Explanation of the words of Ibn Malik (may Allah have mercy on him): . . . . . . .
Machine translationRead the Arabic original
The Shaykh : He said: " *** And indeed, *la* and *in* follow this work "
He means that it follows, that it follows from the *waw* (conjunction), meaning it takes it. *La* and *in* are two particles. *La* is, in reality, *la*, but the feminine *ta* was added to it. However, one might ask: the feminine *ta* can be *sakin* (unvoweled), so why was it *muharak* (voweled)? We said: because it was attached to a letter. When it is attached to a letter, it is *maf'ul* (opened with a fatha), just as one says *thumma* (then) *ta*, *thumma* (then) *ta* of femininity, *thumma* (then)
And here we say the reason is that it was attached to a letter. This is one reason. Another reason is that what precedes it is *sakin* (unvoweled); the *la* before it has a *sakin* (unvoweled) *alif*, so it was necessary to move it with a fatha. Accordingly, you say *la* is a negation, and the *ta* is for femininity. This is how you parse it. *In* is also like that. It follows *in* this work, meaning the work is not *f* (a verb), so it raises the subject and declines the predicate. Among the things that *in* works with is the saying of the poet:
" Indeed, man is dead by the end of his life *** But by being wronged against him, he is abandoned "
" Indeed, man is dead by the end of his life *** But by being wronged against him, he is abandoned "
He said: "Indeed, man is dead." So, *al-mar'u* (man) is its subject, and *maytan* (dead) is its predicate. He means to say: Man does not die by the end of his life. Life will end, whether soon or later. But by being wronged against him, he is abandoned. This is the true death: that a wrongdoer wrongs you and abandons you. The evidence is his saying: " Indeed, man is dead " meaning that man is not dead by the end of his life. Here we discuss: is there a difference between *mayt* (dead) and *mayyit* (dying)? Yes. They said: *Mayyitan* is for one who is awaiting death and has not yet died, and *maytan* is for one who has died. They cited as evidence for the first the saying of the Exalted:[Az-Zumar 39:30] And they cited as evidence for the second the saying of the Exalted: [Al-An'am 6:122] And what comes after?
The student: So We gave him life
The Shaykh : And by His saying: [Qaf 50:11] And this is undoubtedly the common case: the common case is that *mayyit* with the shaddah (doubled letter) is for one who is awaiting death, and *mayt* is for one upon whom death has befallen. " Indeed, man is dead by the end of his life " meaning that man does not die by the end of his life, but " by being wronged against him, he is abandoned "
The parsing is clear
*In*: A negation that works like *laysa*, raising the subject and declining the predicate
And *al-mar'u* (man): Its subject, raised by it with a visible *dammah*
And *maytan* (dead): Its predicate, declined by it, and the sign of its declension is a visible *fathah* at its end
Then he said: "And there is no *la* in other than the time of work *** " This is a condition specific to *la* that it does not work except in the time. Is the intended meaning of *time* the time itself or the word *time*?
He means that it follows, that it follows from the *waw* (conjunction), meaning it takes it. *La* and *in* are two particles. *La* is, in reality, *la*, but the feminine *ta* was added to it. However, one might ask: the feminine *ta* can be *sakin* (unvoweled), so why was it *muharak* (voweled)? We said: because it was attached to a letter. When it is attached to a letter, it is *maf'ul* (opened with a fatha), just as one says *thumma* (then) *ta*, *thumma* (then) *ta* of femininity, *thumma* (then)
And here we say the reason is that it was attached to a letter. This is one reason. Another reason is that what precedes it is *sakin* (unvoweled); the *la* before it has a *sakin* (unvoweled) *alif*, so it was necessary to move it with a fatha. Accordingly, you say *la* is a negation, and the *ta* is for femininity. This is how you parse it. *In* is also like that. It follows *in* this work, meaning the work is not *f* (a verb), so it raises the subject and declines the predicate. Among the things that *in* works with is the saying of the poet:
" Indeed, man is dead by the end of his life *** But by being wronged against him, he is abandoned "
" Indeed, man is dead by the end of his life *** But by being wronged against him, he is abandoned "
He said: "Indeed, man is dead." So, *al-mar'u* (man) is its subject, and *maytan* (dead) is its predicate. He means to say: Man does not die by the end of his life. Life will end, whether soon or later. But by being wronged against him, he is abandoned. This is the true death: that a wrongdoer wrongs you and abandons you. The evidence is his saying: " Indeed, man is dead " meaning that man is not dead by the end of his life. Here we discuss: is there a difference between *mayt* (dead) and *mayyit* (dying)? Yes. They said: *Mayyitan* is for one who is awaiting death and has not yet died, and *maytan* is for one who has died. They cited as evidence for the first the saying of the Exalted:
Indeed, you are to die, and indeed, they are to die.
إنك ميت وإنهم ميتونAnd is one who was dead
أومن كان ميْتاًThe student: So We gave him life
The Shaykh :
So We gave him life
فأحييناهand We have given life thereby to a dead land. Thus is the resurrection.
وأحيينا به بلدةً ميْتا كذلك الخروجThe parsing is clear
*In*: A negation that works like *laysa*, raising the subject and declining the predicate
And *al-mar'u* (man): Its subject, raised by it with a visible *dammah*
And *maytan* (dead): Its predicate, declined by it, and the sign of its declension is a visible *fathah* at its end
Then he said: "And there is no *la* in other than the time of work *** " This is a condition specific to *la* that it does not work except in the time. Is the intended meaning of *time* the time itself or the word *time*?