Sharh Ibn Aqil on Alfiyyat Ibn Malik — Volume 1 (شرح ابن عقيل على ألفية ابن مالك) — Page 170

Line-by-line translation · المعاني

أَنْ تَسْتَوْجِبَ عَلَيْهِ سُبْحَانَهُ شَيْئًا مِنْ ذَلِكَ، فَاحْمَدْ رَبَّكَ عَلَيْهِ، وَاعْلَمْ أَنَّهُ هُوَ الَّذِي يَنْفَعُكَ وَيَضُرُّكَ، وَأَنَّ غَيْرَهُ لَا يَمْلِكُ لَكَ شَيْئًا مِنْ نَفْعٍ أَوْ ضَرٍّ.

(from previous page) ⟵ The meaning: The blessings that God grants you are a grace from Him upon you, and a favor that came to you from Him, not because you deserve anything of that from Him, Glory be to Him. So praise your Lord for it, and know that it is He who benefits you and harms you, and that no one else possesses any power to benefit or harm you.

الْإِعْرَابُ: «مَا» اسْمٌ مَوْصُولٌ مُبْتَدَأٌ، «اللَّهُ» مُبْتَدَأٌ، «مُولِيكَ»، مَوْلًى: خَبَرٌ عَنْ لَفْظِ الْجَلَالَةِ، وَلَهُ فَاعِلٌ مُسْتَتِرٌ فِيهِ عَائِدٌ عَلَى الِاسْمِ الْكَرِيمِ، وَالْكَافُ ضَمِيرُ الْمُخَاطَبِ مَبْنِيٌّ عَلَى الْفَتْحِ فِي مَحَلِّ جَرٍّ بِالْإِضَافَةِ، وَهُوَ الْمَفْعُولُ الْأَوَّلُ لِلْمَوْلَى، وَلَهُ مَفْعُولٌ ثَانٍ مَحْذُوفٌ وَهُوَ الْعَائِدُ عَلَى الْمَوْصُولِ، وَالتَّقْدِيرُ: مُولِيكَهُ، وَالْجُمْلَةُ مِنَ الْمُبْتَدَأِ وَالْخَبَرِ لَا مَحَلَّ لَهَا مِنَ الْإِعْرَابِ صِلَةُ الْمَوْصُولِ، «خَيْرٌ» خَبَرٌ عَنْ «مَا» الْمَوْصُولَةِ، «فَاحْمَدْنَهُ»، الْفَاءُ عَاطِفَةٌ، احْمَدْ: فِعْلُ أَمْرٍ، وَفَاعِلُهُ ضَمِيرٌ مُسْتَتِرٌ فِيهِ وُجُوبًا تَقْدِيرُهُ أَنْتَ، وَالنُّونُ نُونُ التَّوْكِيدِ، وَالضَّمِيرُ الْبَارِزُ الْمُتَّصِلُ مَفْعُولٌ بِهِ، «بِهِ» جَارٌ وَمَجْرُورٌ مُتَعَلِّقٌ بِاحْمَدْ، «فَمَا» الْفَاءُ لِلتَّعْلِيلِ، وَمَا: نَافِيَةٌ تَعْمَلُ عَمَلَ لَيْسَ، لَدَى ظَرْفٌ مُتَعَلِّقٌ بِمَحْذُوفٍ خَبَرِ «مَا» مُقَدَّمٌ عَلَى اسْمِهَا، وَجَازَ تَقْدِيمُهُ لِأَنَّهُ ظَرْفٌ يُتَوَسَّعُ فِيهِ، وَلَدَى مُضَافٌ، وَغَيْرُ مِنْ غَيْرِهِ مُضَافٌ إِلَيْهِ، وَغَيْرُ مُضَافٌ وَالضَّمِيرُ الْمَوْضُوعُ لِلْغَائِبِ الْعَائِدُ عَلَى اللَّهِ سُبْحَانَهُ مُضَافٌ إِلَيْهِ، «نَفْعٌ» اسْمُ «مَا» مُؤَخَّرٌ، وَلَا، الْوَاوُ عَاطِفَةٌ، وَلَا: نَافِيَةٌ، «ضَرَرٌ» مَعْطُوفٌ عَلَى نَفْعٍ، وَيَجُوزُ أَنْ تَكُونَ «مَا» نَافِيَةً مُهْمَلَةً، وَ«لَدَى» مُتَعَلِّقٌ بِمَحْذُوفٍ خَبَرٍ مُقَدَّمٍ، وَ«نَفْعٌ» مُبْتَدَأٌ مُؤَخَّرٌ.

