Discussion of what was previously taken from the chapter on the name of *in* and its sisters.
Machine translationRead the Arabic original
The student: In the Qur'an.
The Shaykh : how
The student:[An-Nahl 16:90]
The Shaykh : Yes, the second location.
The student: If it occurs at the beginning of the connection.
The Shaykh : At the beginning of the connection, for example from the Qur'an.
The student:[Al-Qasas 28:76]
The Shaykh :[Al-Qasas 28:76]
The student: If it occurs...
The Shaykh : Yes, for example from the Qur'an.
The student: ...
The Shaykh : No... and an example.
The student:[Maryam 19:30]
The Shaykh : The third time
The student: That which is
The Shaykh : Why?
The student: I was not present, and...
Another student: If it occurs as the answer to an oath.
The Shaykh : Yes, for example.
The student: By Allah, *in*, from the Qur'an, and...
The Shaykh : No, the Qur'an has few instances of this.
The student: By Allah, I am indeed truthful.
The Shaykh : By Allah, I am indeed truthful; we do not want the one with the *lam*.
The student: Truthful
The Shaykh : By Allah, I am truthful, yes.
The student: ...
The Shaykh : No, this is a rule.
The student: ...
The Shaykh : ... they are six locations.
The student: Yes.
The Shaykh : ...
The student: ...
The Shaykh : We mentioned it, and we mentioned it at the beginning of the connection, we mentioned it at the beginning of the sentence, it took the place of the state, come on, if it took.
The student: If it took the place of the state.
The Shaykh : The place of the state, well done, for example.
The student:[Al-Anfal 8:5].
The Shaykh : And *in*, does it allow the introductory sense?
The student: It allows it.
The Shaykh : It allows it, ... it allows it.
The student: Like I visited you...
The Shaykh : There is no obstacle, fine, I visited you and... yes, correct, the sixth.
The student: ... the verb.
The Shaykh : After the verb or before the verb, for example *inna*... with the kasrah, we want from the Qur'an, the hypocrites.
The student:[Al-Munafiqun 63:1]
The Shaykh : Fine, do you have anything you didn't take? Fine, what is it that allows both forms? How many are there?
The student: If it is... four.
The Shaykh : Yes, four, first that it occurs.
The student: After *idha* of suddenness.
The Shaykh : After *idha* of suddenness, for example, O Jamal.
The student: ... and *inna* Zayd is standing.
The Shaykh : No, yes.
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : If... the house of the pocket, because this means and I used to see Zayd as it was said.
The student: A master.
The Shaykh : If *inna* he.
The student: A slave.
The Shaykh : The nape and the back of the neck, fine, it is permissible if *inna* he and if *inna* he, complete after it.
The student: If it occurs in the answer to an oath, there is no *lam* after it.
The Shaykh : In the answer to an oath, there is no *lam* after it, add a condition.
The student: That the verb of the oath...
The Shaykh : Correct, with the presence of the verb of the oath, complete, for example.
The student: I swore that Zayd is standing.
The Shaykh : I swore, yes, that Zayd is standing is permissible.
The student: Or that Zayd is standing.
The Shaykh : Fine, an example from the evidence, you will surely sit, you will surely sit.
The student: Or you swear by your Lord.
The Shaykh : Bring the beginning of the verse for the division.
The student: The evidence here.
The Shaykh : It does not contradict, good, if Allah wills.
The student: Or you swear by your exalted Lord that I am the father of that boy.
The Shaykh : Good, fine, what comes after it.
The student: If it occurs after the *fa* of connection.
The Shaykh : Yes
The student: The *fa* of connection for the condition.
The Shaykh : Yes, if it occurs after the *fa* of connection for the condition, like.
The student: Allah the Exalted says:[Al-An'am 6:54].
The Shaykh : That it
The student: That he.
The Shaykh : Read the verse.
The student: The beginning of the verse.
The Shaykh : It is the one that brings the condition.
The student: ...
The Shaykh : Yes, I think you heard? You didn't hear, yes.
The student:[Al-Jinn 72:23]
The Shaykh : Yes, this is correct by analogy, but is there a reading *fa-in* or *fa-anna*, meaning with both readings?
The student: *Fa-in*,.
The Shaykh : This is the kasrah, did you memorize the reading with the fathah?
The student: No.
The Shaykh : Well, we do not read the Qur'an, we cannot apply it to the rules except by hearing, after that, did you hear? Please, an example, it is the one your colleague brought, but only.
