Muhammad said, he is Ibn Malik *** I praise my Lord, Allah is the best of masters.
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The Shaykh :"Muhammad said, he is Ibn Malik *** I praise my Lord, Allah is the best of masters"
"Muhammad said": A statement requires a speaker and a statement. The speaker is explicitly mentioned by the author: "Muhammad said", and the statement is the entire Alfiyyah, the entire Alfiyyah. Therefore, we say: "Qala" is a past tense verb in terms of grammar. He said: "Qala" is a past tense verb.
And Muhammad: is the subject. And the sentence "I praise my Lord" to the end of the book, yes, to what? To the end of the book, yes, to his saying:
"And his family, the noble, the honorable, the righteous *** And his companions, the chosen, the best".
The sentence is the object of the verb of saying, in the position of the accusative. All of this is considered one single sentence, the object of the verb of saying, in the position of the accusative. And his saying: "he is Ibn Malik", the sentence is an explanation or an apposition in the position of the accusative as a state, meaning: clarifying that he is Ibn Malik. And Malik is the name of his grandfather, but he became famous by it. His father's name was Abdullah. It is permissible for a person to trace his lineage to the one by whom he is famous, while knowing his immediate father, as the Prophet (peace and blessings be upon him) said in the Battle of Thaqif:
Jami` at-Tirmidhi 1688Sahih (Darussalam)
Because Abd al-Muttalib was more famous than his son Abdullah. Therefore, he said:Jami` at-Tirmidhi 1688Sahih (Darussalam) although he is the son of Abdullah (peace and blessings be upon him), but he said: Jami` at-Tirmidhi 1688Sahih (Darussalam) because of the fame of his grandfather. Here, Ibn Malik became famous by this name, Muhammad ibn Malik, whereas he is actually Muhammad ibn Abdullah.
"I praise my Lord, Allah is the best of masters": "Ahmad" is a present tense verb indicating renewal, because praise is an action that a person performs with his tongue.
And praise: is describing the one being praised with perfection, accompanied by love and magnification. Describing the one being praised with perfection, accompanied by love and magnification. So when we say: describing the one being praised with perfection, this excludes blame, which is the opposite of praise, the opposite of praise, yes. And when we say: accompanied by love and magnification, this excludes mere commendation, because commendation may be accompanied by love and magnification, and may not be. So if one praises a king among kings to obtain a reward from him, this does not count as praise unless there is love and magnification for this king in the heart of the one praising. But if he loves to gnaw on the king with his molars, but is compelled to praise him to take from his reward, this is not called praise, it is not called praise, but rather it is called commendation.
And Ibn al-Qayyim (may Allah have mercy on him) mentioned in his book *Bada'i' al-Fawa'id*, which is a name that fits its description, *Bada'i'* (wonderful things), he investigates what comes to his mind without order, but he sometimes investigates matters that you hardly find in others. He investigated the difference between praise and commendation with a great investigation. He said: Our Shaykh, when he spoke in this chapter, brought forth wonders from his Shaykh? Ibn Taymiyyah. But as it was said - may Allah have mercy on you -:
"The lightning flashed in Najd, so I said to it: *** Leave me alone, for I am occupied with other things"
Meaning: that he (may Allah have mercy on him) was occupied with matters more important than the discussions of grammar and what relates to it, namely debating the philosophers, the theologians, the logicians, and others.
And a debate took place between him and Abu Hayyan, the famous Imam in grammar in Egypt, on grammatical issues. And Abu Hayyan held him in high esteem and honored him, and he composed a magnificent poem about him, including:
"Ibn Taymiyyah rose to defend our Shari'ah *** In the position of the Master of Taym when Mudar rebelled"
The master of Taym is Abu Bakr (may Allah be pleased with him), disobedience is harmful in apostasy and praise. And when the Shaykh al-Islam came to Egypt and a debate took place between him and Abu Hayyan on grammar, Abu Hayyan argued against the Shaykh al-Islam with what is in the book of Sibawayh. He said: What you mentioned is contrary to what is in the book. He said: Which book? He said: The book of Sibawayh. He said: Is Sibawayh the prophet of grammar such that we must follow him? Sibawayh made more than eighty errors in his book, in more than eighty places that neither you nor Sibawayh know. So the man became heated and angry, and he satirized him with a poem. What can we say? It has no horns and no ears. It is not magnificent. He satirized him because he spoke to him in this manner.
"Muhammad said": A statement requires a speaker and a statement. The speaker is explicitly mentioned by the author: "Muhammad said", and the statement is the entire Alfiyyah, the entire Alfiyyah. Therefore, we say: "Qala" is a past tense verb in terms of grammar. He said: "Qala" is a past tense verb.
And Muhammad: is the subject. And the sentence "I praise my Lord" to the end of the book, yes, to what? To the end of the book, yes, to his saying:
"And his family, the noble, the honorable, the righteous *** And his companions, the chosen, the best".
