Explanation of the words of Ibn Malik (may Allah have mercy on him): "And Zayd in negation and its like is a particle of exclusion *** An indefinite, just as the min of Mafar."
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The Shaykh : Then he said:
"And Zayd in negation and its like"
This is the fourth meaning: that it is an extra letter, but is it extra in form only, or extra in both form and meaning? Is that correct?
The student: Yes, it is correct.
The Shaykh : Extra in both form and meaning, right?
The student: Correct.
The Shaykh : It adds to the form and adds to the meaning, because it gives it strength, so it is extra in form and extra in meaning. I think this expression is strange to you, because you know "extra in form" but not "extra in meaning." That is the known usage, because when they say "not extra in meaning," they mean: it is not devoid of meaning in the sense of meaning; it is not extra, it has meaning in the sense of meaning. But those who said it is extra in form and extra in meaning, they mean: it is extra in the sense of meaning, meaning: it increases the meaning. Okay, an extra letter comes—write this down—the fourth meaning for whom? That it is extra, extra in grammatical case, but in meaning it increases the meaning. But he says:
"And Zayd in negation and its like"
Negation is clear, like: ma, and like: la, and like: laysa and what is similar to them. What is the likeness of negation?
The student: Interrogation.
The Shaykh : Prohibition and interrogation that means negation. Negation, prohibition, and interrogation that means negation. So min comes as an extra letter, but: "is a particle of exclusion *** An indefinite", right? "is a particle of exclusion *** An indefinite"
I have a problem with the wording of Ibn Malik regarding the form. Zayd, although he said: "and it may come," does it come as feminine or masculine?
The student: Feminine.
The Shaykh : And Zayd.
The student: Masculine.
The Shaykh : Masculine. How does he say: "it comes," making it feminine, then he says: "Zayd," making it masculine? We say: in terms of form, if we consider the form, it is feminine. If we consider the preposition, am I wrong?
The student: Yes.
The Shaykh : If we consider the form, it is masculine. If we consider the tool, it is feminine. So, as a tool, it is feminine. And accordingly, his saying: "and it may come" means: and this tool may come. And as a form, it is masculine. Meaning: Zayd is the letter min. Zayd means: it came as an extra letter: "in negation and its like, so it excluded"
And he did not say: "so it excluded" (fajarat), considering what? Is it masculine or feminine?
The student: Masculine.
The Shaykh : Masculine. "so it excluded an indefinite"
Excluded an indefinite. Excluded: past tense verb, and its doer is hidden. And indefinite: object of exclusion. An indefinite, its example is: "just as the min of Mafar"
What is the min of Mafar? This min is extra, because the speech is correct if you said: "What is for a seeker is Mafar." Is the speech correct or not?
The student: Yes, it is correct.
The Shaykh : It is correct. So, is the min, O Hussein, extra or original?
The student: It is extra.
The Shaykh : Okay, parse it? What is for a seeker is Mafar. What?
The student: What.
The Shaykh : Yes.
The student: What: negation particle. For a seeker: preposition and its object.
The Shaykh : Yes.
The student: Fronted predicate.
The Shaykh : Yes.
The student: Mafar: postponed subject.
The Shaykh : Postponed subject. Complete the parsing, is it raised?
The student: Raised, and its sign of raising is the dammah at its end.
The Shaykh : Dammah at its end, where is the dammah?
The student: He made it sukun for the rhyme.
The Shaykh : No.
The student: A presumed dammah, prevented from appearing by impossibility.
The Shaykh : Where is the impossibility? No, it does not say impossibility.
The student: Prevented from appearing by the occupation of the place with the movement of the extra preposition.
The Shaykh : Correct, prevented from appearing by the occupation of the place with the movement of the extra preposition. Okay, here, does it function like laysa 'Abd al-Rahman?
The student: Yes.
The Shaykh : It functions like laysa.
The student: Yes, like laysa.
The Shaykh : Are its conditions complete? Right? How do you say it functions?
The student: By Allah, here it functions like laysa. Laysa, he has no Mafar. Laysa, for a seeker, no Mafar.
The Shaykh : Who knows?
The student: Laysa does not function.
The Shaykh : Why?
The student: Because the predicate was postponed.
The Shaykh : The predicate was postponed?
The student: The name of ma was postponed.
The Shaykh : Was the predicate advanced?
The student: The predicate was advanced.
The Shaykh : And does it prevent if the predicate is advanced?
The student: Yes, it prevents.
The Shaykh : What is the evidence from the words of Ibn Malik?
The student: The evidence is his saying:
"The function of laysa is applied to what is below in *** With the remaining negation and a sequence that is approved".
The Shaykh : Where is the proof?
The student: "and a sequence that is approved".
