Commentary on Tafsir al-Jalalayn: ((And)) remember ((the Day when they will be gathered)) with a yā and an open nūn, a shaddah on the shīn, and an open hamzah in ((the enemies of Allah to the Fire, and they will be driven in))

We begin today's new lesson. Allah the Exalted said: There are two readings of this: In this reading, the verb is built for the passive, with the doer not named: *yuḥshar*. Whenever you see a present-tense verb with a dammah on the first letter and a fathah on the letter before the last, it is built for the passive with the doer not named. Take this as a rule. If you see only the first letter with a dammah, is it built for the passive with the doer not named, or not? No, because the present-tense form of a quadriliteral verb has a dammah on the first letter, such as *yuqdimu al-rajulu* (the man advances) or *yukrimu al-rajulu* (the man honors), and the like. So, this word is one of the two readings: And in this case, is a present-tense verb built for the passive with the doer not named. We note that saying is more appropriate than saying , because the doer may be known, as in the saying of Allah the Exalted: Who is the Creator?
The student: Allah

The Shaykh : Is it known or not known? It is known, even though the verb is built for the passive voice where the doer is not named. Therefore, expressing it as: a past-tense verb built for the passive voice where the doer is not named, is more appropriate than saying: _khaliqu فعل ماض مبني للمجهول انتبه لهذا، وكذلك يُحشِر فعل مضارع مبني لما لم يسم فاعله، طيب أعداء الله أعداءُ نائب فاعل، طيب فيها قراءة أخرى ويَوم نَحشُرُ أعداءَ الله أشار إليه المؤلف ما حاجة إلى تعليقها، موجودة بالكتاب، ويَوم نَحشُرُ أعداءَ الله وعلى هذه القراءة تكون نحشُر فعلا مضارعًا مبنِيًّا للفاعِل، والفاعل هنا مستَتِر، جوازًا أو وجوبًا؟
الطالب: وجوبًا

الشيخ : وجوبًا، طيب وأعداءَ مفعولٌ به منصوب، وهنا نذكر: متى يكون الفاعل مستترًا وجوبًا أو مستترًا جوازًا يخبرنا عن ذلك المسعود
الطالب: سبق أن قلت لكم .. النحو ...

الشيخ : نسألك أسئلة بسيبويه؟
الطالب: بأدنى منه

الشيخ : بأدنى منه، طيب إذا كان تقديرُه: أنا أو أنت أو نحن فهو مستتِر وجوبًا، وإذا كان تقديرُه: هو أو هي فهو مستتر جوازًا، أقوم مستتر تقديره أنا، تقوم -تخَاطِب رجلًا- تقول: أنت تقوم. وجوبًا، لأن تقديره أنت، نقوم وجوبًا، لأنَّ تقديره نحن، طيب قام جوازًا، لأن تقديره هو، قامت جوازًا، لأن تقديره هي، تقوم ...
الطالب: إذا كانت هي فهو جوازًا

الشيخ : إذا كان تتحدّث عن امرأة فقلت: هند تقُوم فهو مستتر جوازًا، لأنَّ التقدير هي، وإذا كنت تخاطِبُ رجلا فهو مستتِر وجوبًا، لأنَّ التقدير أنت، إذًا هذا الضابط: ما كان تقديرُه: أنا أو نحن أو أنت فهو مستتر وجوبًا، وما كان تقديرُه: هو أو هي فهو مستتِر جوازًا، ويوم نحشر أعداء الله إذًا نقف على هذا، لأن الوقت انتهى
a past-tense verb built for the passive voice. Pay attention to this. Likewise, yuḥshar is a present-tense verb built for the passive voice where the doer is not named. Now, al-‘adā’u Allāh (the enemies of Allah) is the passive subject. Now, there is another reading: wa yawma naḥshuru al-‘adā’a Allāh (And the Day when We will gather the enemies of Allah). The author referred to it; what is the need to comment on it? It is in the book. Wa yawma naḥshuru al-‘adā’a Allāh. In this reading, naḥshur is a present-tense verb built for the active voice, and the doer here is hidden. Is it hidden by necessity or by permission? The student: By necessity. The Shaykh: By necessity. Now, al-‘adā’a is the object, in the accusative case. Here we mention: When is the doer hidden by necessity or hidden by permission? Al-Mas‘ud tells us about this. The student: You previously told us... grammar... The Shaykh: Are we asking you about Sibawayhi? The student: About something lower than that. The Shaykh: About something lower than that. Now, if its implied meaning is: I, or you, or we, then it is hidden by necessity. And if its implied meaning is: he, or she, then it is hidden by permission. Aqūmu (I stand), the hidden doer is implied as I. Tqūmu (you stand), addressing a man, you say: You stand. By necessity, because the implied meaning is you. Naqūmu (we stand), by necessity, because the implied meaning is we. Qāma (he stood), by permission, because the implied meaning is he. Qāmat (she stood), by permission, because the implied meaning is she. Tqūmu... The student: If it is she, then it is by permission. The Shaykh: If you are speaking about a woman and you say: Hindu tqūmu (Hind stands), then it is hidden by permission, because the implied meaning is she. And if you are addressing a man, then it is hidden by necessity, because the implied meaning is you. So, this is the rule: What is implied as I, or we, or you is hidden by necessity. And what is implied as he, or she is hidden by permission. And the Day when We will gather the enemies of Allah. So, we stop here, because the time has ended.