The student:[Al-An'am 6:54]
The Shaykh : No, yes.
The student: And[Taha 20:100].
The Shaykh : From "turn away," you have two readings in it, the examples are correct according to the rule, but in the Qur'an we cannot except because the readings are heard.
The student: The saying of Allah the Exalted: ...
The Shaykh : It is mentioned, we do not have anyone who memorizes the readings.
The student: ...
The Shaykh : This is not unlikely to have readings, but the certain one is we[Al-An'am 6:54] and in it is a reading *fa-inna*.
And an example from you, the one after you, an example from you in this issue.
The student: ... *fa-innani* I honor him.
The Shaykh : *Fa-innani* I honor him, and it is permissible.
The student: *Fa-annani*.
The Shaykh : *Fa-annani* I honor him, fine, come on Yusuf, the fourth location.
The student: The fourth location: ...
The Shaykh : Yes, you brought the example and the rule is that it occurs in the predicate.
The student: In the predicate of *in*.
The Shaykh : No.
The student: That it is.
The Shaykh : In the predicate of a subject that contains the meaning of speech, and its predicate is also speech, it is permissible after it, you didn't take it, you didn't hear.
The student: I heard.
The Shaykh : I heard, what is permissible in the predicate of speech, that I am Ahmad.
The student: It is permissible *inna* and *anna*.
The Shaykh : Yes. What does the *lam* of beginning accompany from these tools? You took the one after it, the one who didn't read, we don't allow him, brother, you read, come on.
What does the *lam* of beginning accompany from these six tools?
The student: *In*
The Shaykh : *In* only? But?
The student: It does not accompany it.
The Shaykh : No, fine, brother, what is the condition for that?
The student: ...
The Shaykh : Yes
The student: It accompanies the *lam* of beginning...
The Shaykh : We want the conditions, meaning.
The student: Meaning it did not occur...
The Shaykh : Yes, it does not contradict, we slipped it and put it at the end, but the conditions.
The student: ...
The Shaykh : Yes
The student: Negation does not precede it.
The Shaykh : Negation does not precede it.
The student: Nor a verb.
The Shaykh : No.
The student: It does not enter upon a negated thing, meaning.
The Shaykh : Yes, that it does not enter upon a negated thing, fine, this is one.
The student: Nor upon a past verb that is conjugated.
The Shaykh : Upon a past verb that is conjugated, like?
The student: ...
The Shaykh : Unless it is accompanied by what? Only by *qad*, fine, O Sharafi, someone said: *Inna* Zayd indeed stood.
The student: Correct.
The Shaykh : *Inna* Zayd indeed stood.
The student: Indeed stood.
The Shaykh : Yes.
The student: No, mistake.
The Shaykh : Why?
The student: Because *qama* is a past verb that is not conjugated and it was not accompanied by *qad*.
The Shaykh : *Qama* is a past verb that is not conjugated, and you say *qama*, *yaqumu*, *qum*?!
The student: Conjugated.
The Shaykh : Yes.
The student: ...
The Shaykh : ... *qama*.
The student: Yes.
The Shaykh : *Inna* Zayd indeed stood.
The student: This is not permissible.
The Shaykh : Why?
The student: Because (li-anna).
The Shaykh : Its object.
The student: Its object is a verb.
The Shaykh : A verb.
The student: Because its object is a past verb.
The Shaykh : Past, where did you get this from?
The student: Past.
The Shaykh : Yes, fine, good, a past verb that is conjugated and not accompanied.
The student: By *qad*.
The Shaykh : By *qad*, correct.
*Inna* Zayd indeed was pleased, the one after it is Abdullah.
The student: Correct
The Shaykh : *Inna* Zayd indeed was pleased.
The student: Yes.
The Shaykh : Because we conditioned that the verb be a past verb that is conjugated and not accompanied.
The student: By *qad*.
The Shaykh : Not accompanied by *qad*, fine.
What does this *lam* accompany from the name and the predicate and its attachments? From the one after it? Ubayd.
The student: ...
The Shaykh : Yes.
The student: The question
The Shaykh : How?
The student: The question
The Shaykh : The question is what does this *lam* accompany in the name or predicate of *in* or what is related to that.
The student: The object of the predicate.
The Shaykh : The object of the predicate, this is one, with a condition?
The student: *Qad*, O Shaykh.
The Shaykh : Yes.
The student: With the condition of *qad*.
The Shaykh : No, brother, does the object of the predicate allow *qad* to enter it?!
