Explanation of the author's (may Allah have mercy on him) statement: " . . .
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The Shaykh : Then the author (may Allah have mercy on him) said "in". He began now with the particles of jussive that put two verbs in the jussive mood. "in" is like "in Zayd stands, 'Amr stands". The first "stands" is in the jussive, and the second is also in the jussive. The first is called the verb of the condition, and the second is called the answer to the condition.
"In Zayd stands, 'Amr stands" is necessary. If I said "in Zayd stands, 'Amr stands" [with the second verb in the indicative], this would be an error or weak. If I said "in Zayd stands [indicative], 'Amr stands [jussive]," it is an error. If I said "in Zayd stands [indicative], 'Amr stands [indicative]," it is an error. So, "in Zayd stands, 'Amr stands."
Allah the Exalted said:[An-Nisa 4:135] If he is rich [At-Tawbah 9:50] The answer here is "it distresses them." He did not say "it distresses them" [with a shadda on the waw], he said "it distresses them." So the example—may Allah have mercy on you—is [At-Tawbah 9:50]. This example, the second "in," he said "man" and "man."
The student: That which is
The Shaykh : Yes, "ma". "Ma" is also one of the particles of jussive that put two verbs in the jussive mood. Its example is:
[Al-Baqarah 2:197] [Al-Baqarah 2:197] What is the verb of the condition?
The student: You do.
The Shaykh : "You do," and it is in the jussive by the deletion of the nun. The answer to the condition is "He knows it," and it is in the jussive by sukun. Why was the first put in the jussive by the deletion of the nun? Because it is one of the five verbs. And the second by sukun because it is a present tense verb with nothing attached to its end.
"man" is also one of the particles of jussive that put two verbs in the jussive mood. Like His saying, the Exalted:[Az-Zalzalah 99:7] "works" is the verb of the condition, "he sees" is the answer to the condition. Good.
"Works": The verb of the condition is in the jussive by sukun.
"He sees": It is in the jussive by the deletion of the alif because it is defective with an alif, and the fatha before it is evidence for it. The haa is the object. Good.
Like it: [Az-Zalzalah 99:7] Like it. Good. And "man" and "ma."
"mahma". "Mahma" is also one of the particles of jussive that put two verbs in the jussive mood. The poet said:
"And whatever trait a man has, *** Even if he thinks it is hidden from people, He knows it". "And whatever trait" is the verb of the condition. "He knows it" is the answer to the condition. And the kasra was used on the final letter to accommodate the rhyme, meaning the end of the verse.
The student: "And whatever"
Another student: "And whatever is"
The Shaykh : Is.
The student: "And whatever trait a man has, *** He thinks it"
The Shaykh : And if he thinks it is hidden.
The student: "*** Even if he thinks it is hidden from people, He knows it"
The Shaykh : "He knows it." Complete. Good. "Mahma."
"In Zayd stands, 'Amr stands" is necessary. If I said "in Zayd stands, 'Amr stands" [with the second verb in the indicative], this would be an error or weak. If I said "in Zayd stands [indicative], 'Amr stands [jussive]," it is an error. If I said "in Zayd stands [indicative], 'Amr stands [indicative]," it is an error. So, "in Zayd stands, 'Amr stands."
Allah the Exalted said:
Whether one is rich or poor, Allah is more worthy of both
إن يكن غنيا أو فقيرا فالله أولى بهماIf good befalls you, it distresses them
إن تصبك حسنة تسؤهمIf good befalls you, it distresses them
إن تصبك حسنة تسؤهمThe student: That which is
The Shaykh : Yes, "ma". "Ma" is also one of the particles of jussive that put two verbs in the jussive mood. Its example is:
And whatever good you do - Allah knows it.
وما تفعلوا من خير يعلمه اللهAnd whatever good you do - Allah knows it.
وما تفعلوا من خير يعلمه اللهThe student: You do.
The Shaykh : "You do," and it is in the jussive by the deletion of the nun. The answer to the condition is "He knows it," and it is in the jussive by sukun. Why was the first put in the jussive by the deletion of the nun? Because it is one of the five verbs. And the second by sukun because it is a present tense verb with nothing attached to its end.
"man" is also one of the particles of jussive that put two verbs in the jussive mood. Like His saying, the Exalted:
So whoever does an atom's weight of good will see it,
فمن يعمل مثقال ذرة خيرا يره"Works": The verb of the condition is in the jussive by sukun.
"He sees": It is in the jussive by the deletion of the alif because it is defective with an alif, and the fatha before it is evidence for it. The haa is the object. Good.
Like it:
And whoever does an atom's weight of good.
ومن يعمل ذرة خيراSo whoever does an atom's weight of good will see it,
فمن يعمل مثقال ذرة خيرا يره"mahma". "Mahma" is also one of the particles of jussive that put two verbs in the jussive mood. The poet said:
"And whatever trait a man has, *** Even if he thinks it is hidden from people, He knows it". "And whatever trait" is the verb of the condition. "He knows it" is the answer to the condition. And the kasra was used on the final letter to accommodate the rhyme, meaning the end of the verse.
The student: "And whatever"
Another student: "And whatever is"
The Shaykh : Is.
The student: "And whatever trait a man has, *** He thinks it"
The Shaykh : And if he thinks it is hidden.
The student: "*** Even if he thinks it is hidden from people, He knows it"
The Shaykh : "He knows it." Complete. Good. "Mahma."