Continuation of the discussion of what was previously taken up in the chapter on *la* for negating the genus.

The student: *la tal'an jablan* (not ascending a mountain) or *la qari'an kitaban* (not reading a book).

The Shaykh : Yes, and what is the *khabar* (predicate)?
The student: The *khabar* is *tal'an* (ascending).

The Shaykh : *Tal'an* is its *ism* (subject); *la tal'an jablan* (not ascending a mountain).
The student: Present.

The Shaykh : It exists, good. We need one similar to the *mudaf* (possessive) to which a nominative is attached.
The student: *La qabiha fa'luhu mamduh* (not ugly is his praised deed).

The Shaykh : *La qabiha fa'luhu mamduh* (not ugly is his praised deed), correct.
Fine, they also mentioned a third thing that is similar to the *mudaf*.
The student: Conjunction.

The Shaykh : Conjunction.
The student: If we name a person thirty-three, we say *la thalathata wa thalathina mudawwam* (not thirty-three are present).

The Shaykh : Perfect, fine. If you repeat, O Mansur, if you repeat *la*, how many cases are permissible in the first one?
The student: Two cases.

The Shaykh : Two cases, which are they?
The student: *Bina'* (indeclinability) and *nasb* (accusative).

The Shaykh : *Bina'* and *nasb*.
The student: *Bina'* and *rafa'* (nominative).

The Shaykh : *Bina'* and *rafa'*.
The student: Three, *bina'*.

The Shaykh : Three, *bina'*.
The student: And *nasb* and *rafa'*.

The Shaykh : And *nasb* and *rafa'*. How many cases are permissible in the first one if it is repeated?
The student: In the first one.

The Shaykh : Yes
The student: Two Faces.

The Shaykh : What are they, or three cases or four?
The student: If it is singular...

The Shaykh : Look, may Allah reward you, if *la* is repeated, how many cases are permissible in the first one?
The student: ...

The Shaykh : Yes
The student: *La hawla* (no power)...

The Shaykh : Yes, *la hawla wa la quwwah* (no power and no strength). The first is *la hawla*.
The student: I did not understand the question.

The Shaykh : *La ilaha illa Allah* (there is no god but Allah). The correct answer is that you did not understand the answer well. I say, how many cases are permissible in the first one if it is repeated? The question is clear, clearer than that lamp.
The student: Two Faces.

The Shaykh : Two cases, what are they?
The student: *I'mal* (making it operative)...

The Shaykh : *I'mal* and... fine, is *i'mal* *nasb* or *tarkib* (construction)?
The student: *Tarkib*.

The Shaykh : *Tarkib*, good. So *tarkib* and *rafa'* is correct?
The student: ...

The Shaykh : Wait, and *nasb*... in the first one.
The student: ...

The Shaykh : We are done, O Shaykh, may Allah guide you. This is if it is a *mudaf* or a *shibh mudaf* (quasi-possessive); only *nasb* is permissible in it, whether you repeat it or not. Fine, and how many cases are permissible in the second one?
The student: If the first one is *mukarrab* (constructed), it is permissible in the second one...

The Shaykh : How many cases are permissible in the second one?
The student: If the first one is *mukarrab*, three cases are permissible in the second one. If it is *marfu'* (nominative), it is permissible...

The Shaykh : If you construct the first one, it is permissible in the second one.
The student: Three cases.

The Shaykh : And they are...
The student: *Tarkib*, *rafa'*, and *nasb*. Fine.

The Shaykh : Fine, and if you raise the first one.
The student: *Rafa'*, *tarkib*, and *nasb* are permissible...

The Shaykh : *Tarkib* is permissible in the second one.
The student: And *rafa'*.

The Shaykh : And *rafa'*, correct, everyone?
The student: Yes.

The Shaykh : Now it is clear, there is no problem. Fine.
Let us take examples now. Give an example where the first one is *mukarrab* and the second one is *mukarrab*. Yes, the first and the second.
The student: *La hawla wa la quwwah* (no power and no strength).

The Shaykh : *Wa la quwwah* (and no strength).
The student: *Illa billah* (except by Allah).

