Discussion of what was previously taken from the chapter on the substitute for the subject?
Machine translationRead the Arabic original
The student: Ibn Malik (may Allah have mercy on him) says: "So the preceding one, make it accusative with a verb that is hidden". And you previously said, may Allah preserve you, that a verb is not hidden. What is your opinion?
The Shaykh : Correct. We said that if it were said "with a verb that is deleted," "like: Zayd in the answer to who?"
The student: And "fa."
The Shaykh : No, "man" and "fa."
The student: They mentioned it in the chapter on "ishtighal."
The Shaykh : Yes.
The student: ...
Another student: They mentioned it in the chapter on the operator being occupied with the operated-upon.
The Shaykh : It does not benefit.
The student: They used it with a hidden verb.
The Shaykh : With a hidden verb means: deletion.
The student: And how does this agree with that?
The Shaykh : Yes?
The student: How does this agree with that?
The Shaykh : This is a matter of leniency, a matter of leniency, and the correct thing is to say: deleted. And if he said:
"So the preceding one, make it accusative with a verb that is deleted *** Certainly, in accordance with what has been known"
The speech would be correct. Now, let us take a discussion on the substitute for the subject. "Zayd was struck in the house," what do you say about this phrase?
The student: Zayd was struck?
The Shaykh : In the house.
The student: I mean this is a rule.
The Shaykh : "Zayd was struck in the house," what do you say about the phrase, is it correct or incorrect?
The student: An error.
The Shaykh : Incorrect, why?
The student: Because the substitute for the subject must be.
The Shaykh : How?
The student: ...
The Shaykh : Now, "In the house, Zayd was struck."
The student: Correct.
The Shaykh : Correct! Nasser?
The student: An error.
The Shaykh : Incorrect, even "In the house, Zayd was struck"?
The student: ... Because the substitute for the subject is raised.
The Shaykh : How?
The student: The substitute for the subject is raised.
The Shaykh : And this is accusative, because the substitute for the subject here is accusative, whereas it should be raised.
The student: This is accusative.
The Shaykh : What is the reason, Adam?
The student: Yes?
The Shaykh : What is the reason?
The student: Yes, it is given the ruling of the subject.
The Shaykh : He ruled with a ruling and gave a reason.
The student: Yes.
The Shaykh : The ruling is correct, but he gave a reason, saying that the substitute for the subject is raised, and this is accusative.
The student: Yes.
The Shaykh : Is this correct?
The student: No, it is not correct.
The Shaykh : Huh?
The student: His phrase is correct, meaning: his answer is correct, it is raised.
The Shaykh : And here it became?
The student: The accusative here is considered incorrect.
The Shaykh : Yes, what is your opinion?
The student: Shaykh, because the adverb of place, the masdar, and the preposition with its noun do not substitute.
The Shaykh : Because the direct object is present.
The student: No one substitutes for it.
The Shaykh : The adverb of place, the preposition with its noun, and the masdar do not substitute for it, did you understand?
The student: ...
The Shaykh : It may occur.
The student: It may occur ...
The Shaykh : "May" what, what, I mean, does it occur in the Arabic language?
The student: Yes.
The Shaykh : Now, so what is the reason? That if the direct object is found, no other thing substitutes for it, because it is the original, upon which the verb fell. Now, how do you build the verb when its subject is not named, from "inqad"?
The student: Me, Shaykh?
The Shaykh : Yes.
The student: Inqad.
The Shaykh : Inqad, is there no other form?
The student: Inqud.
The Shaykh : Inqud, is there no third form?
The student: Ishmam.
The Shaykh : Ishmam, speak.
The student: Inqiyyad.
The Shaykh : A bit difficult, huh? Difficult. Now, what is the meaning of Ibn Malik's saying: "And the seller may be seen for the like of love" Ishraq?
The student: And the seller?
The Shaykh : May be seen for the like of love.
The student: This is the ishmmam, the kasrah, and the raf' may also be seen, and it is said: hubb and hibb and the ishmmam.
The Shaykh : Correct?
The student: Correct.
The Shaykh : Now, hibb means? Hibb Zayd, meaning: he became loved. Now, is the dhamm prohibited in this? Samih?
The student: The dhamm is prohibited, because confusion is feared with it.
The Shaykh : What is it?
The student: It might be a verb of command, hubb is not prohibited here.
The Shaykh : If you say: Hubb Zayd?
The student: Then Zayd must be accusative.
The Shaykh : It must be accusative, so?
The student: It is not prohibited.
The Shaykh : Why?
The student: Because confusion is not feared, if you say: Hubb Zayd, it is known that Zayd is the substitute for the subject.
