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هٰذَا بَاْبُ الْفَاْعِلِ الَّذِي يَتَعَدَّاْهُ فِعْلُهُ إِلَى مَفْعُوْلٍ

هٰذَا بَاْبُ الْفَاْعِلِ الَّذِي يَتَعَدَّاْهُ فِعْلُهُ إِلَى مَفْعُوْلٍ 1٥٨٥١٢ this is the topic of the enactant whose action oversteps it to a coactant
وَذٰلِكَ قَوْلُكَ ضَرَبَ عَبْدُ اللهِ زَيْدًا 2٥٥٥٥٦ and that is your saying ḍaraba ʕabdᵘ allāhᵢ zaydᵃⁿ
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فَـعَبْدُ اللهِ ارْتَفَعَ هٰهُنَا 3٨٧٤٥٥ well ʕabdu _llāhᵢ
ʕAbdᵘ llahᵢ
 foregrounds here
كَمَا ارْتَفَعَ فِي ذَهَبَ 4٢٠٩٤٧ just as he foregrounds in ðahaba
went-he; i.e. ذَهَبَ عَبْدُ اللهِ
وَشَغَلْتَ ضَرَبَ بِهِ 5١٣٠٩٤ and you engage ḍaraba
struck-he
 with him
كَمَا شَغَلْتَ بِهِ ذَهَبَ 6١٥٦٢٠ as you engage with him ðahaba
went-he
وَانْتَصَبَ زَيْدٌ 7٧٣٧٦٥ and zaydᵘⁿ
Zayd
 rises
لِأَنَّهُ مَفْعُوْلٌ بِهِ تَعَدَّى إِلَيْهِ فِعْلُ الْفَاْعِلِ 8١٤٥٧٨ since he is a coactant to which the action of the enactant oversteps
فَإِنْ قَدَّمْتَ الْمَفْعُوْلَ وأَخَّرْتَ الْفَاْعِلَ 9٥٤١٦٢ well if you foreposition the coactant and you backposition the enactant
جَرَى اللَّفْظُ كَمَا جَرَى فِي الأَوَّلِ 10٩١٠٣٦ the vocalization flows as it flows in the first
وَذٰلِكَ قَوْلُكَ ضَرَبَ زَيْدًا عَبْدُ اللهِ 11٤٤٦٢٥ and that is your saying ḍaraba zaydᵃⁿ ʕabdᵘ allāhᵢ
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لِأَنَّكَ إِنَّمَا أَرَدْتَ بِهِ مُؤَخَّرًا ما أَرَدْتَ بِهِ مُقَدَّمًا 12٦٨٤٦٦ since indeed you desire by it backpositioned what you desire buy it forepositioned
وَلَمْ تُرِدْ أَنْ تَشْغَلَ الْفِعْلَ بِأَوَّلَ مِنْهُ 13٦٤٠٦٦ and you do not desire that you engage the action by something preceding it
وَإِنْ كَاْنَ مُؤَخَّرًا فِي اللَّفْظِ 14٨١١٩٠ even if it is backpositioned in vocalization
فَمِنْ ثُمَّ كَاْنَ حَدُّ اللَّفْظِ أَنْ يَكُوْنَ فِيهِ مُقَدَّمًا 15٩٣٧٤٠ therefore the standard of vocalization is that it be forepositioned in it
وَهُوَ عَرَبِيٌّ جَيِّدٌ كَثِيْرٌ 16٨٦٧٢٩ and it is excellent frequent Arabic
كَأَنَّهُمْ إِنَّمَا يُقَدِّمُوْنَ الَّذِي بَيَاْنُهُ أَهَمُّ لَهُمْ 17٨٦٤٤٢ as if they in fact foreposition that whose clarification is of most interest to them
وَهُمْ بِبَيَاْنِهِ أَعْنَى 18٤٢٠٨٦ they being most concerned with its clarification
وَإِنْ كَاْنَا جَمِيْعًا يُهِمَّاْنِهِمْ وَيَعْنِيَاْنِهِمْ 19٥٤٨٠٩ even if they both together interest them and concern them
وَاعْلَمْ أَنَّ الْفِعْلَ الَّذِي لَا يَتَعَدَّى الْفَاْعِلَ 20٦٥٨٢٠ and know that the action that does not overstep the enactant
