْتُوحاً ، كَمَا مَرَّ .
والأَسْبَابُ التِّسْعَةُ هِىَ :
اَلْعَدْلُ ، وَالوَصْفُ ، والتَّأنِيْثُ ، والمَعْرِفَةُ ، والعُجْمَةُ ، والجَمْعُ ، وَالتَّركِيبُ ، وَوَزْنُ الفِعْلِ ، وَالألِفُ والنُّونُ الزَّائِدَتَانِ .
وَتَفْصِيلُها كَما يَلي :
1-اَلعَدْلُ : وَهُوَ تَغْيِيرُ اللَفْظِ مِنْ صِيغَتِهِ الأصْلِيَّةِ إلى صِيغَةٍ أُخْرَى ( بِلا تَغْيِيرٍ في المَعْنَى ) ، وَهُوَ عَلَى قِسمَيْنِ :
أ-تَحْقِيقِيٌّ نَحْوُ ( مَثْنَى ، ثُلاثَ ) وَهُمَا مَعْدُولانِ حَقِيقَةً عَن ( اِثْنَيْنِ اِثْنَيْنِ ، وَثَلاثَةٍ ثَلاثَـةٍ ) .
ب-تَقْدِيْرِيٌّ نَحْوُ ( عُمَرُ ، زُفَرُ ) حَيْثُ قُدِّرَ فيِهِمَا العُدُولُ عَن ( عَامِر وَزَافِر ) لِيُوَجَّهَ بِهِ مَنْعُ الصَّرْفِ .
وَعُلِمَ مِنْ ذلِك أَنَّ العَدْلَ يَجْتَمِعُ مَعَ الوَصْفِ في الأوَّلِ ، وَمَعَ العَلَمِيَّةِ في الثَّاني ، ولا يَجْتَمِعُ مَعَ وَزْنِ الفِعْلِ أَصْلاً .
2-اَلوَصْـفُ : وَشَرْطُهُ أَنْ يَكُونَ وَصْفاً في أَصْلِ الوَضْعِ ، فَإنَّ ( أَسْوَد ، وَأَرْقَم ) غَيْرُ مُنْصَرفيِنِ ، وَإنْ صَارا اسْمَينِ لِلحَيَّةِ . لأِصالَتِهِما في الوَصفيِةِ . وَ ( أَرْبَع ) في قَوْلـِك : ( مَرَرْتُ بِنِسْوَةٍ أرْبَعٍ ) مُنْصَرِفٌ ، مَعَ أَنَّ فيِهِ وَصفيِةً وَوَزْنَ الفِعْلِ ، لِعَدَمِ الأصلِيَّةِ في الوَصْفِ ، وَلا يَجْتَمِعُ الوَصْفُ مَعَ العَلَمِيَّةِ أصْلاً .
3-اَلتَّـأْنيثُ بِالـتَّاءِ : وَشَرْطُهُ أنْ يَكُونَ عَلَماً ، نَحْوُ ( طَلْحَة وفَاطِمَة ) وَكَذا المَعْنويُّ وهُوَ مَا جُعِلَ عَلَماً دُونَ عَلامةِ تَأنِيثٍ ، مِثْلُ : ( زَيْنَب ) .
ثُمَّ المُؤنَّثُ المَعنَوِيُّ إنْ كانَ ثُلاثِيّاً سَاكِنَ الوَسَطِ ، غَيْرَ أَعْجَمِيٍّ يَجُوزُ صَرْفُهُ مَعَ وُجُودِ السَّبَبَيْنِ ، نَحْوُ ( هِنْد ) لأَجْلِ الخِفَّةِ ، وَإلاّ وَجَبَ مَنْعُهُ ، نَحْوُ ( زَيْنَب ، وَسَقَر ، وَمَاه وَجَـوْر )11 .
