Explanation of the words of Ibn Malik (may Allah have mercy on him): "And what indicates it may take its place, like 'strive with all striving' and 'rejoice with great joy'"
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The Shaykh :"And what indicates it may take its place" "May take its place" means: take the place of the masdar (verbal noun). The word "qad" is for realization (tahqiq). This "qad" is for realization. And when "qad" enters a present-tense verb, what does it usually imply? It usually implies minimization, but it can imply realization, as in the saying of Allah the Exalted: [An-Nur 24:64], and in His saying: [Al-Ahzab 33:18]. So "qad" may take the place of realization. "May take its place" means: take the place of the masdar. "What indicated it" means: what indicated it, for example: "Strive with all striving". This is directed to you. Is it "all striving" or "some of it"? Is it? All of it. "Strive with all striving" means: strive with all effort. Is it? Where is the masdar?
The student: Every.
The Shaykh : All of these are absolute objects (maf'ul mutlaq).
The student: Striving (al-jad).
The Shaykh : "Striving" (al-jad) is the masdar, but "all" (kull) indicated it. So based on this, we parse it by saying: "Strive" (jidd): imperative verb, and its subject is hidden obligatorily, estimated to be "you." "All" (kull): absolute object, and we do not say it is a masdar. "All" (kull): absolute object, in the accusative case due to absolute objecthood, and the sign of its accusative is the visible fathah at its end. "All" (kull) is a mudaf (possessor) and "striving" (al-jad) is a mudaf ilayh (possessed), in the genitive case due to the addition, and the sign of its genitive is the visible kasrah at its end. Now, if I said, or rather, Allah the Exalted said:[Al-Haqqah 69:44] "some," do we say it is a direct object (maf'ul bih) or an absolute object (maf'ul mutlaq)?
The student: ...
The Shaykh : Is it? An absolute object? A direct object? And what is your proof, O Muhammad?
The student: Because it is a masdar.
The Shaykh : Where is the masdar?
The student: Sayings (al-aqawil).
The Shaykh : "Sayings" (al-aqawil) is not the masdar of "taqawwal" (to fabricate)... He did not say "taqawwal" (fabricated) with "al-aqawil" (sayings). "Taqawwal" (fabricated) with "taqawwulan" (fabrication). Is there no proof?
The student: Because it is in the accusative case.
The Shaykh : And the absolute object is in the accusative case. "Strive with all striving"... whether it is an absolute object or a direct object, because the verb is applied to it. Now, if I said: "I honored him with some honor"? "I honored him with some honor," what do you say?
The student: An absolute object.
The Shaykh : It is an absolute object because it is added to the masdar, right? "I beat him with the hardest beating"?
The student: An absolute object.
The Shaykh : It is also an absolute object? So anything that is in the accusative case and added to the masdar of the verb is an absolute object. He said: "And rejoice with great joy" "Rejoice" (afrah): imperative verb built on sukun (stillness), and its subject is hidden permissibly, estimated to be "you."
The student: Obligatorily.
The Shaykh : Obligatorily? What is the rule? The one whose subject is estimated to be "you," "I," or "we" is hidden obligatorily. Now, his saying: "Rejoice with great joy" Is "al-jadhal" (great joy) not a masdar?
The student: Yes.
The Shaykh : It is a masdar, but it is not from the word of the verb, not from its wording, but from its meaning, because "al-jadhal" (great joy) is joy. If he had said: "Rejoice with joy," it would have been a masdar, but he said: "Rejoice with great joy." If I said: "Al-jadhal is the masdar of 'farah' (rejoice)," we would say to you: No. "Al-jadhal" is the masdar of what?
The student: "Jadhal" (great joy).
The Shaykh : "Jadhal," not for "farah" (rejoice). So it is in the meaning of the verb but not from its wording, so we parse it as an absolute object, and we do not say it is a masdar.
The student: ...
The Shaykh : Huh?
The student: ...