The student: ... intermediate.
The Shaykh : With the condition that it is between the name and the predicate, fine, did you understand? Ibn Malik says: "And it accompanies the intermediate".
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : How?
The student: ...
The Shaykh : Allah is the One to be sought for help.
The student: ...
The Shaykh : I said with a condition, you said it enters the object of the predicate, so I said to you with a condition, and you did not answer with the condition, fine, what should it be?
The student: Intermediate.
The Shaykh : Intermediate, fine, is it permissible *inna* for your food, Zayd is an eater?
The student: It is not permissible
The Shaykh : Why?
The student: The object of the predicate is not intermediate.
The Shaykh : Well done, fine, after that, you took it, from the one who took from the inheritance, we start from the beginning, here you are, Glory be to Allah, do we give it to him and the division came, fine, bring the second one that it accompanies.
The student: The separating pronoun.
The Shaykh : The separating pronoun, for example?
The student: *Inna* this...
The Shaykh : How?
The student: *Inna* this...
The Shaykh : Yes, correct, this is fine, but in the Qur'an there are many, the ones in the Qur'an are many, not...
The student:
The Shaykh : Correct, fine, why is it called a separator?
The student: Because it separates between the specifier and the predicate.
The Shaykh : The specifier.
The student: The attribute.
The Shaykh : Between the attribute and the predicate, fine, correct, what is its benefit?
The student: Emphasis...
The Shaykh : Yes, the distinction between what?
The student: The distinction between the subject and the predicate.
The Shaykh : No.
The student: The distinction, the distinction between the attribute and the predicate.
The Shaykh : The distinction between the attribute and the predicate, correct?
The student: Yes.
The Shaykh : Fine, bring an example that shows us that it distinguishes between the attribute and the predicate.
The student: Zayd the noble, here it is possible that *al-fadil* is an attribute for Zayd and we wait for the predicate.
The Shaykh : Yes
The student: And it is possible that it is the predicate, so if we say Zayd, he is the noble.
The Shaykh : If we say.
The student: Zayd.
The Shaykh : Zayd.
The student: Zayd, Zayd, he is the noble, it is necessary that *al-fadil* be the predicate of the subject.
The Shaykh : Well done, correct? Fine, does this pronoun have a grammatical position?
The student: I was not present.
The Shaykh : I was not present.
The student: No, it is a separating pronoun.
The Shaykh : Does it have a grammatical position?
The student: ...
The Shaykh : Are you sure?
The student: *Inna* Zayd, he is the noble...
The Shaykh : No, no... by yourself.
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : Zayn.
The student: The correct one is that it is truly...
The Shaykh : What made this the correct one?
The student: ...
The Shaykh : Yes.
The student: What made it correct is that it was brought here, it was brought in the form of a pronoun and it was not a pronoun, because if it were parsed, it would be the predicate, it would be.
The Shaykh : No, it is not the predicate, it is the subject and what comes after it is the predicate, and the subject and predicate are the predicate for the first subject.
The student: ...
The Shaykh : No, by the glory of Allah!
The student: We stopped at...
The Shaykh : We mentioned it.
The student: ...
The Shaykh : Fine, you came closer to me a step, bring the second one after.
The student: ... and because it was also parsed, it became a sentence within a sentence...
The Shaykh : Very well.
The student: Because it is necessary that it is a letter.
The Shaykh : What Abdullah said is good, no doubt, but I want an example that settles the dispute that it has no grammatical position.
The student: Because even if it had a position, it would differ, making it accusative or genitive, and it would not stop on one form.
The Shaykh : It is originally built, it does not change.
The student: ...
The Shaykh :[Ash-Shu'ara 26:40] Complete it.
The student: *Inna* they are the prevailing ones.
The Shaykh :[Ash-Shu'ara 26:40] If it had a grammatical position, it would have been said, "They are the prevailing ones." This indicates that the waw is its subject and "al-ghalibin" is its predicate.
The student : ... it is originally a pronoun, we said.
The Shaykh : how
The student:
Indeed, Allah orders justice
إن الله يأمر بالعدلThe Shaykh : Yes, the second location.
The student: If it occurs at the beginning of the connection.
The Shaykh : At the beginning of the connection, for example from the Qur'an.
The student:
And We gave him of treasures whose keys would burden a band of strong men
وآتيناه من الكنوز ما إنّ مفاتحه لتنوء بالعصبةThe Shaykh :
And We gave him of treasures whose keys would burden a band of strong men
وآتيناه من الكنوز ما إنّ مفاتحه لتنوء بالعصبةThe student: If it occurs...