وَالتَّأنِيثُ بِالألِفِ المَقْصُورَةِ نَحْوُ ( حُبْلَى ) وَ المَمْدُودَةِ نَحْوُ ( حَمْراء ) مُمتَنِعٌ صَرْفُهُ ألبَتَّةَ ، لأنَّ الألِفَ قَائِمٌ مَقَامَ السَّبَبَين : التَّأْنِيثِ وَلُزُومِهِ ، فَكَأَنَّـهُ أُنِّثَ مَرَّتَيْنِ .
4-المَعْرفَةُ : وَلا يُعْتَبَرُ في مَنْعِ الصَّرْفِ بِها إلاّ العَلَمِيَّةُ وتَجْتَمِعُ مَعَ غَيْرِ الوَصْفِ ، مِثْلُ : إبْرَاهِيمَ وَأحْمَدَ .
5-اَلـعُجْمَةُ : وَشَرْطُها أَنْ تَكُونَ عَلَماً في العَجَميَّةِ ( غَيْرَ العَرَبِيَّةِ ) ، وَزائِداً عَلَى ثَلاثَةِ أحْرُفٍ نَحْوُ ( إبْرَاهِيم وَ إسْمَاعِيل ) ، أو ثُلاثِيّاً مُتَحَرِّكَ الوَسطِ نَحْوُ ( لَمَك )12 ؛ فَـ ( لِجَام ) مُنْصَرِفٌ مَعَ كَوْنِهِ أَعْجَمِيّاً ؛ لأَنَّهُ لَيْسَ بِعَلَمٍ ، وَ ( نُوْح ، وَلوْط ) مُنْصَرِفَانِ ، لِسُكُونِ الأوْسَطِ فيِهِمَا .
6-اَلـجَمْـعُ : وَشَرْطُهُ أَنْ يَكُونَ عَلى صِيغَةِ مُنْتَهى الجُمُوعِ وَهُوَ أَنْ يَكُونَ بَعْدَ أَلِفِ الجَمْعِ حَرْفَانِ مُتَحَرِّكَانِ نَحْوُ ( مَسَاجِد ، وَدَوَابّ ) ، أوْ ثَلاثَةُ أَحْرُفٍ أوْسَطُهَا سَاكِنٌ غَيْرُ قابِلٍ للِتَّاءِ نَحْوُ ( مَصَابِيْح ) ، وَإنَّ ( صَيَاقِلَة وَفَرَازِنَة )13 مُنْصَرِفَانِ لِقَبُولِهِما التَّـاءَ .
وهو أَيْـضاً قائِمٌ مَقَامَ السَّبَبَيْنِ : الجَمْعِ وَامْتِنَاعِهِ مِنْ أنْ يُجْمَعَ مَرَّةً . أُخْرى جَمْعَ التَكْسِير ، فَكَأَنَّهُ جُمِعَ مَرَّتَيْنِ .
7-اَلـتَّرْكِيبُ : وَشَرْطُهُ أنْ يَكُونَ عَلَماً بِلا إضَافَةٍ ولا إسْنَادٍ ، نَحْوُ ( بَعْلَبَكّ )14 ، وإنَّ ( عَبْداللهِ ) مُنْصَرِفٌ ، لِلإضَافَةِ ، وإنَّ ( شَابَ قَرْنَاهَا ) مَبْنِىٌّ للإسْنَادِ .
