Discussion of what was previously taken from the first chapter on the sisters of *dhan* (to suppose).
Machine translationRead the Arabic original
The Shaykh : What is the benefit of Ibn Malik’s saying: “I mean *ra’ā* (he saw)”, O ‘Abd?
The student: I mean *ra’ā* ...
The Shaykh : What is its benefit?
The student: I mean in the verbs of ...
The Shaykh : Yes, but what is the benefit of his saying: “I mean *ra’ā* (he saw)”
The student: ...
The Shaykh : This is what I intend, so that he answers, “I mean ...” a word in the verse.
The student: ... the verbs of the heart, because ...
The Shaykh : Because this ruling applies to all the verbs of the heart, is that so, O ‘Abd?
The student: ...
The Shaykh : No, not at all. Not every verb of the heart takes two objects. That is why he said, “I mean *ra’ā* (he saw),” as if he specified *ra’ā* to the end of it. All right.
Do you say, “I saw the sun,” does it need completion or not?
The student: Yes.
The Shaykh : It needs completion. What is it?
The student: ...
The Shaykh : Very well.
The student: There is a distinction.
The Shaykh : What is the detail?
The student: If he intended *ra’ā* of the eye ... and if he intended
The Shaykh : If he intended *ra’ā* of the eye, it does not need completion.
The student: And if he intended the vision of the heart, completion is necessary.
The Shaykh : And what do you say?
The student: Correct.
The Shaykh : Correct?
The student: Yes.
The Shaykh : All right, Zayd argued with me, so I saw him.
The student: It does not need completion.
The Shaykh : Yes.
The student: It does not need completion.
The Shaykh : It needs completion.
The student: No.
The Shaykh : Yes.
The student: It does not need it.
The Shaykh : Why?
The student: Because it can mean, “I saw him,” as in, “I hit him on his lung.”
The Shaykh : And it can be
The student: And it needs completion if he intended, for example, “I knew,” as in, “I saw him,” for example.
The Shaykh : Zayd argued with me, so I saw him.
The student: For example, “I saw him” ...
The Shaykh : A stubborn opponent, is that possible?
The student: It is possible
The Shaykh : So it needs completion.
The student: In detail, if he intended such and such, or if he intended such and such.
The Shaykh : All right, well done. If he intended such and such, it is ... otherwise, it is not. All right.
[Al-'Ankabut 29:2] Is it from the verbs of the heart? Yes.
The student: No.
The Shaykh : No, why? *Aḥsaba al-nās* means, “Did the people count money?”
The student: No.
The Shaykh : Yes.
The student: It is from the verbs of the heart.
The Shaykh : It is from the verbs of the heart, meaning
The student: “The people supposed.”
The Shaykh : “I suppose the people will leave,” all right. “I counted the dinars,” does it need completion?
The student: It does not need ...
The Shaykh : If it is from counting, it does not need it.
The student: And if it is from supposition, “I supposed the dinars” ...
The Shaykh : Complete it, so it needs completion. Complete it.
The student: ...
The Shaykh : Many, yes, or honor for their owner, or something similar to that.
[Al-An'am 6:76] “Sa’d,” does it need completion or not?
The student: This is of the eye.
The Shaykh : It needs completion.
The student: If it was *ra’ā* of the eye, it does not need completion.
The Shaykh : Yes.
The student: If the vision is of the eye.
The Shaykh : You just said that this is of the eye.
The student: The vision is of the eye.
The Shaykh : Does it need completion?
The student: No, it does not need ... but if it means
The Shaykh : Leave “but.” I specified the verse for you. Does it need completion or not?
The student: It does not need completion.
The Shaykh : Why?
The student: Because it is *ra’ā* of the eye.
The Shaykh : Well done, and it has fulfilled its object.
The student: Yes.
The Shaykh : May Allah bless you. All right, “I supposed me a wise Shaykh.”
The student: Yes.
The Shaykh : The poet said: “I supposed me a Shaykh, though I am not a Shaykh *** For the Shaykh is he who creeps along”
Is this of the heart or of the eye, or what?
The student: O Shaykh, it is of the heart.
The Shaykh : Of the heart.
The student: Yes.
The Shaykh : Did it take two objects?
The student: Yes, the first object is the *yā* in “*zama’tanī*,” and the second object is “*shaykhan*.”
