Explanation of the words of Ibn Malik (may Allah have mercy on him): "And make obligatory the addition to clauses *** where and when and if they are tanwined, it is possible to isolate when..."
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The Shaykh :"And make obligatory the addition to clauses *** where and when"
The author says: "And some nouns are always added"
"And some nouns are always added" Among them is *hitha*, for it is always obligated to be added. To what is *hitha* obligated to be added? To clauses. And his saying: "to clauses" includes nominal clauses and verbal clauses. In verbal clauses, you say: "I sat where Zayd sat." This is an addition to what? A verbal clause. And you say: "I sat where Zayd sits," a verbal clause. And you say: "I sat where Zayd is sitting," this is a nominal clause. So it is added to nominal and verbal clauses, whether the verbal clause is past tense, like "I sat where he sat," or present tense, like "I sat where he sits." Do you understand? The grammatical analysis of *hitha* is an adverb of place—may Allah have mercy on you—an adverb of place built on dammah in the position of accusative. It may also be built on dammah in the position of genitive. It may be made genitive with *min*. Yes, did it come in the Qur'an made genitive with *min*?
The student :[Al-Baqarah 2:149].
The Shaykh :[Al-Baqarah 2:149] [Al-Baqarah 2:222] Do you understand? It is only built on dammah in the position of accusative, or in the position of genitive if it is made genitive with a preposition. And three dialects are said of it, rather four dialects, rather five dialects. *Hitha* is said: *hithu* and *hitha* and *hithi* with the tripling of the tha. And it is said: *hawth* by turning the ya into a waw. And it is said: *hath*, and perhaps this is a Bedouin dialect: *ha hath hath* Zayd sat. Yes, *hath* with dammah... is it with the waw with dammah? Yes, the famous one is that it is built on dammah, and with the ya it is built on dammah with the ya. And it is always attached to the addition to clauses. Is it added to a singular noun? It is not added to a singular noun except by transmission. They said: And from this is the saying of the poet:
"Do you not see where Suhayl has risen" Yes
"A star that shines like a shooting star, bright" "A star that shines like a shooting star, bright"
And it is permissible for *najman* (star) to be considered that it is a star.
The student: Is it a predicate, O Shaykh?
The Shaykh : It is a predicate with a hidden subject.
"Do you not see where Suhayl" on the reading of the genitive. Is Suhayl a clause or a singular noun?
The student: A singular noun.
The Shaykh : Suhayl, here? It is a singular noun, but it was also transmitted as *Suhaylun*:
"Do you not see where Suhayl has risen *** A star that shines"
Yes, but the known one is the genitive, so it is added to a singular noun in this case. This is not problematic, but now the books write *hitha anna* so-and-so did such-and-such. And not *hitha inna* so-and-so, do you say? Both options are permissible, but is it considered added to a singular noun or to a clause? It is added to a clause in both options. Yes, you say: "I sat where *inna* Zayd is sitting," and "I sat where *anna* Zayd is sitting," and in both options it is added to a clause. But on the reading of kasrah, in the case of kasrah, *hitha inna* Zayd is sitting is added to a clause confirmed by *inna*, a clause confirmed by *inna*. And on the reading of fathah, *hitha anna* Zayd is sitting, *anna* Zayd is sitting is interpreted as a verbal noun, meaning: where the sitting of Zayd is occurring. The interpreted verbal noun and the predicate is hidden. The more complete and better is to say: *hitha inna* Zayd is sitting, this is the preferred one. And the fathah is permissible considering the interpretation. Now, so *hitha* is among the nouns always attached to addition, and it is added to nominal or verbal clauses, right? And it may be added to a singular noun by transmission, as in the saying of the poet:
"Do you not see where Suhayl has risen ***".
*Idh* is also added to clauses obligatorily, is it not? Obligatorily. He said:
"And make obligatory the addition to clauses *** where and when"
*Idh*, what is its grammatical analysis? An adverb of time always. And it was said: it occurs as an object and an absolute object. But the known one is that it is an adverb of time always. The grammarians who always analyze the Qur'an analyze it as an absolute object. Yes, like:[Al-A'raf 7:86] They say in: it is the object of "remember." And they say in the saying of Allah the Exalted: [Al-Baqarah 2:30] The meaning is: Remember when He said, considering it as an object. Now, it is always attached to addition, and it is an adverb. And *idh* may come for causation, as in the saying of Allah the Exalted: [Az-Zukhruf 43:39] And when it is for causation, it was said: it is a particle and not a noun. It is a particle and not a noun, intended only for causation. Now, does *idh* come for the past and not for the present and not for the future?
The student: For the future.
The Shaykh : It comes for the past, because *idh* and *idha* and *idhan* divided the time among the three. One said to me: the future. One said to me: the present. And one said to me: the past. Yes, the one that said: the future time, I must extend myself to reach it. Which one?
