Explanation of the words of Ibn Malik (may Allah have mercy on him): "And among the subject pronouns is what is hidden *** like 'af'al' or 'awafiq' we rejoice when you are thanked."
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The Shaykh : He said: "And among the subject pronouns is what is hidden *** like 'af'al' or 'awafiq' we rejoice when you are thanked"
We have two copies of "tushkuru" [you are thanked], and the apparent one is good. "And among the subject pronouns is what is hidden" The "min" here is for partial specification, and the prepositional phrase is a fronted predicate. The "ma" in his saying "what is hidden" is a deferred subject. "Istitar" means concealment. His saying "like 'af'al'" to the end indicates that the author's intent is what is hidden obligatorily, because the hidden pronoun is sometimes hidden obligatorily and sometimes permissively. So the saying "among the subject pronouns is what is hidden" means: obligatorily. And there is what is hidden permissively. An example is: "Af'al" [do it]. "Af'al" is an imperative verb built on sukun, and its doer is hidden obligatorily, estimated as "you." Here is a point of difficulty in the saying "like 'af'al'": how did the "kaf" enter, when it is one of the letters of genitive, one of the prepositions, on the verb? We say: every word upon which a preposition enters is a noun. We say: because the intent is the word itself, its form, as if he said: "like this word," or that the "kaf" is entering upon an estimated word, estimated as your saying: "af'al". So there are two aspects for it: either the intent is its form, meaning like this word, or that the "kaf" is entering upon an omitted word, estimated as your saying: "af'al." "Af'al" We said in it: there is a pronoun hidden obligatorily, estimated as "you." The second: "awafiq" "Awafiq" is a present tense verb, jussive, as it is the answer to the imperative verb "af'al." "Awafiq" is jussive as it is the answer to the imperative verb. This is the correct view. It was said: that it is omitted as the answer to an estimated condition, estimated as "if you do, I agree." But the correct view is that there is no need for this estimation as long as the sentence is complete without estimation, so there is no need for estimation, because estimation lengthens the speech. "Awafiq" is a present tense verb, jussive, as it is the answer to the imperative verb, and its doer is hidden obligatorily, estimated as "I." Good. "naghtabitu" This is another answer. This is another answer to the command, and it is a present tense verb, jussive, and its doer is hidden obligatorily, estimated as "we." Estimated as "we." Good. "idha tushkuru" or "tashkur" Both aspects are permissible, and the intent is that the addressee is thanked. The addressee is intended, so it is a present tense verb, raised with a visible dammah, and its doer is hidden obligatorily, estimated as "you." Estimated as "you." If it is said: why was the pronoun estimated as "you" repeated in his saying "af'al" and in his saying "tashkur"? We say: he repeated it to include what was an imperative verb or a present tense verb, even though "tashkur" sometimes has its pronoun hidden permissively, as when speaking about a woman, speaking about a woman, and saying "the woman thanks Allah." Here we say: "tashkur" has a pronoun hidden... what? Permissively. It has a pronoun hidden permissively, estimated as "she." Good. What is the rule for the hidden obligatorily and the rule for the hidden permissively? There is a simple, easy rule that everyone knows—may Allah have mercy on you—and it is: what is estimated as "I" or "we" or "you" is hidden obligatorily, and what is estimated as "he" or "she" is hidden permissively. This is easy, everyone understands and digests it. "Af'al" is estimated as...
The student: You.
The Shaykh : "Awafiq" I. "Naghtabitu" we. "Tashkur" you. So what is estimated as "I" or "we" or "you" is hidden obligatorily, and what is estimated as "he" or "she" is hidden permissively, except that some pronouns estimated as "he" or "she" are excluded and are hidden obligatorily, like the verb of superlative, for example. "Ma ahsana Zaydan" [How good Zayd is]. They say: the estimation of the sentence is "a great thing Zayd is good." "Ahsana" returns to "ma," and the estimation is "he." And not "you"?
The student: He.
The Shaykh : He, but it is hidden obligatorily. They said: because such a construction follows the course of proverbs, and proverbs in the language of the Arabs are not changed; they remain as they are, until you say to a man who missed the opportunity and then wanted to make up for it, you say to him, and he is a man: "al-sayfu dha'if al-laban" [The summer has spoiled the milk]. Because the proverb... what? The proverb is not changed. The proverb is not changed. Good. So we say: what is estimated as "I" or "we" or "you" is hidden obligatorily, and what is estimated as "he" or "she" is hidden permissively. As for the opinion of other scholars, they say: what is valid for the explicit pronoun to take its place is hidden permissively, and what is not is hidden obligatorily. What is valid for the explicit pronoun to take its place is hidden permissively, and what is not is not, and what is not is hidden obligatorily. Did you understand?
The student: ... .
The Shaykh : How?
The student: ... .
The Shaykh : I say: what is valid for the explicit pronoun to take its place is hidden permissively, and what is not is hidden obligatorily. For example: "Uskun" [Dwell]. Yes, the explicit pronoun does not take its place. It is not possible to say: "Uskun Zayd" [Zayd dwell] with Zayd as the doer. It is not possible. If someone says: Good, "Uskun anta wa zawjuka al-jannah" [Dwell you and your wife in Paradise]. We say: "Anta" here is not the doer, but this is a pronoun of separation, and the doer is hidden obligatorily in "Uskun." Good. And what is not valid for the explicit pronoun to take its place is hidden obligatorily. This is the rule mentioned by some scholars. And this requires reflection, and perhaps we will make this the rule for those who have advanced a little, and the first one for beginners, even though the first one is easier: what is estimated as "I" or "we" or "you" is hidden obligatorily, and what is estimated as "he" or "she" is hidden permissively, except for what is excluded. Good.