يَتَعَدَّى إِلَى اسْمِ الْحَدَثَاْنِ الَّذِي أُخِذَ مِنْهُ 21١١٩٦٢ it steps to the substantive of the Event-report from which it is taken
لِأَنَّهُ إِنَّمَا يُذْكَرُ لَيَدُلَّ على الْحَدَثِ 22٠٨١٩٦ since indeed it is mentioned to indicate the event
أَلَا تَرَى أَنَّ قَوْلَكَ قَدْ ذَهَبَ 23٤٨٩٩٨ surely you see that your saying qad ðahaba
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بِمَنْزِلَةِ قَوْلِكَ قَدْ كَاْنَ مِنْهُ ذَهَاْبٌ 24٢٦٢٧٢ has the disposition of your saying qad kāna min-hu ðahābᵘⁿ
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وَإِذَا قُلْتَ ضَرَبَ عَبْدُ اللهِ 25٩٧٢١٤ and when you say ḍaraba ʕabdᵘ allāhᵢ
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لَمْ يَسْتَبِنْ أَنَّ الْمَفْعُوْلَ زَيْدٌ أَوْ عَمْرٌو 26٧٤٢٢٤ it is not clarified that the coactant is Zayd or Amr
وَلَا يَدُلُّ عَلَى صِنْفٍ 27٥٣٤٢٦ and it does not indicate a kind
كَمَا أَنَّ ذَهَبَ قَدْ دَلَّ على صِنْفٍ وَهُوَ الذَّهَاْبُ 28٠١٨٢٥ like that ðahaba
went-he
 has indicated a kind and it is ālð²ahābᵘ
going
وَذٰلِكَ قَوْلُكَ ذَهَبَ عَبْدُ اللهِ الذَّهَاْبَ الشَّدِيْدَ 29٨٧٠٦٧ and that is your saying ðahaba ʕabdᵘ allāhᵢ _ð²ahābᵃ _š²adīdᵃ
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وَقَعَدَ قِعْدَةَ سَوْءٍ 30٦٦٤١٦ and qaʕada qiʕdatᵃ sawɁᵢₙ
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وَقَعَدَ قَعْدَتَيْنِ 31٤٩٣١٦ and qaʕada qaʕdatᵃyni
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لَمَّا عَمِلَ فِي الحَدَثِ 32٦٩١٤٤ when it functions in the event
عَمِلَ فِي الْمَرَّةِ مِنْهُ وَالْمَرَّتَيْنِ 33٤٩٥٠١ it functions in the instance of it, and the dual instance
وَمَا يَكُوْنُ ضَرْبًا مِنْهُ 34٤٢٠١٢ and in what be a type of it
فَمِنْ ذٰلِكَ 35٤٢٤٨٣ well of that is
قَعَدَ الْقُرْفُصَاْءَ 36٥٤٦٩٤ qaʕada _l-qurfuṣāɁᵃ
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وَاشْتَمَلَ الصَّمَّاْءَ 37٣٨٩٦٤ and _štamala ـṣ²am²āɁᵃ
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وَرَجَعَ الْقَهْقَرَى 38٢٨٠١٨ and rajaʕa ـl-qahqarâ
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لِأَنَّهُ ضَرْبٌ مِنْ فِعْلِهِ الَّذِي أُخِذَ مِنْهُ 39٨٤٥١٥ since it is a type of its action from which it is taken
ويَتَعَدَّى إلى الزَّمَاْنِ 40٦١٩٣١ and it steps to time
نَحْوُ قَوْلِكَ ذَهَبَ 41٠٤٨٦٥ like your your saying ðahaba
went-he
لِأَنَّهُ بُنِيَ لِمَا مَضَى مِنْهُ وَمَا لَمْ يَمْضِ 42٠٦٢٣٠ since it is constructed for what passed away of it and what did not did not pass away
فَإِذَا قَاْلَ ذَهَبَ 43٧٧٧١٨ so if he says ðahaba
