Sharh Ibn Aqil on Alfiyyat Ibn Malik — Volume 1 (شرح ابن عقيل على ألفية ابن مالك) — Page 213

Line-by-line translation · المعاني

وَكَمَا يَجِبُ حَذْفُ عَامِلِ الظَّرْفِ وَالْجَارِّ وَالْمَجْرُورِ – إِذَا وَقَعَا خَبَراً – كَذَلِكَ يَجِبُ حَذْفُهُ إِذَا وَقَعَا صِفَةً، نَحْوَ: «مَرَرْتُ بِرَجُلٍ عِنْدَكَ، أَوْ فِي الدَّارِ»، أَوْ حَالاً، نَحْوَ: «مَرَرْتُ بِزَيْدٍ عِنْدَكَ، أَوْ فِي الدَّارِ»، أَوْ صِلَةً، نَحْوَ: «جَاءَ الَّذِي عِنْدَكَ، أَوْ فِي الدَّارِ»، لَكِنْ يَجِبُ فِي الصِّلَةِ أَنْ يَكُونَ الْمَحْذُوفُ فِعْلاً، وَالتَّقْدِيرُ: «جَاءَ الَّذِي اسْتَقَرَّ عِنْدَكَ، أَوْ فِي الدَّارِ»، وَأَمَّا الصِّفَةُ وَالْحَالُ فَحُكْمُهُمَا حُكْمُ الْخَبَرِ كَمَا تَقَدَّمَ.

(from previous page) ⟵ And that which the weak servant—may Allah the Exalted forgive him—is inclined towards, and which many of the great scholars have mentioned, is that just as it is obligatory to omit the operative word (ʿāmil) of an adverb (ẓarf) and a prepositional phrase (jār wa-majrūr) when they function as a predicate (khabar), it is likewise obligatory to omit it when they function as an adjective (ṣifah), such as: 'I passed by a man [who is] with you, or in the house,' or as a circumstantial qualifier (ḥāl), such as: 'I passed by Zayd [who is] with you, or in the house,' or as a relative clause (ṣilah), such as: 'The one who is with you, or in the house, came.' However, in the case of the relative clause, the omitted element must be a verb, and the implied meaning is: 'The one who settled with you, or in the house, came.' As for the adjective and the circumstantial qualifier, their ruling is the same as the ruling of the predicate, as previously mentioned.

وَلا يَكُونُ اسْمُ زَمَانٍ خَبَراً عَنْ جُثَّةٍ، وَإِنْ يُفِدْ فَأَخْبِرْ.

A noun of time cannot serve as a predicate for a concrete entity, unless it provides useful meaning, in which case it may be used.

الْعُلَمَاءُ أَنَّ كَائِناً، وَاسْتَقَرَّ، قَدْ يُرَادُ بِهِمَا مُجَرَّدُ الْحُصُولِ وَالْوُجُودِ فَيَكُونُ كُلٌّ مِنْهُمَا كَوْناً عَامّاً وَاجِبَ الْحَذْفِ، وَقَدْ يُرَادُ بِهِمَا حُصُولٌ مَخْصُوصٌ كَالثَّبَاتِ وَعَدَمِ قَبُولِ التَّحَوُّلِ وَالانْتِقَالِ وَنَحْوِ ذَلِكَ فَيَكُونُ كُلٌّ مِنْهُمَا كَوْناً خَاصّاً، وَحِينَئِذٍ يَجُوزُ ذِكْرُهُ، وَ«ثَابِتٌ»، وَ«ثَبَتَ»، بِهَذِهِ الْمَنْزِلَةِ، فَقَدْ يُرَادُ بِهَا الْوُجُودُ الْمُطْلَقُ الَّذِي هُوَ ضِدُّ الانْتِقَالِ فَيَكُونَانِ عَامَّيْنِ، وَقَدْ يُرَادُ بِهِمَا الْقَرَارُ وَعَدَمُ قَابِلِيَّةِ الْحَرَكَةِ مَثَلاً، وَحِينَئِذٍ يَكُونَانِ خَاصَّيْنِ، وَهَذَا يَرُدُّ عَلَى ابْنِ جِنِّي مَا ذَهَبَ إِلَيْهِ، وَهَذَا – أَيْضاً – يَتَّجِهُ ذِكْرُ كَائِنٍ فِي هَذَا الْبَيْتِ وَذِكْرُ مُسْتَقِرٍّ فِي نَحْوِ قَوْلِهِ تَعَالَى: ﴿فَلَمَّا رَآهُ مُسْتَقِرّاً عِنْدَهُ﴾؛ لأَنَّ الْمَعْنَى أَنَّهُ لَمَّا رَآهُ ثَابِتاً كَمَا لَوْ كَانَ مَوْضِعُهُ بَيْنَ يَدَيْهِ مِنْ أَوَّلِ الأَمْرِ.

Scholars hold that 'ka'in' and 'istaqarra' may signify mere existence, in which case they are general terms that must be omitted. Alternatively, they may signify a specific state, such as stability or resistance to change, in which case they are specific terms and may be explicitly stated. 'Thabit' and 'thabata' function similarly; they may signify absolute existence, making them general, or they may signify permanence and immobility, making them specific. This refutes the position held by Ibn Jinni. It also justifies the use of 'ka'in' in this verse and 'mustaqirran' in the Quranic verse 'And when he saw it settled before him,' as the meaning is that he saw it as stable, as if it had been in that position from the very beginning.

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Vocabulary · المفردات (20 verbs · 47 nouns)

• وَجَبَ — to be necessary
• وَقَعَ — to occur
• مَرَّ — to pass
• حَذْف — omission
• عَامِل — governor
• ظَرْف — adverb