Sharh Ibn Aqil on Alfiyyat Ibn Malik — Volume 3 (شرح ابن عقيل على ألفية ابن مالك) — Page 19

Arabic text · النص

Line-by-line translation · المعاني

حُرُوفُ الْجَرِّ

(from previous page) ⟵ Parsing: (Jariyah) is a predicate for an omitted subject, the implied meaning being: 'She is a slave girl' or similar. 'Lam' is a negative jussive particle. 'Ta'kul' is a present tense verb made jussive by 'lam', vocalized with a kasra to avoid the meeting of two vowelless consonants, and the subject is a hidden pronoun whose implied reference is 'she', referring back to the slave girl. 'Al-murfaqa' is the direct object of 'ta'kul', and the alif is for absolute usage. 'Lam' is a negative jussive particle, and 'tadhuq' is a present tense verb made jussive.

أَىْ : بَدَلَ الْبُقُولِ ، وَمِنِ اسْتِعْمَالِ الْبَاءِ بِمَعْنَى « بَدَلَ » مَا وَرَدَ فِي الْحَدِيثِ

Meaning: instead of vegetables, and among the usages of 'ba' in the sense of 'instead of' is what appeared in the Hadith:

مَا يَسُرُّنِي بِهَا حُمُرُ النَّعَمِ » أَىْ : بَدَلَهَا ، وَقَوْلُ الشَّاعِرِ

'It does not please me to have red camels in exchange for it,' meaning: instead of it, and the saying of the poet:

فَلَيْتَ لِي بِهِمْ قَوْماً إِذَا رَكِبُوا شَنُّوا الْإِغَارَةَ فُرْسَاناً وَرُكْبَاناً

I wish I had a people in their stead who, when they rode, would launch a raid as horsemen and riders [15421].

وَاللَّامُ لِلْمِلْكِ وَشِبْهِهِ ، وَفِي تَعْدِيَةٍ - أَيْضاً - وَتَعْلِيلٍ قُفِي

The 'lam' is for possession and the like, and it has also been followed in [the functions of] transitivity and causation (3).

وَزِيدَ

And it is added.

وَزِيدَ، وَالظَّرْفِيَّةُ اسْتَبِنْ بِيَا وَفِي، وَقَدْ يُبَيِّنَانِ السَّبَبَا

It is added, and understand the meaning of 'container' (zarfiyya) through 'fi'; they may also denote the cause.

بِلَمْ ، وَفِيهِ ضَمِيرٌ مُسْتَتِرٌ يَرْجِعُ إِلَى الْجَارِيَةِ فَاعِلٌ ( مِنَ الْبُقُولِ ) جَارٌّ وَمَجْرُورٌ مُتَعَلِّقٌ بِتَذُقْ

With 'lam', and in it is a hidden pronoun referring to the slave girl, acting as the subject; 'min al-buqul' is a preposition and noun in the genitive case related to 'tadhuq'.

الْفُسْتُقَا ، مَفْعُولٌ بِهِ لِتَذُقْ ، وَالْأَلِفُ لِلْإِطْلَاقِ

'Al-fustuqa' is the direct object of 'tadhuq', and the alif is for the sake of rhyme (itlaq).

الشَّاهِدُ فِيهِ : ( مِنَ الْبُقُولِ ) حَيْثُ وَرَدَ ( مِنْ ) بِمَعْنَى الْبَدَلِ ، يَعْنِي أَنَّهَا لَمْ تَسْتَبْدِلِ

The evidence in it is: '(min al-buqul)', where 'min' appeared in the sense of 'instead of', meaning that she did not exchange

الْفُسْتُقَ بِالْبُقُولِ . وَهَكَذَا قَالَ ابْنُ مَالِكٍ وَجَمَاعَةٌ مِنَ النَّحْوِيِّينَ ، وَقَالَ آخَرُونَ : إِنَّ « مِنْ

the pistachio for the vegetables. Thus said Ibn Malik and a group of grammarians, while others said: that 'min'

