Sharh Ibn Aqil on Alfiyyat Ibn Malik — Volume 2 (شرح ابن عقيل على ألفية ابن مالك) — Page 10

Arabic text · النص

Line-by-line translation · المعاني

شَرْحُ ابْنِ عَقِيلٍ: الْجُزْءُ الثَّانِي.

(from previous page) ⟵ The first hemistich of the cited verse is narrated as follows: 'Youth has departed, which you find... etc.'

وَأَجَازَ بَعْضُهُمُ الْفَتْحَ، نَحْوَ: لَا مُسْلِمَاتٍ لَكِ.

Some allow the fatha, as in: 'la muslimata laki' (there are no Muslim women for you).

الْإِعْرَابُ: إِنَّ، حَرْفُ تَوْكِيدٍ وَنَصْبٍ، الشَّبَابُ، اسْمُ إِنَّ، الَّذِي، اسْمٌ مَوْصُولٌ: نَعْتٌ لِلشَّبَابِ، مَجْدٌ، يَجُوزُ أَنْ يَكُونَ خَبَرًا لِمُبْتَدَأٍ مَحْذُوفٍ، وَالتَّقْدِيرُ: هُوَ مَجْدٌ، وَعَوَاقِبُهُ عَلَى هَذَا نَائِبُ فَاعِلٍ مَجْدٌ؛ لِأَنَّهُ مَصْدَرٌ بِمَعْنَى اسْمِ الْمَفْعُولِ كَمَا فَسَّرْنَاهُ، وَيَجُوزُ أَنْ يَكُونَ خَبَرًا مُقَدَّمًا، وَعَوَاقِبُهُ، مُبْتَدَأٌ مُؤَخَّرًا، وَجَازَ الْإِخْبَارُ بِالْمُفْرَدِ - وَهُوَ مَجْدٌ - عَنِ الْجَمْعِ - وَهُوَ عَوَاقِبُ - لِأَنَّ الْخَبَرَ مَصْدَرٌ، وَالْمَصْدَرُ يُخْبَرُ بِهِ عَنِ الْمُفْرَدِ وَالْمُثَنَّى وَالْجَمْعِ بِلَفْظٍ وَاحِدٍ؛ لِأَنَّهُ لَا يُثَنَّى وَلَا يُجْمَعُ، وَعَلَى كُلِّ حَالٍ فَجُمْلَةُ مَجْدٌ عَوَاقِبُهُ، سَوَاءٌ أَقَدَّرْتَ مُبْتَدَأً أَمْ لَمْ تُقَدِّرْ - لَا مَحَلَّ لَهَا مِنَ الْإِعْرَابِ صِلَةُ الْمَوْصُولِ، وَهُوَ الَّذِي فِيهِ، جَارٌ وَمَجْرُورٌ مُتَعَلِّقٌ بِقَوْلِهِ نَلَذُّ الْآتِي، نَلَذُّ، فِعْلٌ مُضَارِعٌ، وَفَاعِلُهُ ضَمِيرٌ مُسْتَتِرٌ فِيهِ وُجُوبًا تَقْدِيرُهُ نَحْنُ، وَلَا، نَافِيَةٌ لِلْجِنْسِ، لَذَّاتٍ، اسْمُ لَا، مَبْنِيٌّ عَلَى الْكَسْرَةِ نِيَابَةً عَنِ الْفَتْحَةِ لِأَنَّهُ جَمْعُ مُؤَنَّثٍ سَالِمٌ فِي مَحَلِّ نَصْبٍ، لِلشَّيْبِ، جَارٌ وَمَجْرُورٌ مُتَعَلِّقٌ بِمَحْذُوفٍ خَبَرُهُ لَا.

Parsing: 'Inna' is an emphatic particle taking the accusative; 'al-shababu' is the noun of 'Inna'; 'alladhi' is a relative pronoun acting as an adjective for 'al-shababu'. 'Majdun' can be the predicate of an omitted subject, understood as 'huwa majdun' (it is glory), in which case 'awaqibuhu' acts as the deputy agent of 'majdun' because the latter is a verbal noun functioning as a passive participle, as previously explained. Alternatively, it may be a fronted predicate with 'awaqibuhu' as the delayed subject. Predicating with the singular 'majdun' about the plural 'awaqib' is permissible because the predicate is a verbal noun, which remains invariant regardless of whether the subject is singular, dual, or plural. In any case, the clause 'majdun awaqibuhu'—regardless of whether you assume an omitted subject—has no grammatical place as it is the relative clause. 'Wa huwa alladhi fihi' consists of a prepositional phrase related to the subsequent verb 'naladhu'. 'Naladhu' is an imperfect verb with an obligatory hidden pronoun 'nahnu' (we) as its agent. 'La' is the negator of the genus; 'ladhdhatin' is the noun of 'la', built on the kasra in place of the fatha because it is a sound feminine plural in the accusative position. 'Lil-shaybi' is a prepositional phrase related to the omitted predicate of 'la'.

