Explanation of the words of Ibn Malik (may Allah have mercy on him): "And they obligated *akhlūq* to be like *ḥarā* *** And after *awshak*, the omission of *an* is rare."
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The Shaykh :"And they obligated *akhlūq* to be like *ḥarā* ***"
They obligated the apparent meaning, which is that the Arabs are meant by this; that is, they obligated, according to their language, that *akhlūq* be like *ḥarā*. Yes, they obligated a verb and a subject. *Alazamu* is a past tense verb, and the *waw* is a subject built on *sukun* in the position of nominative.
"*akhlūq*": The first object of *alazamu*, and it is intended by its literal word, meaning they obligated this word.
*An*: The second object of *alazamu*, and it is also intended by its literal word.
"like *ḥarā*": Either it is an absolute object, meaning an obligation like *ḥarā*, or it is a state, meaning in the state of being like *ḥarā*. *Mithl* is a dependent noun, and *ḥarā* is the noun it depends on, intended by its literal word.
"*** And after *awshak*, the omission of *an* is rare"
*Intifā*: The subject, and it is a dependent noun attached to *an*.
*Wa ba'd*: An adverb of place, in the accusative case due to being an adverb, marked by the visible *fatḥah*, and it is a dependent noun attached to *awshak*, related to his saying *nazar*, meaning "little." The estimated meaning of the verse is: "And the omission of 'little' after *awshak* is the omission of 'little' after *awshak*."
As for the explanation, it says: The Arabs obligated *akhlūq* to have *an*, just as they obligated *ḥarā* to have it. This means that it is necessary for the news of *akhlūq* to be accompanied by *an*. So you say, "The sky *akhlūqat* to rain," and it is not correct to say, "The sky *akhlūqat* rain," because the Arabs obligated *akhlūq* to have *an*, meaning they obligated that its news be accompanied by *an*. So you say, "The sky *akhlūqat* to rain."
How do you parse *akhlūqat al-samā' an tamṭar*?
We say *akhlūq*: A past tense verb, and the *tā'* is for femininity. *Akhlūq* raises the subject and puts the news in the accusative.
And *al-samā'*: What is it? Its name is raised by it, and its sign of raising is a visible *ḍammah* at its end.
*An*: A particle of verbal noun that puts the present tense verb in the accusative.
And *tamṭar*: A present tense verb in the accusative due to *an*, and its sign of accusative is a visible *fatḥah* at its end. It is the news of what? The news of *akhlūq*. That is, the sky *akhlūqat* its raining, because *an* and what follows it are estimated as a verbal noun, so it is the news of *akhlūq*. So, *akhlūq* and what does it share with? It shares with *ḥarā* in the obligation of *an* in their news. But they differ because *akhlūq* means *awshak* (to be on the verge of), whereas *ḥarā* means hope, meaning one hopes that such and such will happen. Yes.
*Akhlūq* is hope, yes, correct. *Akhlūq* is hope. So it is like it in what? In meaning and in its grammatical effect, because the verbs of proximity must have a subject, and they are *kāda*, *kariba*, and *awshaka*. Good.
"And they obligated *akhlūq* to be like *ḥarā* *** And after *awshak*, the omission of *an* is rare"
This means that the absence of *an* from the news of *awshak* is rare, and it is permissible to mention it? Yes, it is permissible to mention it, but its omission is rare. So you say, for example: "The sky is on the verge of raining." Is this the rare case or the common case? "The sky is on the verge of raining."
The student: The rare case.
The Shaykh : few
The student: A lot.
The Shaykh : The common case. What is this? ... "The sky is on the verge of raining."
The student: The common case.
The Shaykh : The common case or the rare case?
The student: The common case.
The Shaykh : Look, the omission of *an* is rare, and the presence of *an* is...
The student: A lot.
The Shaykh : Common. So, "The sky is on the verge of raining" is common.
Good. "The sky is on the verge of rain."
The student: A little.
The Shaykh : Rare. And accordingly, the poet said:
"One who flees from his death *** In some of his dark nights, it will catch up with him" He did not say "that it will catch up with him," but another poet said:
"If people were asked for dust, they would soon *** When told 'bring it,' be tired and refuse"
The second is common and the first is rare. Good.