went-he
فَهُوَ دَلِيْلٌ عَلَى أَنَّ الْحَدَثَ فِيْمَا مَضَى مِنَ الزَّمَاْنِ 44٢٥١٠٧ well it is a indication that the event is in what has passed away of time
وَإِذَا قَاْلَ سَيَذْهَبُ 45٣٩٤١٧ and if he says sa-yaðhabᵘ
he-will-go
فَإِنَّهُ دَلِيْلٌ عَلَى أَنَّهُ يَكُوْنُ فِيْمَا يُسْتَقْبَلُ مِنَ الزَّمَاْنِ 46٨٣٣٩٨ well it is an indication that it be in what is approaching of time
فَفِيْهِ بَيَاْنُ مَا مَضَى وَمَا لَمْ يَمْضِ مِنْهُ 47٦٨٠٤٢ so in it is clarification of what passed away and of what did not pass away of it
كَمَا أَنَّ فِيْهِ اسْتِدْلَالًا عَلَى وُقُوْعِ الْحَدَثِ 48٤٧٤٢٤ as that in it is inference to the occurrance of the event
وَذٰلِكَ قَوْلُكَ قَعَدَ شَهْرَيْنِ 49٥٠٣٥١ and that is your saying qaʕada šahrᵃyni
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وَسَيَقْعُدُ شَهْرَيْنِ 50٠٢٠١٦ and sa-yaqʕudᵘ šahrᵃyni
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وَتَقُوْلُ ذَهَبْتُ أَمْسِ 51٥٣٧٠٣ and you say ðahab-tu ˀamsi
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وَسَأَذْهَبُ غَدًا 52١٨٤٦٥ and sa-ˀaðhabᵘ gadᵃⁿ
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فَإِنْ شِئْتَ لَمْ تَجْعَلْهُمَا ظَرْفًا 53٨١٩٣٧ for if you will you do not construe the two as contextual
فَهُوَ يَجُوْزُ فِي كُلِّ شَيْءٍ مِنْ أَسْمَاْءِ الزَّمَاْنِ 54٠٨٩٠٩ for it passes
as acceptable
 in every thing of the substantives of time
كَمَا جَاْزَ فِي كُلِّ شَيْءٍ مِنْ أَسْمَاْءِ الْحَدَثِ 55٦١٢٩٨ as it passes in every thing of the substantives of the event
وَيَتَعَدَّى إِلَى مَا اشْتُقَّ مِنْ لَفْظِهِ اسْمًا لِلْمَكاْنِ 56٨٩٨٩١ and it steps to what derives from its vocalization as a substantive for location
i.e. mīm-nouns of place like مَذْهَبٌ or مَجْلِسٌ.
وَإِلَى الْمَكَاْنِ 57٧١٢٣٠ and to a location
i.e. proper place-names like مَكَّة and عُمَان
لَأَنَّهُ إِذَا قَاْلَ ذَهَبَ أَوْ قَعَدَ 58٩٥٥٠٢ since if he say ðahaba
went-he
 or qaʕada
sat-he
فَقَدْ عُلِمَ أَنَّ لِلْحَدَثِ مَكَاْنًا وَإِنْ لَمْ يَذْكُرْهُ 59٩٧٢٣١ then it were known that to the event is a location even if he did not mention it
كَمَا عُلِمَ أَنَّهُ قَدْ كَاْنَ ذَهَاْبٌ 60٢٣٩٩٢ as it were known that there had been a ðahābun
going
An اسم الحدث, masdar
وَذٰلِكَ قَوْلُكَ 61١١٠٢٦ and that is your saying
ذَهَبْتُ الْمَذْهَبَ الْبَعِيْدَ 62٤٣٥٨٧ ðahab-tu [الْمَذْهَبَ] [الْبَعِيْدَ]
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وَجَلَسْتُ مَجْلِسًا حَسَنًا 63٠٠٦١٧ and [جَلَسْتُ] [مَجْلِسًا] ḥasanᵃⁿ
