Explanation of the author's (may Allah have mercy on him) statement: " . . .

The Shaykh : All right, he says: "And as for the deletion of the noon, it serves as the sign of accusative case in the five verbs whose nominative case is marked by the retention of the noon". This is simple. The five verbs are *tuf'aluna* (you do, plural masculine), *tuf'aluna* (you do, plural feminine), *tuf'alani* (you two do, masculine), *tuf'alani* (you two do, feminine), and *tuf'alina* (you do, feminine singular). We have previously established that they are in the nominative case by the retention of the noon, and in the accusative case by the deletion of the noon. They are in the accusative case by the deletion of the noon. For example, you say: *lan yaf'ala* (they will not do). *Lan* is a particle of negation, accusative case, and future tense. *Lan yaf'ala*, and *lan tuf'ala* (you two will not do), and *lan yaf'alu* (they will not do), and *lan tuf'alu* (you will not do, plural masculine), and *lan tuf'ali* (you will not do, feminine singular). So the noon is deleted. Allah, Blessed and Exalted is He, said: And He, the Exalted, said: Regarding his statement: the noon was deleted, and its original form is
The student: *tuf'aluna*

The Shaykh : *tuf'aluna*. And regarding his statement: the noon was deleted, and its original form is
The student: *yutamannuna*

The Shaykh : *yutamannuna*. And for this reason, when the wish was negated with *la*, Allah, the Exalted, said: in Surat al-Baqarah, and in Surat al-Jumu'ah, and because *la* does not put the verb in the accusative case, whereas *lan* does put it in the accusative case. Is that correct? All right.
I like that you understand. Or do I like that you understand (plural)? It is "that you understand." If I said "I like that you understand (plural)," it would be an error. Because the five verbs are put in the accusative case by what, O 'Abd Allah?
The student: By the retention of the noon.

The Shaykh : The five verbs are put in the accusative case by the retention of the noon. Are you sure?
The student: The five verbs.

The Shaykh : They are put in the accusative case by the retention of the noon. Are you sure? Are you sure? How do we describe this answer?
The student: ...

The Shaykh : No, I said they are put in the accusative case.
The student: You did not say it with me.

The Shaykh : And since you were not with me, your answer became the answer of the compound ignorant person. Yes, because you answered incorrectly...
The student: ... .

The Shaykh : The important point is that we say the five verbs are put in the accusative case by what?
The student: By the deletion of the noon.

The Shaykh : By the deletion of the noon. Put it down, my brother. Let's review the book after the lesson. All right.
Do I like that you understand, or do I like that you understand (plural)?
The student: That you understand.

The Shaykh : That you understand. We must delete the noon. When addressing a woman, you say to her: "I like that you are polite."
The student: Error

The Shaykh : That is an error. What do we say? "I like that you are polite" with a *ya*, not "you are polite" with a *nun*. Because the five verbs are put in the accusative case by the deletion of the noon. And let us parse it.
Allah, the Exalted, said:
*Lan*: It is a particle of negation, accusative case, and future tense. It is a particle of negation because if you say *lan tuf'alu* (you will not do), you have negated the verb. It is a particle of accusative case because it puts the verb in the accusative case. And it is a particle of future tense because it turns the present tense verb into a future tense verb. The present tense verb is suitable for the present and the future, but it may be associated with particles that turn it into the past, and it may be associated with particles that turn it into the future. Do you understand? And it may be associated with particles that turn it into the present. So *lan* and *ish* turn it into what? Into the future. And by the future, we mean any time after the time of speaking, even if it is just a moment. We do not mean the distant future, like after a hundred years. We mean the future, what? Yes, any time after the time of speaking, even if it is just a moment. All right.
*Lan tuf'alu*: We say in its parsing: *Lan* is a particle of negation, accusative case, and future tense.
*Tuf'alu*: It is a present tense verb in the accusative case due to *lan*, and its sign of accusative case is the deletion of the noon. The *waw* is the subject. The deletion of the noon and the *waw* as the subject. Is that right?
All right. If a man said: "Do not rush me," "Do not rush me," "You will not rush me," "You will not rush me." There is a noon here. This is not the noon of inflection, but it is the protective noon. If the noon of inflection had come, the phrase would have been "You will not rush me" (with the noon). But what is before us now is "You will not rush me." So this noon is not part of the inflection, but it is a protective noon. Are you with me, everyone? All right.
So we have finished with the signs of the accusative case. The signs of the accusative case are five: the fathah, the alif, the kasrah, the ya, and the deletion of the noon. There is a discussion here, meaning its benefit is not very great. Why was the alif mentioned after the fathah? Meaning, all four other than the fathah are substitutes for the fathah. Why was the alif brought forward? Yes, because if you fully pronounce the fathah, an alif is generated from it. An alif is generated from it. So if you say *Zaydan* and fully pronounce the fathah, it becomes an alif. Why was the kasrah brought after the alif? Because the kasrah is a movement. The kasrah is a movement, so it was more deserving of being brought forward than a letter. Because the substitution of the kasrah for the fathah is the substitution of a movement for a movement, or is it not? And the substitution of the ya for the fathah is the substitution of a letter for a movement. And the substitution of a movement for a movement is more appropriate than the substitution of a letter for a movement. All right. Why was the ya brought? We say because if the kasrah is fully pronounced, it becomes a ya.
All right. Why was the deletion of the noon brought? It is the last of the signs. Because its sign is negative. Negative. The deletion of the others. The sign in the others is positive. Existential. Is that clear? This is an explanation of the author's words, but it is not of great benefit. In any case, the signs now, 'Abd Allah, how many signs are there?
The student: Five.

