solomon sara_sibawayhi's al-kitab chapters 61-65 translation-notes.pdf

Journal of Arabic Linguistics Tradition http://www.jalt.net This is the Famous Book of Sībawayh on Naħw ‘Grammar’ and its Name is al-kitāb1 ‘The Book’2 Solomon Sara, S.J. Georgetown University Chapter 61. This is a chapter of what yuns abu ‘is erected’ of masādir ‘origins’ based on the implication of the fi l ‘action’ whose expression is not used November 2014, Volume 12 pp. 37-43 ‫ﻫﺬا ﻛﺘﺎب ﺳﻴﺒﻮﻳﻪ‬ ‫اﳌﺸﻬﻮر ﰲ اﻟﻨﺤﻮ ﻭاﺳﻤﻪ اﻟﻜﺘﺎب‬ ‫ ( ﻫﺬا ﺑﺎب ﻣﺎ ﻳﻨﹾﺼﺐ ﻣﻦ ا ﹶﳌ ﹺ‬٦١) ‫ﺼﺎد ﹺر ﻋﲆ‬ ‫ﹸ ﹸ ﹶ ﹸ‬ ‫إﺿﲈر ﹺ‬ ‫ﹺ‬ ‫ﻌﻞ ﹺ‬ ‫اﻟﻔ ﹺ‬ ‫إﻇﻬﺎرﻩ‬ ‫اﳌﺴﺘﻌﻤ ﹺﻞ‬ ‫ﻏﲑ‬ ‫ﹸ‬ ‫ﹶ‬ (Buwlāq vol. 1. P.156-158, Derenbourg vol.1. p. 130-132 Haruwn vol.1. p.311-314) (I. Chapter 61 P. 130. L. 20) And that (p131) is as in your saying saɢyan ‘by way of watering’, ra yan ‘by way of grazing’ and like your saying xaybatan ‘by way of disappointment’, dafran ‘by way of pushing’, gad an ‘by way of cutting’, aɢran ‘by way of sterility’, bu san ‘by way of wretchedness’, uffatan ‘ugh’, tuffatan ‘by way of spitting/disgusting’, bu dan ‘by way of distance’, suħɢan ‘away from’, and other examples of those is your saying ta san ‘by way of misery’, tabban ‘by way of destruction’, guw an ‘by way of hunger’, guwsan ‘by way of investigation’ and like the saying of ibn mayyādata: (t awiyl)3 Tafāɢada ɢawmiy ið yabiy uwna muhgatiy Bi-gāriyatin bahran lahum ba dā bahrā ‘My people lost some of theirs since they sold my passion For a maiden and got vanquished’ And he said: (xafiyf)4 (L 5) ɵumma ɢāluw tuħibbuhā ɢultu bahran adada al-nagmi wa al-ħas ā wa al-turābi ‘Then they said do you love her, I said overwhelmingly The number of stars, the pebbles and the dust’ It is as though he said gahdan ‘by way of exertion’, that is, my exertion is that. This erects, as does what is like it, if something already mentioned is remembered, so you invoke for it or against it based on the implication of the fi l ‘action’, it is as though you said saɢāka al-lāhu saɢyan ‘may God give you water by way of watering’ and ra āka al-lāhu ra yan ‘may God give you pasture you by way of pasturing’ 1 Arabic transcriptions are in italics. Simon Mauck and M. Alhawary reviewied early drafts of the translation. 3 The meter for t awiyl is:fa uwlun mafā iylun (four times). 4 The meter for xafiyf is: fā ilātun mustaf alun fā ilātun (twice). 2 Copyright © 2014, ISSN 1542-3921 (١٣١) ‫( ﻭذﻟﻚ‬٢٠ ‫ س‬.١٣٠ ‫ ص‬.٦١ ‫ ب‬.١ ‫)ﻡ‬ ‫ﻭﺟﺪﹾ ﻋ ﹰﺎ‬ ‫ ﻭﻧﺤﻮ ﻗﻮﻟﻚ ﹶﺧ ﹾﻴ ﹶﺒ ﹰﺔ ﻭ ﹶد ﹾﻓﺮ ﹰا ﹶ‬,‫ﻭر ﹾﻋﻴ ﹰﺎ‬ ‫ﻗﻮﻟﻚ ﹶﺳ ﹾﻘﻴ ﹰﺎ ﹶ‬ ‫ﻭﺳ ﹾﺤﻘ ﹰﺎ ﻭﻣﻦ ذﻟﻚ‬ ‫ﻭ ﹶﻋ ﹾﻘﺮ ﹰا ﻭ ﹸﺑ ﹾﺆﺳ ﹰﺎ ﻭ ﹸأ ﱠﻓ ﹰﺔ ﻭ ﹸﺗ ﱠﻔ ﹰﺔ ﻭ ﹸﺑ ﹾﻌﺪ ﹰا ﹸ‬ ‫ﻭﻧﺤﻮ ﻗﻮﻝ اﺑﻦ‬ ,‫ﻭﺟﻮﺳ ﹰﺎ‬ ‫ﹸ‬ ‫ﻭﺟﻮﻋ ﹰﺎ ﹸ‬ ‫ﻗﻮﻟﻚ ﹶﺗ ﹾﻌﺴ ﹰﺎ ﻭ ﹶﺗ ﹼﺒ ﹰﺎ ﹸ‬ (‫ )ﻃﻮﻳﻞ‬:‫ﹶﻣ ﹼﻴﺎد ﹶة‬ ‫ﺗﹶﻔﺎ ﹶﻗﺪﹶ ﻗﻮﻣﻲ إذ ﹶﻳﺒﻴﻌﻮﻥ ﹸﻣ ﹾﻬ ﹶﺠﺘﻲ‬ ‫ﺑﹺ ﹺ‬ ‫ﺠﺎر ﹶﻳ ﹴﺔ ﹶ ﹾﲠﺮ ﹰا ﳍﻢ ﺑﻌﺪﹶ ﻫﺎ ﹶ ﹾﲠ ﹶﺮا‬ (‫ )ﺧﻔﻴﻒ‬:‫ﻭﻗﺎﻝ‬ ‫( ﺛﻢ ﻗﺎﻟﻮا ﹸ ﹺ‬٥ ‫)س‬ ‫ﲢ ﱡﺒﻬﺎ ﻗﻠﺖ ﹶ ﹾﲠﺮ ﹰا‬ ‫ﱠ‬ ‫ﻭاﻟﱰ ﹺ‬ ‫اب‬ ‫ﻋﹶﺪﹶ ﹶد اﻟﻨ ﹾﱠﺠ ﹺﻢ ﻭاﳊﹶ ﹶﴡ ﱡ‬ ‫ ﻭإﻧﲈ ﹶﻳﻨﺘﺼﺐ ﻫﺬا ﻭﻣﺎ‬,‫ﻛﺄﻧﻪ ﻗﺎﻝ ﹶﺟ ﹾﻬﺪ ﹰا أﻱ ﹶﺟ ﹾﻬﺪﻱ ذﻟﻚ‬ ‫ﻓﺪﻋﻮت ﻟﻪ أﻭ ﻋﻠﻴﻪ ﻋــﲆ إﺿــﲈر‬ ‫ﻣﺬﻛﻮر‬ ‫أﺷﺒﻬﻪ إذا ﹸذﻛﺮ‬ ‫ﹶ‬ ‫ﹲ‬ ‫ﻭرﻋﺎﻙ اﷲ ﹶر ﹾﻋﻴ ﹰﺎ‬ ‫اﻟﻔﻌﻞ ﻛﺄﻧﹼﻚ ﹶ‬ ‫ﻗﻠﺖ ﹶﺳﻘﺎﻙ اﷲﹸ ﹶﺳ ﹾﻘﻴ ﹰﺎ ﹶ‬ Solomon Sara and xayyabaka al-lāhu xaybatan ‘may God disappoint you by way of disappointment’. All this and what is like it erects but the fi l ‘action’ is cut off because