Discussion of the interpretation of the saying of Allah the Exalted: “And you were not concealing that your hearing, your sight, and your skins would testify against you, but you thought that Allah would not know much of what you do”
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The Shaykh : I seek refuge in Allah from the accursed Shaytan. Allah, Blessed and Exalted is He, said: [Fussilat 41:22] What is the meaning of the verse? In general, I do not want you to interpret every word, but what is its meaning? ... [Fussilat 41:22] Meaning, you were not concealing out of fear from ... Yes, well done. His saying: [Fussilat 41:23] Now, parse the sentence? No, not in detail like: “That” is the subject, “that” is the predicate, okay, “your assumption”?
The student: “Your assumption”? It is permissible for it to be the predicate
The Shaykh : Give us one of the things you say that it is permissible
The student: The predicate
The Shaykh : “Your assumption” is the predicate? Yes, and?
The student: This is a descriptor
The Shaykh : Okay,?
The student: is the second predicate
The Shaykh : The second predicate, okay, is there a second perspective in the parsing, Ya Ayub? Is there a second perspective in the parsing? Come on, Ya Ayub, say yes or no
The student: ... I am not paying attention
The Shaykh : This is my constant trouble with you, you are not paying attention. What is wrong with you? Do you miss your family?
The student: is the subject, is an apposition to it, and is a descriptor, and is the predicate
The Shaykh : And is the predicate. So, both opinions agree that is a descriptor. Okay, [Fussilat 41:23] What is the meaning of “you became” here?
The student: You became
The Shaykh : You became. What is its meaning that matches the wording?
The student: “Became” means became in the morning, this is the original meaning
The Shaykh : Yes, this is the original meaning, but it can be used to mean “became.” Yes, okay. His saying:[Fussilat 41:24] What is the connection between the answer to the condition and the verb of the condition? [Fussilat 41:24] What is the connection? Meaning, this connection may be hidden from you, because a person would expect the answer to the condition to be the opposite of that
The student: A severe threat to them, in the sense of despair ...
The Shaykh : Its connection to what came before it { do not use this, it will have a bad smell }. Okay, its connection is to make these people despair of relief, because the apparent situation would suggest saying: “If they are patient, then relief is near,” for example. But he said: “The Fire is their dwelling place.” Meaning, they will not be freed from it.[Fussilat 41:24] What is the meaning of “seek forgiveness”?
The student: They seek pardon
The Shaykh : And what is it?
The student: Meaning, the excuse .... the excuse
The Shaykh : The excuse, then acceptance. Okay,[Fussilat 41:24]?
The student: Meaning, Allah will not be pleased with them
The Shaykh : Okay, parse[Fussilat 41:24]?
The student: The “fa” (so) is according to what came before it
The Shaykh : No, it is not according to what came before it. It is known,[Fussilat 41:24] the “fa”?
The student: ... It is a connector for the answer to the condition
The Shaykh : A connector for the answer to the condition. Okay, continue.? In the language of whom?
The student: Generally, Hijazi
The Shaykh : Yes, as long as you say it functions, it functions like “laysa” ... Okay, the name of “ma”? ... It is built ... in the position of what? ... And its sign of genitive? “Al-mu'tabina” (the forgiven), the kasrah is apparent at the end of it, yes? ... Yes, a preposition and its object, connected to a deleted predicate of. Okay, here the Hijazi and Tamimi languages agree in terms of wording, is that not so? Does the wording differ if we make it Tamimi?
The student: The wording does not differ
The Shaykh : So, the two languages agree in terms of wording, and differ in terms of parsing. Okay, Do the two languages agree in this?
The student: No
The Shaykh : The Tamimi language is to say
The student: ... In Tamimi, it is said “ma hadha basharun” (this is not a human)
The Shaykh : “Ma hadha basharun” (this is not a human), do you agree with that? Yes, because is neglected by the Tamimi and functions like by the Hijazi. So you would say, for example: “Ma Zaydun qaiman” (Zayd is not standing) if you addressed a person and said “Ma Zaydun qaiman.” We know that you are what? Hijazi. And if you addressed a person and said: “Ma Zaydun qaimun” (Zayd is not standing), we know that you are Tamimi. And for this reason, the poet said
And Muhaffaf al-A'ataf, I said to him, “State your lineage” - meaning, where are you from? - so he answered: “Ma qatlu al-muhibbi haramu” (The killing of the lover is not forbidden)
Did he inform him of his lineage or not? That he is Tamimi. For if he had not been Tamimi, he would have said: “Ma qatlu al-muhibbi haraman” (The killing of the lover is not forbidden). And Mas'ud, repeat the verse for us
The student: Ma qatlu al-muhibbi
The Shaykh : No, no, the verse is not ...
The student: I do not remember it
The Shaykh : You do not remember it, I will repeat it, but we said it recently. Now we start the lesson, today's lesson
The student: And Muhaffaf al-A'ataf, I said to him, “State your lineage,” so he answered: “Ma qatlu al-habibi haramu” (The killing of the beloved is not forbidden)
The Shaykh : “Al-muhibbi” (the lover), may Allah bless you. Okay, we start our lesson now, today's lesson
The student: Shaykh, may Allah bless you. Regarding the parsing of, Shaykh, can we make this an extra preposition?
The Shaykh : Where?
The student:
The Shaykh : This is from your pocket, my boy. It is in the Qur'an,[Fussilat 41:24].
Allah, Blessed and Exalted is He, said:[Fussilat 41:25] to the end of it. He says: “We caused ”
The student: Shaykh, we did not take the benefits
The Shaykh : What? Strange, from where?