The student: If.
The Shaykh : *Idha*. Yes, and the one that said: the past, said: I am cut off from my time, so I am cramped, and it is *idh*. And the one for the present said: I am now singing in my place... *Idhan* with tanwin is singing. So the one for the present is *idhan*, the one for the future is *idha*, and the one for the past is *idh*. But despite that, *idh* may come for the future, and they exemplified this with the saying of Allah the Exalted:[Ghafir 40:70-71] [Ghafir 40:70-71] When will the shackles be in their necks? On the Day of Resurrection, the future. For this reason he said: And the present tense will be made future [Ghafir 40:70-71] This is the principle. But some grammarians said: this is not correct, and *idh* is in its place, but the future was treated as the past due to the certainty of its occurrence, as in the saying of Allah the Exalted: [An-Nahl 16:1] Yes, but due to the certainty of its occurrence, He said "it has come."
The student: The saying of Waraqah.
The Shaykh : Huh?
The student: The saying of Waraqah ibn Nawfal in the hadith.
The Shaykh : Yes.
The student: I wish I were a trunk when He brings you out.
The Shaykh : *Idh* He brings you out, this is also like it.
The student: But this is in the present tense, O Shaykh.
The Shaykh : Yes, but due to the certainty of its occurrence. Even the shackles are also a nominal clause[Ghafir 40:71] which does not indicate the past or the future, but the meaning is that this is a certain matter. Now, so what is the meaning of *idh*? The past, and it may come for the future according to the saying of some grammarians, and according to the saying of others, it is always for the past, but this is treated as the past due to its certainty. Now, and it comes for causation, what is our example for it? [Az-Zukhruf 43:39] And at that time it was said: it is a particle and not an adverb. Now "where and when and if they are tanwined, it is possible to isolate when
and what is like *idh* in meaning, like *idh*"
Yes, a good construction, O Ghannam. Yes "and if they are tanwined, it is possible to isolate when
and what is like *idh* in meaning, like *idh*" Is it clear, Ghannam? Now "if they are tanwined" means: *idh*, if it comes with tanwin, it is possible to isolate it from the addition, and the tanwin is a substitute for the clause. Yes, and this is common in the Qur'an and outside the Qur'an. Allah the Exalted said:[Al-Waqi'ah 56:84] Meaning: at that time it reached the throat, you are looking. And it also comes in *yawma idh* Meaning: on that day the Hour will stand, if what is before it is "the Hour will stand." What is before it?
The student: And the Trumpet will be blown.
The Shaykh : No [Al-Haqqah 69:13-15] Meaning: on that day the Trumpet will be blown. Yes, the important thing is that if it is tanwined, it is possible to isolate *idh*. What is the meaning of "it is possible to isolate it"? That is: cutting it off from the addition. That is: cutting it off from the addition. Then he said:
"And what is like *idhan* in meaning, like *idh* *** Add optionally, like when the one who threw came"
And we stop here, if Allah wills.
The author says: "And some nouns are always added"
"And some nouns are always added" Among them is *hitha*, for it is always obligated to be added. To what is *hitha* obligated to be added? To clauses. And his saying: "to clauses" includes nominal clauses and verbal clauses. In verbal clauses, you say: "I sat where Zayd sat." This is an addition to what? A verbal clause. And you say: "I sat where Zayd sits," a verbal clause. And you say: "I sat where Zayd is sitting," this is a nominal clause. So it is added to nominal and verbal clauses, whether the verbal clause is past tense, like "I sat where he sat," or present tense, like "I sat where he sits." Do you understand? The grammatical analysis of *hitha* is an adverb of place—may Allah have mercy on you—an adverb of place built on dammah in the position of accusative. It may also be built on dammah in the position of genitive. It may be made genitive with *min*. Yes, did it come in the Qur'an made genitive with *min*?
The student :
So from wherever you go out
ومن حيث خرجتThe Shaykh :
So from wherever you go out [for prayer, O Muhammad] turn your face toward al- Masjid al-Haram
وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِthen come to them from where Allah has ordained for you
فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ"Do you not see where Suhayl has risen" Yes
"A star that shines like a shooting star, bright" "A star that shines like a shooting star, bright"
And it is permissible for *najman* (star) to be considered that it is a star.
The student: Is it a predicate, O Shaykh?
The Shaykh : It is a predicate with a hidden subject.
"Do you not see where Suhayl" on the reading of the genitive. Is Suhayl a clause or a singular noun?
The student: A singular noun.