they made it a substitute for the expression of the fi l ‘action’, just as alħaðara ‘the warning’ was made a substitute for iħðar ‘be careful’. Similarly, it is as though (L. 10) it is a substitute for saɢāka al-lāhu ‘may God give you water’ and ra āka allāhu ‘may God pasture you/protect you’ and for xayyabaka al-lāhu ‘may God disappoint you’ and whatever occurred like it, a fi l ‘action’ is not expressed for it. It is, according to this example, erect. It is as though you made bahran ‘by way of being overwhelmed’ a substitute for baharaka al-lāhu ‘may God overwhlem you’. This is by way of example it is not spoken. And what also proves to you that it is erected on the basis of the fi l ‘action’ is that you don’t mention a thing of these mas ādir ‘origins’ so that you may build the speech on it, like you build on abdi al-lāhi if you were to begin with it. And you don’t make it so it is built on ism ‘a name’ implied in your intention, but rather on your invocation for it or against it. As to their mentioning la-ka ‘to you’ after saɢyan ‘by way of watering’, it is for them to indicate (L. 15) the meaning by means of invocation and they may leave it out, dispensing with it, if the invocator knows that it is known whom he means. He came up with it as a confirmation. This has the status of your saying bika ‘to you’ after your saying marħaban ‘greetings’. They follow the same course in what I have described for you. The poets rafa at ‘have raised’ some of this and so they made it mubtada ‘initial’ and made what followed it to be built on it. abuw Zubayd said: (t awiyl)5 Sibawayh: Chapters 61-65 37-43 ‫ ﱡ‬,‫ﷲ ﹶﺧ ﹾﻴ ﹶﺒ ﹰﺔ‬ ‫ﹶ‬ ‫ﻓﻜﻞ ﻫﺬا ﻭﻣﺎ أﺷﺒﻬﻪ ﻋﲆ ﻫﺬا‬ ‫ﻭﺧ ﱠﻴ ﹶﺒﻚ ا ﹸ‬ ‫اﻟﻔﻌﻞ ﻫﺎ ﻫﻨﺎ ﻷﳖﻢ ﺟﻌﻠﻮﻩ ﺑﺪﻻﹰ‬ ‫ﹸ‬ ‫ ﻭإﻧﲈ اﺧﺘﹸﺰﻝ‬,‫ﹶﻳﻨﺘﺼﺐ‬ ‫ﳊ ﹶﺬ ﹶر ﺑﺪﻻﹰ ﻣﻦ اﹺ ﹾﺣ ﹶﺬ ﹾر‬ ‫ﻣﻦ اﻟﻠﻔﻆ ﺑﺎﻟﻔﻌﻞ ﻛﲈ ﹸﺟﻌﻞ ا ﹶ‬ ‫ﻭر ﹶ‬ ‫ﺑﺪﻝ ﻣﻦ ﹶﺳ ﹶ‬ ‫( ﹲ‬١٠ ‫ﻭﻛﺬﻟﻚ ﻫﺬا ﻛﺄﻧﻪ )س‬ ‫ﻋﺎﻙ‬ ‫ﻘﺎﻙ اﷲﹸ ﹶ‬ ‫اﷲﹸ ﹺ‬ ‫ ﻭﻣﺎ ﺟﺎء ﻣﻨﻪ ﻻ ﹶﻳﻈﻬﺮ ﻟﻪ ﹶﻓ ﹾﻌ ﹲﻞ ﻓﻬﻮ‬,‫ﻭﻣ ﹾﻦ ﹶﺧ ﱠﻴ ﹶﺒ ﹶﻚ اﷲﹸ‬ ‫ﻧﺼﺐ ﻛﺄﻧﹼﻚ ﺟﻌﻠﺖ ﹶ ﹾﲠﺮ ﹰا ﺑﺪﻻﹰ ﻣﻦ ﹶ ﹶﲠ ﹶﺮ ﹶﻙ‬ ‫ﻋﲆ ﻫﺬا اﳌﺜﺎﻝ‬ ‫ﹲ‬ ‫اﷲﹸ ﻓﻬﺬا ﹲ‬ .‫ﲤﺜﻴﻞ ﻭﻻ ﹸﻳﺘﻜ ﱠﻠﻢ ﺑﻪ‬ ‫ﹺ‬ ‫اﻟﻔﻌﻞ ﻧﹸﺼﺐ أﻧﹼﻚ ﱂ ﺗﹶﺬﻛﺮ‬ ‫ﻭﳑﺎ ﻳﺪ ﹼﻟﻚ أﻳﻀ ﹰﺎ ﻋﲆ أﻧﻪ ﻋﲆ‬ ‫ﹶﺒﻨﻲ ﻋﻠﻴﻪ ﻛﻼﻣ ﹰﺎ ﻛﲈت ﹶﺗﺒﻨﻲ ﻋﲆ‬ ‫ﺷﻴﺌ ﹰﺎ ﻣﻦ ﻫﺬﻩ اﳌﺼﺎدر ﻟﺘ ﹶ‬ ‫ﹴ‬ ‫ﻣﻀﻤﺮ‬ ‫ﻋﺒﺪ اﷲ إذا اﺑﺘﺪأﺗﹶﻪ ﻭ ﹶأﻧﹼﻚ ﱂ ﲡﻌ ﹾﻠﻪ ﻣﺒﻨ ﹼﻴ ﹰﺎ ﻋﲆ اﺳ ﹴﻢ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ذﻛﺮﻫﻢ‬ ‫ ﻭأﻣﺎ ﹸ‬,‫ﰲ ﻧ ﱠﻴﺘﻚ ﻭﻟﻜﻨﻪ ﻋﲆ ﹸدﻋﺎﺋﻚ ﻟﻪ أﻭ ﻋﻠﻴﻪ‬ ‫( اﳌﻌﻨﻰ ﺑﺎﻟﺪﻋﺎء‬١٥ ‫ﻟﻚ ﺑﻌﺪ ﹶﺳ ﹾﻘﻴ ﹰﺎ ﻓﺈﻧﲈ ﻫﻮ ﻟ ﹺ ﹸﻴ ﹶﺒ ﱢﻴﻨﻮا )س‬ ‫ﻑ اﻟﺪﹼ ﹺ‬ ‫اﻋﻲ أﻧﹼﻪ ﻗﺪ ﹸﻋ ﹺﻠ ﹶﻢ ﹶﻣ ﹾﻦ‬ ‫ﻭرﺑﲈ ﺗﺮﻛﻮﻩ اﺳﺘﻐﻨﺎ ﹰء إذا ﹶﻋ ﹶﺮ ﹶ‬ ‫ ﻭرﺑﲈ ﺟﺎء ﺑﻪ ﻋﲆ اﻟﻌﻠﻢ ﺗﻮﻛﻴﺪ ﹰا ﻓﻬﺬا ﺑﻤﻨﺰﻟﺔ‬,‫ﹶﻳﻌﻨﻲ‬ ‫ﹺ‬ ‫ﺮ￯ ﻭاﺣﺪ ﹰا ﻓﻴﲈ‬ ‫ﻗﻮﻟﻚ ﺑﹺ ﹶﻚ ﺑﻌﺪ ﻗﻮﻟﻚ ﹶﻣ ﹾﺮ ﹶﺣﺒ ﹰﺎ ﹶﳚﺮﻳﺎﻥ ﹶﳎ ﹾ ﹰ‬ ‫ ﻭﻗﺪ ر ﹺ‬,‫ﻭﺻﻔﺖ ﻟﻚ‬ ‫ﺑﻌﺾ ﻫﺬا ﻓﺠﻌﻠﻮﻩ‬ ‫ﹸ‬ ‫ﻓﻌﺖ اﻟﺸﻌﺮا ﹸء ﹶ‬ ‫ﹶ‬ :‫ ﻗﺎﻝ أﺑﻮ ﹸز ﹶﺑ ﹾﻴ ﹴﺪ‬.‫ﻣﺒﺘﺪ ﹰأ ﻭﺟﻌﻠﻮا ﻣﺎ ﺑﻌﺪﻩ ﻣﺒﻨ ﹼﻴ ﹰﺎ ﻋﻠﻴﻪ‬ (‫)ﻃﻮﻳﻞ‬ a-ɢāma wa aɢwā ðāta yawmin wa xaybatun Li- awwali man yalɢā wa šarrun muyassaru ‘Did he rise some day and with great hunger there is Disappointment and misfortune for the first one he meets’ (L. 20) This is like it the raising in a line of poetry we heard from someone whose Arabic we trust, relating to his people: (t awiyl)6 aðiyruka min mawlan iðā nimta lam yanam Yaɢuwlu al-xanā aw ta tariyka zanābiruhu ‘Your excuse from a cousin if you sleep he does not sleep He utters indecency or you are attacked by his hornets’ ‫ذات ﻳﻮ ﹴﻡ ﹶ‬ ‫ﻭﺧ ﹾﻴ ﹶﺒ ﹲﺔ‬ ‫أﻗﺎ ﹶﻡ ﻭأ ﹾﻗ ﹶﻮ￯ ﹶ‬ ‫ﱠ ﹺ‬ ‫ﴪ‬ ‫ﻭﴍ ﹸﻣ ﹶﻴ ﱠ ﹸ‬ ‫ﻷﻭﻝ ﹶﻣ ﹾﻦ ﹶﻳ ﹾﻠ ﹶﻘﻰ ﹶ ﱞ‬ ‫( ﻭﻫﺬا ﺷﺒﻴﻪ رﻓﻌﻪ ﹴ‬٢٠ ‫)س‬ ‫ﺑﺒﻴﺖ ﺳﻤﻌﻨﺎﻩ ﳑﻦ ﻳﻮﺛﻖ‬ ‫ﹲ ﹸ‬ (‫ )ﻃﻮﻳﻞ‬:‫ﺑﻌﺮﺑﻴﺘﻪ ﹶﻳﺮﻭﻳﻪ ﻟﻘﻮﻣﻪ‬ ‫ﺬﻳﺮ ﹶﻙ ﹺﻣ ﹾﻦ ﹶﻣ ﹾﻮ ﹰﱃ إذا ﻧﹺ ﹾﻤ ﹶﺖ ﱂ ﹶﻳﻨ ﹾﹶﻢ‬ ‫ﹶﻋ ﹸ‬ ‫ﹸ‬ ‫ﻳﻘﻮﻝ اﳋﹶﻨﺎ أﻭ ﹶﺗ ﹾﻌ ﹶﱰ ﹶ‬ ‫ﻳﻚ ﹶزﻧﹶﺎﺑﹺ ﹸﺮ ﹾﻩ‬ 5 The meter for t awiyl is: fa uwlun mafā iylun (four times). The meter for t awiyl is: fa uwlun mafā iylun (four times). 