Explanation of the words of Ibn Malik (may Allah have mercy on him): "Or if a part of what it is attributed to is a dative *** or like its part, then do not err."
Machine translationRead the Arabic original
The Shaykh : The second:
"Or if a part of what it is attributed to is a dative"
"Or if a part of what it is attributed to is a dative"
How is a part of what it is attributed to? That is: a portion of what it is attributed to, or it was a portion of what it is attributed to. For example: "The hand of the thief was cut off as a criminal," or is that correct? "The hand of the thief was cut off as a criminal." "The thief" is the dative (mudaf ilayh), but it is valid for the state (hal) to come from it, because the hand is a part of him, meaning because the hand is a part of him. Good.
"Or like its part, then do not err"
Or like its part, like a part of what?
The student: The mudaf (the word to which something is attributed).
The Shaykh : Like a part of the mudaf, not a part of it, but like its part in its connection to it. If it is like its part in its connection to it, such that if it were deleted, it would be dispensed with, that is what is like its part. If it is like its part, what is the meaning of "like its part"?
The student: If it is deleted, it is dispensed with.
The Shaykh : In its connection to it, such that if it is deleted, it is dispensed with. For example, the saying of Allah the Exalted:[An-Nahl 16:123] [An-Nahl 16:123] "Hanifa" (upright) is a state from whom? From Ibrahim, from the mudaf ilayh, because "millah" (religion) is not a part of Ibrahim, but it is like a part of him, because if you deleted it and said, "It was said: Follow Ibrahim, Hanifa," is that correct?
The student: It is correct.
The Shaykh : Allah the Exalted said:[Ali 'Imran 3:68] He did not say: "Follow his religion," he said: So here, if we delete "millah" outside the Qur'an?
The student: It is correct.
The Shaykh : It would be correct. The summary of the two verses and the first rule: It is impermissible for the state to come from the mudaf ilayh except in three cases. What are they? First: that the mudaf be suitable for the action in the state. Second: that the mudaf be a part of the mudaf ilayh.
And third: that the mudaf be like a part of it, like a part of it, and that is by being dispensed with its mention; if it is deleted, the speech is complete without it. For example, the saying of Allah the Exalted:[An-Nahl 16:123] Good, let us now take examples to parse them.
The student : Shaykh?
The Shaykh : Yes?
The student: What prevents the state from coming from the mudaf ilayh?
The Shaykh : Because the mudaf is the one being spoken about; the mudaf is the one being spoken about.
The student: ... .
The Shaykh : Yes.
The student: If the speaker intends to address the mudaf ilayh.
The Shaykh : What contradicts it? There must be evidence for it.
The student: ... .
The Shaykh : There must be evidence, such as masculine or feminine, or something similar.
The student: If the evidence indicates it.
The Shaykh : It is permissible, there is no problem, it is permissible. That means, its meaning is that the state is not parsed from the mudaf ilayh except in these three cases, or if there is a sign that he intends the mudaf.
"Or if a part of what it is attributed to is a dative"
"Or if a part of what it is attributed to is a dative"
How is a part of what it is attributed to? That is: a portion of what it is attributed to, or it was a portion of what it is attributed to. For example: "The hand of the thief was cut off as a criminal," or is that correct? "The hand of the thief was cut off as a criminal." "The thief" is the dative (mudaf ilayh), but it is valid for the state (hal) to come from it, because the hand is a part of him, meaning because the hand is a part of him. Good.
"Or like its part, then do not err"
Or like its part, like a part of what?
The student: The mudaf (the word to which something is attributed).
The Shaykh : Like a part of the mudaf, not a part of it, but like its part in its connection to it. If it is like its part in its connection to it, such that if it were deleted, it would be dispensed with, that is what is like its part. If it is like its part, what is the meaning of "like its part"?
The student: If it is deleted, it is dispensed with.
The Shaykh : In its connection to it, such that if it is deleted, it is dispensed with. For example, the saying of Allah the Exalted:
Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining toward truth
ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًاto follow the religion of Abraham, inclining toward truth
أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًاThe student: It is correct.
The Shaykh : Allah the Exalted said:
Indeed, the most worthy of Abraham among the people are those who followed him
إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُFollowed him.
اتَّبَعُوهُThe student: It is correct.
The Shaykh : It would be correct. The summary of the two verses and the first rule: It is impermissible for the state to come from the mudaf ilayh except in three cases. What are they? First: that the mudaf be suitable for the action in the state. Second: that the mudaf be a part of the mudaf ilayh.
And third: that the mudaf be like a part of it, like a part of it, and that is by being dispensed with its mention; if it is deleted, the speech is complete without it. For example, the saying of Allah the Exalted:
to follow the religion of Abraham, inclining toward truth
أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًاThe student : Shaykh?
The Shaykh : Yes?
The student: What prevents the state from coming from the mudaf ilayh?
The Shaykh : Because the mudaf is the one being spoken about; the mudaf is the one being spoken about.
The student: ... .
The Shaykh : Yes.
The student: If the speaker intends to address the mudaf ilayh.
The Shaykh : What contradicts it? There must be evidence for it.
The student: ... .
The Shaykh : There must be evidence, such as masculine or feminine, or something similar.
The student: If the evidence indicates it.
The Shaykh : It is permissible, there is no problem, it is permissible. That means, its meaning is that the state is not parsed from the mudaf ilayh except in these three cases, or if there is a sign that he intends the mudaf.