Continuation of the explanation of the hadith of Abu Salmah ibn 'Abd al-Rahman, who said:
Machine translationRead the Arabic original
The Shaykh :Sunan Ibn Majah 1886Sahih (Darussalam): Twelve is said as "ithnata 'asharah" or "thnata 'asharah," just as one says "thnatan" and "ithnatan" and "ibnatan" and "bintan," and the meaning is the same. But I am asking now: 'Abd al-Rahman ibn Dawud, why did he say "ithnata 'asharah" and not "ithnata 'asharah"?
The student: The predicate of "was."
The Shaykh : The khabar of "kana" and how do you parse it?
The student: It is named "sadaqan" (bridal gift), and "thnata 'asharah uqiyah" is its khabar.
The Shaykh : Is all of this, the whole world, these three?
The student: No... ten, yes, it is built (mabni).
The Shaykh : And what is built?
The student: A specification (tamyiz).
The Shaykh : Is it a built tamyiz (specifier)?
The student: It is called "mansub al-juz'ayn" (declined in both parts).
The Shaykh : Mansub al-juz'ayn?
The student: Yes, two ten, five ten.
The Shaykh : It is not mansub al-juz'ayn.
The student: ...
The Shaykh : Yes.
The student: It is a compound of two parts in the position of accusative, a compound.
The Shaykh : Yes, but the fathah here, "ithnata 'asharah"?
The student: It is all a compound, a compound.
The Shaykh : Yes, but the problem is, if it becomes nominative, how do we say it?
The student: Ithnata 'asharah.
The Shaykh : Ithnata 'asharah, and it is known that what is built (mabni) does not change with different grammatical factors.
The student: There is no factor that parses the second part.
The Shaykh : Hm?
The student: On the second part.
The Shaykh : Meaning it is parsed on the second part? Then it must be parsed (mu'rab), for this reason, yes?
The student: The first is parsed and the second is built.
The Shaykh : Yes, they say that the first is parsed, this is an exception, and the second has no grammatical position because it is in the position of tanwin (vowel ending), meaning like a covering (takmim), and this indicates that language is need, not the rules of grammar, because for such an example they cannot give a convincing answer, because it is said: the compound built on the two parts, they were asked: how can it be built when it changes with different factors, and it is known that what changes with different factors is not called built.
And if they say it is parsed, we say: fine, parsed is closer than being built, but what do you say about "asharah" (ten)?
They said: This has no grammatical position because it is not correct for it to be a mudaf (possessor) and a mudaf ilayh (possessed), but it is in the position of tanwin. They can be asked: fine, why did you not say this for "thalath 'asharah" (thirteen) and say: it is a compound, so it is built on the fathah of the two parts? In any case, what we see is to say as I think al-Kisa'i said: "He said: Which one is it that you created?", so we say: this is "ithnata 'asharah," the Arabs pronounced it with alif in the state of nominative and with ya in the states of accusative and genitive.
And his saying: "and a nash": It seems that Abu Salmah (may Allah have mercy on him) did not know the meaning of nash, for this reason she said to him: "Do you know what a nash is" and so on.
Nash means: half, so we say: nash in language means half.
So if someone says: This is not known, we say: Let it be unknown to you, but it is known to the Mother of the Believers (may Allah be pleased with her), who is one of the most eloquent of women.
It is said: six dirhams and a nash, meaning: and a half, and this is correct Arabic language.
"Do you know what a nash is": Meaning, do you know what it is?
He said: "I said: No, she said: Half an uqiyah": So if it is twelve and a half uqiyah, you say: "So that makes five hundred dirhams", because the uqiyah is forty dirhams, so ten times forty is four hundred and two times forty is eighty, right?
And the half is twenty, so the total is five hundred dirhams, yes.
Bulugh al-Maram 8:75: Five hundred dirhams, only the dirham is worth a small amount to us, if we consider every two hundred Islamic dirhams to be fifty-six Saudi Riyals of silver, how much is five hundred?
The student: One hundred and forty Riyals.
The Shaykh : One hundred and forty?
The student: 280 AH.
The Shaykh : The two hundred is fifty-six, wait, the two hundred is fifty-six, what is the total?
One hundred and twelve, and what is left for us is half of twenty-eight, meaning one hundred?
The student: Forty.
The Shaykh : Twenty-eight and twelve is forty, one hundred and forty, one hundred and forty, the bridal gift of the Messenger (may the prayer and peace of Allah be upon him) is one hundred and forty Riyals in Saudi Riyals, and without doubt this is very little for our time, but for a past time, even for us, this is considered a lot. In the past, the bridal gift of a woman for us was one Riyal, and sometimes the bridal gift, if the man became a butcher, was the liver, the liver of the side of the lamb, the bridal gift, yes, the liver of the lamb is the bridal gift, he gives her the liver of a lamb as her bridal gift, so that he can boil it in a ghudhah, do you know a ghudhah? A khimar (head covering), meaning he gives her a head covering as her bridal gift, and it was mentioned that a person gave his wife a Riyal as her bridal gift, so when it was mid-morning, he entered upon her at night, he sat with her at mid-morning, a man knocked on his door, so he went down to open it for him, when he opened it for him, he and the man quarreled and their voices rose, and he said: I will imprison you if you do not pay me, if you do not pay me I will imprison you, so the woman was frightened, her husband had not entered upon her except yesterday and this man wants to complain about him and maybe imprison him, it is a problem, she said to him: What does he want? She said: He is asking me for a Riyal, and if the Riyal that she had, she said: Take it, give it to him, so the woman went out for free, but in any case, her soul was pleased afterwards, meaning the contract was completed, so the important thing is that this is the bridal gift of the Messenger (may the prayer and peace of Allah be upon him).