6 35 JALT (2014) Solomon Sara (P. 132) He did not relate the speech to u ðurniy ‘excuse me’ but he said innamā uðruka iyyāya ‘your excuse towards me’ from a cousin this is his affair. Like it is the saying of the poet: (t awiyl)7 Sibawayh: Chapters 61-65 37-43 ‫( ﻓﻠﻢ ﹶﳛﻤﻞ اﻟﻜﻼ ﹶﻡ ﻋﲆ اﻋﺬ ﹾرﲏ ﻭﻟﻜﻨﻪ ﻗﺎﻝ‬١٣٢ ‫)ص‬ :‫ ﻭﻣﺜﻠﻪ ﻗﻮﻝ اﻟﺸﺎﻋﺮ‬,‫أﻣﺮﻩ‬ ‫ﺬرﻙ إ ﹼﻳ ﹶ‬ ‫ﺎﻱ ﻣﻦ ﻣﻮﱃ ﻫﺬا ﹸ‬ ‫إﻧﲈ ﹸﻋ ﹸ‬ (‫)ﻃﻮﻳﻞ‬ ‫ﻫﺎﺟ ﹾﻴﺘ ﹸﹸﻢ ﹶﺣ ﹼﺴ ﹶ‬ ‫ﺎﻥ ﹺﻋﻨﹾﺪﹶ ﹶذﻛﺎﺋﹺﻪ‬ ‫ﹶأ ﹶ‬ a-hāgaytumu ħassāna inda ðakā ihi Fa-γayyun li- awlādi al-ħimāsi t awiylu ‘Did you satirize Hassān with his intelligence Long loss to the sons of al-ħimās’ ‫ﻷﻭﻻد ﹺ‬ ‫ﹺ‬ ‫اﳊ ﹺ‬ ‫ﲈس ﹶﻃ ﹸ‬ ‫ﻮﻳﻞ‬ ‫ﹶﻓ ﹶﻐ ﱞﻲ‬ There is in it the meaning that is in the erected, just like your saying raħmatu al-lāhi alayhi ‘may the mercy of God be on him’ has the meaning of an invocation as though it is he said raħimahu al-lāhu ‘God had mercy on him’. ‫ﻳﻜﻮﻥ ﰲ اﳌﻨﺼﻮب ﻛﲈ ﹼ‬ ‫ﹸ‬ ‫أﻥ ﻗﻮ ﹶﻟﻚ رﲪ ﹸﺔ‬ ‫ﻭﻓﻴﻪ اﳌﻌﻨﻰ اﻟﺬﻱ‬ ‫ﹺ‬ .‫ﲪ ﹸﻪ اﷲﹸ‬ ‫اﷲﹺ ﻋﻠﻴﻪ ﻓﻴﻪ ﻣﻌﻨﻰ اﻟﺪﹼ ﻋﺎء ﻛﺄﻧﹶﻪ ﻗﺎﻝ ﹶر ﹺ ﹶ‬ 7 The meter for t awiyl is: fa uwlun mafā iylun (four times). 36 JALT (2014) Solomon Sara Chapter 62. This is a chapter in which al- asmā ‘the names’ follow the course of the mas ādir ‘origins’ that are invoked (Buwlāq vol. 1. P.158-159, Derenbourg vol.1. p. 132 Haruwn vol.1. p.314-316) (I. P. 132. L. 6) And that is as in your saying turban ‘by way of dust’ and gandalan ‘by way of stone’ and what is similar to that. If you were to introduce laka ‘to you’ and you said turban laka ‘dust to you’, its explanation here is like its explanation in the previous chapter. It is as though he said alzamaka al-lāhu wa at amaka al-lāhu turban wa gandalan ‘may God impose on you and may God feed you dust and stone’ and what is like this from the fi l ‘action’. The fi l ‘action’ was apocopated here, because they made it a substitute for your saying taribat yadāka wa gundilat ‘your hands-d got dusty and were tossed down’. Some Arabs (L.10) have raised it and made it mubtada ‘initial’, and what follows it is related to it. The poet said: (t awiyl)8 Sibawayh: Chapters 61-65 37-43 ￯‫ﳎ ﹶﺮ‬ ‫ﺑﺎب ﻣﺎ ﹶﺟ ﹶﺮ￯ ﻣﻦ اﻷﺳﲈء ﹶ ﹾ‬ ‫ ( ﻫﺬا ﹸ‬٦٢) ‫ا ﹶﳌ ﹺ‬ ‫ﺼﺎد ﹺر اﻟﺘﻲ ﹸﻳﺪﹾ ﹶﻋﻰ ﲠﺎ‬ ‫ ﺗ ﹾﹸﺮ ﺑ ﹰﺎ‬:‫ ( ﻭذﻟﻚ ﻗﻮﻟﻚ‬٦ ‫ س‬. ١٣٢ ‫ ص‬. ٦٢ ‫ ب‬. ١ ‫)ﻡ‬ ‫ﻭﺟﻨﹾﺪﹶ ﹰ‬ ‫أدﺧﻠﺖ ﹶﻟ ﹶﻚ ﻓﻘﻠﺖ ﺗ ﹾﹸﺮﺑ ﹰﺎ ﻟﻚ‬ ‫ﻻ ﻭﻣﺎ أﺷﺒﻪ ﻫﺬا ﻓﺈﻥ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﻓﺈﻥ ﺗﻔﺴﲑﻫﺎ ﻫﺎ ﻫﻨﺎ ﻛﺘﻔﺴﲑﻫﺎ ﰲ اﻟﺒﺎب اﻷﻭﻝ ﻛﺄﻧﻪ ﻗﺎﻝ‬ ‫ﻭﺟﻨﹾﺪﹶ ﹰ‬ ‫ﻻ ﻭﻣﺎ أﺷﺒﻪ ﻣﻦ‬ ‫ﻭأﻃﻌﻤ ﹶﻚ ا ﹸ‬ ‫ﷲ ﹸﺗ ﹾﺮﺑ ﹰﺎ ﹶ‬ ‫ﹶ‬ ‫ﺟﻌﻠﻮﻩ ﹶﺑﺪﹶ ﹰ‬ ‫ﻻ ﻣﻦ‬ ‫ﹶأ ﹾﻟ ﹶﺰ ﹶ‬ ‫ﷲ‬ ‫ﻣﻚ ا ﹸ‬ ‫ﹸ‬ ‫اﻟﻔﻌﻞ ﻫﺎ ﻫﻨﺎ ﻷﳖﻢ‬ ‫اﻟﻔﻌﻞ ﻓﺎﺧﺘﹸﺰﻝ‬ ‫ ( ﹶر ﹶﻓ ﹶﻌﻪ‬١٠ ‫ ﻭﻗﺪ )س‬, ‫ﻭﺟﻨ ﹺﹾﺪ ﹶﻟ ﹾﺖ‬ ‫ﻗﻮﻟﻚ ﺗﹶ ﹺﺮ ﹶﺑ ﹾﺖ ﻳﺪاﻙ ﹸ‬ ‫ ﻗﺎﻝ‬.