Explanation of the words of Ibn Malik (may Allah have mercy on him): "So make its object accusative if it does not *** stand in for the subject, like 'I reflected upon the books.'"
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The Shaykh : Then he said:
"So make its object accusative if it does not *** stand in for the subject, like 'I reflected upon the books'"
"So make its object accusative," meaning: make the object of the transitive verb accusative. Here, "object" is a singular noun with a possessive suffix, which encompasses the single object, the two objects, and the three objects. His statement: "if it does not stand in for the subject" means: if the object does not stand in for the subject, then does it receive the ruling of the verb, becoming nominative or accusative?
The student: Nominative.
The Shaykh : Nominative, like: "I reflected upon the books." "Tadabbertu" here is transitive, and "al-kutub" (the books) is the object with the preposition. So the author (may Allah have mercy on him) gave us, with these two verses, the definition of the transitive verb and the ruling of the transitive verb. What is the definition of the transitive verb? It is what is valid to attach the pronoun "ha" to, other than the verbal noun. And its ruling is that its object is made accusative by it, unless the object stands in for the subject, in which case it becomes nominative, as mentioned previously regarding the substitute for the subject. Now, the grammatical analysis: "So make it accusative." First, the "fa" is for confirmation. "Insub" is a command verb. "Bihi" (by it) is a preposition and its object, attached to "insub." "Maf'ulu" (its object) is the object of "insub." "In lam yanub 'an fa'il" (if it does not stand in for the subject): "In" is conditional, and "lam" is a particle of negation, jussive, and inversion. "Yanub" is a present tense verb in the jussive case due to "lam," and the clause is in the position of the jussive of the conditional verb. "'An fa'il" (for the subject) is a preposition and its object, attached to "yanub." "Nahw" (like) is a predicate for a hidden subject, the estimation of which is: "like 'I reflected upon the books.'" "Nahw" is a possessive, and "tadabbertu al-kutub" is the possessed, in the genitive case due to the possessive relationship, and the sign of its genitive is a hidden fatha on its end, prevented from appearing by the recitation.
The student: A kasrah, a kasrah.
The Shaykh : A kasrah, yes, a hidden kasrah on its end, prevented from appearing by the recitation. Where is the answer to the condition? "If it does not stand in for the subject."
The student: It is omitted, we know it from the context of the sentence.
The Shaykh : It is omitted. And it was said: it does not need an answer, neither estimated nor mentioned. As for those who said it is omitted, they said the estimation is: "If it does not stand in for the subject, then make it accusative." There is no need for this. And based on this, we say that such a construction does not require the condition to have an answer at all. His statement: "So make its object accusative if it does not stand in for the subject" Does this indicate that the existence of the object is necessary? No, but if the object exists, it must be made accusative by the transitive verb. Otherwise, the object may be omitted.[Ad-Duhaa 93:6] The object is omitted, what is its estimation?
The student: "So He sheltered you."
The Shaykh : "So He sheltered you,"[Ad-Duhaa 93:7] "So He guided you," [Ad-Duhaa 93:8] "So He enriched you." But the meaning is: that the object is made accusative whether it is mentioned or omitted. Now, his statement: [Ad-Duhaa 93:6] You said: "So He sheltered you." Is it not possible to say "So He sheltered you and sheltered by you"?
The student: Yes.
The Shaykh : Instead of being poor and needing someone to shelter you, you became the shelter. Yes, and this is correct. So the meaning of the verse is: "He sheltered you and sheltered by you." And Abu Talib said in his famous "Lamiyyah":
"And a white-faced one by whose face the clouds are asked for rain, *** The support of orphans, the protection for widows"
"The support of orphans, the protection for widows" means: that he takes charge of the orphans, consoles them, and mends their broken hearts, and he protects the widows. Is that clear, everyone?
The student: It is clear.