The Shaykh : Okay.
The student: ...
The Shaykh : Yes, now, so confusion does not occur if the haa is dhammated, and that is because Zayd will be?
The student: Raised.
The Shaykh : Raised, if it is the substitute for the subject. Now, Hubb Isa?
The student: In this case, we say: it is prohibited to dhammate the haa.
The Shaykh : Meaning: it is prohibited to dhammate the haa?
The student: Yes.
The Shaykh : Why?
The student: Because in this case, it becomes confused, so we do not know whether Isa is raised or accusative? Is it raised as the substitute for the subject.
The Shaykh : If you are told Hubb Isa, we do not know whether it is the substitute for the subject or?
The student: It is the object of the verb.
The Shaykh : The direct object?
The student: In this case, the kasrah is prohibited and the dhamm is permissible, and the dhamm is obligatory.
The Shaykh : And the dhamm is obligatory?
The student: Yes, Hubb Zayd if we build it.
The Shaykh : No, no, Hubb Isa.
The student: Hubb Isa, here Isa cannot show a movement to distinguish it.
The Shaykh : Very well.
The student: So if you kasrah it, Hibb, this becomes confused, is it built for the unknown or a verb of command.
The Shaykh : Hibb?
The student: Hibb.
The Shaykh : No.
The student: Hubb, Hubb with the dhamm.
The Shaykh : What is prohibited now, the dhamm or the kasrah?
The student: The confusion in the dhamm.
The Shaykh : So the dhamm is prohibited, lest it be understood as a verb?
The student: Command.
The Shaykh : A verb of command, so you say: Hibb, Hibb Isa, so that we know that the meaning is that Isa is loved and not commanded to love him. What is the meaning of his saying:
"And the second following the taa of mutaa'ah *** Make it like the first" Nasser?
The student: The one that comes after the taa of mutaa'ah is made like the first.
The Shaykh : Mutaa'ah.
The student: Yes.
The Shaykh : Made like the first, answer, what does "like the first" mean? Yusuf?
The student: Like the verb tadharraj, a verb of mutaa'ah, so it becomes tudharraj.
The Shaykh : Yes, tu'allim.
The student: Or tu'allim.
The Shaykh : The meaning: that what follows the taa of mutaa'ah is dhammated as the first is dhammated, yes, and Allah knows best. Dictation?
The student: No, that's it.
The Shaykh : Now, read, Khalid.
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said.
The Shaykh : Correct. We said that if it were said "with a verb that is deleted," "like: Zayd in the answer to who?"
The student: And "fa."
The Shaykh : No, "man" and "fa."
The student: They mentioned it in the chapter on "ishtighal."
The Shaykh : Yes.
The student: ...
Another student: They mentioned it in the chapter on the operator being occupied with the operated-upon.
The Shaykh : It does not benefit.
The student: They used it with a hidden verb.
The Shaykh : With a hidden verb means: deletion.
The student: And how does this agree with that?
The Shaykh : Yes?
The student: How does this agree with that?
The Shaykh : This is a matter of leniency, a matter of leniency, and the correct thing is to say: deleted. And if he said:
"So the preceding one, make it accusative with a verb that is deleted *** Certainly, in accordance with what has been known"
The speech would be correct. Now, let us take a discussion on the substitute for the subject. "Zayd was struck in the house," what do you say about this phrase?
The student: Zayd was struck?
The Shaykh : In the house.
The student: I mean this is a rule.
The Shaykh : "Zayd was struck in the house," what do you say about the phrase, is it correct or incorrect?
The student: An error.
The Shaykh : Incorrect, why?
The student: Because the substitute for the subject must be.
The Shaykh : How?
The student: ...
The Shaykh : Now, "In the house, Zayd was struck."
The student: Correct.
The Shaykh : Correct! Nasser?
The student: An error.
The Shaykh : Incorrect, even "In the house, Zayd was struck"?
The student: ... Because the substitute for the subject is raised.
The Shaykh : How?
The student: The substitute for the subject is raised.
The Shaykh : And this is accusative, because the substitute for the subject here is accusative, whereas it should be raised.
The student: This is accusative.
The Shaykh : What is the reason, Adam?
The student: Yes?
The Shaykh : What is the reason?
The student: Yes, it is given the ruling of the subject.
The Shaykh : He ruled with a ruling and gave a reason.
The student: Yes.
The Shaykh : The ruling is correct, but he gave a reason, saying that the substitute for the subject is raised, and this is accusative.
The student: Yes.
The Shaykh : Is this correct?
The student: No, it is not correct.