The Shaykh :"and a sequence that is approved" Correct. So this is nullified, and that is because its predicate is advanced, and one of its conditions is that the name be advanced. Okay, let us see now. It is complete in conditions. The author mentioned that min is added with two conditions—write this down, brothers—it is added with two conditions: First: that a negation or its like precede it. And second: that what it enters be an indefinite. Second: that what it enters be an indefinite. And the meaning of the next verse, we take from it: min comes as an extra letter with two conditions. What are they? The first condition: that a negation or its like precede it. And the second condition: that what it enters be an indefinite. And the example: What is for a seeker is Mafar. Meaning: What is for a seeker, what? Delete min?
The student: Mafar.
The Shaykh : Mafar. Okay, let us take examples too. Allah the Exalted said:[Al-Ma'idah 5:19] [Al-Ma'idah 5:19] Is the min here?
The student: It is extra.
The Shaykh : It is extra. Okay, are the two conditions met in it or not? What are the two conditions? A negation and its like precede it, and here the negation preceded, which is his saying: "There did not come." Is what it enters an indefinite?
The student: Yes, Bashir.
The Shaykh : An indefinite. Bashir is an indefinite. And accordingly, we say: "Came" is a past tense verb. And "na" is an object, built on sukun in the position of accusative. And "min" is a preposition of connection. Yes, we do not say: extra, so that no one thinks that there are words in the Qur'an that are idle. And Bashir?
The student: Active subject.
The Shaykh : The subject of "came," raised with a presumed dammah on its end, prevented from appearing by the occupation of the place with the movement of the extra preposition. Okay, and also an example of interrogation:[Maryam 19:98] We have min here twice. [Maryam 19:98] Which min is the extra one? The first or the second?
The student: The second.
The Shaykh : The second. Yes, because the second enters an indefinite, and the first enters a definite. And we said: it does not enter definites if it is extra. It must be on an indefinite. Will Rishad parse it?
The student: Is it for interrogation? You think: present tense verb, subject hidden, you. Of them: preposition and its object. And the second min is extra. And "one": object, accusative with a presumed fathah, prevented from appearing by the occupation of the place with the movement of the extra preposition.
The Shaykh : Do you agree that this is correct? But it is better to say: connection, regarding the Qur'an.
The student: The first is explanatory, O Shaykh?
The Shaykh : No, the first? Or explanatory. Explanatory. Okay, an example of prohibition: you also raise the prohibition. "Do not hit any of the students." Correct or not?
The student: Correct.
The Shaykh : The proof is in his saying: "any of the students." Because here we say: "min" is an extra preposition. And "one" is the object of "hit," accusative with a presumed fathah on its end, prevented from appearing by the occupation of the place with the movement of the extra preposition. Okay, what do you say about his saying, Exalted is He:[Ibrahim 14:10] [Ibrahim 14:10] Is it extra? Right?
The student: Partitive.
The Shaykh :[Ibrahim 14:10] Partitive?
The student: Yes.
The Shaykh : Do you agree with this?
The student: Yes.
The Shaykh : Partitive. Okay, Allah the Exalted said in another verse:[As-Saf 61:12] Right? Do we apply this to that and say the min here is extra or a connection? Right? Yes, Abdullah?
The student: We do not apply it, because here it entered a definite with a possessive.
The Shaykh : Okay. And He forgives your sins. We want to apply it, because some grammarians said: it is permissible for it to enter a definite as an extra letter, and they cited the verse as evidence. Do we agree with this or not?
The student: We do not agree.
The Shaykh : He cited the verse. He wants to apply this to that. And we say: we do not agree with you on this thing. Because if you consider[Ali 'Imran 3:31], you will find the address is directed to this Ummah from Allah. From Allah or not? [As-Saf 61:10-12] Who is this from?
The student: From Allah.
The Shaykh : From Allah. So, it is for generality. All your sins, all our sins are forgiven by this promise from Allah, Glorified and Exalted is He. If you consider, you will find it is either from the speech of the jinn [Al-Ahqaf 46:31] and they did not affirm the forgiveness of all sins, because they hope for hope. Did you understand? You also found that "He forgives you of your sins" came in the speech of Noah [Ibrahim 14:10] in Surat Noah . And this is either said: that this Ummah was preferred over the people of Noah by the forgiveness of all their sins. Or it is also said: that Noah, peace and blessings be upon him, said this to his people in order to give them hope. The important thing is that it is not possible to apply this to that with a difference in meaning. So, the correct is that it is, as Ibn Malik said: min is added with two conditions. First: that it occur after a negation or its like. And second: that what it enters be an indefinite. And the example: just as the min of Mafar.
The student: Meaning, here, O Shaykh, it is for partitivity, "for you of your sins."
