Explanation of the author's (may Allah have mercy on him) statement: "… and what did not cease, and what did not stop, and what did not leave off …"
Machine translationRead the Arabic original
The Shaykh :"What did not cease" means what did not stop, what did not cease; it means he did not remain in that state. The meaning of "what did not cease" is that he did not remain in this condition. You say, "The man did not cease being angry," which is correct; it means he did not remain angry. "The man did not cease being angry."
The student: Correct
The Shaykh : May Allah guide you. "The man did not cease being angry."
The student: Error
The Shaykh : That is a mistake. Yes, well, "The man did not cease being angry."
The student: Error
The Shaykh : "The man did not cease being angry."
The student: Error
The Shaykh : The correct form is "The man did not cease being angry." If you hear someone say "The man did not cease being angry," say it is a mistake. If he then says, "Then, the man did not cease being angry," say you made a second mistake. He says, "Then, the man did not cease being angry." I say you made a third mistake. What is left for the fourth? There is nothing but this: "The man did not cease being angry." At that point, we say you got it right. Good.
"And what did not stop". "And what did not stop" means the meaning of "what did not stop" is that he did not remain. "He did not stop being remorseful." "He did not stop being remorseful" means he did not remain remorseful.
"The man did not cease being remorseful." We say:
"The man" is the subject of "did not cease."
And "being remorseful" is its predicate. It must be this way. So if you said "The man did not cease being remorseful," we would say "The man did not cease being remorseful."
The student: Error
The Shaykh : We would say it is a mistake. And if you said "The man did not cease being remorseful," we would say it is a mistake. And if you said "The man did not cease being remorseful," we would say it is a mistake. If you said "The man did not cease being remorseful," this is correct. Good.
"And what did not stop and what did not leave off"
The student: ...
The Shaykh : No, it did not come. And "what did not leave off" is also like it. You say:
"Zayd did not leave off fasting." "Zayd did not leave off fasting" is correct. And you say "Zayd did not leave off fasting."
The student: Error
The Shaykh : "Zayd did not leave off fasting."
The student: Error
The Shaykh : "Zayd did not leave off fasting."
The student: Error
The Shaykh : The correct form is "Zayd did not leave off fasting." Good.
We now have four verbs: *zala* (ceased), *infaka* (ceased), *fata'a* (stopped), and *bariha* (left off). These four are called verbs of continuation. They are called verbs of continuation because if you say "He did not cease doing such and such," it means he is continuing; he did not stop doing such and such, meaning he is continuing. So they are called verbs of continuation. They do not function like *kana* (was) except on the condition that they are preceded by a negation or a quasi-negation. They do not function like *kana* except on the condition that they are preceded by a negation or a quasi-negation. For example, the author's statement "He did not cease". What was in it?
*Ma*: a negation. *Ma* is a negation.
And *zala*: a past tense verb that functions like *kana*, raising the subject and making the predicate accusative. Good. If you deleted *ma* and replaced it with *la* and said "He does not cease doing such and such," is that correct? Yes.
The student: Yes, that is right.
The Shaykh : Yes, this is a negation. A negation that is suitable. Good. If you deleted *la* and replaced it with *lan* and said "He will not cease," is that correct?
The student: It is correct.
The Shaykh : If you deleted *lan* and replaced it with *lam* with the *mim*.
The student: It is correct.
The Shaykh : It is correct, because these are for negation. It is clear, my brothers. So these four verbs have a specific name, and they are verbs of continuation. Because they function like *kana*, they have a specific condition: that they be preceded by a negation or a quasi-negation. They must be preceded by a negation or a quasi-negation.
The student: What if it is not with them?
The Shaykh : No, they must be preceded by a negation or a quasi-negation. These four, as Ibn Malik (may Allah have mercy on him) said:
"And these four *** follow a quasi-negation or a negation"
The student: ...
The Shaykh : Ah?
The student: … its present tense
The Shaykh : Its present tense is as it is. Yes, the one that enters the subject and the predicate. The author mentioned that they are of three types: *kana* and its sisters, *inna* and its sisters, and *zanna* and its sisters. *Kana* and its sisters raise the subject and make the predicate accusative. So if you said "Zayd is standing," and *kana* entered, it became obligatory to say "Zayd was standing." "Zayd was standing." Good. And he mentioned *kana*, *ammasa*, *asbaha*, *adhha*, *zala*, *bata*, *sara*, and *laysa*. How many are these?
The student: Eight.
The Shaykh : Eight. We stipulated that *zala* must mean "became." That *zala* must mean "became," like his saying[An-Nahl 16:58]. As for *dala* (strayed) from the path, which is from the sisters of *sara*, it is not so. Good. *Zala*.
The author said "And he did not cease, and he did not stop, and he did not leave off". How many are these? Four. These four must be preceded by a negation or a quasi-negation. They must be preceded, O Khalid, by a negation or a quasi-negation. The negation is with *ma*, *la*, or *lan*. You say:
"The rain did not cease falling," "The rain does not cease falling," and "The rain will not cease falling."
Allah the Exalted said:[Hud 11:118]
And He the Exalted said: "We will not leave off."
And you say "The rain did not cease falling." Good.