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وَقَعَدْتُ مَقْعَدًا كَرِيْمًا 64٥٢٥٢٦ and [قَعَدْتُ] [مَقْعَدًا] [كَرِيْمًا]
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وَقَعَدْتُ الْمَكَاْنَ الَّذِي رَأَيْتَ 65١١٦١٩ and [قَعَدْتُ] [الْمَكَاْنَ] _l²aðī [رَأَيْتَ]
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وَذَهَبْتُ وَجْهًا مِنَ الْوُجُوْهِ 66٠٥٥٠٤ and ðahab-tu wᵃjhᵃⁿå [مِنَ] [الْوُجُوْهِ]
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وَقَدْ قَاْلَ بَعْضُهُمْ ذَهَبْتُ الشَّاْمَ 67١٢٠٤٨ and some of them have said ðahab-tu [الشَّاْمَ]
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يُشَبِّهُهُ بِالْمُبْهَمِ إِذَا كَاْنَ مَكَاْنًا 68٦٣٧٩٦ they assimilate it to what is obscure when it is a location
أَوْ كَاْنَ يَقَعُ عَلَيْهِ الْمَكَاْنُ وَالْمَذْهَبُ 69٦٩٥٩٩ or the locus-of-being or locus-of-going occurs on it
وَهٰذَا شَاْذٌّ لِأَنَّهُ لَيْسَ فِي ذَهَبَ دَلِيْلًا عَلَى الشَّاْمِ 70٩٧٦٤٩ and this is idiomatic since there is not in ðahaba
went-he
 indication on the north
وَفِيْهِ دَلِيْلٌ عَلَى الْمَذْهَبِ وَالْمَكَاْنِ 71٩٧٢٢٨ while in it is indication on the locus-of-going and the locus-of-being
وَمِثْلُ ذَهَبْتُ الشَّاْمَ دَخَلْتُ الْبَيْتَ 72٣٧٢٤٨ and like ðahab-tu _l-š²āma
[MISSING GLOSS KEY]
 is daxal-tu _l-baytᵃ
«I entered the house»
وَمِثْلُ ذٰلِكَ قَوْلُ سَاْعِدَةَ بْنِ جُؤَيَّةَ 73٤٩١٣٣ and like that is the saying of sāʕidaħa bni juẇay²aħa
74٥٧٨٣٩
وَيَتَعَدَّى إِلَى مَا كَاْنَ وَقْتًا فِي الْأَمْكِنَةِ 75٣٩٣٦٨ and it steps to what is a delimitation in locations
كَمَا يَتَعَدَّى إِلَى مَا كَاْنَ وَقْتًا فِي الْأَزْمِنَةِ 76٣٨٧٤٧ as it steps to what is a delimitation in times
لِأَنَّهُ وَقْتٌ يَقَعُ فِي الْمَكَاْنِ 77٧٤٣٧٨ since it is a delimitation that occurs in the location
وَلَا يُخْتَصُّ بِهِ مَكَاْنٌ وَاْحِدٌ 78٨٢١٦٧ and a single location is not specified by it
كَمَا أَنَّ ذَاكَ وَقْتٌ فِي الْأَزْمَاْنِ 79١٥٧٦٤ as that is a delimitation in times
لَا يُخْتَصُّ به زَمَنٌ بِعَيْنِهِ 80٠٨٤١٧ a time in itself
زَمَنٌ بِعَيْنِهِ: a particular time
 is not specified by it
فَلَمَّا صَاْرَ بِمَنْزِلَةِ الْوَقْتِ فِي الزَّمَنِ كَاْنَ مِثْلَهُ 81١٢٣٠٨ so when it becomes of the disposition of the delimitation in time it is like it
لِأَنَّكَ قَدْ تَفْعَلُ بِالْأَمَاْكِنِ 82٧١٢٨٧ since you may do with the locations
ما تَفْعَلُ بِالْأَزْمِنَةِ 83٦٩٩٣٩ what you do with the times
وَإِنْ كَاْنَ الْأَزْمِنَةُ أَقْوَى فِي ذٰلِكَ 84١٤٠٤٨ even if the times are more powerful in that
وَكَذَلِكَ يَنْبَغِي أَنْ يَكُوْنَ 85٥٧٧١٧ and it is appropriate that it be like that
