 تشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا وياله من شراف عظيمي يقوث رحمه الله يذهب now and speaks about تميز يتحدث about التميز تميز للا لانج فصر الشيء عن غيره تميز means is to distinguish something from any other thing so it's basically a distinguish between things according to the grammarians okay تميز is of two types and the type of which the author defined here which is وَلِسْمُ الْمَنْصُوبُ الْمُفَسِّرُ الْمَنِنْ بَهَمَةِ من الضواتي it is the first type which is called تميز with that so he defines the first type of the تميز which is called تميز with that and تميز with that as you can all see is basically it's basically that you are clarifying and you are basically explaining an essence of something an object or an essence is what you are basically the distinguishing here that's the first one and it occurs in the second form as تميز للنسبة تميز للنسبة basically means what you are removing is the amount of your distinguishing an amount in something for example you will say تصبب زيد عراقا okay here you are saying that زيد sweated okay تصبب what does it mean تصبب تصبب is easy to pour to bring out so he is excreting he is bringing out زيد عراقا عراقا is sweat okay now this here عراقا is basically to explain the sweat of عمر the quantity of it so it's basically trying to say that he came with this in a library but it's not an object that you are talking about here and you are not talking about an essence okay you are basically talking about this right that's the second type which تأوط رحمه الله did not bring about he only define when he define تميز with that are you with me brothers the author then gave examples he said تصبب زيد عراقا تصبب زيد عراقا تميز للنسبة and it's not really تميز with that it's incorrect for him to define تميز with that I'll bring an example for تميزه للنسبة so this is deficiency on the side of the author also تفقق بكرل شحمل again this is a what تميزه تميز للنسبة نعم and the author also mentions the conditions of تميز he mentioned two conditions ولا يقول إلا نكرة ولا يقول إلا بعد تمام الكلامي okay the first one is أن يقول نكرة it has to be نكرة that was the first condition it can't be معرفة it can't be معرفة the second is أن لا يقول إلا بعد تمام الكلامي it has to be after the speech is over maybe after you've explained and you've spoken about the complete sentence so the two conditions that he mentions there are also other conditions that the scholar mentioned which he has not brought so one more time تميز is two types تميز with that the second one is called تميز والإسبة تميز with that the thing that makes it منصوب is two things the thing that makes it منصوب is two things the first thing is العدد the amount and the second thing is the مقدار the sorry عدد now number and the مقدار which is the amount and as you know the مقدار is three types وزنو كيل والمساحة وزن كيل كيل النمساحة those three are what they are the factors that basically cause it so for example if you say اشتريت عشرينا وولاما وملكت تسعينا نعجة which the author brought is also a what are you with me brothers is the تميز of what تميز with that عدد the مقدار is three types as I said is وزن which is ويت for example you say اشتريت ورطلا عسن عسن and the second one is كيل اشتريت وصا عن دقيقا النمساحة which is the distance اشتريت مترا حريرا the second type which is تميزو نسبة تميزو النسبة it's it comes from three forms that the author mentions it's basically it's transferred from three things the first one is a فعيل and a مفعول and a مبتدق that's the form that is actually transferred there's a type that's not transferred within that to ميزو نسبة so in other words look at this example تصبب تصبب زيد العرقا originally what was it تصبب ارخ زيد that's what it was are you with me brothers تصبب ارخ زيد it was used to be it got transferred from what it got transferred from being فعيل are you there and it turned out to be the so the to ميز here is transferred from the فعيل it used to be تعاز تصبب عرق زيدا are you with me who's doing the تصبب here the عرق is doing it which is the sweat