Continuation of the explanation of the author's (may Allah have mercy on him) statement: "
Machine translationRead the Arabic original
The Shaykh : Some of the general public, when they call the adhan, say: "I bear witness that Muhammad is the Messenger of Allah, the Messenger of Allah." There is an error here. What is the correct form?
The student: "The Messenger of Allah"
The Shaykh : "That Muhammad is the Messenger of Allah." Do not say "That Muhammad is the Messenger of Allah" (with the accusative case), because this is not how *in* works. *In* must make the noun accusative and the predicate nominative. Okay, *an*
"I know that the student is understanding." Correct. Okay.
Here, *an* is with an open *hamzah* (fatha) because it comes after *'alima* (I know). If *in* or *an* occurs in the position of the subject, the object, or the genitive, it is with an open *hamzah*. This is the rule: if it occurs in the position of the subject, the object, or the genitive, it is with an open *hamzah*. Okay.
"I am pleased that you are understanding." This is in the position of the subject, meaning "I am pleased with your understanding."
"I know that you are standing." This is in the position of the object, meaning "I know your standing."
"I know that you are understanding." This is in the position of the genitive, it is in the genitive case. So if *in* occurs in the position of the subject, the object, or the genitive, it is with an open *hamzah*; otherwise, it is with a broken *hamzah* (kasrah).
Ibn Malik said:
"Open the *hamzah* of *in* to fill the place of a verb,*** And in everything else, break it."
It does not fill the place of a verb except when it becomes in the position of the subject, the object, or the genitive. Okay, the example. For instance, you say:
"Zayd did not stand, but he is sitting." Where is its noun? The pronoun "he." And "sitting" is its predicate.
"Zayd did not come, but 'Umar is the one who came." Is that correct?
The student: Correct
The Shaykh : But "Omar" is in the accusative case, and "the one who came" is the predicate.
As if Allah the Exalted said:[An-Nazi'at 79:46] Where is the noun? The pronoun "they." "Did not tarry" is the predicate. And you say:
"As if Zayd were the sea." "As if Zayd were the sea." "Zayd" is its noun, and "the sea" is its predicate.
"I wish, I wish the student were successful." "I wish the student were successful."
The student: Error
The Shaykh : Incorrect. Why?
The student: "It is in the nominative case."
The Shaykh : Because it makes the noun accusative and the predicate nominative. So, reverse it: "I wish the student (accusative) were successful (nominative)." Correct.
The student: Yes.
The Shaykh : Think. Correct. Okay, *la'all* (perhaps). You say:
"Perhaps the student is successful." "Perhaps the student (accusative) is successful (nominative)." Correct.
What is the difference between *la'all* and *layt*? *Layt* is for wishing, and *la'all* is for hoping. The difference between them is that wishing is asking for something that is difficult or impossible, meaning it is impossible or difficult. So the poet says:
“Oh, if only youth would return one day *** So that I could tell it what old age has done”
This is here.
The student: What is difficult.
The Shaykh : What is difficult.
The student: What is difficult.
The Shaykh : It is not possible.
The student: It is not possible
The Shaykh : It is not possible.
And the poor man says: "I wish the wealth were mine so that I could give it in charity." This is difficult.
As for hoping, it is asking for something that is easy to obtain, meaning asking for something that can be obtained easily. For example, you say:
"Perhaps Zayd will come tomorrow," and you know that he is close to coming tomorrow.
"Perhaps Zayd will come tomorrow." Okay, what do we call this? Hoping.
Expectation. You say: "Perhaps the fruit will spoil from the intense heat." This is expectation, not hoping. Expectation, because no one hopes that the fruit will spoil, but it is expected.
These are six particles. Six particles whose function is the same but whose meanings differ. Two of them have the same meaning, and they are *in* and *an*.
Therefore, the author said: "And the meaning of *in* and *an* is for emphasis, but *lakin* is for resumption, and *kanna* is for comparison, and *layt* is for wishing, and *la'all* is for hoping and expectation." Clear. I think it is also, praise be to Allah, easy. It is easier than *kana* and its sisters because it is fewer and has no conditions. It is easy. So based on that, we can now take a parsing. A parsing. We will start with the third line.