‫ﺑﻌﺾ ا ﻟﻌﺮ ب ﻓﺠﻌﻠﻪ ﻣﺒﺘﺪ ﹰأ ﻣﺒﻨ ﹼﻴ ﹰﺎ ﻋﻠﻴﻪ ﻣﺎ ﺑﻌﺪ ﻩ‬ ‫ﹸ‬ (‫ )ﻃﻮﻳﻞ‬:‫اﻟﺸﺎﻋﺮ‬ Laɢad alaba al-wāšuwna alban li-baynihim Fa-turbun li- afwāhi al-wušāti wa gandalu ‘The traitors gathered among themselves Dust and stone to the mouths of the traitors’ There is in it that meaning that is in the mans uwb ‘erected’ just like that which was in the first. Of that is the saying of the Arabs fāhā li-fiyka ‘her mouth to your mouth’. He wants/means fāh al-dāhiyah ‘mouth of the snake’. It is as though he said turban li-fiyka ‘dust for your mouth’. So it became a substitute for the expression of the fi l ‘action’ and it is pronominalized, just as he pronominalized for al-turb wa al-gandal ‘the dust and stone’ and it became a substitute for the expression of his saying dahāka al-lāhu ‘may God affect you’. abuw sidrata (L.15) al-hugamiyy said: (t awiyl)9 Taħassaba hawwāsun wa- aɢbala annaniy Bihā muftadin min wāħidin lā uγāmiruh Fa-ɢultu lahu fāhā li-fiyka fa- innahā ɢaluws u-mri in ɢāriyka mā anta ħāðiruh ‘Hawwās confronted me and figured that I will make an offering to the one I don’t challenge So I said to him her mouth to your mouth, she is She is a young camel and only guest meal you are to have is what you will avoid’ ‫ﹶ‬ ‫اﻟﻮاﺷﻮﻥ ﹶأ ﹾﻟﺒ ﹰﺎ ﻟﺒﻴﻨﻬﻢ‬ ‫ﺐ‬ ‫ﻟﻘﺪ ﹶأ ﹶﻟ ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻭﺟﻨﹾﺪﹶ ﹸﻝ‬ ‫اﻟﻮﺷﺎة ﹶ‬ ‫ﱰ ﹲب ﻷ ﹾﻓﻮاﻩ ﹸ‬ ‫ﹶﻓ ﹸ ﹾ‬ ‫ﻭﻓﻴﻪ ذﻟﻚ اﳌﻌﻨﻰ اﻟﺬﻱ ﰲ اﳌﻨﺼﻮب ﻛﲈ ﻛﺎﻥ ذﻟﻚ ﰲ‬ ‫ﺎﻫﺎ ﹶ‬ ‫ﻟﻔﻴﻚ ﻭإﻧﲈ ﺗﺮﻳﺪ ﻓﺎ‬ ‫ ﻭﻣﻦ ذﻟﻚ ﻗﻮﻝ اﻟﻌﺮب ﹶﻓ ﹶ‬,‫اﻷﻭﻝ‬ ‫ﹺ‬ ‫اﻟﺪاﻫﻴﺔ ﻛﺄ ﻧﻪ ﻗﺎ ﻝ ﺗﹸ ﹾﺮ ﹰﺑ ﹰﺎ ﻟﻔﻴﻚ ﻓﺼﺎر ﺑﺪ ﹰﻻ ﻣﻦ اﻟﻠﻔﻆ‬ ‫ﹺ‬ ‫ﺑﺎﻟﻔﻌﻞ ﹶ‬ ‫ﻭاﳉﻨﺪﻝ ﻓﺼﺎر‬ ‫ﻟﻠﱰ ب‬ ‫ﻭأﺿﻤﺮ ﻟﻪ ﻛﲈ أﺿﻤﺮ ﹸ ﹾ‬ ‫ﺑﺪ ﹰ‬ ‫ ﻭﻗﺎﻝ أﺑﻮ ﹺﺳﺪﹾ ﹶر ﹶة )س‬.‫ﷲ‬ ‫ﻻ ﻣﻦ اﻟﻠﻔﻆ ﺑﻘﻮﻟﻪ ﹶد ﻫﺎﻙ ا ﹸ‬ (‫ )ﻃﻮﻳﻞ‬:‫( اﳍ ﹸ ﹶﺠ ﹺﻤ ﱡﻲ‬١٥ ‫ﹴ‬ ‫ﻭاﺣﺪ ﻻ ﹸأ ﹺ‬ ‫ﻏﺎﻣ ﹸﺮ ﹾﻩ‬ ‫ﲠﺎ ﹸﻣ ﹾﻔﺘ ﹴﹶﺪ ﻣﻦ‬ ‫اس ﻭ ﹶأ ﹾﻗ ﹶﺒ ﹶﻞ أﻧﹼﻨﻲ‬ ‫ﺐ ﹶﻫ ﱠﻮ ﹲ‬ ‫ﹶﲢ ﱠﺴ ﹶ‬ ‫ﻓﻘﻠﺖ ﻟﻪ ﻓﺎﻫﺎ ﹶ‬ ‫ﻓﺈﳖﺎ‬ ‫ﹸ‬ ‫ﻟﻔﻴﻚ ﹼ‬ ‫ﻗﺎرﻳﻚ ﻣﺎ أﻧﺖ ﹺ‬ ‫ﹶ‬ ‫ﺣﺎذ ﹸر ﹾﻩ‬ ‫ﻠﻮص ا ﹾﻣ ﹺﺮ ﹴئ‬ ‫ﹶﻗ ﹸ‬ 8 The meter for t awiyl is: fa uwlun mafā iylun (four times). The meter for t awiyl is: fa uwlun mafā iylun (four times). 9 37 JALT (2014) Solomon Sara And what proves to you that he wants the snake is his saying (mutaɢārib)10 Wa dāhiyatun min dawāhiy al-manuwni Yarhabuhā al-nāsu lā fālahā A calamity of the calamities of the age The people fear it and it has no cure’ (L. 20) He made for al-dāhiyah ‘calamity’ a mouth. Someone we trust told us of this. 10 Sibawayh: Chapters 61-65 37-43 ‫ﹶ‬ (‫ )ﻣﺘﻘﺎرب‬:‫اﻟﺪاﻫﻴﺔ ﻗﻮﻟﻪ‬ ‫ﻭﻳﺪ ﱡﻟﻚ ﻋﲆ أﻧﻪ ﻳﺮﻳﺪ ﺑﻪ‬ ‫ﹴ‬ ‫ﻭداﻫﻴﺔ ﻣﻦ د ﹺ‬ ‫ﻭاﻫﻲ ا ﹶﳌﻨﻮ‬ ‫ﹶ‬ ‫ﹺ‬ ‫اﻟﻨﺎس ﻻ ﻓﺎ ﹶﻟـﻬﺎ‬ ‫ ﻥ ﹶﻳ ﹾﺮ ﹶﻫ ﹸﺒﻬﺎ ﹸ‬− .‫ ﺣﺪﹼ ﺛﻨﺎ ﺑﺬﻟﻚ ﻣﻦ ﻧﹶﺜﻖ ﺑﻪ‬.‫( ﻓﺠﻌﻞ ﻟﻠﺪاﻫﻴﺔ ﹶﻓ ﹰﲈ‬٢٠ ‫)س‬ The meter for mutaɢārib is: fa uwlun fa uwlun fa uwlun fa uwl (twice). 38 JALT (2014) Solomon Sara Chapter 63. This is a chapter on what follows the course of the mas ādir ‘origins’ that are invoked (Buwlāq vol. 1. P.159-160, Derenbourg vol.1. p. 133 Haruwn vol.1. p.316-318) (I. P. 133. L. 1) And that is as in your saying haniy an mariy an ‘by way of enjoyment and wholesomeness/May it do you much good’. It is as though you said ɵabata laka haniy an mariy an ‘enjoyment and wholesomeness were established for you’ and hana ahu ðālika haniy an ‘that pleased him by way of enjoyment’. He erected it because it was mentioned to you that xayrun as ābahu ragulun ‘goodness encountered by a man’; so you said haniy an mariy an ‘enjoyment and wholesomeness’ as though you said ɵabata lahu ðālika haniy an mariy an ‘that was established for him by way of enjoyment and wholesomeness’. So the fi