إذْ صَاْرَ فِيْمَا هُوَ أَبْعَدُ نَحْوَ ذَهَبْتُ الشَّاْمَ 86٠٤١٠٣ when it becomes in what is more remote like ðahab-tu _l-š²āma
[MISSING GLOSS KEY]
وَهُوَ قَوْلُكَ ذَهَبْتُ فَرْسَخَيْنِ 87٣٠٣٦٢ it being your saying ðahab-tu [فَرْسَخَيْنِ]
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وَسِرْتُ الْمِيْلَيْنِ 88٤٣٨٨٧ and sir-tu [الْمِيْلَيْنِ]
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كَمَا تَقُولُ ذَهَبْتُ شَهْرَيْنِ 89٤٢٦٢٣ as you say ðahab-tu šahrᵃyni
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وَسِرْتُ الْيَوْمَيْنِ 90٠٦١٥٩ and sir-tu [الْيَوْمَيْنِ]
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وَإِنَّمَا جُعِلَ فِي الزَّمَاْنِ أَقْوَى 91٤٤٣٠٦ and yet indeed it is construed in time stronger
لِأَنَّ الْفِعْلَ بُنِيَ لِمَا مَضَى مِنْهُ وَمَا لَمْ يَمْضِ 92٦٢٧١٢ since the action is constructed for what passed away of it and what did not pass away
فَفِيْهِ بَيَاْنُ [الْفِعْلِ] مَتَى وَقَعَ 93٧١٠٢٣ for in it is clarification of when [the action] occurred
كَمَا أَنَّ فِيْهِ بَيَاْنَ أَنَّهُ قَدْ وَقَعَ الْمَصْدَرُ وَهُوَ الْحَدَثُ 94٧٤٩٧٩ as that in it is clarification that the maṣdar has occurred it being the event
وَالْأَمَاْكِنُ لَمْ يُبْنَ لَهَا فِعْلٌ 95٥٠٣٩١ and the locations, an action is not constructed for them
وَلَيْسَتْ الْأَمَاْكِنُ بِمَصَاْدِرَ أُخِذَ مِنْهَا الْأَمْثِلَةُ 96٩٦٠٩٥ and the locations are not maṣdars from which the forms are taken
وَالْأَمَاْكِنُ إِلَى الْأَنَاْسِىِّ وَنَحْوِهِمْ أَقْرَبُ 97٤٨٧١٨ and the locations to people and their like are nearer
أَلَا تَرَى أَنَّهُمْ يَخُصُّوْنَهَا بِأَسْمَاْءٍ كَـزَيْدٍ وَعَمْرٍو 98٨٣٢٩٢ surely you see that they specify them by substantives like zaydᵢₙ
Zaydᵢₙ
 and ʕamrᵢₙw
ʕAmrᵢₙ
وَفِي قَوْلِهِمْ مَكَّةُ وَعُمَاْنُ وَنَحْوُهُمَا 99٣١٠٨٢ and in their saying mak²atᵘ
Mecca
 and ʕumānᵘ
Oman
 and their like
وَتَكُوْنُ مِنْهَا خِلَقٌ 100٠٤٣٧٣ and of them are characteristics
لَا يَكُوْنُ لِكُلِّ مَكَاْنٍ وَلَا فِيْهِ 101٤٥٣٥٧ this is not for nor in every location
كَـالْجَبَلِ وَالْوَاْدِي وَالْبَحْرِ 102٨١٨٢٣ like al-jabali
[MISSING GLOSS KEY]
 and al-wādī
[MISSING GLOSS KEY]
 and al-baḥri
the-oceanᵢ
وَالدَّهْرُ لَيْسَ كَذَلِكَ 103٨٢١٤٧ and timespan is not like that
وَالْأَمَاكِنُ لَهَا جُثَّةٌ 104٠٨٦٦٢ and locations have a body
وَإِنَّمَا الدَّهْرُ مُضِىُّ اللَّيْلِ وَالنَّهَارِ 105٤٣٠٣٥ and yet indeed timespan is the passing-away of night and day
فَهُوَ إِلَى الْفِعْلِ أَقْرَبُ 106٥٥١١٣ so it is nearer to the action

