Discussion of what was previously taken up in the chapter on *Zann* and its sisters.
Machine translationRead the Arabic original
The Shaykh : What is the grammatical function of *Zann* and its sisters?
The student: It makes the subject and the predicate accusative, on the basis that the subject is the first object and the predicate is the second object.
The Shaykh : Well done. Bring a declarative sentence that has not been affected by *Zann*?
The student: Zayd is standing.
The Shaykh : Insert *Zann* into it.
The student: I thought Zayd was standing.
The Shaykh : What did *Zann* do? Did it make it accusative?
The student: It made the subject accusative as the first object, and the predicate accusative as the second object.
The Shaykh : Huh?
The student: I did not hear the question clearly.
The Shaykh : Yes, we said: Give a sentence consisting of a subject and a predicate, then insert *Zann* into it so that the accusative case becomes clear. What is the difference between cancellation and suspension? 'Abdullah!
The student: Cancellation: it is the suspension of the grammatical function in both form and meaning.
The Shaykh : In form and position.
The student: And suspension: it is the suspension of the grammatical function in form, but not in meaning.
The Shaykh : But not in position?
The student: But not in meaning, the meaning, the meaning.
The Shaykh : But not in meaning, on the model of "but not in position"?
The student: Yes?
The Shaykh : On the model of "but not in position"?
The student: Because the suspended word, meaning, has no form.
The Shaykh : The important thing is "but not in position," right?
The student: The form of the position.
The Shaykh : Hmm, okay, correct. Now, give an example? Farid! An example of cancellation?
The student: Zayd, I thought, was standing.
The Shaykh : Cancellation! I do not want permissible cancellation, I am saying cancellation absolutely, okay?
The student: Zayd standing, I thought.
The Shaykh : Is this permissible cancellation?
The student : Shaykh?
The Shaykh : Huh?
The student: I thought Zayd was standing.
The Shaykh : I thought Zayd was standing, correct, this is cancellation. What about suspension?
The student: Suspension: I thought for Zayd was standing.
The Shaykh : Perfect, may Allah bless you. The poet said:
"I saw Allah the Greatest of all things *** In attempt, and they are the most numerous in soldiers"
Parse it.
The student: I saw, saw: past tense verb.
The Shaykh : Mention it first in summary, then detail it.
The student: I saw: verb and subject, the Divine Name.
The Shaykh : I saw: verb and subject, saw: past tense verb, built.
The student: Built on sukun.
The Shaykh : On what?
The student: On sukun, because it is connected to a moving nominative pronoun.
The Shaykh : Yes.
The student: The taa: attached pronoun, built on dammah, in the position of nominative as the subject. Allah: the Divine Name, accusative, and its sign of accusative is the fathah, because it is the object.
The Shaykh : Accusative by what?
The student: Accusative by the visible fathah on its end.
The Shaykh : No, on the fathah? Accusative as the first object of "saw," okay, and its sign of accusative?
The student: The visible fathah on its end.
The Shaykh : Yes.
The student: Greatest: second object of "saw," and it is a possessive.
The Shaykh : Wait, repeat, repeat.
The student: Greatest: attribute, no, second object.
The Shaykh : Okay, now.
The student: Second object, accusative, and its sign of accusative is the visible fathah on its end, and it is a possessive. And "all": the possessed noun, genitive, and its sign of genitive is the visible kasrah on its end. Attempt.
The Shaykh : No, "Greatest of all things."
The student: "All": possessive, and "thing": the possessed noun, genitive, and its sign of genitive is the visible kasrah on its end.
The Shaykh : Yes, "attempt"?
The student: Attempt: specification, accusative, and its sign of accusative.
The Shaykh : Specification, is there a rule for this?
The student: The rule for specification?
The Shaykh : Yes.
The student: That it is on the pattern of *Af'ala*.
The Shaykh : If it comes after a superlative noun in the accusative case, it is a specification, okay.
The questioner : "Greatest of all things" or "of all"?
The Shaykh : "Of all," "of all things," okay, and "and they are the most numerous in soldiers"?
The student: And "most numerous," the waw is a conjunction.
The Shaykh : Yes.
The student: "Most numerous": conjoined ... and it is a possessive.
