Discussion of the definition of speech according to the grammarians, as previously mentioned.
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The Shaykh : Muhammad, and upon his family and all his Companions. What do you say, O Hidayat Allah, about a man who wrote you a letter narrating the story of his journey to Makkah for Hajj and his return from it? Is this called speech or not?
The student: No, it is not called speech.
The Shaykh : A full page?
The student: Because it is not a word, but rather writing.
The Shaykh : Yes, is that correct, everyone? It is not speech according to the grammarians because it is not a word. Now, what do you say if a person says to you, "If you strive"? Is this speech or not?
The student: No, it is not speech.
The Shaykh : It is not speech?
The student: Because it is not beneficial.
The Shaykh : It is not speech because it is not beneficial, correct? Now, what do you say, O Ahmad, Ahmad al-Banna, about a man who says to you: "If..."
The student: ... .
The Shaykh : If he says to you "Inna" (that), it is not speech. Why?
The student: Because it is not beneficial.
The Shaykh : Now, what do you say? Is this correct? No. "Inna" (that), if it is a command from the groaning, yes, then it is speech. But if it is a particle of emphasis, it is not speech. However, this detail, in truth, I mentioned it merely for attention, and it is not what you are required to know, because you have not reached this level. So, "Inna" ... "Inna" such-and-such is not speech because it is not beneficial and not composed.
Now, what do you say, my brother, about a Pakistani man who stood before us and delivered a complete sermon, and we are all Arabs? What do you say about this? Is it speech or not speech?
The student: It is not speech.
The Shaykh : Why?
The student: Because it is not according to the usage of the Arabic language.
The Shaykh : Well done. Because it is not according to the Arabic usage, it is not according to the Arabic usage, so it is not called speech according to the grammarians, even if it is beneficial, but it is not the speech of the grammarians.
Now, the Prophet (peace and blessings be upon him) pointed while he was standing and praying, and the Companions had prayed behind him while standing. He pointed to them to sit, so they sat. What do you say, O Ahmad?
The student: It is not speech.
The Shaykh : Why?
The student: It is a gesture.
The Shaykh : And speech must be
The student: The wording.
The Shaykh : by word. As for by gesture, even if it conveys meaning, it is not speech. For this reason, the prayer is not invalidated by it. The prayer is not invalidated by it. Now.
The author says: The divisions of speech are three. Where did you learn from ...? Yes, from where did you learn that the divisions of speech are three?
The student: Tracking and induction.
The Shaykh : Tracking and induction means that the scholars tracked the speech of the Arabs and found that it does not go beyond three divisions. Well done. What are the three divisions?
The student: A noun, a verb, and a particle that came for a meaning.
The Shaykh : A noun, a verb, and a particle that came for a meaning. Now, the author's statement: "a particle that came for a meaning" is to exclude the particle that did not come for a meaning, which has no meaning, like the letter "mim". For example, if someone wrote just "mim", this is not one of the divisions of speech because it is not a particle that came for a meaning. But from the particles that came for a meaning are the beginning of the limit and the partiality; the important thing is that they have a meaning. Now, the author mentioned that the noun has signs. What are they? Yes.
The student: Three signs.
The Shaykh : Or four, or four.
The student: The author said: The noun is known by tanwin, the entry of alif and lam, and the letters of genitive case.
The Shaykh : How many are these?
The student: ...
The Shaykh : And he did not mention anything else.
The student: ... .
The Shaykh : I say: And he did not mention anything else. So, three signs. The author mentioned them and did not mention anything else, right? Yes. Basam, how many?
The student: Four signs.
The Shaykh : Four signs: genitive case, tanwin, the entry of alif and lam, and the letters of genitive case. Now, what is meant by "genitive case" in the author's speech?
The student: Jar (genitive case).
The Shaykh : Jar. Jar. We know that jar is khafdh (lowering). How is this expression? Come on.
The student: ... .
The Shaykh : It is the terminology of the people of Kufa, and jar is the terminology of the people of Basra. Now, Allah the Exalted said:[Yusuf 12:72] What do you say, is "ba'ir" (camel) here a noun, a verb, or a particle?
The student: A noun.
The Shaykh : A noun. What of the four signs of the noun does it have?
The student: Tanwin.
The Shaykh : But?
The student: I'dafah (genitive construction).
The Shaykh : No, we did not mention i'dafah. Leave what is not in the book, Khalid.
The student: ...
The Shaykh : Mistake. I am asking what it has now? This is what ... I am asking what it has of the signs of the noun now?
The student: Only tanwin.
The Shaykh : Only tanwin, Ahmad?
The student: Khafdh (genitive case).
The Shaykh : And khafdh. Tanwin and khafdh, or not? It is not kasrah (genitive case marker), so it has tanwin and khafdh. Now.
Allah the Exalted said:[Ash-Shams 91:4] And the night. What of the signs of the noun does it have?
The student: Alif and lam.
The Shaykh : Yes
The student: And khafdh.
The Shaykh : And khafdh. Two signs: alif and lam, and khafdh. Now, can tanwin and alif and lam occur together?
The student: ... They occur together.
The Shaykh : They occur together in one word.
The student: They do not occur together.
The Shaykh : They do not occur together. What do you say, everyone?
The student: They do not occur together.
