﴿طرحوا﴾
اشارة الى أن العليل المطروح كجسد قد فارق الروح وأنه صار كالحجر الملقى لشدة ما يلقى وفى الاولى حرف جر للظرفية والثانية مهموزة اللام والفىء بمعنى الظل أوان الظل بالغداة والفىء بالعشى قلت وذلك لملاحظة أن الفىء من فاء بمعنى رجع ولاشك أن ظل الشمس يكون صباحا ويرجع عشيا والحائط الجدار وكأنه فى الاصل اسم فاعل من الحوطة أو الحيطة فقات الواوأ والياء همزة والكرم للعنب خاصة والعليل السقيم والو او للحال للتقريب وأشفى أى زال شفاؤه أو أشفى على الموت أى أشرف عليه واللام فى لفارقه جواب لو والسقم على وزن قرب العلة الموجودة فى العليل وانما قيد الطرح بان يكون فى فى فىء حائط كرمها ليكون منسوبا اليها لان الفىء للحائط والحائط محيط بها أمالو الفىء خارجها من غير أن يكون ثمة فى لم يكن منسوبا اليها وما الطف هذه المبالغة التى حسنها الاتيان باو المقتضية لنفى ما بعدها اذا كان مثبتا فاء لم ذلك وفى البيت التجانس بين فى وفىء وفى الاتيان بأشفى ايهام الاغراب حيث كان فى البيت بحسب الظاهر الجمع بين الشفاء والعلة فتأمل
An allusion to the thrown-down sick man being like a body that the spirit has left, and to his having become like a stone cast down, because of the severity of what he suffers. 'Fī' in the first [instance] is a preposition of ẓarfiyya (containment), and the second has a hamza as its final radical. Fayʾ means shade; or [it is said] that ẓill is [shade] in the morning and fayʾ in the evening. I say: that is in view of fayʾ being from fāʾa, meaning 'returned'; there is no doubt that the sun's shadow is in the morning and returns in the evening. Ḥāʾiṭ is the wall; it seems originally to be an active participle from al-ḥawṭa or al-ḥīṭa, with the wāw or yāʾ changed into a hamza. Karm is for the grapevine specifically. ʿAlīl is the sick one. The wāw is for the ḥāl (circumstantial clause), for taqrīb (bringing [the past] near). 'Ashfā' means his cure departed; or 'ashfā ʿalā al-mawt', i.e., he was on the verge of death. The lām in 'la-fāraqahu' is [the lām of] the apodosis of 'law'. Suqm, on the pattern of qurb, is the illness present in the sick one. He restricted the throwing to its being in the shade of its vine's wall only so that it be attributed to it, because the shade belongs to the wall and the wall encloses it. If the shade were outside it, without there being […] there, it would not be attributed to it. How subtle is this hyperbole, which is made beautiful by using 'law', which entails the negation of what follows it when that is affirmative; so know that. In the verse there is tajānus (paronomasia) between 'fī' and 'fayʾ'. In the use of 'ashfā' there is īhām al-ighrāb (the suggestion of something strange), since the verse apparently combines cure (shifāʾ) and illness; so reflect.