8-الألِفُ وَالـنُّونُ الزَّائِدَتان : وَشَرطُهُمَا - إنْ كَانَتَا في اسْمٍ - أنْ يَكُونَ الاسمُ عَلَماً نَحْوُ ( عِمْران ، وَعُثْمَان ) . وَ ( سَعْدَان ) مُنْصَرِفٌ ، لأنَّهُ اسْمُ نَبْتٍ ، وَلَيْسَ عَلَماً . وَإنْ كَانَتَا في الصِّفَةِ فَشَرْطُهَا أنْ يَكُونَ مُؤَنَّثُها فَعْلانَةً ، نَحْوُ ( نَشْوان وَنَشْوَى ) ، وَ ( نَدْمَانٌ ) مُنْصَرِفٌ لِوُجُودِ ( نَدْمَانَة ) .
9-وَزْنُ الفِعْـلِ : وَشَرْطُهُ أنْ يَخْتَصَّ بِالفِعْلِ نَحْوُ ( ضُرِبَ ، وَشَمَّرَ ) ، وَإنْ لَمْ يَخْتَصَّ بِهِ فيِجِبُ أَنْ يَكونَ في أَوَّلِهِ إحْدَى حُرُوفِ المُضارَعَةِ ، وَ لا يَدْخُلُهُ الهَاءُ15 ، نَحْوُ ( أحْمَدُ وَيَشْكُرُ ، وَتَغْلِبُ ، وَنَرْجِسُ ) . وَ ( يَعْمَلُ ) مُنْصَرِفٌ ، لِقَبُولِهِ التَّاءَ كَقَوِلِهِمْ ( نَاقَةٌ يَعْمَلَةٌ )16.
وَاعْلَمْ أَنَّ كُلَّ مَا يُشْتَرَطُ فيِهِ العَلَمِيَّةُ - وَهُوَ : التَّأْنِيْثُ بِالتَّاءِ ، وَالمعْنَوِىُّ وَالعُجْمَةُ ، وَالتَّرْكِيبُ ، والاسْمُ الَّذِي فيِهِ الألِفُ وَالنَّونُ الزائدتان - وَمَا لَمْ يُشْتَرَطْ فيِهِ ذلِك وَلكِنِ اجْتَمَعَ مَعَ سَبَبٍ آخَرَ ، فَقَط - وَهُوَ : العَدْلُ ، وَوَزْنُ الفِعْل - إذا نَكَّرْتَهُ ، انْصَرَفَ .
أَمَّأ في القِسْمِ الأوَّلِ ، فَلِبَقَاءِ الإِسْمِ بِلا سَبَبٍ ، وِأَمَّا في القِسْمِ الثَّانِى فَلِبَقَائِهِ عَلَى سَبَبٍ وَاحِدٍ ، تَقُولُ : ( جَاءَ طَلْحَةُ وَطَلْحَةٌ آخَرَ ، وقَامَ عُمَرُ وعُمَرٌ آخرُ ، وَقَامَ أحْمَدُ وَأحْمَدٌ آخَرُ).
وَكُلُّ مَا لا يَنْصَرِفُ إذا اُضِيفَ ، أَو دَخَلَهُ اللامُ دَخَلَتْهُ اَلْكَسْرَةُ في حَالَةِ الجَرِّ ، نَحْوُ مَرَرْتُ بِأحْمَدِكُمْ وَبِالأحْمَرِ ) .

