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it confirms the validity of the statement of the jurists and others: (whether it is this or that) to the point where it was said: and it was reported that Abū ʿAlī al-Fārisī said: it is not permissible to use (or) after (whether), so it should not be said: (it is the same to me whether you stood or sat), he said: because the meaning would be: it is the same to me for either one, and this is not permissible. I said: and perhaps this is the basis for the author's criticism of the jurists and others in these constructions. Al-Raḍī refuted al-Fārisī's statement as mentioned in his commentary on al-Ḥājibiyyah, so refer to it if you wish.
يقضي (١٣٨) بصحة قول الفقهاء وغيرهم: (سواء كان كذا أو كذا) (١٣٩) إلى أنْ قال: وحُكي (١٤٠) أنّ أبا عليّ الفارسيّ قال: لا يجوز (أو) بعد (سواء) ، فلا يُقال: (سواءٌ علي قمتَ أو قعدتَ) ، قال: لأنّه يكون المعنى: سواءٌ عليّ أحدهما، ولا يجوز (١٤١) (١١) . قلتُ: ولعلّ (١٤٢) هذا مستند (١٤٣) المصنّف في تخطئة الفقهاء وغيرهم في هذه التراكيب (١٤٤)) (١٤٥) . وقد ردّ الرضي كلام الفارسيّ بما هو مذكور في شرحه للحاجبية (١٤٦) فراجِعْهُ إنْ شئتَ.
Among them is their saying in the context of a response and the like: however, we say
ومنها قولهم في معرض الجواب ونحوه: على أنّا نقولُ
they mention this where what follows (however) is more compelling in dispelling doubt and stronger than what precedes it, and they call it an addition and an affirmation of what (however) implies. However, it is said: "ʿalā" is one of the prepositions, so what is its meaning here (148)? And what is it related to?
فيذكرون ذلك حيث يكو ما بعد (على) (١٤٧) قامعاً للشبهة وأقوى مما قبلها، ويسمّونه علاوة وتقرياً على ما تُشعر به (على) . ولكنْ يُقال: (على) من حروف الجر، فما معناها هاهنا (١٤٨) ؟ وما متعلقُها؟
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