ب alphabetical letter ب
The second letter of the alphabet: called بَآءٌ and بَا; (TA in باب الالف الليّنة;) the latter of which forms is used in spelling; like as are its analogues, as تا [and ثا] and حا [and خا and را] and طا [and ظا and فا and ها] and يا; because in this case they are not generally regarded as nouns, but as mere sounds: (Sb, M:) [these are generally pronounced with imáleh, i. e. bé, té, &c., with the exception of حا, خا, طا, and ظا; and when they are regarded as nouns, their duals are بَيَانِ, تَيَانِ, &c.:] the pl. of بَآءٌ is بَآءَاتٌ; and that of بَا is أَبْوَآءٌ (TA ubi suprà.) It is one of the letters termed مَجْهُورَه [or vocal, i. e. pronounced with the voice, and not with the breath only]; and of those termed شَفَهِيَّة [or labial]; and of those termed ذُلْق [or pronounced with the extremity of the tongue or the lips]: Kh says that the letters of the second and third classes above mentioned [the latter of which comprises the former] are those composing the words رُبَّ مَنْ لَفَّ; and on account of their easiness of utterance, they abound in the composition of words, so that no perfect quinqueliteral-radical word is without one or more of them, unless it is of the class termed مُوَلَّد, not of the classical language of the Arabs. (TA at the commencement of باب البآء.)
b2: In the dial. of Mázin, it is changed into م; (TA ubi suprà;) as in بَكَّةُ, which thus becomes مَكَّةُ [the town of Mekkeh]. (TA in باب الالف الليّنة.)
A2: بِ is a preposition, or particle governing the gen. case; (S, Mughnee, K;) having kesr for its invariable termination because it is impossible to begin with a letter after which one makes a pause; (S;) or, correctly speaking, having a vowel for its invariable termination because it is impossible to begin with a quiescent letter; and having kesr, not fet-h, to make it accord with its government [of the gen. case], and to distinguish between it and that which is both a noun and a particle. (IB.) It is used to denote adhesion (Sb, T, S, M, Mughnee, K) of the verb to its objective complement, (S,) or of a noun or verb to that to which it is itself prefixed; (TA;) and adjunction, or association: (Sb, T:) and some say that its meaning of denoting adhesion is inseparable from it; and therefore Sb restricted himself to the mention of this meaning: (Mughnee:) or Sb says that its primary meaning is that of denoting adhesion and mixture. (Ibn-Es-Sáïgh, quoted in a marginal note in a copy of the Mughnee.) It denotes adhesion [&c.] in the proper sense; (Mughnee, K;) as in أَمْسَكْتُ بِزَيْدٍ, (M, Mughnee, K,) meaning I laid hold upon, or seized, [Zeyd, or] somewhat of the body of Zeyd, or what might detain him, as an arm or a hand, or a garment, and the like; whereas أَمْسَكْتُهُ may mean I withheld him, or restrained him, from acting according to his own free will: (Mughnee:) and it denotes the same in a tropical sense; (Mughnee, K;) as in مَرَرْتُ بِزَيْدٍ [I passed by Zeyd]; (S, Mughnee, K;) as though meaning I made my passing to adhere to Zeyd; (S;) or I made my passing to adhere to a place near to Zeyd: accord. to Akh, it is for مَرَرْتُ عَلَىِ زَيْدٍ; but مَرَرْتُ بِهِ is more common than مَرَرْتُ عَلَيْهِ, and is therefore more properly regarded as the original form of expression: (Mughnee:) accord. to F, the vowel of this preposition is kesr [when it is prefixed to a noun or a pronoun]; or, as some say, it is fet-h when it is with a noun properly so called; as in مَرَّ بَزَيْدٍ: so in the K; this being the reverse of what they have prescribed in the case of [the preposition]
ل: but in the case of ب, no vowel but kesr is known. (MF.) It denotes the same in the saying بِهِ دَآءٌ [In him is a disease; i. e. a disease is cleaving to him]: and so [accord. to some] in أَقْسَمْتُ باللّٰهِ [I swore, or, emphatically, I swear, by God; and similar phrases, respecting which see a later division of this paragraph]. (L.) So, too, in أَشْرَكَ باللّٰهِ, because meaning He associated another with God: and in وَكَّلْتُ بِفُلَانٍ, meaning I associated a وَكِيل [or factor &c.] with such a one. (T.) [And so in other phrases here following.] عَلَيْكَ بِزَيْدٍ Keep thou to Zeyd: or take thou Zeyd. (TA voce عَلَى.) عَلَيْكَ بِكَذَا Keep thou to such a thing: (El-Munáwee:) or take thou such a thing. (Ham p. 216.) فَبَهَا وَنَعْمَتْ Keep thou to it, فبها meaning فَعَلَيْكَ بِهَا, (Mgh in art. نعم,) [or let him keep to it, i. e. فَعَلَيْهِ بِهَا,] or thou hast taken to, or adopted and followed, or adhered to, the established way, or the way established by the Prophet, i. e. فَبِالسُّنَّةِ أَخَذَتَ, (Mgh,) or he hath taken to, &c., i. e. فَبِالسُّنَّةِ أَخَذَ, (IAth, TA in art. نعم,) or by this practice, or action, is excellence attained, or he will attain excellence, i. e. فَبِهٰذِهِ الخَــصْلَةِ أَوِ الفَعْلَةِ يُنَالُ الفَضْلُ, or يَنَالُ الفَضْلَ; (IAth ubi suprà;) and excellent is the practise, the established way, or the way established by the Prophet, ونعمت meaning وَنِعْمَتِ الخَــصْلَةُ السُّنَّةُ, (Mgh,) or and excellent is the practice, or the action, i. e. وَنِعْمَتِ الخَــصْلَةُ, (S and K in art. نعم,) or وَنِعْمَتِ الخَــصْلَةُ أُوِ الفَعْلَةُ: (IAth ubi suprà:) and it also occurs in a trad., where the meaning is [He who hath done such a thing hath adhered to the ordinance of indulgence; and excellent is the practice, or action, &c.: for here فبها is meant to imply] فَبِالرَّخْصَةِ أَخَذَ. (TA in the present art. See also art. نعم.)
b2: It is also used to render a verb transitive; (Mughnee, K;) having the same effect as hemzeh [prefixed], in causing [what would otherwise be] the agent to become an objective complement; as in ذَهَبْتُ بِزَيْدٍ syn. with أَذْهَبْتُهُ [I made Zeyd to go away; or I took him away]; (Mughnee;) and hence, [in the Kur ii. 16,] ذَهَبَ اللّٰهُ بِنُورِهِمْ
[God taketh away their light]; (Mughnee, K;)
which refutes the assertion of Mbr and Suh, that ذَهَبْتُ بِزَيْدٍ means [I went away with Zeyd; i. e.] I accompanied Zeyd in going away. (Mughnee.) J says that any verb that is not trans. you may render so by means of بِ and ا [prefixed] and reduplication [of the medial radical letter]: you say, طَارَ بِهِ and أَطَارَهُ and طَيَّرَهُ [as meaning He made him to fly, or to fly away]: but IB says that this is not correct as of common application; for some verbs are rendered trans. by means of hemzeh, but not by reduplication; and some by reduplication, but not by hemzeh; and some by ب, but not by hemzeh nor by reduplication: you say, دَفَعْتُ زَيْدًا بِعَمْرٍو [as meaning I made ' Amr to repel Zeyd, lit. I repelled Zeyd by ' Amr], but not أَدْفَعْتُهُ nor دَفَّعْتُهُ. (TA.)
b3: It also denotes the employing a thing as an aid or instrument; (S, M, * Mughnee, K; *) as in كَتَبْتُ بِالقَلَمِ [I wrote with the reed-pen]; (S, Mughnee, K;) and نَجَرْتُ بِالقَدُومِ [I worked as a carpenter with the adz]; (Mughnee, K;) and ضَرَبْتُ بالسَّيْفِ [I struck with the sword]. (M.) And hence the بِ in بِسْمِ اللّٰهِ, (Mughnee, K,) accord. to some, because the action [before which it is pronounced] is not practicable in the most perfect manner but by means of it: (Mughnee:) but others disallow this, because the name of God should not be regarded as an instrument: (MF, TA:) and some say that the ب here is to denote beginning, as though one said, أَبْتَدَأُ بِسْمِ اللّٰهِ [I begin with the name of God]. (TA.)
b4: It also denotes a cause; as in إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ [Verily ye have wronged yourselves by, i. e. because of, your taking to yourselves the calf as a god (Kur ii. 51)]; and in فَكُلًّا أَخَذْنَا بِذَنْبِهِ [And every one of these we have punished for, i. e. because of, his sin (Kur xxix. 39)]; (Mughnee, K) and in لَنْ يَدْخُلَ أَحَدَكُمُ الجَنَّةَ بِعَمَلِهِ [Not any of you shall enter Paradise by, or for, or because of, his works]. (TA from a trad.) And so in لَقَيتُ بِزَيْدٍ الأَسَدَ I met, or found, by reason of my meeting, or finding, Zeyd, the lion: (Mughnee:) or the ب in this instance denotes comparison; [i. e. I met, or found, in Zeyd the like of the lion;] as also in رَأَيْتُ بِفُلَانٍ القَمَرَ [I saw in such a one the like of the moon]. (TA.) Another ex. of the same usage is the saying [of a poet], قَدْ سُقِيَتْ آبَالُهُمْ بِالنَّارِ وَالنَّارُ قَدْ تَشْفِى مِنَ الأُوَارِ
[Their camels had been watered because of the brand that they bore: for fire, or the brand, sometimes cures of the heat of thirst]; i. e., because of their being branded with the names [or marks] of their owners, they had free access left them to the water. (Mughnee. See also another reading of this verse voce نَارٌ.) [In like manner] it is used in the sense of مِنْ أَجْلِ [which means بِسَبَبِ (Msb in art. اجل)] in the saying of Lebeed, غُلْبٌ تَشَذَّرَ بِالذُّحُولِ كَأَنَّهَا جِنُّ البَدِىِّ رَوَاسِياً أَقْدَامُهَا
(S) Thick-necked men, like lions, who threatened one another because of rancorous feelings, as though they were the Jinn of the valley El-Bedee, [or of the desert, (TA in art. بدو,)] their feet standing firm in contention and obstinate altercation. (EM pp. 174 and 175.) It is also used to denote a cause when prefixed to أَنَّ and to مَا as in ذٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللّٰهِ [That was because they used to disbelieve in the signs of God]; and in ذٰلِكَ بِمَا عَصَوْا [That was because they disobeyed]: both instances in the Kur ii. 58. (Bd.)
b5: It is also used to denote concomitance, as syn. with مَعَ; (Mughnee, K;) as in اِشْتَرَيْتُ الفَرَسَ بِلِجَامِهِ وَسَرْجِهِ [I bought the horse with his bit and bridle and his saddle]; (TA;) and in لَمَّا رَآنِى بِالسَّلَاحِ هَرَبَ, i. e. When he saw me advancing with the weapon, [he fled;] or when he saw me possessor of a weapon; (Sh, T;) and in اِهْبِطْ بِسَلَامٍ [Descend thou with security, or with greeting (Kur xi. 50)]; and in وَقَدْ دَخَلُوا بِالْكُفْرِ
[They having entered with unbelief (Kur v. 66)]; (Mughnee, K;) بالكفر being a denotative of state. (Bd.) Authors differ respecting the ب in the saying, فَسَبِّحْ بِحَمْدِ رَبِّكَ, in the Kur [xv. 98 and ex. 3]; some saying that it denotes concomitance, and that حمد is prefixed to the objective complement, so that the meaning is, سَبِّحْهٌ حَامِدًا لَهُ
[Declare thou his (thy Lord's) freedom from everything derogatory from his glory, praising Him], i. e. declare thou his freedom from that which is not suitable to Him, and ascribe to Him that which is suitable to Him; but others say that it denotes the employing a thing as an aid or instrument, and that حمد is prefixed to the agent, so that the meaning is, سَبِّحْهُ بِمَا حَمِدَ بِهِ نَفْسَهُ
[declare thou his (thy Lord's) freedom from everything derogatory from his glory by means of ascribing to Him that wherewith He hath praised himself]: and so, too, respecting the saying, سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ; some asserting that it is one proposition, the, being redundant; but others saying, it is two propositions, the و being a conjunction, and the verb upon which the ب is dependent being suppressed, so that the meaning is, [I declare thy freedom from everything derogatory from thy glory, 0 God,] وَبِحَمْدِكَ سَبَّحْتُكَ
[and with the praising of Thee, or by means of the praise that belongeth to Thee, I declare thy freedom &c.]. (Mughnee. [Other explanations of these two phrases have been proposed; but those given above are the most approved.]) Youalso say, عَلَىَّ بِهِ, meaning Bring thou him, [i. e.] come with him, to me. (Har p. 109.) ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ, in the Kur ix. 119, means بِرُحْبِهَا
[i. e. The earth became strait to them, with, meaning notwithstanding, its amplitude, or spaciousness]. (Bd.) Sometimes the negative لا intervenes between بِ [denoting concomitance] and the noun governed by it in the gen. case; [so that بِلَا signifies Without;] as in جِئْتُ بِلَا زَادٍ [I came without travelling-provision]. (Mughnee and K in art. لا.)
b6: It is also syn. with فِى before a noun signifying a place or a time; (Mughnee, * K, * TA;) as in جَلَسْتُ بِالمَسْجِدِ [I sat in the mosque]; (TA;) and وَلَقَدْ نَصَرَكُمُ اللّٰهُ بِبَدْرٍ [and verily God aided you against your enemies at Bedr (Kur iii. 119)]; and نَجَّيْنَاهُمْ بِسَحَرٍ [We saved them a little before daybreak (Kur liv. 34)]: (Mughnee, K, TA:) and so in بِأَيِّكُمُ الْمَفْتُونُ (T, K,) in the Kur [lxviii. 6], (TA,) accord. to some, (T, Mughnee,) i. e. In which of you is madness; or in which of the two parties of you is the mad: (Bd:) or the ب is here redundant; (Sb, Bd, Mughnee;) the meaning being which of you is he who is afflicted with madness. (Bd. [See also a later division of this paragraph.])
b7: It also denotes substitution; [meaning Instead of, or in place of;] as in the saying [of the Hamásee (Mughnee)], فَلَيْتَ لِى بِهِمُ قَوْمًا إِذَا رَكِبُوا شَنَّوا الإِغَارَةَ فُرْسَانًا وَرُكْبَانَا
[Then would that I had, instead of them, a people who, when they mounted their beasts, poured the sudden attack, they being horsemen and camel-riders]; (Ham p. 8, Mughnee, K;) i. e., بَدَلًا بِهِمْ (TA:) but some read شَدُّوا الإِغَارَةَ, [and so it is in some, app., the most correct, of the copies of the Mughnee,] for شَدُّوا لِلْإِغَارِةِ [hastened for the making a sudden attack]. (Ham, Mughnee.)
So, too, in the saying, اِعْتَضْتُ بِهٰذِا الثَّوْبِ خَيْرًا مِنْهُ
[I received, in the place of this garment, or piece of cloth, one better than it]; and لَقِيتُ بِزَيْدٍ بَحْرًا
[I found, in the place of Zeyd, a man of abundant generosity or beneficence]; and هٰذَا بِذَاكِ [This is instead, or in the place, of that; but see another explanation of this last phrase in what follows]. (The Lubáb, TA.)
b8: It also denotes requital; or the giving, or doing, in return; (Mughnee, K;) and in this case is prefixed to the word signifying the substitute, or thing given or done in exchange [or return; or to the word signifying that for which a substitute is given, or for which a thing is given or done in exchange or return]; (Mughnee;) as in the saying, اِشْتَرَيْتُهُ بِأَلْفِ دِرْهَمٍ [I purchased it for a thousand dirhems]; (Mughnee, K; *) [and in the saying in the Kur ix. 112, إِنَّ اللّٰهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ Verily God hath purchased of the believers their souls and their possessions for the price of their having Paradise;] and كَافَأْتُ إِحْسَانَهُ بِضِعْفٍ
[I requited his beneficence with a like beneficence, or with double, or more], (Mughnee,) or كَافأْتُهُ بِضِعْفِ إِحْسَانِهِ [I requited him with the like, or with double the amount, or with more than double the amount, of his beneficence], (K,) but the former is preferable; (TA;) [and خَدَمَ بِطَعَامِ بِطْنِهِ (S and A &c. in art. وغد) He served for, meaning in return for, the food of his belly;] and هٰذَا بِذَاكَ وَلَا عَتْبٌ عَلَى الزَّمَنِ
[This is in return for that, (an explanation somewhat differing from one in the next preceding division of this paragraph,) and no blame is imputable to fortune]: and hence, اُدْخُلُوا الجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ [Enter ye Paradise in return for that which ye wrought (Kur xvi. 34)]; for the ب here is not that which denotes a cause, as the Moatezileh assert it to be, and as all [of the Sunnees] hold it to be in the saying of the Prophet, لَنْ يَدْخُلَ أَحَدُكُمُ الجَنَّةَ بِعَمَلِهِ [before cited and explained]; because what is given instead of something is sometimes given gratuitously; and it is evident that there is no mutual opposition between the trad. and the verse of the Kur-án. (Mughnee.)
b9: It is also syn. with عَنْ; and is said to be peculiar to interrogation; as in فَاسْأَلْ بِهِ خَبِيرًا
[And ask thou respecting Him, or it, one possessing knowledge (Kur xxv. 60)]; (Mughnee, K;) and accord. to IAar in the Kur lxx. 1; (T;) and in the saying of ' Alkameh, فَإِنْ تَسْأَلُونِى بِالنِّسَآءِ فَإِنَّنِي بَصِيرٌ بِأَدْوَآءِ النِّسَآءِ خَبِيرُ
[And if ye ask me respecting the diseases of women, verily I am knowing in the diseases of women, skilful]: (A' Obeyd, TA:) or it is not peculiar to interrogation; as in وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَامِ [And the day when the heavens shall be rent asunder from the clouds (Kur xxv. 27)]; (Mughnee, K) and مَا غَرَّكَ بِرَبِّكَ (K) i. e. What hath beguiled thee from thy Lord, and from believing in him? in the Kur lxxxii. 6; and so in the same, lvii. 13: (TA: [but see art. غر:])
or, accord. to Z, the ب in بالغمام means by, as by an instrument; (Mughnee;) or it means because of, or by means of, the rising of the clouds therefrom: (Bd:) and in like manner the Basrees explain it as occurring in فَاسْأَلْ بِهِ خَبِيرًا, as denoting the cause; and they assert that it is never syn. with عَنْ; but their explanation is improbable. (Mughnee.)