الشَّاهِدُ فِيهِ: قَوْلُهُ وَلَا لَذَّاتٍ لِلشَّيْبِ، حَيْثُ جَاءَ اسْمُ لَا - وَهُوَ لَذَّاتٌ - جَمْعُ مُؤَنَّثٍ سَالِمًا، وَوَرَدَتِ الرِّوَايَةُ بِبِنَائِهِ عَلَى الْكَسْرَةِ نِيَابَةً عَنِ الْفَتْحَةِ، كَمَا كَانَ يُنْصَبُ بِهَا لَوْ أَنَّهُ مُعْرَبٌ.

The evidence here is the phrase 'wa la ladhdhatin lil-shaybi', where the noun of 'la'—'ladhdhatun'—appears as a sound feminine plural. The narration uses the kasra in place of the fatha, just as it would be marked in the accusative if it were declinable.

اعْلَمْ أَنَّ لِلْعُلَمَاءِ فِي اسْمِ لَا، إِذَا كَانَ جَمْعَ مُؤَنَّثٍ سَالِمًا أَرْبَعَةَ مَذَاهِبَ:

Know that scholars hold four positions regarding the noun of 'la' when it is a sound feminine plural:

الْأَوَّلُ: أَنْ يُبْنَى عَلَى الْكَسْرَةِ نِيَابَةً عَنِ الْفَتْحَةِ مِنْ غَيْرِ تَنْوِينٍ، وَهَذَا مَذْهَبُ جَمْهَرَةِ النُّحَاةِ.

First: It is built on the kasra in place of the fatha without tanwin. This is the view of the majority of grammarians.

الثَّانِي: أَنْ يُبْنَى عَلَى الْكَسْرَةِ نِيَابَةً عَنِ الْفَتْحَةِ لَكِنْ يَبْقَى لَهُ تَنْوِينُهُ، وَهَذَا مَذْهَبٌ صَحَّحَهُ ابْنُ مَالِكٍ صَاحِبُ الْأَلْفِيَّةِ، وَجَزَمَ بِهِ فِي بَعْضِ كُتُبِهِ، وَنَقَلَهُ عَنْ قَوْمٍ، وَحُجَّتُهُمْ فِي عَدَمِ حَذْفِ التَّنْوِينِ أَنَّهُ قَدْ تَقَرَّرَ أَنَّ تَنْوِينَ جَمْعِ الْمُؤَنَّثِ السَّالِمِ هُوَ تَنْوِينُ الْمُقَابَلَةِ، وَهُوَ لَا يُنَافِي الْبِنَاءَ، فَلَا يُحْذَفُ.

Second: It is built on the kasra in place of the fatha while retaining its tanwin. Ibn Malik, author of the Alfiyya, validated this view and asserted it in some of his works, citing it from others. Their argument for retaining the tanwin is that the tanwin of the sound feminine plural is a marker of correspondence (muqabala), which does not conflict with being indeclinable, and thus it is not dropped.

الثَّالِثُ: أَنَّهُ مَبْنِيٌّ عَلَى الْفَتْحِ، وَهَذَا مَذْهَبُ الْمَازِنِيِّ وَالْفَارِسِيِّ، وَرَجَّحَهُ ابْنُ هِشَامٍ فِي الْمُغْنِي وَالْمُحَقِّقُ الرَّضِيُّ فِي شَرْحِ الْكَافِيَةِ وَابْنُ مَالِكٍ فِي بَعْضِ كُتُبِهِ.

Third: It is built on the fatha. This is the school of al-Mazini and al-Farisi, favored by Ibn Hisham in al-Mughni, the scholar al-Radi in Sharh al-Kafiya, and Ibn Malik in some of his writings.

