Mukhtasar al-Ma'ani by al-Taftazani, Vol. 1 (مختصر المعاني) — Page 446

Line-by-line translation · المعاني

الْفَنُّ الْأَوَّلُ لِأَنَّ هَذَا الْحُكْمَ مُخْتَصٌّ بِالْوَاوِ؛ لِأَنَّ لِكُلٍّ مِنَ الْفَصْلِ وَالْوَصْلِ أَيِ الشَّرْطِ الْفَاءِ وَثُمَّ وَحَتَّى مَعْنًى مُحَصَّلًا غَيْرَ أَي حَصَّلَهُ الْوَاضِعُ التَّشْرِيكِ وَالْجَمْعِيَّةِ، فَإِنْ تَحَقَّقَ هَذَا الْمَعْنَى حَسُنَ الْعَطْفُ، وَإِنْ لَمْ تُوجَدْ جِهَةٌ جَامِعَةٌ عَطْفُ مُرَادِفٍ أَي قَصْدُ التَّشْرِيكِ بِخِلَافِ الْوَاوِ.

The first art: because this rule is specific to the 'waw' (and); for each of the 'fasl' (separation) and 'wasl' (connection)—that is, the condition of the 'fa' (so), 'thumma' (then), and 'hatta' (until)—has a specific meaning, other than—that is, the establisher of the language has established for it—participation and association; so if this meaning is realized, the conjunction is appropriate, and if no unifying aspect is found, it is a conjunction of a synonym—that is, the intention of participation—unlike the 'waw'.

وَلِهَذَا أَي وَلِأَنَّهُ لَا بُدَّ فِي الْوَاوِ مِنْ جِهَةٍ جَامِعَةٍ عَيْبٌ عَلَى أَبِي تَمَّامٍ قَوْلُهُ: نُسِبَ إِلَيْهِ الْعَيْبُ لَا وَالَّذِي هُوَ عَالِمٌ أَنَّ النَّوَى صَبِرٌ وَأَنَّ أَبَا الْحُسَيْنِ كَرِيمٌ أَي الْفِرَاقُ إِذْ لَا مُنَاسَبَةَ بَيْنَ كَرَمِ أَبِي الْحُسَيْنِ وَمَرَارَةِ النَّوَى عِلَّةٌ لِقَوْلِهِ: عَيْبٌ ظَاهِرَةٌ الْعَطْفُ هُوَ بِالْفَتْحِ ضِدُّ الْحَلَاوَةِ كُنْيَةُ الْمَمْدُوحِ وَالتَّقْدِيرُ وَشَرْطُ كَوْنِ نَحْوِهِ مَقْبُولًا، وَيَكُونُ الضَّمِيرُ فِي "نَحْوِهِ" عَائِدًا عَلَى "الْعَطْفِ بَيْنَ الْجُمْلَتَيْنِ"، وَنَحْوُ ذَلِكَ الْعَطْفُ بَيْنَ الْمُفْرَدَيْنِ فَيَكُونُ إِشَارَةً لِمَا قُلْنَاهُ مِنَ الْعَطْفِ فِي الْمُفْرَدَاتِ أَوْ يُجْعَلُ عَطْفًا عَلَى قَوْلِهِ: "بِالْوَاوِ" وَيُرَادُ بِنَحْوِ الْوَاوِ مَا تُسْتَعْمَلُ مُرَادِفًا لَهَا مَجَازًا كَـ"أَوْ" وَالْفَاءِ وَإِذَا انْسَلَخَا عَنْ مَعْنَاهُمَا وَاسْتُعْمِلَا فِي مُجَرَّدِ الْجَمْعِ لَا مَا يَدُلُّ عَلَى التَّشْرِيكِ، وَحِينَئِذٍ فَلَا يَكُونُ قَوْلُهُ: وَنَحْوُهُ حَشْوًا مُفْسِدًا.

And for this reason—that is, because there must be a unifying aspect in the 'waw'—his statement is considered a flaw in Abu Tammam: 'The flaw was attributed to him: No, by Him who is All-Knowing that separation is aloe, and that Abu al-Husayn is generous'—that is, separation, since there is no connection between the generosity of Abu al-Husayn and the bitterness of separation—is a reason for his statement: 'a flaw'. It is clear that 'al-atf' (conjunction) is—with the fatha—the opposite of sweetness, and it is the kunya (patronymic) of the one being praised, and the estimation is: 'and the condition for the acceptability of the like of it,' and the pronoun in 'the like of it' refers back to 'conjunction between two sentences,' and the like of that is conjunction between two singulars, so it is a reference to what we said regarding conjunction in singulars, or it is made a conjunction to his statement: 'with the waw,' and by 'the like of the waw' is meant what is used as a synonym for it metaphorically, such as 'aw' (or) and 'fa' (so), when they are stripped of their meaning and used merely for collection, not what indicates participation, and in that case, his statement 'and the like of it' would not be a corrupting filler.

مُخْتَصٌّ بِالْوَاوِ إِلَخْ قَالَ الشَّيْخُ: إِنَّمَا يَعْرِضُ الْإِشْكَالُ فِي الْوَاوِ دُونَ غَيْرِهَا مِنْ حُرُوفِ الْعَطْفِ، وَذَلِكَ؛ لِأَنَّ تِلْكَ تُفِيدُ مَعَ الِاشْتِرَاكِ مَعَانٍ فَإِذَا قُلْتَ: أَعْطَانِي فَشَكَرْتُهُ ظَهَرَ بِالْفَاءِ أَنَّ الشُّكْرَ كَانَ مُعَقِّبًا عَلَى الْعَطَاءِ.

'Specific to the waw, etc.' The Sheikh said: The problem only arises with the 'waw' and not with other conjunction particles, and that is because those [others] provide meanings along with participation; so if you say: 'He gave me, so I thanked him,' it becomes clear with the 'fa' that the thanks were in immediate succession to the giving.

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Vocabulary · المفردات (20 verbs · 99 nouns)

• تَحَقَّقَ — to be realized
• حَسُنَ — to be good
• أَعْطَى — to give
• فَنّ — art
• حُكْم — ruling
• وَاو — waw