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Languedoc-Roussillon à pied PR 50: FFR.RE13 by FFRandonnée

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In addition, ʾanna points to this noun (or attached pronoun) and emphasizes it, just as ʾinna does. Therefore, at the functional level the opposition between ʾanna and ʾan corresponds to the opposition between emphasis and non-emphasis, respectively. 2 and especially notes 99–100 there). Fischer argues that since the second half of the eighth century the naṣb mood no longer had the independent 51 See Fischer, ʾAn, 24, second paragraph. Cf. Reckendorf, Verhältnisse, 353–366 (§128 is devoted to ʾinna and ʾanna and §129 deals with lākinna) and especially the beginning of §128.

In two very different structures, namely when ʾan is followed by a nominal sentence or a conditional one (see c. and d. below, respectively), it is also conceived as occurring in the sense of ʾannahu.  ʾAn al-muxaffafa followed by rafʿ Here are the five examples which Sībawayhi provides at the beginning of chapter 276 for ʾan occurring in the sense of ʾannahu:67 1. Qad ʿalimtu ʾan lā yaqūlu ḏāka ‘I knew that he would not say that’. The taqdīr structure in the speaker’s mind, according to Sībawayhi, is [qad ʿalimtu] ʾannahu lā yaqūlu [ḏāka].

Cf. al-ʿAynī, Maqāṣid IV, 381, 1–2; al-Suyūṭī, Šarḥ šawāhid (1966) I, 100, ????4. 37 The author of this verse, in the basīṭ meter, is unknown despite the fact that it is often quoted by grammarians.  The explanation of ʾan al-muxaffafa Ibn Jinnī attributes the explanation of tašbīh ʾan bimā (which Ṯaʿlab first presents, introduced above) to the Kūfans, rejects it, and argues that the correct explanation is that ʾan followed by a verb in raf ʿ is actually ʾan al-muxaffafa. 1) does not exist, this explanation is far more reasonable than the Kūfans’, which suffers from buʿd ‘improbability’.

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