The Shaykh : "Farah" (joy), and similarly "Stand up with standing" (qum waqfan). "Stand up" (qum): imperative verb, and "standing" (waqfan): absolute object, and we do not say it is a masdar, because "waqfan" (standing) is not the masdar of "qum" (stand up) from its wording, but it is a masdar for it from its meaning, so it is an absolute object. "Sit down with sitting" (ijlis qawdan).
Already He knows that upon which you [stand]
قد يعلم ما أنتم عليهAlready Allah knows the hinderers
قد يعلم الله المعوّقينThe student: Every.
The Shaykh : All of these are absolute objects (maf'ul mutlaq).
The student: Striving (al-jad).
The Shaykh : "Striving" (al-jad) is the masdar, but "all" (kull) indicated it. So based on this, we parse it by saying: "Strive" (jidd): imperative verb, and its subject is hidden obligatorily, estimated to be "you." "All" (kull): absolute object, and we do not say it is a masdar. "All" (kull): absolute object, in the accusative case due to absolute objecthood, and the sign of its accusative is the visible fathah at its end. "All" (kull) is a mudaf (possessor) and "striving" (al-jad) is a mudaf ilayh (possessed), in the genitive case due to the addition, and the sign of its genitive is the visible kasrah at its end. Now, if I said, or rather, Allah the Exalted said:
And if Muhammad had made up about Us some [false] sayings,
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِThe student: ...
The Shaykh : Is it? An absolute object? A direct object? And what is your proof, O Muhammad?
The student: Because it is a masdar.
The Shaykh : Where is the masdar?
The student: Sayings (al-aqawil).
The Shaykh : "Sayings" (al-aqawil) is not the masdar of "taqawwal" (to fabricate)... He did not say "taqawwal" (fabricated) with "al-aqawil" (sayings). "Taqawwal" (fabricated) with "taqawwulan" (fabrication). Is there no proof?
The student: Because it is in the accusative case.
The Shaykh : And the absolute object is in the accusative case. "Strive with all striving"... whether it is an absolute object or a direct object, because the verb is applied to it. Now, if I said: "I honored him with some honor"? "I honored him with some honor," what do you say?
The student: An absolute object.
The Shaykh : It is an absolute object because it is added to the masdar, right? "I beat him with the hardest beating"?
The student: An absolute object.
The Shaykh : It is also an absolute object? So anything that is in the accusative case and added to the masdar of the verb is an absolute object. He said: "And rejoice with great joy" "Rejoice" (afrah): imperative verb built on sukun (stillness), and its subject is hidden permissibly, estimated to be "you."
The student: Obligatorily.
The Shaykh : Obligatorily? What is the rule? The one whose subject is estimated to be "you," "I," or "we" is hidden obligatorily. Now, his saying: "Rejoice with great joy" Is "al-jadhal" (great joy) not a masdar?
The student: Yes.
The Shaykh : It is a masdar, but it is not from the word of the verb, not from its wording, but from its meaning, because "al-jadhal" (great joy) is joy. If he had said: "Rejoice with joy," it would have been a masdar, but he said: "Rejoice with great joy." If I said: "Al-jadhal is the masdar of 'farah' (rejoice)," we would say to you: No. "Al-jadhal" is the masdar of what?
The student: "Jadhal" (great joy).
The Shaykh : "Jadhal," not for "farah" (rejoice). So it is in the meaning of the verb but not from its wording, so we parse it as an absolute object, and we do not say it is a masdar.
The student: ...
The Shaykh : Huh?
The student: ...
The Shaykh : "Farah" (joy), and similarly "Stand up with standing" (qum waqfan). "Stand up" (qum): imperative verb, and "standing" (waqfan): absolute object, and we do not say it is a masdar, because "waqfan" (standing) is not the masdar of "qum" (stand up) from its wording, but it is a masdar for it from its meaning, so it is an absolute object. "Sit down with sitting" (ijlis qawdan).