← Previous Page 34 of 46 Next →
as for interpreting it according to the intended meaning, it is difficult, and it has been explained as being similar to the saying: on a path that cannot be guided by its markers, and Abū Ḥayyān mentioned nothing else. He said: they sometimes apply negation to the subject by denying its attribute, saying: (no intelligent man stood up) [meaning: there is no intelligent man] so he stands, for he does not intend to affirm a marker for the path and deny guidance from it, but rather intends to negate the marker so that guidance is negated [by it, meaning: there is no marker for this path to be guided by]. Based on this, it is explained: (so the intercession of the intercessors will not benefit them), meaning: they have no intercessor whose intercession would benefit them. Similarly, the mentioned example is explained, meaning: he does not own a dirham that would exceed a dinar for him, and if his ownership of the dirham is negated, then the negation of his ownership of the dinar is even more certain. In it (242), the term "excess" is either restricted to the dirham or applied to the restricted term according to the previous grammatical analyses
وأمّا تنزيله على المعنى المراد فَعَسِرٌ، وقد خُرِّجَ على أَنَّهُ من باب قوله (٢٣٦) : على لاحِبٍ لا يُهتَدَى بمنارِهِ (١٨) ولم يذكر أبو حيان سوى ذلك. وقال: قد يُسلِّطونَ النفي على المحكوم عليه بانتفاءِ صفتِهِ فيقولونَ: (ما قامَ رجلٌ عاقِلٌ) [أي: لا رجلَ عاقلٌ] (٢٣٧) فيقوم، فإنّه لا يريد إثبات منارٍ للطريق وينفي (٢٣٨) الاهتداء عنه، وإنّما يريد نفي المنار فتنتفي الهداية [به، أي: لا منار لهذا الطريق فيُهتَدَى به] (٢٣٩) . وعلى هذا خرّج: (فما تنفعهم شفاعةُ الشافعين) (٢٤٠) ، أي: لا شافع لهم فتنفعهم شفاعته. وعلى هذا يتخرج المثال المذكور، أي: لا يملك درهماً فيفضل عن دينارٍ له، وإذا انتفى ملكه للدرهم كانَ انتفاء ملكه للدينار (٢٤١) أولى. وفيه (٢٤٢) أنّ (فضلاً) مقيِّد للدرهم أو معمول للمقيّد على الإِعرابين السابقين
← Previous Page 34 of 46 Next →