Continuation of the explanation of the author’s (may Allah have mercy on him) statement: “... and the answer with the fa and the waw ...”
Machine translationRead the Arabic original
The Shaykh : He said “and the answer with the fa and the waw”. This is the beginning of the lesson. The answer with the fa and the waw means that the verb is also made accusative (mansub) when it is joined with the fa or the waw. The fa means the fa of causality, and the waw means the waw of accompaniment. These two letters, when they are the answer to one of seven matters, make the verb accusative. They make the verb accusative. The poet summarizes these seven matters in his saying:
“Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
Repeat the verse quickly.
“Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
Repeat the verse a second time.
“Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
Three times is enough for one verse, and let us hope that you, all of you, have memorized it from...
The student: “Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
The Shaykh : When it is absent?
The student: Yes.
The Shaykh : When it is absent?
The student: Now, O Shaykh.
The Shaykh : Tonight, what Allah willed, good.
“Command” means that if the fa and the waw occur in the answer to a command, then the verb is made accusative by them. If they occur as the answer to a command, then the verb, O Sami, is made accusative by them. And the command is well known.
“Submit, and you will enter Paradise”. Submit, and you will enter Paradise.
Submit: a verb of command. The fa is for causality, meaning by virtue of his submission.
Enter: a present tense verb made accusative by the fa of causality, and the sign of its accusative case is the visible fathah at its end. This is a good command.
The second is “Supplicate”. Supplicate means that the supplication is directed to Allah the Exalted and Majestic. So you say, “O Lord, grant me success so that I do good”. O Lord, grant me success so that I do good. The supplication is in the phrase “grant me success so that I do.” The fa is for causality. Do is a present tense verb made accusative by the fa of causality, and the sign of its accusative case is the visible fathah at its end. The poet said:
“O Lord, grant me success so that I do not deviate from *** The ways of those who strive in the best of ways
O Lord, grant me success so that I do not deviate from *** The ways of those who strive in the best of ways
The ways of those who strive in the best of ways”
And a composer who composes it for us.
The student: “O Lord, grant me success so that I do not deviate from *** The ways of those who strive in the best of ways”
The Shaykh : In the best of ways. Good. The evidence is his saying, “O Lord, grant me success so that I do not deviate”
“Command, supplicate, forbid”. And forbid: do not let your mind wander in the lesson, lest it be missed. Do not let your mind wander in the lesson, lest it be missed, lest it be missed. This is after what? The prohibition. And in the Noble Qur'an,[Taha 20:81] and do not transgress therein, lest My anger befall you from your Lord.
The student: My anger.
The Shaykh : Here, My anger.[Taha 20:81] Good. “Command, supplicate, forbid”. How many are these?
The student: Three.
The Shaykh :“Ask”. Ask means to inquire, meaning to question. So if the fa of causality occurs as the answer to a question, it is obligatory to make the present tense verb accusative with it. So you say:
Will you visit me? Yes.
“Will Zayd apologize to you so that you forgive him?”
Allah the Exalted said,[Al-A'raf 7:53] [Al-A'raf 7:53]
The fa occurs in the answer to the question. Will they intercede for us? And for this reason, the verb was made accusative by what? It was made accusative by the deletion of the nun. The deletion of the nun is because when the present tense verb is one of the five verbs, it is made accusative and jussive by the deletion of the nun. Good.
“And present”. “And present to urge them”. Present means presenting to urge them, meaning urging. So we have presenting and we have urging. An example of presenting is that you say to a person, “Will you not stay with me so that I honor you?” Or so that I honor you. So that I honor you, because it occurred as the answer to the presenting. Will you not stay with me so that I honor you?
Urging is, “Why do you not discipline your son so that he becomes upright?”. Why do you not discipline your son so that he becomes upright? Becomes upright is the answer to what?
The student: To hilla.
The Shaykh : Ah?
The student: To hilla.