so now the ميز is from the فعيل so that's why now you're saying تصبب زيد عرقا are you with me brothers عرقا it can also be taken from a مفرون به like قوله تعالى وفجرنا الارضا عيونة وفجرنا الارضا عيونة it used to be وفجرنا الارضي are you with me so عيون here is what it's taken from a عيونة عيون is what مفرون به it's taken from that and now it became a تميز it can also be taken from a مبتدى originally the sentence was a مبتدى كقوله تعالى كقوله تعالى like the statement of Allah انا اكثر من كمالا originally it was what مالي اكثر من مالك so مال here is what originally it comes from a مبتدى which is مالي my wealth اكثر is more than your wealth and here we find that the مال here is what the مال here is a مبتدى and in the ayah is a تميز which is انا اكثر منك مالا is تميز now وعلى وحاشى فالنستثنى بإله ينصب إذا كانت كلام تام من مجبلا نح قام القوم إلا زيدا وقارج الناس إلا عمرا وإن كانت كلامه وإن كانت تام جاز فيه البتدى والنصف والنصف عالي استثنى نح ما قام القوم إلا وإلا زيدا وإن كانت كلامنا بصلي كان على حسب العوامل ما قام إلا زيدا وما ضارف وما ضارف في إذا لا زيدا وما مارف إلا بزيدا والنستثنى بغير وصيبا وصوى وسوى مدرورا لا غير والنستثنى بخلى وعدى وحاشى يجوز نصف يجوز نصفه وجهه نح قام القوم وخلى زيدا وزيدا وعدى عمرا معمرا وحاشى بقر proxy اوثا verbى now he goes into the chapter of call استثناء and in the Arabic language in linguistically of an dialectical usage where استثناء is مطلاقو الاخراج basically is when u take something out delegation from an unrestricted basically استثناء is restriction is when you restrict something ok is مطلاقو الاخراج إنه ماذا؟ إنه مطلق الإخراج. أقوى إلى النحويين. هناك عدوات لتساعدة يمكن أن تستخدم. يمكن أن تستخدم and show that this word of yours is removing something from the unrestricted and it's restricting it now. And it is eight. Eight which the author mentions. There are eight. And they are categorized, those eight we can categorize them into three types. Those eight which the author mentioned, we can categorize it into three types. The first type is those which are حروف بالتفاق. They are particles by consensus. According to grammar they all are consensus. And it's the word إلا. إلا is a حرف بالتفاق by consensus. And the second type is إس. It's a noun by consensus. And there are four. Like the word غير. And سوا. And سوا. And سوا. All four of those are. All four of those are nouns by consensus. Grammar is no different from that. The third type is متردد بين الحرفية والفعلية. There is this pull and push whether it's a particle or whether it's a verb. And they are three. It is خلا عدا حاشا. These three are disputed whether they are حرف or whether they are verbs. And إن شاء الله يتعالى when we come to متنممة القطر الندى. قطر الندى. We will start bringing the مذاهب. In متنممة we won't really talk about the مذاهب and the beliefs that they have in regards to grammar. You see they are just complete of what a جلوية left. But when we come to قطر الندى we will start to say this is مدهب فولان. This is the مدهب of فولان. And this is خلاف is based on this. And we do ترجحات إن قطر الندى. وابلل الصدا. That's what the author mentions. And then he goes on to speak about the ruling of the مستثنى that falls after إلا. So if I say for المستثنى بإلا. Are you with me brothers? The author goes in to speak about the ruling of the مستثنى بإلا. Are you with me brothers? Brothers are you with me? And he categorizes it into he divides it into four. The author رحمه الله تعالى. He categorizes it into four. Four of the ruling of the مستثنى مستثنى means what brothers? It's the noun that falls after إلا. It's ملا يدخل بعد قداته باستثنى. Are you with me brothers? The مستثنى. That falls after إلا. It comes after إلا. It's four times. The first one is يون صابه و جبن. It's wajib to place a musk on it. It's wajib that you place a musk on it. You have to make it منصوب. You have to make it منصوب. You have to make it منصوب. It has to be منصوب. واجب. But when is that إذا كان الكلام قبله تام من مو جبن. But that's with the condition that the speech is complete. Complete and it necessitates