The Shaykh : Okay, "most numerous" is conjoined to what? To the Divine Name or to "Greatest"?
The student: To "Greatest."
The Shaykh : Yes, meaning: And I saw Allah the Greatest, most numerous, most numerous.
The student: And it is a possessive, and the haa: pronoun built on dammah, in the position of genitive by addition, and the mīm is the sign of plurality.
The Shaykh : Yes.
The student: "Most numerous of them."
The Shaykh : "Soldiers"?
The student: "Soldiers."
The Shaykh : Huh?
The student: A specification (tamyiz).
The Shaykh : Specification, perfect, because it came after a superlative noun. If in the speech of the Arabs something appears that suggests the cancellation of the preceding operator, what do we do?
The student: Either we place a pronoun of concern in the numbers, so that the second *Zann* is in the position of accusative as the second object ... and it becomes suspended at that time.
The Shaykh : For example?
The student: I thought Zayd was standing.
The Shaykh : This is from your pocket.
The student: Whether.
The Shaykh : Because if you say "I thought Zayd was standing," we said: mistake.
The student: ...
The Shaykh : Yes.
The student: "And I do not think we will get any benefit from you"
The Shaykh : Yes, "And I do not think we will get any benefit from you" The evidence, Mansur?
The student: No verb that takes an object with *Ikhala* came after it.
The Shaykh : What, how?
The student: ... it is said
The Shaykh : Where is the verb that takes two objects?
The student: *Ikhala*.
The Shaykh : Huh?
The student: *Ikhala*.
The Shaykh : Huh?
The student: *Ikhala*.
The Shaykh : *Ikhala*? Hmm?
The student: *Ikhala*.
The Shaykh : A verb that takes two objects, *Ikhala*?!
The student: And *Ikhala* is the one that takes two objects.
The Shaykh : Okay, if the verse came in the correct form, what would it be?
The student: And I do not think we will get any benefit from you.
The Shaykh : Correct? Yes, correct. A man from Banu Sulaym said: Say, "Zayd is standing."
The student: From Banu Sulaym: Say, "Zayd is standing."
The Shaykh : Say, "Zayd is standing," what do you say?
The student: Correct.
The Shaykh : Correct?
The student: Yes.
The Shaykh : Where is your evidence for the correctness from the words of Ibn Malik?
The student: His saying:
"And speech is treated like *Zann* absolutely *** Among the Sulaym, like saying 'Say this one is fearful'"
The Shaykh : Perfect, okay, in the hadith: Kamil?
The student: Yes.
The Shaykh : How do we answer regarding this hadith?
The student: "Say" here does not mean *Zann*, because the language of the Prophet (peace and blessings be upon him) is not from the language of Banu Sulaym, and other than the language of Banu Sulaym, conditions are required for it to mean *Zann*.
The Shaykh : And this?
The student: This does not have the conditions, it is not in the present tense, nor is it.
The Shaykh : So why did he say: Say the truth.
The student: It does not mean *Zann*, say the truth.
The Shaykh : Okay, it does not contradict, it is not in the meaning of *Zann*, so it does not take two objects.
The student: So it does not take two objects.
The Shaykh : Okay, why did it make "the truth" accusative?
The student: Say the truth?
The Shaykh : Yes.
The student: The truth: object.
The Shaykh : Do they not say: The object of "say" must be a sentence?
The student: Yes.
The Shaykh : Huh?
The student: They say this.
The Shaykh : So how do we handle it?
The student: On the assumption, O Shaykh, it is assumed in it.
The Shaykh : What is assumed?
The student: I am stuck.
The Shaykh : Hehe.
The student: Shaykh, "the truth" means it is not a word we say, but rather it is like if a man said "Say" and he said speech, so "the truth" is not one word.
The Shaykh : So it is a substitute for the sentence?
The student: Yes, a substitute for the sentence.
The Shaykh : A substitute for the sentence, correct, he does not say "Say the truth" meaning just "the truth," so that the verb applies to it, the sentence, or it is said: it is an attribute for a deleted verbal noun, meaning: Say the truthful speech, yes, Allah knows best. If you write the lessons and bind them in this cover, and they are written.
The student: If Allah wills.
