Explanation of the words of Ibn Malik (may Allah have mercy on him): "Or it necessitated a part, or an inclusion *** As if your joy had drawn [people] to you."
Machine translationRead the Arabic original
The Shaykh : The second one said:
"or it required a part":
It necessitated a part. And what does "necessitated a part" mean? It means it became a substitute for a part of the whole. It became a substitute for a part of the whole. You say to your slave: "I sold you part of you," correct? "I sold you" is complete, for the whole. "Part of you" is a substitute for a part of the whole.
And you say to the loaf: "Did you eat part of you?" The explicit noun does not work. "You ate part of you," are you addressing an inanimate object?!
But if you sold me part of yours, that is valid, "or it required a part", all right.
"or it included":
That is, or it was a substitute of inclusion. If it is a substitute of inclusion, it is also permissible to substitute the explicit noun for the present pronoun, for example: "Like your joy inclining", like your joy.
The student: As if you, possible!
The Shaykh : Huh?
The student: As if you.
The Shaykh : As if you,
The student: Yes.
Another student: With the kasrah.
The Shaykh : "Like your joy" is better, and "as if" is valid, with "as if" being for comparison, "As if your joy inclined", but there is a difference between them in meaning. If you say "As if your joy inclined," it means you expect that his joy inclined. If you say "Like your joy," you affirm that his joy inclined. Both options are permissible in this regard; both options are permissible, and grammatically there is no difference, because the position of the kaf in either case is what?
The student: The letter of "as if" is a noun.
The Shaykh : The kaf in "as if you," the last kaf!!
The student: An explicit pronoun.
The Shaykh : The kaf in either case, its position is accusative.
The student: It is a noun.
The Shaykh : The kaf!! In either case, its position is accusative, whether we make "as if" for comparison, or the kaf is a preposition and "in" is for emphasis. So his saying: "your joy" is a substitute for the kaf in "as if you." Which of the two kafs?
The student : The second.
The Shaykh : The second one, yes. And his saying: "inclined": what does "inclined" mean? What meaning does it carry? Does it mean "inclined people," in the sense of turning them toward you and drawing them to you, or does it mean "inclined" in the sense of leaning? "Inclined" means leaning toward the tilt.
The student: The first one, O Shaykh, the first one.
The Shaykh : Which of them?
The student: The first.
The Shaykh : Yes, Ibn Malik, as far as we know from him, selects good examples. So if you say: "As if your joy inclined", it means there was a tilt; its meaning is that this man, after the joy and happiness, ha, becomes sad, becomes sad because he began to lean. If we say "inclined" means "turned people," then the meaning of this man is that the man, by the strength of his joy, turns people toward him. So which is more appropriate?
The student: The first opinion.
The Shaykh : No, the second one is better.
The student: The second one?!
The Shaykh : Yes, it is better if his joy is about to disappear, if your joy turns people toward you, it is better than it disappearing from you and you remaining frowning. Yes: "As if your joy inclined": or "Like your joy inclined," all right, let us give an example other than the author's, can we, ha, his example, O Madd, what did you say?
The student: I said: I knew you as your right.
The Shaykh : Yes, I knew you as your right, correct?
The student: Correct.
The Shaykh : This is correct, it is a substitute of inclusion. Good, if I say: I dressed you in your garment?
The student: No.
The Shaykh : I dressed you in your garment, is it a substitute of inclusion?
The student: No, O Shaykh.
The Shaykh : Huh?
The student: Your garment...
Another student: No, it is not possible.
The Shaykh : Good, leave "I dressed you in your garment." I sold you your house, does that work?
The student: No, it is not valid.
The Shaykh : It does not work, may Allah reward you, because "house" is the second object. The second object. Yes, because: I sold you your house, it means I sold the house to you, clear?
The student: Yes.
The Shaykh : So the house is sold, and the person is the one to whom it is sold. There is a difference between them, clear?
The student: Yes.
The Shaykh : Fine.
"or it required a part":
It necessitated a part. And what does "necessitated a part" mean? It means it became a substitute for a part of the whole. It became a substitute for a part of the whole. You say to your slave: "I sold you part of you," correct? "I sold you" is complete, for the whole. "Part of you" is a substitute for a part of the whole.
And you say to the loaf: "Did you eat part of you?" The explicit noun does not work. "You ate part of you," are you addressing an inanimate object?!
But if you sold me part of yours, that is valid, "or it required a part", all right.
"or it included":
That is, or it was a substitute of inclusion. If it is a substitute of inclusion, it is also permissible to substitute the explicit noun for the present pronoun, for example: "Like your joy inclining", like your joy.
The student: As if you, possible!
The Shaykh : Huh?
The student: As if you.
The Shaykh : As if you,
The student: Yes.
Another student: With the kasrah.
The Shaykh : "Like your joy" is better, and "as if" is valid, with "as if" being for comparison, "As if your joy inclined", but there is a difference between them in meaning. If you say "As if your joy inclined," it means you expect that his joy inclined. If you say "Like your joy," you affirm that his joy inclined. Both options are permissible in this regard; both options are permissible, and grammatically there is no difference, because the position of the kaf in either case is what?
The student: The letter of "as if" is a noun.
The Shaykh : The kaf in "as if you," the last kaf!!
The student: An explicit pronoun.
The Shaykh : The kaf in either case, its position is accusative.
The student: It is a noun.
The Shaykh : The kaf!! In either case, its position is accusative, whether we make "as if" for comparison, or the kaf is a preposition and "in" is for emphasis. So his saying: "your joy" is a substitute for the kaf in "as if you." Which of the two kafs?
The student : The second.
The Shaykh : The second one, yes. And his saying: "inclined": what does "inclined" mean? What meaning does it carry? Does it mean "inclined people," in the sense of turning them toward you and drawing them to you, or does it mean "inclined" in the sense of leaning? "Inclined" means leaning toward the tilt.
The student: The first one, O Shaykh, the first one.
The Shaykh : Which of them?
The student: The first.
The Shaykh : Yes, Ibn Malik, as far as we know from him, selects good examples. So if you say: "As if your joy inclined", it means there was a tilt; its meaning is that this man, after the joy and happiness, ha, becomes sad, becomes sad because he began to lean. If we say "inclined" means "turned people," then the meaning of this man is that the man, by the strength of his joy, turns people toward him. So which is more appropriate?
The student: The first opinion.
The Shaykh : No, the second one is better.
The student: The second one?!
The Shaykh : Yes, it is better if his joy is about to disappear, if your joy turns people toward you, it is better than it disappearing from you and you remaining frowning. Yes: "As if your joy inclined": or "Like your joy inclined," all right, let us give an example other than the author's, can we, ha, his example, O Madd, what did you say?
The student: I said: I knew you as your right.
The Shaykh : Yes, I knew you as your right, correct?
The student: Correct.
The Shaykh : This is correct, it is a substitute of inclusion. Good, if I say: I dressed you in your garment?
The student: No.
The Shaykh : I dressed you in your garment, is it a substitute of inclusion?
The student: No, O Shaykh.
The Shaykh : Huh?
The student: Your garment...
Another student: No, it is not possible.
The Shaykh : Good, leave "I dressed you in your garment." I sold you your house, does that work?
The student: No, it is not valid.
The Shaykh : It does not work, may Allah reward you, because "house" is the second object. The second object. Yes, because: I sold you your house, it means I sold the house to you, clear?
The student: Yes.
The Shaykh : So the house is sold, and the person is the one to whom it is sold. There is a difference between them, clear?
The student: Yes.
The Shaykh : Fine.