الترجمة · EN

ترجمة آلية

He means: "O Jaz'u." And as the other poet said:

You have lied, by the House of God, you shall not marry her,
O sons of the woman whose horns have turned gray, who ties her camel's udder and milks! (1)

He means: "O sons of the woman whose horns have turned gray." What entangled him in reciting that—by placing a fathah (accusative) on the kāf of "Mālika", according to the meaning I described—was his confusion in directing the orientation of His statement: {You alone we worship and You alone we ask for help}, alongside the genitive case (Māliki) of {Master of the Day of Judgment}. So he thought that the meaning of that would not be valid following the genitive case of {Master of the Day of Judgment}, so he put "Mālika Yawmi 'd-Dīn" in the accusative case so that {You alone we worship} would be addressed to Him. It is as if he intended: "O Master of the Day of Judgment, You alone we worship and You alone we ask for help." Had he known the interpretation of the beginning of the Surah, and that {Praise be to God, Lord of the worlds} is a command from God to His servant to say that—as we mentioned earlier from the report on the authority of Ibn ʿAbbās: that Gabriel said to the Prophet, peace and blessings of God be upon him, from God, May His Remembrance be Exalted: "Say, O Muḥammad: {Praise be to God, Lord of the worlds, the Most Compassionate, the Most Merciful, Master of the Day of Judgment}," and say also, O Muḥammad: "{You alone we worship and You alone we ask for help}" (2)—and had he understood (3) from the Arabs that it is their custom when narrating or commanding the narration of a statement that follows speech to address and then inform about an absent party, and to inform about an absent party and then return to direct address, because of what narration of speech entails of third-person and second-person meanings, such as their saying to a man: "I said to your brother: If you were to stand, I would stand," and "I said to your brother: If he were to stand, I would stand" (4)—the way out from what he found difficult regarding the genitive case of "Māliki Yawmi 'd-Dīn" would have been easy for him.

الحواشي

  • (1) It is attributed in al-Lisān (q-r-n) and Majāz al-Qurʾān (100) to a man from Banū Asad, and the verse is in Sībawayh (1/295 / 2/7, 65), and it is a well-known textual proof. "And Banū Shāba Qarnāhā", meaning a people; he says: O sons of the woman of whom it is said "her two braids have grown grey", i.e., O sons of the shepherd old woman, who has no concern except to tie up the udder-string (ṣirār) tightly so that the milk accumulates, then she milks it. That is in disparagement of her. And al-qarn: the braid.
  • (2) See: 151, 155.
  • (3) Conjoined to his statement: "And if there were knowledge..."
  • (4) The apodosis of "If there were knowledge... and if there were intellect."

أُنتجت هذه الترجمة بمساعدة الذكاء الاصطناعي وهي ضمن عملية مراجعة بشرية مستمرة. وجدت خطأً؟ استخدم خيار الملاحظات في قائمة القارئ. كيف نُترجِم

العربية (المصدر)

يريد: يا جزءُ، وكما قال الآخر:كَذَبْتُمْ وبيتِ الله لا تَنْكِحُونَهَا، ... بَني شَاب قَرْنَاها تَصُرُّ وتَحْلبُ (١)يريد: يا بني شابَ قرْناها. وإنما أوْرطه في قراءة ذلك - بنصب الكاف من "مالك"، على المعنى الذي وصفتُ - حيرتهُ في توجيه قَوله: (إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ) وِجْهَته، مع جر (مالك يوم الدين) وخفضِه. فظنّ أنّه لا يصحّ معنى ذلك بعد جرِّه (مالك يوم الدين) ، فنصب: "مالكَ يوم الدين" ليكون (إياك نعبد) له خطابًا. كأنه أراد: يا مالك يوم الدين، إياك نعبد وإياك نَستعين. ولو كان عَلم تأويل أول السورة، وأن "الحمدُ لله رَبّ العالمين" أمرٌ من الله عبدَه بقيلِ ذلك - كما ذكرنا قبلُ من الخبر عن ابن عباس: أن جبريلَ قال للنبي ﷺ عن الله تعالى ذكره: قل يا محمد، (الحمدُ لله رب العالمين الرحمن الرحيم مَالكِ يوم الدين) ، وقل أيضًا يا محمد: (إياك نَعبد وإياك نَستعين) (٢) - وكان عَقَل (٣) عن العرب أنَّ من شأنها إذا حكَت أو أمرت بحكاية خبرٍ يتلو القولَ، أن تخاطب ثم تخبر عن غائب، وتخبرَ عن الغائب ثم تعودَ إلى الخطاب، لما في الحكاية بالقول من معنى الغائب والمخاطب، كقولهم للرجل: قد قلتُ لأخيك: لو قمتَ لقمتُ، وقد قلتُ لأخيك: لو قام لقمتُ (٤) - لسَهُل عليه مخرجُ ما استصعب عليه وجْهتُه من جر "مالك يوم الدين".

الحواشي

(١) نسبه في اللسان (قرن) ومجاز القرآن: ١٠٠ إلى رجل من بني أسد والبيت في سيبويه ١: ٢٩٥ / ٢: ٧، ٦٥، وهو شاهد مشهور. "وبني شاب قرناها" يعني قومًا، يقول: بني التي يقال لها: شاب قرناها، أي يا بني العجوز الراعية، لا هم لها إلا أن تصر، أي تشد الصرار على الضرع حتى تجتمع الدرة، ثم تحلب. وذلك ذم لها. والقرن: الضفيرة.(٢) انظر: ١٥١، ١٥٥.(٣) عطف على قوله: " ولو كان علم. . . ".(٤) جواب " لو كان علم. . . وكان عقل ".