Explanation of the words of Ibn Malik (may Allah have mercy on him): "And the raising in other than what has passed is preferred *** So do what is permitted and leave what is not permitted."
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The Shaykh : Then he said: "And the raising in other than what has passed is preferred". So are the factors that prefer or necessitate the raising and the accusative case limited, or are they counted?
The student: Counted.
Another student: Limited.
The Shaykh : Counted, counted. For this reason, the default is the nominative case. He said: "And the raising in other than what has passed is preferred". Consequently, the accusative case is obligatory in such-and-such, the nominative case is obligatory in such-and-such, the accusative case is preferred in such-and-such, and the nominative case is preferred in such-and-such. What is the case for everything else?
The student: The nominative case.
The Shaykh : Everything else is the nominative case. The reason for this is that the operator is occupied, and an occupied operator is not occupied [by another function]. For this reason, the nominative case is preferred for two reasons: the first reason is that it is the default, and the second reason is that the operator is occupied. Then he said: "So do what is permitted and leave what is not permitted". This means: if someone were to ask, what is the benefit of this verse? "So do what is permitted and leave what is not permitted"?
The student: Completion.
The Shaykh : This is not merely completion. Rather, it is as if he is saying: if something is permissible, do it and do not care who objects to you; and if something is not permitted, leave it and do not care who contradicts you, saying how such-and-such is impossible and such-and-such is permissible. Yes, so it is as if he is saying: adhere to these rules and let no one concern you. This is better than saying that this verse is a summary of what came before and that it has no benefit and is a tautology. No, we say: absolutely not, it is not a tautology. Rather, this is the reason: do what is permitted and do not care who opposes you, and leave what is not permitted and do not care who contradicts you.
The student: The time.
The Shaykh : The lesson ends here because the time has run out.
The student: You said there is leniency in it, O Shaykh.
The Shaykh : What?
The student: Leniency.
The Shaykh : Leniency?
The student: Yes.
The Shaykh : In what?
The student: Counted.
Another student: Limited.
The Shaykh : Counted, counted. For this reason, the default is the nominative case. He said: "And the raising in other than what has passed is preferred". Consequently, the accusative case is obligatory in such-and-such, the nominative case is obligatory in such-and-such, the accusative case is preferred in such-and-such, and the nominative case is preferred in such-and-such. What is the case for everything else?
The student: The nominative case.
The Shaykh : Everything else is the nominative case. The reason for this is that the operator is occupied, and an occupied operator is not occupied [by another function]. For this reason, the nominative case is preferred for two reasons: the first reason is that it is the default, and the second reason is that the operator is occupied. Then he said: "So do what is permitted and leave what is not permitted". This means: if someone were to ask, what is the benefit of this verse? "So do what is permitted and leave what is not permitted"?
The student: Completion.
The Shaykh : This is not merely completion. Rather, it is as if he is saying: if something is permissible, do it and do not care who objects to you; and if something is not permitted, leave it and do not care who contradicts you, saying how such-and-such is impossible and such-and-such is permissible. Yes, so it is as if he is saying: adhere to these rules and let no one concern you. This is better than saying that this verse is a summary of what came before and that it has no benefit and is a tautology. No, we say: absolutely not, it is not a tautology. Rather, this is the reason: do what is permitted and do not care who opposes you, and leave what is not permitted and do not care who contradicts you.
The student: The time.
The Shaykh : The lesson ends here because the time has run out.
The student: You said there is leniency in it, O Shaykh.
The Shaykh : What?
The student: Leniency.
The Shaykh : Leniency?
The student: Yes.
The Shaykh : In what?