The Shaykh : Yes, for example from the Qur'an.
The student: ...
The Shaykh : No... and an example.
The student:
[Jesus] said, "Indeed, I am the servant of Allah
قال إني عبد اللهThe Shaykh : The third time
The student: That which is
The Shaykh : Why?
The student: I was not present, and...
Another student: If it occurs as the answer to an oath.
The Shaykh : Yes, for example.
The student: By Allah, *in*, from the Qur'an, and...
The Shaykh : No, the Qur'an has few instances of this.
The student: By Allah, I am indeed truthful.
The Shaykh : By Allah, I am indeed truthful; we do not want the one with the *lam*.
The student: Truthful
The Shaykh : By Allah, I am truthful, yes.
The student: ...
The Shaykh : No, this is a rule.
The student: ...
The Shaykh : ... they are six locations.
The student: Yes.
The Shaykh : ...
The student: ...
The Shaykh : We mentioned it, and we mentioned it at the beginning of the connection, we mentioned it at the beginning of the sentence, it took the place of the state, come on, if it took.
The student: If it took the place of the state.
The Shaykh : The place of the state, well done, for example.
The student:
[It is] just as when your Lord brought you out of your home [for the battle of Badr] in truth, while indeed, a party among the believers were unwilling,
كما اخرجك ربك من بيتك بالحق وإن فريقا من المؤمنين لكارهونThe Shaykh : And *in*, does it allow the introductory sense?
The student: It allows it.
The Shaykh : It allows it, ... it allows it.
The student: Like I visited you...
The Shaykh : There is no obstacle, fine, I visited you and... yes, correct, the sixth.
The student: ... the verb.
The Shaykh : After the verb or before the verb, for example *inna*... with the kasrah, we want from the Qur'an, the hypocrites.
The student:
and Allah testifies that the hypocrites are liars.
والله يشهد إن المنافقين لكاذبونThe Shaykh : Fine, do you have anything you didn't take? Fine, what is it that allows both forms? How many are there?
The student: If it is... four.
The Shaykh : Yes, four, first that it occurs.
The student: After *idha* of suddenness.
The Shaykh : After *idha* of suddenness, for example, O Jamal.
The student: ... and *inna* Zayd is standing.
The Shaykh : No, yes.
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : If... the house of the pocket, because this means and I used to see Zayd as it was said.
The student: A master.
The Shaykh : If *inna* he.
The student: A slave.
The Shaykh : The nape and the back of the neck, fine, it is permissible if *inna* he and if *inna* he, complete after it.
The student: If it occurs in the answer to an oath, there is no *lam* after it.
The Shaykh : In the answer to an oath, there is no *lam* after it, add a condition.
The student: That the verb of the oath...
The Shaykh : Correct, with the presence of the verb of the oath, complete, for example.
The student: I swore that Zayd is standing.
The Shaykh : I swore, yes, that Zayd is standing is permissible.
The student: Or that Zayd is standing.
The Shaykh : Fine, an example from the evidence, you will surely sit, you will surely sit.
The student: Or you swear by your Lord.
The Shaykh : Bring the beginning of the verse for the division.
The student: The evidence here.
The Shaykh : It does not contradict, good, if Allah wills.
The student: Or you swear by your exalted Lord that I am the father of that boy.
The Shaykh : Good, fine, what comes after it.
The student: If it occurs after the *fa* of connection.
The Shaykh : Yes
The student: The *fa* of connection for the condition.
The Shaykh : Yes, if it occurs after the *fa* of connection for the condition, like.
The student: Allah the Exalted says:
and then repents after that and corrects himself - indeed, He
ثم تاب من بعده وأصلح فأنهThe Shaykh : That it
The student: That he.
The Shaykh : Read the verse.
The student: The beginning of the verse.
The Shaykh : It is the one that brings the condition.
The student: ...
The Shaykh : Yes, I think you heard? You didn't hear, yes.
The student:
And whoever disobeys Allah and His Messenger - then indeed, for him is the fire
ومن يعص الله ورسوله فإن له نارThe Shaykh : Yes, this is correct by analogy, but is there a reading *fa-in* or *fa-anna*, meaning with both readings?
The student: *Fa-in*,
Then for him is the Fire of Jahannam, in which he will abide forever.