The Shaykh : Five. Five or five?
The student: Five.

The Shaykh : Five. Yes. Count them.
The student: The fathah, the alif, the kasrah, the ya, and the noon.

The Shaykh : And the ya, and what?
The student: And the noon.

The Shaykh : And the noon, or the deletion of the noon?
The student: The deletion of the noon.

The Shaykh : The deletion of the noon. All right. And Allah knows best.
The author (may Allah have mercy on him) said: "And as for the deletion of the noon", which is the fifth sign of the accusative case, it serves as the sign of the accusative case in the five verbs whose nominative case is marked by the retention of the noon. The five verbs whose nominative case is marked by the retention of the noon are *tuf'alani* (you two do, masculine), *yaf'alani* (they two do, masculine), *yaf'aluna* (they do, plural masculine), *tuf'aluna* (you do, plural feminine), and the fifth is *tuf'alina* (you do, feminine singular). These are put in the accusative case not by the fathah, nor by the kasrah, nor by the alif, nor by the ya. They are put in the accusative case by the deletion of the noon. They are put in the accusative case by the deletion of the noon. So you say, for example: *lan tuf'ala* (you two will not do). Its original form is *tuf'alani*. Its original form is *tuf'alani*. If an accusative marker enters it, the noon is deleted. - Come forward, O 'Isa, come forward, come forward, come forward - So you say: *tuf'alani*. If an accusative marker enters it, the noon is deleted, and it is said *lan tuf'ala*. So let us parse this sentence. We say: *Lan* is a particle of negation, accusative case, and future tense. *Tuf'ala* is a present tense verb in the accusative case due to *lan*, due to *lan*, and its sign of accusative case is the deletion of the noon. All right. If someone said: *lan tuf'alani* (you two will not do), *lan tuf'alani*, we would say this is an error. This is a linguistic mistake. It is not permissible in the Arabic language to say *lan tuf'alani*. All right. *Tuf'aluna* (you do, plural masculine). *Tuf'aluna* is a present tense verb from the five verbs, put in the accusative case by the deletion of the noon. So you say: *lan tuf'alu* (you will not do). The noon is deleted. So *lan* is a particle of negation, accusative case, and future tense, and *tuf'alu* is a present tense verb in the accusative case due to *lan*, and its sign of accusative case is the deletion of the noon, and the *waw* is the subject. If I said *lan tuf'aluna*, it would be an error. The noon must be deleted. The fifth of the five verbs is *tuf'alina* (you do, feminine singular). This is used to address a woman. So you say: You are doing. You are doing. I introduce *lan*, which puts it in the accusative case, and say: *lan tuf'alina*. Why?
The student: ...

The Shaykh : *Lan tuf'ali* (you will not do). The noon is deleted with a *ya* because it is put in the accusative case by the deletion of the noon. And I think this is easy for you. All right.
Allah, the Exalted, said: . The original form of *yaduru* is *yadurun*. So when *lan* entered it, and it puts the verb in the accusative case, the noon was deleted, and it became *lan yaduru*. All right. Allah, the Exalted, said in the Holy Hadith: . And its original form is
The student: *tuballighuna*

The Shaykh : *Lan tuballighu* (you will not reach). And its original form is *tuballighuna*. So when *lan* entered it, and it puts the verb in the accusative case, the noon was deleted. All right.
I think, if Allah wills, we have now fully grasped the signs of the accusative case, and that the signs of the accusative case are how many? Yes.
The student: Five.

The Shaykh : Yes
The student: The fathah, the alif, the ya, the noon, the kasrah, and the ya.

The Shaykh : All right, it doesn't matter. All right, these are the signs.