Mukhtasar al-Ma'ani by al-Taftazani, Vol. 1 (مختصر المعاني) — Page 192

Line-by-line translation · المعاني

أَحْوَالُ الْمُسْنَدِ إِلَيْهِ عَنْ ذَلِكَ الْأَصْلِ؛ إِذْ لَوْ كَانَ أَمْرٌ يَقْتَضِي الْعُدُولَ عَنْهُ، فَلَا يُقَدَّمُ كَمَا فِي الْفَاعِلِ؛ وَهُوَ التَّقْدِيمُ فَإِنَّ مَرْتَبَةَ الْعَامِلِ التَّقَدُّمُ عَلَى الْمَعْمُولِ، وَإِمَّا لِيَتَمَكَّنَ الْخَبَرُ فِي ذِهْنِ السَّامِعِ؛ لِأَنَّ فِي الْمُبْتَدَأِ وَهُوَ الْمُسْنَدُ أَيِ الْمُسْنَدُ إِلَيْهِ تَشْوِيقًا إِلَيْهِ أَيْ إِلَى الْخَبَرِ كَقَوْلِهِ: وَالَّذِي حَارَتِ الْبَرِيَّةُ فِيهِ حَيَوَانٌ مُسْتَحْدَثٌ جَمَادٌ مَعَادٌ حَيَوَانٌ مِنْ يَعْنِي تَحَيَّرَتِ الْخَلَائِقُ فِي مَعَادِ الْجُسْمَانِيِّ وَالنُّشُورِ الَّذِي لَيْسَ بِنَفْسَانِيٍّ بِدَلِيلِ مَا قَبْلَهُ: أَيْ عَوْدٌ بَانَ أَمْرُ الْإِلَهِ وَاخْتَلَفَ النَّاسُ فَدَاعٍ إِلَى ضَلَالٍ وَهَادٍ أَيْ ظَهَرَ يَعْنِي بَعْضُهُمْ يَقُولُ بِالْمَعَادِ، وَبَعْضُهُمْ لَا يَقُولُ بِهِ.

The states of the predicate-to (musnad ilayhi) regarding that original principle; for if there were a matter requiring a deviation from it, it would not be placed first, as is the case with the agent (fa'il); and it [the original principle] is precedence, for the rank of the operator is to precede the operated-upon, or [it is placed first] so that the predicate (khabar) may become established in the listener's mind; because in the subject (mubtada')—which is the predicate-to, meaning the musnad ilayhi—there is an inciting of interest toward it, meaning toward the predicate, as in his saying: 'And that which creation has been bewildered by is a newly created living being, a dead matter, a return, a living being from...' meaning that creatures have been bewildered by the bodily return and the resurrection which is not merely spiritual, by evidence of what precedes it: meaning a return, the command of God has become clear, and people have differed, so there is one calling to misguidance and one who is a guide, meaning it has appeared, meaning some of them believe in the return, and some of them do not believe in it.

وَهُوَ الْهَادِي أَيْ فِي تَقْدِيمِهِ الْعُدُولُ عَنْهُ إِلَخْ: أَيْ عَنِ الْأَصْلِ الَّذِي هُوَ التَّقْدِيمُ، فَلَا يُقَدَّمُ؛ لِأَنَّ مَعْنَى الْأَصَالَةِ هُنَا كَوْنُ الشَّيْءِ مُتَمَسِّكًا عِنْدَ انْتِفَاءِ جَمِيعِ الْعَوَارِضِ، فَإِذَا ثَبَتَ الْعَارِضُ ذَهَبَتِ الْأَصَالَةُ بِمُقْتَضَاهَا.

And he is the guide, meaning in his placing it first is a deviation from it, etc.: meaning from the original principle which is precedence, so it is not placed first; because the meaning of originality here is the thing being held onto when all accidental factors are absent, so if an accidental factor is established, the originality departs along with its requirement.

فَلَا يُقَدَّمُ وَفِيهِ أَنَّهُ إِذَا كَانَ مُقْتَضٍ لِلْعُدُولِ عَنِ الْأَصْلِ فَغَايَتُهُ أَنَّهُ نُكْتَةٌ أُخْرَى مُعَارِضَةٌ لِنُكْتَةِ الْأَصْلِ، فَلِمَ قُدِّمَتْ عَلَى الْأَصْلِ وَيُجَابُ بِأَنَّ الْأَصَالَةَ نُكْتَةٌ ضَعِيفَةٌ، فَيُرَجَّحُ غَيْرُهَا عَلَيْهَا، وَيُقَالُ: لَيْسَ الْمُرَادُ مُقْتَضٍ لِلْعُدُولِ مِنَ النُّكَاتِ بَلِ الْمُرَادُ: مُقْتَضٍ لِلْعُدُولِ بِحَسَبِ النَّحْوِ، كَكَوْنِ الْمَحْمُولِ عَامِلًا.

So it is not placed first, and the objection to this is that if there is a requirement for deviation from the original principle, its utmost extent is that it is another subtle point (nukta) opposing the subtle point of the original principle, so why was it given precedence over the original principle? It is answered that originality is a weak subtle point, so other things are preferred over it, and it is said: the intended meaning is not a requirement for deviation from the subtle points, but rather the intended meaning is: a requirement for deviation according to grammar, such as the predicate being an operator.

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Vocabulary · المفردات (33 verbs · 82 nouns)

• اِقْتَضَى — to require
• عَدَلَ — to deviate
• قَدَّمَ — to advance
• أَحْوَال — conditions
• مُسْنَد — predicate
• أَصْل — origin