Explanation of the words of Ibn Malik (may Allah have mercy on him): "And the khabar is the part that completes the benefit *** like Allah is generous, and the favors are its proof."
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The Shaykh :"And the khabar is the part that completes the benefit": All right, we know what the mubtada' is, did we define the mubtada'?
The student: No.
The Shaykh : No, and it has been established that the mubtada' is: the nominative noun that is free from verbal factors. All right, the khabar is: the part that completes the benefit. So, when the benefit is completed by a word in the sentence, that word which completed the benefit is: the khabar. And as you know, this does not prevent, the definition here does not prevent, because it includes what is not defined. So if you say: "Zayd stood up," then Zayd completes the benefit, and yet it is not a khabar by consensus. And if you say: "If Zayd stands up, 'Amr stands up," then "'Amr stands up" completes the benefit, and yet it is not a khabar. So the definition is not restrictive, because it includes what is not defined, so the definition here is deficient. But perhaps one can excuse Ibn Malik (may Allah have mercy on him) by saying that he provided an example and restricted this absolute statement with it.
"Like Allah is generous", so your saying: "Like Allah is generous": is part of the completion of the definition, meaning it is as if he said: the part that completes the benefit is like completing "generous" in your saying: "Allah is generous", and its proof is in your saying: "The favors are its proof", and this example comes before the completion of the definition, so it is part of the definition. And with this, the objection we raised against the first definition is resolved. So it is as if he said: the khabar is the part that completes the benefit, like completing "generous" in your saying: "Allah is generous", so the example is part of the completion of what? Part of the completion of the definition.
"Like Allah is generous": Yes, by Allah, Allah is generous. Generous: abundant in good deeds,[At-Tur 52:28], abundant in good deeds, [An-Nahl 16:53] [An-Nahl 16:18], Allah is generous: and this is undoubtedly agreed upon, and it has a proof: "And the favors are its proof":
Al-ayadi: is the plural of ayd, which is grace, or the plural of yad, the plural of yad: aydi, and the plural of ayd: ayadi, so it is the plural of the plural. Al-ayadi are graces, proving what? That Allah is generous. And this example is one of the best examples, "Allah is generous and the favors are its proof", can you count the graces of Allah upon you? You cannot. One of the greatest graces of Allah upon you is the soul, how many times do you breathe in a minute? Yes, is Dr. Rashad present? Yes?
The student: Twenty-five.
The Shaykh : Twenty-five?! Twenty-five times in the single minute you breathe, multiply twenty-five by sixty for the hour, then the hours are twelve, and so on, you cannot count them, even though the soul is one of the greatest graces. And one does not know the value of Allah's grace with the soul except one who is afflicted with the imprisonment of the soul, and may Allah protect us from that. "The favors are its proof".
All right, this is the example of Ibn Malik (may Allah have mercy on him) in the Alfiyyah. The example of Ibn Hisham said: "Like Allah is our Lord and Muhammad is our Prophet", answering two questions from the questions of the grave: Who is your Lord? My Lord is Allah. Who is your Prophet? Muhammad. Look at the distinguished scholars, even their examples contain good and benefit. Yes, Ibn Malik gave us an example of the abundance of Allah's graces, and the evidence for it, and Ibn Hisham gave us a benefit as well, we remember the answer to the two angels in the grave, Allah is our Lord and Muhammad is our Prophet, and both are correct. All right, so we need to say in the definition: "The khabar is the part that completes the benefit, which completes the benefit with the mubtada'", which completes the benefit with the mubtada'. And if you say: which completes the benefit with the mubtada', the objection is completely resolved.
The student: No.
The Shaykh : No, and it has been established that the mubtada' is: the nominative noun that is free from verbal factors. All right, the khabar is: the part that completes the benefit. So, when the benefit is completed by a word in the sentence, that word which completed the benefit is: the khabar. And as you know, this does not prevent, the definition here does not prevent, because it includes what is not defined. So if you say: "Zayd stood up," then Zayd completes the benefit, and yet it is not a khabar by consensus. And if you say: "If Zayd stands up, 'Amr stands up," then "'Amr stands up" completes the benefit, and yet it is not a khabar. So the definition is not restrictive, because it includes what is not defined, so the definition here is deficient. But perhaps one can excuse Ibn Malik (may Allah have mercy on him) by saying that he provided an example and restricted this absolute statement with it.
"Like Allah is generous", so your saying: "Like Allah is generous": is part of the completion of the definition, meaning it is as if he said: the part that completes the benefit is like completing "generous" in your saying: "Allah is generous", and its proof is in your saying: "The favors are its proof", and this example comes before the completion of the definition, so it is part of the definition. And with this, the objection we raised against the first definition is resolved. So it is as if he said: the khabar is the part that completes the benefit, like completing "generous" in your saying: "Allah is generous", so the example is part of the completion of what? Part of the completion of the definition.
"Like Allah is generous": Yes, by Allah, Allah is generous. Generous: abundant in good deeds,
Indeed, we used to supplicate Him before. Indeed, it is He who is the Beneficent, the Merciful."
إنا كنا مِن قبل ندعوه إنه هو البر الرحيمAnd whatever you have of favor - it is from Allah
وما بكم من نعمة فمن اللهAnd if you should count the favors of Allah, you could not enumerate them
وإنْ تعدُّوا نعمة الله لا تحصوهاAl-ayadi: is the plural of ayd, which is grace, or the plural of yad, the plural of yad: aydi, and the plural of ayd: ayadi, so it is the plural of the plural. Al-ayadi are graces, proving what? That Allah is generous. And this example is one of the best examples, "Allah is generous and the favors are its proof", can you count the graces of Allah upon you? You cannot. One of the greatest graces of Allah upon you is the soul, how many times do you breathe in a minute? Yes, is Dr. Rashad present? Yes?
The student: Twenty-five.
The Shaykh : Twenty-five?! Twenty-five times in the single minute you breathe, multiply twenty-five by sixty for the hour, then the hours are twelve, and so on, you cannot count them, even though the soul is one of the greatest graces. And one does not know the value of Allah's grace with the soul except one who is afflicted with the imprisonment of the soul, and may Allah protect us from that. "The favors are its proof".
All right, this is the example of Ibn Malik (may Allah have mercy on him) in the Alfiyyah. The example of Ibn Hisham said: "Like Allah is our Lord and Muhammad is our Prophet", answering two questions from the questions of the grave: Who is your Lord? My Lord is Allah. Who is your Prophet? Muhammad. Look at the distinguished scholars, even their examples contain good and benefit. Yes, Ibn Malik gave us an example of the abundance of Allah's graces, and the evidence for it, and Ibn Hisham gave us a benefit as well, we remember the answer to the two angels in the grave, Allah is our Lord and Muhammad is our Prophet, and both are correct. All right, so we need to say in the definition: "The khabar is the part that completes the benefit, which completes the benefit with the mubtada'", which completes the benefit with the mubtada'. And if you say: which completes the benefit with the mubtada', the objection is completely resolved.