Mukhtasar al-Ma'ani by al-Taftazani, Vol. 1 (مختصر المعاني) — Page 547

Line-by-line translation · المعاني

الْفَنُّ الْأَوَّلُ، الْإِيجَازُ وَالْإِطْنَابُ وَالْمُسَاوَاةُ، وَفُشُوُّ الِاسْتِعْمَالِ نَحْوَ: ﴿وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا﴾، شُيُوعُهُ، الْإِسْلَامُ، اضْمَحَلَّ، الْكُفْرُ، وَهُوَ أَيْضًا أَيْ التَّذْيِيلُ يَنْقَسِمُ قِسْمَةً أُخْرَى، وَأَتَى بِلَفْظَةِ "أَيْضًا" تَنْبِيهًا عَلَى أَنَّ هَذَا التَّقْسِيمَ لِلتَّذْيِيلِ مُطْلَقًا، لَا لِلضَّرْبِ الثَّانِي مِنْهُ إِمَّا أَنْ يَكُونَ لِتَأْكِيدِ مَنْطُوقٍ كَهَذِهِ الْآيَةِ، كَالتَّذْيِيلِ فِي هَذِهِ الْآيَةِ، فَإِنَّ زُهُوقَ الْبَاطِلِ مَنْطُوقٌ فِي قَوْلِهِ: "زَهَقَ الْبَاطِلُ"، وَإِمَّا لِتَأْكِيدِ مَفْهُومٍ كَقَوْلِهِ: وَلَسْتَ بِمُسْتَبْقٍ أَخًا لَا تَلُمُّهُ، مَفْهُومُ الْجُمْلَةِ الْأُولَى، عَلَى لَفْظِ الْخِطَابِ بِمُسْتَبْقٍ أَخًا لَا تَلُمُّهُ، حَالٌ عَنْ "أَخًا" لِعُمُومِهِ، أَوْ عَنْ ضَمِيرِ الْمُخَاطَبِ فِي "لَسْتَ"، لَا صِفَةٌ، وَفُشُوُّ الِاسْتِعْمَالِ: قَالَ ابْنُ يَعْقُوبَ الْحَقُّ أَنَّ الْمُشْتَرَطَ فِي جَرَيَانِهِ مَجْرَى الْأَمْثَالِ هُوَ الِاسْتِقْلَالُ، وَأَمَّا فُشُوُّ الِاسْتِعْمَالِ فَلَا دَلِيلَ عَلَى اشْتِرَاطِهِ فِيهِ، وَحِينَئِذٍ فَالْأَوْلَى لِلشَّارِحِ حَذْفُهُ، نَحْوَ: وَقُلْ جَاءَ: وَقَدِ اجْتَمَعَ الضَّرْبَانِ فِي قَوْلِهِ تَعَالَى: ﴿وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ﴾، فَجُمْلَةُ "كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ" مِنَ الضَّرْبِ الثَّانِي لِاسْتِقْلَالِهَا وَذَلِكَ ظَاهِرٌ، وَجُمْلَةُ "أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ" مِنَ الْأَوَّلِ لِارْتِبَاطِهَا بِمَا قَبْلَهَا؛ لِأَنَّ الْفَاءَ لِلتَّرْتِيبِ عَلَى الْأُولَى، كَانَ زَهُوقًا لَا يَخْفَى أَنَّ هَذِهِ الْجُمْلَةَ لَا تُوقَفُ لِمَعْنَاهَا عَلَى مَعْنَى الْجُمْلَةِ الْأُولَى مَعَ تَضَمُّنِهَا مَعْنَى الْأُولَى، وَهُوَ زُهُوقُ الْبَاطِلِ أَيْ اضْمِحْلَالُهُ وَذَهَابُهُ، وَأَتَى بِلَفْظَةِ أَيْضًا قَصْدَ شَارِحُنَا الْعَلَّامَةُ بِهَذَا الْكَلَامِ الرَّدَّ عَلَى الشَّارِحِ الْخَلْخَالِيِّ حَيْثُ قَالَ: قَوْلُهُ: "وَهُوَ أَيْضًا، أَيِ التَّذْيِيلُ أَوِ الضَّرْبُ الثَّانِي، فَقَوْلُهُ: أَوِ الضَّرْبُ الثَّانِي" وَهَمٌ؛ لِأَنَّهُ يَرُدُّهُ لَفْظَةُ "أَيْضًا"، لِتَأْكِيدِ مَنْطُوقٍ أَيْ لِتَأْكِيدِ مَنْطُوقِ الْجُمْلَةِ الْأُولَى، وَالْمُرَادُ بِالْمَنْطُوقِ هَهُنَا الْمَعْنَى الَّذِي نُطِقَ بِمَادَّتِهِ، وَالْمُرَادُ بِالْمَفْهُومِ الْمَعْنَى الَّذِي لَمْ يُنْطَقْ بِمَادَّتِهِ، وَلَيْسَ الْمُرَادُ بِهِمَا هُنَا مَا اصْطَلَحَ عَلَيْهِ الْأُصُولِيُّونَ؛ فَالْمُرَادُ بِتَأْكِيدِ الْمَنْطُوقِ هُنَا أَنْ تَشْتَرِكَ أَلْفَاظُ الْجُمْلَتَيْنِ فِي مَادَّةٍ وَاحِدَةٍ مَعَ اخْتِلَافِ النِّسْبَةِ فِيهِمَا بِأَنْ تَكُونَ إِحْدَاهُمَا اسْمِيَّةً مُؤَكِّدَةً وَالْأُخْرَى فِعْلِيَّةً، وَالْمُرَادُ بِتَأْكِيدِ الْمَفْهُومِ هُنَا أَنْ لَا تَشْتَرِكَ أَطْرَافُ الْجُمْلَتَيْنِ فِي مَادَّةٍ وَاحِدَةٍ مَعَ اتِّحَادِ صُورَةِ الْجُمْلَتَيْنِ فِي الِاسْمِيَّةِ وَالْفِعْلِيَّةِ، فَإِنَّ زُهُوقَ الْبَاطِلِ: الَّذِي دَلَّتْ عَلَيْهِ الْجُمْلَةُ الثَّانِيَةُ، كَقَوْلِهِ: أَيِ النَّابِغَةُ يُخَاطِبُ النُّعْمَانَ بْنَ الْمُنْذِرِ بِمُسْتَبْقٍ: السِّينُ وَالتَّاءُ زَائِدَتَانِ فَهُوَ اسْمُ فَاعِلٍ مِنَ الْإِبْقَاءِ، أَيْ لَسْتَ بِمُبْقٍ مَوَدَّةَ أَخٍ، أَوْ لَسْتَ بِمُبْقٍ أَخًا لِنَفْسِكَ تَدُومُ لَكَ مَوَدَّتُهُ، أَخًا لَا تَلُمْهُ: أَيْ لَا تَضُمَّهُ إِلَيْكَ لِعَدَمِ رِضَاكَ بِعُيُوبِهِ، لِعُمُومِهِ أَيْ لِوُقُوعِهِ فِي حَيِّزِ النَّفْيِ، فَعُمُومُهُ سَوَّغَ مَجِيءَ الْحَالِ مِنْهُ وَإِنْ كَانَ نَكِرَةً، وَالْمَعْنَى حِينَئِذٍ لَسْتَ بِمُبْقٍ مَوَدَّةَ أَخٍ فِي حَالِ كَوْنِهِ غَيْرَ مَضْمُومٍ إِلَيْكَ مَعَ شَعَثِهِ وَخِصَالِهِ الذَّمِيمَةِ، فِي لَسْتَ وَحِينَئِذٍ فَالْمَعْنَى لَسْتَ بِمُبْقٍ مَوَدَّةَ أَخٍ فِي حَالِ كَوْنِكَ غَيْرَ مَضْمُومٍ إِلَيْهِ مَعَ شَعَثِهِ.