[godilali]

from my old notes:

1. As for ‘adl, it is the changing of a word from its paradigm to a another pattern, either literally or assumedly. It (’adl) never gathers with wazn al-fi’l, and it gathers with al-’alamiyyah (being proper noun), like عمر و زفر , and with waSf, كثُلاثَ و مَثْلَثَ و اُخَرَ و جُمَعَ

notes:
عُمَر and زُفَر used to be عامِر and زافِر , but there is no proof for this, so it is assumed ‘adl

For the other two, it is literal ‘adl, and it gets a bit complicated. Firstly, know that اُخَرُ (”other” femnine) is the plural of اُخْرَى and جُمَعُ is the plural of جُمْعَى (”all” feminine).

Then know that ism al-tafDeel can be used in three ways:
i. use al (definited article) - corresponds in gender and plurality
ii. make it muDaaf to something plural - can be singular masculine or match the muDaaf ilaih
iii. with min (eg: afDal min zaydin) - remains singular masculine

Since the words ukharu and juma’u are neither muDaaf nor do they take the definite article (نساء اُخَرُ), they should not even exist. Therefore, there is ‘adl in usage.

[godilali]

also, from shaykh Amienoellah Abderoef's translation of al-ajurrumiyyah:

The al-Ism alla¼ī lā yanîarifu – also referred to as the Mamnū‘ min al-Sarf and the Ism Ghayr Munîarif – is an Ism Mufrad or Jam‘ Taksir that is debarred from the Tanwīn in its normal state (i.e. when it does not have the definite article "ألْ" prefixed to it). This is the case in the following four categories of Ism:

• Any ‘Alam (proper noun) when it is one of the following: (a) feminine (عائشة، حمزة) (b) foreign (إبراهيم، يوسف) (c) mixed compound (حضرَموت، بيتَلحم) (d) ends in additional Alif and Nūn (عثمان، لقمان) (e) occurs on a pattern specific to verbs (أحمد، يعمُر) and (f) occurs on the pattern of فُــعَـــل (عُمَر، زُفَر)

• Any Sifah (descriptive noun) when it is one of the following: (a) ends in an additional Alif and Nūn (عَطشان، جَوعان) (b) occurs on a pattern specific to the Fi‘l (أحسَن، أحمَر) and (c) occurs on the pattern of فُــعَــال or مَــفْــعَــل (مَثنى، ثُلاث، رُباع)

• Any Ism ending with the Alif al-Ta’nīð (Alif indicating femininity) (حُسنى، حَسناء، مَرضى، عُلَماء)

• Any Jam‘ whose third letter is an additional letter followed by either two letters or three letters the middle one being a �arf Madd and is called the Sīghah Muntahā al-Jumū ‘ or al-Jam‘ al-Aqîā (final/extreme plural) (مَساجِد، مَفاتيح، دراهم، دنانير، كُسالى، عَطايا)

[Instructor]

Let me try, insha Allah.

I'm trying to review my nahv book and I came across the munsarif/ghair munsarif chapter.. can someone please explain this in an easier way?

Especially the 9 types of ghair munsarif (including the 2 types of "adal"), those are really confusing!

It's not 9 types. Rather, 9 causes of change restriction.

In the language there is a sub-section of Isms which never receives kasrah, nor tanween. This includes

1. feminine names e.g. Fatimah, Aisha etc.,

2. foreign names such as Ibrahim,

3. adjectives which rhyme with verbs like the colors ahmar, aswad, abyadh,

4. adjectives which end in an extra alif and nun...

5. compound names e.g. ba'labakka (city in Lebanon)

6. some plurals e.g. masaajidu, mafaati'hu

and many others.

At first glance.. the list seems pretty random. The scholars sat down and thought about it.. and they came up with nine causes for this loss of tanween and kasrah. Femininity is one of them, being compound is one of them. Likewise is having an extra alif and nun at the end, or being on the pattern of a recognised verb.

What does that mean? Does it mean all feminine words will be ghair munsarif.. all words which are foreign or on the pattern of a verb. All plurals?. The answer is no. The word needs two. So if a word contains two from the list of nine at the same time.. it will be considered change restricted and hence will not receive kasrah or tanween. Why?

If you look closely at the list of nine causes, you will notice that each of them results in the word becoming long, heavy or in some manner "awkward". Most of the time it is tolerable and not a major issue.. but when two of the nine gather together, the word becomes more awkward. This demands some sort of concession be given "al-mashaqqatu tajlibut tayseer". (Hardship brings about concession). So, they said.. because the word is now inherently difficult, one no longer is required to pronounce tanween, nor kasrah (which is the most difficult from the short vowels to pronounce).

From the nine, there are a couple which are very awkward.. and each one from them on its own is enough to cause change restriction. Based on all of that, they made the definition:

Ghair Munsarif is the word which contains within it two causes from the nine causes of change restriction OR one powerful cause which stands in the place of two.

I left out many details. Please, repost if something specific needs to be asked.