b10: It is also syn. with عَلَىِ; as in إِنْ تِأْمَنْهُ بِقِنْطَارٍ (Mughnee, K *) or بِدِينَارٍ (S) [If thou give him charge over a hundredweight or over a deenár (Kur iii. 68)]; like as عَلَى is sometimes put in the place of بِ as after the verb رَضِىَ: (S, TA:) and so in لَوْ تُسَوَّى بِهِمُ الْأَرْضُ [That the ground were made even over them], in the Kur [iv. 45], (TA,) i. e. that they were buried; (Bd) and in مَرَرْتُ بِزَيْدٍ
[I passed by Zeyd], accord. to Akh, as before mentioned; (Mughnee, in the first division of the art. on this preposition;) and in زَيْدٌ بِالسَّطْحِ [Zeyd is on the roof]; (TA;) and in a verse cited in this Lex. voce ثَعْلَبٌ. (Mughnee.)
b11: It also denotes part of a whole; (Msb in art. بعض
Mughnee, K;) so accord. to As and AAF and others; (Msb, Mughnee;) as syn. with مِنْ (Msb, TA:) IKt says; the Arabs say, شَرِبْتُ بِمَآءِ
كَذَا, meaning مِنْهُ [I drank of such a water]; and Az mentions, as a saying of the Arabs, سَقَاكَ اللّٰهُ مِنْ مَآءِ كَذَا, meaning بِهِ [May God give thee to drink of such a water], thus making the two prepositions syn.: (Msb: [in which five similar instances are cited from poets; and two of these are cited also in the Mughnee:]) and thus it signifies in عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللّٰهِ [A fountain from which the servants of God shall drink, in the Kur lxxvi. 6; and the like occurs in lxxxiii. 28]; (Msb, Mughnee, K;) accord. to the authorities mentioned above; (Mughnee;) or the meaning is, with which the servants of God shall satisfy their thirst (يَرْوَى بِهَا); (T, Mughnee;) or, accord. to Z, with which the servants of God shall drink wine: (Mughnee:) if the ب were redundant, [as some assert it to be, (Bd,)] the meaning would be, that they shall drink the whole of it; which is not right: (Msb:) thus, also, it is used in وَامْسَحُوا بِرُؤُسِكُمْ [in the Kur v. 8], (Msb, Mughnee, K,) accord. to some; (Mughnee;) i. e. [and wipe ye] a part of your heads; and this explanation has been given as on the authority of EshSháfi'ee; but he is said to have disapproved it, and to have held that the ب here denotes adhesion: (TA:) this latter is its apparent meaning in this and the other instances: or, as some say, in this last instance it is used to denote the employing a thing as an aid or instrument, and there is an ellipsis in the phrase, and an inversion; the meaning being, اِمْسَحُوا رُؤُسَكُمْ بِالمَآءِ [wipe ye your heads with water]. (Mughnee.)
b12: It is also used to denote swearing; (Mughnee, K;) and is the primary one of the particles used for this purpose; therefore it is peculiarly distinguished by its being allowable to mention the verb with it, (Mughnee,) as أُقْسِمُ بِاللّٰهِ لَأَفْعَلَنَّ [I swear by God I will assuredly do such a thing]; (Mughnee, K) and by its being prefixed to a pronoun, as in بِكَ لَأَفْعَلَنَّ [By thee I will assuredly do such a thing]; and by its being used in adjuring, or conjuring, for the purpose of inducing one to incline to that which is desired of him, as in باللّٰهِ هَلْ قَامَ زَيْدٌ, meaning I adjure thee, or conjure thee, by God, to tell me, did Zeyd stand? (Mughnee.) [See also the first explanation of this particle, where it is said, on the authority of the L, that, when thus used, it denotes adhesion.]
b13: It is also syn. with إِلَي as denoting the end of an extent or interval; as in أَحْسَنَ بِى, meaning He did good, or acted well, to me: (Mughnee, K:) but some say that the verb here imports the meaning of لَطَفَ [which is trans. by means of ب, i. e. he acted graciously, or courteously, with me]. (Mughnee.)
b14: It is also redundant, (S, Mughnee, K,) to denote corroboration: (Mughnee, K:) and is prefixed to the agent: (Mughnee:) first, necessarily; as in أَحْسِنْ بِزَيْدٍ; (Mughnee, K;) accord. to general opinion (Mughnee) originally أَحْسَنَ زَيْدٌ, i. e. صَارَ ذَا حُسْنٍ [Zeyd became possessed of goodness, or goodliness, or beauty]; (Mughnee, K; *) or the correct meaning is حَسُنَ
زَيْدٌ [Good, or goodly, or beautiful, or very good &c., is Zeyd! or how good, or goodly, or beautiful, is Zeyd!], as in the B: (TA:) secondly, in most instances; and this is in the case of the agent of كَفَى; as in كَفَى بِاللّٰهِ شَهِيدًا [God sufficeth, being witness, or as a witness (Kur xiii., last verse; &c.)]; (Mughnee, K [and a similar ex. is given in the S, from the Kur xxv. 33;]) the ب here denoting emphatic praise; but you may drop it, saying, كَفَى اللّٰهُ شَهِيدًا: (Fr, TA:) thirdly, in a case of necessity, by poetic licence; as in the saying, أَلَمْ يَأْتِيكَ وَالأَنْبَآءُ تَنْمِى بِمَا لَاقَتْ لَبُونُ بَنِى زِيَادِ
[Did not what the milch camel of the sons of Ziyád experienced come to thee (يَأْتِيكَ being in like manner put for يَأْتِكَ) when the tidings were increasing?]. (Mughnee, K.) It is also redundantly prefixed to the objective complement of a verb; as in وَلَا تُلْقُوا بِأَيْديكُمْ إِلَى التَّهْلُكَةِ
[And cast ye not yourselves (بأيديكم meaning بِأَنْفُسِكُمْ) to perdition (Kur ii. 191)]; and in وَهُزِّى إِلَيْكِ بِجِذْعِ النَّخْلَةِ [And shake thou towards thee the trunk of the palm-tree (Kur xix. 25)]: but some say that the former means and cast ye not yourselves (أَنْفُسَكُمْ being understood) with your hands to perdition; or that the meaning is, by means, or because, of your hands: (Mughnee:) and ISd says that هُزِّى, in the latter, is made trans. by means of ب because it is used in the sense of جُزِّى: (TA in art هز:) so, too, in the saying, نَضْرِبُ بِالسَّيْفِ وَ نَرجُو بِالفَرَجْ
[We smite with the sword, and we hope for the removal of grief]: (S, Mughnee:) and in the trad., كَفَي بِالمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ
[It suffices the man in respect of lying that he relate all that he has heard]. (Mughnee.) It is also redundantly prefixed to the inchoative; as in بِحَسْبِكَ [when you say, بِحَسْبِكَ دِرْهَمٌ, meaning A thing sufficing thee is a dirhem; a phrase which may be used in two ways; as predicating of what is sufficient, that it is a dirhem; and as predicating of a dirhem, that it is sufficient; in which latter case, بحسبك is an enunciative put before its inchoative, so that the meaning is, a dirhem is a thing sufficing thee, i. e. a dirhem is sufficient for thee; as is shown in a marginal note in my copy of the Mughnee: in the latter way is used the saying, mentioned in the S, بِحَسْبِكَ قَوْلُ السَّوْءِ A thing sufficing thee is the saying what is evil: and so, app., each of the following sayings, mentioned in the TA on the authority of Fr; حَسْبُكَ بِصَدِيقِنَا A person sufficing thee is our friend; and نَاهِيكَ بِأَخِينَا
A person sufficing thee is our brother: the ب is added, as Fr says, to denote emphatic praise]: so too in خَرَجْتُ فَإِذِا بِزَيْدٍ [I went forth, and lo, there, or then, was Zeyd]; and in كَيْفَ بِكَ إِذَا كَانَ كَذَا [How art thou, or how wilt thou be, when it is thus, or when such a thing is the case?]; and so, accord. to Sb, in بِأيِّكُمُ الْمَفْتُونُ
[mentioned before, in explanation of بِ as syn. with فِى]; but Abu-l-Hasan says that بأيّكم is dependent upon اِسْتِقْرَار suppressed, denoting the predicate of اَلمفتون; and some say that this is an inf. n. in the sense of فِنْنَةٌ; [so that the meaning may be, بأَيِّكُمُ المَفْتُونُ مُسْتَقِرٌّ In which of you is madness residing?]; or, as some say, بِ is here syn. with فِى [as I have before mentioned], (Mughnee.) A strange case is that of its being added before that which is originally an inchoative, namely, the noun, or subject, of لَيْسَ, on the condition of its being transferred to the later place which is properly that of the enunciative; as in the reading of some, xxx لَّيْسَ الْبِرَّ بِأَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ xxx
[Your turning your faces towards the east and the west is not obedience (Kur ii. 172)]; with البرّ in the accus. case. (Mughnee.) It is also redundantly prefixed to the enunciative; and this is in two kinds of cases: first, when the phrase is not affirmative; and cases of this kind may be followed as exs.; as لَيْسَ زَيْدٌ بِقَائِمٍ [Zeyd is not standing]; and وَمَا اللّٰهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ [And God is not heedless of that which ye do (Kur ii. 69, &c.)]: secondly, when the phrase is affirmative; and in cases of this kind, one limits himself to what has been heard [from the Arabs]: so say Akh and his followers; and they hold to be an instance of this kind the phrase, جَزَآءُ سَيِّئَةٍ بِمِثْلِهَا [The recompense of an evil action is the like thereof (Kur x. 28)]; and the saying of the Hamásee, وَمَنْعُكَهَا بِشَىْءٍ يُسْتَطَاعُ
[And the preventing thee from having her (referring to a mare) is a thing that is possible]: but it is more proper to make بمثلها dependent upon اِسْتِقْرَار suppressed, as the enunciative; [the meaning being, جَزَآءُ سَيَّئَةٍ مُسْتَقِرٌّ بِمِثْلِهَا, or يَسْتَقِرُّ بِمِثْلِهَا, i. e. the recompense of an evil action is a thing consisting in the like thereof]; and to make بشىء dependent upon منعكها; the meaning being, وَ مَنْعُكَهَا بِشَىْءٍ مَّا يُسْتَطَاعُ [i. e. and the preventing thee from having her, by something, is possible: see Ham p. 102 ]: Ibn-Málik also
[holds, like Akh and his followers, that بِ may be redundant when prefixed to the enunciative in an affirmative proposition; for he] says, respecting بِحَسْبِكَ زَيْدٌ, that زيد is an inchoative placed after its enunciative, [so that the meaning is, Zeyd is a person sufficing thee,] because زَيْدٌ is determinate and حَسْبُكَ is indeterminate. (Mughnee. [See also what has been said above respecting the phrase بِحَسْبِكَ دِرْهَمٌ, in treating of بِ as added before the inchoative.]) It is also redundantly prefixed to the denotative of state of which the governing word is made negative; as in فَمَا رَجَعَتْ بِخَائِبَةٍ رِكَابٌ حَكِيمُ بْنُ المُسَيَّبِ مُنْتَهَاهَا
[And travelling-camels (meaning their riders) returned not disappointed, whose goal, or ultimate object, was Hakeem the son of El-Museiyab]; and in فَمَا انْبَعَثْتَ بِمَزْؤُدٍ وَ لَا وَكَلِ
[And thou didst not, being sent, or roused, go away frightened, nor impotent, committing thine affair to another]: so says Ibn-Málik: but AHei disagrees with him, explaining these two exs. as elliptical; the meaning implied in the former being, بِحَاجَةٍ خَائِبَةٍ [with an object of want disappointed, or frustrated]; and in the second, بِشَخْصٍ مَزْؤُودٍ, i. e. مَذْعُورٍ [with a person frightened]; the poet meaning, by the مزؤود, himself, after the manner of the saying, رَأَيْتُ مِنْهُ أَسَدًا; and this is plain with respect to the former ex., but not with respect to the second; for the negation of attributes of dispraise denoted as intensive in degree does not involve the negation of what is simply essential in those attributes; and one does not say, لَقِيتُ مِنْهُ أَسَدًا, or بَحْرًا, [or رَأَيْتُ مِنْهُ أَسَدًا, as above, or بَحْرًا,] but when meaning to express an intensive degree of boldness, or of generosity. (Mughnee.) It is also redundantly prefixed to the corroborative نَفْسٌ and عَيْنٌ: and some hold it to be so in يَتَرَبَّنَ بِأَنْفُسِهِنَّ [as meaning Shall themselves wait (Kur ii. 228 and 234)]: but this presents matter for consideration; because the affixed pronoun in the nom. case, [whether expressed, as in this instance, in which it is the final syllable نَ, or implied in the verb,] when corroborated by نَفْس, should properly be corroborated first by the separate [pronoun], as in قُمْتُمْ أَنْتُمْ أَنْفُسُكُمْ [Ye stood, ye, yourselves]; and because the corroboration in this instance is lost, since it cannot be imagined that any others are here meant than those who are commanded to wait: [the preferable rendering is, shall wait to see what may take place with themselves:] بأنفسهنّ is added only for rousing them the more to wait, by making known that their minds should not be directed towards the men. (Mughnee.) Accord. to some, it is also redundantly prefixed to a noun governed in the gen. case [by another preposition]; as in فأَصْبَحْنَ لَا يَسْأَلْنَهُ عَنْ بِأَبِهِ
And they became in a condition in which they asked him not respecting his father; which may perhaps be regarded by some as similar to the saying, يَضْحَكْنَ عَنْ كَالبَرَدِ المُنْهَمِّ
but in this instance, كَ is generally held to be a noun, syn. with مِثْل]. (The Lubáb, TA.)
b15: Sometimes it is understood; as in اللّٰه لافعلنّ
[i. e. اللّٰهِ لَأَفْعَلَنَّ and اللّٰهَ لَأَفْعَلَنَّ By God, I will assuredly do such a thing; in the latter as well as the former, for a noun is often put in the accus.
case because of a preposition understood; or, accord. to Bd, in ii. 1, a verb significant of swearing is understood]: and in خَيْرٍ [for بِخَيْرٍ
In a good state], addressed to him who says, كَيْفَ أَصْبَحْتَ [How hast thou entered upon the time of morning? or How hast thou become?]. (TA.)
b16: [It occurs also in several elliptical phrases; one of which (فَبِهَا وَ نِعْمَتْ) has been mentioned among the exs. of its primary meaning: some are mentioned in other arts.; as بِأَبِى and بِنَفْسِى, in arts. ابو and نفس: and there are many others, of which exs. here follow.] Mohammad is related, in a trad., to have said, after hitting a butt with an arrow, أَنَا بهَا أَنَا بهَا, meaning أَنَا صَاحِبُهَا [I am the doer of it! I am the doer of it!]. (Sh, T.) And in another trad., Mohammad is related to have said to one who told him of a man's having committed an unlawful action, لَعَلَّكَ بِذٰلِكِ, meaning لَعَلَّكَ صَاحِبُ الأَمْرِ [May-be thou art the doer of that thing]. (T.) And in another, he is related to have said to a woman brought to him for having committed adultery or fornication, مَنْ بِكِ, meaning مَنْ صَاحِبُكِ [Who was thine accomplice?]: (T:) or مَنِ الفَاعِلُ بِكِ
[Who was the agent with thee?]. (TA.) أَنَا بِكَ وَلَكَ, occurring in a form of prayer, means I seek, or take, refuge in Thee; or by thy right disposal and facilitation I worship; and to Thee, not to any other, I humble myself. (Mgh in art. بوا.)
One says also, مَنْ لِى بِكَذَا, meaning Who will be responsible, answerable, amenable, or surety, to me for such a thing? (Har p. 126: and the like is said in p. 191.) And similar to this is the saying, كَأَنِّى بِكَ, meaning كَأَنِّي أَبْصُرُ بِكَ
[It is as though I saw thee]; i. e. I know from what I witness of thy condition to-day how thy condition will be to-morrow; so that it is as though I saw thee in that condition. (Idem p. 126.) [You also say, كَأَنَّكَ بِهِ, meaning Thou art so near to him that it is as though thou sawest him: or it is as though thou wert with him: i. e. thou art almost in his presence.]
b17: The Basrees hold that prepositions do not supply the places of other prepositions regularly; but are imagined to do so when they admit of being differently rendered; or it is because a word is sometimes used in the sense of another word, as in شَرِبْنَ بِمَآءِ البَحْرِ meaning رَوِينَ, and in أَحْسَنَ بِى meaning لَطَفَ; or else because they do so anomalously. (Mughnee.)
A3: [As a numeral, ب denotes Two.]
The second letter of the alphabet: called بَآءٌ and بَا; (TA in باب الالف الليّنة;) the latter of which forms is used in spelling; like as are its analogues, as تا [and ثا] and حا [and خا and را] and طا [and ظا and فا and ها] and يا; because in this case they are not generally regarded as nouns, but as mere sounds: (Sb, M:) [these are generally pronounced with imáleh, i. e. bé, té, &c., with the exception of حا, خا, طا, and ظا; and when they are regarded as nouns, their duals are بَيَانِ, تَيَانِ, &c.:] the pl. of بَآءٌ is بَآءَاتٌ; and that of بَا is أَبْوَآءٌ (TA ubi suprà.) It is one of the letters termed مَجْهُورَه [or vocal, i. e. pronounced with the voice, and not with the breath only]; and of those termed شَفَهِيَّة [or labial]; and of those termed ذُلْق [or pronounced with the extremity of the tongue or the lips]: Kh says that the letters of the second and third classes above mentioned [the latter of which comprises the former] are those composing the words رُبَّ مَنْ لَفَّ; and on account of their easiness of utterance, they abound in the composition of words, so that no perfect quinqueliteral-radical word is without one or more of them, unless it is of the class termed مُوَلَّد, not of the classical language of the Arabs. (TA at the commencement of باب البآء.)
b2: In the dial. of Mázin, it is changed into م; (TA ubi suprà;) as in بَكَّةُ, which thus becomes مَكَّةُ [the town of Mekkeh]. (TA in باب الالف الليّنة.)
