Discussion of what was previously taken from the beginning of the chapter on the doer.
Machine translationRead the Arabic original
The Shaykh : Hajjaj, Hajjaj at the door, Ibn Malik says: The doer is "that which came as my raised [nominative]" to the end of it. Is this definition by reality or by example?
The student: By example.
The Shaykh : By example, okay. In his statement "as my raised [nominative] came", he mentioned three raised [nominatives].
The student: One raised by the noun and one raised by the verb.
The Shaykh : Perfect, and the verb is either static or conjugated. Okay, Ibn Malik’s statement: "and after the verb comes the doer", does he mean that every verb must have a doer, or does he mean that the doer comes after the verb?
The student: He means that the doer comes after the verb.
The Shaykh : Not that every verb has a doer.
The student: And he means this as well.
The Shaykh : And he means this as well? Okay, they say "kana" comes as an extra, "How beautiful Zayd is", and the extra has no doer.
The student: ...
The Shaykh : So we get rid of this, and we say: He meant that the verb does not exist except after the doer. Okay, is there another opinion, Mansur?
The student: Yes.
The Shaykh : What do they say?
The student: They say that the doer is permissible to be placed before the verb.
The Shaykh : It is permissible to be placed before the verb. Does this disagreement have an effect?
The student: Yes, it appears in the dual, so you say: al-Zaydani, according to the Basrans it is said: al-Zaydani qama.
The Shaykh : Qama with the alif, yes.
The student: And according to the Kufans: al-Zaydani qam.
The Shaykh : It is permissible to say al-Zaydani qam, on the basis that al-Zaydani is a doer placed before. Okay, if the noun comes after the conditional particle and then a verb comes after it, is it parsed as a doer placed before, or what?
The student: It is the doer of a deleted verb.
The Shaykh : For example?
The student: Like the example he mentioned.
The Shaykh :
The student:[At-Tawbah 9:6]
The Shaykh : Yes.
The student: Istajarak.
The Shaykh : We do not say that "ahad" is the doer of "istajarak," rather we say it is the doer of a deleted verb, except according to an opinion?
The student: According to the opinion of the Kufans.
The Shaykh : Well done. Okay, what is the meaning of the author’s statement: "And if it appears, it is" Hajjaj?
The student: Yes, it means if the doer appears, it is, and if it does not appear, it is a pronoun.
The Shaykh : What is the meaning of "fa-huwa"?
The student: "Fa-huwa" is this doer, if it appears, it means.
The Shaykh : If the doer appears, it is the doer?
The student: No, it means if it does not appear, it becomes a hidden pronoun.
The Shaykh : Okay, but "fa-huwa" what? Where is the predicate of "huwa"?
The student: "Fa-huwa" means: the doer.
The Shaykh : "Fa-huwa" the doer, okay, correct. And it is permissible to say "fa-huwa" clear, the predicate is deleted, its estimation is: clear. Okay, his statement: "And if not, a hidden pronoun", if I say: qama, do we make this from the apparent?
The student: No, a hidden pronoun.
The Shaykh : Hidden?! Qama.
The student: A pronoun.
The Shaykh : Is it from the apparent or from the hidden?
The student: No, apparent.
The Shaykh : And is it a pronoun or apparent?
The student: An apparent pronoun.
The Shaykh : A pronoun, but it is an apparent doer, right? So the author’s statement: "If it appears", it includes the hidden and the apparent, right? Okay, do you understand this, everyone?
The student: Yes.
The Shaykh : Okay, Muhammad ... if the verb is attributed to a group, is it singular or plural?
The student: Singular.
The Shaykh : Huh?
The student: Singular.
The Shaykh : Singular, what is the example?
The student: Qama al-Zaydani, qama al-Zaydun.
The Shaykh : What is the answer to His saying, Exalted is He:[Al-Ma'idah 5:71] ?
The student: "Kathir" is not a doer.
The Shaykh : It is not a doer.
The student: An apposition.
The Shaykh : Huh?
The student: An apposition.
The Shaykh : A substitute for whom?
The student: For the pronoun in "ama wa summaw."
The Shaykh : For the pronoun in "ama wa summaw," this is the answer. And it was said: The waw is a sign of plurality, and "kathir" from them: the doer. And based on this, it is on which language?
The student: The locusts ate me.
The Shaykh : "Akluni al-buragith." Okay, Ibn Malik’s statement: "And it may be said Sa'ida wa Sa'idu", what is the meaning of this? Ishaq?
The student: It is a language, in his statement "qad" here.
The Shaykh :"Qad yuqal" by the grammarians or by the Arabs?
The student: No, by the Arabs, by the Arabs who say: Sa'ida al-Zaydani.
The Shaykh : Yes.
The student: And Sa'idu al-Zaydun.
