A reading from Ibn 'Aqil's commentary (may Allah have mercy on him): from his statement, with the Shaykh's commentary on it: " .
Machine translationRead the Arabic original
The Shaykh : Yes.
The student : " And make *sa'a* like *bays*, and make *fa'ula* *** from a triliteral root like *ni'ma* recorded: *Sa'a* is used for blame in the same way *bays* is used, so it is not permissible " .
The Shaykh : *Sa'a* for blame, what is this from?
The student : From praise.
The Shaykh : No, from *sa'a* meaning: something happened to him that displeases him, yes.
The student : " *Sa'a* is used for blame in the same way *bays* is used, so its subject can only be what serves as the subject for *bays*, namely the noun preceded by the definite article *al*, such as: *Sa'a al-rajulu Zayd*, or a noun attached to something containing the definite article, such as: *Sa'a ghulamu qawmi Zayd*, or a hidden pronoun explained by an indefinite noun following it, such as: *Sa'a rajulan Zayd*, and from this is His saying, the Exalted:[Al-A'raf 7:177] " , some of them, O Shaykh, for example: they make it a *tamyiz* (specification).
The Shaykh : Yes, I do.
The student : The author: *Sa'a*: became a *tamyiz* (specification), and the subject: a hidden pronoun.
The Shaykh : Yes.
The student : And *al-qawm* (the people) is the specified.
The Shaykh : *Al-qawm*: No, it is not the subject.
The student : The subject?!
The Shaykh : *Al-qawm*? It is the specified, yes.
The student : It is the specified.
The Shaykh : Yes, we parsed it as the subject, and it is the specified, so *al-qawm* is the specified, yes, and the subject is omitted, good.
The student : "[Al-A'raf 7:177] " .
The Shaykh : Pay attention to this, given that *al-qawm* is the specified, it is the *mubtada'* (topic), and the subject?
The student: A hidden pronoun.
The Shaykh : A hidden pronoun, yes.
The student : " And the intended object of blame is negated after it, just as it is negated " .
The student : Shaykh
The Shaykh : Yes?
The student : And the estimation, meaning, how is it?
The Shaykh : He is.
The student : We say: *Sa'a* is the example?
The Shaykh : Huh?
The student : We say: *Sa'a* is an example?
The Shaykh : Yes, *sa'a* the example is an example, and it is what brings them together, as you have known previously, that it is known that it does not bring them together.
The student : " And make *sa'a* like *bays*, and make *fa'ula* *** from a triliteral root like *ni'ma* recorded: *Sa'a* is used for blame in the same way *bays* is used, so it is not permissible " .
The Shaykh : *Sa'a* for blame, what is this from?
The student : From praise.
The Shaykh : No, from *sa'a* meaning: something happened to him that displeases him, yes.
The student : " *Sa'a* is used for blame in the same way *bays* is used, so its subject can only be what serves as the subject for *bays*, namely the noun preceded by the definite article *al*, such as: *Sa'a al-rajulu Zayd*, or a noun attached to something containing the definite article, such as: *Sa'a ghulamu qawmi Zayd*, or a hidden pronoun explained by an indefinite noun following it, such as: *Sa'a rajulan Zayd*, and from this is His saying, the Exalted:
How evil an example [is that of] the people who denied
ساءَ مَثَلًا القومُ الذين كذَّبواThe Shaykh : Yes, I do.
The student : The author: *Sa'a*: became a *tamyiz* (specification), and the subject: a hidden pronoun.
The Shaykh : Yes.
The student : And *al-qawm* (the people) is the specified.
The Shaykh : *Al-qawm*: No, it is not the subject.
The student : The subject?!
The Shaykh : *Al-qawm*? It is the specified, yes.
The student : It is the specified.
The Shaykh : Yes, we parsed it as the subject, and it is the specified, so *al-qawm* is the specified, yes, and the subject is omitted, good.
The student : "
How evil an example [is that of] the people who denied
ساءَ مَثَلًا القومُ الذين كذبواThe Shaykh : Pay attention to this, given that *al-qawm* is the specified, it is the *mubtada'* (topic), and the subject?
The student: A hidden pronoun.
The Shaykh : A hidden pronoun, yes.
The student : " And the intended object of blame is negated after it, just as it is negated " .
The student : Shaykh
The Shaykh : Yes?
The student : And the estimation, meaning, how is it?
The Shaykh : He is.
The student : We say: *Sa'a* is the example?
The Shaykh : Huh?
The student : We say: *Sa'a* is an example?
The Shaykh : Yes, *sa'a* the example is an example, and it is what brings them together, as you have known previously, that it is known that it does not bring them together.