Mukhtasar al-Ma'ani by al-Taftazani, Vol. 2 (مختصر المعاني) — Page 339

Line-by-line translation · المعاني

الْخَاتِمَةُ وَالشِّكَايَةُ وَغَيْرُ ذَلِكَ إِلَى الْمَقْصُودِ مَعَ رِعَايَةِ الْمُلَاءَمَةِ بَيْنَهُمَا أَيْ بَيْنَ مَا شَبَّبَ بِهِ الْكَلَامُ كَالْمَدْحِ وَالْهَجْوِ مُتَعَلِّقٌ بِـ "التَّخَلُّصِ" هُوَ مَحَطُّ الْفَائِدَةِ ابْتَدَأَ بِهِ وَبَيْنَ الْمَقْصُودِ، وَاحْتَرَزَ بِهَذَا عَنِ الِاقْتِضَابِ وَأَرَادَ بِقَوْلِهِ "التَّخَلُّصُ" مَعْنَاهُ اللُّغَوِيُّ وَإِلَّا بِقَوْلِهِ: مَعَ رِعَايَةِ إِلَخْ مُطْلَقُ الْخُرُوجِ فَالْتَّخَلُّصُ فِي الْعُرْفِ هُوَ الِانْتِقَالُ مِنْ مَا افْتُتِحَ بِهِ الْكَلَامُ إِلَى الْمَقْصُودِ مَعَ رِعَايَةِ الْمُنَاسَبَةِ، فَيَلْزَمُ التَّكْرَارُ فِي كَلَامِهِ وَإِنَّمَا يَنْبَغِي أَنْ يَتَأَنَّقَ فِي التَّخَلُّصِ؛ لِأَنَّ السَّامِعَ يَكُونُ مُتَرَقِّبًا لِلِانْتِقَالِ مِنَ الِافْتِتَاحِ إِلَى الْمَقْصُودِ، كَيْفَ يَكُونُ فَإِنْ جَاءَ حَسَنًا مُتَلَائِمَ الطَّرَفَيْنِ حَرَّكَ مِنْ نَشَاطِهِ وَأَعَانَ عَلَى إِصْغَاءِ مَا بَعْدَهُ وَإِلَّا فَبِالْعَكْسِ فَالْتَّخَلُّصُ الْحَسَنُ كَقَوْلِهِ أَيْ أَبِي تَمَّامٍ: تَقُولُ فِي قُومَسَ اسْمُ ضَيْعَةٍ يُقَالُ لَهَا دَامَغَانُ: قَوْمِي وَقَدْ أَخَذَتْ مِنَّا السُّرَى أَيْ أَثَّرَ فِينَا السَّيْرُ بِاللَّيْلِ وَنَقَصَ مِنْ قُوَّانَا وَحُطَى الْمَهْرِيَّةِ عَطْفٌ عَلَى السُّرَى لَا عَلَى الْمَجْرُورِ فِي "مِنَّا" كَمَا سَبَقَ إِلَى بَعْضِ الْأَوْهَامِ وَهِيَ جَمْعُ خُطْوَةٍ، وَأَرَادَ بِالْمَهْرِيَّةِ الْإِبِلَ الْمَنْسُوبَةَ إِلَى مَهْرَةَ بْنِ حَيْدَانَ أَبِي قَبِيلَةٍ مِنَ الْيَمَنِ عَنِ الِاقْتِضَابِ وَهُوَ الْخُرُوجُ وَالِانْتِقَالُ مِنْ شَيْءٍ إِلَى شَيْءٍ آخَرَ مِنْ غَيْرِ مُرَاعَاةِ مُلَاءَمَةٍ بَيْنَهُمَا، فَهُوَ ارْتِحَالُ الْمَطْلُوبِ مِنْ غَيْرِ تَوْطِئَةٍ إِلَيْهِ مِنَ الْمُتَكَلِّمِ وَتَوَقُّعٍ مِنَ الْمُخَاطَبِ؛ لِأَنَّ الِاقْتِضَابَ فِي اللُّغَةِ الِاقْتِطَاعُ.