الرَّابِعُ: أَنَّهُ يَجُوزُ فِيهِ الْبِنَاءُ عَلَى الْكَسْرَةِ نِيَابَةً عَنِ الْفَتْحَةِ، وَالْبِنَاءُ عَلَى الْفَتْحِ.

Fourth: Both building on the kasra in place of the fatha and building on the fatha are permissible.

وَزَعَمَ كُلُّ شُرَّاحِ الْأَلْفِيَّةِ أَنَّ بَيْتَ سَلَامَةَ بْنِ جَنْدَلٍ الشَّاهِدُ رَقْمُ ١٠٩ يُرْوَى بِالْوَجْهَيْنِ جَمِيعًا، فَإِذَا صَحَّ ذَلِكَ لَمْ يَكُنْ لِإِيجَابِ أَحَدِ الْأَمْرَيْنِ بِعَيْنِهِ وَجْهٌ وَجِيهٌ، وَيُؤْخَذُ.

All commentators of the Alfiyya claim that the verse by Salama ibn Jandal (evidence 109) is narrated in both ways. If this is accurate, there is no sound basis for mandating one specific form over the other, and it is accepted as such.

Vocabulary · المفردات (26 verbs · 79 nouns)

• أَجَازَ — to permit
• كَانَ — to be
• جَازَ — to be permissible
• فَسَّرَ — to explain
• أَخْبَرَ — to inform
• ثَنَّى — to make dual
• جَمَعَ — to collect
• قَدَّرَ — to estimate
• لَذَّ — to enjoy
• جَاءَ — to come
• وَرَدَ — to arrive
• نَصَبَ — to set up
• عَلِمَ — to know
• بَنَى — to build
• بَقِيَ — to remain
• صَحَّحَ — to correct
• جَزَمَ — to decide
• نَقَلَ — to transfer
• حَذَفَ — to delete
• تَقَرَّرَ — to be established
• نَافَى — to contradict
• رَجَّحَ — to prefer
• زَعَمَ — to claim
• رَوَى — to narrate
• صَحَّ — to be correct
• أَخَذَ — to take
• شَرْح — explanation
• جُزْء — part
• ثَانِي — second
• بَعْض — some
• فَتْح — fatha
• نَحْو — example
• مُسْلِمَة — Muslim woman
• إِعْرَاب — parsing
• حَرْف — letter
• تَوْكِيد — emphasis
• نَصْب — accusative
• شَبَاب — youth
• اسْم — noun
• مَوْصُول — relative
• نَعْت — adjective
• مَجْد — glory
• خَبَر — predicate
• مُبْتَدَأ — subject
• تَقْدِير — estimation
• عَوَاقِب — consequences
• نَائِب — deputy
• فَاعِل — doer
• مَصْدَر — verbal noun
• مَعْنَى — meaning
• مَفْعُول — object
• مُقَدَّم — fronted
• إِخْبَار — informing
• مُفْرَد — singular
• جَمْع — plural
• مُثَنَّى — dual
• لَفْظ — word
• وَاحِد — one
• حَال — state
• جُمْلَة — sentence
• مَحَل — place
• صِلَة — connection
• جَار — preposition
• مَجْرُور — genitive
• مُتَعَلِّق — related
• قَوْل — saying
• آتِي — coming
• فِعْل — verb
• مُضَارِع — present tense
• ضَمِير — pronoun
• مُسْتَتِر — hidden
• وُجُوب — necessity
• نَافِيَة — negating
• جِنْس — gender
• لَذَّة — pleasure
• كَسْرَة — kasra
• نِيَابَة — substitution
• سَالِم — sound
• شَيْب — gray hair
• شَاهِد — witness
• رِوَايَة — narration
• بِنَاء — indeclinability
• مُعْرَب — declinable
• عَالِم — scholar
• مَذْهَب — school of thought
• أَوَّل — first
• تَنْوِين — tanwin
• جَمْهَرَة — majority
• نَحْوِيّ — grammarian
• صَاحِب — owner
• أَلْفِيَّة — Alfiyya
• كِتَاب — book
• قَوْم — people
• حُجَّة — argument
• عَدَم — lack
• مُقَابَلَة — correspondence
• ثَالِث — third
• مُحَقِّق — researcher
• رَابِع — fourth
• شَارِح — commentator
• بَيْت — verse
• رَقْم — number
• وَجْه — aspect
• إِيجَاب — obligation
• وَجِيه — valid