Explanation of the words of Ibn Malik (may Allah have mercy on him): "After if of suddenness or an oath *** there is no lam after it in two ways we convey"
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The Shaykh : In a third category, both the fathah and the kasrah are permissible on its hamzah, meaning that if you put a kasrah on it, you do not err, and if you put a fathah on it, you do not err. He clarified this by saying:
"After if of suddenness or an oath *** there is no lam after it in two ways we convey"
These are two positions:
The first is when it occurs after the suddenness if (idha al-faj'ah). In that case, both the kasrah and the fathah are permissible. The suddenness if is that which indicates that what follows it is a surprise relative to what came before it, meaning that what follows it came as a surprise. For example, you might say: "I was present, and then the lion [appeared]." The meaning is: "So the lion surprised me." This is the suddenness if, where what follows it surprises what came before it, meaning it comes suddenly without preparation for it. So when in (inna) comes after the suddenness if, two ways are permissible for it: the fathah and what? The kasrah. The kasrah is on the basis that it is an independent clause, meaning it is a standalone sentence with no connection to what came before. The fathah is on the basis that it is a verbal noun clause, meaning it confirms what follows it with a verbal noun.
I have an explanation in a verse that says:
"And I used to see Zayd as he was called, a master ***"
Or "I see Zayd", both ways are permissible in it, "as he was called, a master ***"
"*** if that he is a slave of the nape and the collar"
"I used to see Zayd as he was called, a master ***", meaning I saw him as a master as it was said about him, but my opinion about him was disappointed. "*** if that he is a slave of the nape and the collar"
It is permissible to say inna (that) or anna (that). With the inna clause, the sentence is independent. With the anna clause, it is not independent; it becomes a verbal noun with its relative clause, and the predicate is omitted. The implied meaning is: "if his slavery exists." I do not know if the speech is clear or not.
The student: Known.
The Shaykh : It is clear. Good. "And I used to see Zayd" or "I see Zayd as he was called, a master", meaning I thought he was a master. "*** if that he is a slave of the nape and the collar", meaning the matter surprised me and I found that the man was a slave of the nape and the collar.
In this case, two ways are permissible for it: anna (that) on the basis that it is interpreted as a verbal noun and the predicate is omitted, meaning "if his slavery is realized," for example. And the kasrah is permissible on the basis that the sentence is...
The student: independent.
The Shaykh : Independent. And in that case, there is no need for the implied predicate because independent clauses are not interpreted as verbal nouns, so they do not require a subject or a predicate. The sentence: "That he is a slave of the nape and the collar." As you see, is the sentence complete or not complete?
The student: Complete.
The Shaykh : It is complete and does not need anything omitted. Is it clear, Abbas? Good.
So we say: if in (inna) occurs, if in (inna) occurs after the suddenness if, then you have two ways for its hamzah:
The fathah, on the basis that it fills the place of a verbal noun, and in this case, the predicate must be implied as omitted.
And the second: the kasrah, on the basis that it is an independent clause, and in that case, there is no need to imply a predicate because the sentence is complete. Good. And the example, as you heard, is...
The second says: "Or an oath, there is no lam after it". If it occurs in an oath where there is no lam after it, then both ways are permissible for it, but this is if the verb of the oath is mentioned. If the verb of the oath is mentioned, for example: "I swore by Allah that you are understanding." It is permissible for me to say: "I swore by Allah that you are understanding," and "I swore by Allah inna (that) you are understanding." With the kasrah, the sentence is what? Independent. With the fathah, it is interpreted as a verbal noun, and the predicate must be omitted. Yes, or we say there is no need for the predicate because we imply it as genitive with the omitted preposition, because the preposition is constantly omitted with anna (that) and inna (that). And I have a verse on this, and he says:
"Or you swear by your Lord, the Most High *** that I am the father of that boy"
"Or you swear by your Lord, the Most High *** that I am the father of that boy"
Both the fathah and the kasrah are permissible for anna (that). With the kasrah, we say the sentence is independent, meaning you swear in this manner: "Inna (that) I am the father of that boy". With the fathah, we say the sentence is in the position of a single noun from which the preposition has been omitted, and the implied meaning is: "Or you swear by your Lord, the Most High, by the fact that I am the father of that boy." Because the omission of the preposition with anna (that) and inna (that) is constant, as Ibn Malik said in the Alfiyyah.
The student: ...
The Shaykh : Pay attention, there is no question. What are the questions later?
Good. So, it is permissible for anna (that), if it occurs as an answer in which the verb is mentioned, for what? Two ways: the first way is the fathah of the hamzah, and the second is its kasrah. With the kasrah, the sentence is independent. With the fathah, the sentence is in the position of accusative with the omission of the preposition, in the position of accusative with the omission of the preposition, and the preposition is implied as appropriate for the context. If the lam is found in this sentence, what is required? The kasrah is required. For example, His saying, Exalted is He:[At-Tawbah 9:56] [At-Tawbah 9:56]. Here, the kasrah is required because the lam came, and when the lam occurs, the verb becomes suspended by it. And it has been mentioned that the Arabs put a kasrah after a verb suspended by the lam. Good. How many positions were mentioned now? Two positions:
The first position: if it occurs after the suddenness if.