it. What do you mean by complete and necessitates? So he says yet. تام من مو جبن. What does he mean by تام? And what does he mean by مو جبن? تام what he means is for that the مستث لا من who is mentioned. The مستث لا من who is mentioned. We're going to see examples for that. Don't worry. And pay attention. Which is مو جبن. What does it mean مو جبن? What does it mean to be مو جبن? مالا يسلقه نفن أو شفه. The negation shouldn't go before it. For example, you can't say For example, what you can say is قام القوم إلا زيدا. قام القوم إلا زيدا. وخرج الناس إلا عمرا. That's what the author wrote. Now if you look at زيدا عمر. Both of them are منصوب واجب. It's obligatory to be made منصوب. The reason is because the كلام is both of them are complete. Because the مستث لا من who is mentioned. What's the مستث لا من who here? قوم. In the first one is قام القوم إلا زيدا. And the second example خرج الناس The مستث لا من who is what? The people. Are you with me? And it is obligatory to do it because لما يتقدموا نفعول. A negation did not go before them. As is apparent. Brothers. That's important. The second one that the author mentions is if it goes before it. وإن كان الكلام واللي قبل إلا. If the speech before إلا is negation. من في أنتها من is a complete negation. Then this time it's not واجب. It's not obligatory. Here it's called جواز. It's permissible. So for example we had the the author brought to remember before قام القوم إلا زيدا. Right? Let's put a negation before it. مع قام القوم إلا زيدا. You can't say إلا زيدا or you can't say إلا زيدا. No problem here. The Jews. That's permissible and that's permissible. Are you with me brothers? إلا إلا. We are talking about المستثل بإلا. That's the only thing حكوم المستثل بإلا. Okay? We are not talking about غير and سوة. We are going to come to those. سوة and سوة and سوة. We are going to come to that. We will insha'Allah. أنخالا أنحاشا أنعادا. We are still on the first one. The third one is It's واجب النصب. It's obligatory to place a nasb on it. But that's with what? والواجب في المستثل is المنقطر, the disconnected one. It's disconnected. It's actually what? It's actually disconnected. For instance, when you say as the author take a book, that example what did he say? أن يكون النار تسنك. For example, he didn't bring it. An example will be if you say مع قام القوم the people did not stand إلا فارسان except the horse. The horse is not part of the people. And this is called استثنام القطر. It's disconnected. Because what you are talking about is humans and you brought a horse in. So it's disconnected. So this exception of yours is actually going towards something else, not قوم. It's disconnected from قوم. Are you with me brothers? This is where you have to do it. So you have to say إلا فارسان. Remember when you hear this by the way brothers it goes back to أسول رفق as well. Are you with me brothers? The genes of what you're the مستثنام القطر the genes that we have here right now what is it? Humans. And what you did was you brought the مستثنى sorry the genes is different to the مستثنام القطر right? Are you with me brothers? The فارس is not from the مستثنام القطر which is the قوم. Are you with me brothers? So for this is called مونقطر it's disconnected. It means مونقطر means خلاف it's opposite. That's the second. But that's wajib for you to place A. You have to make a month's soup. It's wajib and month's soup. Now it's with negation and it's also مونقطر. Do you with me? That's wajib and month's soup. Which one? That's wajib. So that's wajib and this is wajib. This is wajib. They're both wajib. They're both wajib. What is what is مجوب like it? It is تابل موجب. We talked about it. This is ناقص الموجب. So this is مونقطر sorry. It's disconnected. We're now going to go to the fourth one which is the last one for المستثناب إلا. And that is ناقص. That is الناقص. ناقص here which is the last one with the author mentions. Are you with me brothers? Is the one he says وإن كان الكلام الناقص كان على حسام العوامل. This is in accordance to the عوامل the agents. Are