Commentary

Dicta

  1. ضَرَبَ عَبْدُ اللهِ زَيْدًا
    ḍarabastruck-he
    ʕabdᵘaslave
    allāhᵢAllah
    zaydᵃⁿZaydᵃⁿ
    «»
  2. ضَرَبَ زَيْدًا عَبْدُ اللهِ
    ḍarabastruck-he
    zaydᵃⁿZaydᵃⁿ
    ʕabdᵘaslave
    allāhᵢAllah
    «»
  3. قَدْ ذَهَبَ
    qadqad
    ðahabawent-he
    «»
  4. قَدْ كَاْنَ مِنْهُ ذَهَاْبٌ
    qadqad
    kānawas
    min-hufrom-him
    ðahābᵘⁿgoing
    «»
  5. ضَرَبَ عَبْدُ اللهِ
    ḍarabastruck-he
    ʕabdᵘaslave
    allāhᵢAllah
    «»
  6. ذَهَبَ عَبْدُ اللهِ الذَّهَاْبَ الشَّدِيْدَ
    ðahabawent-he
    ʕabdᵘaslave
    allāhᵢAllah
    _ð²ahābᵃgoing
    _š²adīdᵃintenseᵃⁿ
    «»
  7. قَعَدَ قِعْدَةَ سَوْءٍ
    qaʕadasat-he
    qiʕdatᵃsitting
    sawɁᵢₙevil
    «»
  8. قَعَدَ قَعْدَتَيْنِ
    qaʕadasat-he
    qaʕdatᵃynisitting
    «»
  9. قَعَدَ الْقُرْفُصَاْءَ
    qaʕadasat-he
    _l-qurfuṣāɁᵃsitting with arms around legs
    «»
  10. اشْتَمَلَ الصَّمَّاْءَ
    _štamalahe wrapped himself
    ـṣ²am²āɁᵃsevere
    «»
  11. رَجَعَ الْقَهْقَرَى
    rajaʕareturned-he
    ـl-qahqarâretreatᵘⁿ
    «»
  12. قَعَدَ شَهْرَيْنِ
    qaʕadasat-he
    šahrᵃynitwo-months
    «»
  13. سَيَقْعُدُ شَهْرَيْنِ
    sa-yaqʕudᵘhe-will-sit
    šahrᵃynitwo-months
    «»
  14. ذَهَبْتُ أَمْسِ
    ðahab-tuwent-I
    ˀamsiyesterday
    «»
  15. سَأَذْهَبُ غَدًا
    sa-ˀaðhabᵘI-will-go
    gadᵃⁿtomorrowᵃⁿ
    «»
  16. ذَهَبْتُ الْمَذْهَبَ الْبَعِيْدَ
    ðahab-tuwent-I
    [الْمَذْهَبَ][الْمَذْهَبَ]
    [الْبَعِيْدَ][الْبَعِيْدَ]
    «»
  17. جَلَسْتُ مَجْلِسًا حَسَنًا
    [جَلَسْتُ][جَلَسْتُ]
    [مَجْلِسًا][مَجْلِسًا]
    ḥasanᵃⁿbeautiful
    «»
  18. قَعَدْتُ مَقْعَدًا كَرِيْمًا
    [قَعَدْتُ][قَعَدْتُ]
    [مَقْعَدًا][مَقْعَدًا]
    [كَرِيْمًا][كَرِيْمًا]
    «»
  19. قَعَدْتُ الْمَكَاْنَ الَّذِي رَأَيْتَ
    [قَعَدْتُ][قَعَدْتُ]
    [الْمَكَاْنَ][الْمَكَاْنَ]
    _l²aðīthe-one-that
    [رَأَيْتَ][رَأَيْتَ]
    «»
  20. ذَهَبْتُ وَجْهًا مِنَ الْوُجُوْهِ
    ðahab-tuwent-I
    wᵃjhᵃⁿåinface
    [مِنَ][مِنَ]
    [الْوُجُوْهِ][الْوُجُوْهِ]
    «»
  21. ذَهَبْتُ الشَّاْمَ
    ðahab-tuwent-I
    [الشَّاْمَ][الشَّاْمَ]
    «»
  22. دَخَلْتُ الْبَيْتَ
    daxal-tuentered-I
    _l-baytᵃthe house
    «I entered the house»
  23. ذَهَبْتُ فَرْسَخَيْنِ
    ðahab-tuwent-I
    [فَرْسَخَيْنِ][فَرْسَخَيْنِ]
    «»
  24. سِرْتُ الْمِيْلَيْنِ
    sir-tujourneyed-I
    [الْمِيْلَيْنِ][الْمِيْلَيْنِ]
    «»
  25. ذَهَبْتُ شَهْرَيْنِ
    ðahab-tuwent-I
    šahrᵃynitwo-months
    «»
  26. سِرْتُ الْيَوْمَيْنِ
    sir-tujourneyed-I
    [الْيَوْمَيْنِ][الْيَوْمَيْنِ]
    «»

Poetry

  1. لَدْنٌ بِهَزِّ الْكَفِّ يَعْسِلُ مَتْنُهُ
    [لَدْنٌ]
    [بِهَزِّ]
    [الْكَفِّ]
    [يَعْسِلُ]
    [مَتْنُهُ]
    فِيْهِ كَمَا عَسَلَ الطَّرِيْقَ الثَّعْلَبُ
    fī-hi
    [كَمَا]
    [عَسَلَ]
    [الطَّرِيْقَ]
    [الثَّعْلَبُ]

Colophon

Pagination

Derenbourg
١-١٠
بلاق
١-١٤
هارون
١-٣٤
يعقوب
١-٦٨
البكّاء
١-٨٨

Status(revision / pct complete)

Last update
2025-12-24
Tashkeel
1 / 100%
Segmentation
2 / 100%
Dicta
1 / 100%
Poetry
1 / 100%

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