A2: بِ is a preposition, or particle governing the gen. case; (S, Mughnee, K;) having kesr for its invariable termination because it is impossible to begin with a letter after which one makes a pause; (S;) or, correctly speaking, having a vowel for its invariable termination because it is impossible to begin with a quiescent letter; and having kesr, not fet-h, to make it accord with its government [of the gen. case], and to distinguish between it and that which is both a noun and a particle. (IB.) It is used to denote adhesion (Sb, T, S, M, Mughnee, K) of the verb to its objective complement, (S,) or of a noun or verb to that to which it is itself prefixed; (TA;) and adjunction, or association: (Sb, T:) and some say that its meaning of denoting adhesion is inseparable from it; and therefore Sb restricted himself to the mention of this meaning: (Mughnee:) or Sb says that its primary meaning is that of denoting adhesion and mixture. (Ibn-Es-Sáïgh, quoted in a marginal note in a copy of the Mughnee.) It denotes adhesion [&c.] in the proper sense; (Mughnee, K;) as in أَمْسَكْتُ بِزَيْدٍ, (M, Mughnee, K,) meaning I laid hold upon, or seized, [Zeyd, or] somewhat of the body of Zeyd, or what might detain him, as an arm or a hand, or a garment, and the like; whereas أَمْسَكْتُهُ may mean I withheld him, or restrained him, from acting according to his own free will: (Mughnee:) and it denotes the same in a tropical sense; (Mughnee, K;) as in مَرَرْتُ بِزَيْدٍ [I passed by Zeyd]; (S, Mughnee, K;) as though meaning I made my passing to adhere to Zeyd; (S;) or I made my passing to adhere to a place near to Zeyd: accord. to Akh, it is for مَرَرْتُ عَلَىِ زَيْدٍ; but مَرَرْتُ بِهِ is more common than مَرَرْتُ عَلَيْهِ, and is therefore more properly regarded as the original form of expression: (Mughnee:) accord. to F, the vowel of this preposition is kesr [when it is prefixed to a noun or a pronoun]; or, as some say, it is fet-h when it is with a noun properly so called; as in مَرَّ بَزَيْدٍ: so in the K; this being the reverse of what they have prescribed in the case of [the preposition]
ل: but in the case of ب, no vowel but kesr is known. (MF.) It denotes the same in the saying بِهِ دَآءٌ [In him is a disease; i. e. a disease is cleaving to him]: and so [accord. to some] in أَقْسَمْتُ باللّٰهِ [I swore, or, emphatically, I swear, by God; and similar phrases, respecting which see a later division of this paragraph]. (L.) So, too, in أَشْرَكَ باللّٰهِ, because meaning He associated another with God: and in وَكَّلْتُ بِفُلَانٍ, meaning I associated a وَكِيل [or factor &c.] with such a one. (T.) [And so in other phrases here following.] عَلَيْكَ بِزَيْدٍ Keep thou to Zeyd: or take thou Zeyd. (TA voce عَلَى.) عَلَيْكَ بِكَذَا Keep thou to such a thing: (El-Munáwee:) or take thou such a thing. (Ham p. 216.) فَبَهَا وَنَعْمَتْ Keep thou to it, فبها meaning فَعَلَيْكَ بِهَا, (Mgh in art. نعم,) [or let him keep to it, i. e. فَعَلَيْهِ بِهَا,] or thou hast taken to, or adopted and followed, or adhered to, the established way, or the way established by the Prophet, i. e. فَبِالسُّنَّةِ أَخَذَتَ, (Mgh,) or he hath taken to, &c., i. e. فَبِالسُّنَّةِ أَخَذَ, (IAth, TA in art. نعم,) or by this practice, or action, is excellence attained, or he will attain excellence, i. e. فَبِهٰذِهِ الخَــصْلَةِ أَوِ الفَعْلَةِ يُنَالُ الفَضْلُ, or يَنَالُ الفَضْلَ; (IAth ubi suprà;) and excellent is the practise, the established way, or the way established by the Prophet, ونعمت meaning وَنِعْمَتِ الخَــصْلَةُ السُّنَّةُ, (Mgh,) or and excellent is the practice, or the action, i. e. وَنِعْمَتِ الخَــصْلَةُ, (S and K in art. نعم,) or وَنِعْمَتِ الخَــصْلَةُ أُوِ الفَعْلَةُ: (IAth ubi suprà:) and it also occurs in a trad., where the meaning is [He who hath done such a thing hath adhered to the ordinance of indulgence; and excellent is the practice, or action, &c.: for here فبها is meant to imply] فَبِالرَّخْصَةِ أَخَذَ. (TA in the present art. See also art. نعم.)
b2: It is also used to render a verb transitive; (Mughnee, K;) having the same effect as hemzeh [prefixed], in causing [what would otherwise be] the agent to become an objective complement; as in ذَهَبْتُ بِزَيْدٍ syn. with أَذْهَبْتُهُ [I made Zeyd to go away; or I took him away]; (Mughnee;) and hence, [in the Kur ii. 16,] ذَهَبَ اللّٰهُ بِنُورِهِمْ
[God taketh away their light]; (Mughnee, K;)
which refutes the assertion of Mbr and Suh, that ذَهَبْتُ بِزَيْدٍ means [I went away with Zeyd; i. e.] I accompanied Zeyd in going away. (Mughnee.) J says that any verb that is not trans. you may render so by means of بِ and ا [prefixed] and reduplication [of the medial radical letter]: you say, طَارَ بِهِ and أَطَارَهُ and طَيَّرَهُ [as meaning He made him to fly, or to fly away]: but IB says that this is not correct as of common application; for some verbs are rendered trans. by means of hemzeh, but not by reduplication; and some by reduplication, but not by hemzeh; and some by ب, but not by hemzeh nor by reduplication: you say, دَفَعْتُ زَيْدًا بِعَمْرٍو [as meaning I made ' Amr to repel Zeyd, lit. I repelled Zeyd by ' Amr], but not أَدْفَعْتُهُ nor دَفَّعْتُهُ. (TA.)
b3: It also denotes the employing a thing as an aid or instrument; (S, M, * Mughnee, K; *) as in كَتَبْتُ بِالقَلَمِ [I wrote with the reed-pen]; (S, Mughnee, K;) and نَجَرْتُ بِالقَدُومِ [I worked as a carpenter with the adz]; (Mughnee, K;) and ضَرَبْتُ بالسَّيْفِ [I struck with the sword]. (M.) And hence the بِ in بِسْمِ اللّٰهِ, (Mughnee, K,) accord. to some, because the action [before which it is pronounced] is not practicable in the most perfect manner but by means of it: (Mughnee:) but others disallow this, because the name of God should not be regarded as an instrument: (MF, TA:) and some say that the ب here is to denote beginning, as though one said, أَبْتَدَأُ بِسْمِ اللّٰهِ [I begin with the name of God]. (TA.)
b4: It also denotes a cause; as in إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ [Verily ye have wronged yourselves by, i. e. because of, your taking to yourselves the calf as a god (Kur ii. 51)]; and in فَكُلًّا أَخَذْنَا بِذَنْبِهِ [And every one of these we have punished for, i. e. because of, his sin (Kur xxix. 39)]; (Mughnee, K) and in لَنْ يَدْخُلَ أَحَدَكُمُ الجَنَّةَ بِعَمَلِهِ [Not any of you shall enter Paradise by, or for, or because of, his works]. (TA from a trad.) And so in لَقَيتُ بِزَيْدٍ الأَسَدَ I met, or found, by reason of my meeting, or finding, Zeyd, the lion: (Mughnee:) or the ب in this instance denotes comparison; [i. e. I met, or found, in Zeyd the like of the lion;] as also in رَأَيْتُ بِفُلَانٍ القَمَرَ [I saw in such a one the like of the moon]. (TA.) Another ex. of the same usage is the saying [of a poet], قَدْ سُقِيَتْ آبَالُهُمْ بِالنَّارِ وَالنَّارُ قَدْ تَشْفِى مِنَ الأُوَارِ
[Their camels had been watered because of the brand that they bore: for fire, or the brand, sometimes cures of the heat of thirst]; i. e., because of their being branded with the names [or marks] of their owners, they had free access left them to the water. (Mughnee. See also another reading of this verse voce نَارٌ.) [In like manner] it is used in the sense of مِنْ أَجْلِ [which means بِسَبَبِ (Msb in art. اجل)] in the saying of Lebeed, غُلْبٌ تَشَذَّرَ بِالذُّحُولِ كَأَنَّهَا جِنُّ البَدِىِّ رَوَاسِياً أَقْدَامُهَا
(S) Thick-necked men, like lions, who threatened one another because of rancorous feelings, as though they were the Jinn of the valley El-Bedee, [or of the desert, (TA in art. بدو,)] their feet standing firm in contention and obstinate altercation. (EM pp. 174 and 175.) It is also used to denote a cause when prefixed to أَنَّ and to مَا as in ذٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللّٰهِ [That was because they used to disbelieve in the signs of God]; and in ذٰلِكَ بِمَا عَصَوْا [That was because they disobeyed]: both instances in the Kur ii. 58. (Bd.)
b5: It is also used to denote concomitance, as syn. with مَعَ; (Mughnee, K;) as in اِشْتَرَيْتُ الفَرَسَ بِلِجَامِهِ وَسَرْجِهِ [I bought the horse with his bit and bridle and his saddle]; (TA;) and in لَمَّا رَآنِى بِالسَّلَاحِ هَرَبَ, i. e. When he saw me advancing with the weapon, [he fled;] or when he saw me possessor of a weapon; (Sh, T;) and in اِهْبِطْ بِسَلَامٍ [Descend thou with security, or with greeting (Kur xi. 50)]; and in وَقَدْ دَخَلُوا بِالْكُفْرِ
[They having entered with unbelief (Kur v. 66)]; (Mughnee, K;) بالكفر being a denotative of state. (Bd.) Authors differ respecting the ب in the saying, فَسَبِّحْ بِحَمْدِ رَبِّكَ, in the Kur [xv. 98 and ex. 3]; some saying that it denotes concomitance, and that حمد is prefixed to the objective complement, so that the meaning is, سَبِّحْهٌ حَامِدًا لَهُ
[Declare thou his (thy Lord's) freedom from everything derogatory from his glory, praising Him], i. e. declare thou his freedom from that which is not suitable to Him, and ascribe to Him that which is suitable to Him; but others say that it denotes the employing a thing as an aid or instrument, and that حمد is prefixed to the agent, so that the meaning is, سَبِّحْهُ بِمَا حَمِدَ بِهِ نَفْسَهُ
[declare thou his (thy Lord's) freedom from everything derogatory from his glory by means of ascribing to Him that wherewith He hath praised himself]: and so, too, respecting the saying, سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ; some asserting that it is one proposition, the, being redundant; but others saying, it is two propositions, the و being a conjunction, and the verb upon which the ب is dependent being suppressed, so that the meaning is, [I declare thy freedom from everything derogatory from thy glory, 0 God,] وَبِحَمْدِكَ سَبَّحْتُكَ
[and with the praising of Thee, or by means of the praise that belongeth to Thee, I declare thy freedom &c.]. (Mughnee. [Other explanations of these two phrases have been proposed; but those given above are the most approved.]) Youalso say, عَلَىَّ بِهِ, meaning Bring thou him, [i. e.] come with him, to me. (Har p. 109.) ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ, in the Kur ix. 119, means بِرُحْبِهَا
[i. e. The earth became strait to them, with, meaning notwithstanding, its amplitude, or spaciousness]. (Bd.) Sometimes the negative لا intervenes between بِ [denoting concomitance] and the noun governed by it in the gen. case; [so that بِلَا signifies Without;] as in جِئْتُ بِلَا زَادٍ [I came without travelling-provision]. (Mughnee and K in art. لا.)
b6: It is also syn. with فِى before a noun signifying a place or a time; (Mughnee, * K, * TA;) as in جَلَسْتُ بِالمَسْجِدِ [I sat in the mosque]; (TA;) and وَلَقَدْ نَصَرَكُمُ اللّٰهُ بِبَدْرٍ [and verily God aided you against your enemies at Bedr (Kur iii. 119)]; and نَجَّيْنَاهُمْ بِسَحَرٍ [We saved them a little before daybreak (Kur liv. 34)]: (Mughnee, K, TA:) and so in بِأَيِّكُمُ الْمَفْتُونُ (T, K,) in the Kur [lxviii. 6], (TA,) accord. to some, (T, Mughnee,) i. e. In which of you is madness; or in which of the two parties of you is the mad: (Bd:) or the ب is here redundant; (Sb, Bd, Mughnee;) the meaning being which of you is he who is afflicted with madness. (Bd. [See also a later division of this paragraph.])
b7: It also denotes substitution; [meaning Instead of, or in place of;] as in the saying [of the Hamásee (Mughnee)], فَلَيْتَ لِى بِهِمُ قَوْمًا إِذَا رَكِبُوا شَنَّوا الإِغَارَةَ فُرْسَانًا وَرُكْبَانَا
[Then would that I had, instead of them, a people who, when they mounted their beasts, poured the sudden attack, they being horsemen and camel-riders]; (Ham p. 8, Mughnee, K;) i. e., بَدَلًا بِهِمْ (TA:) but some read شَدُّوا الإِغَارَةَ, [and so it is in some, app., the most correct, of the copies of the Mughnee,] for شَدُّوا لِلْإِغَارِةِ [hastened for the making a sudden attack]. (Ham, Mughnee.)
So, too, in the saying, اِعْتَضْتُ بِهٰذِا الثَّوْبِ خَيْرًا مِنْهُ
[I received, in the place of this garment, or piece of cloth, one better than it]; and لَقِيتُ بِزَيْدٍ بَحْرًا
[I found, in the place of Zeyd, a man of abundant generosity or beneficence]; and هٰذَا بِذَاكِ [This is instead, or in the place, of that; but see another explanation of this last phrase in what follows]. (The Lubáb, TA.)
b8: It also denotes requital; or the giving, or doing, in return; (Mughnee, K;) and in this case is prefixed to the word signifying the substitute, or thing given or done in exchange [or return; or to the word signifying that for which a substitute is given, or for which a thing is given or done in exchange or return]; (Mughnee;) as in the saying, اِشْتَرَيْتُهُ بِأَلْفِ دِرْهَمٍ [I purchased it for a thousand dirhems]; (Mughnee, K; *) [and in the saying in the Kur ix. 112, إِنَّ اللّٰهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ Verily God hath purchased of the believers their souls and their possessions for the price of their having Paradise;] and كَافَأْتُ إِحْسَانَهُ بِضِعْفٍ
[I requited his beneficence with a like beneficence, or with double, or more], (Mughnee,) or كَافأْتُهُ بِضِعْفِ إِحْسَانِهِ [I requited him with the like, or with double the amount, or with more than double the amount, of his beneficence], (K,) but the former is preferable; (TA;) [and خَدَمَ بِطَعَامِ بِطْنِهِ (S and A &c. in art. وغد) He served for, meaning in return for, the food of his belly;] and هٰذَا بِذَاكَ وَلَا عَتْبٌ عَلَى الزَّمَنِ
[This is in return for that, (an explanation somewhat differing from one in the next preceding division of this paragraph,) and no blame is imputable to fortune]: and hence, اُدْخُلُوا الجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ [Enter ye Paradise in return for that which ye wrought (Kur xvi. 34)]; for the ب here is not that which denotes a cause, as the Moatezileh assert it to be, and as all [of the Sunnees] hold it to be in the saying of the Prophet, لَنْ يَدْخُلَ أَحَدُكُمُ الجَنَّةَ بِعَمَلِهِ [before cited and explained]; because what is given instead of something is sometimes given gratuitously; and it is evident that there is no mutual opposition between the trad. and the verse of the Kur-án. (Mughnee.)
b9: It is also syn. with عَنْ; and is said to be peculiar to interrogation; as in فَاسْأَلْ بِهِ خَبِيرًا
[And ask thou respecting Him, or it, one possessing knowledge (Kur xxv. 60)]; (Mughnee, K;) and accord. to IAar in the Kur lxx. 1; (T;) and in the saying of ' Alkameh, فَإِنْ تَسْأَلُونِى بِالنِّسَآءِ فَإِنَّنِي بَصِيرٌ بِأَدْوَآءِ النِّسَآءِ خَبِيرُ
[And if ye ask me respecting the diseases of women, verily I am knowing in the diseases of women, skilful]: (A' Obeyd, TA:) or it is not peculiar to interrogation; as in وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَامِ [And the day when the heavens shall be rent asunder from the clouds (Kur xxv. 27)]; (Mughnee, K) and مَا غَرَّكَ بِرَبِّكَ (K) i. e. What hath beguiled thee from thy Lord, and from believing in him? in the Kur lxxxii. 6; and so in the same, lvii. 13: (TA: [but see art. غر:])
or, accord. to Z, the ب in بالغمام means by, as by an instrument; (Mughnee;) or it means because of, or by means of, the rising of the clouds therefrom: (Bd:) and in like manner the Basrees explain it as occurring in فَاسْأَلْ بِهِ خَبِيرًا, as denoting the cause; and they assert that it is never syn. with عَنْ; but their explanation is improbable. (Mughnee.)
b10: It is also syn. with عَلَىِ; as in إِنْ تِأْمَنْهُ بِقِنْطَارٍ (Mughnee, K *) or بِدِينَارٍ (S) [If thou give him charge over a hundredweight or over a deenár (Kur iii. 68)]; like as عَلَى is sometimes put in the place of بِ as after the verb رَضِىَ: (S, TA:) and so in لَوْ تُسَوَّى بِهِمُ الْأَرْضُ [That the ground were made even over them], in the Kur [iv. 45], (TA,) i. e. that they were buried; (Bd) and in مَرَرْتُ بِزَيْدٍ
[I passed by Zeyd], accord. to Akh, as before mentioned; (Mughnee, in the first division of the art. on this preposition;) and in زَيْدٌ بِالسَّطْحِ [Zeyd is on the roof]; (TA;) and in a verse cited in this Lex. voce ثَعْلَبٌ. (Mughnee.)
b11: It also denotes part of a whole; (Msb in art. بعض
Mughnee, K;) so accord. to As and AAF and others; (Msb, Mughnee;) as syn. with مِنْ (Msb, TA:) IKt says; the Arabs say, شَرِبْتُ بِمَآءِ
كَذَا, meaning مِنْهُ [I drank of such a water]; and Az mentions, as a saying of the Arabs, سَقَاكَ اللّٰهُ مِنْ مَآءِ كَذَا, meaning بِهِ [May God give thee to drink of such a water], thus making the two prepositions syn.: (Msb: [in which five similar instances are cited from poets; and two of these are cited also in the Mughnee:]) and thus it signifies in عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللّٰهِ [A fountain from which the servants of God shall drink, in the Kur lxxvi. 6; and the like occurs in lxxxiii. 28]; (Msb, Mughnee, K;) accord. to the authorities mentioned above; (Mughnee;) or the meaning is, with which the servants of God shall satisfy their thirst (يَرْوَى بِهَا); (T, Mughnee;) or, accord. to Z, with which the servants of God shall drink wine: (Mughnee:) if the ب were redundant, [as some assert it to be, (Bd,)] the meaning would be, that they shall drink the whole of it; which is not right: (Msb:) thus, also, it is used in وَامْسَحُوا بِرُؤُسِكُمْ [in the Kur v. 8], (Msb, Mughnee, K,) accord. to some; (Mughnee;) i. e. [and wipe ye] a part of your heads; and this explanation has been given as on the authority of EshSháfi'ee; but he is said to have disapproved it, and to have held that the ب here denotes adhesion: (TA:) this latter is its apparent meaning in this and the other instances: or, as some say, in this last instance it is used to denote the employing a thing as an aid or instrument, and there is an ellipsis in the phrase, and an inversion; the meaning being, اِمْسَحُوا رُؤُسَكُمْ بِالمَآءِ [wipe ye your heads with water]. (Mughnee.)