The Shaykh : *Illa billah* (except by Allah). Fine, the first one is *marfu'* and the second one is *mansub* (accusative).
The student: *La hawlu* (no power).

The Shaykh : Yes
The student: *La yanfa'* (it does not benefit).

The Shaykh : how
The student: ...

The Shaykh : Cite, cite for this from the words of Ibn Malik.
The student: "If you raise the first, do not make the second accusative"

The Shaykh : Perfect, so the first one is *mansub* and the second one is *marfu'*.
The student: The first one is *mansub* and the second one is *marfu'*.

The Shaykh : Yes
The student: *La hawla* (no power).

The Shaykh : *La hawlan wa la quwwah* (no power and no strength).
The student: We say no.

The Shaykh : Muhammad
The student: It is not permissible to make the first one *mansub*, O Shaykh.

The Shaykh : It is not permissible, pay attention to the first one. The important thing is if you are told to give the first one as *mansub* and the second one as *marfu'*, you say it is not permissible. The first one cannot be *mansub*. Fine, both are *marfu'*.
The student: *La rajulun fi al-dar wa la imra'ah* (There is no man in the house and no woman).

The Shaykh : *La rajulun fi al-dar wa la imra'ah* (There is no man in the house and no woman), correct? Parse it, O Ahmad.
The student: *La rajulun* (no man).

The Shaykh : Yes
The student: No.

The Shaykh : *La rajulun fi al-dar wa la imra'ah* (There is no man in the house and no woman).
The student: *La* is a negation particle, and *rajulun*...

The Shaykh : *La* is a negation that is ignored.
The student: Ignored.

The Shaykh : It does not function.
The student: Yes.

The Shaykh : And *rajulun*...
The student: *Rajulun*: *mubtada'* (subject) raised by the visible *dammah* on its end. *Fi* is a preposition, and *al-dar* is a genitive noun. The preposition and genitive are the *khabar* of *rajulun*.

The Shaykh : Yes
The student: *Wa la*: *waw* is a conjunction particle, and *la* is also a negation that is ignored. *Wa la imra'ah* is a *mubtada'* raised by the visible *dammah* on its end.

The Shaykh : Correct, fine.
The student: ... the *khabar*.

The Shaykh : If yes.
The student: ... the *khabar*.

The Shaykh : The *khabar* of the second one.
The student: ...

The Shaykh : the implied meaning is
The student: ...

The Shaykh : Yes, come on, O Ali. Parse: *La rajulun fi al-dar wa la imra'atan* (There is no man in the house and no woman).
The student: *Wa la imra'atan* (and no woman).

The Shaykh : Yes
The student: *La* is a negation of the genus.

The Shaykh : The first one, the first one, *la rajulun fi al-dar* (no man in the house).
The student: Yes, *la rajulun fi al-dar* (no man in the house), *la* is a negation of the genus.

The Shaykh : It does not become a negation of the genus.
The student: *La rajulun* (no man).

The Shaykh : It is only a negation, you do not say "of the genus," it is ignored.
The student: *Rajulun* is a *mubtada'*.

The Shaykh : Yes
The student: Raised by the visible *dammah*.

The Shaykh : Yes
The student: *Fi al-dar*: preposition and genitive. *La rajulun fi al-dar* is the *khabar* of the *mubtada'*.

The Shaykh : Yes, it is attached to a deleted *khabar* of the *mubtada'*. Fine.
The student: *Wa la imra'atan* (and no woman).

The Shaykh : Yes
The student: *La* is a negation and *imra'ah*...

The Shaykh : *Waw* is a conjunction particle.
The student: Conjunction particle, yes. And *la* is a negation, and *imra'ah* is conjoined to the position of the *ism* of *la*.

The Shaykh : Conjoined to what?
The student: *Imra'ah* is not conjoined; it is the *ism* of *la*.

The Shaykh : The *ism* of the second *la*, meaning, fine.
The student: *Wa* and its *ism* are conjoined, O Shaykh, to the position of the *ism* of *la*.

The Shaykh : That is, it is the *ism* of the first *la*.
The student: Yes.

