Clarification in the parsing of the Qur’an
(التبيان في إعراب القرآن)

Name: Clarification in the parsing of the Qur’an
Author: Abdullah bin Al-Hussein bin Abdullah, Al-Akbari, Al-Baghdadi, Muhib Al-Din, Abu Al-Baqa, Al-Akbari (616 AH)

Title	Clarification in the parsing of the Qur’an
Title Original	التبيان في إعراب القرآن
Author	Abdullah bin Al-Hussein bin Abdullah, Al-Akbari, Al-Baghdadi, Muhib Al-Din, Abu Al-Baqa, Al-Akbari (616 AH)
Author Original	عبد الله بن الحسين بن عبد الله، العكبري، البغدادي، محب الدين، أبو البقاء ، العكبري هــ
Publication Place	- House of Islamic Manuscripts
Subject	Parsing the Qur’an
Type	Book
Language	Arabic
Digital	No
Manuscript	Yes
Pages Count	284
Physical Dimensions	25.7 15 سم.20.3 10.4 سم
Library:	Dar Almakhtotat - دار المخطوطات
Record ID	20191944
Library Location	1098 / single
Notes	Praise be to God who has enabled us to memorize His Book, made us aware of its sublime wisdom, rulings, and etiquette, inspired us to contemplate its meanings and expressions, and made us aware of the artistry of its methods, including its truth, its metaphor, its elaboration, and its brevity. I praise Him for adhering to its strongest principles, and I bear witness that there is no god but God alone, who has no partner, the testimony of a believer on the Day of His Reckoning, and I bear witness that Muhammad is His servant and His Messenger, who is justified in his tongues and the final words of his speech. He who established the rope of truth after its unraveling, and brought together religion after its unraveling, may God’s prayers and peace be upon him and his family and companions. As long as lightning spreads throughout his clouds and the sea of its mist and storms is disturbed. As for what follows: The most worthy of consideration for the seeker of knowledge, and the most worthy of attention to be devoted to its suffering, is that of the sciences that was originally the basis for other of them, and a ruler over them and for them in what arises from disagreement, and that is the glorious Qur’an, to which falsehood does not come from before it or behind it, a revelation from the Wise, the Praiseworthy, and it is the miraculous, ever-lasting, and the depositor of the inexhaustible secrets of meanings, and the strong rope of God, and His proof over all creation, so it was the first to be initiated by it. From that, he learns his words from his memorization, then learns his meanings from those who suffer from it, and the most correct path is taken to discover its meaning and use it to clarify its purposes and meaning, knowing its parsing and discerning its purposes from parts of his speech, and looking at the aspects of the readings transmitted from the proven imams. The books written in this science are very many, differing in their arrangement and purpose, some of which are brief in size and knowledge, and some of which are lengthy with an abundance of parsing of phenomena and mixing parsing with meanings. We rarely find in it a short book with a lot of knowledge. When I found it as described, I wanted to write a book that would be small in size and a lot of knowledge, in which I would limit myself to mentioning the parsing and the aspects of readings. So I wrote it accordingly, and I ask God to help me in it to achieve what is right, and to intend it well with His grace and generosity. Parsing of seeking refuge: (I seek refuge in God) Its origin is I seek refuge with the sakūn al-ayn and the ḍammah is pluralized with the waw, such as I kill, so the ḍamma became heavy on the waw, so it was transferred to the yān, and it remained silent, and its origins are ūḍ, yāyād, and muadh. This is an education and the appreciation for it is: Say I seek refuge. And (Satan) rises and departs from Shatan, then he becomes evil afterward, and it is said about it: Shaitan and Shaitan, and every rebellious person is called that because he is deeply immersed in evil. It was said: It is two actions, one who is reckless and reckless if he perishes, so the rebellious one perishes due to his rebellion. It is possible that he was named after two actions because of his exaggeration in destroying others. And (al-Rajim) is an active part in the meaning of an object, meaning he will be expelled and cursed. It was said: He is a fa’il in the sense of a fa’il, that is, he stones others with seduction.... Al-Falaq saying: (from the evil of what he created) may be (what) in the meaning of which, and the return is omitted, and it can be in the infinitive case, and creation is in the meaning of a created thing, and if you wish, it is at its door; That is, from the evil of his creation; That is: inventing it, and it was read: from evil with nunation, and (what) on this is a substitute for evil, or an addition; It may not be negative; Because the negative does not precede what is in its space; Therefore, it is not permissible for the estimate to be: what evil he created; Then it is corrupt, in meaning. And (jets) and (jets) meaning. (Al-Nas) It was mentioned at the beginning of Al-Baqarah that the root of “nas” according to Sibawayh is: “anas,” so its word was deleted; According to others, nothing was deleted from it, and its origin is nous. Because they say in the diminutive: Nuis. Some people said: Its origin is nis, reversed from forgetfulness. They took it from forgetfulness. And there is still. And (obsessiveness) in the fatḥa: a noun, and in the kasra the noun, and appreciation: from the evil of the one who is obsessive. It was said: The name Satan was actually an exaggeration. And (Al-Khanas): an epithet for him. And (the one who whispers): it can be nominative, accusative, and genitive. The Almighty’s saying: (from Paradise) is a substitute for (evil) by returning the worker; That is, from the evil of Paradise. It was said: It is a substitute for the obsessive person. Because the possessed person is a jinn. It was said: It is a case of conscience in whispers. That is, whispering, and he is one of the jinn. It was said: instead of people; That is, in the breasts of Paradise. He made (of) a clarification, and called the jinn the name of people. Because they move according to their desires. And the jinn and paradise meaning. It was said: (from Paradise): a state of people; Any two beings from the two tribes. It was said: He is kind to Paradise...
Kayıtlar ve Mülkiyet	جاء في (152/أ): قد استكتبته لنفسي وأنا العبد المذنب عبدالله بن محمد أمين آغا زاده سنة 1230. وتملكه أبو بكر بن أحمد بن داود.
Kaynaklar ve Referanslar	كشف الظنون عن أسامي الكتب والفنون مصطفى بن عبد الله حاجي خليفة (1067) ( 1 / 341 ) الأعلام قاموس تراجم لأشهر الرجال والنساء من العرب والمستعربين والمستشرقين خير الدين بن محمود بن محمد بن علي بن فارس الزركلي (1396) ( 4 / 80 )
Satır Sayısı	23
Yazı Türü	النسخ