They obligated the apparent meaning, which is that the Arabs are meant by this; that is, they obligated, according to their language, that *akhlūq* be like *ḥarā*. Yes, they obligated a verb and a subject. *Alazamu* is a past tense verb, and the *waw* is a subject built on *sukun* in the position of nominative.
"*akhlūq*": The first object of *alazamu*, and it is intended by its literal word, meaning they obligated this word.
*An*: The second object of *alazamu*, and it is also intended by its literal word.
"like *ḥarā*": Either it is an absolute object, meaning an obligation like *ḥarā*, or it is a state, meaning in the state of being like *ḥarā*. *Mithl* is a dependent noun, and *ḥarā* is the noun it depends on, intended by its literal word.
"*** And after *awshak*, the omission of *an* is rare"
*Intifā*: The subject, and it is a dependent noun attached to *an*.
*Wa ba'd*: An adverb of place, in the accusative case due to being an adverb, marked by the visible *fatḥah*, and it is a dependent noun attached to *awshak*, related to his saying *nazar*, meaning "little." The estimated meaning of the verse is: "And the omission of 'little' after *awshak* is the omission of 'little' after *awshak*."
As for the explanation, it says: The Arabs obligated *akhlūq* to have *an*, just as they obligated *ḥarā* to have it. This means that it is necessary for the news of *akhlūq* to be accompanied by *an*. So you say, "The sky *akhlūqat* to rain," and it is not correct to say, "The sky *akhlūqat* rain," because the Arabs obligated *akhlūq* to have *an*, meaning they obligated that its news be accompanied by *an*. So you say, "The sky *akhlūqat* to rain."
How do you parse *akhlūqat al-samā' an tamṭar*?
We say *akhlūq*: A past tense verb, and the *tā'* is for femininity. *Akhlūq* raises the subject and puts the news in the accusative.
And *al-samā'*: What is it? Its name is raised by it, and its sign of raising is a visible *ḍammah* at its end.
*An*: A particle of verbal noun that puts the present tense verb in the accusative.
And *tamṭar*: A present tense verb in the accusative due to *an*, and its sign of accusative is a visible *fatḥah* at its end. It is the news of what? The news of *akhlūq*. That is, the sky *akhlūqat* its raining, because *an* and what follows it are estimated as a verbal noun, so it is the news of *akhlūq*. So, *akhlūq* and what does it share with? It shares with *ḥarā* in the obligation of *an* in their news. But they differ because *akhlūq* means *awshak* (to be on the verge of), whereas *ḥarā* means hope, meaning one hopes that such and such will happen. Yes.
*Akhlūq* is hope, yes, correct. *Akhlūq* is hope. So it is like it in what? In meaning and in its grammatical effect, because the verbs of proximity must have a subject, and they are *kāda*, *kariba*, and *awshaka*. Good.
"And they obligated *akhlūq* to be like *ḥarā* *** And after *awshak*, the omission of *an* is rare"
This means that the absence of *an* from the news of *awshak* is rare, and it is permissible to mention it? Yes, it is permissible to mention it, but its omission is rare. So you say, for example: "The sky is on the verge of raining." Is this the rare case or the common case? "The sky is on the verge of raining."
The student: The rare case.
The Shaykh : few
The student: A lot.
The Shaykh : The common case. What is this? ... "The sky is on the verge of raining."
The student: The common case.
The Shaykh : The common case or the rare case?
The student: The common case.
The Shaykh : Look, the omission of *an* is rare, and the presence of *an* is...
The student: A lot.
The Shaykh : Common. So, "The sky is on the verge of raining" is common.
Good. "The sky is on the verge of rain."
The student: A little.
The Shaykh : Rare. And accordingly, the poet said:
"One who flees from his death *** In some of his dark nights, it will catch up with him" He did not say "that it will catch up with him," but another poet said:
"If people were asked for dust, they would soon *** When told 'bring it,' be tired and refuse"
The second is common and the first is rare. Good.