Continuation of the previous. The author (may Allah have mercy on him) said: And to this Allah the Exalted points in His saying:
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The Shaykh : It is in the genitive case, and what is the word governing it?
The student: The governing word?
The Shaykh : The kasrah is the sign of what? The preposition. It is in the genitive case with what? It is in the genitive case with the lam.
The student: Yes.
The Shaykh : Yes, with the lam. And where is the lam?
The student: It is in the genitive case with whom, O Shaykh?
The Shaykh : It is in the genitive case with whom, and what is the sign of its genitive case?
The student: The kasrah.
The Shaykh : Is the kasrah apparent or implied?
The student: Apparent, O Shaykh.
The Shaykh : Apparent.[Al-Hadid 57:22]. Do you agree with this grammatical analysis?
The student: No.
The Shaykh : You do not agree.
The student: O Shaykh, "musibah" (calamity) is the subject in the nominative case.
The Shaykh : And whom?
The student: It is extra.
The Shaykh : It is an extra preposition. Fine. And "musibah"?
The student: It is the subject in the nominative case with an implied dammah, the appearance of which was prevented because the position was occupied by the movement of the extra preposition.
The Shaykh : Correct?
The student: Yes.
The Shaykh : Yes, we say "min" is an extra preposition, and "zaid" is extra.
Pay attention, "min" is an extra preposition, and "zaid" is extra. Say, is this a contradiction or an agreement?
The student: An agreement.
The Shaykh : An agreement? How?
The student: "Min" is a preposition.
The Shaykh : "Zaid" with the kasrah, "zaid" with the nominative. Huh?
The student: "Zaid" in meaning.
The Shaykh : "Zaid" with the kasrah, "zaid" with the nominative.
Is the statement sound or is there a difference?
The student: Sound.
The Shaykh : What is the reason for its soundness?
The student: "Min" is an extra preposition.
The Shaykh : "Zaid."
The student: Yes.
The Shaykh : And it is extra.
The student: Extra in meaning.
The Shaykh : Well done. So it is extra in form and extra in meaning.
Fine. Is the first "zaid" intransitive or transitive? And is the second "zaid" intransitive or transitive?
The student: "Min" is an extra preposition.
The Shaykh : "Min" is an extra preposition, and "zaid" is extra.
The student: The first is intransitive.
The Shaykh : And the second?
The student: Transitive.
The Shaykh : Why? Can it not be the other way around? Perhaps the other way is correct. Reflect, perhaps the other way is correct.
The student: The first is in the genitive case.
The Shaykh : Very well.
The student: "Min" is an extra preposition and "zaid."
The Shaykh : Tell me which of them is intransitive and which is transitive?
The student: The first is intransitive.
The Shaykh : The first is intransitive, fine, and the second?
The student: Transitive.
The Shaykh : Transitive, are you sure? Is it certain? What do you say? Correct.
Fine.[Al-Hadid 57:22] such as drought and the corruption of crops and the like [Al-Hadid 57:22] such as illness, fracture, and the loss of loved ones and the like [Al-An'am 6:59] that is written [Al-Hadid 57:22], and the intended meaning of "book" here is the Preserved Tablet, in which Allah has written the measures of everything until the Day of Resurrection [Al-Hadid 57:22] The pronoun here, "ha" (it), refers to what? It was said: it refers to the calamity, and it was said: to the earth, and it was said: to the souls, and the most apparent is that it refers to the calamity, because it is the one being spoken about.
[Al-Hadid 57:22] By how much? By fifty thousand years that is, its being in the book [An-Nisa 4:30] so nothing is difficult for Him, because so it is easy for Allah Mighty and Majestic, one word by which all of Allah's intent was accomplished.
[Al-Hadid 57:23] The lam is a preposition, "kay": a particle of purpose, it puts the present tense verb in the accusative, "la": a negation, "ta'asu": is it a past tense verb or a present tense verb?
The student: Past tense.
The Shaykh : It is a present tense verb in the accusative case with "kay", and the sign of its accusative case is the deletion of the nun, and the waw is the subject. And here we say: "kay" operates by itself, because a preposition preceded it, and if a preposition precedes it, it becomes the one putting the verb in the accusative case, but if there is no preposition, as if I said "I came so that I read," the verb after it is in the accusative case with an implied "an" according to the opinion of the Kufans.
