The accusative in Arabic - حَالةُ النَّصَبِ
Introduction
In the Arabic free course, we will explore how the accusative case, known as “حالةُ النَّصَبِ” in Arabic, encompasses three key elements:
- Objects
- Nouns denoting states
- Specifications
A. The objects - الْمَفَاعِلُ
Objects of the verb are placed in the accusative case, which is referred to as “حَالةُ النَّصَبِ” in Arabic grammar. There are five distinct types of objects:
1. Direct object - الْمَفْعُولٌ بِهِ
It functions as the direct object of a verb.
Examples include:
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
If you asked them, “Who created the heavens and earth (29:61)
فَمَنْ حَجَّ الْبَيْتَ
So whoever makes Hajj (2:158)
وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلً
and when We will, We can change their likenesses with a [complete] alteration. (76:28)
مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ الْفُرْقَانَ
Before, as guidance for the people. And He revealed the Qur’an. (3:4)
Certain verbs require two or more objects.
وَآتَيْنَاهُم بَيِّنَاتٍ مِّنَ الْأَمْرِ
And We gave them clear proofs of the matter [of religion]. (45:17)
إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ
Indeed, We have made it an Arabic Qur’an that you might understand. (43:3)
2. Absolute object - الْمَفْعُولُ المُطْلَقُ
The absolute object is a verbal noun that is placed in the accusative case and serves three distinct purposes.
In the first scenario, the absolute object is employed to emphasize the action of the verb. It typically takes the form of a verbal noun derived from the same root verb as used in the sentence. Here are some illustrative examples:
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا
Indeed, We have given you, [O Muhammad], a clear conquest (48:1)
وَاللَّـهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتًا
And Allah has caused you to grow from the earth a [progressive] growth. (71:17)
أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا
Or add to it, and recite the Qur’an with measured recitation. (73:4)
On occasion, the verbal noun utilized as an absolute object may stem from a distinct root verb yet convey an identical meaning, as exemplified by:
لَن يَضُرُّوكُمْ إِلَّا أَذًى
They will not harm you except for [some] annoyance. (3:111)
In the second scenario, the absolute object is employed to determine the frequency or number of times a specific action has been performed.
For example:
فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً
so they could come down upon you in one [single] attack (4:102)
In the third instance, the absolute object serves the purpose of describing the manner in which an action was executed, essentially functioning as an adverb.
For example:
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ
O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]. (3:102)
3. Object for time and place - الظَّرْفُ / الْمَفْعُولُ فِيْهِ
Nouns utilized to indicate the time or place of an action are referred to as “الْمَفْعُولُ فِيْهِ” or “الظَّرْفُ” in Arabic grammar. These nouns also take the accusative case.
Here are some examples:
قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ
The man said, “I have remained a day or part of a day.” (2:259)
قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا
He said, “My Lord, indeed I invited my people [to truth] night and day. (71:5)
قَالَ إِنِّي تُبْتُ الْآنَ
he says, “Indeed, I have repented now” (4:18)
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
He knows what is [presently] before them and what will be after them, (2:255)
Prepositional phrases can convey accusative relationships. These include:
– خَلْفَ (behind)
– تَحْتَ (beneath/under)
– بَعْدَ (after)
– أَمَامَ (in front of)
– فَوْقَ (above)
– قَبْلَ (before)
– وَرَاءَ (behind)
– أَسْفَلَ (lower)
Here are some examples:
وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ
And We have put before them a barrier and behind them a barrier and covered them, so they do not see. (36:9)
فَنَادَاهَا مِن تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا
But he called her from below her, “Do not grieve; your Lord has provided beneath you a stream. (19:24)
وَالرَّكْبُ أَسْفَلَ مِنكُمْ
and they were on the farther side (8:42)
وَكَانَ وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا
after them a king who seized every [good] ship by force (18:79)
فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ
So he began [the search] with their bags before the bag of his brother (12:76)
4. Object for aim or purpose - الْمَفْعُولُ لَهُ / الْمَفْعُولُ لِاَجْلِهِ
“الْمَفْعُولُ لَهُ” is another verbal noun found in the accusative case, used to convey the reason behind an action performed by a verb.
Here are some examples:
كَالَّذِي يُنفِقُ مَالَهُ رِئَاءَ النَّاسِ
as does one who spends his wealth [only] to be seen by the people (2:264)
وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ
And do not kill your children for fear of poverty. (17:31)
لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا
They do not ask people persistently [or at all]. (2:273)
وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّـهِ
And of the people is he who sells himself, seeking means to the approval of Allah. (2:207)
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّـهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ
Have you not considered those who exchanged the favour of Allah for disbelief and settled their people [in] the home of ruin? (14:28)
فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا
and Pharaoh and his soldiers pursued them in tyranny and enmity (10:90)
يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِم مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ
They put their fingers in their ears against the thunderclaps in dread of death. (2:19)
5. Object for denoting meaning of "with" - الْمَفْعُولُ مَعَهُ
The particle “و” is employed to convey the meaning of “مَعَ” (with). The noun or object that follows “و” should be in the accusative case.
فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً
o, resolve upon your plan and [call upon] your associates. Then let not your plan be obscure to you. (10:71)
B. The noun for state
The term “الْحَالُ” represents a distinctly Arabic linguistic construct. It serves the purpose of describing the circumstances or conditions existing at the time of the primary verb’s action, encompassing the state of both the subject and the object.
“الْحَالُ” is a common noun, referred to as “النَّكِرَةُ,” and is typically presented in the accusative form. The entity acting as the subject of an intransitive verb, known as “اللَّازِمُ,” and the object of a transitive verb, known as “الْمُتَعَدِّي,” is termed “ذُو الحالِ.” This entity is usually a proper noun, denoted as “الْمَعْرِفَةُ.”
For instance:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا
and We will gather them on the Day of Resurrection [fallen] on their faces – blind, dumb and deaf. (17:97)
رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا
“My Lord, have mercy upon them as they brought me up [when I was] small.” (17:24)
ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَّدْحُورًا
Then We have made for him Hell, which he will [enter to] burn, censured and banished. (17:18)
رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا
“My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service] (3:35)
وَأَمَّا مَن جَاءَكَ يَسْعَىٰ
But as for he who came to you striving [for knowledge] (80:8)
وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا
But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing. (62:11)
فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ
So he left it, fearful and anticipating [apprehension]. (28:21)
Occasionally, when the conjunction “و” is employed between two sentences, it is referred to as “وَاو الحالِ,” signifying “while.” The second sentence typically takes the form of a nominal sentence and constructs a “حَال” structure. This type of sentence is termed “الجُمْلَةُ الحالِية.”
Here are some examples:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ
O you who have believed, do not approach prayer while you are intoxicated (4:43)
وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ
And how could you take it while you have gone in unto each other (4:21)
“Waaw al-Haal” is omitted when a verbal sentence follows.
For example:
وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ
And there came from the farthest end of the city a man, running. He said, “O my people, follow the messengers. (36:20)
C. The specification - التَّمْيِيْز
The specification, known as “التَّمْيِيْز,” is an indefinite accusative noun employed to elucidate aspects of the sentence that might not be readily apparent through the verb alone. It typically provides additional details about the verb, which may pertain to weight, quantity, measurement, or another form of specification. This element is also in the accusative case and can alternatively be referred to as “التَّمْيِيْز.” It serves to answer questions related to “what” or “how many.”
وَقُل رَّبِّ زِدْنِي عِلْمًا
and say, “My Lord, increase me in knowledge.” (20:114)
أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا
“I am greater than you in wealth and mightier in [numbers of] men.” (18:34)
إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا
indeed, We will not allow being lost the reward of any who did well in deeds. (18:30)
إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلً
Indeed, the hours of the night are more effective for concurrence [of heart and tongue] and more suitable for words. (73:6)
وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً
And We made an appointment with Moses for thirty nights (7:142)
The noun that follows “كَمْ” (how much/how many) takes the singular accusative case. However, “كَمْ” can also indicate a large quantity without posing a question about the exact number. In such instances, “كَمْ” is not interrogative and does not inquire about the quantity. Instead, it takes the noun following it in the genitive case, as exemplified in the following verses:
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَاهَا
And how many cities have We destroyed (7:4)
وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً
And how many a city which was unjust (21:11)
The noun that comes after numerals will be the specification, referred to as “التَّمْيِيْز.” When these numerals are plural, they will take the form of possessed nouns (mudaf ilayhi) and be placed in the genitive case, as illustrated in the following examples:
وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ
and the sea [was ink], replenished thereafter by seven [more] seas (31:27)
The noun that follows numbers from 13 to 99 is singular and appears in the accusative case.
For example:
إِنَّ هَـٰذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً
Indeed this, my brother, has ninety-nine ewes, (38:23)
Starting from a hundred onwards, the noun being counted, “التَّمْيِيْز,” is in the genitive case and singular, as seen in the following verse:
فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ
in each spike is a hundred grains. (2:261)
Conclusion
This lesson on Arabic nuances concludes here. Insha’Allah, our subsequent session will delve into the particles of conjunction in Arabic.
Al-dirassa Institute invites you on a linguistic journey with our expert teachers to master the Arabic language. Should you wish to further your studies, we welcome your inquiries.
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