The Shaykh : And what is the position of the *ism* of the first *la*?
The student: How?

The Shaykh : What is the position of the *ism* of the first *la*?
The student: The position of the *ism* of the first *la* is *nasb*.

The Shaykh : *Nasb*, yes.
The student: *La rajulun* (no man).

The Shaykh : Yes, *la rajulun fi al-dar wa la imra'atan* (There is no man in the house and no woman).
The student: ...

The Shaykh : Wait, you are confusing him, let him think.
The student: So it is the *ism* of *la*, O Shaykh.

The Shaykh : Fine, the *ism* of *la* is *mansub* by it.
The student: Yes, it is not conjoined.

The Shaykh : And the sign of its *nasb*...
The student: *Wa la imra'atan*, the *fathah*.

The Shaykh : ... the visible *fathah* on its end.
The student: Yes.

The Shaykh : How does Ibn Malik say "and if you construct the singular, open it," while we say it is *mansub* and we did not construct it? Yes, O 'Abd al-Malik.
The student: The example is not correct.

The Shaykh : The example is not correct.
The student: The example is not correct.

The Shaykh : The example is not correct.
The student: Yes.

The Shaykh : Cite what I said from the words of Ibn Malik.
The student: "If you raise the first, do not make the second accusative"

The Shaykh : If you raise the first, do not make the second accusative. Parse it, parse *la rajul fi al-dar wa la imra'ah* (no man in the house and no woman).
The student: The example is not correct.

The Shaykh : The example is not correct. *La rajulun fi al-dar wa la imra'atan* (There is no man in the house and no woman). Yes, your tongue slipped and you said "not correct."
The student: *Wa la imra'ah* with *fathah*, O Shaykh, or with *nasb*?

The Shaykh : With *fathah*.
The student: With *fathah*...

The Shaykh : Correct.
The student: Correct.

The Shaykh : Fine, parse it.
The student: *La rajulun*: *la* is a negation that is ignored.

The Shaykh : Yes
The student: And *rajulun* is a *mubtada'* raised, and the sign of its *rafa'* is the visible *dammah* on its end. *Fi al-dar* is attached to...

The Shaykh : The preposition and genitive are attached to...
The student: The preposition and genitive are attached to a deleted *khabar*.

The Shaykh : The *khabar* of the *mubtada'*.
The student: Yes.

The Shaykh : Fine, and *wa la imra'ah* (and no woman).
The student: *Waw* is a conjunction, and *la* is a negation of the genus.

The Shaykh : Yes
The student: And *imra'ah*...

The Shaykh : It functions like *inna*.
The student: Yes, it functions like *inna*.

The Shaykh : It makes the *mubtada'* accusative.
The student: And raises the *khabar*. And *imra'ah* is the *ism* of *la*, indeclinable on *fathah*, in the position of *nasb*.

The Shaykh : Where is the *khabar*?
The student: The *khabar* is deleted, estimated to be *mawjudan* (present).

The Shaykh : And no woman in the house.
The student: In the house.

The Shaykh : It will be like the present one. The deleted one should be like the present one. So *wa la imra'atan fi al-dar* (and no woman in the house), correct? Are you sure?
The student: What does the estimation mean, O Shaykh?

The Shaykh : The estimation and the parsing.
The student: The parsing is correct.

The Shaykh : And the implied meaning is.
The student: And the estimation, and the estimation is *mawjud* (present)...

The Shaykh : We have a counterpart to the deleted one, meaning the deleted one should be a counterpart to the present one.
The student: Correct, in the house.

The Shaykh : Correct, fine.
The student: The time is up, O Shaykh

The Shaykh : No, no, it is not finished. How many?
The student: ...

The Shaykh : Yes, Glory to You, O Allah, and praise.
The reader: Ibn Malik (may Allah have mercy on him) said: "And a singular adjective to a constructed one that follows ***"

The Shaykh : ...
The reader: To a constructed one.

The Shaykh : Yes
The reader: To a constructed one that follows.
The student: Constructed.

The Shaykh : To a constructed one.
The reader: "To a constructed one that follows *** then open it, or make it accusative, or raise it, and you are equal"