The Shaykh : Right? Yes, for partitivity.
The student: ... .
The Shaykh : Which one?
"And Zayd in negation and its like"
This is the fourth meaning: that it is an extra letter, but is it extra in form only, or extra in both form and meaning? Is that correct?
The student: Yes, it is correct.
The Shaykh : Extra in both form and meaning, right?
The student: Correct.
The Shaykh : It adds to the form and adds to the meaning, because it gives it strength, so it is extra in form and extra in meaning. I think this expression is strange to you, because you know "extra in form" but not "extra in meaning." That is the known usage, because when they say "not extra in meaning," they mean: it is not devoid of meaning in the sense of meaning; it is not extra, it has meaning in the sense of meaning. But those who said it is extra in form and extra in meaning, they mean: it is extra in the sense of meaning, meaning: it increases the meaning. Okay, an extra letter comes—write this down—the fourth meaning for whom? That it is extra, extra in grammatical case, but in meaning it increases the meaning. But he says:
"And Zayd in negation and its like"
Negation is clear, like: ma, and like: la, and like: laysa and what is similar to them. What is the likeness of negation?
The student: Interrogation.
The Shaykh : Prohibition and interrogation that means negation. Negation, prohibition, and interrogation that means negation. So min comes as an extra letter, but: "is a particle of exclusion *** An indefinite", right? "is a particle of exclusion *** An indefinite"
I have a problem with the wording of Ibn Malik regarding the form. Zayd, although he said: "and it may come," does it come as feminine or masculine?
The student: Feminine.
The Shaykh : And Zayd.
The student: Masculine.
The Shaykh : Masculine. How does he say: "it comes," making it feminine, then he says: "Zayd," making it masculine? We say: in terms of form, if we consider the form, it is feminine. If we consider the preposition, am I wrong?
The student: Yes.
The Shaykh : If we consider the form, it is masculine. If we consider the tool, it is feminine. So, as a tool, it is feminine. And accordingly, his saying: "and it may come" means: and this tool may come. And as a form, it is masculine. Meaning: Zayd is the letter min. Zayd means: it came as an extra letter: "in negation and its like, so it excluded"
And he did not say: "so it excluded" (fajarat), considering what? Is it masculine or feminine?
The student: Masculine.
The Shaykh : Masculine. "so it excluded an indefinite"
Excluded an indefinite. Excluded: past tense verb, and its doer is hidden. And indefinite: object of exclusion. An indefinite, its example is: "just as the min of Mafar"
What is the min of Mafar? This min is extra, because the speech is correct if you said: "What is for a seeker is Mafar." Is the speech correct or not?
The student: Yes, it is correct.
The Shaykh : It is correct. So, is the min, O Hussein, extra or original?
The student: It is extra.
The Shaykh : Okay, parse it? What is for a seeker is Mafar. What?
The student: What.
The Shaykh : Yes.
The student: What: negation particle. For a seeker: preposition and its object.
The Shaykh : Yes.
The student: Fronted predicate.
The Shaykh : Yes.
The student: Mafar: postponed subject.
The Shaykh : Postponed subject. Complete the parsing, is it raised?
The student: Raised, and its sign of raising is the dammah at its end.
The Shaykh : Dammah at its end, where is the dammah?
The student: He made it sukun for the rhyme.
The Shaykh : No.
The student: A presumed dammah, prevented from appearing by impossibility.
The Shaykh : Where is the impossibility? No, it does not say impossibility.
The student: Prevented from appearing by the occupation of the place with the movement of the extra preposition.
The Shaykh : Correct, prevented from appearing by the occupation of the place with the movement of the extra preposition. Okay, here, does it function like laysa 'Abd al-Rahman?
The student: Yes.
The Shaykh : It functions like laysa.
The student: Yes, like laysa.
The Shaykh : Are its conditions complete? Right? How do you say it functions?
The student: By Allah, here it functions like laysa. Laysa, he has no Mafar. Laysa, for a seeker, no Mafar.
The Shaykh : Who knows?
The student: Laysa does not function.
The Shaykh : Why?
The student: Because the predicate was postponed.
The Shaykh : The predicate was postponed?
The student: The name of ma was postponed.
The Shaykh : Was the predicate advanced?
The student: The predicate was advanced.
The Shaykh : And does it prevent if the predicate is advanced?
The student: Yes, it prevents.
The Shaykh : What is the evidence from the words of Ibn Malik?
The student: The evidence is his saying:
"The function of laysa is applied to what is below in *** With the remaining negation and a sequence that is approved".
The Shaykh : Where is the proof?
The student: "and a sequence that is approved".