l ‘action’ was apocopated, because it became a badalan ‘substitute’ for the expression for your saying hana aka ‘joy came upon you’. What proves to you that it is based on the implication of hana aka is the saying of al- axt al: (basiyt )11 ilā imāmin tuγādiynā fawād iluhu að farahu al-lāhu fa-lyahni lahu al-ð afaru ‘To an Imam whose gifts bless us God gave him victory, let enjoyment be in the victory’ It is as though if he were to say haniy an lahu al-ð afaru ‘victory is enjoyment to him’, then he said li-yahni lahu alð afaru ‘that victory give him joy’. If he were to say li-yahni lahu al-ð afaru then he said haniy an lahu al-ðafaru ‘let victory give him joy’. Each one of them is a badal ‘substitute’ for its associate; that is why they cut off the fi l ‘action’ here just as they cut it off in their saying al-ħaðara ‘the warning’. So that a fi l ‘action’ acts on al-ð afaru wa al-han u ‘victory and enjoyment’, and al-ð afaru ‘the victory’ has the status of an ism ‘name’ in his saying hana a ðālika ‘joy occurred’ when it was given as an example. Similarly, the saying of the poet (t awiyl)12 (L. 10) Haniy an li- arbābi al-buyuti buyuwtuhum Wa li-l azabi al-miskiyni mā yatalammasu ‘Joy of their houses to the masters of the houses And to the poor bachelor whatever he finds’ 11 12 Sibawayh: Chapters 61-65 37-43 ￯‫ﳎ ﹶﺮ‬ ‫ﻱ ﹶﹾ‬ ‫ ( ﻫﺬا ﹸ‬٦٣) ‫ﺑﺎب ﻣﺎ ﹸأ ﹾﺟ ﹺﺮ ﹶ‬ ‫اﳌﹶﺼ ﹺ‬ ‫ﺎد ﹺر ا ﹶﳌﺪﹾ ﹸﻋ ﱢﻮ ﲠﺎ‬ ‫( ﻭذﻟﻚ ﻗﻮﻟﻚ ﹶﻫﻨﹺﻴﺌ ﹰﺎ‬١ ‫ س‬.١٣٣ ‫ ص‬.٦٣ ‫ ب‬.١ ‫)ﻡ‬ ‫ﹺ‬ ‫ﻭﻫﻨﺄﻩ ذﻟﻚ‬ ‫ﹶﻣ ﹺﺮﻳﺌ ﹰﺎ ﻛﺄﻧﻚ ﻗﻠﺖ ﹶﺛ ﹶﺒ ﹶﺖ ﻟﻚ ﹶﻫﻨﻴﺌ ﹰﺎ ﹶﻣ ﹺﺮﻳﺌ ﹰﺎ ﹶ‬ ‫ﹺ‬ ‫ﻓﻘﻠﺖ‬ ‫ﺧﲑ أﺻﺎﺑﻪ رﺟﻞ‬ ‫ﹶ‬ ‫ ﻭإﻧﲈ ﻧ ﹶﹶﺼ ﹶﺒﻪ ﻷﻧﻪ ﹸذﻛﺮ ﻟﻚ ﹲ‬,‫ﹶﻫﻨﻴﺌ ﹰﺎ‬ ,‫ﹶﻫﻨﻴﺌ ﹰﺎ ﻣﺮﻳﺌ ﹰﺎ ﻛﺄﻧﹼﻚ ﻗﻠﺖ ﹶﺛ ﹶﺒ ﹶﺖ ذﻟﻚ ﻟﻪ ﻫﻨﻴﺌ ﹰﺎ ﻣﺮﻳﺌ ﹰﺎ‬ ‫ﹸ‬ ,‫اﻟﻔﻌﻞ ﻷﻧﻪ ﺻﺎر ﺑﺪﻻﹰ ﻣﻦ اﻟﻠﻔﻆ ﺑﻘﻮﻟﻚ ﹶﻫﻨ ﹶﹶﺄ ﹶﻙ‬ ‫ﻓﺎﺧﺘ ﹺﹸﺰﻝ‬ ‫ﻭﻳﺪﻟﻚ ﻋﲆ أﻧﻪ ﻋﲆ إﺿﲈر ﹶﻫ ﹶﻨ ﹶﺄ ﹶﻙ ﹸ‬ ‫ﻗﻮﻝ اﻟﺸﺎﻋﺮ ﻭﻫﻮ‬ (‫ )ﺑﺴﻴﻂ‬:‫اﻷﺧﻄﻞ‬ ‫( إﱃ إﻣﺎ ﹴﻡ ﺗ ﹺ‬٥‫)س‬ ‫ﹸﻐﺎدﻳﻨﺎ ﹶﻓﻮا ﹺﺿ ﹸﻠﻪ‬ ‫ﹶأﻇ ﹶﻔ ﹶﺮ ﹸﻩ اﷲﹸ ﹶﻓ ﹾﻠ ﹶﻴ ﹾﻬﻨﹺ ﹾﺊ ﻟﻪ اﻟ ﱠﻈ ﹶﻔ ﹸﺮ‬ ,‫اﻟﻈﻔﺮ‬ ‫اﻟﻈﻔﺮ ﻓﻘﺪ ﻗﺎﻝ ﻟ ﹺ ﹶﻴ ﹾﻬﻨﹺ ﹾﺊ ﻟﻪ‬ ‫ﻛﺄ ﹼﻧﻪ إذا ﻗﺎﻝ ﻫﻨﻴﺌ ﹰﺎ ﻟﻪ‬ ‫ﹸ‬ ‫ﹸ‬ ‫اﻟﻈﻔﺮ ﱡ‬ ‫ﻓﻜﻞ‬ ‫اﻟﻈﻔﺮ ﻓﻘﺪ ﻗﺎﻝ ﻫﻨﻴﺌ ﹰﺎ ﻟﻪ‬ ‫ﻭإذا ﻗﺎﻝ ﻟﻴﻬﻨﺊ ﻟﻪ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﻭاﺣﺪ ﻣﻨﻬﲈ ﹲ‬ ‫اﻟﻔﻌﻞ‬ ‫ﺑﺪﻝ ﻣﻦ ﺻﺎﺣﺒﻪ ﻓﻠﺬﻟﻚ اﺧﺘ ﹶﹶﺰﻟﻮا‬ ‫ﻓﺎﻟﻈﻔﺮ ﻭاﳍ ﹶ ﹾﻦ ﹸء ﹶﻋ ﹺﻤ ﹶﻞ‬ ‫ﳊ ﹶﺬ ﹶر‬ ‫ﹸ‬ ‫ﻫﺎﻫﻨﺎ ﻛﲈ اﺧﺘﺰﻟﻮﻩ ﰲ ﻗﻮﳍﻢ ا ﹶ‬ ‫ﹸ‬ ‫ﻭاﻟﻈﻔﺮ ﺑﻤﻨﺰﻟﺔ اﻻﺳﻢ ﰲ ﻗﻮﻟﻪ ﹶﻫﻨﹶ ﹶﺄ ذﻟﻚ‬ ‫اﻟﻔﻌﻞ‬ ‫ﻓﻴﻬﲈ‬ ‫ﹸ‬ (‫)ﻃﻮﻳﻞ‬:‫ ﻭﻛﺬﻟﻚ ﻗﻮﻝ اﻟﺸﺎﻋﺮ‬,‫ﺣﲔ ﹸﻣ ﱢﺜﻞ‬ ‫ﹺ‬ ‫ﹶﻫﻨﻴﺌ ﹰﺎ ﻷﹶ ﹺ‬ ‫ﻴﻮﲥﻢ‬ ‫رﺑﺎب اﻟ ﹸﺒﻴﻮت ﹸﺑ ﹸ ﹸ‬ ‫ب اﳌﹺ‬ ‫ﹺ‬ ‫ﻭﻟﻠ ﹶﻌ ﹶﺰ ﹺ‬ ‫ﺴﻜﲔ ﻣﺎ ﹶﻳ ﹶﺘ ﹶﻠ ﱠﻤ ﹸﺲ‬ The meter for basiyt is: mustaf ilun fā ilun (four times). The meter for t awiy is: ma uwlun mafā iylun (four times) 39 JALT (2014) Solomon Sara Chapter 64. This is a chapter on what follows, of the mas ādir ‘origins’ that are mud āfah ‘annexed’, the course of the singular ma sādir ‘origins’ that are invoked by them Sibawayh: Chapters 61-65 37-43 ‫ﺼﺎد ﹺر ا ﹸﳌ ﹺ‬ ‫ ( ﻫﺬا ﺑﺎب ﻣﺎ ﺟﺮ￯ ﻣﻦ ا ﹶﳌ ﹺ‬٦٤) ‫ﻀﺎﻓﺔ‬ ‫ﹸ‬ ‫ﹶﹶ‬ ‫ﹺ‬ ‫ﺼﺎدر ا ﹸﳌ ﹾﻔ ﹶﺮ ﹶد ﹺة ا ﹶﳌﺪﹾ ﹸﻋ ﱢﻮ ﲠﺎ‬ ‫ﳎ ﹶﺮ￯ ا ﹶﳌ‬ ‫ﹶﹾ‬ (Buwlāq vol. 1. P.160, Derenbourg vol.1. p. 133 Haruwn vol.1. p.318) (I. P. 133. L. 11) They have been annexed so that what is annexed in them has the status of the lām [l] if you were to say saɢyan la-ka ‘by way of watering to you’, so you would point out whom you mean. And like that are way-la-ka ‘woe to you’ and wayħa-ka ‘how insolent of you/woe