The first art is conciseness, prolixity, and equality, and the prevalence of usage, such as: 'And say, Truth has come and falsehood has vanished; indeed, falsehood is ever bound to vanish.' Its prevalence, Islam, has decayed, disbelief, and it is also—meaning the tailing (tadhyil)—divided into another division, and he brought the word 'also' as an alert that this division is for the tailing absolutely, not for the second type of it, either to be for the confirmation of an explicit statement (mantuq) like this verse, as the tailing in this verse, for the vanishing of falsehood is explicit in his saying: 'Falsehood has vanished,' or for the confirmation of an implied meaning (mafhum) like his saying: 'And you are not one to keep a brother whom you do not blame,' the implication of the first sentence, upon the form of address in 'one to keep a brother whom you do not blame,' is a circumstantial qualifier (hal) from 'a brother' due to its generality, or from the pronoun of the addressee in 'you are not,' not an adjective. And the prevalence of usage: Ibn Ya'qub said the truth is that what is stipulated for it to run the course of proverbs is independence, whereas the prevalence of usage, there is no evidence for its stipulation in it, and in that case, it is better for the commentator to omit it, such as: 'And say, Truth has come.' The two types have gathered in His saying, the Almighty: 'And We did not grant immortality to any human before you; so if you die, are they the immortal ones? Every soul will taste death.' The sentence 'Every soul will taste death' is of the second type due to its independence, and that is obvious, and the sentence 'So if you die, are they the immortal ones?' is of the first due to its connection to what precedes it; because the 'fa' is for sequencing upon the first. 'Is ever bound to vanish'—it is not hidden that this sentence does not depend for its meaning on the meaning of the first sentence, while it contains the meaning of the first, which is the vanishing of falsehood, meaning its decay and departure. And he brought the word 'also' intending, our commentator, the scholar, by this speech, to refute the commentator al-Khalkhali, where he said: His saying, 'And it is also, meaning the tailing or the second type, so his saying: or the second type' is a delusion; because the word 'also' refutes it, for the confirmation of an explicit statement, meaning for the confirmation of the explicit statement of the first sentence, and what is meant by the explicit statement here is the meaning whose substance was spoken, and what is meant by the implied meaning is the meaning whose substance was not spoken, and it is not meant by them here what the legal theorists (usulis) have agreed upon; so what is meant by the confirmation of the explicit statement here is that the words of the two sentences share one substance with a difference in the relationship between them, in that one of them is nominal and confirmatory, and the other is verbal. And what is meant by the confirmation of the implied meaning here is that the parts of the two sentences do not share one substance with the unity of the form of the two sentences in nominality and verbality. For 'the vanishing of falsehood': which the second sentence indicated, like his saying: meaning al-Nabigha addressing al-Nu'man ibn al-Mundhir. 'One to keep' (mustabq): the 'sin' and 'ta' are extra, so it is an active participle from 'keeping' (ibqa'), meaning you are not one to keep the affection of a brother, or you are not one to keep a brother for yourself whose affection lasts for you. 'A brother whom you do not blame': meaning you do not draw him to yourself due to your lack of satisfaction with his faults. 'Due to its generality': meaning due to its occurrence in the scope of negation, so its generality allowed the coming of the circumstantial qualifier from it even if it is indefinite, and the meaning then is: you are not one to keep the affection of a brother in the state of him being not drawn to you with his dishevelment and blameworthy traits. 'In you are not': and in that case, the meaning is: you are not one to keep the affection of a brother in the state of you being not drawn to him with his dishevelment.

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Vocabulary · المفردات (29 verbs · 69 nouns)

• جَاءَ — to come
• زَهَقَ — to perish
• كَانَ — to be
• فَنّ — art
• إِيجَاز — brevity
• إِطْنَاب — prolixity