The Shaykh : To hilla. Hilla is for urging, and the difference between urging and presenting is that urging is a request with agitation and disturbance, while presenting is a request with gentleness and softness.
And for this reason, he presents to you a presenting, saying, “Will you not be generous with us so that we honor you?”. While this one says, “Why do you not discipline your son so that he becomes upright?”. So there is a difference between them. Urging is urging with agitation, as they said, urging with agitation and strength, unlike presenting.
“Wish”. Wishing is, “And hope”. Hope is wishing. Wishing is requesting what is difficult or hindered to obtain. What is difficult or hindered to obtain. The poet said:
“Oh, if only youth would return one day *** So that I could tell it what old age has done”
This is wishing for what?
The student: ...
The Shaykh : Ah?
The student: What is difficult.
The Shaykh : What is difficult.
The student: The answer is what is difficult.
The Shaykh : Yes, correct. The impossible and the difficult are the same. Impossible, yes. And the poor, destitute man said, “If only I had money so that I could give charity from it”. Here, this is difficult.
The student: Yes
The Shaykh : No, it is hindered. Hindered. It is not difficult, because how many poor people have become rich? But how many old men have become young? No, that does not happen. Good. So wishing is what?
The student: ...
The Shaykh : Here, wishing is requesting what is difficult or hindered to obtain.
“And hope”. Hope. Hope is requesting what is close to being obtained. Requesting what is close to being obtained. Requesting what is close to being obtained. For the close thing, you use hope.
You say, “Perhaps, perhaps the goods will increase in the country so that I buy from them”. And the goods are many, meaning it is not difficult, it is not hard for them to increase. But he came at the beginning of the market, at the beginning of the day, and found that the people had not brought them, so he said, perhaps. This is what? Here, hope. Hope. Good.
The original is that the expression for wishing is with la'ta and for hoping with la'all. This is the original, but it may be the reverse. La'all may come for an impossible matter. Pharaoh said,[Ghafir 40:36-37]. This is what? Hoping or wishing?
The student: Wishing.
The Shaykh : Wishing. Impossible. This is wishing, but with la'all. And the poet said, “Perhaps, and I said, and one like me”. And he is addressing the doves, and I said, “And one like me in weeping”. Yes.
“I wept over the flock of doves when they passed by me *** And I said, one like me is worthy of weeping
O flock of doves, is there one who lends me his wing *** So that I may fly to the one I have loved”
And what is la'all?
The student: Wishing.
The Shaykh : Wishing or hoping?
The student: Wishing.
The Shaykh : Why? This is impossible. This is impossible. The important thing is to say that the difference between wishing and hoping: if it is related to an impossible or difficult matter, what is it? Then it is wishing. If it is for a close matter, then it is hoping. But the original is that the letter designated for hoping is la'all and for wishing is la'ta, and it may be reversed.
The last thing in the verse is, “Thus negation”. This is the last thing... meaning that if the fa occurs as the answer to negation, it makes the present tense verb accusative. Allah the Exalted said in the Noble Qur'an,[Fatir 35:36]. Where is the accusative case?
The student: The deletion of the noon.
The Shaykh : Here, the deletion of the nun. Meaning, they die. This is the answer to negation, and it was made accusative by the deletion of the nun. So the fa of causality and the waw of accompaniment, if they occur as the answer to what? One of seven matters. Nine. One of nine matters, summarized in the saying of the poet. Come, O Abdulhamid, come. In the saying of the poet, read the verse for us.
The student: “Command, supplicate, and hope”
The Shaykh : Pass.
The student: And supplicate.
The Shaykh : Yes, indeed.
The student: And hope.
The Shaykh : No, here. There is no god but Allah... Who is the one who has memorized it?
The student: “Command, supplicate, forbid, ask, and present to urge them ***”
The Shaykh : Wish.
The student: “*** Wish, hope, and thus negation has completed”
The Shaykh : Well done.
“Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
Come, O Abdulhamid, take it.
“Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
Repeat the verse quickly.
“Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
Repeat the verse a second time.
“Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
Three times is enough for one verse, and let us hope that you, all of you, have memorized it from...
The student: “Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
The Shaykh : When it is absent?
The student: Yes.
The Shaykh : When it is absent?
The student: Now, O Shaykh.
The Shaykh : Tonight, what Allah willed, good.
“Command” means that if the fa and the waw occur in the answer to a command, then the verb is made accusative by them. If they occur as the answer to a command, then the verb, O Sami, is made accusative by them. And the command is well known.
“Submit, and you will enter Paradise”. Submit, and you will enter Paradise.
Submit: a verb of command. The fa is for causality, meaning by virtue of his submission.
Enter: a present tense verb made accusative by the fa of causality, and the sign of its accusative case is the visible fathah at its end. This is a good command.
The second is “Supplicate”. Supplicate means that the supplication is directed to Allah the Exalted and Majestic. So you say, “O Lord, grant me success so that I do good”. O Lord, grant me success so that I do good. The supplication is in the phrase “grant me success so that I do.” The fa is for causality. Do is a present tense verb made accusative by the fa of causality, and the sign of its accusative case is the visible fathah at its end. The poet said:
“O Lord, grant me success so that I do not deviate from *** The ways of those who strive in the best of ways
O Lord, grant me success so that I do not deviate from *** The ways of those who strive in the best of ways
The ways of those who strive in the best of ways”
And a composer who composes it for us.
The student: “O Lord, grant me success so that I do not deviate from *** The ways of those who strive in the best of ways”
The Shaykh : In the best of ways. Good. The evidence is his saying, “O Lord, grant me success so that I do not deviate”
“Command, supplicate, forbid”. And forbid: do not let your mind wander in the lesson, lest it be missed. Do not let your mind wander in the lesson, lest it be missed, lest it be missed. This is after what? The prohibition. And in the Noble Qur'an,
and do not transgress [or oppress others] therein, lest My anger should descend
ولا تطغوا فيه فيحل عليكمThe student: My anger.
The Shaykh : Here, My anger.
and do not transgress [or oppress others] therein, lest My anger should descend upon you
ولا تطغوا فيه فيحل عليكم غضبيThe student: Three.
The Shaykh :“Ask”. Ask means to inquire, meaning to question. So if the fa of causality occurs as the answer to a question, it is obligatory to make the present tense verb accusative with it. So you say:
Will you visit me? Yes.
“Will Zayd apologize to you so that you forgive him?”
Allah the Exalted said,
so are there [now] any intercessors to intercede for us
فهل لنا من شفعاء فيشفعوا لناso are there [now] any intercessors to intercede for us
فهل لنا من شفعاء فيشفعوا لناThe fa occurs in the answer to the question. Will they intercede for us? And for this reason, the verb was made accusative by what? It was made accusative by the deletion of the nun. The deletion of the nun is because when the present tense verb is one of the five verbs, it is made accusative and jussive by the deletion of the nun. Good.
“And present”. “And present to urge them”. Present means presenting to urge them, meaning urging. So we have presenting and we have urging. An example of presenting is that you say to a person, “Will you not stay with me so that I honor you?” Or so that I honor you. So that I honor you, because it occurred as the answer to the presenting. Will you not stay with me so that I honor you?
Urging is, “Why do you not discipline your son so that he becomes upright?”. Why do you not discipline your son so that he becomes upright? Becomes upright is the answer to what?
The student: To hilla.
The Shaykh : Ah?
The student: To hilla.
The Shaykh : To hilla. Hilla is for urging, and the difference between urging and presenting is that urging is a request with agitation and disturbance, while presenting is a request with gentleness and softness.
And for this reason, he presents to you a presenting, saying, “Will you not be generous with us so that we honor you?”. While this one says, “Why do you not discipline your son so that he becomes upright?”. So there is a difference between them. Urging is urging with agitation, as they said, urging with agitation and strength, unlike presenting.