The Shaykh : They do not occur together. It is not possible for something to have alif and lam and be tanwin. Never. Now, can the four signs occur together on this? No, it is not possible, because tanwin and alif and lam do not occur together. Can three occur together? It is possible for three of the four to occur together. Now.
The student: No, it is not called speech.
The Shaykh : A full page?
The student: Because it is not a word, but rather writing.
The Shaykh : Yes, is that correct, everyone? It is not speech according to the grammarians because it is not a word. Now, what do you say if a person says to you, "If you strive"? Is this speech or not?
The student: No, it is not speech.
The Shaykh : It is not speech?
The student: Because it is not beneficial.
The Shaykh : It is not speech because it is not beneficial, correct? Now, what do you say, O Ahmad, Ahmad al-Banna, about a man who says to you: "If..."
The student: ... .
The Shaykh : If he says to you "Inna" (that), it is not speech. Why?
The student: Because it is not beneficial.
The Shaykh : Now, what do you say? Is this correct? No. "Inna" (that), if it is a command from the groaning, yes, then it is speech. But if it is a particle of emphasis, it is not speech. However, this detail, in truth, I mentioned it merely for attention, and it is not what you are required to know, because you have not reached this level. So, "Inna" ... "Inna" such-and-such is not speech because it is not beneficial and not composed.
Now, what do you say, my brother, about a Pakistani man who stood before us and delivered a complete sermon, and we are all Arabs? What do you say about this? Is it speech or not speech?
The student: It is not speech.
The Shaykh : Why?
The student: Because it is not according to the usage of the Arabic language.
The Shaykh : Well done. Because it is not according to the Arabic usage, it is not according to the Arabic usage, so it is not called speech according to the grammarians, even if it is beneficial, but it is not the speech of the grammarians.
Now, the Prophet (peace and blessings be upon him) pointed while he was standing and praying, and the Companions had prayed behind him while standing. He pointed to them to sit, so they sat. What do you say, O Ahmad?
The student: It is not speech.
The Shaykh : Why?
The student: It is a gesture.
The Shaykh : And speech must be
The student: The wording.
The Shaykh : by word. As for by gesture, even if it conveys meaning, it is not speech. For this reason, the prayer is not invalidated by it. The prayer is not invalidated by it. Now.
The author says: The divisions of speech are three. Where did you learn from ...? Yes, from where did you learn that the divisions of speech are three?
The student: Tracking and induction.
The Shaykh : Tracking and induction means that the scholars tracked the speech of the Arabs and found that it does not go beyond three divisions. Well done. What are the three divisions?
The student: A noun, a verb, and a particle that came for a meaning.
The Shaykh : A noun, a verb, and a particle that came for a meaning. Now, the author's statement: "a particle that came for a meaning" is to exclude the particle that did not come for a meaning, which has no meaning, like the letter "mim". For example, if someone wrote just "mim", this is not one of the divisions of speech because it is not a particle that came for a meaning. But from the particles that came for a meaning are the beginning of the limit and the partiality; the important thing is that they have a meaning. Now, the author mentioned that the noun has signs. What are they? Yes.
The student: Three signs.
The Shaykh : Or four, or four.
The student: The author said: The noun is known by tanwin, the entry of alif and lam, and the letters of genitive case.
The Shaykh : How many are these?
The student: ...
The Shaykh : And he did not mention anything else.
The student: ... .
The Shaykh : I say: And he did not mention anything else. So, three signs. The author mentioned them and did not mention anything else, right? Yes. Basam, how many?
The student: Four signs.
The Shaykh : Four signs: genitive case, tanwin, the entry of alif and lam, and the letters of genitive case. Now, what is meant by "genitive case" in the author's speech?
The student: Jar (genitive case).
The Shaykh : Jar. Jar. We know that jar is khafdh (lowering). How is this expression? Come on.
The student: ... .
The Shaykh : It is the terminology of the people of Kufa, and jar is the terminology of the people of Basra. Now, Allah the Exalted said:
And for he who produces it is [the reward of] a camel's load
ولمن جاء به حمل بعيرThe student: A noun.
The Shaykh : A noun. What of the four signs of the noun does it have?
The student: Tanwin.
The Shaykh : But?
The student: I'dafah (genitive construction).
The Shaykh : No, we did not mention i'dafah. Leave what is not in the book, Khalid.
The student: ...
The Shaykh : Mistake. I am asking what it has now? This is what ... I am asking what it has of the signs of the noun now?
The student: Only tanwin.
The Shaykh : Only tanwin, Ahmad?
The student: Khafdh (genitive case).
The Shaykh : And khafdh. Tanwin and khafdh, or not? It is not kasrah (genitive case marker), so it has tanwin and khafdh. Now.
Allah the Exalted said:
And [by] the night when it covers
والليل إذا يغشىThe student: Alif and lam.
The Shaykh : Yes
The student: And khafdh.
The Shaykh : And khafdh. Two signs: alif and lam, and khafdh. Now, can tanwin and alif and lam occur together?
The student: ... They occur together.
The Shaykh : They occur together in one word.
The student: They do not occur together.
The Shaykh : They do not occur together. What do you say, everyone?
The student: They do not occur together.
The Shaykh : They do not occur together. It is not possible for something to have alif and lam and be tanwin. Never. Now, can the four signs occur together on this? No, it is not possible, because tanwin and alif and lam do not occur together. Can three occur together? It is possible for three of the four to occur together. Now.