to you’ and waysa-ka ‘how disastrous for you/woe to you’ and wayba-ka ‘how calamitous to you/ woe to you’. saɢyaka ‘your watering’ is not permitted, rather, they follow the course that the Arabs followed. An example of that is adadtuka ‘I counted you’ and kiltuka ‘I measured you’ and wazantuka ‘I weighed you’ but you don’t say wahabtuka ‘I gave [to] you’ because they do not treat it as a transitive verb, but wahabtu laka ‘I gave [to] you’. This is a ħarf ‘word’ that is not spoken of in the singular except that it is according to way-la-ka ‘woe to you’ and that is your saying way-la-ka ‘woe to you’ and awla-ka ‘what a disaster to you’. And awlu-ka is not permitted. ‫( ﻭإﻧﲈ ﹸأﺿﻴﻔﺖ‬١١ ‫ س‬.١٣٣ ‫ ص‬.٦٤ ‫ ب‬.١ ‫)ﻡ‬ ‫ﻟﻴ ﹶ‬ ‫اﳌﻀﺎﻑ ﻓﻴﻬﺎ ﺑﻤﻨﺰﻟﺘﻪ ﰲ اﻟﻼﻡ اذا ﻗﻠﺖ ﹶﺳ ﹾﻘﻴ ﹰﺎ‬ ‫ﻜﻮﻥ‬ ‫ﹸ‬ ‫ﳛ ﹶﻚ‬ ‫ﹶﻭ ﹾﻳ ﹶﻠ ﹶﻚ ﹶ‬ ‫ﻭﻭ ﹾ ﹶ‬ ‫ ﻭذﻟﻚ‬,‫ﻟﺘﺒﲔ ﻣﻦ ﺗﹶﻌﻨﻲ‬ ‫ﻟﻚ ﱢ‬ ‫ ﻭﻻ ﳚﻮز ﹶﺳ ﹾﻘ ﹶﻴ ﹶﻚ إﻧﲈ ﹸ ﹾﲡﺮﻱ ذا ﻛﲈ‬.‫ﻭﻭ ﹾﻳ ﹶﺒ ﹶﻚ‬ ‫ﻭﻭﹾ ﹶﻳ ﹶﺴ ﹶﻚ ﹶ‬ ‫ﹶ‬ ‫ﻭﻣﺜﻞ ذﻟﻚ ﹶﻋﺪد ﹸﺗ ﹶﻚ ﹺ‬ ‫ﹸ‬ ‫ﻭﻛ ﹾﻠﺘ ﹶﹸﻚ‬ ‫اﻟﻌﺮب‬ ‫ﹶأ ﹾﺟ ﹶﺮت‬ ‫ﹸ‬ ‫ﻭﻟﻜﻦ‬ ‫ﻷﳖﻢ ﱂ ﹸﻳ ﹶﻌﺪﱡ ﻭﻩ‬ ‫ ﻭﻻ ﺗﻘﻮﻝ ﹶ‬,‫ﻭﻭزﻧﺘ ﹶﹸﻚ‬ ‫ﹾ‬ ‫ﻭﻫ ﹾﺒﺘ ﹶﹸﻚ ﹼ‬ ‫ﺣﺮﻑ ﻻ ﹸﻳ ﹶﺘ ﹶﻜ ﱠﻠﻢ ﺑﻪ‬ ‫ﹲ‬ ‫ ﻭﻫﺬا‬,‫ﻭﻫﺒﺖ ﹶﻟ ﹶﻚ‬ (١٥ ‫)س‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﻳﻜﻮﻥ ﻋﲆ ﹶﻭ ﹾﻳ ﹶﻠ ﹶﻚ ﻭﻫﻮ ﻗﻮﻟﻚ ﹶﻭ ﹾﻳ ﹶﻠ ﹶﻚ‬ ‫ﻣﻔﺮد ﹰا ﹼإﻻ أﻥ‬ ‫ﹶ‬ .‫ﻭ ﹶﻋ ﹾﻮ ﹶﻟ ﹶﻚ ﻭﻻ ﳚﻮز ﹶﻋ ﹾﻮ ﹸﻟﻚ‬ 40 JALT (2014) Solomon Sara Chapter 65. This is a chapter on what is erected of the mas ādir ‘origins’ based on the implication of the fi l ‘action’ whose expression has been left out in other than in the du ā ‘invocation’ Sibawayh: Chapters 61-65 37-43 ‫إﺿﲈر ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫اﻟﻔ ﹾﻌ ﹺﻞ‬ ‫ﺐ ﻋﲆ‬ ‫ ( ﻫﺬا ﹸ‬٦٥) ‫ﺑﺎب ﻣﺎ ﹶﻳﻨﹾ ﹶﺘﺼ ﹸ‬ ‫ﱰﻭﻙ إﻇﻬﺎرﻩ ﻣﻦ اﳌﺼ ﹺ‬ ‫ا ﹶﳌ ﹺ‬ ‫ﺎد ﹺر ﰲ ﹺ‬ ‫ﻏﲑ اﻟﺪﱡ ﻋﺎء‬ ‫ﹶ‬ ‫ﹸ‬ (Buwlāq vol. 1. P.160-162, Derenbourg vol.1. p. 133-134 Haruwn vol.1. p.318–321) (I. P. 133. L. 17) An example of that is your saying ħamdan wa šukran ‘gratitude and thanks’ not kufran wa agaban ‘blasphemy and wonder, and I do that’ Wa karāmatan wa masarratan ‘and honor and joy’ wa nu mata aynin ‘and graceful sight’, wa ħubban wa na āma aynin ‘and love and pleasure of the eye, and I don’t do that’ wa lā kaydan wa lā hamman ‘no deception and no worry and I will do that’ Wa raγman wa hawānan ‘and compulsion and belittling’. This is erected (L. 20) based on the implication of the fi l ‘action’. It is as though you said aħmadu al-lāha ħamdan ‘I praise God with praise’ and aškuru al-lāha šukran ‘I thank God with thanks’. Similarly, you said a gabu agaban ‘I wonder with wonder’, and ukrimuka karāmatan ‘I honor you with honor’, and asurruka masarratan ‘I gladden you with gladness’, and lā akādu kaydan ‘I don’t conspire with conspiracy’, and lā ahummu hamman ‘I do not worry with worry’, and urγimuka raγman ‘I coerce you by way of coercion’. (P. 134) Rather, the fi l ‘action’ has been cut off here because they made a substitute for the expression of the fi l ‘action’, just as they did that in the chapter on du ā ‘invocation’. It is as though their saying is ħamdan ‘by way of praise’ in place of aħmadu al-laha ‘I praise God’ and his saying agaban minhu ‘by way of wonder at him’ in place of a gabu minhu ‘I wonder at him’ and his saying wa lā kaydan ‘and no conspiracy’ in place wa lā akādu wa lā ahummu ‘and I do not conspire, I do not