you with me brothers? And here the عوامل are what? The عوامل are basically ما قام إلا زيدون which is رفع على فاعلية. You're making a marfa'u because of its بن فاعل. Or you make it بن صوب based upon بن مفعول. So you say بربط إلا زيدن as though it's مفعول بيهناء. And I pose or you make it بل حرف بل حرف الجري. So you say ما مررت إلا بزيدن إلا بزيدن. And this one is called بفرغن. أو ملغات. أو ناقص. All of them are the same. Now we go to المستثنة بالهو. It's the مستثنة which is with غير and سوى and سوى. This one the حكم for this one is سوى المستثنة بغير وصوى وصوى وصوى وصوى وصوى وصوى وصوى وصوى وصوى وصوى وصوى وصوى وصوى وصوى وصوى وصوى And this one المستثنة بخلى وحاشنة is two times جوازو نسبي جوازو الجري. The author mentions it for you. و المستثنة بخلى وعدا وعدا وحاشا يجوز نصبه وجره so you can say which of the two you wish. You can say مقام القوم خلأ زيدن أو خلأ زيدن عدى عمرن وعمرن حاشا بكرن وبكرن Both are permissible for you are you with me brothers but if it happens that the ما مزدنية goes before it then it becomes obligatory for you to make him on the sword for example قعم القوم ما خلأ if you say وحمد نفسي and the rest is the same ايه انا لا تنصب انا لا تنصب النجرات بغير تنوين بغير تنوين إلى باشرة نجرة ولم تتكرروا ولم تتكرروا لا لا راجلوا في تدارة The author now here goes into لا انه حكمة بلا النافية للجنسي انها لا تعمل النصبة إلا في اللغة المركري إلا في اللغة المركري اسم لها والرفر في الخبر خبرا لها دلاء النافية للجنسي دلاء that negates a essence what is negating is an essence that one what it does is it doesn't do the job of a نصب in a wording لا تنصب النجرات it doesn't place نصف on the نجرات بغير تنوين without a if it like him it does it is باشرة ولم تتكرر and it doesn't repeat it doesn't come so the author mentioned four conditions the first condition is أن يقول اسمها نكرة that its noun is a نكرة the second one is أن يقول مباشرة لها that it is what connected to it straight away the third one is also its خبر is نكرة as well and the fourth one is وأن لا تتكرر it shouldn't repeat it shouldn't come many times that's when it works as a ism منصبات الأسماع with those four conditions which the first one is لا رجل رجل here is what is the ism which is نكرة it's also what مباشرة is right after it nothing gets between لا رجل the fourth one is that the خبر has to also be نكرة the خبر has to also be نكرة وأن لا تتكرر that it should not repeat itself so many times نعم فإن لم تباشرة وَجَبًا رَكْبًا وَجَبًا تِكْرُ وَجَبًا تَكْرَرُ لَا وَجَبًا تِكْرَرُ لَا نَحْ لا في الدار رجل ولا يمعى ولا يمعى فإن تكررت جازي أمانوها ويلهاوها فإن شئ تقلت لا رجل في الدار ولا يمعى وإن شئ تقلت لا رجل في الدار ولا يمعى the author here is basically trying to say to you that if it misses a condition from the four mentioned conditions so any of those four conditions if one of them is missing for example it misses the word رجل something gets in between the two of them it's not direct basically something is getting in between the two if that's what happens then in that situation لا its job is a وُجُوب رفعه علينا مبتد أمو خر so it's working as though that it's obligatory to make it مرفوع it's obligatory to make it مرفوع as though it's what a مبتدة which is delayed or a جار وبرجرور before it it is the خبر which is مقدم and اسمو لا is three types مفرد مضاف شبيه بالمضاف and we'll take all of those three إن شاء الله تعالى إن متممة الجرمية the four conditions أن يكون اسمو هنكرة it's noun has to be indefinite number two is أن يكون مباشرة لها that it is stuck to it straight away it means أن لا يفصل بينهما فاصل there should not be something that gets in between the two of them and third is أن يكون خبرها that the خبر is نكرة كذلك that the third one is that the خبر is also a نكرة the fourth one is وأن لا تتكرر and it shouldn't repeat itself أن اسم لا is three types مفرد مضاف الشبيه بالمضاف المضاف أن الشبيه بالمضاف بوثهم اعراب بالنصبي but if it's if the ism of لا اسمو لا if it is مفرد it is مبنيون على النصبي it is what مبنيون على على على نصبي but that's what we're going to speak about it in the other books to come right?