The Shaykh : Well done. All right, suppose, ‘Abd Allah Hamud: “Suppose,” what do you say? Does this need completion or not?
The student: If it is from the verbs of the heart, it needs completion.
The Shaykh : And if it is
The student: And if it is not from the verbs of the heart, it does not need completion.
The Shaykh : Yes, do you agree with him?
The student: No.
The Shaykh : They do not agree. Do you understand this? “Suppose,” Musa.
The student: It needs completion.
The Shaykh : Absolutely.
The student: Yes, because if it is ...
The Shaykh : What is its completion?
The student: “Suppose me a garment,” or “Suppose me a friend.”
The Shaykh : Or “Suppose me what?”
The student: “Suppose me a friend.”
The Shaykh : No, “Suppose me a friend” or “grapes.”
The student: “Suppose me a friend for you,” “Suppose me a friend for you.”
The Shaykh : Friends are given as gifts.
The student: No, it is not “suppose” in that sense.
The Shaykh : It is from giving. You said, “Suppose me a garment,” meaning, “Give me a garment.” That is clear. This is not from the sisters of *dhan*. From the sisters of *dhan*, what do you say?
The student: “Suppose me a friend for you.”
The Shaykh : What do you say? Is it correct? Yes, correct.
The student: ...
The Shaykh : No, that is it. All right.
“*Ta‘allama*,” does it need completion?
The student: Yes.
The Shaykh : “*Ta‘allama*”
The student: Yes, because it is from the sisters of *dhan*, because it is from the sisters of *dhan*, it takes two objects.
The Shaykh : Yes
The student: ...
The Shaykh : And what do you say?
The student: “*Ta‘allama*,” if it means “know,” for example, “*Ta‘allama Allāhan qādiran*,” then it needs completion. But if it is “*ta‘allama*” as in seeking knowledge, for example, then it does not need completion.
The Shaykh : Correct?
The student: Correct.
The Shaykh : Is it authentic?
The student: Yes.
The Shaykh : All right, and from this is the saying of the poet:
“*Ta‘allama*, for a man is not born knowing *** Nor is he a brother of knowledge if he is ignorant”
So this “*ta‘allama*” is from knowledge.
And in any case, it has an omitted object, but it is not the main point. But “*Ta‘allama shifā’ al-nafs qahr ‘aduwahā*”, this is from the verbs of the heart and it needs completion obligatorily.
The student: I mean *ra’ā* ...
The Shaykh : What is its benefit?
The student: I mean in the verbs of ...
The Shaykh : Yes, but what is the benefit of his saying: “I mean *ra’ā* (he saw)”
The student: ...
The Shaykh : This is what I intend, so that he answers, “I mean ...” a word in the verse.
The student: ... the verbs of the heart, because ...
The Shaykh : Because this ruling applies to all the verbs of the heart, is that so, O ‘Abd?
The student: ...
The Shaykh : No, not at all. Not every verb of the heart takes two objects. That is why he said, “I mean *ra’ā* (he saw),” as if he specified *ra’ā* to the end of it. All right.
Do you say, “I saw the sun,” does it need completion or not?
The student: Yes.
The Shaykh : It needs completion. What is it?
The student: ...
The Shaykh : Very well.
The student: There is a distinction.
The Shaykh : What is the detail?
The student: If he intended *ra’ā* of the eye ... and if he intended
The Shaykh : If he intended *ra’ā* of the eye, it does not need completion.
The student: And if he intended the vision of the heart, completion is necessary.
The Shaykh : And what do you say?
The student: Correct.
The Shaykh : Correct?
The student: Yes.
The Shaykh : All right, Zayd argued with me, so I saw him.
The student: It does not need completion.
The Shaykh : Yes.
The student: It does not need completion.
The Shaykh : It needs completion.
The student: No.
The Shaykh : Yes.
The student: It does not need it.
The Shaykh : Why?
The student: Because it can mean, “I saw him,” as in, “I hit him on his lung.”
The Shaykh : And it can be
The student: And it needs completion if he intended, for example, “I knew,” as in, “I saw him,” for example.
The Shaykh : Zayd argued with me, so I saw him.
The student: For example, “I saw him” ...
The Shaykh : A stubborn opponent, is that possible?
The student: It is possible
The Shaykh : So it needs completion.
The student: In detail, if he intended such and such, or if he intended such and such.
The Shaykh : All right, well done. If he intended such and such, it is ... otherwise, it is not. All right.