The student: The Basrans.
The Shaykh : According to the opinion of the Basrans, and according to the opinion of the Maysirun, it puts the verb in the accusative case by itself, and this is the stronger position, the stronger position, because our method is that when the grammarians differ on two opinions, we take the easier one. Fine.
[Al-Hadid 57:23] [Al-Hadid 57:23] [Yunus 10:58], so He commanded rejoicing in the favor and mercy of Allah, but the intended meaning of the prohibited joy is the joy that leads to arrogance, ostentation, and self-admiration, this is what is prohibited.
[Al-Hadid 57:23], and if the love of Allah is negated for the servant, does the hatred remain? As for the servant, no, because a person may be neither loving you nor hating you, meaning: love for you nor hatred has not taken place in his heart, but on the side of Allah, what appears to me is that whenever He negates love for something, it is an affirmation of hatred, because Allah says: [Yunus 10:32].
So if someone says: Your statement destroys the category of the permissible in the Islamic Shari'ah, because the permissible is that which Allah neither loves nor hates, for this reason He did not command it and did not prohibit it?
And the answer is that we say: The permissible is that which Allah Mighty and Majestic loves, how? Because Allah loves to see the effect of His blessing on His servant, so if a person does it, that is, does the permissible to enjoy the blessing of Allah, it becomes loved by Allah thereby, but it is not loved for its own sake.
In any case, if Allah negates love for an action, it is an affirmation of hatred meaning, the arrogant or the one who is arrogant, what does it refer to? To the manner, that he walks with arrogance, he lets his garments hang down, he lets his turban hang down, he lets his sleeve hang down, he lets his outer garment hang down, yes, meaning some people have arrogance even in these matters, you find for example he makes the turban big, how many meters is it on him? Forty meters. Yes, does it exist or not? Does it exist? I say it by way of exaggeration, but four meters exists frequently up to ten, this turban of ten meters, when does he fold it, and then when does he do what with it? How?
The student: Ready.
The Shaykh : It can be sewn.
So in any case, this is from arrogance.
Likewise, some people make their sleeve wide so that it is suitable to be a substitute for a shirt, and this is from arrogance as said by the Shaykh al-Islam Ibn Taymiyyah, and some people have arrogance in the length of their garment. The important thing is that Allah the Exalted does not love every arrogant person, whether in his manner or in his speech, the one who is proud of his speech, and the one who is arrogant in his manner.
The student: The governing word?
The Shaykh : The kasrah is the sign of what? The preposition. It is in the genitive case with what? It is in the genitive case with the lam.
The student: Yes.
The Shaykh : Yes, with the lam. And where is the lam?
The student: It is in the genitive case with whom, O Shaykh?
The Shaykh : It is in the genitive case with whom, and what is the sign of its genitive case?
The student: The kasrah.
The Shaykh : Is the kasrah apparent or implied?
The student: Apparent, O Shaykh.
The Shaykh : Apparent.
No disaster strikes
ما أصاب من مصيبةٍThe student: No.
The Shaykh : You do not agree.
The student: O Shaykh, "musibah" (calamity) is the subject in the nominative case.
The Shaykh : And whom?
The student: It is extra.
The Shaykh : It is an extra preposition. Fine. And "musibah"?
The student: It is the subject in the nominative case with an implied dammah, the appearance of which was prevented because the position was occupied by the movement of the extra preposition.
The Shaykh : Correct?
The student: Yes.
The Shaykh : Yes, we say "min" is an extra preposition, and "zaid" is extra.
Pay attention, "min" is an extra preposition, and "zaid" is extra. Say, is this a contradiction or an agreement?
The student: An agreement.
The Shaykh : An agreement? How?
The student: "Min" is a preposition.
The Shaykh : "Zaid" with the kasrah, "zaid" with the nominative. Huh?
The student: "Zaid" in meaning.
The Shaykh : "Zaid" with the kasrah, "zaid" with the nominative.
Is the statement sound or is there a difference?
The student: Sound.