The Shaykh :"And the verb for the apparent after the attributed"
The student: And it is attributed to the verb, and the verb is attributed to an apparent doer.
The Shaykh : Okay, why did he use "qad"?
The student: Because it is a weak language.
The Shaykh : Weak or rare?
The student: Rare.
The Shaykh : Rare, okay, his statement: "And it raises the doer a verb hidden", what is its meaning?
The student: The doer may be raised by a deleted verb or.
The Shaykh : Meaning: The doer may exist and the verb may not exist?
The student: The action.
The Shaykh : The verb, right?
The student: Yes.
The Shaykh : Good, what is the example?
The student:[At-Tawbah 9:6].
The Shaykh : No, no, it is in Ibn Malik’s words.
The student: "Like Zayd in the answer to who read", who read? The answer "Zayd" is sufficient.
The Shaykh : What?
The student: The estimation is: Zayd qara, or qara Zayd.
The Shaykh : No, if we say: Zayd qara, it does not work.
The student: No, qara Zayd.
The Shaykh : Yes, qara Zayd, correct. In this verse there is something to consider, what is it, Ubayd?
The student: That he named the verb hidden.
The Shaykh : Did he name the deletion of the verb?
The student: Hiding.
The Shaykh : Hiding.
The student: And it is better to name it deleted.
The Shaykh : Yes, so the verse becomes?
The student: And it raises the doer a verb deleted.
The Shaykh : Yes, like Zayd.
The student: Like Zayd in the answer to who read.
The Shaykh : No, in the answer to whom?
The student: Who and who.
The Shaykh : Okay, they also said there is something to consider from another side. If you say "who read?" then the answer is?
The student: Zayd.
The Shaykh : Zayd, meaning: the reader is Zayd, the reader is Zayd, a predicate for a deleted subject, because its answer should match the question. But we say: that such a thing should be tolerated, or actually, "who read?" was started with a noun, so the answer should have been started with a noun. Okay, if I said: "Did a reader read?" and he said: "Zayd," meaning: "Zayd read," this is correct, the verb is deleted, and the doer exists. I think we are taking a new lesson now?
The student: Yes, indeed.
The Shaykh : He said, may Allah have mercy on him:
"And the feminine taw follows the past if *** it is for a female, like Hind committed the harm" Did we explain this?
The student: Yes, indeed.
The Shaykh :"And it is only obligatory for a hidden verb *** connected or understood, possessing a soul"
We also read it.
The student: By example.
The Shaykh : By example, okay. In his statement "as my raised [nominative] came", he mentioned three raised [nominatives].
The student: One raised by the noun and one raised by the verb.
The Shaykh : Perfect, and the verb is either static or conjugated. Okay, Ibn Malik’s statement: "and after the verb comes the doer", does he mean that every verb must have a doer, or does he mean that the doer comes after the verb?
The student: He means that the doer comes after the verb.
The Shaykh : Not that every verb has a doer.
The student: And he means this as well.
The Shaykh : And he means this as well? Okay, they say "kana" comes as an extra, "How beautiful Zayd is", and the extra has no doer.
The student: ...
The Shaykh : So we get rid of this, and we say: He meant that the verb does not exist except after the doer. Okay, is there another opinion, Mansur?
The student: Yes.
The Shaykh : What do they say?
The student: They say that the doer is permissible to be placed before the verb.
The Shaykh : It is permissible to be placed before the verb. Does this disagreement have an effect?
The student: Yes, it appears in the dual, so you say: al-Zaydani, according to the Basrans it is said: al-Zaydani qama.
The Shaykh : Qama with the alif, yes.
The student: And according to the Kufans: al-Zaydani qam.
The Shaykh : It is permissible to say al-Zaydani qam, on the basis that al-Zaydani is a doer placed before. Okay, if the noun comes after the conditional particle and then a verb comes after it, is it parsed as a doer placed before, or what?
The student: It is the doer of a deleted verb.
The Shaykh : For example?
The student: Like the example he mentioned.
The Shaykh :
And if one
وإن أحدThe student:
And if any one of the polytheists seeks your protection
وإن أحد من المشركين استجاركThe Shaykh : Yes.
The student: Istajarak.
The Shaykh : We do not say that "ahad" is the doer of "istajarak," rather we say it is the doer of a deleted verb, except according to an opinion?
The student: According to the opinion of the Kufans.
The Shaykh : Well done. Okay, what is the meaning of the author’s statement: "And if it appears, it is" Hajjaj?
The student: Yes, it means if the doer appears, it is, and if it does not appear, it is a pronoun.
The Shaykh : What is the meaning of "fa-huwa"?
The student: "Fa-huwa" is this doer, if it appears, it means.
The Shaykh : If the doer appears, it is the doer?