The student: "The Messenger of Allah"
The Shaykh : "That Muhammad is the Messenger of Allah." Do not say "That Muhammad is the Messenger of Allah" (with the accusative case), because this is not how *in* works. *In* must make the noun accusative and the predicate nominative. Okay, *an*
"I know that the student is understanding." Correct. Okay.
Here, *an* is with an open *hamzah* (fatha) because it comes after *'alima* (I know). If *in* or *an* occurs in the position of the subject, the object, or the genitive, it is with an open *hamzah*. This is the rule: if it occurs in the position of the subject, the object, or the genitive, it is with an open *hamzah*. Okay.
"I am pleased that you are understanding." This is in the position of the subject, meaning "I am pleased with your understanding."
"I know that you are standing." This is in the position of the object, meaning "I know your standing."
"I know that you are understanding." This is in the position of the genitive, it is in the genitive case. So if *in* occurs in the position of the subject, the object, or the genitive, it is with an open *hamzah*; otherwise, it is with a broken *hamzah* (kasrah).
Ibn Malik said:
"Open the *hamzah* of *in* to fill the place of a verb,*** And in everything else, break it."
It does not fill the place of a verb except when it becomes in the position of the subject, the object, or the genitive. Okay, the example. For instance, you say:
"Zayd did not stand, but he is sitting." Where is its noun? The pronoun "he." And "sitting" is its predicate.
"Zayd did not come, but 'Umar is the one who came." Is that correct?
The student: Correct
The Shaykh : But "Omar" is in the accusative case, and "the one who came" is the predicate.
As if Allah the Exalted said:
It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.
كأنهم يوم يرونها لم يلبثوا إلا عشية أو ضحاها"As if Zayd were the sea." "As if Zayd were the sea." "Zayd" is its noun, and "the sea" is its predicate.
"I wish, I wish the student were successful." "I wish the student were successful."
The student: Error
The Shaykh : Incorrect. Why?
The student: "It is in the nominative case."
The Shaykh : Because it makes the noun accusative and the predicate nominative. So, reverse it: "I wish the student (accusative) were successful (nominative)." Correct.
The student: Yes.
The Shaykh : Think. Correct. Okay, *la'all* (perhaps). You say:
"Perhaps the student is successful." "Perhaps the student (accusative) is successful (nominative)." Correct.
What is the difference between *la'all* and *layt*? *Layt* is for wishing, and *la'all* is for hoping. The difference between them is that wishing is asking for something that is difficult or impossible, meaning it is impossible or difficult. So the poet says:
“Oh, if only youth would return one day *** So that I could tell it what old age has done”
This is here.
The student: What is difficult.
The Shaykh : What is difficult.
The student: What is difficult.
The Shaykh : It is not possible.
The student: It is not possible
The Shaykh : It is not possible.
And the poor man says: "I wish the wealth were mine so that I could give it in charity." This is difficult.
As for hoping, it is asking for something that is easy to obtain, meaning asking for something that can be obtained easily. For example, you say:
"Perhaps Zayd will come tomorrow," and you know that he is close to coming tomorrow.
"Perhaps Zayd will come tomorrow." Okay, what do we call this? Hoping.
Expectation. You say: "Perhaps the fruit will spoil from the intense heat." This is expectation, not hoping. Expectation, because no one hopes that the fruit will spoil, but it is expected.
These are six particles. Six particles whose function is the same but whose meanings differ. Two of them have the same meaning, and they are *in* and *an*.
Therefore, the author said: "And the meaning of *in* and *an* is for emphasis, but *lakin* is for resumption, and *kanna* is for comparison, and *layt* is for wishing, and *la'all* is for hoping and expectation." Clear. I think it is also, praise be to Allah, easy. It is easier than *kana* and its sisters because it is fewer and has no conditions. It is easy. So based on that, we can now take a parsing. A parsing. We will start with the third line.