هُنَا لِلتَّبْعِيضِ ، وَعِنْدَهُمْ أَنَّ الْفُسْتُقَ بَعْضُ الْبُقُولِ ، وَعَلَى هَذَا يَجُوزُ أَنْ تَكُونَ

here is for partitive meaning, and according to them, the pistachio is part of the vegetables, and based on this, it is permissible for it to be

بِمَعْنَى « بَعْضٍ » ، وَمَوْقِعُهَا فِي الْإِعْرَابِ عَلَى هَذَا مَفْعُولٌ بِهِ لِتَذُقْ ، وَيَكُونُ قَوْلُهُ « الْفُسْتُقَا

in the sense of 'some', and its position in parsing based on this is as a direct object for 'tadhuq', and his saying 'al-fustuqa'

بَدَلاً مِنْهَا

would be an appositive (badal) to it.

اسْماً

a noun.

(١) هَذَا

(1) This

هُوَ الشَّاهِدُ رَقْمُ ١٥٤ وَتَقَدَّمَ شَرْحُهُ فِي بَابِ « الْمَفْعُولِ لَهُ » ، فَانْظُرْهُ هُنَاكَ

is evidence number 154, and its explanation has preceded in the chapter of 'the object for which' (al-maf'ul lahu), so look at it there.

وَاللَّامُ ، مُبْتَدَأٌ « لِلْمِلْكِ ، جَارٌّ وَمَجْرُورٌ مُتَعَلِّقٌ بِمَحْذُوفٍ خَبَرِ الْمُبْتَدَأِ وَشِبْهِهِ

(2) ('Wa-al-lam' is a subject; 'lil-mulk' is a preposition and noun in the genitive case related to a deleted predicate of the subject, and 'shibhihi'

الْوَاوُ حَرْفُ عَطْفٍ ، شِبْهِ : مَعْطُوفٌ عَلَى الْمِلْكِ ، وَشِبْهُ مُضَافٌ وَالضَّمِيرُ مُضَافٌ إِلَيْهِ وَفِي

the 'waw' is a conjunction; 'shibhi' is conjoined to 'al-mulk', and 'shibhu' is a construct state (mudaf) and the pronoun is a genitive modifier (mudaf ilayhi), and 'fi'

تَعْدِيَةٍ ، جَارٌّ وَمَجْرُورٌ مُتَعَلِّقٌ بِقَوْلِهِ « قُفِيَ ، الْآتِي آخِرَ الْبَيْتِ أَيْضاً » مَفْعُولٌ مُطْلَقٌ لِفِعْلٍ

is a preposition and noun in the genitive case related to his saying 'qufiya', which comes at the end of the verse; 'aydan' is an absolute object for a verb

مَحْذُوفٍ وَتَعْلِيلٍ ) مَعْطُوفٌ عَلَى تَعْدِيَةٍ ( قُفِيَ ) فِعْلٌ مَاضٍ مَبْنِيٌّ لِلْمَجْهُولِ ، وَنَائِبُ الْفَاعِلِ

that is deleted; 'wa-ta'lil' is conjoined to 'ta'diyah'; 'qufiya' is a past verb in the passive voice, and the deputy subject

ضَمِيرٌ مُسْتَتِرٌ فِيهِ يَعُودُ إِلَى اللَّامِ

is a hidden pronoun in it returning to the 'lam'.