And you were not covering yourselves, lest your hearing testify against you or your sight or your skins
وما كنتم تستترون أن يشهد عليكم سمعكم ولا أبصاركم ولا جلودكمAnd you were not covering yourselves, lest your hearing testify against you or your sight or your skins
وما كنتم تستترون أن يشهد عليكم سمعكم ولا أبصاركم ولا جلودكمAnd that was your assumption which you assumed about your Lord
وذلكم ظنُّكم الذي ظننتم بربكمThe student: “Your assumption”? It is permissible for it to be the predicate
The Shaykh : Give us one of the things you say that it is permissible
The student: The predicate
The Shaykh : “Your assumption” is the predicate? Yes, and
That you assumed
الذي ظننتمThe student: This is a descriptor
The Shaykh : Okay,
Destroyed you
أرداكُمThe student:
Destroyed you
أرداكُمThe Shaykh : The second predicate, okay, is there a second perspective in the parsing, Ya Ayub? Is there a second perspective in the parsing? Come on, Ya Ayub, say yes or no
The student: ... I am not paying attention
The Shaykh : This is my constant trouble with you, you are not paying attention. What is wrong with you? Do you miss your family?
The student:
That is.
ذلكمYour assumption
ظنكمThat you assumed
الذي ظننتمI have destroyed you
أرداكمThe Shaykh : And
I have destroyed you
أرداكمwhat you supposed
الذي ظننتمand you have become among the losers."
أصبحْتم من الخاسرينThe student: You became
The Shaykh : You became. What is its meaning that matches the wording?
The student: “Became” means became in the morning, this is the original meaning
The Shaykh : Yes, this is the original meaning, but it can be used to mean “became.” Yes, okay. His saying:
So [even] if they are patient, the Fire is a residence for them
فإن يصبروا فالنار مثوى لهمSo [even] if they are patient, the Fire is a residence for them
فإن يصبروا فالنار مثوى لهمThe student: A severe threat to them, in the sense of despair ...
The Shaykh : Its connection to what came before it { do not use this, it will have a bad smell }. Okay, its connection is to make these people despair of relief, because the apparent situation would suggest saying: “If they are patient, then relief is near,” for example. But he said: “The Fire is their dwelling place.” Meaning, they will not be freed from it.
if they ask to appease [Allah], they will not be of those who are allowed to appease.
إن يستعتبوا فما هم من المعتَبِينThe student: They seek pardon
The Shaykh : And what is it?
The student: Meaning, the excuse .... the excuse
The Shaykh : The excuse, then acceptance. Okay,
they will not be of those who are allowed to appease.
فما هم من المعتبينThe student: Meaning, Allah will not be pleased with them
The Shaykh : Okay, parse
they will not be of those who are allowed to appease.
فما هم من المعتبينThe student: The “fa” (so) is according to what came before it
The Shaykh : No, it is not according to what came before it. It is known,
and if they ask to appease [Allah], they will not be of those who are allowed to appease.
وإن يستعتبوا فما هم من المعتَبِينThe student: ... It is a connector for the answer to the condition
The Shaykh : A connector for the answer to the condition. Okay, continue.
not
ماThe student: Generally, Hijazi
The Shaykh : Yes, as long as you say it functions, it functions like “laysa” ... Okay, the name of “ma”? ... It is built ... in the position of what? ... And its sign of genitive? “Al-mu'tabina” (the forgiven), the kasrah is apparent at the end of it, yes? ... Yes, a preposition and its object, connected to a deleted predicate of
not
ماThe student: The wording does not differ
The Shaykh : So, the two languages agree in terms of wording, and differ in terms of parsing. Okay,
This is not a human being
ما هذا بشراThe student:
this is not a human being
ما هذا بشرًاThe Shaykh : The Tamimi language is to say
The student: ... In Tamimi, it is said “ma hadha basharun” (this is not a human)
The Shaykh : “Ma hadha basharun” (this is not a human), do you agree with that? Yes, because
not
ماlaysa
ليسAnd Muhaffaf al-A'ataf, I said to him, “State your lineage” - meaning, where are you from? - so he answered: “Ma qatlu al-muhibbi haramu” (The killing of the lover is not forbidden)
Did he inform him of his lineage or not? That he is Tamimi. For if he had not been Tamimi, he would have said: “Ma qatlu al-muhibbi haraman” (The killing of the lover is not forbidden). And Mas'ud, repeat the verse for us
The student: Ma qatlu al-muhibbi
The Shaykh : No, no, the verse is not ...
The student: I do not remember it
The Shaykh : You do not remember it, I will repeat it, but we said it recently. Now we start the lesson, today's lesson
The student: And Muhaffaf al-A'ataf, I said to him, “State your lineage,” so he answered: “Ma qatlu al-habibi haramu” (The killing of the beloved is not forbidden)
The Shaykh : “Al-muhibbi” (the lover), may Allah bless you. Okay, we start our lesson now, today's lesson
The student: Shaykh, may Allah bless you. Regarding the parsing of
they are not among those who are forgiven
ما هم بمعتبينnot
ماThe Shaykh : Where?
The student:
they are not among those who are forgiven
ما هم بمعتبينThe Shaykh : This is from your pocket, my boy. It is in the Qur'an,
they will not be of those who are allowed to appease.
فما هم من المعتبينAllah, Blessed and Exalted is He, said:
And We appointed for them companions who made attractive to them what was before them and what was behind them
وَقَيَّضْنَا لَهُمْ قُرَنَاءَ فَزَيَّنُوا لَهُمْ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْWe assigned for them
قيضنا لهمTheir.
لهمThe student: Shaykh, we did not take the benefits
The Shaykh : What? Strange, from where?