The Shaykh : What is the reason for its soundness?
The student: "Min" is an extra preposition.
The Shaykh : "Zaid."
The student: Yes.
The Shaykh : And it is extra.
The student: Extra in meaning.
The Shaykh : Well done. So it is extra in form and extra in meaning.
Fine. Is the first "zaid" intransitive or transitive? And is the second "zaid" intransitive or transitive?
The student: "Min" is an extra preposition.
The Shaykh : "Min" is an extra preposition, and "zaid" is extra.
The student: The first is intransitive.
The Shaykh : And the second?
The student: Transitive.
The Shaykh : Why? Can it not be the other way around? Perhaps the other way is correct. Reflect, perhaps the other way is correct.
The student: The first is in the genitive case.
The Shaykh : Very well.
The student: "Min" is an extra preposition and "zaid."
The Shaykh : Tell me which of them is intransitive and which is transitive?
The student: The first is intransitive.
The Shaykh : The first is intransitive, fine, and the second?
The student: Transitive.
The Shaykh : Transitive, are you sure? Is it certain? What do you say? Correct.
Fine.
No disaster strikes upon the earth
ما أصاب من مصيبة في الأرضor among yourselves
ولا في أنفسكمin a clear record.
إلا في كتابbefore We bring it into being
من قبل أن نبرأهاbefore We bring it into being
من قبل أن نبرأهاexcept that it is in a register before We bring it into being
إلا في كتاب من قبل أن نبرأهاthat is
إن ذلكfor Allah, is [always] easy.
على الله يسيرWhen He created the pen, He said to it: Write. It said: What shall I write? He said: Write what is to be until the Day of Resurrection
لما خلق القلم قال له اكتب قال : وماذا أكتب؟ قال: اكتب ما هو كائن إلى يوم القيامةIn order that you not despair over what has eluded you
لكي لا تـأسوا على ما فاتكمThe student: Past tense.
The Shaykh : It is a present tense verb in the accusative case with "kay", and the sign of its accusative case is the deletion of the nun, and the waw is the subject. And here we say: "kay" operates by itself, because a preposition preceded it, and if a preposition precedes it, it becomes the one putting the verb in the accusative case, but if there is no preposition, as if I said "I came so that I read," the verb after it is in the accusative case with an implied "an" according to the opinion of the Kufans.
The student: The Basrans.
The Shaykh : According to the opinion of the Basrans, and according to the opinion of the Maysirun, it puts the verb in the accusative case by itself, and this is the stronger position, the stronger position, because our method is that when the grammarians differ on two opinions, we take the easier one. Fine.
In order that you not despair over what has eluded you
لكي لا تأسوا على ما فاتكمand not exult [in pride] over what He has given you
ولا تفرحوا بما آتاكمSay, "In the bounty of Allah and in His mercy - in that let them rejoice
قل بفضل الله وبرحمته فبذلك فليفرحواand not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful -
ولا تفرحوا بما آتاكم والله لا يحب كل مختال فخورAnd what can be beyond truth except error?
فماذا بعد الحق إلا الضلالSo if someone says: Your statement destroys the category of the permissible in the Islamic Shari'ah, because the permissible is that which Allah neither loves nor hates, for this reason He did not command it and did not prohibit it?
And the answer is that we say: The permissible is that which Allah Mighty and Majestic loves, how? Because Allah loves to see the effect of His blessing on His servant, so if a person does it, that is, does the permissible to enjoy the blessing of Allah, it becomes loved by Allah thereby, but it is not loved for its own sake.
In any case, if Allah negates love for an action, it is an affirmation of hatred
Every one who is arrogant in his appearance and boastful in his speech.
كل مختال في هيئته فخور في قولتهThe student: Ready.
The Shaykh : It can be sewn.
So in any case, this is from arrogance.
Likewise, some people make their sleeve wide so that it is suitable to be a substitute for a shirt, and this is from arrogance as said by the Shaykh al-Islam Ibn Taymiyyah, and some people have arrogance in the length of their garment. The important thing is that Allah the Exalted does not love every arrogant person, whether in his manner or in his speech, the one who is proud of his speech, and the one who is arrogant in his manner.