The conclusion, the complaint, and other such things leading to the intended meaning, while observing the appropriateness between them—that is, between what the speech was initiated with, such as praise or satire—is related to 'al-takhallus' (the transition), which is the focus of the benefit he began with, and the intended meaning; he guarded against 'al-iqtidab' (abrupt transition) with this, and by his saying 'al-takhallus' he meant its linguistic meaning, otherwise, by his saying 'with the observance of, etc.', he would mean absolute exit. Thus, 'al-takhallus' in convention is the transition from what the speech was opened with to the intended meaning while observing appropriateness, so repetition in his speech becomes necessary. One should indeed be elegant in the transition, because the listener is expectant of the transition from the opening to the intended meaning, wondering how it will be; if it comes well-crafted and with harmonious sides, it stirs his energy and aids in listening to what follows, otherwise the opposite is true. So, a good transition is like his saying—that is, Abu Tammam's: 'You say in Qumis—the name of a village called Damghan—my people, and the night journey has taken from us'—that is, traveling by night has affected us and diminished our strength—'and the strides of the Mahriyyah'—this is a conjunction to 'the night journey' and not to the genitive in 'from us' as some illusions have previously suggested—'and they are the plural of stride (khutwah)'. By 'the Mahriyyah' he meant the camels attributed to Mahrah ibn Haydan, the father of a tribe from Yemen, as opposed to 'al-iqtidab', which is the exit and transition from one thing to another without observing appropriateness between them; it is the departure to the intended subject without a preamble from the speaker or expectation from the addressee, because 'al-iqtidab' in the language means cutting off.

وَإِلَّا فَالْتَّخَلُّصُ أَيْ فَلَوْ كَانَ الْمُرَادُ بِالتَّخَلُّصِ التَّخَلُّصَ الِاصْطِلَاحِيَّ لَلَزِمَ التَّكْرَارُ فِي كَلَامِهِ؛ لِأَنَّ قَوْلَهُ: مِمَّا شَبَّبَ الْكَلَامُ بِهِ إِلَى الْمَقْصُودِ مَعَ رِعَايَةِ الْمُلَاءَمَةِ جُمْلَةُ مَدْلُولِهِ.

Otherwise, 'al-takhallus'—that is, if the intended meaning of 'al-takhallus' were the technical 'al-takhallus', then repetition would be necessary in his speech, because his saying: 'from what the speech was initiated with to the intended meaning with the observance of appropriateness' is the entirety of its meaning.

الطَّرَفَيْنِ هُمَا الْمَقْصُودُ وَمَا افْتُتِحَ بِهِ الْكَلَامُ أَيْ أَثَّرَ إِلَى أَشَارَ بِذَلِكَ إِلَى أَنَّ "أَخَذَ" بِمَعْنَى "أَثَّرَ" وَ"مِنْ" بِمَعْنَى "فِي"، وَالسُّرَى بِمَعْنَى السَّيْرِ لَيْلًا، وَأَنَّ الْمُرَادَ بِتَأْثِيرِ السَّيْرِ فِيهِمْ نَقْصُ قُوَّتِهِمْ.

The two sides are the intended meaning and what the speech was opened with; that is, 'affected'—he pointed with that to the fact that 'took' (akhadha) is in the sense of 'affected' (athara) and 'from' (min) is in the sense of 'in' (fi), and 'the night journey' (al-sura) is in the sense of traveling by night, and that the intended meaning of the effect of the journey on them is the diminution of their strength.

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Vocabulary · المفردات (27 verbs · 61 nouns)

• شَبَّبَ — to praise/to flirt
• تَعَلَّقَ — to relate
• اِبْتَدَأَ — to begin
• خَاتِمَة — conclusion
• شِكَايَة — complaint
• مَقْصُود — intended