That’s All Folks

Final post, for now.

If you would like to continue this, I would recommend that you purchase Taysir al-Nahw (by Maulana Muhammad Hasan, published by Qadimi Kutub Khana), which has the matn along with the urdu translation and commentary.

السلام عليكم و رحمة الله و بركاته

فصل عطف البيان

It is a taabi’ that is not a Sifah, that clarifies its matboo’, and it is the more famous of two names for something, such as قام ابو حفص عُمَر و قام عبد الله بن عمر . And it is not confused with the badl literally, in the example of the poets saying:

انا ابْنُ التّارِكِ البَكْرِيِّ بِشْرٍ عَلَيْهِ الطَّيْرُ تَرْقُبُهْ وُقُوعًا

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فصل البدل

It is a taabi’, attributed to which is that which is attributed to its matboo’, and it is a purpose of the nisbah even without its matboo’.  There are four types of badl:

i. بدل الكل من الكل – and what is meant by it is what is meant by its matboo’ , such as جاءني زيدٌ اخوكَ

ii. بدل البعض من الكل – and what is meant by it is a part of what is meant by its matboo’, such as ضربتُ زيدًا راسَهُ

iii. بدل الاشتمال – and what is meant by it is is muta’alliq to the matboo’, like سُلِبَ زيدٌ ثوبُهْ

iv. بدل الغلط – and it is that which is mentioned after a mistake, such as جاءني زيدٌ جعفرٌ و ريتُ رجلا حمارًا

And if the badl to a ma’rifah is a nakirah, it is necessary to give it a na’t, like His saying, Most High: با لنّاصِيَةِ نا صِيَةٍ كاذِبَةٍ . And this is not necessary in its opposite (when badl is ma’rifah and the mubdal minhu is nakirah) and in mutajaanisayn (if they are both ma’rifah or both nakirah).