View in source Dar Almakhtotat - دار المخطوطات

Dar Almakhtotat - دار المخطوطات

Clarification in the parsing of the Qur’an

(التبيان في إعراب القرآن)

Author Abdullah bin Al-Hussein bin Abdullah, Al-Akbari, Al-Baghdadi, Muhib Al-Din, Abu Al-Baqa, Al-Akbari (616 AH)

Author Original عبد الله بن الحسين بن عبد الله، العكبري، البغدادي، محب الدين، أبو البقاء ، العكبري هــ

Publication Place - House of Islamic Manuscripts

Subject Parsing the Qur’an

Type Book

Language Arabic

Digital No

Manuscript Yes

Pages Count 284

Physical Dimensions 25.7 15 سم.20.3 10.4 سم

Library Dar Almakhtotat - دار المخطوطات

Record ID 20191944

Library Location 1098 / single

Notes Praise be to God who has enabled us to memorize His Book, made us aware of its sublime wisdom, rulings, and etiquette, inspired us to contemplate its meanings and expressions, and made us aware of the artistry of its methods, including its truth, its metaphor, its elaboration, and its brevity. I praise Him for adhering to its strongest principles, and I bear witness that there is no god but God alone, who has no partner, the testimony of a believer on the Day of His Reckoning, and I bear witness that Muhammad is His servant and His Messenger, who is justified in his tongues and the final words of his speech. He who established the rope of truth after its unraveling, and brought together religion after its unraveling, may God’s prayers and peace be upon him and his family and companions. As long as lightning spreads throughout his clouds and the sea of its mist and storms is disturbed. As for what follows: The most worthy of consideration for the seeker of knowledge, and the most worthy of attention to be devoted to its suffering, is that of the sciences that was originally the basis for other of them, and a ruler over them and for them in what arises from disagreement, and that is the glorious Qur’an, to which falsehood does not come from before it or behind it, a revelation from the Wise, the Praiseworthy, and it is the miraculous, ever-lasting, and the depositor of the inexhaustible secrets of meanings, and the strong rope of God, and His proof over all creation, so it was the first to be initiated by it. From that, he learns his words from his memorization, then learns his meanings from those who suffer from it, and the most correct path is taken to discover its meaning and use it to clarify its purposes and meaning, knowing its parsing and discerning its purposes from parts of his speech, and looking at the aspects of the readings transmitted from the proven imams. The books written in this science are very many, differing in their arrangement and purpose, some of which are brief in size and knowledge, and some of which are lengthy with an abundance of parsing of phenomena and mixing parsing with meanings. We rarely find in it a short book with a lot of knowledge. When I found it as described, I wanted to write a book that would be small in size and a lot of knowledge, in which I would limit myself to mentioning the parsing and the aspects of readings. So I wrote it accordingly, and I ask God to help me in it to achieve what is right, and to intend it well with His grace and generosity. Parsing of seeking refuge: (I seek refuge in God) Its origin is I seek refuge with the sakūn al-ayn and the ḍammah is pluralized with the waw, such as I kill, so the ḍamma became heavy on the waw, so it was transferred to the yān, and it remained silent, and its origins are ūḍ, yāyād, and muadh. This is an education and the appreciation for it is: Say I seek refuge. And (Satan) rises and departs from Shatan, then he becomes evil afterward, and it is said about it: Shaitan and Shaitan, and every rebellious person is called that because he is deeply immersed in evil. It was said: It is two actions, one who is reckless and reckless if he perishes, so the rebellious one perishes due to his rebellion. It is possible that he was named after two actions because of his exaggeration in destroying others. And (al-Rajim) is an active part in the meaning of an object, meaning he will be expelled and cursed. It was said: He is a fa’il in the sense of a fa’il, that is, he stones others with seduction.... Al-Falaq saying: (from the evil of what he created) may be (what) in the meaning of which, and the return is omitted, and it can be in the infinitive case, and creation is in the meaning of a created thing, and if you wish, it is at its door; That is, from the evil of his creation; That is: inventing it, and it was read: from evil with nunation, and (what) on this is a substitute for evil, or an addition; It may not be negative; Because the negative does not precede what is in its space; Therefore, it is not permissible for the estimate to be: what evil he created; Then it is corrupt, in meaning. And (jets) and (jets) meaning. (Al-Nas) It was mentioned at the beginning of Al-Baqarah that the root of “nas” according to Sibawayh is: “anas,” so its word was deleted; According to others, nothing was deleted from it, and its origin is nous. Because they say in the diminutive: Nuis. Some people said: Its origin is nis, reversed from forgetfulness. They took it from forgetfulness. And there is still. And (obsessiveness) in the fatḥa: a noun, and in the kasra the noun, and appreciation: from the evil of the one who is obsessive. It was said: The name Satan was actually an exaggeration. And (Al-Khanas): an epithet for him. And (the one who whispers): it can be nominative, accusative, and genitive. The Almighty’s saying: (from Paradise) is a substitute for (evil) by returning the worker; That is, from the evil of Paradise. It was said: It is a substitute for the obsessive person. Because the possessed person is a jinn. It was said: It is a case of conscience in whispers. That is, whispering, and he is one of the jinn. It was said: instead of people; That is, in the breasts of Paradise. He made (of) a clarification, and called the jinn the name of people. Because they move according to their desires. And the jinn and paradise meaning. It was said: (from Paradise): a state of people; Any two beings from the two tribes. It was said: He is kind to Paradise...

Kayıtlar ve Mülkiyet جاء في (152/أ): قد استكتبته لنفسي وأنا العبد المذنب عبدالله بن محمد أمين آغا زاده سنة 1230. وتملكه أبو بكر بن أحمد بن داود.

Kaynaklar ve Referanslar كشف الظنون عن أسامي الكتب والفنون مصطفى بن عبد الله حاجي خليفة (1067) ( 1 / 341 ) الأعلام قاموس تراجم لأشهر الرجال والنساء من العرب والمستعربين والمستشرقين خير الدين بن محمود بن محمد بن علي بن فارس الزركلي (1396) ( 4 / 80 )

Satır Sayısı 23

Yazı Türü النسخ