worry’. Some of this occurred raised. Yubtada u ‘it starts off’ then it builds on it. Yuwnis claimed that ru bata bna al- aggāg used to recite this line with a raise and it is attributed to someone from the tribe of maðħig (L 5) and he is Hunayyu bnu aħmar alkināniyy: ( kāmil) 13 agabun li-tilka ɢad iyyatan wa iɢāmatiy Fiykum alā tilka al-ɢad iyyati a gabu ‘I am amazed about that situation and my stay Among you concerning that situation is more amazing’ And we have heard some Arab who is dependable, when kayfa as baħta ‘how did you come to the morning’ was said to him, he said ħamdu li- al-lāhi wa ɵanā un alyhi ‘God’s thanks and praise to him’. 13 ‫( ﻣﻦ ذﻟﻚ ﻗﻮﻟﻚ‬١٧ ‫ س‬.١٣٣ ‫ ص‬.٦٥ ‫ ﻱ‬.١ ‫)ﻡ‬ ‫ﲪﺪ ﹰا ﹸ‬ ‫ ﻭأ ﹾﻓ ﹶﻌ ﹸﻞ ذﻟﻚ ﻭﻛﹶﺮاﻣ ﹰﺔ‬,‫ﻭﻋ ﹶﺠﺒ ﹰﺎ‬ ‫ﻭﺷﻜﹾﺮ ﹰا ﻻ ﹸﻛ ﹾﻔﺮ ﹰا ﹶ‬ ‫ﹶﹾ‬ ‫ﻭﺣ ﹼﺒ ﹰﺎ ﻭﻧﹶﻌﺎ ﹶﻡ ﹴ‬ ‫ﻭ ﹶﻣ ﹶﴪ ﹰة ﻭ ﹸﻧ ﹾﻌ ﹶﻤ ﹶﺔ ﹶﻋ ﹾ ﹴ‬ ‫ ﻭﻻ أ ﹾﻓ ﹶﻌ ﹸﻞ ذاﻙ‬,‫ﻋﲔ‬ ‫ﲔ ﹸ‬ ‫ﱠ‬ ‫ﳘ ﹰﺎ ﹶ‬ ,‫ﻭﻫ ﹶﻮاﻧ ﹰﺎ ﻓﺈﻧﲈ‬ ‫ﻭر ﹾﻏ ﹰﲈ ﹶ‬ ‫ﻭﻻ ﹶﻛ ﹾﻴﺪ ﹰا ﻭﻻ ﹶ ﹼ‬ ‫ﻭﻷﹶ ﹾﻓ ﹶﻌ ﹶﻠ ﱠﻦ ذاﻙ ﹶ‬ ‫ ﻛﺄ ﱠﻧﻚ ﻗﻠﺖ‬,‫( ﻳﻨﺘﺼﺐ ﻫﺬا ﻋﲆ إﺿﲈر اﻟﻔﻌﻞ‬٢٠ ‫)س‬ ‫ﺐ‬ ‫ﲪﺪ ﹰا‬ ‫ﻭأﺷﻜﺮ اﷲﹶ ﹸﺷﻜﹾﺮ ﹰا ﻭﻛﺄ ﱠﻧﻚ ﻗﻠﺖ ﹾ‬ ‫أﲪﹶﺪﹸ اﷲﹶ ﹶ ﹾ‬ ‫ﹾ‬ ‫أﻋ ﹶﺠ ﹸ‬ ‫ﹸ‬ ‫ﹺ‬ ‫ﴪ ﹰة ﻭﻻ أﻛﺎ ﹸد ﹶﻛ ﹾﻴﺪ ﹰا ﻭﻻ‬ ‫ﴎ ﹶﻙ ﹶﻣ ﹶ ﱠ‬ ‫ﹶﻋ ﹶﺠﺒ ﹰﺎ ﻭ ﹸأﻛﹾﺮ ﹸﻣﻚ ﹶﻛﺮاﻣ ﹰﺔ ﻭ ﹶأ ﹸ ﱡ‬ ‫( ﻭإﻧﲈ ﹸا ﹾﺧﺘ ﹺﹸﺰ ﹶﻝ ﹺ‬١٣٤ ‫ﹶأﻫﻢ ﹶﳘ ﹰﺎ ﻭ ﹸأر ﹺﻏﻤﻚ ر ﹾﻏ ﹰﲈ )ص‬ ‫اﻟﻔ ﹸ‬ ‫ﻌﻞ‬ ‫ﹸ ﱡ ﹼ ﹾ ﹸ ﹶ‬ ‫ﻫﺎﻫﻨﺎ ﻷﳖﻢ ﺟﻌﻠﻮا ﻫﺬا ﹶﺑﺪﹶ ﻻﹰ ﻣﻦ اﻟﻠﻔﻆ ﺑﺎﻟﻔﻌﻞ ﻛﲈ‬ ‫ ﱠ‬.‫ﻓﻌﻠﻮا ذﻟﻚ ﰲ ﺑﺎب اﻟﺪﱡ ﹶﻋﺎء‬ ‫ﻛﺄﻥ ﹶ‬ ‫ﲪﺪ ﹰا ﰲ ﻣﻮﺿﻊ‬ ‫ﻗﻮﳍﻢ ﹶ ﹾ‬ ‫ﺐ ﻣﻨﻪ ﻭﻗﻮ ﹶﻟﻪ‬ ‫ﹶأ ﹾﲪﹶﺪﹸ اﷲﹶ ﻭﻗﻮﻟﻪ ﹶﻋ ﹶﺠﺒ ﹰﺎ ﻣﻨﻪ ﰲ ﻣﻮﺿﻊ أ ﹾﻋ ﹶﺠ ﹸ‬ ‫ﺑﻌﺾ‬ ‫ﻭﻻ ﹶﻛ ﹾﻴﺪ ﹰا ﰲ ﻣﻮﺿﻊ ﻭﻻ أﻛﹶﺎ ﹸد ﻭﻻ ﹶأ ﹸﻫ ﱡﻢ ﻭﻗﺪ ﺟﺎء ﹸ‬ ‫ﻮﻧﺲ ﱠ‬ ‫أﻥ ﹸرؤﺑ ﹶﺔ ﺑ ﹶﻦ‬ ‫ﺛﻢ ﹸﻳ ﹾﺒﻨﹶﻰ ﻋﻠﻴﻪ ﻭزﻋﻢ ﻳ ﹸ‬ ‫ﻫﺬا ﹶر ﹾﻓﻌ ﹰﺎ ﹸﻳﺒﺘﺪ ﹸأ ﱠ‬ ‫ ﻭﻫﻮ ﻟﺒﻌﺾ‬,‫اﻟ ﹶﻌ ﹼﺠﺎج ﹺﻛﺎﻥ ﹸﻳﻨ ﹺﹾﺸﺪﹸ ﻫﺬا اﻟﺒﻴﺖ رﻓﻌ ﹰﺎ‬ ‫ﹺ‬ ‫ﹺ‬ (‫ )ﻛﺎﻣﻞ‬:‫ﻨﺎﲏ‬ ‫( ﻭﻫﻮ ﹸﻫﻨ ﱡﹶﻲ ﺑ ﹸﻦ ﹶ‬٥ ‫ﹶﻣ ﹾﺬﺣ ﹴﺞ )س‬ ‫أﲪﺮ اﻟﻜ ﹼ‬ ‫ﺐ ﻟﹺﺘﹺ ﹾﻠ ﹶﻚ ﹶﻗ ﹺﻀ ﱠﻴ ﹰﺔ ﻭإﻗﺎ ﹶﻣﺘﻲ‬ ‫ﹶﻋ ﹶﺠ ﹲ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺐ‬ ‫ﻓﻴﻜﻢ ﻋﲆ ﺗ ﹾﻠ ﹶﻚ اﻟ ﹶﻘﻀ ﱠﻴﺔ ﹶأ ﹾﻋ ﹶﺠ ﹸ‬ ‫ﺑﻌﺾ اﻟﻌﺮب اﳌﻮﺛﻮﻕ ﺑﻪ ﹸﻳ ﹸ‬ ‫ﻘﺎﻝ ﻟﻪ ﻛﻴﻒ‬ ‫ﻭﺳﻤﻌﻨﺎ ﹶ‬ ‫ﹸ‬ .‫ﷲ ﻭ ﹶﺛﻨﺎ ﹲء ﻋﻠﻴﻪ‬ ‫ﻓﻴﻘﻮﻝ ﲪﺪﹸ ا ﹺ‬ ‫أﺻﺒﺤﺖ‬ ‫ﹶ‬ The meter for Kamil is: mutafā ilun (six times). 41 JALT (2014) Solomon Sara It is as though he relates it to something implied in his intention which is what is expressed. It is as though he is saying amriy wa ša niy ‘my case and my situation is’ ħamdu al-lāhi wa ɵanā un alyhi ‘thanking God and praising him’. Even if he were to erect, what would be in his mind is the fi l ‘action’ and it would not be mubtada an ‘initial’ to be built on nor would it be built on (L. 10) a thing which is what is expressed. This is like the line of poetry we heard from some Arab who is dependable reciting it as: (t awiyl)١٤ Fa-ɢālat ħanānun mā atā bika hāhunā a-ðuw nasabin am anta bi- al-ħayyiy ārifu ‘And she said, was it yearning that brought you here Or have you relatives or do you know the premises’ She did not want taħannan ‘strong desire’ but said our case is of ħanān ‘yearning’ or what affects us is yearning and in this meaning, all of it, is the meaning of the erect. And like it is that it is based on the ibtidā ‘initial’ and it is not related to the fi l ‘action’ is the saying of the Powerful and Glorious ɢāluw ma ðiratun ilā rabbikum ‘they said an apology to your Lord’. They did not want to apologize a renewed apology for a matter that they were blamed for but it was