The Shaykh : Huh?
The student: His phrase is correct, meaning: his answer is correct, it is raised.
The Shaykh : And here it became?
The student: The accusative here is considered incorrect.
The Shaykh : Yes, what is your opinion?
The student: Shaykh, because the adverb of place, the masdar, and the preposition with its noun do not substitute.
The Shaykh : Because the direct object is present.
The student: No one substitutes for it.
The Shaykh : The adverb of place, the preposition with its noun, and the masdar do not substitute for it, did you understand?
The student: ...
The Shaykh : It may occur.
The student: It may occur ...
The Shaykh : "May" what, what, I mean, does it occur in the Arabic language?
The student: Yes.
The Shaykh : Now, so what is the reason? That if the direct object is found, no other thing substitutes for it, because it is the original, upon which the verb fell. Now, how do you build the verb when its subject is not named, from "inqad"?
The student: Me, Shaykh?
The Shaykh : Yes.
The student: Inqad.
The Shaykh : Inqad, is there no other form?
The student: Inqud.
The Shaykh : Inqud, is there no third form?
The student: Ishmam.
The Shaykh : Ishmam, speak.
The student: Inqiyyad.
The Shaykh : A bit difficult, huh? Difficult. Now, what is the meaning of Ibn Malik's saying: "And the seller may be seen for the like of love" Ishraq?
The student: And the seller?
The Shaykh : May be seen for the like of love.
The student: This is the ishmmam, the kasrah, and the raf' may also be seen, and it is said: hubb and hibb and the ishmmam.
The Shaykh : Correct?
The student: Correct.
The Shaykh : Now, hibb means? Hibb Zayd, meaning: he became loved. Now, is the dhamm prohibited in this? Samih?
The student: The dhamm is prohibited, because confusion is feared with it.
The Shaykh : What is it?
The student: It might be a verb of command, hubb is not prohibited here.
The Shaykh : If you say: Hubb Zayd?
The student: Then Zayd must be accusative.
The Shaykh : It must be accusative, so?
The student: It is not prohibited.
The Shaykh : Why?
The student: Because confusion is not feared, if you say: Hubb Zayd, it is known that Zayd is the substitute for the subject.
The Shaykh : Okay.
The student: ...
The Shaykh : Yes, now, so confusion does not occur if the haa is dhammated, and that is because Zayd will be?
The student: Raised.
The Shaykh : Raised, if it is the substitute for the subject. Now, Hubb Isa?
The student: In this case, we say: it is prohibited to dhammate the haa.
The Shaykh : Meaning: it is prohibited to dhammate the haa?
The student: Yes.
The Shaykh : Why?
The student: Because in this case, it becomes confused, so we do not know whether Isa is raised or accusative? Is it raised as the substitute for the subject.
The Shaykh : If you are told Hubb Isa, we do not know whether it is the substitute for the subject or?
The student: It is the object of the verb.
The Shaykh : The direct object?
The student: In this case, the kasrah is prohibited and the dhamm is permissible, and the dhamm is obligatory.
The Shaykh : And the dhamm is obligatory?
The student: Yes, Hubb Zayd if we build it.
The Shaykh : No, no, Hubb Isa.
The student: Hubb Isa, here Isa cannot show a movement to distinguish it.
The Shaykh : Very well.
The student: So if you kasrah it, Hibb, this becomes confused, is it built for the unknown or a verb of command.
The Shaykh : Hibb?
The student: Hibb.
The Shaykh : No.
The student: Hubb, Hubb with the dhamm.
The Shaykh : What is prohibited now, the dhamm or the kasrah?
The student: The confusion in the dhamm.
The Shaykh : So the dhamm is prohibited, lest it be understood as a verb?
The student: Command.
The Shaykh : A verb of command, so you say: Hibb, Hibb Isa, so that we know that the meaning is that Isa is loved and not commanded to love him. What is the meaning of his saying:
"And the second following the taa of mutaa'ah *** Make it like the first" Nasser?
The student: The one that comes after the taa of mutaa'ah is made like the first.
The Shaykh : Mutaa'ah.
The student: Yes.
The Shaykh : Made like the first, answer, what does "like the first" mean? Yusuf?
The student: Like the verb tadharraj, a verb of mutaa'ah, so it becomes tudharraj.
The Shaykh : Yes, tu'allim.
The student: Or tu'allim.
The Shaykh : The meaning: that what follows the taa of mutaa'ah is dhammated as the first is dhammated, yes, and Allah knows best. Dictation?
The student: No, that's it.
The Shaykh : Now, read, Khalid.
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said.