[Amina786]

You explained it very clearly, masha'Allah. I will re-read this a few times until I totally understand it. It's easier to comprehend now that I see it in English, rather than reading it in urdu!

May Allah reward you for your efforts.

[Instructor]

Feel free to create threads on other topics you might be having trouble with.

Also keep your eye on www.LearnArabicOnline.com

A student of mine is preparing these tutorials.. so far, four have been uploaded. We're working on fixing some of the formatting issues with the charts and Arabic font.

[Amina786]

JazakAllah Khair. I will check the website, and will definately ask more questions as I continue to do my review, insha'Allah.

[mospike]

Mufti Saheb you really explained that well Mashallah

Munsarif - Ghair Munsarif was the hardest topic for me to understand and shukra after reading many, many explinations (including the one above) i have SORTIVE understood it, one can only master it with reading and excercises


Here is another explination, Just for the record

The غَيْر الْمُنْصَرِفِ is that in which there are two effective causes out of nine or one cause taking the place of two, and they are:

عَدْلٌ وَوَصْفٌ وَتَأْنِيْثٌ وَمَعْرِفَةٌ * وَعُـجْـمَـةٌ ثُـمَّ تَـرْكِـيْـبُ
وَالنُّوْنُ زَائِدَةً مِنْ قَبْلِهَا أَلِفُ * وَوَزْنُ فِعْلٍ وَهَذَا الْقَوْلُ هُوَ التَّقْرِيْـبُ

like عُمَر , أحْمَر , طَلْحَة , زَيْنَب , إِبْرَاهِيْم , مَسَاجِد , مَعْدِيْكَرِب , عِمْرَان and أَحْمَد .

The rule pertaining to it (i.e. the غَيْر الْمُنْصَرِفِ ) is the absence of the الْكَسْرَة (as a case-marking) and the absence of the التَّنْوِيْن. It is permissible for it to be declined fully (that is, with a كَسْرَة for الْجَرّ) due to (poetic) necessity (i.e. poetic license) or harmony (of word-ending), e.g. ﴿سَلاَسِلاً وأَغْلاَلاً﴾.

That which takes the place of two them (i.e. two of these nine causes) is the الْجَمْع (plural) and the الأَلِف of Femininity.

Deviation (الْعَدْل) is its deviation from its original pattern whether in the real sense, like ثُلاَث , مَثْلَث , أُخَر and جُمَع , or in the implied sense, like عُمَر , زُفَر and the class (of words like) قَطَام in the dialect of Banu Tamim.

The condition for description (الْوَصْف) is that it should be a descriptive noun (i.e. qualifying adjective) in its original form and it is not affected by (a word) being used more frequently otherwise (i.e. more frequently in the nominal rather than descriptive sense). Consequently, أَرْبَع (four) in مَرَرْتُ بِنِسْوَةٍ أَرْبَعٍ (I passed by four women) is declined fully (because it is not originally a descriptive noun) while أَسْوَد and أَرْقَم for snake and أَدْهَم for chain are debarred (from being declined fully, because the fact that they are used more frequently in the nominal than descriptive has no impact on its declension). The semi-declinability of أَفْعَى for snake, أَجْدَل for eagle and أَخْيَل for bird is weak (because it is not known whether description applies to them in their original form with the result that they are given the status of ordinary nouns whose primary state is full-declinability).

The condition for femininity (التَّأْنِيْث) with the التَّاء is to be a proper noun (الْعَلَمِيَّة) and the same applies to (femininity) in meaning (مَعْنَوِيّ). The condition for it (i.e. the feminine in meaning) being effective (in debarring a noun from full-declinability) is (a) being in excess of three letters or (b) vowelization of the medial radicals or (c) being foreign noun. Thus, it is optional to fully decline هِنْد (Hind) while زَيْنَب (Zaynab), سَقَر (Saqar), مَاه (Mah) and جَوْر (Jawr) are debarred from being fully declined (زَيْنَب because it in excess of three letters, سَقَر because its middle radical is vowelled, and مَاه and جَوْر because both are foreign words). Should a male be named by it then the condition is that it be in excess of three letters. Hence, قَدَم (when used to name a male) is declined fully while عَقْرَب (when used to name a male) is debarred from being fully declined.