The dowry he gave to his wives was twelve Uqiyyah and a Nash
قالت : كانت اثنتي عشرة أوقية ونشاThe student: The predicate of "was."
The Shaykh : The khabar of "kana" and how do you parse it?
The student: It is named "sadaqan" (bridal gift), and "thnata 'asharah uqiyah" is its khabar.
The Shaykh : Is all of this, the whole world, these three?
The student: No... ten, yes, it is built (mabni).
The Shaykh : And what is built?
The student: A specification (tamyiz).
The Shaykh : Is it a built tamyiz (specifier)?
The student: It is called "mansub al-juz'ayn" (declined in both parts).
The Shaykh : Mansub al-juz'ayn?
The student: Yes, two ten, five ten.
The Shaykh : It is not mansub al-juz'ayn.
The student: ...
The Shaykh : Yes.
The student: It is a compound of two parts in the position of accusative, a compound.
The Shaykh : Yes, but the fathah here, "ithnata 'asharah"?
The student: It is all a compound, a compound.
The Shaykh : Yes, but the problem is, if it becomes nominative, how do we say it?
The student: Ithnata 'asharah.
The Shaykh : Ithnata 'asharah, and it is known that what is built (mabni) does not change with different grammatical factors.
The student: There is no factor that parses the second part.
The Shaykh : Hm?
The student: On the second part.
The Shaykh : Meaning it is parsed on the second part? Then it must be parsed (mu'rab), for this reason, yes?
The student: The first is parsed and the second is built.
The Shaykh : Yes, they say that the first is parsed, this is an exception, and the second has no grammatical position because it is in the position of tanwin (vowel ending), meaning like a covering (takmim), and this indicates that language is need, not the rules of grammar, because for such an example they cannot give a convincing answer, because it is said: the compound built on the two parts, they were asked: how can it be built when it changes with different factors, and it is known that what changes with different factors is not called built.
And if they say it is parsed, we say: fine, parsed is closer than being built, but what do you say about "asharah" (ten)?
They said: This has no grammatical position because it is not correct for it to be a mudaf (possessor) and a mudaf ilayh (possessed), but it is in the position of tanwin. They can be asked: fine, why did you not say this for "thalath 'asharah" (thirteen) and say: it is a compound, so it is built on the fathah of the two parts? In any case, what we see is to say as I think al-Kisa'i said: "He said: Which one is it that you created?", so we say: this is "ithnata 'asharah," the Arabs pronounced it with alif in the state of nominative and with ya in the states of accusative and genitive.
And his saying: "and a nash": It seems that Abu Salmah (may Allah have mercy on him) did not know the meaning of nash, for this reason she said to him: "Do you know what a nash is" and so on.
Nash means: half, so we say: nash in language means half.
So if someone says: This is not known, we say: Let it be unknown to you, but it is known to the Mother of the Believers (may Allah be pleased with her), who is one of the most eloquent of women.
It is said: six dirhams and a nash, meaning: and a half, and this is correct Arabic language.
"Do you know what a nash is": Meaning, do you know what it is?
He said: "I said: No, she said: Half an uqiyah": So if it is twelve and a half uqiyah, you say: "So that makes five hundred dirhams", because the uqiyah is forty dirhams, so ten times forty is four hundred and two times forty is eighty, right?
And the half is twenty, so the total is five hundred dirhams, yes.
and that was Allah's Messenger's (ﷺ) dowry to his wives
فهذا صداق رسول الله صلى الله عليه وسلم لأزواجهThe student: One hundred and forty Riyals.
The Shaykh : One hundred and forty?
The student: 280 AH.
The Shaykh : The two hundred is fifty-six, wait, the two hundred is fifty-six, what is the total?
One hundred and twelve, and what is left for us is half of twenty-eight, meaning one hundred?
The student: Forty.
The Shaykh : Twenty-eight and twelve is forty, one hundred and forty, one hundred and forty, the bridal gift of the Messenger (may the prayer and peace of Allah be upon him) is one hundred and forty Riyals in Saudi Riyals, and without doubt this is very little for our time, but for a past time, even for us, this is considered a lot. In the past, the bridal gift of a woman for us was one Riyal, and sometimes the bridal gift, if the man became a butcher, was the liver, the liver of the side of the lamb, the bridal gift, yes, the liver of the lamb is the bridal gift, he gives her the liver of a lamb as her bridal gift, so that he can boil it in a ghudhah, do you know a ghudhah? A khimar (head covering), meaning he gives her a head covering as her bridal gift, and it was mentioned that a person gave his wife a Riyal as her bridal gift, so when it was mid-morning, he entered upon her at night, he sat with her at mid-morning, a man knocked on his door, so he went down to open it for him, when he opened it for him, he and the man quarreled and their voices rose, and he said: I will imprison you if you do not pay me, if you do not pay me I will imprison you, so the woman was frightened, her husband had not entered upon her except yesterday and this man wants to complain about him and maybe imprison him, it is a problem, she said to him: What does he want? She said: He is asking me for a Riyal, and if the Riyal that she had, she said: Take it, give it to him, so the woman went out for free, but in any case, her soul was pleased afterwards, meaning the contract was completed, so the important thing is that this is the bridal gift of the Messenger (may the prayer and peace of Allah be upon him).