Mukhtasar al-Ma'ani by al-Taftazani, Vol. 1 (مختصر المعاني) — Page 16

Arabic text · النص

Line-by-line translation · المعاني

تَعْرِيفُ الْحِكْمَةِ وَلَفْظُ آلٍ فِي الْأَشْرَافِ وَأُولِي الْخَطَرِ، الْأَطْهَارُ جَمْعُ طَاهِرٍ كَصَاحِبٍ وَأَصْحَابٍ، وَصَحَابَتُهُ الْأَخْيَارُ جَمْعُ خَيْرٍ بِالتَّشْدِيدِ.

The definition of wisdom, and the term 'Al' (family/kin) refers to the noble and those of high status; 'Al-Athar' (the pure ones) is the plural of 'Tahir' (pure), like 'Sahib' (companion) and 'Ashab' (companions), and his 'Sahaba' (companions) are the 'Akhyar' (the best), which is the plural of 'Khayyir' (good) with the shadda.

أَمَّا بَعْدُ هُوَ مِنَ الظُّرُوفِ الزَّمَانِيَّةِ الْمَبْنِيَّةِ الْمُنْقَطِعَةِ عَنِ الْإِضَافَةِ أَيْ بَعْدَ الْحَمْدِ وَالصَّلَاةِ هَهُنَا عَلَى الضَّمِّ هَذَا إِشَارَةٌ لِعِلَّةِ الْبِنَاءِ وَالْعَامِلُ فِيهِ أَمَّا لِنِيَابَتِهَا عَنِ الْفِعْلِ، وَالْأَصْلُ: مَهْمَا يَكُنْ مِنْ شَيْءٍ بَعْدَ الْحَمْدِ وَالصَّلَاةِ، وَمَهْمَا هَهُنَا مُبْتَدَأٌ وَالِاسْمِيَّةُ لَازِمَةٌ لِلْمُبْتَدَأِ، وَيَكُنْ شَرْطٌ، وَالْفَاءُ لَازِمَةٌ لَهُ غَالِبًا، فَحِينَ تَضَمَّنَتْ أَمَّا مَعْنَى الِابْتِدَاءِ وَالشَّرْطِ لَزِمَتْهَا الْفَاءُ.

'Amma ba'd' (as for what follows) is one of the indeclinable temporal adverbs that is disconnected from the genitive construction, meaning 'after the praise and the prayer' here, [it is] on the damma; this is an indication of the reason for its indeclinability, and the operative factor in it is 'Amma' due to its substitution for the verb, and the original [form] is: 'Mahma yakun min shay'in ba'da al-hamdi wa al-salati' (Whatever thing may be after the praise and the prayer), and 'Mahma' here is a subject, and nominality is necessary for the subject, and 'yakun' is a conditional, and the 'fa' is usually necessary for it, so when 'Amma' incorporated the meaning of the beginning and the condition, the 'fa' became necessary for it.

الْأَشْرَافُ: سَوَاءٌ كَانَ فِي أَمْرِ الدِّينِ أَوِ الدُّنْيَا وَصَحَابَتُهُ اسْمُ جَمْعٍ لِصَاحِبٍ، وَفِي الْأَصْلِ هُوَ مَصْدَرُ صَحِبَهُ صُحْبَةً وَصَحَابَةً، غَلَبَ اسْتِعْمَالُهُ فِي أَصْحَابِ الرَّسُولِ ﷺ فَصَارَ كَالْعَلَمِ لَهُمْ بِخِلَافِ الْأَصْحَابِ، وَالصَّحَابِيُّ كُلُّ مَنْ تَشَرَّفَ بِلِقَاءِ الرَّسُولِ ﷺ أَوْ بِرُؤْيَتِهِ.

'Al-Ashraf' (the noble): whether it is in matters of religion or the world, and his 'Sahaba' (companions) is a collective noun for 'Sahib' (companion), and in origin, it is the verbal noun of 'sahibahu suhbatan wa sahabatan' (he accompanied him as a companionship and company); its usage became predominant for the companions of the Messenger (peace be upon him), so it became like a proper name for them, unlike 'Ashab' (companions), and the 'Sahabi' (companion) is everyone who was honored by meeting the Messenger (peace be upon him) or seeing him.

جَمْعُ خَيْرٍ بِالتَّشْدِيدِ أَرَادَ بِهَذَا أَنَّ الْأَخْيَارَ صِفَةٌ مُشَبَّهَةٌ وَاحِدُهَا هُنَا خَيْرٌ بِالتَّشْدِيدِ لَا بِالتَّخْفِيفِ لِمَا فِي الْقَامُوسِ مِنْ أَنَّ الْمُخَفَّفَةَ فِي الْجَمَالِ وَالْحُسْنِ وَالْمُشَدَّدَةَ فِي الدِّينِ وَالصَّلَاحِ.