The Shaykh :"and a sequence that is approved" Correct. So this is nullified, and that is because its predicate is advanced, and one of its conditions is that the name be advanced. Okay, let us see now. It is complete in conditions. The author mentioned that min is added with two conditions—write this down, brothers—it is added with two conditions: First: that a negation or its like precede it. And second: that what it enters be an indefinite. Second: that what it enters be an indefinite. And the meaning of the next verse, we take from it: min comes as an extra letter with two conditions. What are they? The first condition: that a negation or its like precede it. And the second condition: that what it enters be an indefinite. And the example: What is for a seeker is Mafar. Meaning: What is for a seeker, what? Delete min?
The student: Mafar.
The Shaykh : Mafar. Okay, let us take examples too. Allah the Exalted said:
There came not to us any bringer of good tidings or a warner
ما جاءنا من بشير ولا نذيرThere came not to us any bringer of good
ما جاءنا من بشيرThe student: It is extra.
The Shaykh : It is extra. Okay, are the two conditions met in it or not? What are the two conditions? A negation and its like precede it, and here the negation preceded, which is his saying: "There did not come." Is what it enters an indefinite?
The student: Yes, Bashir.
The Shaykh : An indefinite.
a bearer of good news
من بشيرThe student: Active subject.
The Shaykh : The subject of "came," raised with a presumed dammah on its end, prevented from appearing by the occupation of the place with the movement of the extra preposition. Okay, and also an example of interrogation:
Do you perceive of them anyone
هل تُحس منهم من أحدDo you perceive of them anyone
هل تحس منهم من أحدThe student: The second.
The Shaykh : The second. Yes, because the second enters an indefinite, and the first enters a definite. And we said: it does not enter definites if it is extra. It must be on an indefinite. Will Rishad parse it?
The student: Is it for interrogation? You think: present tense verb, subject hidden, you. Of them: preposition and its object. And the second min is extra. And "one": object, accusative with a presumed fathah, prevented from appearing by the occupation of the place with the movement of the extra preposition.
The Shaykh : Do you agree that this is correct? But it is better to say: connection, regarding the Qur'an.
The student: The first is explanatory, O Shaykh?
The Shaykh : No, the first? Or explanatory. Explanatory. Okay, an example of prohibition: you also raise the prohibition. "Do not hit any of the students." Correct or not?
The student: Correct.
The Shaykh : The proof is in his saying: "any of the students." Because here we say: "min" is an extra preposition. And "one" is the object of "hit," accusative with a presumed fathah on its end, prevented from appearing by the occupation of the place with the movement of the extra preposition. Okay, what do you say about his saying, Exalted is He:
He may forgive you of your sins, and He delays your death for a specified term.
يغفر لكم من ذنوبكم ويؤخركم إلى أجل مسمىHe may forgive you of your sins
يغفر لكم من ذنوبكمThe student: Partitive.
The Shaykh :
He may forgive you of your sins
يغفر لكم من ذنوبكمThe student: Yes.
The Shaykh : Do you agree with this?
The student: Yes.
The Shaykh : Partitive. Okay, Allah the Exalted said in another verse:
He will forgive for you your sins and admit you to gardens beneath which rivers flow
يغفر لكم ذنوبكم ويدخلكم جنات تجري من تحتها الأنهارThe student: We do not apply it, because here it entered a definite with a possessive.
The Shaykh : Okay. And He forgives your sins. We want to apply it, because some grammarians said: it is permissible for it to enter a definite as an extra letter, and they cited the verse as evidence. Do we agree with this or not?
The student: We do not agree.
The Shaykh : He cited the verse. He wants to apply this to that. And we say: we do not agree with you on this thing. Because if you consider
forgive you your sins
يغفر لكم ذنوبكم(10) O you who have believed, shall I guide you to a transaction that will save you from a painful punishment? (11) [It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should know. (12) He will forgive for you your sins and admit you to gardens beneath which rivers flow and pleasant dwellings in gardens of perpetual residence. That is the great attainment.
يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنْجِيكُمْ مِنْ عَذَابٍ أَلِيمٍ * تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ * يَغْفِرْ لَكُمْ ذُنُوبَكُمْThe student: From Allah.
The Shaykh : From Allah. So, it is for generality. All your sins, all our sins are forgiven by this promise from Allah, Glorified and Exalted is He. If you consider
some of your sins
من ذنوبكمO our people, respond to the Messenger of Allah and believe in him; Allah will forgive for you your sins and protect you from a painful punishment.
يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍHe may forgive you of your sins
يغفر لكم من ذنوبكمand grant you respite until a specified term
ويؤخركم إلى أجل مسمىThe student: Meaning, here, O Shaykh, it is for partitivity, "for you of your sins."
The Shaykh : Right? Yes, for partitivity.
The student: ... .
The Shaykh : Which one?