Sharh Qatr an-Nada by Ibn Hisham (شرح قطر الندى وبل الصدى) — Page 378

Line-by-line translation · المعاني

فَإِنَّ الذِّكْرَى هِيَ عِلَّةُ عُرُوِّ الْهِزَّةِ ، وَزَمَنُهُمَا وَاحِدٌ ، وَلَكِنِ اخْتَلَفَ الْفَاعِلُ ؛ فَفَاعِلُ الْعُرُوِّ هُوَ الْهِزَّةُ ، وَفَاعِلُ الذِّكْرَى هُوَ الْمُتَكَلِّمُ ؛ لِأَنَّ الْمَعْنَى لِذِكْرَى إِيَّاكَ ؛ فَلَمَّا اخْتَلَفَ الْفَاعِلُ خُفِضَ بِاللَّامِ ، وَعَلَى هَذَا جَاءَ قَوْلُهُ تَعَالَى : لِتَرْكَبُوهَا وَزِينَةً ، فَإِنَّ تَرْكَبُوهَا بِتَقْدِيرِ لِأَنْ تَرْكَبُوهَا ، وَهُوَ عِلَّةٌ لِخَلْقِ الْخَيْلِ وَالْبِغَالِ وَالْحَمِيرِ ، وَجِيءَ بِهِ مَقْرُوناً بِاللَّامِ لِاخْتِلَافِ الْفَاعِلِ ؛ لِأَنَّ فَاعِلَ الْخَلْقِ هُوَ اللَّهُ سُبْحَانَهُ وَتَعَالَى ، وَفَاعِلَ الرُّكُوبِ بَنُو آدَمَ ، وَجِيءَ بِقَوْلِهِ جَلَّ ثَنَاؤُهُ : وَزِينَةً مَنْصُوباً ؛ لِأَنَّ فَاعِلَ الْخَلْقِ وَالتَّزْيِينِ هُوَ اللَّهُ تَعَالَى.

Remembrance is the cause of the agitation, and while they occur at the same time, their agents differ. The agent of the agitation is the agitation itself, whereas the agent of the remembrance is the speaker, as the meaning is 'for your remembrance.' Because the agents differ, the noun is put in the genitive case with the preposition 'lam.' This is reflected in the Quranic verse, 'That you may ride them, and as an adornment.' The phrase 'that you may ride them' is understood as 'in order that you may ride them,' serving as the reason for the creation of horses, mules, and donkeys. It is coupled with the 'lam' because the agents differ: Allah is the creator, while humans are the riders. Conversely, the phrase 'and as an adornment' is in the accusative case because Allah is the agent of both the creation and the adornment.

تَعْرُونِي لَهُ فَاعِلٌ غَيْرُ فَاعِلِ التَّذَكُّرِ وَجَبَ جَرُّ الْعِلَّةِ بِحَرْفِ التَّعْلِيلِ ، وَلَمْ يَجُزْ أَنْ يُنْصَبَ عَلَى أَنَّهُ مَفْعُولٌ لِأَجْلِهِ ؛ لِأَنَّ مِنْ شَرْطِ نَصْبِهِ عَلَى ذَلِكَ أَنْ يَكُونَ فَاعِلُهُ وَفَاعِلُ عَامِلِهِ وَاحِداً.

If the cause has an agent different from that of the act of remembering, the cause must be in the genitive case using the particle of causation. It cannot be in the accusative as an object of purpose, because a condition for that usage is that the agent of the object and the agent of the governing verb must be the same.

هَهُنَا شَيْئَانِ نُرِيدُ أَنْ نُنَبِّهَكَ إِلَيْهِمَا : الْأَوَّلُ : أَنَّ الْمَفْعُولَ لِأَجْلِهِ قَدْ يَتَقَدَّمُ وُجُودُهُ عَلَى وُجُودِ مَضْمُونِ عَامِلِهِ نَحْوَ قَوْلِكَ قَعَدْتُ عَنِ الْحَرْبِ جُبْناً ، فَإِنَّ وُجُودَ الْجُبْنِ فِي نَفْسِكَ سَابِقٌ عَلَى وُجُودِ الْقُعُودِ عَنِ الْحَرْبِ ، وَقَدْ يَكُونُ تَصَوُّرُ الْمَفْعُولِ لِأَجْلِهِ سَابِقاً عَلَى الْفِعْلِ الْعَامِلِ فِيهِ ، نَحْوَ قَوْلِكَ ضَرَبْتُ هَذَا الْفَتَى تَأْدِيباً ، فَإِنَّكَ تَتَصَوَّرُ التَّأْدِيبَ أَوَّلاً ، ثُمَّ يَبْعَثُكَ ذَلِكَ إِلَى الضَّرْبِ ، وَهَكَذَا فِي كُلِّ مَصْدَرٍ يَدُلُّ عَلَى غَرَضٍ مِنَ الْأَغْرَاضِ مَعَ عَامِلٍ يَدُلُّ عَلَى مَا اتُّخِذَ وَسِيلَةً لِتَحْصِيلِ هَذَا الْغَرَضِ ، وَقَدِ اعْتَبَرَ الْعُلَمَاءُ حَتَّى الَّذِينَ اشْتَرَطُوا الشُّرُوطَ الَّتِي ذَكَرَهَا الْمُؤَلِّفُ هَذِهِ الْأَمْثِلَةَ مِنَ الْمَفْعُولِ لِأَجْلِهِ ؛ فَكَيْفَ يَتَأَتَّى هَذَا مَعَ قَوْلِهِمْ : إِنَّهُ يَجِبُ أَنْ يَكُونَ وَقْتُ الْفِعْلِ وَوَقْتُ الْمَفْعُولِ لِأَجْلِهِ وَاحِداً

There are two points to note here. First, the object of purpose may exist before the action it governs. For example, in the phrase 'I sat out of the war out of cowardice,' the cowardice exists within you before the act of sitting out. Similarly, the conception of the object of purpose may precede the verb, as in 'I struck the boy to discipline him.' You conceive of the discipline first, which then prompts the act of striking. This applies to any verbal noun indicating a purpose alongside a verb used as a means to achieve it. Scholars, even those who stipulated the conditions mentioned by the author, have accepted these examples as valid objects of purpose. How then can this be reconciled with their claim that the time of the action and the time of the object of purpose must be identical?

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Vocabulary · المفردات (25 verbs · 49 nouns)

• اِخْتَلَفَ — to differ
• خَفَضَ — to mark with kasra
• جَاءَ — to come
• ذِكْرَى — remembrance
• عِلَّة — cause
• عُرُوّ — befalling