b12: It is also used to denote swearing; (Mughnee, K;) and is the primary one of the particles used for this purpose; therefore it is peculiarly distinguished by its being allowable to mention the verb with it, (Mughnee,) as أُقْسِمُ بِاللّٰهِ لَأَفْعَلَنَّ [I swear by God I will assuredly do such a thing]; (Mughnee, K) and by its being prefixed to a pronoun, as in بِكَ لَأَفْعَلَنَّ [By thee I will assuredly do such a thing]; and by its being used in adjuring, or conjuring, for the purpose of inducing one to incline to that which is desired of him, as in باللّٰهِ هَلْ قَامَ زَيْدٌ, meaning I adjure thee, or conjure thee, by God, to tell me, did Zeyd stand? (Mughnee.) [See also the first explanation of this particle, where it is said, on the authority of the L, that, when thus used, it denotes adhesion.]
b13: It is also syn. with إِلَي as denoting the end of an extent or interval; as in أَحْسَنَ بِى, meaning He did good, or acted well, to me: (Mughnee, K:) but some say that the verb here imports the meaning of لَطَفَ [which is trans. by means of ب, i. e. he acted graciously, or courteously, with me]. (Mughnee.)
b14: It is also redundant, (S, Mughnee, K,) to denote corroboration: (Mughnee, K:) and is prefixed to the agent: (Mughnee:) first, necessarily; as in أَحْسِنْ بِزَيْدٍ; (Mughnee, K;) accord. to general opinion (Mughnee) originally أَحْسَنَ زَيْدٌ, i. e. صَارَ ذَا حُسْنٍ [Zeyd became possessed of goodness, or goodliness, or beauty]; (Mughnee, K; *) or the correct meaning is حَسُنَ
زَيْدٌ [Good, or goodly, or beautiful, or very good &c., is Zeyd! or how good, or goodly, or beautiful, is Zeyd!], as in the B: (TA:) secondly, in most instances; and this is in the case of the agent of كَفَى; as in كَفَى بِاللّٰهِ شَهِيدًا [God sufficeth, being witness, or as a witness (Kur xiii., last verse; &c.)]; (Mughnee, K [and a similar ex. is given in the S, from the Kur xxv. 33;]) the ب here denoting emphatic praise; but you may drop it, saying, كَفَى اللّٰهُ شَهِيدًا: (Fr, TA:) thirdly, in a case of necessity, by poetic licence; as in the saying, أَلَمْ يَأْتِيكَ وَالأَنْبَآءُ تَنْمِى بِمَا لَاقَتْ لَبُونُ بَنِى زِيَادِ
[Did not what the milch camel of the sons of Ziyád experienced come to thee (يَأْتِيكَ being in like manner put for يَأْتِكَ) when the tidings were increasing?]. (Mughnee, K.) It is also redundantly prefixed to the objective complement of a verb; as in وَلَا تُلْقُوا بِأَيْديكُمْ إِلَى التَّهْلُكَةِ
[And cast ye not yourselves (بأيديكم meaning بِأَنْفُسِكُمْ) to perdition (Kur ii. 191)]; and in وَهُزِّى إِلَيْكِ بِجِذْعِ النَّخْلَةِ [And shake thou towards thee the trunk of the palm-tree (Kur xix. 25)]: but some say that the former means and cast ye not yourselves (أَنْفُسَكُمْ being understood) with your hands to perdition; or that the meaning is, by means, or because, of your hands: (Mughnee:) and ISd says that هُزِّى, in the latter, is made trans. by means of ب because it is used in the sense of جُزِّى: (TA in art هز:) so, too, in the saying, نَضْرِبُ بِالسَّيْفِ وَ نَرجُو بِالفَرَجْ
[We smite with the sword, and we hope for the removal of grief]: (S, Mughnee:) and in the trad., كَفَي بِالمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ
[It suffices the man in respect of lying that he relate all that he has heard]. (Mughnee.) It is also redundantly prefixed to the inchoative; as in بِحَسْبِكَ [when you say, بِحَسْبِكَ دِرْهَمٌ, meaning A thing sufficing thee is a dirhem; a phrase which may be used in two ways; as predicating of what is sufficient, that it is a dirhem; and as predicating of a dirhem, that it is sufficient; in which latter case, بحسبك is an enunciative put before its inchoative, so that the meaning is, a dirhem is a thing sufficing thee, i. e. a dirhem is sufficient for thee; as is shown in a marginal note in my copy of the Mughnee: in the latter way is used the saying, mentioned in the S, بِحَسْبِكَ قَوْلُ السَّوْءِ A thing sufficing thee is the saying what is evil: and so, app., each of the following sayings, mentioned in the TA on the authority of Fr; حَسْبُكَ بِصَدِيقِنَا A person sufficing thee is our friend; and نَاهِيكَ بِأَخِينَا
A person sufficing thee is our brother: the ب is added, as Fr says, to denote emphatic praise]: so too in خَرَجْتُ فَإِذِا بِزَيْدٍ [I went forth, and lo, there, or then, was Zeyd]; and in كَيْفَ بِكَ إِذَا كَانَ كَذَا [How art thou, or how wilt thou be, when it is thus, or when such a thing is the case?]; and so, accord. to Sb, in بِأيِّكُمُ الْمَفْتُونُ
[mentioned before, in explanation of بِ as syn. with فِى]; but Abu-l-Hasan says that بأيّكم is dependent upon اِسْتِقْرَار suppressed, denoting the predicate of اَلمفتون; and some say that this is an inf. n. in the sense of فِنْنَةٌ; [so that the meaning may be, بأَيِّكُمُ المَفْتُونُ مُسْتَقِرٌّ In which of you is madness residing?]; or, as some say, بِ is here syn. with فِى [as I have before mentioned], (Mughnee.) A strange case is that of its being added before that which is originally an inchoative, namely, the noun, or subject, of لَيْسَ, on the condition of its being transferred to the later place which is properly that of the enunciative; as in the reading of some, xxx لَّيْسَ الْبِرَّ بِأَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ xxx
[Your turning your faces towards the east and the west is not obedience (Kur ii. 172)]; with البرّ in the accus. case. (Mughnee.) It is also redundantly prefixed to the enunciative; and this is in two kinds of cases: first, when the phrase is not affirmative; and cases of this kind may be followed as exs.; as لَيْسَ زَيْدٌ بِقَائِمٍ [Zeyd is not standing]; and وَمَا اللّٰهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ [And God is not heedless of that which ye do (Kur ii. 69, &c.)]: secondly, when the phrase is affirmative; and in cases of this kind, one limits himself to what has been heard [from the Arabs]: so say Akh and his followers; and they hold to be an instance of this kind the phrase, جَزَآءُ سَيِّئَةٍ بِمِثْلِهَا [The recompense of an evil action is the like thereof (Kur x. 28)]; and the saying of the Hamásee, وَمَنْعُكَهَا بِشَىْءٍ يُسْتَطَاعُ
[And the preventing thee from having her (referring to a mare) is a thing that is possible]: but it is more proper to make بمثلها dependent upon اِسْتِقْرَار suppressed, as the enunciative; [the meaning being, جَزَآءُ سَيَّئَةٍ مُسْتَقِرٌّ بِمِثْلِهَا, or يَسْتَقِرُّ بِمِثْلِهَا, i. e. the recompense of an evil action is a thing consisting in the like thereof]; and to make بشىء dependent upon منعكها; the meaning being, وَ مَنْعُكَهَا بِشَىْءٍ مَّا يُسْتَطَاعُ [i. e. and the preventing thee from having her, by something, is possible: see Ham p. 102 ]: Ibn-Málik also
[holds, like Akh and his followers, that بِ may be redundant when prefixed to the enunciative in an affirmative proposition; for he] says, respecting بِحَسْبِكَ زَيْدٌ, that زيد is an inchoative placed after its enunciative, [so that the meaning is, Zeyd is a person sufficing thee,] because زَيْدٌ is determinate and حَسْبُكَ is indeterminate. (Mughnee. [See also what has been said above respecting the phrase بِحَسْبِكَ دِرْهَمٌ, in treating of بِ as added before the inchoative.]) It is also redundantly prefixed to the denotative of state of which the governing word is made negative; as in فَمَا رَجَعَتْ بِخَائِبَةٍ رِكَابٌ حَكِيمُ بْنُ المُسَيَّبِ مُنْتَهَاهَا
[And travelling-camels (meaning their riders) returned not disappointed, whose goal, or ultimate object, was Hakeem the son of El-Museiyab]; and in فَمَا انْبَعَثْتَ بِمَزْؤُدٍ وَ لَا وَكَلِ
[And thou didst not, being sent, or roused, go away frightened, nor impotent, committing thine affair to another]: so says Ibn-Málik: but AHei disagrees with him, explaining these two exs. as elliptical; the meaning implied in the former being, بِحَاجَةٍ خَائِبَةٍ [with an object of want disappointed, or frustrated]; and in the second, بِشَخْصٍ مَزْؤُودٍ, i. e. مَذْعُورٍ [with a person frightened]; the poet meaning, by the مزؤود, himself, after the manner of the saying, رَأَيْتُ مِنْهُ أَسَدًا; and this is plain with respect to the former ex., but not with respect to the second; for the negation of attributes of dispraise denoted as intensive in degree does not involve the negation of what is simply essential in those attributes; and one does not say, لَقِيتُ مِنْهُ أَسَدًا, or بَحْرًا, [or رَأَيْتُ مِنْهُ أَسَدًا, as above, or بَحْرًا,] but when meaning to express an intensive degree of boldness, or of generosity. (Mughnee.) It is also redundantly prefixed to the corroborative نَفْسٌ and عَيْنٌ: and some hold it to be so in يَتَرَبَّنَ بِأَنْفُسِهِنَّ [as meaning Shall themselves wait (Kur ii. 228 and 234)]: but this presents matter for consideration; because the affixed pronoun in the nom. case, [whether expressed, as in this instance, in which it is the final syllable نَ, or implied in the verb,] when corroborated by نَفْس, should properly be corroborated first by the separate [pronoun], as in قُمْتُمْ أَنْتُمْ أَنْفُسُكُمْ [Ye stood, ye, yourselves]; and because the corroboration in this instance is lost, since it cannot be imagined that any others are here meant than those who are commanded to wait: [the preferable rendering is, shall wait to see what may take place with themselves:] بأنفسهنّ is added only for rousing them the more to wait, by making known that their minds should not be directed towards the men. (Mughnee.) Accord. to some, it is also redundantly prefixed to a noun governed in the gen. case [by another preposition]; as in فأَصْبَحْنَ لَا يَسْأَلْنَهُ عَنْ بِأَبِهِ
And they became in a condition in which they asked him not respecting his father; which may perhaps be regarded by some as similar to the saying, يَضْحَكْنَ عَنْ كَالبَرَدِ المُنْهَمِّ
but in this instance, كَ is generally held to be a noun, syn. with مِثْل]. (The Lubáb, TA.)
b15: Sometimes it is understood; as in اللّٰه لافعلنّ
[i. e. اللّٰهِ لَأَفْعَلَنَّ and اللّٰهَ لَأَفْعَلَنَّ By God, I will assuredly do such a thing; in the latter as well as the former, for a noun is often put in the accus.
case because of a preposition understood; or, accord. to Bd, in ii. 1, a verb significant of swearing is understood]: and in خَيْرٍ [for بِخَيْرٍ
In a good state], addressed to him who says, كَيْفَ أَصْبَحْتَ [How hast thou entered upon the time of morning? or How hast thou become?]. (TA.)
b16: [It occurs also in several elliptical phrases; one of which (فَبِهَا وَ نِعْمَتْ) has been mentioned among the exs. of its primary meaning: some are mentioned in other arts.; as بِأَبِى and بِنَفْسِى, in arts. ابو and نفس: and there are many others, of which exs. here follow.] Mohammad is related, in a trad., to have said, after hitting a butt with an arrow, أَنَا بهَا أَنَا بهَا, meaning أَنَا صَاحِبُهَا [I am the doer of it! I am the doer of it!]. (Sh, T.) And in another trad., Mohammad is related to have said to one who told him of a man's having committed an unlawful action, لَعَلَّكَ بِذٰلِكِ, meaning لَعَلَّكَ صَاحِبُ الأَمْرِ [May-be thou art the doer of that thing]. (T.) And in another, he is related to have said to a woman brought to him for having committed adultery or fornication, مَنْ بِكِ, meaning مَنْ صَاحِبُكِ [Who was thine accomplice?]: (T:) or مَنِ الفَاعِلُ بِكِ
[Who was the agent with thee?]. (TA.) أَنَا بِكَ وَلَكَ, occurring in a form of prayer, means I seek, or take, refuge in Thee; or by thy right disposal and facilitation I worship; and to Thee, not to any other, I humble myself. (Mgh in art. بوا.)
One says also, مَنْ لِى بِكَذَا, meaning Who will be responsible, answerable, amenable, or surety, to me for such a thing? (Har p. 126: and the like is said in p. 191.) And similar to this is the saying, كَأَنِّى بِكَ, meaning كَأَنِّي أَبْصُرُ بِكَ
[It is as though I saw thee]; i. e. I know from what I witness of thy condition to-day how thy condition will be to-morrow; so that it is as though I saw thee in that condition. (Idem p. 126.) [You also say, كَأَنَّكَ بِهِ, meaning Thou art so near to him that it is as though thou sawest him: or it is as though thou wert with him: i. e. thou art almost in his presence.]
b17: The Basrees hold that prepositions do not supply the places of other prepositions regularly; but are imagined to do so when they admit of being differently rendered; or it is because a word is sometimes used in the sense of another word, as in شَرِبْنَ بِمَآءِ البَحْرِ meaning رَوِينَ, and in أَحْسَنَ بِى meaning لَطَفَ; or else because they do so anomalously. (Mughnee.)
A3: [As a numeral, ب denotes Two.]
باب الباء
قال أبو عبد الرّحمن: الباء بمنزلة الفاء. ولم يبق للباء شيءٌ من التّأليف لا في الثّنائيّ، ولا في الثلاثيّ ولا في الرّباعيّ ولا في الخماسيّ، وبقي منه اللفيف، وأحرف من المعتلّ معربة مثل: البوم ولميبة، وهي فارسيّة، وبَم العود. ويَبَنْيَم وهو موضع.
قال أبو عبد الرّحمن: الباء بمنزلة الفاء. ولم يبق للباء شيءٌ من التّأليف لا في الثّنائيّ، ولا في الثلاثيّ ولا في الرّباعيّ ولا في الخماسيّ، وبقي منه اللفيف، وأحرف من المعتلّ معربة مثل: البوم ولميبة، وهي فارسيّة، وبَم العود. ويَبَنْيَم وهو موضع.
ب
ب
a. Ba the second letter of the alphabet. Its numerical value is Two, (2).
ب (a. prep. governing the gen. case; always prefixed ) In
at; by, with; for; about, concerning; during.
بَاب
a. see بَوَبَ
بَابَا (pl.
بَابَاوَات)
a. Papa.
b. Pope.
بَابَاوِيّ
a. Papal.
بَابَارِيّ
a. Black pepper.
بَابِل
a. Babel; Babylon.
b. [], Babylonian; sorcery, magic.
بَابَُوْج
P. (pl.
بَوَاْ2ِيْ3ُ)
a. Slipper.
بَابُوْنَج
P.
a. Camomile.
بُؤْبُو
a. Source, origin, root.
b. Pupil ( of the eye ).
c. Baby.
وَهِي من الْحُرُوف المَجْهُورَةِ، وَمن الْحُرُوف الشَّفوِيَّةِ، وسُمِّيَتْ بهَا لأَن مَخْرجَهَا من بَين الشفتين، لَا تعْمل الشفتانِ فِي شَيْء من الْحُرُوف إِلَّا فِيهَا، وَفِي الْفَاء وَالْمِيم، وَقَالَ الْخَلِيل بن أَحمد: الحُرُوفُ الذُّلْقُ والشفوية: سِتَّةٌ: يَجْمَعُهَا قَوْلك: (رُبَّ مَنْ لَفَّ) ولسُهُولَتِهَا فِي المَنْطِق كَثُرَت فِي أَبْنِيَة الكَلاَم، فَلَيْسَ شَيْء من بِنَاء الخُمَاسِيّ التامِّ يَعْرَى مِنْهَا، أَو من بَعْضهَا، فإِذا ورد عَلَيْك خُمَاسيٌّ مُعْرًى من الْحُرُوف الذُّلْقِ والشفويّة فَاعْلَم أَنه مُوَلَّدٌ، وَلَيْسَ من صَحِيحِ كَلاَمِ العربِ، وَقَالَ شَيخنَا: إِنها تقلب مِيماً فِي لُغَة مَازِنٍ، كَمَا قَالَه أَهل الْعَرَبيَّة.
(ب) - قَولُه تَعالى: {فَسَبِّح بحَمْدِ رَبِّك} .
الباء في "بِحمد رَبِّك" تُشْبِه باءَ التّعدِية، كا يُقال: اذْهَب به: أي اجمَعْه مَعَك في الذِّهاب، كأنه قال: سَبِّح رَبَّك مع حَمدك إيَّاه.
يَدُلّ عليه حَدِيثُ عَائِشةَ: "أَنَّ النبىّ - صلى الله عليه وسلم - كان يقول: سبْحانَك اللَّهُمَّ وبِحمدِك، اللَّهُمّ اغْفِر لِى".
يَتَأَوَّل القُرآنُ.
- وقوله تعالى: {فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ} .
كأنه يُشبَّه بالبَاءِ التي في قَوله تَعالَى: {بِأَيِّكُمُ الْمَفْتُونُ} وقَولِه تَعالى: {تَنْبُتُ بِالدُّهْنِ} في أَحَدِ الأَقوال. - في حديث ابنِ عُمَر: "أَنا بِهَا" .
: أي أنا جِئْت بها، وفَعَلْتُها.
- ومنه الحَدِيث الآخر: "سُبْحانَ الله وبِحَمْدِه".
: أي وبِحَمدِه سَبَّحت.
وقد تَكرَّر ذِكْر البَاءِ المُفردةِ على تَقْدِير عَاملٍ مَحْذُوف، واللهُ تَعالَى أَعْلَمُ.
الباء في "بِحمد رَبِّك" تُشْبِه باءَ التّعدِية، كا يُقال: اذْهَب به: أي اجمَعْه مَعَك في الذِّهاب، كأنه قال: سَبِّح رَبَّك مع حَمدك إيَّاه.
يَدُلّ عليه حَدِيثُ عَائِشةَ: "أَنَّ النبىّ - صلى الله عليه وسلم - كان يقول: سبْحانَك اللَّهُمَّ وبِحمدِك، اللَّهُمّ اغْفِر لِى".
