Explanation of the words of Ibn Malik (may Allah have mercy on him): "And if you lighten *an*, its name is hidden *** And make the predicate a sentence after *an*."
Machine translationRead the Arabic original
The Shaykh : Then the author (may Allah have mercy on him) said:
"And if you lighten *an*, its name is hidden *** And make the predicate a sentence after *an*" to the end of it.
This is the second letter from among these six letters that are lightened; we will parse it.
"If you lighten *an*": *In* is conditional, and the lightening of the conditional verb is because it is built for the absence of a subject, and *an* is the substitute for the subject. Al-'Aqili explains to us how the letter became the substitute for the subject.
The student: The intended meaning is the word.
The Shaykh : What is the intended meaning?
The student: The wording.
The Shaykh : Okay, the intended meaning is the word.
"Its name is hidden": The *fa* is a connector for the answer, and *ism* (name) is the subject of a nominal sentence, and it is attached to the pronoun *ha*.
And *istakan* means to be hidden. This is a verbal sentence that is the predicate of the nominal sentence, and the sentence consisting of the subject and its predicate is in the position of the jussive answer to the condition.
"And make the predicate a sentence after *an*"
"The predicate": It is the fronted object of *ij'al* (make), and the subject of *ij'al* is a hidden pronoun that is obligatory to be hidden, estimated to be "you."
"A sentence": It is the second object, meaning make the predicate a sentence after *an*.
The meaning of the verse: That *an* is lightened, *an* is lightened. And who lightens it?
The student: The Arabs.
The Shaykh : The Arabs. And in the state of lightening, he says: "Its name is hidden". This expression contains a degree of laxity; the expression contains a degree of laxity, because its apparent meaning is that the name is hidden by *an*, that the name is hidden by *an*. And this is an error, because *an* is a letter that does not carry a pronoun. This is from one aspect.
From another aspect: Is the name of *an* accusative or nominative?
The student: Accusative.
The Shaykh : Okay, and does the accusative get hidden? There is no hidden pronoun that is accusative in the entire world. The one that gets hidden is the nominative pronoun due to the strength of its connection to its operator, so it is hidden in it. But the accusative pronoun cannot be hidden. So there is a point of consideration in his words (may Allah have mercy on him) from two aspects:
The first aspect: That there is no hiding in a letter. Correct, Ya Sa'd.
And the second: There is no hiding for an accusative pronoun. Hiding is for the nominative pronoun, whereas the accusative is deleted.
And at that time, we say: The intended meaning of Ibn Malik (may Allah have mercy on him) by his saying: "Hidden" means deletion. He made it hidden because it was not apparent, so it was deleted, as if it were hidden. Otherwise, we know, and knowledge is with Allah, that Ibn Malik is not unaware that letters are not a place for the hiding of pronouns in them. And we also know that he knows that the one that is hidden is only the nominative pronoun. This is clear and not difficult. And at that time, *istakan* means deletion, and when it was deleted and was not present, it became like a hidden one.
Okay, what compelled Ibn Malik to express it with the word *istakan* despite this possibility? We say:
The student: The necessity of poetry.
The Shaykh : The necessity of poetry, the necessity of poetry. And Al-Hariri (may Allah have mercy on him) described poetry as being arrogant, arrogant... in his saying:
"And it is permissible in the craft of bold poetry *** for the poet to decline what is not declined"
Yes, and this is correct. So much so that some scholars say: It is permissible in the necessity of poetry to make the accusative nominative and the nominative accusative, and likewise to make the genitive accusative and the genitive nominative. Meaning, they make poetry, as Al-Hariri (may Allah have mercy on him) said, arrogant, such that no one can overpower it. Okay, *istakan*.
He said: "And make the predicate a sentence". When the name of *an* is lightened, it is deleted. So what will its predicate be? He said: The predicate will be a sentence, it will never be a single word. Make the predicate a sentence. But its predicate may be a single word if its name is not deleted. If its name is not deleted, it is permissible for its predicate to be a single word. And from this is the saying of the poet:
"Indeed, the guest and the destitute have known *** When the horizon turned gray and the north wind blew
That you are spring and a violent rain *** And that you are there, the one who provides shelter"
This verse combines the presence of a name that is a single word, yes, with the presence of a predicate that is not a sentence and a predicate that is a sentence. Where is the predicate that is not a sentence? "That you are spring." The predicate that is a sentence: "And that you are there, the one who provides shelter." "That you are there, the one who provides shelter" is a sentence, and it is the predicate of *an*. This is the summary of the author's words.
So, *an* is lightened. And who lightens it?
The student: The Arabs.
The Shaykh : The Arabs. And if it is lightened, it is obligatory to delete its name. It is obligatory to delete its name, and it is not mentioned except rarely. And it is obligatory that its predicate be a sentence. "And make the predicate a sentence after *an*." And it will not be a single word except rarely, especially if the name is mentioned, because if the name is mentioned, yes, it becomes like the heavy *an* in that it can have a single-word predicate like the heavy *an*. And Allah knows best.
