Sharh Ibn Aqil on Alfiyyat Ibn Malik — Volume 1 (شرح ابن عقيل على ألفية ابن مالك) — Page 204

Line-by-line translation · المعاني

كَقَوْلِهِ تَعَالَى: (وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ) فِي قِرَاءَةِ مَنْ رَفَعَ اللِّبَاسَ، أَوْ تَكْرَارُ الْمُبْتَدَأِ بِلَفْظِهِ، وَأَكْثَرُ مَا يَكُونُ فِي مَوَاضِعِ التَّفْخِيمِ كَقَوْلِهِ تَعَالَى: (الْحَاقَّةُ مَا الْحَاقَّةُ) وَ(الْقَارِعَةُ مَا الْقَارِعَةُ)، وَقَدْ يُسْتَعْمَلُ فِي غَيْرِهَا، كَقَوْلِكَ: «زَيْدٌ مَا زَيْدٌ»، أَوْ عُمُومٌ يَدْخُلُ تَحْتَهُ الْمُبْتَدَأُ، نَحْوَ: «زَيْدٌ نِعْمَ الرَّجُلُ».

Like His saying, the Almighty: (And the garment of righteousness, that is better) in the reading of those who put the word 'libas' (garment) in the nominative case, or the repetition of the subject in its own wording, and it is most often used in places of glorification, like His saying, the Almighty: (The Inevitable Reality, what is the Inevitable Reality?) and (The Striking Calamity, what is the Striking Calamity?), and it may be used in other cases, like your saying: 'Zayd, what is Zayd?', or a generality under which the subject falls, such as: 'Zayd is the best of men'.

وَإِنْ كَانَتِ الْجُمْلَةُ الْوَاقِعَةُ خَبَراً هِيَ الْمُبْتَدَأَ فِي الْمَعْنَى لَمْ تَحْتَجْ إِلَى رَابِطٍ، وَهَذَا مَعْنَى قَوْلِهِ: (وَإِنْ تَكُنْ - إِلَى آخِرِ الْبَيْتِ) أَيْ: وَإِنْ تَكُنِ الْجُمْلَةُ إِيَّاهُ أَيِ الْمُبْتَدَأَ فِي الْمَعْنَى اكْتُفِيَ بِهَا عَنِ الرَّابِطِ، كَقَوْلِهِ: «نُطْقِي اللهُ حَسْبِي»، فَنُطْقِي: مُبْتَدَأٌ أَوَّلُ، وَالِاسْمُ الْكَرِيمُ: مُبْتَدَأٌ ثَانٍ، وَحَسْبِي: خَبَرٌ عَنِ الْمُبْتَدَإِ الثَّانِي، وَالْمُبْتَدَأُ الثَّانِي وَخَبَرُهُ خَبَرٌ عَنِ الْمُبْتَدَإِ الْأَوَّلِ، وَاسْتُغْنِيَ عَنِ الرَّابِطِ، لِأَنَّ قَوْلَكَ «اللهُ حَسْبِي» هُوَ مَعْنَى «نُطْقِي»، وَكَذَلِكَ «قَوْلِي لَا إِلَهَ إِلَّا اللهُ».

And if the sentence occurring as a predicate is the subject in meaning, it does not need a connector, and this is the meaning of his saying: (And if it be - to the end of the verse), meaning: if the sentence is it, i.e., the subject in meaning, it is sufficient in place of the connector, like his saying: 'My utterance is Allah is my sufficiency', so 'nutqi' (my utterance) is the first subject, and the noble name (Allah) is the second subject, and 'hasbi' (my sufficiency) is the predicate of the second subject, and the second subject and its predicate are the predicate of the first subject, and the connector is dispensed with, because your saying 'Allah is my sufficiency' is the meaning of 'my utterance', and likewise 'my saying is there is no god but Allah'.

هَذِهِ الْآيَةُ الْكَرِيمَةُ أَوَّلُهَا: (يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاساً يُوَارِي سَوْآتِكُمْ وَرِيشاً وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ) وَقَدْ قُرِئَ فِيهَا فِي السَّبْعَةِ بِنَصْبِ «لِبَاسَ التَّقْوَى»، وَبِرَفْعِهِ، فَأَمَّا قِرَاءَةُ النَّصْبِ فَعَلَى الْعَطْفِ عَلَى «لِبَاساً يُوَارِي»، وَلَا كَلَامَ لَنَا فِيهَا الْآنَ، وَأَمَّا قِرَاءَةُ الرَّفْعِ فَيَجُوزُ فِيهَا عِدَّةُ وُجُوهٍ مِنَ الْإِعْرَابِ:

This noble verse begins with: (O children of Adam, We have sent down to you a garment that covers your private parts and adornment, and the garment of righteousness, that is better), and it has been read in the seven [canonical readings] with the accusative case of 'libasa al-taqwa' (garment of righteousness), and with its nominative case; as for the reading of the accusative, it is based on the conjunction to 'libasan yuwari' (a garment that covers), and we have no discussion on it now, and as for the reading of the nominative, several aspects of parsing are permissible for it:

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Vocabulary · المفردات (14 verbs · 45 nouns)

• رَفَعَ — to vocalize with damma
• كَانَ — to be
• اِسْتَعْمَلَ — to use
• قَوْل — saying
• لِبَاس — garment
• تَقْوَى — piety