The student: No, it means if it does not appear, it becomes a hidden pronoun.
The Shaykh : Okay, but "fa-huwa" what? Where is the predicate of "huwa"?
The student: "Fa-huwa" means: the doer.
The Shaykh : "Fa-huwa" the doer, okay, correct. And it is permissible to say "fa-huwa" clear, the predicate is deleted, its estimation is: clear. Okay, his statement: "And if not, a hidden pronoun", if I say: qama, do we make this from the apparent?
The student: No, a hidden pronoun.
The Shaykh : Hidden?! Qama.
The student: A pronoun.
The Shaykh : Is it from the apparent or from the hidden?
The student: No, apparent.
The Shaykh : And is it a pronoun or apparent?
The student: An apparent pronoun.
The Shaykh : A pronoun, but it is an apparent doer, right? So the author’s statement: "If it appears", it includes the hidden and the apparent, right? Okay, do you understand this, everyone?
The student: Yes.
The Shaykh : Okay, Muhammad ... if the verb is attributed to a group, is it singular or plural?
The student: Singular.
The Shaykh : Huh?
The student: Singular.
The Shaykh : Singular, what is the example?
The student: Qama al-Zaydani, qama al-Zaydun.
The Shaykh : What is the answer to His saying, Exalted is He:
then [again] many of them became blind and deaf
ثمّ عموا وصمّوا كثير منهمThe student: "Kathir" is not a doer.
The Shaykh : It is not a doer.
The student: An apposition.
The Shaykh : Huh?
The student: An apposition.
The Shaykh : A substitute for whom?
The student: For the pronoun in "ama wa summaw."
The Shaykh : For the pronoun in "ama wa summaw," this is the answer. And it was said: The waw is a sign of plurality, and "kathir" from them: the doer. And based on this, it is on which language?
The student: The locusts ate me.
The Shaykh : "Akluni al-buragith." Okay, Ibn Malik’s statement: "And it may be said Sa'ida wa Sa'idu", what is the meaning of this? Ishaq?
The student: It is a language, in his statement "qad" here.
The Shaykh :"Qad yuqal" by the grammarians or by the Arabs?
The student: No, by the Arabs, by the Arabs who say: Sa'ida al-Zaydani.
The Shaykh : Yes.
The student: And Sa'idu al-Zaydun.
The Shaykh :"And the verb for the apparent after the attributed"
The student: And it is attributed to the verb, and the verb is attributed to an apparent doer.
The Shaykh : Okay, why did he use "qad"?
The student: Because it is a weak language.
The Shaykh : Weak or rare?
The student: Rare.
The Shaykh : Rare, okay, his statement: "And it raises the doer a verb hidden", what is its meaning?
The student: The doer may be raised by a deleted verb or.
The Shaykh : Meaning: The doer may exist and the verb may not exist?
The student: The action.
The Shaykh : The verb, right?
The student: Yes.
The Shaykh : Good, what is the example?
The student:
And if any one of the polytheists seeks your protection
وإن أحدٌ من المشركين استجاركThe Shaykh : No, no, it is in Ibn Malik’s words.
The student: "Like Zayd in the answer to who read", who read? The answer "Zayd" is sufficient.
The Shaykh : What?
The student: The estimation is: Zayd qara, or qara Zayd.
The Shaykh : No, if we say: Zayd qara, it does not work.
The student: No, qara Zayd.
The Shaykh : Yes, qara Zayd, correct. In this verse there is something to consider, what is it, Ubayd?
The student: That he named the verb hidden.
The Shaykh : Did he name the deletion of the verb?
The student: Hiding.
The Shaykh : Hiding.
The student: And it is better to name it deleted.
The Shaykh : Yes, so the verse becomes?
The student: And it raises the doer a verb deleted.
The Shaykh : Yes, like Zayd.
The student: Like Zayd in the answer to who read.
The Shaykh : No, in the answer to whom?
The student: Who and who.
The Shaykh : Okay, they also said there is something to consider from another side. If you say "who read?" then the answer is?
The student: Zayd.
The Shaykh : Zayd, meaning: the reader is Zayd, the reader is Zayd, a predicate for a deleted subject, because its answer should match the question. But we say: that such a thing should be tolerated, or actually, "who read?" was started with a noun, so the answer should have been started with a noun. Okay, if I said: "Did a reader read?" and he said: "Zayd," meaning: "Zayd read," this is correct, the verb is deleted, and the doer exists. I think we are taking a new lesson now?
The student: Yes, indeed.
The Shaykh : He said, may Allah have mercy on him:
"And the feminine taw follows the past if *** it is for a female, like Hind committed the harm" Did we explain this?
The student: Yes, indeed.
The Shaykh :"And it is only obligatory for a hidden verb *** connected or understood, possessing a soul"
We also read it.