يَتَأَوَّل القُرآنُ.
- وقوله تعالى: {فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ} .
كأنه يُشبَّه بالبَاءِ التي في قَوله تَعالَى: {بِأَيِّكُمُ الْمَفْتُونُ} وقَولِه تَعالى: {تَنْبُتُ بِالدُّهْنِ} في أَحَدِ الأَقوال. - في حديث ابنِ عُمَر: "أَنا بِهَا" .
: أي أنا جِئْت بها، وفَعَلْتُها.
- ومنه الحَدِيث الآخر: "سُبْحانَ الله وبِحَمْدِه".
: أي وبِحَمدِه سَبَّحت.
وقد تَكرَّر ذِكْر البَاءِ المُفردةِ على تَقْدِير عَاملٍ مَحْذُوف، واللهُ تَعالَى أَعْلَمُ.
الباءُ: حَرْفُ جَرٍّ للإِلْصاقِ حَقيقيًّا: أمْسَكْتُ بِزَيْدٍ، ومَجازِيًّا: مَرَرْتُ به، وللتَّعْدِيَةِ: {ذَهَبَ اللهُ بنُورِهِم} وللاسْتِعانَةِ: كَتَبْتُ بالقَلَمِ، ونَجَرت بالقَدُومِ، ومنه باءُ البَسْمَلةِ، وللسَّبَبِيَّةِ: {فَكُلاًّ أخَذْنا بذَنْبِهِ} ، {إنَّكُمْ ظَلَمْتُمْ أنْفُسَكُمْ باتِّخاذِكُمُ العِجْلَ} وللمُصاحَبَةِ: {اهْبِطْ بِسَلامٍ مِنَّا} أي: معه، {وقد دَخَلُوا بالكُفْرِ} ، وللظَّرْفِيَّةِ: {ولقد نَصَرَكُمُ اللهُ بِبَدْرٍ} ، و {نَجَّيْناهُم بسَحَرٍ} و {بأَيِّكُمُ المَفْتُونُ} ، وللبَدَلِ:
فَليْتَ لِي بِهِمُ قَوْماً إذا ركِبُوا ... شَنُّوا الإِغارَةَ رُكْباناً وفُرْسانَا
وللمُقابَلَةِ: اشْتَرَيْتُهُ بألْفٍ، وكافَيْتُه بضِعفِ إحْسانِهِ، وللمُجاوَزَةِ كعَنْ، وقيل: تَخْتَصُّ بالسُّؤالِ: {فاسْأَلْ به خَبِيراً} ، أو لا تَخْتَصُّ نحوُ: {ويوَمَ تَشَقَّقُ السماءُ بالغَمامِ} ، و {ما غَرَّكَ برَبِّكَ الكَريمِ} ، وللاسْتِعْلاءِ: {مَنْ إنْ تَأْمَنْهُ بِقِنْطارٍ} ، وللتَّبْعِيضِ: {عَيْناً يَشْرَبُ بها عِبادُ اللهِ} {وامْسَحُوا بِرُؤُوسِكُمْ} ، وللقَسَمِ: أُقْسِمُ باللهِ، وللغايةِ: {أحْسَنَ بي} ، أي: أحْسَنَ إلَيَّ، وللتَّوْكيدِ: وهي الزائدَةُ، وتكونُ زِيادةً واجِبةً: كأَحْسِنْ بِزَيْدٍ، أَي: أَحْسَنَ زَيْدٌ، أي: صارَ ذا حُسْنٍ، وغالِبَةً: وهي في فاعِلِ كَفَى: كَـ {كَفَى باللهِ شهِيداً} ، وضرورةً، كقولِهِ:
ألم يأتِيكَ والأَنْباءُ تَنْمِي ... بما لاقَتْ لَبُونُ بَني زِيادِ
وحَرَكَتُها الكَسْرُ، وقيلَ: الفتحُ مع الظاهِرِ، نحوُ: مُرَّ بزَيْدٍ.
فَليْتَ لِي بِهِمُ قَوْماً إذا ركِبُوا ... شَنُّوا الإِغارَةَ رُكْباناً وفُرْسانَا
وللمُقابَلَةِ: اشْتَرَيْتُهُ بألْفٍ، وكافَيْتُه بضِعفِ إحْسانِهِ، وللمُجاوَزَةِ كعَنْ، وقيل: تَخْتَصُّ بالسُّؤالِ: {فاسْأَلْ به خَبِيراً} ، أو لا تَخْتَصُّ نحوُ: {ويوَمَ تَشَقَّقُ السماءُ بالغَمامِ} ، و {ما غَرَّكَ برَبِّكَ الكَريمِ} ، وللاسْتِعْلاءِ: {مَنْ إنْ تَأْمَنْهُ بِقِنْطارٍ} ، وللتَّبْعِيضِ: {عَيْناً يَشْرَبُ بها عِبادُ اللهِ} {وامْسَحُوا بِرُؤُوسِكُمْ} ، وللقَسَمِ: أُقْسِمُ باللهِ، وللغايةِ: {أحْسَنَ بي} ، أي: أحْسَنَ إلَيَّ، وللتَّوْكيدِ: وهي الزائدَةُ، وتكونُ زِيادةً واجِبةً: كأَحْسِنْ بِزَيْدٍ، أَي: أَحْسَنَ زَيْدٌ، أي: صارَ ذا حُسْنٍ، وغالِبَةً: وهي في فاعِلِ كَفَى: كَـ {كَفَى باللهِ شهِيداً} ، وضرورةً، كقولِهِ:
ألم يأتِيكَ والأَنْباءُ تَنْمِي ... بما لاقَتْ لَبُونُ بَني زِيادِ
وحَرَكَتُها الكَسْرُ، وقيلَ: الفتحُ مع الظاهِرِ، نحوُ: مُرَّ بزَيْدٍ.
(ب)
أَكْثَرُ مَا تردُ البَاء بِمَعْنَى الْإِلْصَاقِ لِمَا ذُكر قَبْلَهَا مِن اسْمٍ أَوْ فِعْلٍ بِمَا انْضَمَّت إِلَيْهِ، وَقَدْ تَرد بمعْنى الْمُلَابَسَةِ وَالْمُخَالَطَةِ، وَبِمَعْنَى مِن أجْل، وَبِمَعْنَى فِي وَمِنْ وَعَنْ وَمَعَ، وَبِمَعْنَى الْحَالِ، والعِوَض، وَزَائِدَةً، وَكُلُّ هَذِهِ الْأَقْسَامِ قَدْ جَاءَتْ فِي الْحَدِيثِ. وتُعرف بسِياق اللَّفْظِ الْوَارِدَةِ فِيهِ.
(هـ) فِي حَدِيثِ صَخْرٍ «أَنَّهُ قَالَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ رجُلا ظاهَر مِنِ امْرَأَتِهِ ثُمَّ وَقَع عَلَيْهَا فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لعَلَّك بِذَلِكَ يَا أَبَا سَلَمة، فَقَالَ: نَعم أنَا بِذَلك» أَيْ لعَلَّك صاحبُ الوَاقعة، والباءُ مُتَعَلِّقَةٌ بِمَحْذُوفٍ تَقْدِيرُهُ لعلَّك المُبْتَلَى بِذَلِكَ.
(هـ) وَمِنْهُ حَدِيثُ عُمَرَ رَضِيَ اللَّهُ عَنْهُ «أَنَّهُ أُتِيَ بِامْرَأَةٍ قَدْ فَجَرَتْ، فَقَالَ مَنْ بِكِ» أَيْ مَن الفاعل بك. (س هـ) وَحَدِيثُ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا «أَنَّهُ كَانَ يَشْتَدُّ بيْن هَدفَيْن فَإِذَا أَصَابَ خــصْلة قَالَ أنَا بِهَا» يَعْنِي إِذَا أَصَابَ الهدَف قَالَ أَنَا صاحبُها.
(هـ) وَفِي حَدِيثِ الْجُمُعَةِ «مَنْ تَوَضَّأ لِلْجُمُعَةِ فَبِها ونِعْمَت» أَيْ فبالرُّخْصَة أخَذ، لأنَّ السُّنة فِي الْجُمُعَةِ الغُسْل، فأضْمر، تَقْديره: ونِعْمَت الخَــصْلة هِي، فحذِف المخْصُوص بِالْمَدْحِ. وَقِيلَ مَعْنَاهُ فبالسُّنَّة أخَذَ، وَالْأَوَّلُ أَوْلَى.
(س) وَفِيهِ «فَسَبِّحْ بِحَمْدِ رَبِّكَ» البَاءُ هَاهُنا للالْتِبَاس والمخالَطة، كَقَوْلِهِ تَعَالَى تَنْبُتُ بِالدُّهْنِ أَيْ مُخْتَلطة ومُلْتَبْسة بِهِ، وَمَعْنَاهُ اجْعل تَسْبيح اللَّهِ مُخْتَلِطاً ومُلْتبِسا بِحَمْدِهِ. وَقِيلَ الْبَاءُ للتَّعدية، كَمَا يُقَالُ اذْهَب بِهِ: أَيْ خُذْه مَعَكَ فِي الذِّهَابِ، كَأَنَّهُ قَالَ: سَبِّحْ ربَّك مَعَ حَمْدِكَ إيَّاه.
(س) وَمِنْهُ الْحَدِيثُ الْآخَرُ «سُبْحَانَ اللَّهِ وَبِحَمْدِهِ» أَيْ وبِحَمْده سَبَّحت. وَقَدْ تَكَرَّرَ ذِكْرُ الْبَاءِ الْمُفْرَدَةِ عَلَى تَقْدِيرِ عَامِلٍ مَحْذُوفٍ. وَاللَّهُ تَعَالَى أَعْلَمُ.
الباءُ: حَرْفُ) هِجاءٍ مِن حُروفِ المُعْجم ومُخْرجُها مِنَ انْطِباقِ الشَّفَتَيْن قُرْبَ مَخْرج الفاءِ تُمَدُّ وتُقْصر، وتُسَمَّى حَرْف (جَرَ) لكَوْنِها مِن حُروفِ الإضافَةِ، لأنَّ وضْعَها على أَن تُضِيفَ مَعانِيَ الأفْعالِ إِلَى الأسْماء. ومَعانِيها مُخْتلفَةٌ وأَكْثَر مَا تَرِدُ.
(للإلْصاقِ) لمَا ذُكِر قَبْلها مِن اسمٍ أَو فِعْلٍ بِمَا انْضَمَّت إليهِ.
قالَ الجَوْهرِي: هِيَ مِن عوامِلِ الجرِّ وتَخْتصُّ بالدُّخولِ على الأسْماءِ، وَهِي لإلْصاقِ الفِعْلِ بالمَفْعولِ بِهِ إمَّا (حَقِيقيًّا) كَقَوْلِك: (أَمْسَكْتُ بزَيْدٍ؛ و) إمَّا (مَجازِيًّا) نَحْو: (مَرَرْتُ بِهِ) ، كأنَّك أَلْصَقْتَ المُرورَ بِهِ؛ كَمَا فِي الصِّحاحِ.
وقالَ غيرُهُ: التَصَقَ مُرورِي بمَكانٍ يقرب مِنْهُ ذلكَ الرَّجُل.
وَفِي اللّبابِ: الباءُ للإلْصاقِ إمَّا مُكَمِّلة للفِعْل نَحْو مَرَرْتُ بزَيْدٍ وَبِه دعاءٌ، وَمِنْه: أَقْسَمْت باللهاِ وبحيَاتِكَ قسما واسْتِعْطافاً، وَلَا يكونُ مُسْتقرّاً إلاَّ أنْ يكونَ الكَلامُ خَبَراً، انتَهَى.
ودَخَلَتِ الباءُ فِي قولِه تَعَالَى: {أَشْرَكُوا بااِ} لأنَّ مَعْنى أَشْرَكَ باللهاِ قَرَنَ بِهِ غَيره، وَفِيه إضْمارٌ. والباءُ للإلْصاقِ والقِرانِ، ومَعْنى قَوْلهم: وَكَّلْت بفلانٍ، قَرَنْتُ بِهِ وَكِيلاً.
(وللتَّعْدِيَةِ) نَحْو قولهِ تَعَالَى: {ذَهَبَ ااُ بنُورِهِم} {وَلَو شاءَ ااُ لذَهَبَ يسَمْعِهم وأَبْصارهِم} ، أَي جعلَ اللاَّزمَ مُتَعدِّياً بتَضَمُّنِه مَعْنى التَّصْيير، فإنَّ مَعْنى ذَهَبَ زَيْدٌ، صَدَرَ الذَّهابُ مِنْهُ، ومَعْنَى ذَهَبْتُ بزَيْدٍ وصَيَّرته ذاهِباً، والتَّعْدِيَةُ بِهَذَا المَعْنى مُخْتصَّة بالباءِ، وأَمَّا التّعْدِيَة بمعْنَى إلْصاقِ مَعْنى الفِعْل إِلَى مَعْمولِه بالواسِطَةِ، فالحُروفُ الجارَّةُ كُلُّها فِيهَا سَواءٌ بِلَا اخْتِصاص بالحَرْفِ دُونَ الحَرْف. وَفِي اللّبابِ: وَلَا يكونُ مستقرّاً على مَا ذُكِر يُوضِح ذلكَ قولهُ:
دِيارُ الَّتِي كادَتْ ونَحْن على منى
تحلُّ بِنا لَوْلا نجاء الرَّكائِبِوقال الجَوْهرِي: وكلُّ فِعْل لَا يَتَعَدَّى فلَكَ أَن تُعدِّيه بالباءِ والألِفِ والتَّشْديدِ تقولُ: طارَ بِهِ، وأَطارَهُ، وطَيَّره.
قَالَ ابنُ برِّي: لَا يصحُّ هَذَا الإطْلاقُ على العُمومِ لأنَّ مِن الأفْعالِ مَا يُعدَّى بالهَمْزةِ وَلَا يُعدَّى بالتِّضْعيفِ نَحْو: عادَ الشيءُ وأَعَدْتَه، وَلَا تَقُلْ عَوَّدْتَه، وَمِنْهَا مَا يُعدَّى بالتَّضْعيفِ وَلَا يُعدَّى بالهَمْزةِ نَحْو: عَرَفَ وعَرَّفْتُه، وَلَا يقالُ أعْرَفْتُه، وَمِنْهَا مَا يُعدَّى بالباءِ وَلَا يُعَدَّى بالهَمْزةِ وَلَا بالتَّضْعيفِ نَحْو دَفَعَ زَيْدٌ عَمْراً ودَفَعْتُه بعَمْرِو، وَلَا يقالُ أَدْفَعْتُه وَلَا دَفَّعْتُه.
(وللاسْتِعانَةِ) ، نَحْو: (كتَبْتُ بالقَلَم ونَجَرْتُ بالقَدُومِ) وضَرَبْتُ بالسَّيْفِ، (وَمِنْه باءُ البَسْمَلَةِ) ، على المُخْتارِ عنْدَ قَوْمٍ، ورَدَّه آخَرُونَ وتَعَقّبُوه لمَا فِي ظاهِرِه مِن مُخالَفَةِ الأدَبِ، لأنَّ باءَ الاسْتِعانَةِ إنَّما تَدْخُلُ على الآلاتِ الَّتِي تُمْتَهَنُ ويُعْمَل بهَا، واسْمُ اللهاِ تَعَالَى يَتَنَزَّه عَن ذلكَ؛ نقلَهُ شيْخُنا.
وَقَالَ آخَرُون: الباءُ فِيهَا بمعْنَى الابْتِداءِ كأنَّه قَالَ أَبْتَدِىءُ باسْمِ اللهاِ.
(وللسَّبَبِيَّةِ) ، كَقَوْلِه تَعَالَى: {فكُلاًّ أَخَذْنا بذَنْبهِ} ، أَي بسَبَبِ ذَنْبِهِ؛ وكَذلكَ قَوْله تَعَالَى: {إنَّكُم ظَلَمْتُم أَنْفُسَكُم باتِّخاذِكُم العِجْلَ} ، أَي بسَبَبِ اتِّخاذِكُم؛ وَمِنْه الحديثُ: (لنْ يَدْخُلَ أَحَدُكُم الجنَّةَ بعَمَلِه) . (وللمُصاحَبَةِ) ، نَحْو قَوْله تَعَالَى: {اهْبِطْ بسَلامٍ مِنَّا} ، (أَي: مَعَه) ؛ وَقد مَرَّ لَهُ فِي مَعانِي فِي أنَّها بمعْنَى المُصاحَبَة، ثمَّ بمعْنَى مَعَ، وتقدَّمَ الكَلامُ هُنَاكَ؛ وَمِنْه أَيْضاً قَوْله تَعَالَى: {وَقد دَخَلُوا بالكُفْر} ، أَي مَعَه؛ وَقَوله تَعَالَى: {فسَبِّحْ بحَمْدِ رَبِّك} ، وسُبْحانَك وبحَمْدِك. ويقالُ: الباءُ فِي {فسَبِّحْ بحَمْدِ رَبِّك} للالْتِباسِ والمُخالَطَةِ كَقَوْلِه تَعَالَى: {تَنْبُتُ بالدُّهْن} ، أَي مُخْتَلِطَةً ومُلْتَبِسَةً بِهِ، والمَعْنى اجْعَلْ تَسْبِيحَ اللهاِ مُخْتلِطاً ومُلْتَبِساً بحَمْدِه. واشْتَرَيْتُ الفَرَسَ بِلجامِه وسرْجِه.
(وَفِي اللُّباب: وللمُصاحَبَةِ فِي نَحْو: رَجَعَ بخُفَيِّ حُنَيْن، ويُسَمَّى الحَال، قَالُوا: وَلَا يكونُ إلاَّ مُسْتقرَّة وَلَا صَادّ عَن الإلْغاءِ عِنْدِي.
(وللظَّرْفِيَّةِ) بمعْنَى فِي، نَحْو قَوْله تَعَالَى: {وَلَقَد نَصَرَكُمُ ااُ ببَدْرٍ} ، أَي فِي بَدْرٍ؛ {ونَجَّيْناهُم بسَحَرٍ} ، أَي فِي سَحَرٍ؛ وفلانٌ بالبَلَدِ، أَي فِيهِ؛ وجَلَسْتُ بالمسْجِدِ، أَي فِيهِ؛ وَمِنْه قولُ الشاعرِ:
ويستخرج اليربوع من نافقائه
وَمن حُجرِه بالشيحة اليتقصعأي فِي الشّيحةِ) (و) مِنْهُ أَيْضاً قَوْله تَعَالَى: {بأيِّكُمُ المَفْتُونُ} ، وَقيل: هِيَ هُنَا زائِدَةٌ كَمَا فِي المُغْني وشُرُوحِه، والأوَّل اخْتارَه قَوْمٌ.