The second position: if it occurs as an answer to an oath where its verb is mentioned, and there is no lam in it or with it.
"After if of suddenness or an oath *** there is no lam after it in two ways we convey"
These are two positions:
The first is when it occurs after the suddenness if (idha al-faj'ah). In that case, both the kasrah and the fathah are permissible. The suddenness if is that which indicates that what follows it is a surprise relative to what came before it, meaning that what follows it came as a surprise. For example, you might say: "I was present, and then the lion [appeared]." The meaning is: "So the lion surprised me." This is the suddenness if, where what follows it surprises what came before it, meaning it comes suddenly without preparation for it. So when in (inna) comes after the suddenness if, two ways are permissible for it: the fathah and what? The kasrah. The kasrah is on the basis that it is an independent clause, meaning it is a standalone sentence with no connection to what came before. The fathah is on the basis that it is a verbal noun clause, meaning it confirms what follows it with a verbal noun.
I have an explanation in a verse that says:
"And I used to see Zayd as he was called, a master ***"
Or "I see Zayd", both ways are permissible in it, "as he was called, a master ***"
"*** if that he is a slave of the nape and the collar"
"I used to see Zayd as he was called, a master ***", meaning I saw him as a master as it was said about him, but my opinion about him was disappointed. "*** if that he is a slave of the nape and the collar"
It is permissible to say inna (that) or anna (that). With the inna clause, the sentence is independent. With the anna clause, it is not independent; it becomes a verbal noun with its relative clause, and the predicate is omitted. The implied meaning is: "if his slavery exists." I do not know if the speech is clear or not.
The student: Known.
The Shaykh : It is clear. Good. "And I used to see Zayd" or "I see Zayd as he was called, a master", meaning I thought he was a master. "*** if that he is a slave of the nape and the collar", meaning the matter surprised me and I found that the man was a slave of the nape and the collar.
In this case, two ways are permissible for it: anna (that) on the basis that it is interpreted as a verbal noun and the predicate is omitted, meaning "if his slavery is realized," for example. And the kasrah is permissible on the basis that the sentence is...
The student: independent.
The Shaykh : Independent. And in that case, there is no need for the implied predicate because independent clauses are not interpreted as verbal nouns, so they do not require a subject or a predicate. The sentence: "That he is a slave of the nape and the collar." As you see, is the sentence complete or not complete?
The student: Complete.
The Shaykh : It is complete and does not need anything omitted. Is it clear, Abbas? Good.
So we say: if in (inna) occurs, if in (inna) occurs after the suddenness if, then you have two ways for its hamzah:
The fathah, on the basis that it fills the place of a verbal noun, and in this case, the predicate must be implied as omitted.
And the second: the kasrah, on the basis that it is an independent clause, and in that case, there is no need to imply a predicate because the sentence is complete. Good. And the example, as you heard, is...
The second says: "Or an oath, there is no lam after it". If it occurs in an oath where there is no lam after it, then both ways are permissible for it, but this is if the verb of the oath is mentioned. If the verb of the oath is mentioned, for example: "I swore by Allah that you are understanding." It is permissible for me to say: "I swore by Allah that you are understanding," and "I swore by Allah inna (that) you are understanding." With the kasrah, the sentence is what? Independent. With the fathah, it is interpreted as a verbal noun, and the predicate must be omitted. Yes, or we say there is no need for the predicate because we imply it as genitive with the omitted preposition, because the preposition is constantly omitted with anna (that) and inna (that). And I have a verse on this, and he says:
"Or you swear by your Lord, the Most High *** that I am the father of that boy"
"Or you swear by your Lord, the Most High *** that I am the father of that boy"
Both the fathah and the kasrah are permissible for anna (that). With the kasrah, we say the sentence is independent, meaning you swear in this manner: "Inna (that) I am the father of that boy". With the fathah, we say the sentence is in the position of a single noun from which the preposition has been omitted, and the implied meaning is: "Or you swear by your Lord, the Most High, by the fact that I am the father of that boy." Because the omission of the preposition with anna (that) and inna (that) is constant, as Ibn Malik said in the Alfiyyah.
The student: ...
The Shaykh : Pay attention, there is no question. What are the questions later?
Good. So, it is permissible for anna (that), if it occurs as an answer in which the verb is mentioned, for what? Two ways: the first way is the fathah of the hamzah, and the second is its kasrah. With the kasrah, the sentence is independent. With the fathah, the sentence is in the position of accusative with the omission of the preposition, in the position of accusative with the omission of the preposition, and the preposition is implied as appropriate for the context. If the lam is found in this sentence, what is required? The kasrah is required. For example, His saying, Exalted is He:
And they swear by Allah that they are from among you
ويحلفون بالله إنهم لمنكمAnd they swear by Allah that they are from among you
ويحلفون بالله إنهم لمنكمThe first position: if it occurs after the suddenness if.
The second position: if it occurs as an answer to an oath where its verb is mentioned, and there is no lam in it or with it.