Do the people think that they will be left
أحسب الناس أن يتركواThe student: No.
The Shaykh : No, why? *Aḥsaba al-nās* means, “Did the people count money?”
The student: No.
The Shaykh : Yes.
The student: It is from the verbs of the heart.
The Shaykh : It is from the verbs of the heart, meaning
The student: “The people supposed.”
The Shaykh : “I suppose the people will leave,” all right. “I counted the dinars,” does it need completion?
The student: It does not need ...
The Shaykh : If it is from counting, it does not need it.
The student: And if it is from supposition, “I supposed the dinars” ...
The Shaykh : Complete it, so it needs completion. Complete it.
The student: ...
The Shaykh : Many, yes, or honor for their owner, or something similar to that.
So when the night covered him [with darkness], he saw a star.
فلما جن عليه الليل رأى كوكباًThe student: This is of the eye.
The Shaykh : It needs completion.
The student: If it was *ra’ā* of the eye, it does not need completion.
The Shaykh : Yes.
The student: If the vision is of the eye.
The Shaykh : You just said that this is of the eye.
The student: The vision is of the eye.
The Shaykh : Does it need completion?
The student: No, it does not need ... but if it means
The Shaykh : Leave “but.” I specified the verse for you. Does it need completion or not?
The student: It does not need completion.
The Shaykh : Why?
The student: Because it is *ra’ā* of the eye.
The Shaykh : Well done, and it has fulfilled its object.
The student: Yes.
The Shaykh : May Allah bless you. All right, “I supposed me a wise Shaykh.”
The student: Yes.
The Shaykh : The poet said: “I supposed me a Shaykh, though I am not a Shaykh *** For the Shaykh is he who creeps along”
Is this of the heart or of the eye, or what?
The student: O Shaykh, it is of the heart.
The Shaykh : Of the heart.
The student: Yes.
The Shaykh : Did it take two objects?
The student: Yes, the first object is the *yā* in “*zama’tanī*,” and the second object is “*shaykhan*.”
The Shaykh : Well done. All right, suppose, ‘Abd Allah Hamud: “Suppose,” what do you say? Does this need completion or not?
The student: If it is from the verbs of the heart, it needs completion.
The Shaykh : And if it is
The student: And if it is not from the verbs of the heart, it does not need completion.
The Shaykh : Yes, do you agree with him?
The student: No.
The Shaykh : They do not agree. Do you understand this? “Suppose,” Musa.
The student: It needs completion.
The Shaykh : Absolutely.
The student: Yes, because if it is ...
The Shaykh : What is its completion?
The student: “Suppose me a garment,” or “Suppose me a friend.”
The Shaykh : Or “Suppose me what?”
The student: “Suppose me a friend.”
The Shaykh : No, “Suppose me a friend” or “grapes.”
The student: “Suppose me a friend for you,” “Suppose me a friend for you.”
The Shaykh : Friends are given as gifts.
The student: No, it is not “suppose” in that sense.
The Shaykh : It is from giving. You said, “Suppose me a garment,” meaning, “Give me a garment.” That is clear. This is not from the sisters of *dhan*. From the sisters of *dhan*, what do you say?
The student: “Suppose me a friend for you.”
The Shaykh : What do you say? Is it correct? Yes, correct.
The student: ...
The Shaykh : No, that is it. All right.
“*Ta‘allama*,” does it need completion?
The student: Yes.
The Shaykh : “*Ta‘allama*”
The student: Yes, because it is from the sisters of *dhan*, because it is from the sisters of *dhan*, it takes two objects.
The Shaykh : Yes
The student: ...
The Shaykh : And what do you say?
The student: “*Ta‘allama*,” if it means “know,” for example, “*Ta‘allama Allāhan qādiran*,” then it needs completion. But if it is “*ta‘allama*” as in seeking knowledge, for example, then it does not need completion.
The Shaykh : Correct?
The student: Correct.
The Shaykh : Is it authentic?
The student: Yes.
The Shaykh : All right, and from this is the saying of the poet:
“*Ta‘allama*, for a man is not born knowing *** Nor is he a brother of knowledge if he is ignorant”
So this “*ta‘allama*” is from knowledge.
And in any case, it has an omitted object, but it is not the main point. But “*Ta‘allama shifā’ al-nafs qahr ‘aduwahā*”, this is from the verbs of the heart and it needs completion obligatorily.