Based on this, the letter "bāʾ" is considered an addition in the statement. Al-Shanawānī said in the margins of "al-Azhariyyah": Some grammarians have parsed "nāhīk" as a predicate and "Zayd" as the subject, with the "bāʾ" being added. This is apparent because the meaning is: Zayd suffices you from seeking anyone else due to his adequacy. It is also possible to consider the opposite, which is that "nāhīk" is the subject and "Zayd" is its predicate, with the "bāʾ" being additional. It is also possible that the "bāʾ" is related to an omitted word, and with its object, it serves as the predicate of "nāhīk", meaning: what suffices you is obtained through Zayd. Similar to: "nāhīk bi-Zayd", "nāhīk bi", and "nāhīk bih". End of quote.
وعليه فالباء مزيدة في الخبر (٣٠٠) . قال الشنواني (٣٠١) في حواشي الأزهرية: إنّ بعض النحاة أعرب (ناهيك) خبراً وزيداً مبتدأ، وزيدت فيه الباء، وهو ظاهر لأنّ المعنى أنّ: زيد ناهيك أنْ تطلب غيره لما فيه من الكفاية. ويحتمل عكسه، وهو أنء يكون (ناهيك) مبتدأ، و (زيد) خبره، والباء زائدة. ويحتمل أنّ الباء متعلق بمحذوف، وهي مع مدخولها خبر (ناهيك) ، بمعنى: كافيك حاصل بزيد. ومثل: (ناهيك بزيدٍ) (ناهيك بي) و (ناهيك به) . انتهى.
Among them is their saying: It is permissible contrary to so-and-so
ومنها قولهم: يجوز كذا خلافاً لفلان
This was explained by Jamāl ibn Hishām in some of his works, where he said: It can be said that there are two possible interpretations: The first is that it is a noun, just as when you say: "It is permissible by consensus or agreement," meaning: they agreed on that by consensus, and they unanimously agreed on it. The issue with this is that the implied verb is either "they differed" or "they opposed" or "I opposed". If it is "they differed", two issues arise: the first is that the noun of "differed" is "difference" not "opposition". The second is that this precludes saying afterwards: for so-and-so. And if it is said "they disagreed" or "she disagreed," it becomes problematic because "disagreed" does not take
ووجَّهَهُ (٣٠٢) الجمال بن هشام في بعض مصنفاته (٣٠٣) فقال: قد يُقال: يجوز فيه وجهان: أحدهما: أنْ يكون مصدراً كما أنّ قولك: (يجوز كذا اتفاقاً أو إجماعاً) ، بتقدير: اتفقوا على ذلك اتفاقاً، وأجمعوا عليه إجماعاً. ويشكل على هذا أنّ فعله المقدّر إمّا (اختلفوا) أو (خالفوا) (٢٣) أو (خالفت) . فإنْ كان (اختلفوا) أشكل عليه أمران: أحدهما: أنّ مصدر (اختلف) إنّما هو الاختلاف لا الخلاف. والثاني: أنّ ذلك يأبى أنْ يقول بعده: لفلان. وإنْ كان (خالفوا) أو (خالفت) أشكل عليه أنّ (خالف) لا يتعدى