الترجمة · EN
ترجمة آليةor I recite by my naming Allah, or I stand and sit by my naming Allah and mentioning Him—not that he means by his saying "In the name of Allah": "I stand by God," or "I recite by God," such that a speaker's saying "I recite by God" or "I stand or sit by God" would be more correct in that regard than his saying "In the name of Allah."
And if he says: If the matter in that regard is as you described, then why was it said "In the name of Allah" when you know that a noun (ism) is a noun, while naming (tasmiya) is a verbal noun derived from your saying sammaytu ("I named")?
It is said: The Arabs sometimes express verbal nouns indefinitely through distinct nouns, as in their saying: akramtu fulānan karāmatan ("I honored so-and-so with honor"), whereas the pattern of the verbal noun of afʿaltu—when derived according to its verb—is al-ifʿāl. And as in their saying: ahantu fulānan hawānan ("I humiliated so-and-so with humiliation"), and kallamtuhu kalāman ("I spoke to him with speech"), whereas the pattern of the verbal noun of faʿʿaltu is al-tafʿīl. And of that is the saying of the poet:
Is it ungratefulness, after turning death away from me, ... and after your giving of a hundred pasturing camels? (1)
meaning: iʿṭāʾik (your giving). And of it is the saying of the other:
And if this stinginess is an innate trait of yours, ... I have indeed been Ashʿab in prolonging my hope in you, (2)
meaning: fī iṭālatī rajāʾak (in my prolonging my hope in you). And of it is the saying of the other:
O Ẓulaym, indeed your afflicting a man ... who extended greetings as a salutation is an injustice, (3)
meaning: iṣābatakum (your afflicting). And the poetic evidences regarding this meaning are numerous, and in what we have mentioned there is sufficient sufficiency for whoever is granted success in understanding it.
الحواشي
- (1) The poetry is by al-Quṭāmī, his Dīwān: 41, and it comes later in the Tafsir of the verse of Sūrat Yūsuf: 12 (vol. 12, p. 94, Būlāq ed.). He says it to Zufar ibn al-Ḥārith al-Kilābī, who had captured him in battle, then showed him favor, gave him a hundred camels, and returned his property to him. He says: "Shall I disbelieve in what you have bestowed upon me, when I have been given what I was given?" And al-ʿaṭāʾ (giving) bears the meaning of al-iʿṭāʾ (bestowal), and for this reason, "a hundred" is in the accusative case because of it. And al-ritāʿ is the plural of rātiʿ: meaning camels grazing in a lush pasture, moving back and forth in it.
- (2) I did not find the verse. And Ašʿab: the greedy person who is proverbial for burning greed.
- (3) The poetry is by al-Ḥārith ibn Khālid al-Makhzūmī, al-Aghānī 9: 225–226. This is the verse on account of which al-Wāthiq summoned Abū ʿUthmān al-Māzinī, the grammarian, to him, and it has a story. See al-Aghānī 9: 234 and elsewhere. In the printed edition: "O Ẓalūm", but the correct reading from the manuscript, al-Aghānī, Amālī al-Shajarī 1: 107, and others is "Ẓalyam". These preceding textual evidences are citations used by al-Ṭabarī to show that names stand in place of verbal nouns (maṣādir) and operate like them in governing the accusative case. And Ẓalyam is Umm ʿImrān, the wife of ʿAbd Allāh ibn Muṭīʿ, and al-Ḥārith used to address love-poetry to her; so when her husband died, he married her.
أُنتجت هذه الترجمة بمساعدة الذكاء الاصطناعي وهي ضمن عملية مراجعة بشرية مستمرة. وجدت خطأً؟ استخدم خيار الملاحظات في قائمة القارئ. كيف نُترجِم