The Shaykh : Dictate, O 'Abdullah.
The student: It makes the subject and the predicate accusative, on the basis that the subject is the first object and the predicate is the second object.
The Shaykh : Well done. Bring a declarative sentence that has not been affected by *Zann*?
The student: Zayd is standing.
The Shaykh : Insert *Zann* into it.
The student: I thought Zayd was standing.
The Shaykh : What did *Zann* do? Did it make it accusative?
The student: It made the subject accusative as the first object, and the predicate accusative as the second object.
The Shaykh : Huh?
The student: I did not hear the question clearly.
The Shaykh : Yes, we said: Give a sentence consisting of a subject and a predicate, then insert *Zann* into it so that the accusative case becomes clear. What is the difference between cancellation and suspension? 'Abdullah!
The student: Cancellation: it is the suspension of the grammatical function in both form and meaning.
The Shaykh : In form and position.
The student: And suspension: it is the suspension of the grammatical function in form, but not in meaning.
The Shaykh : But not in position?
The student: But not in meaning, the meaning, the meaning.
The Shaykh : But not in meaning, on the model of "but not in position"?
The student: Yes?
The Shaykh : On the model of "but not in position"?
The student: Because the suspended word, meaning, has no form.
The Shaykh : The important thing is "but not in position," right?
The student: The form of the position.
The Shaykh : Hmm, okay, correct. Now, give an example? Farid! An example of cancellation?
The student: Zayd, I thought, was standing.
The Shaykh : Cancellation! I do not want permissible cancellation, I am saying cancellation absolutely, okay?
The student: Zayd standing, I thought.
The Shaykh : Is this permissible cancellation?
The student : Shaykh?
The Shaykh : Huh?
The student: I thought Zayd was standing.
The Shaykh : I thought Zayd was standing, correct, this is cancellation. What about suspension?
The student: Suspension: I thought for Zayd was standing.
The Shaykh : Perfect, may Allah bless you. The poet said:
"I saw Allah the Greatest of all things *** In attempt, and they are the most numerous in soldiers"
Parse it.
The student: I saw, saw: past tense verb.
The Shaykh : Mention it first in summary, then detail it.
The student: I saw: verb and subject, the Divine Name.
The Shaykh : I saw: verb and subject, saw: past tense verb, built.
The student: Built on sukun.
The Shaykh : On what?
The student: On sukun, because it is connected to a moving nominative pronoun.
The Shaykh : Yes.
The student: The taa: attached pronoun, built on dammah, in the position of nominative as the subject. Allah: the Divine Name, accusative, and its sign of accusative is the fathah, because it is the object.
The Shaykh : Accusative by what?
The student: Accusative by the visible fathah on its end.
The Shaykh : No, on the fathah? Accusative as the first object of "saw," okay, and its sign of accusative?
The student: The visible fathah on its end.
The Shaykh : Yes.
The student: Greatest: second object of "saw," and it is a possessive.
The Shaykh : Wait, repeat, repeat.
The student: Greatest: attribute, no, second object.
The Shaykh : Okay, now.
The student: Second object, accusative, and its sign of accusative is the visible fathah on its end, and it is a possessive. And "all": the possessed noun, genitive, and its sign of genitive is the visible kasrah on its end. Attempt.
The Shaykh : No, "Greatest of all things."
The student: "All": possessive, and "thing": the possessed noun, genitive, and its sign of genitive is the visible kasrah on its end.
The Shaykh : Yes, "attempt"?
The student: Attempt: specification, accusative, and its sign of accusative.
The Shaykh : Specification, is there a rule for this?
The student: The rule for specification?
The Shaykh : Yes.
The student: That it is on the pattern of *Af'ala*.
The Shaykh : If it comes after a superlative noun in the accusative case, it is a specification, okay.
The questioner : "Greatest of all things" or "of all"?
The Shaykh : "Of all," "of all things," okay, and "and they are the most numerous in soldiers"?
The student: And "most numerous," the waw is a conjunction.
The Shaykh : Yes.
The student: "Most numerous": conjoined ... and it is a possessive.
The Shaykh : Okay, "most numerous" is conjoined to what? To the Divine Name or to "Greatest"?