(وللبَدَلِ) ، وَمِنْه قولُ الشَّاعر:
(فَلَيْتَ لي بِهمُ قَوْماً إِذا ركِبُوا (شَنُّوا الإغارَة رُكْباناً وفُرْساناً أَي بَدَلاً بهم.
وَفِي اللُّباب: وللبَدَل، والتَّجْريدِ، نَحْو: اعْتضْتُ بِهَذَا الثَّوْبِ خَيْراً مِنْهُ، وَهَذَا بذاكَ، ولَقِيتُ بزَيْدٍ بَحْراً.
(وللمُقابَلَةِ) ، كَقَوْلِهِم: (اشْتَرَيْتُه بألْفٍ وكافَيْتُه بضِعْفِ إحْسانِه) ؛ الأَوْلى أنْ يقولَ: كافَيْتُ إحْسانَه بضِعْفٍ؛ وَمِنْه قَوْله تَعَالَى: {ادْخُلوا الجنَّة بِمَا كُنْتُم تَعْمَلُون} ؛ قالَ البَدْرُ الْقَرَافِيّ فِي حاشِيَتِه: وليسَتْ للسَّببية كَمَا قالَتْهُ المُعْتزلَةُ لأنَّ المُسَبّبَ لَا يُوجَدُ بِلا سَبَبِه، وَمَا يُعْطَى بمُقابَلَةٍ وعوضٍ قد يُعْطى بغَيْرِه مجَّانا تَفَضُّلاً وإحْساناً فَلَا تَعارض بينَ الآيَةِ والحديثِ الَّذِي تقدَّمَ فِي السَّبَبِيَّةِ جَمْعاً بينَ الأدِلَّةِ، فالباءُ فِي الحديثِ سَبَبِيَّةٌ، وَفِي الآيَةِ للمُقابَلَةِ؛ ونقلَهُ شيْخُنا أيْضاً هَكَذَا.
(وللمُجاوَزَةِ كعَنْ، وقيلَ تَخْتَصُّ بالسُّؤالِ) كَقَوْلِه تَعَالَى: {فاسْأَلْ بِهِ خَبِيراً} ، أَي عَنهُ يُخْبرْكَ؛ وَقَوله تَعَالَى: {سَأَلَ سائِلٌ بعَذابٍ واقِعٍ} ، أَي عَن عَذَابٍ، قالَهُ ابنُ الأعْرابي، وَمِنْه قولُ عَلْقَمة: فإنْ تَسْأَلُوني بالنِّساءِ فإنَّني
بَصِيرٌ بأَدْواءِ النِّساءِ طَبِيبُأَي عَن النِّساءِ؛ قالَهُ أَبو عبيدٍ. (أَو لَا تَخْتَصُّ) بِهِ، (نحوُ) قَوْله تَعَالَى: {ويومَ تَشَقَّقَ السماءُ بالغَمامِ} ، أَي عَن الغَمَامِ، وَكَذَا قَوْله تَعَالَى: {السَّماءُ مُنْفطرٌ بِهِ} ، أَي عَنهُ؛ (و) قَوْله تَعَالَى: {مَا غَرَّكَ برَبِّكَ الكَريمِ} ، أَي مَا خَدَعَكَ عَن رَبِّك والإيمانِ بِهِ؛ وكَذلكَ قَوْله تَعَالَى: {وغَرَّكُم بااِ الغُرورَ} ، أَي خَدَعَكُم عَن اللهاِ تَعَالَى والإيمانِ بِهِ والطْاعَةِ لَهُ الشَّيْطَان.
(وللاسْتِعلاءِ) ، بمعْنَى على، كَقَوْلِه تَعَالَى: {وَمِنْهُم (مَنْ إنْ تَأْمَنْهُ بقِنْطارٍ} ،) أَي على قِنْطارٍ، كَمَا تُوضَعُ على مَوْضِعَ الباءِ فِي قولِ الشَّاعرِ:
إِذا رَضِيَتْ عليَّ بنُو قُشَيْرٍ
لَعَمْرُ اللهاِ أَعْجَبَني رِضاهاأَي رَضِيَتْ بِي؛ قالَهُ الجَوْهري.
وكَذلكَ قَوْله تَعَالَى: {وَإِذا مَرّوا بهم يَتَغَامَزُونَ} ، بدَليلِ قَوْله: {وإنَّكُم لتَمرّونَ عَلَيْهِم} ؛ وَمِنْه قولُ الشاعرِ:
أربٌّ يبولُ الثّعْلبان برأْسِه
لقد ذلَّ مَنْ بالَتْ عَلَيْهِ الثَّعالِبُ وكَذلكَ قَوْلهم: زَيْدٌ بالسَّطْح، أَي عَلَيْهِ؛ وَقَوله تَعَالَى: {وتُسَوَّى بهم الأرْض} ، أَي عَلَيْهِم.
(وللتَّبْعيضِ) ، بمعْنَى مِنْ، كَقَوْلِه تَعَالَى: {عَيْناً يَشْرَبُ بهَا عِبادُ ااِ} ، أَي مِنْهَا؛ وَمِنْه قولُ الشاعرِ:
شربْنَ بماءِ البَحْرِ ثمَّ تَرَفَّعَتْ وقولُ الآخرِ:
فلَثَمْتُ فَاها آخِذاً بقُرونِها
شرْبَ الشَّرِيبِ ببَرْدِ ماءِ الحَشْرَجِوقيل فِي قَوْله تَعَالَى: {يَشْرَبُ بهَا عِبادُ ااِ} : ذهَبَ بالباءِ إِلَى المَعْنى، لأنَّ يَرْوَى بهَا عِبادُ اللهاِ، وَعَلِيهِ حَمَلَ الشافِعِيُّ قولَه تَعَالَى: {وامْسَحُوا برُؤُوسِكُم} ، أَي ببعضِ رُؤُوسِكُم. وَقَالَ ابنُ جنِّي: وأمَّا مَا يَحْكِيه أَصْحابُ الشَّافِعي مِن أنَّ الباءَ للتَّبْعيضِ فشيءٌ لَا يَعْرفُه أَصْحابُنا، وَلَا وَرَدَ بِهِ ثبتٌ.
قُلْتُ: وَهَكَذَا نسَبَ هَذَا القَوْلَ للشَّافِعِي ابنُ هِشامٍ فِي شرْحِ قَصِيدَةِ كَعْبِ. وقالَ شيْخُ مشايخِ مشايِخنا عبْدُ القادِرِ بنُ عُمَر البَغْدَادِي فِي حاشِيَتِه عَلَيْهِ الَّذِي حَقَّقه السَّيوطي: إنَّ الباءَ فِي الآيةِ عنْدَ الشَّافِعِي للإلْصاقِ، وأَنْكَر أنْ تكونَ عنْدَه للتَّبْعيضِ، وقالَ هِيَ للإلْصاقِ، أَي أَلْصقُوا المَسْحَ برُؤُوسِكُم، وَهُوَ يصدقُ ببعضِ شعرةٍ وَبِه تَمسَّكَ الشافِعِيُّ ونقلَ عِبارَةَ الأمّ وَقَالَ فِي آخرِها: وليسَ فِيهِ أنَّ الباءَ للتَّبْعيضِ كَمَا ظنَّ كثيرٌ مِن الناسِ، قالَ البَغْدَادِي: وَلم يَنْسِبْ ابنُ هِشَام هَذَا القَوْلَ فِي المُغْني إِلَى الشافِعِي وإنَّما قالَ فِيهِ: وَمِنْه، أَي مِن التَّبْعيضِ {وامْسَحُوا برُؤُوسِكُم} ، والظاهِرُ أنَّ الباءَ للإلْصاقِ أَو للاسْتِعانَةِ، فِي الكَلامِ، حذْفاً وقَلْباً، فإنْ مَسَحَ يَتَعَدَّى إِلَى المُزَالِ عَنهُ بنَفْسِه وَإِلَى المُزِيلِ بالباءِ، والأصْلُ امْسَحُوا رُؤوسِكُم بالماءِ، فقلبَ مَعْمول مَسَحَ، انتَهَى قالَ البَغْدادِي. ومَعْنى الإلْصاقِ المَسْح بالرأْس وَهَذَا صادِقٌ على جَمِيعِ الرأْسِ على بعضِهِ، فمَنْ أَوْجَبَ الاسْتِيعابَ كمالِكٍ أَخَذَ بالاحْتِياطِ، وأَخَذَ أَبو حنيفَةَ بالبَيانِ وَهُوَ مَا رُوِي أَنّه مَسَحَ ناصِيَتَه، وقُدِّرَتِ النَاصِيَةُ برُبْعِ الرأْسِ.
(وللقَسَم) ، وَهِي الأصْلُ فِي حُروفِ القَسَم وأَعَمّ اسْتِعْمالاً مِن الواوِ والتاءِ، لأنَّ الباءَ تُسْتَعْمل مَعَ الفِعْلِ وحذْفِه، وَمَعَ السُّؤالِ وغيرِه، وَمَعَ المُظْهَرِ والمُضْمَرِ بخِلافِ الواوِ والتاءِ؛ قالَهُ محمدُ بنُ عبدِ الرحيمِ الميلاني فِي شرْح المُغْني للجاربردي.
وَفِي شرْحِ الأُنْموذَجِ للزَّمَخْشري: الأصْل فِي القَسَم الباءُ، والواوُ تُبْدَلُ فَمِنْهَا عنْدَ حَذْفِ الفِعْل، فقوَلُنا وَالله فِي المَعْنى أَقْسَمْتُ باللهاِ، والتاءُ تُبْدَلُ مِن الواوِ فِي تاللهاِ خاصَّةً، والباءُ لأصالَتِها تَدْخَلُ على المُظْهَرِ والمُضْمَر نَحْو: باللهاِ وبكَ لأَفْعَلَنَّ كَذَا؛ وَالْوَاو لَا تَدْخُلُ إلاَّ على المُظْهَرِ لنُقْصانِها عَن الباءِ فَلَا يقالُ: وبكَ لأفْعَلَنَّ كَذَا، والتاءُ لَا تَدْخُل مِن المُظْهَرِ إلاَّ على لَفْظةِ اللهاِ لنُقْصانِها عَن الواوِ، انتَهَى.
قُلْت: وشاهِدُ المُضْمَر قولُ غوية بن سلمى:
أَلا نادَتْ أُمامةُ باحْتِمالي
لتَحْزُنَني فَلا يَكُ مَا أُباليوقد أَلْغز فِيهَا الحرِيرِي فِي المَقامَةِ الرَّابِعَة والعِشْرِين فقالَ: وَمَا العامِلُ الَّذِي نائِبُه أَرْحَبُ مِنْهُ وكراً وأَعْظَمُ مَكْراً وأَكْثَر للهِ تَعَالَى ذِكْراً، قالَ فِي شرْحِه: هُوَ باءُ القَسَمِ، وَهِي الأصْلُ بدَلالَةِ اسْتِعْمالِها مَعَ ظُهورِ فِعْلِ القَسَمِ فِي قولِكَ: (أُقْسِمُ باللهاِ) ، ولدُخولِها أَيْضاً على المُضْمَر كقولِكَ: بكَ لأَفْعَلَنَّ، ثمَّ أُبْدِلَتِ الواوُ مِنْهَا فِي القَسَمِ لأنَّهما جَمِيعاً مِن حُروفِ الشَّفَةِ ثمَّ لتَناسُبِ مَعْنَييهما لأنَّ الواوَ تُفيدُ الجَمْع والباءُ تُفِيدُ الإلْصاقَ وكِلاهُما مُتَّفِقٌ والمَعْنيانِ مُتَقارِبانِ، ثمَّ صارَتِ الواوُ المُبْدلَة مِنْهَا أَدْوَرُ فِي الكَلام وأَعْلَق بالأقسامِ وَلِهَذَا أَلْغز بأَنَّها أَكْثَرُ لله ذِكْراً، ثمَّ إنَّ الواوَ أَكْثَرُ مَوْطِناً، لأنَّ الباءَ لَا تَدْخلُ إلاَّ على الاسْمِ وَلَا تَعْملُ غَيْر الجَرِّ، والواوُ تَدْخُلُ على الاسْمِ والفِعْلِ والحَرْفِ وتجرُّ تارَةً بالقَسَمِ وتارَةً بإضْمارِ رُبَّ وتَنْتَظِم أَيْضاً مَعَ نَواصِبِ الفِعْل وأَدوَاتِ العَطْفِ، فَلهَذَا وَصَفَها برحبِ الوكر وَعظم المَكْر.
(وللغَايَةِ) ، بمعْنَى إِلَى، نَحْو قَوْله تَعَالَى: {وَقد (أَحْسَنَ بِي} ، أَي أَحْسَنَ إليَّ.
(وللتَّوْكِيدِ: وَهِي الزائِدَةُ وتكونُ زِيادَةً واجِبَةً: كأَحْسِنْ بزَيْدٍ، أَي أَحْسَنَ زَيْدٌ؛) كَذَا فِي النسخِ والصَّوابُ حَسُنَ زَيْدٌ، (أَي صارَ ذَا حُسْنٍ؛ وغالبَةً: وَهِي فِي فاعِلِ كَفَى: ك {كَفَى بااِ شَهِيداً} ؛ و) تُزَادُ (ضَرُورةً كَقَوْلِه:
(أَلم يأْتِيكَ والأَنباءُ تَنْمِي (بِمَا لاقَتْ لَبُونُ بَني زِيادِ) وَفِي اللُّبابِ: وتكونُ مَزِيدَةً فِي الرَّفْعِ نَحْو: كَفَى باللهاِ؛ والنَّصْبِ فِي: ليسَ زَيْد بقائِم؛ والجَرِّ عنْدَ بعضِهم نَحْو: فأَصْبَحْن لَا يَسْأَلْنه عَن بِمَا بِهِ انتَهَى.
وَقد أَخَلَّ المصنِّفُ فِي سِياقِه هُنَا وأَشْبَعه بَيَانا فِي كتابِه البَصائِر فقالَ: العِشْرُون الباءُ الزائِدَةُ وَهِي المُؤَكّدَةُ، وتُزادُ فِي الفاعِلِ: {كَفَى بااِ شَهِيداً} ، أَحْسَنْ بزَيْدٍ أَصْلُه حَسُنَ زَيْدٌ؛ وقالَ الشاعرُ:
كفى ثُعَلاً فخراً بأنَّك منهمُ
ودَهْراً لأنْ أَمْسَيْتَ فِي أَهْلِه أَهْلُوفي الحديثِ: (كَفَى بالمَرْءِ كذبا أَن يحدِّثَ بكلِّ مَا سَمِعَ) ؛ وتزادُ ضَرُورَةً كقولِه:
بمَا لاقَتْ لَبُونُ بَني زِيادِ وَقَوله:
مهما لي الليْلَة مهما لِيَهْ
أَوْدى بنَعْلِي وسِرْ بالِيَهوتزادُ فِي المَفْعولِ نَحْو: {لَا تلْقوا بأَيْدِيكُم إِلَى التّهْلكَةِ} ؛ {وهزي إلَيْك بجذْعِ النَّخْلَةِ} ؛ وقولُ الراجزِ: نحنُ بَنُو جَعْدَة أَصْحابُ الفَلَجْ
نَضْرِبُ بالسَّيْفِ ونرْجُو بالفَرَجْوقولُ الشاعرِ:
سودُ المَحاجِرِ لَا يقْرَأْنَ بالسُّورِ وقُلْتُ فِي مَفْعولٍ لَا يتعدَّى إِلَى اثْنَيْن كقولِه:
تَبَلَّتْ فُؤَادكَ فِي المَنامِ خريدَةٌ
تَسْقِي الضَّجِيعَ بباردٍ بسَّامِوتزادُ فِي المُبْتدأ: بأَيِّكُمُ المَفْتُونُ، بحسبِك دِرْهم، خَرَجْتُ فَإِذا بزَيْدٍ؛ وتزادُ فِي الخَبَر: {مَا ابغَافِل} {جَزاءُ سَيِّئَة بمِثْلها} ؛ وقولُ الشاعرِ:
ومنعكها بشيءٍ يُسْتطَاع وتزادُ فِي الحالِ المَنْفي عَامِلها كقولهِ:
فَمَا رجعتْ بجانِبِه ركابٌ
حكيمُ بن المسيَّبِ مُنْتَهَاهَا وكقولهِ:
وليسَ بذِي سَيْفٍ وليسَ بنبَّالِ وتُزادُ فِي تَوْكيدِ النَّفْسِ والعَيْن: {يَتَرَبَّصْنَ بأَنْفُسِهِنَّ} . انتَهَى.
وَقَالَ الفرَّاء فِي قولهِ تَعَالَى: {وكَفَى بااِ شَهِيداً} . دَخَلَتِ الْبَاء للمُبالَغَةِ فِي المَدْحِ؛ وكَذلكَ قَوْلهم: ناهِيكَ بأَخِينا؛ وحَسْبُك بصَدِيقِنا، أَدْخَلُوا الباءَ لهَذَا المَعْنى، قالَ: وَلَو أَسْقَطت الباءَ لقُلْتَ كَفَى اللهاُ شَهِيداً، قالَ: ومَوْضِعُ الباءِ رَفْعٌ؛ وَقَالَ أَبُو بكْرٍ: انْتِصابُ قولهِ شَهِيداً على الحَالِ مِن اللهاِ أَو على القَطْعِ، ويجوزُ أَن يكونَ مَنْصوباً على التَّفْسيرِ، مَعْناهُ كَفَى باللهاِ مِن الشَّاهِدين فيَجْرِي فِي بابِ المَنْصوباتِ مَجْرى الدِّرْهَم فِي قولهِ: عنْدِي عِشْرونَ دِرْهماً.
(وحَرَكَتُها الكَسْرُ) ؛ ونَصُّ الجَوْهري: الباءُ حَرْفٌ مِن حُروفِ الشَّفَةِ بُنِيَتْ على الكَسْرِ لاسْتِحالَةِ الابْتِداءِ بالمَوْقُوفِ.
قَالَ ابنُ برِّي: صوابُهُ بُنِيَتْ على حَرَكَةٍ لاسْتِحالَةِ الابْتِداءِ بالسَّاكِنِ، وخَصَّه بالكَسْر دونَ الفَتْح تَشَبهاً بعَمَلِها وفرقاً بَينهَا وبينَ مَا يكونُ اسْماً وحَرْفاً.
(وقيلَ: الفتحُ مَعَ الظَّاهِرِ، ونحوُ مُرَّ بزَيدٍ) ؛ قَالَ شيْخُنا: هَذَا لَا يكادُ يُعْرَفُ وكأنَّه اغْتَرَّ بِمَا قَالُوهُ فِي بِالْفَضْلِ ذُو فَضلكُمْ الله بِهِ فِي بِهِ الثَّانِيَة المَنْقُولَة من بهَا وَهِي نقلوا فِيهَا فَتْحَة هاءِ التَّأْنيثِ على مَا عرفَ بل الكَسْرة لازِمَة للباءِ المُناسِبَة عَمَلها وَعكس تَفْصِيلَه ذَكَرُوه فِي اللامِ، وَهُوَ مَشْهورٌ، أَمَّا الْبَاء فَلَا يُعْرَفُ فِيهِ إلاَّ الكَسْر، انتَهَى.