The Shaykh : Suhayl, here? It is a singular noun, but it was also transmitted as *Suhaylun*:
"Do you not see where Suhayl has risen *** A star that shines"
Yes, but the known one is the genitive, so it is added to a singular noun in this case. This is not problematic, but now the books write *hitha anna* so-and-so did such-and-such. And not *hitha inna* so-and-so, do you say? Both options are permissible, but is it considered added to a singular noun or to a clause? It is added to a clause in both options. Yes, you say: "I sat where *inna* Zayd is sitting," and "I sat where *anna* Zayd is sitting," and in both options it is added to a clause. But on the reading of kasrah, in the case of kasrah, *hitha inna* Zayd is sitting is added to a clause confirmed by *inna*, a clause confirmed by *inna*. And on the reading of fathah, *hitha anna* Zayd is sitting, *anna* Zayd is sitting is interpreted as a verbal noun, meaning: where the sitting of Zayd is occurring. The interpreted verbal noun and the predicate is hidden. The more complete and better is to say: *hitha inna* Zayd is sitting, this is the preferred one. And the fathah is permissible considering the interpretation. Now, so *hitha* is among the nouns always attached to addition, and it is added to nominal or verbal clauses, right? And it may be added to a singular noun by transmission, as in the saying of the poet:
"Do you not see where Suhayl has risen ***".
*Idh* is also added to clauses obligatorily, is it not? Obligatorily. He said:
"And make obligatory the addition to clauses *** where and when"
*Idh*, what is its grammatical analysis? An adverb of time always. And it was said: it occurs as an object and an absolute object. But the known one is that it is an adverb of time always. The grammarians who always analyze the Qur'an analyze it as an absolute object. Yes, like:
And remember when you were few
وَاذْكُرُوا إِذْ كُنتُمْ قَلِيلًاwhen you were
إذ كنتمAnd [mention, O Muhammad], when your Lord said to the angels
وَإِذْ قَالَ رَبُّكَ لِلْمَلائِكَةِAnd never will it benefit you that Day, when you have wronged, that you are [all] sharing in the punishment.
وَلَنْ يَنفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَwhen you wronged
إذ ظلمتمThe student: For the future.
The Shaykh : It comes for the past, because *idh* and *idha* and *idhan* divided the time among the three. One said to me: the future. One said to me: the present. And one said to me: the past. Yes, the one that said: the future time, I must extend myself to reach it. Which one?
The student: If.
The Shaykh : *Idha*. Yes, and the one that said: the past, said: I am cut off from my time, so I am cramped, and it is *idh*. And the one for the present said: I am now singing in my place... *Idhan* with tanwin is singing. So the one for the present is *idhan*, the one for the future is *idha*, and the one for the past is *idh*. But despite that, *idh* may come for the future, and they exemplified this with the saying of Allah the Exalted:
they are going to know, (71) When the shackles are around their necks
فَسَوْفَ يَعْلَمُونَ * إِذِ الأَغْلالُ فِي أَعْنَاقِهِمْthey are going to know, (71) When the shackles
فَسَوْفَ يَعْلَمُونَ * إِذِ الأَغْلالُSo they will know
فَسَوْفَ يَعْلَمُونَthey are going to know, (71) When the shackles
فَسَوْفَ يَعْلَمُونَ * إِذِ الأَغْلالُThe command of Allah is coming, so be not impatient for it
أتى أمر الله فلا تستعجلوهSo do not ask for its hastening
فلا تستعجلوهThe student: The saying of Waraqah.
The Shaykh : Huh?
The student: The saying of Waraqah ibn Nawfal in the hadith.
The Shaykh : Yes.
The student: I wish I were a trunk when He brings you out.
The Shaykh : *Idh* He brings you out, this is also like it.
The student: But this is in the present tense, O Shaykh.
The Shaykh : Yes, but due to the certainty of its occurrence. Even the shackles are also a nominal clause
When the shackles are around their necks
إذ الأغلال في أعناقهمAnd never will it benefit you that Day, when you have wronged
ولن ينفعكم اليوم إذ ظلمتمwhen you wronged
إذ ظلمتمand what is like *idh* in meaning, like *idh*"
Yes, a good construction, O Ghannam. Yes "and if they are tanwined, it is possible to isolate when
and what is like *idh* in meaning, like *idh*" Is it clear, Ghannam? Now "if they are tanwined" means: *idh*, if it comes with tanwin, it is possible to isolate it from the addition, and the tanwin is a substitute for the clause. Yes, and this is common in the Qur'an and outside the Qur'an. Allah the Exalted said:
And you are at that time looking on -
وأنتم حينئذ تنظرونon that Day you will be presented
يومئذ تعرضونThe student: And the Trumpet will be blown.
The Shaykh : No
on that Day you will be presented
يومئذ تعرضون(13) Then when the Horn is blown with one blast (14) And the earth and the mountains are lifted and leveled with one blow - (15) Then on that Day, the Resurrection will occur,
فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ * وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً * فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ"And what is like *idhan* in meaning, like *idh* *** Add optionally, like when the one who threw came"
And we stop here, if Allah wills.