فإن له نار جنهم خالدين فيهاThe Shaykh : This is the kasrah, did you memorize the reading with the fathah?
The student: No.
The Shaykh : Well, we do not read the Qur'an, we cannot apply it to the rules except by hearing, after that, did you hear? Please, an example, it is the one your colleague brought, but only.
The student:
and then repents after that and corrects himself - indeed, He is Forgiving and Merciful."
ثم تاب وأصلح فأنه غفور رحيمThe Shaykh : No, yes.
The student: And
Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden,
مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًاThe Shaykh : From "turn away," you have two readings in it, the examples are correct according to the rule, but in the Qur'an we cannot except because the readings are heard.
The student: The saying of Allah the Exalted: ...
The Shaykh : It is mentioned, we do not have anyone who memorizes the readings.
The student: ...
The Shaykh : This is not unlikely to have readings, but the certain one is we
that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful."
أنه من عمل منكم سوءاً بجهالة ثم تاب من بعده وأصلح فأنه غفور رحيمAnd an example from you, the one after you, an example from you in this issue.
The student: ... *fa-innani* I honor him.
The Shaykh : *Fa-innani* I honor him, and it is permissible.
The student: *Fa-annani*.
The Shaykh : *Fa-annani* I honor him, fine, come on Yusuf, the fourth location.
The student: The fourth location: ...
The Shaykh : Yes, you brought the example and the rule is that it occurs in the predicate.
The student: In the predicate of *in*.
The Shaykh : No.
The student: That it is.
The Shaykh : In the predicate of a subject that contains the meaning of speech, and its predicate is also speech, it is permissible after it, you didn't take it, you didn't hear.
The student: I heard.
The Shaykh : I heard, what is permissible in the predicate of speech, that I am Ahmad.
The student: It is permissible *inna* and *anna*.
The Shaykh : Yes. What does the *lam* of beginning accompany from these tools? You took the one after it, the one who didn't read, we don't allow him, brother, you read, come on.
What does the *lam* of beginning accompany from these six tools?
The student: *In*
The Shaykh : *In* only? But?
The student: It does not accompany it.
The Shaykh : No, fine, brother, what is the condition for that?
The student: ...
The Shaykh : Yes
The student: It accompanies the *lam* of beginning...
The Shaykh : We want the conditions, meaning.
The student: Meaning it did not occur...
The Shaykh : Yes, it does not contradict, we slipped it and put it at the end, but the conditions.
The student: ...
The Shaykh : Yes
The student: Negation does not precede it.
The Shaykh : Negation does not precede it.
The student: Nor a verb.
The Shaykh : No.
The student: It does not enter upon a negated thing, meaning.
The Shaykh : Yes, that it does not enter upon a negated thing, fine, this is one.
The student: Nor upon a past verb that is conjugated.
The Shaykh : Upon a past verb that is conjugated, like?
The student: ...
The Shaykh : Unless it is accompanied by what? Only by *qad*, fine, O Sharafi, someone said: *Inna* Zayd indeed stood.
The student: Correct.
The Shaykh : *Inna* Zayd indeed stood.
The student: Indeed stood.
The Shaykh : Yes.
The student: No, mistake.
The Shaykh : Why?
The student: Because *qama* is a past verb that is not conjugated and it was not accompanied by *qad*.
The Shaykh : *Qama* is a past verb that is not conjugated, and you say *qama*, *yaqumu*, *qum*?!
The student: Conjugated.
The Shaykh : Yes.
The student: ...
The Shaykh : ... *qama*.
The student: Yes.
The Shaykh : *Inna* Zayd indeed stood.
The student: This is not permissible.
The Shaykh : Why?
The student: Because (li-anna).
The Shaykh : Its object.
The student: Its object is a verb.
The Shaykh : A verb.
The student: Because its object is a past verb.
The Shaykh : Past, where did you get this from?
The student: Past.
The Shaykh : Yes, fine, good, a past verb that is conjugated and not accompanied.
The student: By *qad*.
The Shaykh : By *qad*, correct.
*Inna* Zayd indeed was pleased, the one after it is Abdullah.
The student: Correct
The Shaykh : *Inna* Zayd indeed was pleased.
The student: Yes.
The Shaykh : Because we conditioned that the verb be a past verb that is conjugated and not accompanied.
The student: By *qad*.
The Shaykh : Not accompanied by *qad*, fine.
What does this *lam* accompany from the name and the predicate and its attachments? From the one after it? Ubayd.