said to them lima (L. 15) ta iðuwna ɢawman ɢāluw maw iðatunā ma ðiratun ilā rabbikum ‘why do you exhort people, they said our exhortation is an apology to your Lord’. If a man were to say to a man ma ðiratan ilā al-lāhi wa ilayka min kaðā wa kaðā ‘apology to God and to you for such and so’, he means an apology and he would erect. An example of that is the saying of the poet: (ragaz)15 Yaškuw ilayya gamaliy t uwla al-surā S abrun gamiylun fa-kilānā mubtalā ‘My camel complains to me of the length of the trip Good patience for both of us are affected’ al-nas b ‘the erect’ is more frequent and better because he commands it. An example of raf ‘raising’ is fa-sabrun gamiylun wa al-lāhu al-musta ānu ‘good patience and God is the helper’. It is as though he is saying al- amru s abrun gamiylun ‘the issue is good patience’. On account of what the raise of ħanānun wa sab run ‘yearning and patience’ are based on, and what is like its expression, is not used. Leaving out its expression (L. 20) is like leaving out what is erected in it. 14 15 Sibawayh: Chapters 61-65 37-43 ‫ﻛﺄﻧﻪ ﹶﳛﻤﻠﻪ ﻋﲆ ﹸﻣ ﹾﻀ ﹶﻤ ﹴﺮ ﰲ ﻧﹺ ﱠﻴﺘﻪ ﻫﻮ ا ﹸﳌ ﹾﻈ ﹶﻬ ﹸﺮ ﻛﺄﻧﹼﻪ ﻳﻘﻮﻝ‬ ‫ﺐ ﻟﻜﺎﻥ‬ ‫ ﻭﻟﻮ ﻧ ﹶﹶﺼ ﹶ‬,‫أﻣﺮﻱ ﻭﺷﺄﲏ ﲪﺪﹸ اﷲﹺ ﻭ ﹶﺛﻨﺎ ﹲء ﻋﻠﻴﻪ‬ ‫ﹶ‬ ‫اﻟﻔﻌﻞ ﻭﱂ ﻳﻜﻦ ﻣﺒﺘﺪ ﹰأ ﻟﹺ ﹸﺒ ﹾﻴﻨﹶﻰ ﻋﻠﻴﻪ ﻭﻻ‬ ‫اﻟﺬﻱ ﰲ ﻧﻔﺴﻪ‬ ‫ﹴ‬ ‫ﻟﹺ ﹶ‬ ‫ ﻭﻫﺬا‬,‫ﳾء ﻫﻮ ﻣﺎ ﹶأ ﹾﻇ ﹶﻬ ﹶﺮ‬ (١٠ ‫ﻴﻜﻮﻥ ﹶﻣ ﹾﺒﻨ ﹼﻴ ﹰﺎ ﻋﲆ )س‬ ‫ﻣﺜﻞ ﹴ‬ ‫ﹸ‬ :‫ﺑﻴﺖ ﺳﻤﻌﻨﺎﻩ ﻣﻦ ﺑﻌﺾ اﻟﻌﺮب اﳌﻮﺛﻮﻕ ﺑﻪ ﹶﻳﺮﻭﻳﻪ‬ (‫)ﻃﻮﻳﻞ‬ ‫ﻓﻘﺎ ﹶﻟ ﹾﺖ ﹶﺣ ﹲ‬ ‫ﻨﺎﻥ ﻣﺎ ﹶأ ﹶﺗﻰ ﺑﹺ ﹶﻚ ﻫﺎﻫﻨﺎ‬ ‫ﺐ أ ﹾﻡ ﹶأ ﹾﻧ ﹶﺖ ﺑﹺﺎﳊﹶ ﱢﻲ ﹺ‬ ‫ﹶأذﻭ ﻧ ﹶﹶﺴ ﹴ‬ ‫ﻑ‬ ‫ﻋﺎر ﹸ‬ ‫ﹲ‬ ‫أﻣﺮﻧﺎ ﹶﺣ ﹲ‬ ‫ﺣﻨﺎﻥ‬ ‫ﻨﺎﻥ أﻭ ﻣﺎ ﹸﻳﺼﻴﺒﻨﺎ‬ ‫ﱂ ﹸﺗ ﹺﺮ ﹾد ﹶ ﹶﲢﻨﱠﻦ ﻭﻟﻜﻨﻬﺎ ﻗﺎﻟﺖ ﹸ‬ ‫ ﻭﻣﺜ ﹸﻠﻪ ﰲ أﻧﻪ ﻋﲆ‬,‫ﻭﰲ ﻫﺬا اﳌﻌﻨﻰ ﹸﻛ ﱢﻠﻪ ﻣﻌﻨﻰ اﻟﻨﺼﺐ‬ ‫اﻻﺑﺘﺪاء ﻭﻟﻴﺲ ﻋﲆ ﹴ‬ ‫ﻋﺰ ﹼ‬ ‫ﻭﺟﻞ ﻗﺎﻟﻮا ﹶﻣ ﹾﻌ ﹺﺬ ﹶر ﹲة‬ ‫ﻓﻌﻞ ﻗﻮﻟﻪ ﹼ‬ ‫إﱃ ﹶر ﱢﺑﻜ ﹾﹸﻢ ﱂ ﻳﺮﻳﺪﻭا أﻥ ﹶﻳﻌﺘﺬرﻭا اﻋﺘﺬار ﹰا ﹸﻣﺴﺘﺄ ﹶﻧﻔ ﹰﺎ ﻣﻦ ﹴ‬ ‫أﻣﺮ‬ ‫ﻟ ﹺﻴﻤﻮا ﻋﻠﻴﻪ ﻭﻟﻜﻨﻬﻢ ﹶ‬ ‫( ﺗ ﹺﹶﻌ ﹸﻈ ﹶ‬١٥ ‫ﻗﻴﻞ ﳍﻢ ﹺﱂ ﹶ )س‬ ‫ﻮﻥ ﹶﻗ ﹾﻮﻣ ﹰﺎ‬ ‫ﻗﺎﻟﻮا ﹶﻣ ﹾﻮ ﹺﻋﻈﺘﹸﻨﺎ ﹶﻣ ﹾﻌ ﹺﺬ ﹶر ﹲة إﱃ ﹶر ﱢﺑﻜ ﹾﹸﻢ ﻭﻟﻮ ﻗﺎﻝ ﹲ‬ ‫رﺟﻞ ﻟﺮﺟﻞ‬ ‫ﺐ‬ ‫ﻣﻌﺬر ﹰة إﱃ اﷲ ﻭإﻟﻴﻚ ﻣﻦ ﻛﺬا ﻭﻛﺬا ﻳﺮﻳﺪ اﻋﺘﺬار ﹰا ﹶﻟﻨ ﹶﹶﺼ ﹶ‬ ‫ﻭﻣﺜﻞ ذﻟﻚ ﹸ‬ (‫ )رﺟﺰ‬:‫ﻗﻮﻝ اﻟﺸﺎﻋﺮ‬ ‫ﱪ ﹶﲨ ﹲﻴﻞ ﹶﻓ ﹺﻜﻼﻧﺎ ﹸﻣ ﹾﺒﺘ ﹶﹶﲆ‬ ‫ﹶﺻ ﹾ ﹲ‬ ‫ﲨﲇ ﹸﻃ ﹶ‬ ￯‫اﻟﴪ‬ ‫إﱄ ﹶ ﹶ‬ ‫ﹶﻳ ﹾﺸﻜﻮ ﱠ‬ ‫ﻮﻝ ﱡ ﹶ‬ ‫ﻭأﺟﻮد ﻷﻧﻪ ﻳﺄﻣﺮﻩ ﹸ‬ ‫ﱪ‬ ‫أﻛﺜﺮ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﻭﻣﺜﻞ اﻟﺮﻓﻊ ﹶﻓ ﹶﺼ ﹾ ﹲ‬ ‫ﻭاﻟﻨﺼﺐ ﹸ‬ ‫ﷲ ا ﹸﳌ ﹾﺴ ﹶﺘ ﹶﻌ ﹸ‬ ‫ﹶﲨﹺ ﹲﻴﻞ ﻭا ﹸ‬ ‫ﱪ ﹶﲨ ﹲﻴﻞ ﻭاﻟﺬﻱ‬ ‫ﺎﻥ ﻛﺄ ﹼﻧﻪ ﻳﻘﻮﻝ‬ ‫اﻷﻣﺮ ﹶﺻ ﹾ ﹲ‬ ‫ﹸ‬ ‫ﱪ ﻭ ﻣﺎ أﺷﺒﻪ ذ ﻟﻚ ﻻ ﹸﻳﺴﺘﻌﻤﻞ‬ ‫ﹸﻳ ﹾﺮ ﹶﻓ ﹸﻊ ﻋﻠﻴﻪ ﹶﺣﻨﺎ ﹲﻥ ﹶ‬ ‫ﻭﺻ ﹾ ﹲ‬ ‫ﹸ‬ ‫ﱰ ﹺﻙ إﻇﻬﺎر ﻣﺎ‬ (٢٠ ‫ﻭﺗﺮﻙ )س‬ , ‫إﻇﻬﺎرﻩ‬ ‫إﻇﻬﺎرﻩ ﻛﹶ ﹶ ﹾ‬ ‫ﹸ‬ .‫ﺐ ﻓﻴﻪ‬ ‫ﹸﻳﻨ ﹶﹾﺼ ﹸ‬ The meter for t awiyl is: fa uwlun mafā iylun (four times). The meter for ragaz is: mustaf ilun (six times). 42 JALT (2014) Solomon Sara And like it is the saying of some of the Arabs man anta zaydun ‘who are you, Zaid’ that is man anta kalāmuka zaydun ‘who are you, by way of your speech, about Zaid’. They left out the expression of what raises, just like leaving out the expression of what erects and because it has that meaning and became badalan ‘a substitute’ for the expression of the fi l ‘action’. You shall see the likes of it, God willing. Sibawayh: Chapters 61-65 37-43 ‫أﻧﺖ زﻳﺪﹲ أﻱ ﻣﻦ أﻧﺖ‬ ‫ﻭﻣﺜ ﹸﻠﻪ ﻗﻮﻝ ﺑﻌﺾ اﻟﻌﺮب ﹶﻣ ﹾﻦ ﹶ‬ ‫ﱰ ﹺﻙ إﻇﻬﺎر اﻟﻨﺼﺐ‬ ‫ ﻓﱰﻛﻮا‬, ‫ﻛﻼ ﹸﻣﻚ زﻳﺪﹲ‬ ‫إﻇﻬﺎر اﻟﺮاﻓﻊ ﹶﻛ ﹶ ﹾ‬ ‫ﹶ‬ ‫ﻭﻷ ﱠﻥ ﻓﻴﻪ ذﻟﻚ اﳌﻌﻨﻰ ﻭﺻﺎر ﹶﺑﺪﹶ ﻻﹰ ﻣﻦ اﻟﻠﻔﻆ ﺑﺎﻟﻔﻌﻞ‬ .‫ﻭﺳﱰ￯ ﻣﺜ ﹶﻠﻪ إﻥ ﺷﺎء اﷲ‬ 43 JALT (2014)