The student: To "Greatest."
The Shaykh : Yes, meaning: And I saw Allah the Greatest, most numerous, most numerous.
The student: And it is a possessive, and the haa: pronoun built on dammah, in the position of genitive by addition, and the mīm is the sign of plurality.
The Shaykh : Yes.
The student: "Most numerous of them."
The Shaykh : "Soldiers"?
The student: "Soldiers."
The Shaykh : Huh?
The student: A specification (tamyiz).
The Shaykh : Specification, perfect, because it came after a superlative noun. If in the speech of the Arabs something appears that suggests the cancellation of the preceding operator, what do we do?
The student: Either we place a pronoun of concern in the numbers, so that the second *Zann* is in the position of accusative as the second object ... and it becomes suspended at that time.
The Shaykh : For example?
The student: I thought Zayd was standing.
The Shaykh : This is from your pocket.
The student: Whether.
The Shaykh : Because if you say "I thought Zayd was standing," we said: mistake.
The student: ...
The Shaykh : Yes.
The student: "And I do not think we will get any benefit from you"
The Shaykh : Yes, "And I do not think we will get any benefit from you" The evidence, Mansur?
The student: No verb that takes an object with *Ikhala* came after it.
The Shaykh : What, how?
The student: ... it is said
The Shaykh : Where is the verb that takes two objects?
The student: *Ikhala*.
The Shaykh : Huh?
The student: *Ikhala*.
The Shaykh : Huh?
The student: *Ikhala*.
The Shaykh : *Ikhala*? Hmm?
The student: *Ikhala*.
The Shaykh : A verb that takes two objects, *Ikhala*?!
The student: And *Ikhala* is the one that takes two objects.
The Shaykh : Okay, if the verse came in the correct form, what would it be?
The student: And I do not think we will get any benefit from you.
The Shaykh : Correct? Yes, correct. A man from Banu Sulaym said: Say, "Zayd is standing."
The student: From Banu Sulaym: Say, "Zayd is standing."
The Shaykh : Say, "Zayd is standing," what do you say?
The student: Correct.
The Shaykh : Correct?
The student: Yes.
The Shaykh : Where is your evidence for the correctness from the words of Ibn Malik?
The student: His saying:
"And speech is treated like *Zann* absolutely *** Among the Sulaym, like saying 'Say this one is fearful'"
The Shaykh : Perfect, okay, in the hadith:
Say the truth, even if it is bitter
قل الحقَّ ولو مُرّاThe student: Yes.
The Shaykh : How do we answer regarding this hadith?
The student: "Say" here does not mean *Zann*, because the language of the Prophet (peace and blessings be upon him) is not from the language of Banu Sulaym, and other than the language of Banu Sulaym, conditions are required for it to mean *Zann*.
The Shaykh : And this?
The student: This does not have the conditions, it is not in the present tense, nor is it.
The Shaykh : So why did he say: Say the truth.
The student: It does not mean *Zann*, say the truth.
The Shaykh : Okay, it does not contradict, it is not in the meaning of *Zann*, so it does not take two objects.
The student: So it does not take two objects.
The Shaykh : Okay, why did it make "the truth" accusative?
The student: Say the truth?
The Shaykh : Yes.
The student: The truth: object.
The Shaykh : Do they not say: The object of "say" must be a sentence?
The student: Yes.
The Shaykh : Huh?
The student: They say this.
The Shaykh : So how do we handle it?
The student: On the assumption, O Shaykh, it is assumed in it.
The Shaykh : What is assumed?
The student: I am stuck.
The Shaykh : Hehe.
The student: Shaykh, "the truth" means it is not a word we say, but rather it is like if a man said "Say" and he said speech, so "the truth" is not one word.
The Shaykh : So it is a substitute for the sentence?
The student: Yes, a substitute for the sentence.
The Shaykh : A substitute for the sentence, correct, he does not say "Say the truth" meaning just "the truth," so that the verb applies to it, the sentence, or it is said: it is an attribute for a deleted verbal noun, meaning: Say the truthful speech, yes, Allah knows best. If you write the lessons and bind them in this cover, and they are written.
The student: If Allah wills.
The Shaykh : Dictate, O 'Abdullah.