“Wish”. Wishing is, “And hope”. Hope is wishing. Wishing is requesting what is difficult or hindered to obtain. What is difficult or hindered to obtain. The poet said:
“Oh, if only youth would return one day *** So that I could tell it what old age has done”
This is wishing for what?
The student: ...
The Shaykh : Ah?
The student: What is difficult.
The Shaykh : What is difficult.
The student: The answer is what is difficult.
The Shaykh : Yes, correct. The impossible and the difficult are the same. Impossible, yes. And the poor, destitute man said, “If only I had money so that I could give charity from it”. Here, this is difficult.
The student: Yes
The Shaykh : No, it is hindered. Hindered. It is not difficult, because how many poor people have become rich? But how many old men have become young? No, that does not happen. Good. So wishing is what?
The student: ...
The Shaykh : Here, wishing is requesting what is difficult or hindered to obtain.
“And hope”. Hope. Hope is requesting what is close to being obtained. Requesting what is close to being obtained. Requesting what is close to being obtained. For the close thing, you use hope.
You say, “Perhaps, perhaps the goods will increase in the country so that I buy from them”. And the goods are many, meaning it is not difficult, it is not hard for them to increase. But he came at the beginning of the market, at the beginning of the day, and found that the people had not brought them, so he said, perhaps. This is what? Here, hope. Hope. Good.
The original is that the expression for wishing is with la'ta and for hoping with la'all. This is the original, but it may be the reverse. La'all may come for an impossible matter. Pharaoh said,
O Haman, construct for me a tower that I might reach the ways - (37) The ways into the heavens - so that I may look at the deity of Moses
يا هامان ابن لي صرحا لعلي أبلغ الأسباب أسباب السماوات فأطلع إلى إله موسىThe student: Wishing.
The Shaykh : Wishing. Impossible. This is wishing, but with la'all. And the poet said, “Perhaps, and I said, and one like me”. And he is addressing the doves, and I said, “And one like me in weeping”. Yes.
“I wept over the flock of doves when they passed by me *** And I said, one like me is worthy of weeping
O flock of doves, is there one who lends me his wing *** So that I may fly to the one I have loved”
And what is la'all?
The student: Wishing.
The Shaykh : Wishing or hoping?
The student: Wishing.
The Shaykh : Why? This is impossible. This is impossible. The important thing is to say that the difference between wishing and hoping: if it is related to an impossible or difficult matter, what is it? Then it is wishing. If it is for a close matter, then it is hoping. But the original is that the letter designated for hoping is la'all and for wishing is la'ta, and it may be reversed.
The last thing in the verse is, “Thus negation”. This is the last thing... meaning that if the fa occurs as the answer to negation, it makes the present tense verb accusative. Allah the Exalted said in the Noble Qur'an,
And for those who disbelieve will be the fire of Hell. [Death] is not decreed for them so they may die
والذين كفروا لهم نار جهنم لا يقضى عليهم فيموتواThe student: The deletion of the noon.
The Shaykh : Here, the deletion of the nun. Meaning, they die. This is the answer to negation, and it was made accusative by the deletion of the nun. So the fa of causality and the waw of accompaniment, if they occur as the answer to what? One of seven matters. Nine. One of nine matters, summarized in the saying of the poet. Come, O Abdulhamid, come. In the saying of the poet, read the verse for us.
The student: “Command, supplicate, and hope”
The Shaykh : Pass.
The student: And supplicate.
The Shaykh : Yes, indeed.
The student: And hope.
The Shaykh : No, here. There is no god but Allah... Who is the one who has memorized it?
The student: “Command, supplicate, forbid, ask, and present to urge them ***”
The Shaykh : Wish.
The student: “*** Wish, hope, and thus negation has completed”
The Shaykh : Well done.
“Command, supplicate, forbid, ask, and present to urge them *** Wish, hope, and thus negation has completed”
Come, O Abdulhamid, take it.