'The plural of Khayyir with the shadda': he intended by this that 'Akhyar' is an assimilated adjective, and its singular here is 'Khayyir' with the shadda, not with the light [vowel], because of what is in the Qamus [dictionary] that the light [form] is for beauty and comeliness, and the one with the shadda is for religion and righteousness.

أَمَّا بَعْدُ: وَأَصْلُهُ مَهْمَا يَكُنْ مِنْ شَيْءٍ بَعْدَ الْحَمْدِ وَالثَّنَاءِ.

'Amma ba'd': its origin is 'Mahma yakun min shay'in ba'da al-hamdi wa al-thana'i' (Whatever thing may be after the praise and the eulogy).

أَمَّا هُنَا لِلْفَصْلِ أَيْ لِفَصْلِ مَا بَعْدَهَا عَمَّا قَبْلَهَا مَعَ التَّأْكِيدِ، وَوَجْهُ إِفَادَتِهَا لِلتَّأْكِيدِ أَنَّكَ إِذَا أَرَدْتَ الْإِخْبَارَ بِقِيَامِ زَيْدٍ قُلْتَ زَيْدٌ قَائِمٌ وَإِذَا أَرَدْتَ تَأْكِيدَ ذَلِكَ وَأَنَّهُ قَائِمٌ لَا مَحَالَةَ قُلْتَ: أَمَّا زَيْدٌ فَقَائِمٌ أَيْ مَهْمَا يَكُنْ مِنْ شَيْءٍ فَزَيْدٌ قَائِمٌ، فَقَدْ عَلَّقْتَ قِيَامَ زَيْدٍ عَلَى وُجُودِ شَيْءٍ فِي الدُّنْيَا وَذَلِكَ مُحَقَّقٌ وَالْمُعَلَّقُ عَلَى الْمُحَقَّقِ مُحَقَّقٌ.

'Amma' here is for separation, meaning for separating what is after it from what is before it with emphasis, and the way it provides emphasis is that if you wanted to inform [someone] of Zayd's standing, you would say 'Zayd is standing', and if you wanted to emphasize that and that he is standing inevitably, you would say: 'As for Zayd, he is standing', meaning 'Whatever thing may be, Zayd is standing', so you have linked Zayd's standing to the existence of something in the world, and that is realized, and that which is linked to the realized is realized.

وَالْعَامِلُ فِيهِ: الْمُرَادُ أَنَّ لَفْظَةَ أَمَّا عَمَلُهَا لَيْسَ مِنْ ذَاتِهَا، بَلْ لِنِيَابَتِهَا عَنِ الْفِعْلِ وَهُوَ يَكُنُ الَّذِي هُوَ فِعْلُ الشَّرْطِ، وَفِي هَذَا إِشَارَةٌ إِلَى أَنَّ الْعَامِلَ فِي الظَّرْفِ حَقِيقَةً هُوَ الْفِعْلُ، وَأَمَّا أَمَّا فَبِطَرِيقِ الْعُرُوضِ.

'And the operative factor in it': the meaning is that the operation of the term 'Amma' is not from its essence, but rather due to its substitution for the verb, which is 'yakun', which is the conditional verb, and in this is an indication that the operative factor in the adverb in reality is the verb, while 'Amma' is [operative] by way of occurrence.

وَمَهْمَا هَهُنَا أَيْ فِي هَذَا التَّقْدِيرِ الَّذِي قَدَّرَهُ، الَّذِي هُوَ أَصْلُ أَمَّا، وَإِنَّمَا قُيِّدَ ابْتِدَائِيَّةُ مَهْمَا هُنَا؛ لِأَنَّهَا قَدْ تَكُونُ فِي هَذَا الْمَكَانِ مَفْعُولًا كَقَوْلِنَا مَهْمَا تُعْطِنِي مِنْ شَيْءٍ أَقْبَلْ وَيَكُنْ شَرْطٌ: أَيْ فِعْلُ شَرْطٍ، وَكَانَ هُنَا تَامَّةٌ بِمَعْنَى يُوجَدُ فَاعِلُهَا ضَمِيرٌ يَعُودُ عَلَى مَهْمَا وَهُوَ الدَّالُّ عَلَى اسْمِيَّتِهَا، وَمِنْ شَيْءٍ بَيَانٌ لِمَهْمَا فِي مَوْضِعِ الْحَالِ.

'And Mahma here', meaning in this estimation which he estimated, which is the origin of 'Amma', and the initial nature of 'Mahma' was only restricted here because it might be an object in this place, like our saying 'Whatever thing you give me, I will accept', and 'yakun' is a conditional: meaning a conditional verb, and 'kana' here is complete, meaning 'exists', its subject is a pronoun referring back to 'Mahma', and it is the indicator of its nominality, and 'min shay'in' is an explanation for 'Mahma' in the position of a circumstantial qualifier.