Parsing: 'Ma' is a relative noun serving as the subject. 'Allah' is the subject of the clause. 'Muleeka' is the predicate for the Divine Name; 'Mawla' contains a hidden agent referring back to the Divine Name. The 'kaf' is the second-person pronoun, indeclinable on fatha, in the genitive position due to annexation; it is the first object of 'Mawla'. The second object is omitted, referring back to the relative noun; the implied form is 'Muleekahu'. The entire subject-predicate clause has no grammatical position as it is the relative clause. 'Khayrun' is the predicate for the relative 'Ma'. In 'Fahmadnahu', the 'fa' is conjunctive. 'Ahmad' is an imperative verb with an obligatory hidden subject 'you'. The 'nun' is for emphasis, and the attached pronoun is the direct object. 'Bihi' is a prepositional phrase linked to 'Ahmad'. In 'Fama', the 'fa' indicates causality, and 'Ma' is a negative particle functioning like 'laysa'. 'Lada' is an adverb linked to an omitted predicate of 'Ma' placed before its subject; this placement is permissible because it is an adverb that allows for flexibility. 'Lada' is in an annexation relationship, as is 'Ghayru' from 'Ghayrihi', with the third-person pronoun referring to Allah—glory be to Him—also annexed. 'Naf'un' is the delayed subject of 'Ma'. The 'wa' is conjunctive, 'la' is negative, and 'Dararun' is conjoined to 'Naf'un'. It is also possible for 'Ma' to be a non-functioning negative particle, with 'Lada' linked to an omitted predicate placed at the beginning and 'Naf'un' as the delayed subject.

الشَّاهِدُ فِيهِ: قَوْلُهُ: «مَا اللَّهُ مُولِيكَ»، حَيْثُ حُذِفَ الضَّمِيرُ الْعَائِدُ عَلَى الِاسْمِ الْمَوْصُولِ لِأَنَّهُ مَنْصُوبٌ بِوَصْفٍ، وَهَذَا الْوَصْفُ اسْمُ فَاعِلٍ، وَأَصْلُ الْكَلَامِ: مَا اللَّهُ مُولِيكَهُ، أَيْ: الشَّيْءُ الَّذِي اللَّهُ تَعَالَى مُعْطِيكَهُ هُوَ فَضْلٌ وَإِحْسَانٌ مِنْهُ عَلَيْكَ، وَاعْلَمْ أَنَّهُ يُشْتَرَطُ فِي حَذْفِ الْعَائِدِ الْمَنْصُوبِ بِالْوَصْفِ أَلَّا يَكُونَ هَذَا الْوَصْفُ صِلَةً لِأَلْ، فَإِنْ كَانَ الْوَصْفُ صِلَةً لِأَلْ كَانَ الْحَذْفُ شَاذًّا، كَمَا فِي قَوْلِ الشَّاعِرِ: مَا الْمُسْتَفِزُّ الْهَوَى مَحْمُودَ عَاقِبَةً وَلَوْ أُتِيحَ لَهُ صَفْوٌ بِلَا كَدَرِ، كَانَ يَنْبَغِي أَنْ يَقُولَ: مَا الْمُسْتَفِزُّهُ الْهَوَى مَحْمُودَ عَاقِبَةٍ، فَحَذَفَ الضَّمِيرَ الْمَنْصُوبَ مَعَ أَنَّ نَاصِبَهُ صِلَةٌ لِأَلْ، وَمِثْلُهُ قَوْلُ الْآخَرِ: فِي الْمُعْقِبِ الْبَغْيَ أَهْلَ الْبَغْيِ مَا يَنْهَى امْرَأً حَازِمًا أَنْ يَسْأَمَا، أَرَادَ أَنْ يَقُولَ: فِي الْمُعْقِبِهُ الْبَغْيُ، فَلَمْ يَتَّسِعْ لَهُ الْكَلَامُ.

The evidence here is the phrase 'Ma Allahu Muleeka', where the pronoun referring back to the relative noun is omitted because it is in the accusative case governed by a descriptor—an active participle. The original phrasing is 'Ma Allahu Muleekahu', meaning: the thing that Allah Almighty gives you is a grace and favor from Him. Note that for the omission of an accusative referent governed by a descriptor, the descriptor must not be a clause for 'al'. If it is, the omission is anomalous. Consider the poet's line: 'Ma al-mustafizzu al-hawa mahmuda 'aqibatan wa law utiha lahu safwun bila kadari'. He should have said: 'Ma al-mustafizzuhu al-hawa mahmuda 'aqibatin'. He omitted the accusative pronoun even though its governor was a clause for 'al'. A similar case is the other poet's line: 'Fi al-mu'qibi al-baghya ahla al-baghyi ma yanha imra'an haziman an yas'ama'. He intended to say: 'Fi al-mu'qibuhu al-baghyu', but the syntax did not allow it.

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Vocabulary · المفردات (28 verbs · 59 nouns)

• اِسْتَوْجَبَ — to deserve
• حَمِدَ — to praise
• عَلِمَ — to know
• شَيْء — thing
• رَبّ — lord
• إِعْرَاب — parsing