We have two copies of "tushkuru" [you are thanked], and the apparent one is good. "And among the subject pronouns is what is hidden" The "min" here is for partial specification, and the prepositional phrase is a fronted predicate. The "ma" in his saying "what is hidden" is a deferred subject. "Istitar" means concealment. His saying "like 'af'al'" to the end indicates that the author's intent is what is hidden obligatorily, because the hidden pronoun is sometimes hidden obligatorily and sometimes permissively. So the saying "among the subject pronouns is what is hidden" means: obligatorily. And there is what is hidden permissively. An example is: "Af'al" [do it]. "Af'al" is an imperative verb built on sukun, and its doer is hidden obligatorily, estimated as "you." Here is a point of difficulty in the saying "like 'af'al'": how did the "kaf" enter, when it is one of the letters of genitive, one of the prepositions, on the verb? We say: every word upon which a preposition enters is a noun. We say: because the intent is the word itself, its form, as if he said: "like this word," or that the "kaf" is entering upon an estimated word, estimated as your saying: "af'al". So there are two aspects for it: either the intent is its form, meaning like this word, or that the "kaf" is entering upon an omitted word, estimated as your saying: "af'al." "Af'al" We said in it: there is a pronoun hidden obligatorily, estimated as "you." The second: "awafiq" "Awafiq" is a present tense verb, jussive, as it is the answer to the imperative verb "af'al." "Awafiq" is jussive as it is the answer to the imperative verb. This is the correct view. It was said: that it is omitted as the answer to an estimated condition, estimated as "if you do, I agree." But the correct view is that there is no need for this estimation as long as the sentence is complete without estimation, so there is no need for estimation, because estimation lengthens the speech. "Awafiq" is a present tense verb, jussive, as it is the answer to the imperative verb, and its doer is hidden obligatorily, estimated as "I." Good. "naghtabitu" This is another answer. This is another answer to the command, and it is a present tense verb, jussive, and its doer is hidden obligatorily, estimated as "we." Estimated as "we." Good. "idha tushkuru" or "tashkur" Both aspects are permissible, and the intent is that the addressee is thanked. The addressee is intended, so it is a present tense verb, raised with a visible dammah, and its doer is hidden obligatorily, estimated as "you." Estimated as "you." If it is said: why was the pronoun estimated as "you" repeated in his saying "af'al" and in his saying "tashkur"? We say: he repeated it to include what was an imperative verb or a present tense verb, even though "tashkur" sometimes has its pronoun hidden permissively, as when speaking about a woman, speaking about a woman, and saying "the woman thanks Allah." Here we say: "tashkur" has a pronoun hidden... what? Permissively. It has a pronoun hidden permissively, estimated as "she." Good. What is the rule for the hidden obligatorily and the rule for the hidden permissively? There is a simple, easy rule that everyone knows—may Allah have mercy on you—and it is: what is estimated as "I" or "we" or "you" is hidden obligatorily, and what is estimated as "he" or "she" is hidden permissively. This is easy, everyone understands and digests it. "Af'al" is estimated as...
The student: You.
The Shaykh : "Awafiq" I. "Naghtabitu" we. "Tashkur" you. So what is estimated as "I" or "we" or "you" is hidden obligatorily, and what is estimated as "he" or "she" is hidden permissively, except that some pronouns estimated as "he" or "she" are excluded and are hidden obligatorily, like the verb of superlative, for example. "Ma ahsana Zaydan" [How good Zayd is]. They say: the estimation of the sentence is "a great thing Zayd is good." "Ahsana" returns to "ma," and the estimation is "he." And not "you"?
The student: He.
The Shaykh : He, but it is hidden obligatorily. They said: because such a construction follows the course of proverbs, and proverbs in the language of the Arabs are not changed; they remain as they are, until you say to a man who missed the opportunity and then wanted to make up for it, you say to him, and he is a man: "al-sayfu dha'if al-laban" [The summer has spoiled the milk]. Because the proverb... what? The proverb is not changed. The proverb is not changed. Good. So we say: what is estimated as "I" or "we" or "you" is hidden obligatorily, and what is estimated as "he" or "she" is hidden permissively. As for the opinion of other scholars, they say: what is valid for the explicit pronoun to take its place is hidden permissively, and what is not is hidden obligatorily. What is valid for the explicit pronoun to take its place is hidden permissively, and what is not is not, and what is not is hidden obligatorily. Did you understand?
The student: ... .
The Shaykh : How?
The student: ... .
The Shaykh : I say: what is valid for the explicit pronoun to take its place is hidden permissively, and what is not is hidden obligatorily. For example: "Uskun" [Dwell]. Yes, the explicit pronoun does not take its place. It is not possible to say: "Uskun Zayd" [Zayd dwell] with Zayd as the doer. It is not possible. If someone says: Good, "Uskun anta wa zawjuka al-jannah" [Dwell you and your wife in Paradise]. We say: "Anta" here is not the doer, but this is a pronoun of separation, and the doer is hidden obligatorily in "Uskun." Good. And what is not valid for the explicit pronoun to take its place is hidden obligatorily. This is the rule mentioned by some scholars. And this requires reflection, and perhaps we will make this the rule for those who have advanced a little, and the first one for beginners, even though the first one is easier: what is estimated as "I" or "we" or "you" is hidden obligatorily, and what is estimated as "he" or "she" is hidden permissively, except for what is excluded. Good.