قُلْتُ: هَذَا نقلَهُ شَمِرٌ قالَ: قَالَ الفرَّاء: سَمِعْتُ أَعْرابيًّا يقولُ: بالفَضْل ذُو فَضلكُمْ الله بِهِ والكرامة ذَات أَكْرَمَكُم اللهاُ بهَا، وليسَ فِيهِ مَا اسْتَدَلَّ بِهِ شيْخُنا، فتأَمَّل.
وممَّا يُسْتدركُ عَلَيْهِ:
الباءُ تُمَدُّ وتُقْصَرُ، والنِّسْبَةُ باوِيٌّ وبائِيٌّ، وقصيِدة بَيوِيَّة: رَوِيّها الباءُ.
وبَيّيْتَ بَاء حَسَناً وحَسَنَةً.
وجَمْعُ المقصورِ: أبواءٌ؛ وجَمْعُ المَمْدودِ: باآتٌ.
والباءُ النِّكاحُ.
وأَيْضاً: الرَّجُلُ الشَّبِقُ.
وتأْتي الباءُ للعوضِ، كقولِ الشاعرِ: وَلَا يُؤَاتِيكَ فيمَا نابَ من حَدَثٍ
إلاَّ أَخُو ثِقَةٍ فانْظُر بمَنْ تَثِقأَرادَ: مَنْ تَثِقُ بِهِ.
وتَدْخلُ على الاسْمِ لإرادَةِ التَّشْبيهِ كقولِهم: لقِيت بزَيْدٍ الأَسَد؛ ورأَيْتُ بفلانٍ القَمَرَ.
وللتَّقْليلِ: كقولِ الشاعرِ:
فلئن صرتَ لَا تحير جَوَابا
أَبمَا قد تَرَى وأَنْتَ خَطِيبُوللتَّعْبيرِ، وتَتَضَمَّن زِيادَةَ العِلْم، كَقَوْلِه تَعَالَى: {قُلْ أَتْعَلَمون ابدِينِكُم} .
وبمعْنَى مِن أجْل، كقولِ لبيدٍ:
غُلْبٌ تَشَذَّرَ بالذُّحُولِ كأَنَّهم
جِنُّ البَدِيِّ رَواسِياً أَقْدامُهاأَي مِن أَجْلِ الذّحُول؛ نقلَهُ الجَوْهرِي.
قد أُضْمِرَتْ فِي: الله لأَفْعَلَنَّ، وَفِي قولِ رُؤْبَة: خَيْر لمَنْ قالَ لَهُ كيفَ أَصْبَحْت.
وَفِي الحديثِ: (أَنابها أَنابها) ، أَي أَنا صاحِبُها. وَفِي آخر: (لَعلَّكَ بذلكَ) ، أَي المُبْتَلى بذلك. وَفِي آخر: (مَنْ بِكِ؟) أَي مَنْ الفاعِلُ بِكَ. وَفِي آخر: (فِيهَا ونِعْمَتْ) ، أَي فبالرُّخْصةِ أَخَذَ.
وَقد، تُبْدَلُ مِيماً كبَكَّة ومَكَّة ولازِبٌ ولازِمٌ.
(للإلْصاقِ) لمَا ذُكِر قَبْلها مِن اسمٍ أَو فِعْلٍ بِمَا انْضَمَّت إليهِ.
قالَ الجَوْهرِي: هِيَ مِن عوامِلِ الجرِّ وتَخْتصُّ بالدُّخولِ على الأسْماءِ، وَهِي لإلْصاقِ الفِعْلِ بالمَفْعولِ بِهِ إمَّا (حَقِيقيًّا) كَقَوْلِك: (أَمْسَكْتُ بزَيْدٍ؛ و) إمَّا (مَجازِيًّا) نَحْو: (مَرَرْتُ بِهِ) ، كأنَّك أَلْصَقْتَ المُرورَ بِهِ؛ كَمَا فِي الصِّحاحِ.
وقالَ غيرُهُ: التَصَقَ مُرورِي بمَكانٍ يقرب مِنْهُ ذلكَ الرَّجُل.
وَفِي اللّبابِ: الباءُ للإلْصاقِ إمَّا مُكَمِّلة للفِعْل نَحْو مَرَرْتُ بزَيْدٍ وَبِه دعاءٌ، وَمِنْه: أَقْسَمْت باللهاِ وبحيَاتِكَ قسما واسْتِعْطافاً، وَلَا يكونُ مُسْتقرّاً إلاَّ أنْ يكونَ الكَلامُ خَبَراً، انتَهَى.
ودَخَلَتِ الباءُ فِي قولِه تَعَالَى: {أَشْرَكُوا بااِ} لأنَّ مَعْنى أَشْرَكَ باللهاِ قَرَنَ بِهِ غَيره، وَفِيه إضْمارٌ. والباءُ للإلْصاقِ والقِرانِ، ومَعْنى قَوْلهم: وَكَّلْت بفلانٍ، قَرَنْتُ بِهِ وَكِيلاً.
(وللتَّعْدِيَةِ) نَحْو قولهِ تَعَالَى: {ذَهَبَ ااُ بنُورِهِم} {وَلَو شاءَ ااُ لذَهَبَ يسَمْعِهم وأَبْصارهِم} ، أَي جعلَ اللاَّزمَ مُتَعدِّياً بتَضَمُّنِه مَعْنى التَّصْيير، فإنَّ مَعْنى ذَهَبَ زَيْدٌ، صَدَرَ الذَّهابُ مِنْهُ، ومَعْنَى ذَهَبْتُ بزَيْدٍ وصَيَّرته ذاهِباً، والتَّعْدِيَةُ بِهَذَا المَعْنى مُخْتصَّة بالباءِ، وأَمَّا التّعْدِيَة بمعْنَى إلْصاقِ مَعْنى الفِعْل إِلَى مَعْمولِه بالواسِطَةِ، فالحُروفُ الجارَّةُ كُلُّها فِيهَا سَواءٌ بِلَا اخْتِصاص بالحَرْفِ دُونَ الحَرْف. وَفِي اللّبابِ: وَلَا يكونُ مستقرّاً على مَا ذُكِر يُوضِح ذلكَ قولهُ:
دِيارُ الَّتِي كادَتْ ونَحْن على منى
تحلُّ بِنا لَوْلا نجاء الرَّكائِبِوقال الجَوْهرِي: وكلُّ فِعْل لَا يَتَعَدَّى فلَكَ أَن تُعدِّيه بالباءِ والألِفِ والتَّشْديدِ تقولُ: طارَ بِهِ، وأَطارَهُ، وطَيَّره.
قَالَ ابنُ برِّي: لَا يصحُّ هَذَا الإطْلاقُ على العُمومِ لأنَّ مِن الأفْعالِ مَا يُعدَّى بالهَمْزةِ وَلَا يُعدَّى بالتِّضْعيفِ نَحْو: عادَ الشيءُ وأَعَدْتَه، وَلَا تَقُلْ عَوَّدْتَه، وَمِنْهَا مَا يُعدَّى بالتَّضْعيفِ وَلَا يُعدَّى بالهَمْزةِ نَحْو: عَرَفَ وعَرَّفْتُه، وَلَا يقالُ أعْرَفْتُه، وَمِنْهَا مَا يُعدَّى بالباءِ وَلَا يُعَدَّى بالهَمْزةِ وَلَا بالتَّضْعيفِ نَحْو دَفَعَ زَيْدٌ عَمْراً ودَفَعْتُه بعَمْرِو، وَلَا يقالُ أَدْفَعْتُه وَلَا دَفَّعْتُه.
(وللاسْتِعانَةِ) ، نَحْو: (كتَبْتُ بالقَلَم ونَجَرْتُ بالقَدُومِ) وضَرَبْتُ بالسَّيْفِ، (وَمِنْه باءُ البَسْمَلَةِ) ، على المُخْتارِ عنْدَ قَوْمٍ، ورَدَّه آخَرُونَ وتَعَقّبُوه لمَا فِي ظاهِرِه مِن مُخالَفَةِ الأدَبِ، لأنَّ باءَ الاسْتِعانَةِ إنَّما تَدْخُلُ على الآلاتِ الَّتِي تُمْتَهَنُ ويُعْمَل بهَا، واسْمُ اللهاِ تَعَالَى يَتَنَزَّه عَن ذلكَ؛ نقلَهُ شيْخُنا.
وَقَالَ آخَرُون: الباءُ فِيهَا بمعْنَى الابْتِداءِ كأنَّه قَالَ أَبْتَدِىءُ باسْمِ اللهاِ.
(وللسَّبَبِيَّةِ) ، كَقَوْلِه تَعَالَى: {فكُلاًّ أَخَذْنا بذَنْبهِ} ، أَي بسَبَبِ ذَنْبِهِ؛ وكَذلكَ قَوْله تَعَالَى: {إنَّكُم ظَلَمْتُم أَنْفُسَكُم باتِّخاذِكُم العِجْلَ} ، أَي بسَبَبِ اتِّخاذِكُم؛ وَمِنْه الحديثُ: (لنْ يَدْخُلَ أَحَدُكُم الجنَّةَ بعَمَلِه) . (وللمُصاحَبَةِ) ، نَحْو قَوْله تَعَالَى: {اهْبِطْ بسَلامٍ مِنَّا} ، (أَي: مَعَه) ؛ وَقد مَرَّ لَهُ فِي مَعانِي فِي أنَّها بمعْنَى المُصاحَبَة، ثمَّ بمعْنَى مَعَ، وتقدَّمَ الكَلامُ هُنَاكَ؛ وَمِنْه أَيْضاً قَوْله تَعَالَى: {وَقد دَخَلُوا بالكُفْر} ، أَي مَعَه؛ وَقَوله تَعَالَى: {فسَبِّحْ بحَمْدِ رَبِّك} ، وسُبْحانَك وبحَمْدِك. ويقالُ: الباءُ فِي {فسَبِّحْ بحَمْدِ رَبِّك} للالْتِباسِ والمُخالَطَةِ كَقَوْلِه تَعَالَى: {تَنْبُتُ بالدُّهْن} ، أَي مُخْتَلِطَةً ومُلْتَبِسَةً بِهِ، والمَعْنى اجْعَلْ تَسْبِيحَ اللهاِ مُخْتلِطاً ومُلْتَبِساً بحَمْدِه. واشْتَرَيْتُ الفَرَسَ بِلجامِه وسرْجِه.
(وَفِي اللُّباب: وللمُصاحَبَةِ فِي نَحْو: رَجَعَ بخُفَيِّ حُنَيْن، ويُسَمَّى الحَال، قَالُوا: وَلَا يكونُ إلاَّ مُسْتقرَّة وَلَا صَادّ عَن الإلْغاءِ عِنْدِي.
(وللظَّرْفِيَّةِ) بمعْنَى فِي، نَحْو قَوْله تَعَالَى: {وَلَقَد نَصَرَكُمُ ااُ ببَدْرٍ} ، أَي فِي بَدْرٍ؛ {ونَجَّيْناهُم بسَحَرٍ} ، أَي فِي سَحَرٍ؛ وفلانٌ بالبَلَدِ، أَي فِيهِ؛ وجَلَسْتُ بالمسْجِدِ، أَي فِيهِ؛ وَمِنْه قولُ الشاعرِ:
ويستخرج اليربوع من نافقائه
وَمن حُجرِه بالشيحة اليتقصعأي فِي الشّيحةِ) (و) مِنْهُ أَيْضاً قَوْله تَعَالَى: {بأيِّكُمُ المَفْتُونُ} ، وَقيل: هِيَ هُنَا زائِدَةٌ كَمَا فِي المُغْني وشُرُوحِه، والأوَّل اخْتارَه قَوْمٌ.
(وللبَدَلِ) ، وَمِنْه قولُ الشَّاعر:
(فَلَيْتَ لي بِهمُ قَوْماً إِذا ركِبُوا (شَنُّوا الإغارَة رُكْباناً وفُرْساناً أَي بَدَلاً بهم.
وَفِي اللُّباب: وللبَدَل، والتَّجْريدِ، نَحْو: اعْتضْتُ بِهَذَا الثَّوْبِ خَيْراً مِنْهُ، وَهَذَا بذاكَ، ولَقِيتُ بزَيْدٍ بَحْراً.
(وللمُقابَلَةِ) ، كَقَوْلِهِم: (اشْتَرَيْتُه بألْفٍ وكافَيْتُه بضِعْفِ إحْسانِه) ؛ الأَوْلى أنْ يقولَ: كافَيْتُ إحْسانَه بضِعْفٍ؛ وَمِنْه قَوْله تَعَالَى: {ادْخُلوا الجنَّة بِمَا كُنْتُم تَعْمَلُون} ؛ قالَ البَدْرُ الْقَرَافِيّ فِي حاشِيَتِه: وليسَتْ للسَّببية كَمَا قالَتْهُ المُعْتزلَةُ لأنَّ المُسَبّبَ لَا يُوجَدُ بِلا سَبَبِه، وَمَا يُعْطَى بمُقابَلَةٍ وعوضٍ قد يُعْطى بغَيْرِه مجَّانا تَفَضُّلاً وإحْساناً فَلَا تَعارض بينَ الآيَةِ والحديثِ الَّذِي تقدَّمَ فِي السَّبَبِيَّةِ جَمْعاً بينَ الأدِلَّةِ، فالباءُ فِي الحديثِ سَبَبِيَّةٌ، وَفِي الآيَةِ للمُقابَلَةِ؛ ونقلَهُ شيْخُنا أيْضاً هَكَذَا.
(وللمُجاوَزَةِ كعَنْ، وقيلَ تَخْتَصُّ بالسُّؤالِ) كَقَوْلِه تَعَالَى: {فاسْأَلْ بِهِ خَبِيراً} ، أَي عَنهُ يُخْبرْكَ؛ وَقَوله تَعَالَى: {سَأَلَ سائِلٌ بعَذابٍ واقِعٍ} ، أَي عَن عَذَابٍ، قالَهُ ابنُ الأعْرابي، وَمِنْه قولُ عَلْقَمة: فإنْ تَسْأَلُوني بالنِّساءِ فإنَّني
بَصِيرٌ بأَدْواءِ النِّساءِ طَبِيبُأَي عَن النِّساءِ؛ قالَهُ أَبو عبيدٍ. (أَو لَا تَخْتَصُّ) بِهِ، (نحوُ) قَوْله تَعَالَى: {ويومَ تَشَقَّقَ السماءُ بالغَمامِ} ، أَي عَن الغَمَامِ، وَكَذَا قَوْله تَعَالَى: {السَّماءُ مُنْفطرٌ بِهِ} ، أَي عَنهُ؛ (و) قَوْله تَعَالَى: {مَا غَرَّكَ برَبِّكَ الكَريمِ} ، أَي مَا خَدَعَكَ عَن رَبِّك والإيمانِ بِهِ؛ وكَذلكَ قَوْله تَعَالَى: {وغَرَّكُم بااِ الغُرورَ} ، أَي خَدَعَكُم عَن اللهاِ تَعَالَى والإيمانِ بِهِ والطْاعَةِ لَهُ الشَّيْطَان.
(وللاسْتِعلاءِ) ، بمعْنَى على، كَقَوْلِه تَعَالَى: {وَمِنْهُم (مَنْ إنْ تَأْمَنْهُ بقِنْطارٍ} ،) أَي على قِنْطارٍ، كَمَا تُوضَعُ على مَوْضِعَ الباءِ فِي قولِ الشَّاعرِ:
إِذا رَضِيَتْ عليَّ بنُو قُشَيْرٍ
لَعَمْرُ اللهاِ أَعْجَبَني رِضاهاأَي رَضِيَتْ بِي؛ قالَهُ الجَوْهري.
وكَذلكَ قَوْله تَعَالَى: {وَإِذا مَرّوا بهم يَتَغَامَزُونَ} ، بدَليلِ قَوْله: {وإنَّكُم لتَمرّونَ عَلَيْهِم} ؛ وَمِنْه قولُ الشاعرِ:
أربٌّ يبولُ الثّعْلبان برأْسِه
لقد ذلَّ مَنْ بالَتْ عَلَيْهِ الثَّعالِبُ وكَذلكَ قَوْلهم: زَيْدٌ بالسَّطْح، أَي عَلَيْهِ؛ وَقَوله تَعَالَى: {وتُسَوَّى بهم الأرْض} ، أَي عَلَيْهِم.
(وللتَّبْعيضِ) ، بمعْنَى مِنْ، كَقَوْلِه تَعَالَى: {عَيْناً يَشْرَبُ بهَا عِبادُ ااِ} ، أَي مِنْهَا؛ وَمِنْه قولُ الشاعرِ:
شربْنَ بماءِ البَحْرِ ثمَّ تَرَفَّعَتْ وقولُ الآخرِ:
فلَثَمْتُ فَاها آخِذاً بقُرونِها
شرْبَ الشَّرِيبِ ببَرْدِ ماءِ الحَشْرَجِوقيل فِي قَوْله تَعَالَى: {يَشْرَبُ بهَا عِبادُ ااِ} : ذهَبَ بالباءِ إِلَى المَعْنى، لأنَّ يَرْوَى بهَا عِبادُ اللهاِ، وَعَلِيهِ حَمَلَ الشافِعِيُّ قولَه تَعَالَى: {وامْسَحُوا برُؤُوسِكُم} ، أَي ببعضِ رُؤُوسِكُم. وَقَالَ ابنُ جنِّي: وأمَّا مَا يَحْكِيه أَصْحابُ الشَّافِعي مِن أنَّ الباءَ للتَّبْعيضِ فشيءٌ لَا يَعْرفُه أَصْحابُنا، وَلَا وَرَدَ بِهِ ثبتٌ.