زِيدَ » فِعْلٌ مَاضٍ مَبْنِيٌّ لِلْمَجْهُولِ ، وَفِيهِ ضَمِيرٌ مُسْتَتِرٌ يَرْجِعُ إِلَى اللَّامِ فِي

(3) 'Zida' is a past verb in the passive voice, and in it is a hidden pronoun returning to the 'lam' in:

الْبَيْتِ السَّابِقِ نَائِبُ فَاعِلٍ « وَالظَّرْفِيَّةُ ، مَفْعُولٌ مُقَدَّمٌ عَلَى عَامِلِهِ ، وَهُوَ قَوْلُهُ : « اسْتَبِنْ

the previous verse, acting as the deputy subject; 'wa-al-zarfiyyah' is an object placed before its governing verb, which is his saying: 'istabin'

الْآتِي « اسْتَبِنْ ، فِعْلُ أَمْرٍ ، وَفَاعِلُهُ ضَمِيرٌ مُسْتَتِرٌ فِيهِ وُجُوباً تَقْدِيرُهُ أَنْتَ « بِبَا ، قَصْرٌ

which follows; 'istabin' is an imperative verb, and its subject is a hidden pronoun in it obligatorily, estimated as 'anta'; 'bi-ba' is a shortening

لِلضَّرُورَةِ : مُتَعَلِّقٌ بِاسْتَبِنْ ، وَفِي ، مَعْطُوفٌ عَلَى بَا وَقَدْ ، حَرْفُ تَقْلِيلٍ يُبَيِّنَانِ ، فِعْلٌ

for the sake of poetic necessity, related to 'istabin'; 'wa-fi' is conjoined to 'ba'; 'wa-qad' is a particle of diminution; 'yubayyinani' is a verb

مُضَارِعٌ ، وَأَلِفُ الِاثْنَيْنِ الْعَائِدُ إِلَى الْبَا وَفِي فَاعِلٌ ( السَّبَبَا ، مَفْعُولٌ بِهِ لِاسْتَبِنْ

in the present tense, and the dual alif returning to 'ba' and 'fi' is the subject; 'al-sababa' is the direct object of 'istabin'

وَالْأَلِفُ لِلْإِطْلَاقِ

And the alif is for absolute usage; it has been previously stated that the lam is for termination, and he mentions here that it is for possession, such as: 'To Allah belongs whatever is in the heavens and whatever is on the earth' and 'The money is for Zayd'; and for quasi-possession, such as: 'The horse blanket is for the horse, and the door is for the house'; and for transitivity, such as: 'I gifted money to Zayd', and from this is His saying, the Exalted: 'So grant me from Yourself an heir who will inherit me and inherit from the family of Jacob'; and for causation, such as: 'I came to you to honor you', and his saying: 'And indeed, a tremor overcomes me at your remembrance, just as a sparrow shivers when the rain has drenched it.' ⟶ (sentence continues on next page)

Vocabulary · المفردات (11 verbs · 29 nouns)

• سَرَّ — to please
• رَكِبَ — to ride
• شَنَّ — to launch
• قَفَى — to follow
• زَادَ — to increase
• اسْتَبَانَ — to clarify
• بَيَّنَ — to explain
• وَرَدَ — to arrive
• اسْتَبْدَلَ — to exchange
• ذَاقَ — to taste
• كَانَ — to be
• بَدَلٌ — substitute
• بُقُولٌ — vegetables
• اسْتِعْمَالٌ — usage
• بَاءٌ — the letter ba
• مَعْنًى — meaning
• حَدِيثٌ — hadith
• حِمَارٌ — donkey
• نَعَمٌ — cattle
• قَوْلٌ — saying
• شَاعِرٌ — poet
• قَوْمٌ — people
• إِغَارَةٌ — raid
• فَارِسٌ — horseman
• رُكْبَانٌ — riders
• لَامٌ — the letter lam
• مِلْكٌ — ownership
• شِبْهٌ — resemblance
• تَعْدِيَةٌ — transitivity
• تَعْلِيلٌ — causation
• ظَرْفِيَّةٌ — adverbiality
• سَبَبٌ — cause
• شَاهِدٌ — evidence
• فُسْتُقٌ — pistachio
• نَحْوِيٌّ — grammarian
• تَبْعِيضٌ — partitivity
• بَعْضٌ — part
• مَوْقِعٌ — position
• إِعْرَابٌ — parsing
• مَفْعُولٌ — object