Explanation of the statement of Ibn Malik (may Allah have mercy on him): "And 'ata' with the interrogative hamza *** is what you deserve without the interrogation."
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The Shaykh : He said: "And 'ata' with the interrogative hamza *** is what you deserve without the interrogation"
This means that when the interrogative hamza enters, we first decline it; we had forgotten the declension.
'Ata: a verb of command, and la is the first object, because 'ata is one of the sisters of 'ata.
The student: Kasa.
The Shaykh : Kasa, good, and with a preposition of place, but it is built on sukun, and this is rare, as Ibn Malik said, and with 'ma'a' in it is rare.
And his saying: "with the interrogative hamza" means with the hamza of interrogation.
"what you deserve without the interrogation"
Ma: this is the second object of 'ata, and it is a relative pronoun built on sukun in the position of accusative.
And tastaq: the relative clause of the relative pronoun.
And dun: a preposition of place.
And al-istifham: the noun to which it is added.
He means, may Allah have mercy on him, that when the interrogative hamza enters upon la, the negator of the genus, its function remains and is not invalidated. So if you say "la rajul fi al-bayt" (there is no man in the house) and you enter the hamza upon it and say "ala rajul fi al-bayt" (is there no man in the house?), you are now interrogating, asking the addressee, as if you are saying: Do you say "there is no man in the house"? As if you are saying to him: Do you say "there is no man in the house"? So the interrogation now returns to the negation, meaning: Do you deny that there is a man in the house? This is the meaning. But if the interrogation is for wishing, the apparent statement of the author, may Allah have mercy on him, is that the noun is also built with it.
And some grammarians said that if the interrogation is for wishing, then it does not function like na'am, and it does not become like the one stripped of interrogation. They gave as an example for this the saying of the poet: "A la ma'an baridan" (Is there not cold water?). Here, he does not intend to interrogate about the negation, but he intends to wish, as if he is saying: I wish for cold water. So they make "ala" here a compound of the hamza and la, and they make it stand in the place of the verb, and "ma'an" is the object with it. Good, then he said.
This means that when the interrogative hamza enters, we first decline it; we had forgotten the declension.
'Ata: a verb of command, and la is the first object, because 'ata is one of the sisters of 'ata.
The student: Kasa.
The Shaykh : Kasa, good, and with a preposition of place, but it is built on sukun, and this is rare, as Ibn Malik said, and with 'ma'a' in it is rare.
And his saying: "with the interrogative hamza" means with the hamza of interrogation.
"what you deserve without the interrogation"
Ma: this is the second object of 'ata, and it is a relative pronoun built on sukun in the position of accusative.
And tastaq: the relative clause of the relative pronoun.
And dun: a preposition of place.
And al-istifham: the noun to which it is added.
He means, may Allah have mercy on him, that when the interrogative hamza enters upon la, the negator of the genus, its function remains and is not invalidated. So if you say "la rajul fi al-bayt" (there is no man in the house) and you enter the hamza upon it and say "ala rajul fi al-bayt" (is there no man in the house?), you are now interrogating, asking the addressee, as if you are saying: Do you say "there is no man in the house"? As if you are saying to him: Do you say "there is no man in the house"? So the interrogation now returns to the negation, meaning: Do you deny that there is a man in the house? This is the meaning. But if the interrogation is for wishing, the apparent statement of the author, may Allah have mercy on him, is that the noun is also built with it.
And some grammarians said that if the interrogation is for wishing, then it does not function like na'am, and it does not become like the one stripped of interrogation. They gave as an example for this the saying of the poet: "A la ma'an baridan" (Is there not cold water?). Here, he does not intend to interrogate about the negation, but he intends to wish, as if he is saying: I wish for cold water. So they make "ala" here a compound of the hamza and la, and they make it stand in the place of the verb, and "ma'an" is the object with it. Good, then he said.