The sentence is the object of the verb of saying, in the position of the accusative. All of this is considered one single sentence, the object of the verb of saying, in the position of the accusative. And his saying: "he is Ibn Malik", the sentence is an explanation or an apposition in the position of the accusative as a state, meaning: clarifying that he is Ibn Malik. And Malik is the name of his grandfather, but he became famous by it. His father's name was Abdullah. It is permissible for a person to trace his lineage to the one by whom he is famous, while knowing his immediate father, as the Prophet (peace and blessings be upon him) said in the Battle of Thaqif:
I am the Prophet without lie, I am the son of 'Abdul-Muttalib.
أنا النبي لا كذب *** أنا ابن عبد المطلبBecause Abd al-Muttalib was more famous than his son Abdullah. Therefore, he said:
Narrated Abu Ishaq: From Al-Bara' bin 'Azib who said: "A man said to us: 'Did you flee from the Messenger of Allah (ﷺ) O Abu 'Umarah ?'" He said: "No, By Allah! I did not flee from the Messenger of Allah (ﷺ), but som hasty people fled and (the tribe of) Hawazin assaulted them with arrows. The Messenger of Allah (Saws) was on his white muls, and Abu Sufyan bin Al-Harith bin 'Abdul Muttalib was holding its reigns. The Messenger of Allah (ﷺ) was saying: 'I am the Prophet without lie, I am the son of 'Abdul-Muttalib.'" [Abu 'Eisa said:] There are narrations on this topic from 'Ali, and Ibn 'Umar.
أنا ابن عبد المطلبNarrated Abu Ishaq: From Al-Bara' bin 'Azib who said: "A man said to us: 'Did you flee from the Messenger of Allah (ﷺ) O Abu 'Umarah ?'" He said: "No, By Allah! I did not flee from the Messenger of Allah (ﷺ), but som hasty people fled and (the tribe of) Hawazin assaulted them with arrows. The Messenger of Allah (Saws) was on his white muls, and Abu Sufyan bin Al-Harith bin 'Abdul Muttalib was holding its reigns. The Messenger of Allah (ﷺ) was saying: 'I am the Prophet without lie, I am the son of 'Abdul-Muttalib.'" [Abu 'Eisa said:] There are narrations on this topic from 'Ali, and Ibn 'Umar.
أنا ابن عبد المطلب"I praise my Lord, Allah is the best of masters": "Ahmad" is a present tense verb indicating renewal, because praise is an action that a person performs with his tongue.
And praise: is describing the one being praised with perfection, accompanied by love and magnification. Describing the one being praised with perfection, accompanied by love and magnification. So when we say: describing the one being praised with perfection, this excludes blame, which is the opposite of praise, the opposite of praise, yes. And when we say: accompanied by love and magnification, this excludes mere commendation, because commendation may be accompanied by love and magnification, and may not be. So if one praises a king among kings to obtain a reward from him, this does not count as praise unless there is love and magnification for this king in the heart of the one praising. But if he loves to gnaw on the king with his molars, but is compelled to praise him to take from his reward, this is not called praise, it is not called praise, but rather it is called commendation.
And Ibn al-Qayyim (may Allah have mercy on him) mentioned in his book *Bada'i' al-Fawa'id*, which is a name that fits its description, *Bada'i'* (wonderful things), he investigates what comes to his mind without order, but he sometimes investigates matters that you hardly find in others. He investigated the difference between praise and commendation with a great investigation. He said: Our Shaykh, when he spoke in this chapter, brought forth wonders from his Shaykh? Ibn Taymiyyah. But as it was said - may Allah have mercy on you -:
"The lightning flashed in Najd, so I said to it: *** Leave me alone, for I am occupied with other things"
Meaning: that he (may Allah have mercy on him) was occupied with matters more important than the discussions of grammar and what relates to it, namely debating the philosophers, the theologians, the logicians, and others.
And a debate took place between him and Abu Hayyan, the famous Imam in grammar in Egypt, on grammatical issues. And Abu Hayyan held him in high esteem and honored him, and he composed a magnificent poem about him, including:
"Ibn Taymiyyah rose to defend our Shari'ah *** In the position of the Master of Taym when Mudar rebelled"
The master of Taym is Abu Bakr (may Allah be pleased with him), disobedience is harmful in apostasy and praise. And when the Shaykh al-Islam came to Egypt and a debate took place between him and Abu Hayyan on grammar, Abu Hayyan argued against the Shaykh al-Islam with what is in the book of Sibawayh. He said: What you mentioned is contrary to what is in the book. He said: Which book? He said: The book of Sibawayh. He said: Is Sibawayh the prophet of grammar such that we must follow him? Sibawayh made more than eighty errors in his book, in more than eighty places that neither you nor Sibawayh know. So the man became heated and angry, and he satirized him with a poem. What can we say? It has no horns and no ears. It is not magnificent. He satirized him because he spoke to him in this manner.