Explanation of the Book of Tawhid-17

The Shaykh : He said: And in the authentic hadith, Ibn al-Musayyib narrated from his father al-Musayyib, who said: Abu ... is the object of the verb, and the five names are declined with an alif.
Death, and what is its grammatical status? It is the subject. And death means dying.
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So the Prophet (peace and blessings be upon him) said to him: The letter indicates affection and compassion, because the uncle is a branch of the father. What is the meaning of his branch? That is, he is like a branch with him. The branch is the twig whose root is one; branches whose root is one. Say: O my uncle.
The student: O my uncle (with dammah) or O my uncle (with kasrah)?

The Shaykh : A moment, O my uncle, do we say: O my uncle (with dammah) or O my uncle (with kasrah)? Two grammatical positions are permissible: "O my uncle" on the assumption that it is attached to the yaa, and its original form is "O my uncle (my uncle)"; and "O my uncle" (with dammah) on the assumption that it is raised from attachment, "O my uncle."
Is this command in the way of obligation and demand, or guidance and direction, or hope and gentleness? Yes?
The student: ... .

The Shaykh : All are possible. It is permissible that it is a command, meaning it is obligatory for everyone to command every person to say: There is no god but Allah. And it is permissible as guidance and direction. And it is permissible that it is gentleness with them. And Abu Talib and those with him know this word? They all know it and know its meaning, and for this reason they hastened to deny it.
He said: And with him was Abdullah ibn Abi Umayyah. He said: Before.
The word "this" is in the accusative case because it is a substitute for his saying: There is no god but Allah. Since "There is no god but Allah" is in the position of the accusative, and the substitute has the ruling of the thing substituted from. The word. And it is permissible, if the narration is not in the accusative, that it be in the nominative case, meaning it is a word, it is a word, but the accusative is clearer.
The student: ... .

The Shaykh : ... Say, say: There is no god but Allah.
The student: ... .

The Shaykh : Huh?
The student: What is the grammatical status?

The Shaykh : If it is in the nominative case, it has a position. It has a position: it is a word.
And his saying: With a dammah on the jīm and with a fathah. Ahājj and ahājj. So if it is with a dammah on the jīm, it is a description of the word. Yes, a word in the nominative case with the visible dammah, and its position is the accusative or the nominative because it is a description of the word. And if it is with a fathah, it is in the jussive case because it is the answer to the command. Where is the command? Say, meaning if you say, I will argue. And this, I mean, is the answer to the command. Some grammarians say that it is the answer to a presumed condition, meaning if you say, I will argue. And some see that it is the answer to the command directly. And this latter is easier, because what is the original rule? The original rule is not to presume. The original rule is not to presume. And his saying: I will argue for you. Ahājj means I will mention it as an argument for you before Allah, and it does not mean I will dispute and argue with Allah. Although some of the scholars said: That this means I will argue with Allah by it. But what appears to me is that the meaning is: Meaning I will mention it as an argument for you, as it came in some narrations: . And when will this testimony be? It will be on the Day of Resurrection when meeting Allah (Glorified and Exalted is He).
From whom?
The student: ... .

The Shaykh : And this question is used to express denial. They denied it against him. They knew that if he said: There is no god but Allah, that is tawhid, and the religion of Abd al-Muttalib is shirk. Look, and I seek refuge in Allah, they mentioned to him what would stir up his tribal pride, which is the religion of Abd al-Muttalib, so that he would not turn away from the religion of his fathers, and I seek refuge in Allah. So they said this so that he would be stirred up and remain as he is in shirk.
And his saying: As for Abu Jahl, he was upon the religion of Abd al-Muttalib. And as for Abdullah ibn Abi Umayyah, he embraced Islam. And likewise al-Musayyib, who was present with them, embraced Islam. So two of these three embraced Islam, and the third remained as is known, he died upon disbelief.
The student: ... .

The Shaykh : No, not a Muslim. He embraced Islam later.
The student: ... .

The Shaykh : Yes, he was with them.
The student: ... .

The Shaykh : No, he did not say anything. He did not say anything. But he was present in the gathering.
He says:
Religion means the religion of Abd al-Muttalib. Is it for Abu Talib? His father. And it is the custom that a person is attached to the tribal pride, and I seek refuge in Allah, of the religion of his fathers, so he hardly turns away from it. And he refused to say
So he repeated, saying: . He repeated to him ... Say the word, say: There is no god but Allah, a word by which I will argue for you before Allah. So they repeated to him their saying: Do you desire to turn away from the religion of Abd al-Muttalib? We ask Allah for safety. - We seek refuge in Allah - And it is the religion of shirk. We ask Allah for safety. Yes, so he died upon shirk. Abu Talib died upon shirk. So the Prophet (peace and blessings be upon him) said: . Allahu Akbar! This is a sentence confirmed by three confirmers, which are: the oath, the lām, and the nūn of confirmation.
And And seeking forgiveness is asking for forgiveness. And it seems that the Messenger of Allah (peace and blessings be upon him) had something of anxiety in himself when he said: . And for this reason, the matter happened as he expected. The matter happened as he expected, and he was forbidden from it. So he said: And his saying: is a present tense verb built for the known.
The student: For the unknown.

The Shaykh : Huh?
The student: For the unknown.

The Shaykh : Because its subject was not named.
The student: Yes, indeed.

The Shaykh : Built because its subject was not named. Yes.
And his saying: And the one who forbade it is Allah.