The Shaykh : Now,, meaning: "He guided you and guided by you." Yes, "He sheltered you and sheltered by you," and the second one is [Ad-Duhaa 93:7] "He guided you and guided by you," [Ad-Duhaa 93:8] "He enriched you and enriched by you." For this reason, the Prophet (peace and blessings be upon him) expressed gratitude to the Ansar for this and said: Sahih Muslim 1061 But the Prophet (peace and blessings be upon him) acknowledged their virtue and said: I forgot the rest of the hadith. In any case, Allah the Exalted sheltered the Prophet (peace and blessings be upon him) and sheltered by him, guided him and guided by him, and enriched him and enriched by him. And Allah knows best.
"So make its object accusative if it does not *** stand in for the subject, like 'I reflected upon the books'"
"So make its object accusative," meaning: make the object of the transitive verb accusative. Here, "object" is a singular noun with a possessive suffix, which encompasses the single object, the two objects, and the three objects. His statement: "if it does not stand in for the subject" means: if the object does not stand in for the subject, then does it receive the ruling of the verb, becoming nominative or accusative?
The student: Nominative.
The Shaykh : Nominative, like: "I reflected upon the books." "Tadabbertu" here is transitive, and "al-kutub" (the books) is the object with the preposition. So the author (may Allah have mercy on him) gave us, with these two verses, the definition of the transitive verb and the ruling of the transitive verb. What is the definition of the transitive verb? It is what is valid to attach the pronoun "ha" to, other than the verbal noun. And its ruling is that its object is made accusative by it, unless the object stands in for the subject, in which case it becomes nominative, as mentioned previously regarding the substitute for the subject. Now, the grammatical analysis: "So make it accusative." First, the "fa" is for confirmation. "Insub" is a command verb. "Bihi" (by it) is a preposition and its object, attached to "insub." "Maf'ulu" (its object) is the object of "insub." "In lam yanub 'an fa'il" (if it does not stand in for the subject): "In" is conditional, and "lam" is a particle of negation, jussive, and inversion. "Yanub" is a present tense verb in the jussive case due to "lam," and the clause is in the position of the jussive of the conditional verb. "'An fa'il" (for the subject) is a preposition and its object, attached to "yanub." "Nahw" (like) is a predicate for a hidden subject, the estimation of which is: "like 'I reflected upon the books.'" "Nahw" is a possessive, and "tadabbertu al-kutub" is the possessed, in the genitive case due to the possessive relationship, and the sign of its genitive is a hidden fatha on its end, prevented from appearing by the recitation.
The student: A kasrah, a kasrah.
The Shaykh : A kasrah, yes, a hidden kasrah on its end, prevented from appearing by the recitation. Where is the answer to the condition? "If it does not stand in for the subject."
The student: It is omitted, we know it from the context of the sentence.
The Shaykh : It is omitted. And it was said: it does not need an answer, neither estimated nor mentioned. As for those who said it is omitted, they said the estimation is: "If it does not stand in for the subject, then make it accusative." There is no need for this. And based on this, we say that such a construction does not require the condition to have an answer at all. His statement: "So make its object accusative if it does not stand in for the subject" Does this indicate that the existence of the object is necessary? No, but if the object exists, it must be made accusative by the transitive verb. Otherwise, the object may be omitted.
Did He not find you an orphan and give [you] refuge?
ألم يجدك يتيما فآوىThe student: "So He sheltered you."
The Shaykh : "So He sheltered you,"
And He found you lost and guided [you],
ووجدك ضالًّا فهدىAnd He found you poor and made [you] self-sufficient.
ووجدك عائلًا فأغنىDid He not find you an orphan and give [you] refuge?
ألم يجدك يتيما فآوىThe student: Yes.
The Shaykh : Instead of being poor and needing someone to shelter you, you became the shelter. Yes, and this is correct. So the meaning of the verse is: "He sheltered you and sheltered by you." And Abu Talib said in his famous "Lamiyyah":
"And a white-faced one by whose face the clouds are asked for rain, *** The support of orphans, the protection for widows"
"The support of orphans, the protection for widows" means: that he takes charge of the orphans, consoles them, and mends their broken hearts, and he protects the widows. Is that clear, everyone?
The student: It is clear.
The Shaykh : Now,