Continuation of the Explanation of the Nāṣibāt
Machine translationRead the Arabic original
The Shaykh : Now, the last of the letters of nāṣb, or as the author said, "and aw". Aw and aw make the present-tense verb accusative on the condition that it means "until" or "except." On the condition that it means "until" or "except." So if you say, "I will surely kill the disbeliever or he will submit", "I will surely kill the disbeliever or he will submit," the aw here means
The student: Except
The Shaykh : except. And if you say, "I will surely keep you occupied until you pay my debt", "I will surely keep you occupied" means "I will keep you occupied," "I will surely keep you occupied until you pay my debt," so it means "until," meaning "until you pay me." Now, what is the rule for when it means "except" and when it means "until"? They say: if what comes before it has a limit that extends, it means "until." If it has no limit, it means "except." So your saying, "I will surely kill the disbeliever or he will submit", this has no limit because killing is a one-time thing here. And if you say, "I will surely keep you occupied until you pay my debt", then keeping occupied has a continuous limit. And likewise, if you say, "I will surely walk until I enter the town", "I will surely walk until I enter the town," meaning
The student: until
The Shaykh : Ah?
The student: until
The Shaykh : Yes, it means "until." Now, if you say, "I will surely stay with you until the sun rises", the sun, "I will surely stay with you until the sun rises"
The student: it means until
The Shaykh : Ah?
The student: until
The Shaykh : to
The student: Yes.
The Shaykh : it means until
The student: Yes.
The Shaykh : Now, if I say, "I will surely reprimand you until you give me the statement"
The student: Except
The Shaykh : it means "except." It means "except" because he is speaking only once. But if he were speaking repeatedly, then the reprimand would be for each instance, so it would be extended and it would mean "until."
These nāṣibāt are ten. Pay attention, brothers. If you find one of them, it is obligatory to make the present-tense verb accusative instead of the nominative. So if the speaker says, "It pleases me that you understand", "It pleases me that you understand," this is incorrect, and the correct form is
The student: that you understand
The Shaykh : that you understand. But if he says, if it does not please you that I say, "It pleases me that you understand", then I will say, "It pleases me that you all understand"
The student: Correct.
The Shaykh : How? If we use the dammah, you say it is incorrect, and if we fully pronounce the dammah, you say it is correct, here?
The student: it differs
The Shaykh : It is known, because if you say "It pleases me that you understand" to one person, you must make it accusative. If you say "O group, it pleases me that you all understand," then you make it accusative by dropping the noon. You make it accusative by dropping the noon. Now, Allah the Exalted said,[Al-Qasas 28:17] Parse it: "So I will not be a helper of the wrongdoers."
The student: The fa' is a conjunction for what comes before it
The Shaykh : Yes
The student: ...
The Shaykh : Yes
The student: "Akon" is a present-tense verb made accusative by lan, and its sign of accusative is the visible fathah at its end.
The Shaykh : And the sign of what?
The student: The visible fathah at its end
The Shaykh : Now, correct, brothers. Now.
A person said to another, "I will visit you tonight, so he said to him", the lesson is over.
The student: Yes
The Shaykh : Here, you did not teach us.
The reader: "And lam, lamma, al-lam, al-lamma, the lam of command and supplication, and la in prohibition and supplication, and anna and ma"
The Shaykh : and not
The reader: "And inna, wa-ma, wa-man, wa-mahma, wa-idhma, wa-ay, wa-mata, wa-ayyana, wa-ayna, wa-anna, wa-haythuma, wa-kayfa, and idha in poetry specifically"
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may blessings and peace be upon our Prophet Muhammad, and upon his family and all his Companions. It has preceded us that the nāṣibāt are ten. The nāṣibāt of the present-tense verb are ten. So what is the evidence for their accusative status in that?
The student: Tracking and induction.
The Shaykh : Following and induction. That is, the scholars of the Arabic language followed the speech of the Arabs and found that the present-tense verb is made accusative by these ten nāṣibāt.
The student: Except
The Shaykh : except. And if you say, "I will surely keep you occupied until you pay my debt", "I will surely keep you occupied" means "I will keep you occupied," "I will surely keep you occupied until you pay my debt," so it means "until," meaning "until you pay me." Now, what is the rule for when it means "except" and when it means "until"? They say: if what comes before it has a limit that extends, it means "until." If it has no limit, it means "except." So your saying, "I will surely kill the disbeliever or he will submit", this has no limit because killing is a one-time thing here. And if you say, "I will surely keep you occupied until you pay my debt", then keeping occupied has a continuous limit. And likewise, if you say, "I will surely walk until I enter the town", "I will surely walk until I enter the town," meaning
The student: until
The Shaykh : Ah?
The student: until
The Shaykh : Yes, it means "until." Now, if you say, "I will surely stay with you until the sun rises", the sun, "I will surely stay with you until the sun rises"
The student: it means until
The Shaykh : Ah?
The student: until
The Shaykh : to
The student: Yes.
The Shaykh : it means until
The student: Yes.
The Shaykh : Now, if I say, "I will surely reprimand you until you give me the statement"
The student: Except
The Shaykh : it means "except." It means "except" because he is speaking only once. But if he were speaking repeatedly, then the reprimand would be for each instance, so it would be extended and it would mean "until."
These nāṣibāt are ten. Pay attention, brothers. If you find one of them, it is obligatory to make the present-tense verb accusative instead of the nominative. So if the speaker says, "It pleases me that you understand", "It pleases me that you understand," this is incorrect, and the correct form is
The student: that you understand
The Shaykh : that you understand. But if he says, if it does not please you that I say, "It pleases me that you understand", then I will say, "It pleases me that you all understand"
The student: Correct.
The Shaykh : How? If we use the dammah, you say it is incorrect, and if we fully pronounce the dammah, you say it is correct, here?
The student: it differs
The Shaykh : It is known, because if you say "It pleases me that you understand" to one person, you must make it accusative. If you say "O group, it pleases me that you all understand," then you make it accusative by dropping the noon. You make it accusative by dropping the noon. Now, Allah the Exalted said,
He said, "My Lord, for the favor You bestowed upon me, I will never be an assistant to the criminals."
قال رب بما أنعمت عليّ فلن أكون ظهيرا للمجرمينThe student: The fa' is a conjunction for what comes before it
The Shaykh : Yes
The student: ...
The Shaykh : Yes
The student: "Akon" is a present-tense verb made accusative by lan, and its sign of accusative is the visible fathah at its end.
The Shaykh : And the sign of what?
The student: The visible fathah at its end
The Shaykh : Now, correct, brothers. Now.
A person said to another, "I will visit you tonight, so he said to him", the lesson is over.
The student: Yes
The Shaykh : Here, you did not teach us.
The reader: "And lam, lamma, al-lam, al-lamma, the lam of command and supplication, and la in prohibition and supplication, and anna and ma"
The Shaykh : and not
The reader: "And inna, wa-ma, wa-man, wa-mahma, wa-idhma, wa-ay, wa-mata, wa-ayyana, wa-ayna, wa-anna, wa-haythuma, wa-kayfa, and idha in poetry specifically"
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may blessings and peace be upon our Prophet Muhammad, and upon his family and all his Companions. It has preceded us that the nāṣibāt are ten. The nāṣibāt of the present-tense verb are ten. So what is the evidence for their accusative status in that?
The student: Tracking and induction.
The Shaykh : Following and induction. That is, the scholars of the Arabic language followed the speech of the Arabs and found that the present-tense verb is made accusative by these ten nāṣibāt.