قُلْتُ: وَهَكَذَا نسَبَ هَذَا القَوْلَ للشَّافِعِي ابنُ هِشامٍ فِي شرْحِ قَصِيدَةِ كَعْبِ. وقالَ شيْخُ مشايخِ مشايِخنا عبْدُ القادِرِ بنُ عُمَر البَغْدَادِي فِي حاشِيَتِه عَلَيْهِ الَّذِي حَقَّقه السَّيوطي: إنَّ الباءَ فِي الآيةِ عنْدَ الشَّافِعِي للإلْصاقِ، وأَنْكَر أنْ تكونَ عنْدَه للتَّبْعيضِ، وقالَ هِيَ للإلْصاقِ، أَي أَلْصقُوا المَسْحَ برُؤُوسِكُم، وَهُوَ يصدقُ ببعضِ شعرةٍ وَبِه تَمسَّكَ الشافِعِيُّ ونقلَ عِبارَةَ الأمّ وَقَالَ فِي آخرِها: وليسَ فِيهِ أنَّ الباءَ للتَّبْعيضِ كَمَا ظنَّ كثيرٌ مِن الناسِ، قالَ البَغْدَادِي: وَلم يَنْسِبْ ابنُ هِشَام هَذَا القَوْلَ فِي المُغْني إِلَى الشافِعِي وإنَّما قالَ فِيهِ: وَمِنْه، أَي مِن التَّبْعيضِ {وامْسَحُوا برُؤُوسِكُم} ، والظاهِرُ أنَّ الباءَ للإلْصاقِ أَو للاسْتِعانَةِ، فِي الكَلامِ، حذْفاً وقَلْباً، فإنْ مَسَحَ يَتَعَدَّى إِلَى المُزَالِ عَنهُ بنَفْسِه وَإِلَى المُزِيلِ بالباءِ، والأصْلُ امْسَحُوا رُؤوسِكُم بالماءِ، فقلبَ مَعْمول مَسَحَ، انتَهَى قالَ البَغْدادِي. ومَعْنى الإلْصاقِ المَسْح بالرأْس وَهَذَا صادِقٌ على جَمِيعِ الرأْسِ على بعضِهِ، فمَنْ أَوْجَبَ الاسْتِيعابَ كمالِكٍ أَخَذَ بالاحْتِياطِ، وأَخَذَ أَبو حنيفَةَ بالبَيانِ وَهُوَ مَا رُوِي أَنّه مَسَحَ ناصِيَتَه، وقُدِّرَتِ النَاصِيَةُ برُبْعِ الرأْسِ.
(وللقَسَم) ، وَهِي الأصْلُ فِي حُروفِ القَسَم وأَعَمّ اسْتِعْمالاً مِن الواوِ والتاءِ، لأنَّ الباءَ تُسْتَعْمل مَعَ الفِعْلِ وحذْفِه، وَمَعَ السُّؤالِ وغيرِه، وَمَعَ المُظْهَرِ والمُضْمَرِ بخِلافِ الواوِ والتاءِ؛ قالَهُ محمدُ بنُ عبدِ الرحيمِ الميلاني فِي شرْح المُغْني للجاربردي.
وَفِي شرْحِ الأُنْموذَجِ للزَّمَخْشري: الأصْل فِي القَسَم الباءُ، والواوُ تُبْدَلُ فَمِنْهَا عنْدَ حَذْفِ الفِعْل، فقوَلُنا وَالله فِي المَعْنى أَقْسَمْتُ باللهاِ، والتاءُ تُبْدَلُ مِن الواوِ فِي تاللهاِ خاصَّةً، والباءُ لأصالَتِها تَدْخَلُ على المُظْهَرِ والمُضْمَر نَحْو: باللهاِ وبكَ لأَفْعَلَنَّ كَذَا؛ وَالْوَاو لَا تَدْخُلُ إلاَّ على المُظْهَرِ لنُقْصانِها عَن الباءِ فَلَا يقالُ: وبكَ لأفْعَلَنَّ كَذَا، والتاءُ لَا تَدْخُل مِن المُظْهَرِ إلاَّ على لَفْظةِ اللهاِ لنُقْصانِها عَن الواوِ، انتَهَى.
قُلْت: وشاهِدُ المُضْمَر قولُ غوية بن سلمى:
أَلا نادَتْ أُمامةُ باحْتِمالي
لتَحْزُنَني فَلا يَكُ مَا أُباليوقد أَلْغز فِيهَا الحرِيرِي فِي المَقامَةِ الرَّابِعَة والعِشْرِين فقالَ: وَمَا العامِلُ الَّذِي نائِبُه أَرْحَبُ مِنْهُ وكراً وأَعْظَمُ مَكْراً وأَكْثَر للهِ تَعَالَى ذِكْراً، قالَ فِي شرْحِه: هُوَ باءُ القَسَمِ، وَهِي الأصْلُ بدَلالَةِ اسْتِعْمالِها مَعَ ظُهورِ فِعْلِ القَسَمِ فِي قولِكَ: (أُقْسِمُ باللهاِ) ، ولدُخولِها أَيْضاً على المُضْمَر كقولِكَ: بكَ لأَفْعَلَنَّ، ثمَّ أُبْدِلَتِ الواوُ مِنْهَا فِي القَسَمِ لأنَّهما جَمِيعاً مِن حُروفِ الشَّفَةِ ثمَّ لتَناسُبِ مَعْنَييهما لأنَّ الواوَ تُفيدُ الجَمْع والباءُ تُفِيدُ الإلْصاقَ وكِلاهُما مُتَّفِقٌ والمَعْنيانِ مُتَقارِبانِ، ثمَّ صارَتِ الواوُ المُبْدلَة مِنْهَا أَدْوَرُ فِي الكَلام وأَعْلَق بالأقسامِ وَلِهَذَا أَلْغز بأَنَّها أَكْثَرُ لله ذِكْراً، ثمَّ إنَّ الواوَ أَكْثَرُ مَوْطِناً، لأنَّ الباءَ لَا تَدْخلُ إلاَّ على الاسْمِ وَلَا تَعْملُ غَيْر الجَرِّ، والواوُ تَدْخُلُ على الاسْمِ والفِعْلِ والحَرْفِ وتجرُّ تارَةً بالقَسَمِ وتارَةً بإضْمارِ رُبَّ وتَنْتَظِم أَيْضاً مَعَ نَواصِبِ الفِعْل وأَدوَاتِ العَطْفِ، فَلهَذَا وَصَفَها برحبِ الوكر وَعظم المَكْر.
(وللغَايَةِ) ، بمعْنَى إِلَى، نَحْو قَوْله تَعَالَى: {وَقد (أَحْسَنَ بِي} ، أَي أَحْسَنَ إليَّ.
(وللتَّوْكِيدِ: وَهِي الزائِدَةُ وتكونُ زِيادَةً واجِبَةً: كأَحْسِنْ بزَيْدٍ، أَي أَحْسَنَ زَيْدٌ؛) كَذَا فِي النسخِ والصَّوابُ حَسُنَ زَيْدٌ، (أَي صارَ ذَا حُسْنٍ؛ وغالبَةً: وَهِي فِي فاعِلِ كَفَى: ك {كَفَى بااِ شَهِيداً} ؛ و) تُزَادُ (ضَرُورةً كَقَوْلِه:
(أَلم يأْتِيكَ والأَنباءُ تَنْمِي (بِمَا لاقَتْ لَبُونُ بَني زِيادِ) وَفِي اللُّبابِ: وتكونُ مَزِيدَةً فِي الرَّفْعِ نَحْو: كَفَى باللهاِ؛ والنَّصْبِ فِي: ليسَ زَيْد بقائِم؛ والجَرِّ عنْدَ بعضِهم نَحْو: فأَصْبَحْن لَا يَسْأَلْنه عَن بِمَا بِهِ انتَهَى.
وَقد أَخَلَّ المصنِّفُ فِي سِياقِه هُنَا وأَشْبَعه بَيَانا فِي كتابِه البَصائِر فقالَ: العِشْرُون الباءُ الزائِدَةُ وَهِي المُؤَكّدَةُ، وتُزادُ فِي الفاعِلِ: {كَفَى بااِ شَهِيداً} ، أَحْسَنْ بزَيْدٍ أَصْلُه حَسُنَ زَيْدٌ؛ وقالَ الشاعرُ:
كفى ثُعَلاً فخراً بأنَّك منهمُ
ودَهْراً لأنْ أَمْسَيْتَ فِي أَهْلِه أَهْلُوفي الحديثِ: (كَفَى بالمَرْءِ كذبا أَن يحدِّثَ بكلِّ مَا سَمِعَ) ؛ وتزادُ ضَرُورَةً كقولِه:
بمَا لاقَتْ لَبُونُ بَني زِيادِ وَقَوله:
مهما لي الليْلَة مهما لِيَهْ
أَوْدى بنَعْلِي وسِرْ بالِيَهوتزادُ فِي المَفْعولِ نَحْو: {لَا تلْقوا بأَيْدِيكُم إِلَى التّهْلكَةِ} ؛ {وهزي إلَيْك بجذْعِ النَّخْلَةِ} ؛ وقولُ الراجزِ: نحنُ بَنُو جَعْدَة أَصْحابُ الفَلَجْ
نَضْرِبُ بالسَّيْفِ ونرْجُو بالفَرَجْوقولُ الشاعرِ:
سودُ المَحاجِرِ لَا يقْرَأْنَ بالسُّورِ وقُلْتُ فِي مَفْعولٍ لَا يتعدَّى إِلَى اثْنَيْن كقولِه:
تَبَلَّتْ فُؤَادكَ فِي المَنامِ خريدَةٌ
تَسْقِي الضَّجِيعَ بباردٍ بسَّامِوتزادُ فِي المُبْتدأ: بأَيِّكُمُ المَفْتُونُ، بحسبِك دِرْهم، خَرَجْتُ فَإِذا بزَيْدٍ؛ وتزادُ فِي الخَبَر: {مَا ابغَافِل} {جَزاءُ سَيِّئَة بمِثْلها} ؛ وقولُ الشاعرِ:
ومنعكها بشيءٍ يُسْتطَاع وتزادُ فِي الحالِ المَنْفي عَامِلها كقولهِ:
فَمَا رجعتْ بجانِبِه ركابٌ
حكيمُ بن المسيَّبِ مُنْتَهَاهَا وكقولهِ:
وليسَ بذِي سَيْفٍ وليسَ بنبَّالِ وتُزادُ فِي تَوْكيدِ النَّفْسِ والعَيْن: {يَتَرَبَّصْنَ بأَنْفُسِهِنَّ} . انتَهَى.
وَقَالَ الفرَّاء فِي قولهِ تَعَالَى: {وكَفَى بااِ شَهِيداً} . دَخَلَتِ الْبَاء للمُبالَغَةِ فِي المَدْحِ؛ وكَذلكَ قَوْلهم: ناهِيكَ بأَخِينا؛ وحَسْبُك بصَدِيقِنا، أَدْخَلُوا الباءَ لهَذَا المَعْنى، قالَ: وَلَو أَسْقَطت الباءَ لقُلْتَ كَفَى اللهاُ شَهِيداً، قالَ: ومَوْضِعُ الباءِ رَفْعٌ؛ وَقَالَ أَبُو بكْرٍ: انْتِصابُ قولهِ شَهِيداً على الحَالِ مِن اللهاِ أَو على القَطْعِ، ويجوزُ أَن يكونَ مَنْصوباً على التَّفْسيرِ، مَعْناهُ كَفَى باللهاِ مِن الشَّاهِدين فيَجْرِي فِي بابِ المَنْصوباتِ مَجْرى الدِّرْهَم فِي قولهِ: عنْدِي عِشْرونَ دِرْهماً.
(وحَرَكَتُها الكَسْرُ) ؛ ونَصُّ الجَوْهري: الباءُ حَرْفٌ مِن حُروفِ الشَّفَةِ بُنِيَتْ على الكَسْرِ لاسْتِحالَةِ الابْتِداءِ بالمَوْقُوفِ.
قَالَ ابنُ برِّي: صوابُهُ بُنِيَتْ على حَرَكَةٍ لاسْتِحالَةِ الابْتِداءِ بالسَّاكِنِ، وخَصَّه بالكَسْر دونَ الفَتْح تَشَبهاً بعَمَلِها وفرقاً بَينهَا وبينَ مَا يكونُ اسْماً وحَرْفاً.
(وقيلَ: الفتحُ مَعَ الظَّاهِرِ، ونحوُ مُرَّ بزَيدٍ) ؛ قَالَ شيْخُنا: هَذَا لَا يكادُ يُعْرَفُ وكأنَّه اغْتَرَّ بِمَا قَالُوهُ فِي بِالْفَضْلِ ذُو فَضلكُمْ الله بِهِ فِي بِهِ الثَّانِيَة المَنْقُولَة من بهَا وَهِي نقلوا فِيهَا فَتْحَة هاءِ التَّأْنيثِ على مَا عرفَ بل الكَسْرة لازِمَة للباءِ المُناسِبَة عَمَلها وَعكس تَفْصِيلَه ذَكَرُوه فِي اللامِ، وَهُوَ مَشْهورٌ، أَمَّا الْبَاء فَلَا يُعْرَفُ فِيهِ إلاَّ الكَسْر، انتَهَى.
قُلْتُ: هَذَا نقلَهُ شَمِرٌ قالَ: قَالَ الفرَّاء: سَمِعْتُ أَعْرابيًّا يقولُ: بالفَضْل ذُو فَضلكُمْ الله بِهِ والكرامة ذَات أَكْرَمَكُم اللهاُ بهَا، وليسَ فِيهِ مَا اسْتَدَلَّ بِهِ شيْخُنا، فتأَمَّل.
وممَّا يُسْتدركُ عَلَيْهِ:
الباءُ تُمَدُّ وتُقْصَرُ، والنِّسْبَةُ باوِيٌّ وبائِيٌّ، وقصيِدة بَيوِيَّة: رَوِيّها الباءُ.
وبَيّيْتَ بَاء حَسَناً وحَسَنَةً.
وجَمْعُ المقصورِ: أبواءٌ؛ وجَمْعُ المَمْدودِ: باآتٌ.
والباءُ النِّكاحُ.
وأَيْضاً: الرَّجُلُ الشَّبِقُ.
وتأْتي الباءُ للعوضِ، كقولِ الشاعرِ: وَلَا يُؤَاتِيكَ فيمَا نابَ من حَدَثٍ
إلاَّ أَخُو ثِقَةٍ فانْظُر بمَنْ تَثِقأَرادَ: مَنْ تَثِقُ بِهِ.
وتَدْخلُ على الاسْمِ لإرادَةِ التَّشْبيهِ كقولِهم: لقِيت بزَيْدٍ الأَسَد؛ ورأَيْتُ بفلانٍ القَمَرَ.
وللتَّقْليلِ: كقولِ الشاعرِ:
فلئن صرتَ لَا تحير جَوَابا
أَبمَا قد تَرَى وأَنْتَ خَطِيبُوللتَّعْبيرِ، وتَتَضَمَّن زِيادَةَ العِلْم، كَقَوْلِه تَعَالَى: {قُلْ أَتْعَلَمون ابدِينِكُم} .
وبمعْنَى مِن أجْل، كقولِ لبيدٍ:
غُلْبٌ تَشَذَّرَ بالذُّحُولِ كأَنَّهم
جِنُّ البَدِيِّ رَواسِياً أَقْدامُهاأَي مِن أَجْلِ الذّحُول؛ نقلَهُ الجَوْهرِي.
قد أُضْمِرَتْ فِي: الله لأَفْعَلَنَّ، وَفِي قولِ رُؤْبَة: خَيْر لمَنْ قالَ لَهُ كيفَ أَصْبَحْت.
وَفِي الحديثِ: (أَنابها أَنابها) ، أَي أَنا صاحِبُها. وَفِي آخر: (لَعلَّكَ بذلكَ) ، أَي المُبْتَلى بذلك. وَفِي آخر: (مَنْ بِكِ؟) أَي مَنْ الفاعِلُ بِكَ. وَفِي آخر: (فِيهَا ونِعْمَتْ) ، أَي فبالرُّخْصةِ أَخَذَ.
وَقد، تُبْدَلُ مِيماً كبَكَّة ومَكَّة ولازِبٌ ولازِمٌ.
ب:
[في الانكليزية] B
[ في الفرنسية] B
أعني الباء المفردة هي حرف من حروف التهجّي، ويراد بها في حساب أبجد الاثنان.
وفي اصطلاح المنطقيين المحمول، فإنهم يعبّرون عن الموضوع بج وعن المحمول بب للاختصار والعموم. وفي اصطلاح السالكين أوّل الموجودات الممكنة وهو المرتبة الثانية من الوجود. قال الشاعر:
التمس الألف في الأول والباء في الثاني اقرأ كليهما واحدا وكلا الاثنين قل.
وفي الفارسية يقال له در.
وفي اصطلاح الشطّاريين علامة البرزخ، كذا في كشف اللغات.
[في الانكليزية] B
[ في الفرنسية] B
أعني الباء المفردة هي حرف من حروف التهجّي، ويراد بها في حساب أبجد الاثنان.
وفي اصطلاح المنطقيين المحمول، فإنهم يعبّرون عن الموضوع بج وعن المحمول بب للاختصار والعموم. وفي اصطلاح السالكين أوّل الموجودات الممكنة وهو المرتبة الثانية من الوجود. قال الشاعر:
التمس الألف في الأول والباء في الثاني اقرأ كليهما واحدا وكلا الاثنين قل.
وفي الفارسية يقال له در.
وفي اصطلاح الشطّاريين علامة البرزخ، كذا في كشف اللغات.
الباءُ: من الحُروف الـمَجْهُورة ومن الحروف الشَّفَوِيَّةِ،
وسُمِّيت شَفَوِيَّةً لأَن مَخْرَجَها من بينِ الشَّفَتَيْنِ، لا تَعْمَلُ الشَّفتانِ في شيءٍ من الحروف إِلاّ فيها وفي الفاء والميم. قال الخليل بن
أَحمد: الحروف الذُّلْقُ والشَّفَوِيَّةُ ستة: الراءُ واللام والنون والفاءُ
والباءُ والميم، يجمعها قولك: رُبَّ مَنْ لَفَّ، وسُمِّيت الحروف الذُّلْقُ ذُلْقاً لأَن الذَّلاقة في الـمَنْطِق إِنما هي بطَرف أَسَلةِ اللِّسان، وذَلَقُ اللسان كذَلَقِ السِّنان. ولـمَّا ذَلِقَتِ الحُروفُ الستةُ وبُذِلَ بهنَّ اللِّسانُ وسَهُلت في الـمَنْطِقِ كَثُرَت في أَبْنِية الكلام، فليس شيءٌ من بناءِ الخُماسيّ التامِّ يَعْرَى منها أَو مِن بَعْضِها، فإِذا ورد عليك خُماسيٌّ مُعْرًى من الحُروف الذُّلْقِ والشَّفَوِيَّة، فاعلم أَنه مُولَّد، وليس من صحيح كلام العرب. وأَما بناءُ الرُّباعي الـمنْبَسِط فإِن الجُمهور الأَكثرَ منه لا يَعْرى من بَعض الحُروف الذُّلْقِ إِلا كَلِماتٌ نَحوٌ من عَشْر، ومَهْما جاءَ من اسْمٍ رُباعيّ مُنْبَسِطٍ مُعْرًى من الحروف الذلق والشفوية، فإِنه لا يُعْرَى من أَحَد طَرَفَي الطَّلاقةِ، أَو كليهما، ومن السين والدال أَو احداهما، ولا يضره ما خالَطه من سائر الحُروف الصُّتْمِ.
