Mukhtasar al-Ma'ani by al-Taftazani, Vol. 2 (مختصر المعاني) — Page 233

Line-by-line translation · المعاني

الْفَنُّ الثَّالِثُ.

The third art.

وُجُوهُ تَحْسِينِ الْكَلَامِ.

Aspects of beautifying speech.

أَنَّ التَّقْسِيمَ عِنْدَهُ أَعَمُّ مِنَ اللَّفِّ وَالنَّشْرِ، وَأَقُولُ: ذِكْرُ الْإِضَافَةِ مُغْنٍ عَنْ هَذَا الْقَيْدِ؛ إِذْ لَيْسَ فِي اللَّفِّ وَالنَّشْرِ إِضَافَةُ مَا لِكُلٍّ إِلَيْهِ بَلْ يُذْكَرُ فِيهِ مَا لِكُلٍّ حَتَّى يُضِيفَهُ السَّامِعُ إِلَيْهِ مِنْ غَيْرِ إِضَافَةٍ بِالْقَرَائِنِ وَيَرُدَّهُ عَلَيْهِ، فَلْيُتَأَمَّلْ كَقَوْلِهِ: وَلَا يُقِيمُ عَلَى ضَيْمٍ أَيْ ظُلْمٍ يُرَادُ بِهِ الضَّمِيرُ عَائِدٌ إِلَى الْمُتَلَمِّسِ مَعَ ضَيْمٍ صِفَةُ ضَيْمٍ الْمُسْتَثْنَى مِنْهُ الْعَامُّ الْمُقَدَّرُ إِلَّا الْأَذَلَّانِ فِي الظَّاهِرِ فَاعِلُ "لَا يُقِيمُ" وَفِي التَّحْقِيقِ بَدَلٌ أَيْ لَا يُقِيمُ أَحَدٌ عَلَى ظُلْمٍ يُقْصَدُ بِهِ إِلَّا الْأَذَلَّانِ الْحَيُّ وَهُوَ الْحِمَارُ وَالْوَتَدُ، هَذَا أَيْ عَيْرُ الْأَهْلِيِّ بِكَسْرِ التَّاءِ وَفَتْحِهَا الْحَيُّ عَلَى الْخَسْفِ أَيْ الذُّلِّ مَرْبُوطٌ بِرِمَّتِهِ هِيَ قِطْعَةُ حَبْلٍ بَالِيَةٍ، وَذَا أَيْ الْوَتَدُ يُشَجُّ أَيْ يُدَقُّ وَيُشَقُّ رَأْسُهُ، فَلَا يَرْثِي لَا يَرِقُّ وَلَا يَرْحَمُ لَهُ أَحَدٌ، ذَكَرَ الْعَيْرَ وَالْوَتَدَ ثُمَّ أَضَافَ إِلَى الْأَوَّلِ الرَّبْطَ عَلَى الْخَسْفِ وَإِلَى الثَّانِي الشَّجَّ عَلَى التَّعْيِينِ، وَقِيلَ: لَا تَعْيِينَ؛ لِأَنَّ "هَذَا" وَ"ذَا" مُتَسَاوِيَانِ فِي الْإِشَارَةِ إِلَى الْقَرِيبِ، وَكُلٌّ مِنْهُمَا يَحْتَمِلُ أَنْ يَكُونَ إِشَارَةً إِلَى الْعَيْرِ وَإِلَى الْوَتَدِ، فَالْبَيْتُ مِنَ اللَّفِّ وَالنَّشْرِ دُونَ التَّقْسِيمِ وَفِيهِ نَظَرٌ؛ لِأَنَّا لَا نُسَلِّمُ التَّسَاوِيَ بَلْ فِي حَرْفِ التَّنْبِيهِ إِيمَاءٌ إِلَى أَنَّ الْقُرْبَ فِيهِ أَقَلُّ بِحَيْثُ يَحْتَاجُ إِلَى تَنْبِيهٍ مَا بِخِلَافِ الْمُجَرَّدِ عَنْهَا، فَإِنَّهَا لِلْأَقْرَبِ.

That division (taqsim) according to him is more general than wrapping and spreading (laff wa nashr), and I say: mentioning the attribution is sufficient to dispense with this restriction; for in wrapping and spreading, there is no attribution of what belongs to each [item] to it, but rather what belongs to each is mentioned so that the listener may attribute it to it without explicit attribution, by means of contextual clues, and return it to it, so let this be pondered, as in his saying: 'And no one remains in a state of oppression'—meaning injustice—where the pronoun is intended to refer back to al-Mutalammis, with 'oppression' being an adjective for 'oppression', and the general excluded-from [the exception] being implied, 'except for the two most abased ones,' which in appearance is the subject of 'remains,' but in reality is a substitute, meaning: no one remains in a state of injustice intended by it except the two most abased ones: the living one, which is the donkey, and the peg. This—meaning the domestic donkey, with the 'ta' being both kasra and fatha—is the living one, tied to the humiliation, meaning the disgrace, by its rope, which is a piece of worn-out rope; and that—meaning the peg—is struck, meaning its head is struck and split; so no one feels pity, meaning no one softens or has mercy for it. He mentioned the donkey and the peg, then attributed to the first the being tied to humiliation, and to the second the being struck, specifically. It has been said: there is no specification, because 'hadha' (this) and 'dha' (that) are equal in pointing to the near, and each of them could potentially be a reference to the donkey or the peg, so the verse is of the wrapping and spreading type, not division, and there is a view on this; because we do not concede the equality, rather in the particle of alerting (ha) there is an indication that the proximity in it is less, such that it requires some alerting, unlike the one devoid of it, for it is for the nearest.

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Vocabulary · المفردات (26 verbs · 67 nouns)

• أَعَمَّ — to make general
• ذَكَرَ — to mention
• أَغْنَى — to suffice
• فَنٌّ — art
• وَجْهٌ — aspect
• تَحْسِينٌ — improvement