16
wine, carrion [and blood] (1), swine, and idols” (2).
Likewise, there is their statement: “He forbade the sale of malāqīh and madāmīn (unborn and as-yet-unconceived offspring), and the offspring (3) of offspring.”
If that is not possible, however, such a construction is not elegant, as when one says, “One dirham suffices you and Zayd,” coordinating according to the meaning.
A similar instance is His saying:
“And He made the night for rest and the sun and the moon for reckoning” [Surah al-Anām: 96] (4).
The latter expression (5) was placed in the accusative in accordance with the syntactic position of “night,” which is genitive. An active participle is like a verbal noun: it is sometimes placed in a construct and at other times exercises syntactic government (6).
(1) The words “and blood” are omitted from N and M.
(2) This is part of a hadith narrated by Jābir ibn Abd Allah, may Allah be pleased with him, in al-Bukhārī 3:84 (Book of Sales, chapter “The Sale of Carrion and Idols”). It begins: “Allah and His Messenger have forbidden the sale of wine, carrion, swine, and idols.” The hadith also appears in Muslim 3:1207 (Book of Musāqāh, chapter “The Prohibition of Selling Wine, Carrion, Swine, and Idols”); Sunan Ibn Mājah 2:732 (Book of Commerce, chapter “What May Not Be Sold”); and al-Musnad (al-Halabī ed.) 3:324, 326.
(3) M reads: “and the making of.”
(4) N and S read: “wa-jāilu al-layli…” (“and Maker of the night…”). In both manuscripts, as well as in B, the word “dhālika” (“that”) follows “husbānan” (“for reckoning”); it is part of the Quranic verse.
(5) N, S, and B read: “He placed [it] in the accusative on this basis.”
(6) Tafsīr al-Tabarī 11:556–57 states: “As for His words, ‘wa-jāilu al-layli sakanan’ (‘and Maker of the night as a time of rest’), the reciters differed over its reading. The majority of the reciters of the Hijaz and Medina, as well as some Basrans, read it ‘wa-jāilu al-layli’ (‘and Maker of the night’), with an alif and in nominal form. They gave jāilu the nominative case by coordinating it with fāliqu (‘Cleaver’) and put al-layli (‘the night’) in the genitive because jāilu forms a construct with it. They read al-shamsa wa-l-qamara (‘the sun and the moon’) in the accusative, coordinating the phrase with the syntactic position of al-layli. Although al-layli is genitive in form, it occupies the accusative position because it is the object of jāilu. It is acceptable to coordinate this phrase with the grammatical sense of al-layli rather than its overt form because sakanan (‘as a time of rest’) intervenes between al-layli and the coordinated phrase. … The majority of the Kufan reciters read it ‘wa-jaala al-layla sakanan wa-l-shamsa’ (‘and He made the night a time of rest, and the sun…’), using a finite past-tense verb and putting al-layla (‘the night’) in the accusative.”
الْخَمْرِ وَالْمَيْتَةِ
[وَالدَّمِ]
(١)
وَالْخِنْزِيرِ وَالْأَصْنَامِ» "
(٢)
.
وَكَقَوْلِهِمْ:
«نَهَى عَنْ بَيْعِ الْمَلَاقِيحِ وَالْمَضَامِينِ وَحَبَلِ
(٣)
الْحَبَلَةِ» .
وَإِنْ تَعَذَّرَ لَمْ يَحْسُنْ ذَلِكَ،
كَقَوْلِكَ:
حَسْبُكَ وَزَيْدًا دِرْهَمٌ، عَطْفًا عَلَى الْمَعْنَى.
وَمِمَّا يُشْبِهُ هَذَا قَوْلُهُ:
{وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا}
[سُورَةُ الْأَنْعَامِ: ٩٦]
(٤)
، نُصِبَ هَذَا
(٥)
عَلَى مَحَلِّ اللَّيْلِ الْمَجْرُورِ، فَإِنَّ اسْمَ الْفَاعِلِ كَالْمَصْدَرِ، وَيُضَافُ تَارَةً وَيَعْمَلُ تَارَةً أُخْرَى
(٦)
.
(١) وَالدَّمِ: سَاقِطَةٌ مِنْ (ن) ، (م) .
(٢) هَذَا جُزْءٌ مِنْ حَدِيثٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ فِي الْبُخَارِيِّ ٣/٨٤ (كِتَابُ الْبُيُوعِ، بَابُ بَيْعِ الْمَيْتَةِ وَالْأَصْنَامِ) ، وَأَوَّلُهُ: " إِنَّ اللَّهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالْأَصْنَامِ "، الْحَدِيثَ، وَهُوَ فِي: مُسْلِمٍ ٣/١٢٠٧ (كِتَابُ الْمُسَاقَاةِ، بَابُ تَحْرِيمِ بَيْعِ الْخَمْرِ وَالْمَيْتَةِ، وَالْخِنْزِيرِ وَالْأَصْنَامِ) ، سُنَنِ ابْنِ مَاجَهْ ٢/٧٣٢ (كِتَابُ التِّجَارَاتِ، بَابُ مَا لَا يَحِلُّ بَيْعُهُ) الْمُسْنَدِ " ط. الْحَلَبِيِّ " ٣/٣٢٤، ٣٢٦.
(٣) م: وَجَعْلِ.
(٤) ن، س: وَجَاعِلُ اللَّيْلِ. . .، وَفِيهِمَا وَفِي (ب) كَلِمَةُ " ذَلِكَ " بَعْدَ كَلِمَةِ " حُسْبَانًا " وَهِيَ مِنَ الْآيَةِ.
(٥) ن، س، ب: نَصَبَ عَلَى هَذَا.
(٦) فِي تَفْسِيرِ الطَّبَرِيِّ ١١/٥٥٦ - ٥٥٧ " وَأَمَّا قَوْلُهُ " وَجَاعِلُ اللَّيْلَ سَكَنًا "، فَإِنَّ الْقِرَاءَةَ اخْتَلَفَتْ فِي قِرَاءَتِهِ، فَقَرَأَ ذَلِكَ عَامَّةُ قُرَّاءِ أَهْلِ الْحِجَازِ وَالْمَدِينَةِ وَبَعْضُ الْبَصْرِيِّينَ، " وَجَاعِلُ اللَّيْلِ " بِالْأَلِفِ عَلَى لَفْظِ الِاسْمِ، وَرَفَعَهُ عَطْفًا عَلَى " فَالِقُ " وَخَفَضَ " اللَّيْلِ " بِإِضَافَةِ " جَاعِلُ " إِلَيْهِ، وَنَصَبَ " الشَّمْسَ وَالْقَمَرَ "، عَطْفًا عَلَى مَوْضِعِ اللَّيْلِ لِأَنَّ اللَّيْلَ وَإِنْ كَانَ مَخْفُوضًا فِي اللَّفْظِ، فَإِنَّهُ فِي مَوْضِعِ النَّصْبِ، لِأَنَّهُ مَفْعُولُ " جَاعِلُ " وَحَسُنَ عَطْفُ ذَلِكَ عَلَى مَعْنَى " اللَّيْلِ " لَا عَلَى لَفْظِهِ، لِدُخُولِ قَوْلِ: " سَكَنًا " بَيْنَهُ وَبَيْنَ " اللَّيْلِ ". . . .، وَقَرَأَ ذَلِكَ عَامَّةُ قُرَّاءِ الْكُوفِيِّينَ " وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ "، عَلَى " فَعَلَ " بِمَعْنَى الْفِعْلِ الْمَاضِي، وَنَصْبِ " اللَّيْلَ ".