Four require a negation or a quasi-negation. The negation is with *ma*, *la*, or *lan*. The quasi-negation is the prohibition. The prohibition is like saying "Do not leave off being diligent" or "Do not cease being diligent." This is the quasi-negation.
The student: Correct
The Shaykh : May Allah guide you. "The man did not cease being angry."
The student: Error
The Shaykh : That is a mistake. Yes, well, "The man did not cease being angry."
The student: Error
The Shaykh : "The man did not cease being angry."
The student: Error
The Shaykh : The correct form is "The man did not cease being angry." If you hear someone say "The man did not cease being angry," say it is a mistake. If he then says, "Then, the man did not cease being angry," say you made a second mistake. He says, "Then, the man did not cease being angry." I say you made a third mistake. What is left for the fourth? There is nothing but this: "The man did not cease being angry." At that point, we say you got it right. Good.
"And what did not stop". "And what did not stop" means the meaning of "what did not stop" is that he did not remain. "He did not stop being remorseful." "He did not stop being remorseful" means he did not remain remorseful.
"The man did not cease being remorseful." We say:
"The man" is the subject of "did not cease."
And "being remorseful" is its predicate. It must be this way. So if you said "The man did not cease being remorseful," we would say "The man did not cease being remorseful."
The student: Error
The Shaykh : We would say it is a mistake. And if you said "The man did not cease being remorseful," we would say it is a mistake. And if you said "The man did not cease being remorseful," we would say it is a mistake. If you said "The man did not cease being remorseful," this is correct. Good.
"And what did not stop and what did not leave off"
The student: ...
The Shaykh : No, it did not come. And "what did not leave off" is also like it. You say:
"Zayd did not leave off fasting." "Zayd did not leave off fasting" is correct. And you say "Zayd did not leave off fasting."
The student: Error
The Shaykh : "Zayd did not leave off fasting."
The student: Error
The Shaykh : "Zayd did not leave off fasting."
The student: Error
The Shaykh : The correct form is "Zayd did not leave off fasting." Good.
We now have four verbs: *zala* (ceased), *infaka* (ceased), *fata'a* (stopped), and *bariha* (left off). These four are called verbs of continuation. They are called verbs of continuation because if you say "He did not cease doing such and such," it means he is continuing; he did not stop doing such and such, meaning he is continuing. So they are called verbs of continuation. They do not function like *kana* (was) except on the condition that they are preceded by a negation or a quasi-negation. They do not function like *kana* except on the condition that they are preceded by a negation or a quasi-negation. For example, the author's statement "He did not cease". What was in it?
*Ma*: a negation. *Ma* is a negation.
And *zala*: a past tense verb that functions like *kana*, raising the subject and making the predicate accusative. Good. If you deleted *ma* and replaced it with *la* and said "He does not cease doing such and such," is that correct? Yes.
The student: Yes, that is right.
The Shaykh : Yes, this is a negation. A negation that is suitable. Good. If you deleted *la* and replaced it with *lan* and said "He will not cease," is that correct?
The student: It is correct.
The Shaykh : If you deleted *lan* and replaced it with *lam* with the *mim*.
The student: It is correct.
The Shaykh : It is correct, because these are for negation. It is clear, my brothers. So these four verbs have a specific name, and they are verbs of continuation. Because they function like *kana*, they have a specific condition: that they be preceded by a negation or a quasi-negation. They must be preceded by a negation or a quasi-negation.
The student: What if it is not with them?
The Shaykh : No, they must be preceded by a negation or a quasi-negation. These four, as Ibn Malik (may Allah have mercy on him) said:
"And these four *** follow a quasi-negation or a negation"
The student: ...
The Shaykh : Ah?
The student: … its present tense
The Shaykh : Its present tense is as it is. Yes, the one that enters the subject and the predicate. The author mentioned that they are of three types: *kana* and its sisters, *inna* and its sisters, and *zanna* and its sisters. *Kana* and its sisters raise the subject and make the predicate accusative. So if you said "Zayd is standing," and *kana* entered, it became obligatory to say "Zayd was standing." "Zayd was standing." Good. And he mentioned *kana*, *ammasa*, *asbaha*, *adhha*, *zala*, *bata*, *sara*, and *laysa*. How many are these?
The student: Eight.
The Shaykh : Eight. We stipulated that *zala* must mean "became." That *zala* must mean "became," like his saying
his face becomes dark
ظل وجهه مسوداThe author said "And he did not cease, and he did not stop, and he did not leave off". How many are these? Four. These four must be preceded by a negation or a quasi-negation. They must be preceded, O Khalid, by a negation or a quasi-negation. The negation is with *ma*, *la*, or *lan*. You say:
"The rain did not cease falling," "The rain does not cease falling," and "The rain will not cease falling."
Allah the Exalted said:
but they will not cease to differ.
ولا يزالون مختلفينAnd He the Exalted said:
From the people of Moses, we will not cease being devoted to it
عن قوم موسى لن نبرح عليه عاكفينAnd you say "The rain did not cease falling." Good.
Four require a negation or a quasi-negation. The negation is with *ma*, *la*, or *lan*. The quasi-negation is the prohibition. The prohibition is like saying "Do not leave off being diligent" or "Do not cease being diligent." This is the quasi-negation.