The condition for definiteness (الْمَعْرِفَة) is being a proper noun (الْعَلَمِيَّة).

The condition for foreignness (الْعُجْمَة) is vowelization of the medial radicals or being in excess of three letters. Hence, نُوْح is declined fully while شَتَر and إِبْرَاهِيْم are debarred from being fully declined.

The condition for plurality (الْجَمْع) is the extreme plural pattern (صِيْغَة مُنْتَهَى الْجُمُوْعِ) without (the suffixing of) the الْهَاء, like مَسَاجِد (mosques) and مَصَابِيْح (lamps). As for فَرَازِنَة it is declined fully (because of the suffixing of the الْهَاء ) while حَضَاَجِر – a proper noun for hyena – is debarred from full declension because it has been borrowed or transferred from (a state of being) الْجَمْع. (The noun) سَرَاوِيْل , when it is declined fully – which is mostly the case – it is said that it is a foreign (word) construed on the pattern of the الْجَمْع and it is also said that it is an Arabic (word) being the جَمْع of سِرْوَالَة in the assumed sense (because the usage of the singular سِرْوَالَة has not been affirmed in actual speech but since there is no word that occurs on the pattern of صِيْغَة مُنْتَهَى الْجُمُوْعِ and is غَيْر مُنْصَرِفٍ at the same unless it is a plural of an existing and attested singular noun, سِرْوَالَة has been assumed to be the singular of سَرَاوِيْل ). However, if it is declined fully then there is no (real) problem in that (because it can just be asserted that سَرَاوِيْل was never a plural in the first place such that it should be debarred from being fully declined, and this is further evidenced by the absence of a singular form if it was the case that سَرَاوِيْل was the plural). The likes of جَوَارٍ (maidens, ships) for الرَّفْع and الْجَرّ are like قَاضٍ (judge) (in form and appearance).

The condition for compounding (التَّرْكِيْب) is to be a proper noun (الْعَلَمِيَّة) and not to be of the annexation (الإِضَافَة) and predication (الإِسْنَاد) type, like بَعْلَبَكّ (Baalbek).

That which contains the الأَلِف and النُّوْن – if it occurs as an اسْم (i.e. substantive noun) then the condition is being a proper noun (الْعَلَمِيَّة), like عِمْرَان or as a صِفَة (descriptive noun) (then the condition is) the absence of (the pattern) فَعْلاَنَة and it is also said (that the condition is) the presence of (the pattern) فَعْلَى (rather than the absence of فَعْلاَنَة ). Consequently, there is a difference in opinion concerning رَحْمن (Most Merciful) but not سَكْرَان (drunk, drunkard) and نَدْمَان (boon/drinking companion). [This is because neither فَعْلاَنَة nor فَعْلَى exists for رَحْمن so it can be interpreted either way, that is, مُنْصَرِف or غَيْر مُنْصَرِفٍ , whereas سَكْرَان and نَدْمَان can only be interpreted one or the other way respectively because of the absence of سَكْرَانَة and the presence of سَكْرى in the case of the former, and because of the presence of نَدْمَانَة and the absence of نَدْمَى in the case of the latter. The former is thus debarred from being fully declined and the latter is declined fully].

The condition for the verbal pattern (وَزْن الْفِعْلِ) is that it be specific to the الْفِعْل, like شَمَّر (Shammar) and ضُرِب (Dhurib) or that it has at its beginning an addition like the addition of a verb (i.e. a letter from one of the four letters of أَنَيْتُ ) while (at the same time) not accepting the التَّاء. Consequently, أَحْمَر is debarred from being fully declined (because it does not take the التَّاء as a suffix) while يَعْمَل is fully declined (because it can take the التَّاء as a suffix, becoming يَعْملَة = a heavy-duty female camel).