"And if you lighten *an*, its name is hidden *** And make the predicate a sentence after *an*" to the end of it.
This is the second letter from among these six letters that are lightened; we will parse it.
"If you lighten *an*": *In* is conditional, and the lightening of the conditional verb is because it is built for the absence of a subject, and *an* is the substitute for the subject. Al-'Aqili explains to us how the letter became the substitute for the subject.
The student: The intended meaning is the word.
The Shaykh : What is the intended meaning?
The student: The wording.
The Shaykh : Okay, the intended meaning is the word.
"Its name is hidden": The *fa* is a connector for the answer, and *ism* (name) is the subject of a nominal sentence, and it is attached to the pronoun *ha*.
And *istakan* means to be hidden. This is a verbal sentence that is the predicate of the nominal sentence, and the sentence consisting of the subject and its predicate is in the position of the jussive answer to the condition.
"And make the predicate a sentence after *an*"
"The predicate": It is the fronted object of *ij'al* (make), and the subject of *ij'al* is a hidden pronoun that is obligatory to be hidden, estimated to be "you."
"A sentence": It is the second object, meaning make the predicate a sentence after *an*.
The meaning of the verse: That *an* is lightened, *an* is lightened. And who lightens it?
The student: The Arabs.
The Shaykh : The Arabs. And in the state of lightening, he says: "Its name is hidden". This expression contains a degree of laxity; the expression contains a degree of laxity, because its apparent meaning is that the name is hidden by *an*, that the name is hidden by *an*. And this is an error, because *an* is a letter that does not carry a pronoun. This is from one aspect.
From another aspect: Is the name of *an* accusative or nominative?
The student: Accusative.
The Shaykh : Okay, and does the accusative get hidden? There is no hidden pronoun that is accusative in the entire world. The one that gets hidden is the nominative pronoun due to the strength of its connection to its operator, so it is hidden in it. But the accusative pronoun cannot be hidden. So there is a point of consideration in his words (may Allah have mercy on him) from two aspects:
The first aspect: That there is no hiding in a letter. Correct, Ya Sa'd.
And the second: There is no hiding for an accusative pronoun. Hiding is for the nominative pronoun, whereas the accusative is deleted.
And at that time, we say: The intended meaning of Ibn Malik (may Allah have mercy on him) by his saying: "Hidden" means deletion. He made it hidden because it was not apparent, so it was deleted, as if it were hidden. Otherwise, we know, and knowledge is with Allah, that Ibn Malik is not unaware that letters are not a place for the hiding of pronouns in them. And we also know that he knows that the one that is hidden is only the nominative pronoun. This is clear and not difficult. And at that time, *istakan* means deletion, and when it was deleted and was not present, it became like a hidden one.
Okay, what compelled Ibn Malik to express it with the word *istakan* despite this possibility? We say:
The student: The necessity of poetry.
The Shaykh : The necessity of poetry, the necessity of poetry. And Al-Hariri (may Allah have mercy on him) described poetry as being arrogant, arrogant... in his saying:
"And it is permissible in the craft of bold poetry *** for the poet to decline what is not declined"
Yes, and this is correct. So much so that some scholars say: It is permissible in the necessity of poetry to make the accusative nominative and the nominative accusative, and likewise to make the genitive accusative and the genitive nominative. Meaning, they make poetry, as Al-Hariri (may Allah have mercy on him) said, arrogant, such that no one can overpower it. Okay, *istakan*.
He said: "And make the predicate a sentence". When the name of *an* is lightened, it is deleted. So what will its predicate be? He said: The predicate will be a sentence, it will never be a single word. Make the predicate a sentence. But its predicate may be a single word if its name is not deleted. If its name is not deleted, it is permissible for its predicate to be a single word. And from this is the saying of the poet:
"Indeed, the guest and the destitute have known *** When the horizon turned gray and the north wind blew
That you are spring and a violent rain *** And that you are there, the one who provides shelter"
This verse combines the presence of a name that is a single word, yes, with the presence of a predicate that is not a sentence and a predicate that is a sentence. Where is the predicate that is not a sentence? "That you are spring." The predicate that is a sentence: "And that you are there, the one who provides shelter." "That you are there, the one who provides shelter" is a sentence, and it is the predicate of *an*. This is the summary of the author's words.
So, *an* is lightened. And who lightens it?
The student: The Arabs.
The Shaykh : The Arabs. And if it is lightened, it is obligatory to delete its name. It is obligatory to delete its name, and it is not mentioned except rarely. And it is obligatory that its predicate be a sentence. "And make the predicate a sentence after *an*." And it will not be a single word except rarely, especially if the name is mentioned, because if the name is mentioned, yes, it becomes like the heavy *an* in that it can have a single-word predicate like the heavy *an*. And Allah knows best.