Explanation of the words of Ibn Malik (may Allah have mercy on him): "And that which is in the accusative case in separation, they made *** Iyya and the derivation not problematic."
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The Shaykh : Then he said: "And that which is in the accusative case in separation, they made *** Iyya and the derivation not problematic"
(May Allah have mercy on him) "That which is in the accusative case in separation" "That which is in the accusative case" is the subject (mubtada'), and here it is necessary that it be the subject; it is not correct for it to be a fronted predicate (khabar muqaddam). Why? Because the predicate in this case is a sentence, namely his saying: "They made Iyya". And his saying: "They made" with the alif; the alif here is for generality. "Iyya" is the object. Is it the second object or the first? The first object is "Iyya" in "They made Iyya." "And the derivation is not problematic". But how do we say "They made Iyya"? We say that it is a substitute for the subject (na'ib al-fa'il) and it is an accusative pronoun? We say that the intended meaning is its form, i.e., they made this form. Here a question arises: why did he say for these pronouns: "And that which is in the accusative case in separation", whereas for those he said: "And that which is in the nominative case in separation", even though if he had said here "And that which is in the accusative case in separation," the verse would have been correct? It has not become clear to me that there is a reason other than a difference in expression, only a difference in expression. It may be said that there is a difference, which is that the pronoun in "Iyya" and what is derived from it is only the word "Iyya," whereas for the nominative pronouns, the pronoun is the entire word. However, there is something in one's mind about this, even regarding the separated nominative pronouns; they say that the pronoun is only "an" and the taa is a letter of address, whereas as for "huwa" and "hiya," they are all pronouns. It appears to me, and Allah knows best, that this is merely for the sake of varying or changing the phrasing. So, the separated accusative pronouns, "Iyya" and others, he says: "The derivation is not problematic". The derivation is not problematic. From "Iyya" are derived "Iyyana," "Iyyaka," "Iyyaki," "Iyyakuma," "Iyyakum," "Iyyakunna," "Iyyahu," "Iyyaha," "Iyyahuma," "Iyyahum," "Iyyahunna." All of them are twelve. All of them are twelve pronouns. These are for the accusative case; they are for the accusative case, and they are separated pronouns. Allah the Exalted said:[Al-Fatihah 1:5] And He the Exalted said: And He the Exalted said: [Saba 34:24] He said: "Iyya and the derivation is not problematic". Then the author moved on to the ruling on the interchange between attached pronouns and separated pronouns: does one replace the other or not, in his saying: "And in choosing" to the end of it. And Allah knows best.
The student: "And what resembles it in its 'kunta' (was) is that falsehood claimed kinship
Likewise, I thought you were attached *** I choose the other, he chose separation
And place the more specific in attachment *** And place 'nna'".
The Shaykh : And place 'nna'.
The student: "And place 'nna' as you wish in separation
And in the unity of rank, adhere to separation *** And the absent one may permit attachment in it".
The Shaykh : Bismillah, in the name of Allah, the Most Merciful, the Bestower of Mercy
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
(May Allah have mercy on him) "That which is in the accusative case in separation" "That which is in the accusative case" is the subject (mubtada'), and here it is necessary that it be the subject; it is not correct for it to be a fronted predicate (khabar muqaddam). Why? Because the predicate in this case is a sentence, namely his saying: "They made Iyya". And his saying: "They made" with the alif; the alif here is for generality. "Iyya" is the object. Is it the second object or the first? The first object is "Iyya" in "They made Iyya." "And the derivation is not problematic". But how do we say "They made Iyya"? We say that it is a substitute for the subject (na'ib al-fa'il) and it is an accusative pronoun? We say that the intended meaning is its form, i.e., they made this form. Here a question arises: why did he say for these pronouns: "And that which is in the accusative case in separation", whereas for those he said: "And that which is in the nominative case in separation", even though if he had said here "And that which is in the accusative case in separation," the verse would have been correct? It has not become clear to me that there is a reason other than a difference in expression, only a difference in expression. It may be said that there is a difference, which is that the pronoun in "Iyya" and what is derived from it is only the word "Iyya," whereas for the nominative pronouns, the pronoun is the entire word. However, there is something in one's mind about this, even regarding the separated nominative pronouns; they say that the pronoun is only "an" and the taa is a letter of address, whereas as for "huwa" and "hiya," they are all pronouns. It appears to me, and Allah knows best, that this is merely for the sake of varying or changing the phrasing. So, the separated accusative pronouns, "Iyya" and others, he says: "The derivation is not problematic". The derivation is not problematic. From "Iyya" are derived "Iyyana," "Iyyaka," "Iyyaki," "Iyyakuma," "Iyyakum," "Iyyakunna," "Iyyahu," "Iyyaha," "Iyyahuma," "Iyyahum," "Iyyahunna." All of them are twelve. All of them are twelve pronouns. These are for the accusative case; they are for the accusative case, and they are separated pronouns. Allah the Exalted said:
It is You we worship and You we ask for help.
إياك نعبد وإياك نستعبينAnd You alone we worship
وإياي فاعبدونAnd indeed, we or you are either upon guidance or in clear error."
وإنا أو إياكم لعلى هدى أو في ضلال مبينThe student: "And what resembles it in its 'kunta' (was) is that falsehood claimed kinship
Likewise, I thought you were attached *** I choose the other, he chose separation
And place the more specific in attachment *** And place 'nna'".
The Shaykh : And place 'nna'.
The student: "And place 'nna' as you wish in separation
And in the unity of rank, adhere to separation *** And the absent one may permit attachment in it".
The Shaykh : Bismillah, in the name of Allah, the Most Merciful, the Bestower of Mercy
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.