An اسْم displaying the kind of الْعَلَمِيَّة that is effective (insofar it debars from full declension) when it is made indefinite (نَكِرَة) is declined fully due to what has become clear that it does not co-exist – such that it remains effective (in terms of debarring from full declension) – except with a cause (سَبَب) in which it (i.e. الْعَلَمِيَّة ) is itself a condition with the exception of الْعَدْل (deviation) and وَزْن الْفِعْلِ (the verbal pattern) (because while it does co-exist with them in for example عُمَر and أَحْمَد it is not a condition because of its absence in ثُلاَث / مَثْلَث and أَحْمَر which are also examples of الْعَدْل and وَزْن الْفِعْلِ respectively). They (i.e. these latter two), however, are opposite and contradictory to each other such that only one of them is applicable (and able to exist with الْعَلَمِيَّة and not both because they do not co-exist in a word). So, when it (i.e. a غَيْر مُنْصَرِفِ which has الْعَلَمِيَّة as one of its effective causes) is made نَكِرَة (indefinite) then it remains (either) without an effective cause (in the case of where الْعَلَمِيَّة is not only an effective cause in its own right but also a condition for other effective causes, and these other causes constitute four in number, namely: (a) التَّأْنِيْث الْحَاصِل بالتَّاءِ لَفْظًا وَمَعْنًى , (b) الْعُجْمَة , (c) التَّرْكِيْب and (d) الأَلِف والنُّوْن الْمَزِيْدَتَانِ ) or with one effective cause (in the case of where الْعَلَمِيَّة is an effective cause but not a condition for other effective causes, and these other effective causes are two in number, namely, (a) الْعَدْل and (b) وَزْن الْفِعْلِ ).

Sibaway differs with al-Akhfash on – for example – أَحْمَر (red) as an عَلَم (proper noun) when it is then made نَكِرَة giving consideration to the original quality of being a descriptive noun (الْوَصْفِيَّة الْأَصْلِيَّة) after having being made نَكِرَة (asserting that it is غَيْر مُنْصَرِفٍ whereas al-Akhfash, on the other hand, claims that it is مُنْصَرِف because what was made نَكِرَة is something in which the quality of الْوَصْفِيَّة was never to be considered, namely the الْعَلَم which is antithetical to الْوَصْفِيَّة ) .

This does not force Sibawayh to accept the class of nouns such as حَاتِم (as being غَيْر مُنْصَرِفٍ when used as an عَلَم on the basis that the original quality of being descriptive that belongs to حَاتِم persists until after الْعَلَمِيّة ) due to the suggestion therein of considering two contradictories (i.e. الْوَصْفِيَّة which signifies generality and الْعَلَمِيَّة which signifies particularity) in a single ruling (which in this case is being debarred from full-declinability).

[In other words, while we accept that the original quality of being descriptive that belongs to أَحْمَر persists even after it is used as an عَلَم and then made indefinite (thus remaining غَيْر مُنْصَرِفٍ according to Sibawayh), we do not accept that the original quality of being descriptive that belongs to حَاتِم persists after it is used as an عَلَم (in which case it should by right also be غَيْر مُنْصَرِفٍ due to الْوَصْفِيَّة الأَصْلِيَّة and الْعَلَمِيَّة ). The reason is that الْوَصْفِيَّة الأَصْلِيَّة and الْعَلَمِيَّة that are supposed to then co-exist in حَاتِم are actually contradictories such that they cannot co-exist in one locus since the former is applicable to a number of objects and the latter only to a single object.]

The complete class (of semi-declinable nouns) through the (prefixing of) the اللاَّم or through annexation (الإِضَافَة) is declined with the الْكَسْرَة for الْجَرّ.