The student: ...
The Shaykh : Yes.
The student: The question
The Shaykh : How?
The student: The question
The Shaykh : The question is what does this *lam* accompany in the name or predicate of *in* or what is related to that.
The student: The object of the predicate.
The Shaykh : The object of the predicate, this is one, with a condition?
The student: *Qad*, O Shaykh.
The Shaykh : Yes.
The student: With the condition of *qad*.
The Shaykh : No, brother, does the object of the predicate allow *qad* to enter it?!
The student: ... intermediate.
The Shaykh : With the condition that it is between the name and the predicate, fine, did you understand? Ibn Malik says: "And it accompanies the intermediate".
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : How?
The student: ...
The Shaykh : Allah is the One to be sought for help.
The student: ...
The Shaykh : I said with a condition, you said it enters the object of the predicate, so I said to you with a condition, and you did not answer with the condition, fine, what should it be?
The student: Intermediate.
The Shaykh : Intermediate, fine, is it permissible *inna* for your food, Zayd is an eater?
The student: It is not permissible
The Shaykh : Why?
The student: The object of the predicate is not intermediate.
The Shaykh : Well done, fine, after that, you took it, from the one who took from the inheritance, we start from the beginning, here you are, Glory be to Allah, do we give it to him and the division came, fine, bring the second one that it accompanies.
The student: The separating pronoun.
The Shaykh : The separating pronoun, for example?
The student: *Inna* this...
The Shaykh : How?
The student: *Inna* this...
The Shaykh : Yes, correct, this is fine, but in the Qur'an there are many, the ones in the Qur'an are many, not...
The student:
Indeed, this is the narrative.
إن هذا لهو القصصThe Shaykh :
Indeed, this is the true narrative.
إن هذا لهو القصص الحقThe student: Because it separates between the specifier and the predicate.
The Shaykh : The specifier.
The student: The attribute.
The Shaykh : Between the attribute and the predicate, fine, correct, what is its benefit?
The student: Emphasis...
The Shaykh : Yes, the distinction between what?
The student: The distinction between the subject and the predicate.
The Shaykh : No.
The student: The distinction, the distinction between the attribute and the predicate.
The Shaykh : The distinction between the attribute and the predicate, correct?
The student: Yes.
The Shaykh : Fine, bring an example that shows us that it distinguishes between the attribute and the predicate.
The student: Zayd the noble, here it is possible that *al-fadil* is an attribute for Zayd and we wait for the predicate.
The Shaykh : Yes
The student: And it is possible that it is the predicate, so if we say Zayd, he is the noble.
The Shaykh : If we say.
The student: Zayd.
The Shaykh : Zayd.
The student: Zayd, Zayd, he is the noble, it is necessary that *al-fadil* be the predicate of the subject.
The Shaykh : Well done, correct? Fine, does this pronoun have a grammatical position?
The student: I was not present.
The Shaykh : I was not present.
The student: No, it is a separating pronoun.
The Shaykh : Does it have a grammatical position?
The student: ...
The Shaykh : Are you sure?
The student: *Inna* Zayd, he is the noble...
The Shaykh : No, no... by yourself.
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : Zayn.
The student: The correct one is that it is truly...
The Shaykh : What made this the correct one?
The student: ...
The Shaykh : Yes.
The student: What made it correct is that it was brought here, it was brought in the form of a pronoun and it was not a pronoun, because if it were parsed, it would be the predicate, it would be.
The Shaykh : No, it is not the predicate, it is the subject and what comes after it is the predicate, and the subject and predicate are the predicate for the first subject.
The student: ...
The Shaykh : No, by the glory of Allah!
The student: We stopped at...
The Shaykh : We mentioned it.
The student: ...
The Shaykh : Fine, you came closer to me a step, bring the second one after.
The student: ... and because it was also parsed, it became a sentence within a sentence...
The Shaykh : Very well.
The student: Because it is necessary that it is a letter.
The Shaykh : What Abdullah said is good, no doubt, but I want an example that settles the dispute that it has no grammatical position.
The student: Because even if it had a position, it would differ, making it accusative or genitive, and it would not stop on one form.
The Shaykh : It is originally built, it does not change.
The student: ...
The Shaykh :
That we might follow the magicians
لعلنا نتبع السحرةThe student: *Inna* they are the prevailing ones.
The Shaykh :
if they are the predominant?"
إن كانوا هم الغالبينThe student : ... it is originally a pronoun, we said.