Explanation of the words of Ibn Malik (may Allah have mercy on him): "And after everything that necessitates wonder *** Distinguish, like 'How noble is Abu Bakr, the father.'"
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The Shaykh :"And after everything that necessitates wonder"
This means: after every year that necessitates wonder. Wonder has two technical forms, and it has multiple forms in terms of meaning. That is, wonder is intended to mean the verbal wonder that occurs in its specific form, and it is intended to mean the conceptual wonder indicated by the context without a specific context. The specific forms of wonder are two: "Ma fa'ala!" and "Fa'il bihi!" For "Ma fa'ala," you say: "How beautiful!" or "How beautiful the sky is!" They say that the daughter of al-Du'ali, Abu al-Aswad, said one night: "O my father, how beautiful the sky is! How beautiful the sky is!" He said: "O my daughter, its stars, its stars." Was the answer correct?
The student: Correct.
The Shaykh : Was the answer correct? Because she is now asking, "What is the beautiful thing in the sky?" So he said: "Its stars." She said: "O my father, I do not mean that. I mean that the sky is good and beautiful." He said to her: "O my daughter, did you not open your mouth and say: 'How beautiful the sky is!'" Correct, yes. Now this is wonder. "How beautiful the sky is" is one of the forms. And an example of it is the saying of Allah the Exalted:[Al-Baqarah 2:175] Good. You say, for example: "How good Zayd is in conduct!" How do we parse "conduct"?
The student: A specification (tamyiz).
The Shaykh : It is a *tamyiz* (distinguishing word), because it came after the wonder. It came after the wonder. And you also say: "How beautiful his face is!" We also say: "Face" is a *tamyiz*, right?
The student: Yes.
The Shaykh : Because it came after what necessitated wonder. And we say, for example: "Honor Zayd with hospitality!" "Hospitality" is a *tamyiz*, because it came after the verb of wonder. And from this is the example of the author:
"Honor Abu Bakr, the father"
Who is Abu Bakr?
The student: al-Siddiq.
The Shaykh : al-Siddiq (may Allah be pleased with him), yes. Honor him, the father. Honor him, the father. Honor Abu Bakr, the father. Its parsing is: "Honor" is a verb of wonder, built on sukun (stillness), and its subject is hidden obligatorily. What is its estimated value?
The student: "Anta."
The Shaykh : You. And "by Abu Bakr" is a preposition and its object, connected to "Honor." And "the father" is a *tamyiz*, in the accusative case for *tamyiz*, and its sign of accusative is a visible fathah at its end. Similarly, you say: "How good Zayd is in conduct!" "Ma" is a particle of wonder, built on sukun in the position of a raised subject (mubtada'). And "good" is a past tense verb, built on fathah, and its subject is hidden obligatorily, estimated as "he." This is one of those estimated as "he" even though it is hidden obligatorily. And what did we say?
The student: Zayd.
The Shaykh : Zayd. "Zayd" is an object in the accusative case, and its operator is "good." After it?
The student: Conduct.
The Shaykh : "Conduct" is a *tamyiz*. "Conduct" is a *tamyiz* in the accusative case for *tamyiz*, and its sign of accusative is a visible fathah at its end. This is what comes after wonder in its two technical forms. Similarly, what comes after wonder in meaning without the known forms, like their saying: "For Allah is his excellence as a horseman!" Because "horseman" is a *tamyiz*. Good. Its parsing is: "For Allah" is a preposition and its object, a predicate mentioned first. And "excellence" is a subject mentioned last, and it is added to the pronoun. And "horseman" is a *tamyiz* in the accusative case for *tamyiz*.
The student: Is this from the meaning?
The Shaykh : Yes, from the meaning, because the meaning is "How great his horsemanship is!" Yes? Yes.
This means: after every year that necessitates wonder. Wonder has two technical forms, and it has multiple forms in terms of meaning. That is, wonder is intended to mean the verbal wonder that occurs in its specific form, and it is intended to mean the conceptual wonder indicated by the context without a specific context. The specific forms of wonder are two: "Ma fa'ala!" and "Fa'il bihi!" For "Ma fa'ala," you say: "How beautiful!" or "How beautiful the sky is!" They say that the daughter of al-Du'ali, Abu al-Aswad, said one night: "O my father, how beautiful the sky is! How beautiful the sky is!" He said: "O my daughter, its stars, its stars." Was the answer correct?
The student: Correct.
The Shaykh : Was the answer correct? Because she is now asking, "What is the beautiful thing in the sky?" So he said: "Its stars." She said: "O my father, I do not mean that. I mean that the sky is good and beautiful." He said to her: "O my daughter, did you not open your mouth and say: 'How beautiful the sky is!'" Correct, yes. Now this is wonder. "How beautiful the sky is" is one of the forms. And an example of it is the saying of Allah the Exalted:
How patient they are in pursuit of the Fire!
فما أصبرهم على النارThe student: A specification (tamyiz).
The Shaykh : It is a *tamyiz* (distinguishing word), because it came after the wonder. It came after the wonder. And you also say: "How beautiful his face is!" We also say: "Face" is a *tamyiz*, right?
The student: Yes.
The Shaykh : Because it came after what necessitated wonder. And we say, for example: "Honor Zayd with hospitality!" "Hospitality" is a *tamyiz*, because it came after the verb of wonder. And from this is the example of the author:
"Honor Abu Bakr, the father"
Who is Abu Bakr?
The student: al-Siddiq.
The Shaykh : al-Siddiq (may Allah be pleased with him), yes. Honor him, the father. Honor him, the father. Honor Abu Bakr, the father. Its parsing is: "Honor" is a verb of wonder, built on sukun (stillness), and its subject is hidden obligatorily. What is its estimated value?
The student: "Anta."
The Shaykh : You. And "by Abu Bakr" is a preposition and its object, connected to "Honor." And "the father" is a *tamyiz*, in the accusative case for *tamyiz*, and its sign of accusative is a visible fathah at its end. Similarly, you say: "How good Zayd is in conduct!" "Ma" is a particle of wonder, built on sukun in the position of a raised subject (mubtada'). And "good" is a past tense verb, built on fathah, and its subject is hidden obligatorily, estimated as "he." This is one of those estimated as "he" even though it is hidden obligatorily. And what did we say?
The student: Zayd.
The Shaykh : Zayd. "Zayd" is an object in the accusative case, and its operator is "good." After it?
The student: Conduct.
The Shaykh : "Conduct" is a *tamyiz*. "Conduct" is a *tamyiz* in the accusative case for *tamyiz*, and its sign of accusative is a visible fathah at its end. This is what comes after wonder in its two technical forms. Similarly, what comes after wonder in meaning without the known forms, like their saying: "For Allah is his excellence as a horseman!" Because "horseman" is a *tamyiz*. Good. Its parsing is: "For Allah" is a preposition and its object, a predicate mentioned first. And "excellence" is a subject mentioned last, and it is added to the pronoun. And "horseman" is a *tamyiz* in the accusative case for *tamyiz*.
The student: Is this from the meaning?
The Shaykh : Yes, from the meaning, because the meaning is "How great his horsemanship is!" Yes? Yes.