لَازِمَةٌ أَيْ لَا تَنْفَكُّ عَنِ الْإِتْيَانِ بَعْدَهُ مُتَّصِلَةً بِجَوَابِهِ، وَقَوْلُهُ غَالِبًا أَيْ فِي غَالِبِ أَحْوَالِهِ وَمَوَاضِعِهِ.

'Necessary', meaning it does not detach from coming after it, connected to its response, and his saying 'usually', meaning in most of its states and positions.

فَحِينَ تَضَمَّنَتْ: أَيْ أَفْهَمَتْهُمَا وَدَلَّتْ عَلَيْهِمَا لِوُقُوعِهَا مَوْضِعَهُمَا.

'So when it incorporated': meaning it made them understood and indicated them due to its occurrence in their place.

لَزِمَتْهَا الْفَاءُ: أَيْ فَحِينَ قَامَتْ أَمَّا مَقَامَ الْمُبْتَدَأِ وَهُوَ مَهْمَا لَزِمَهَا لُصُوقُ الِاسْمِ، وَحِينَ قَامَتْ مَقَامَ فِعْلِ الشَّرْطِ وَهُوَ يَكُنْ لَزِمَتْهَا الْفَاءُ.

'The fa became necessary for it': meaning when 'Amma' stood in the place of the subject, which is 'Mahma', the attachment of the noun became necessary for it, and when it stood in the place of the conditional verb, which is 'yakun', the 'fa' became necessary for it.

Vocabulary · المفردات (24 verbs · 77 nouns)

• صَحِبَ — to accompany
• غَلَبَ — to prevail
• صَارَ — to become
• تَشَرَّفَ — to be honored
• أَرَادَ — to want
• قَالَ — to say
• أَخْبَرَ — to inform
• عَلَّقَ — to suspend
• قَدَّرَ — to posit
• قَيَّدَ — to restrict
• أَعْطَى — to give
• أَقْبَلَ — to accept
• كَانَ — to be
• وَجَدَ — to find
• عَادَ — to return
• دَلَّ — to indicate
• انْفَكَّ — to cease
• أَتَى — to come
• اتَّصَلَ — to connect
• فَهِمَ — to understand
• وَقَعَ — to fall
• قَامَ — to take the place
• لَزِمَ — to be necessary
• تَضَمَّنَ — to include
• تَعْرِيف — definition
• حِكْمَة — wisdom
• لَفْظ — word
• أَشْرَاف — nobles
• خَطَر — importance
• طَاهِر — pure (male)
• صَاحِب — companion
• أَصْحَاب — companions
• صَحَابَة — companionship
• خَيْر — good
• تَشْدِيد — emphasis
• ظَرْف — adverb
• إِضَافَة — genitive construction
• حَمْد — praise
• صَلَاة — prayer
• ضَمّ — damma
• إِشَارَة — indication
• عِلَّة — reason
• بِنَاء — indeclinability
• عَامِل — agent
• فِعْل — verb
• أَصْل — origin
• شَيْء — thing
• مُبْتَدَأ — subject
• اسْمِيَّة — nominality
• شَرْط — condition
• فَاء — fa letter
• مَعْنَى — meaning
• ابْتِدَاء — beginning
• دِين — religion
• دُنْيَا — world
• مَصْدَر — verbal noun
• صُحْبَة — companionship
• اسْتِعْمَال — usage
• رَسُول — messenger
• عَلَم — proper noun
• صَحَابِيّ — companion
• لِقَاء — meeting
• رُؤْيَة — vision
• صِفَة — adjective
• تَخْفِيف — lightening
• جَمَال — beauty
• حُسْن — goodness
• صَلَاح — righteousness
• ثَنَاء — praise
• فَصْل — separation
• تَأْكِيد — emphasis
• وَجْه — aspect
• إِفَادَة — benefit
• إِخْبَار — informing
• قِيَام — standing
• مَحَالَة — doubt
• وُجُود — existence
• مُحَقَّق — verified
• مُرَاد — intended meaning
• لَفْظَة — word
• عَمَل — action
• ذَات — essence
• حَقِيقَة — reality
• طَرِيق — way
• عَرْضٌ — occurrence
• تَقْدِير — estimation
• ابْتِدَائِيَّة — initiality
• مَكَان — place
• مَفْعُول — object
• فَاعِل — doer
• ضَمِير — pronoun
• دَالّ — indicator
• بَيَان — explanation
• مَوْضِع — position
• حَال — state
• إِتْيَان — coming
• جَوَاب — answer
• أَحْوَال — states
• مَوَاضِع — positions
• لُصُوق — adherence
• اسْم — noun