Explanation of the words of Ibn Malik (may Allah have mercy on him): "Thus, *Awlat* and that which has been made a name *** Like *Adhrat*, in it *dha* also before."
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The Shaykh :"Thus, *Awlat*" "Thus, *Awlat*" *Awlat* is declined with a kasrah, even though the rule of definite nouns does not apply to it, because *Awlat* has no singular form from its own word. It has no singular from its word, though it has a singular from its meaning, because *Awlat* means "wives" or "possessors," so its singular from the meaning is "wife" or "possessor." But from its word, it has none. Therefore, it is not a plural formed with alif and ta. However, they said that it is annexed to the sound feminine plural. Allah the Exalted said: [At-Talaq 65:6] *Awlat*. And *Awlat* here is the predicate of *kana*, so it is in the accusative case. But it is declined with a kasrah because it is annexed to the sound feminine plural. This is one case. This is one of the things annexed to the sound feminine plural.
The second is: "And that which has been made a name" "And that which has been made a name" means that which has the form of a plural, but it has been made a name for a singular.
"Like *Adhrat*, in it *dha*" Like *Adhrat*, in it also "in it *dha* also before" In it *dha* also before. *Adhrat* is the name of a place, and it is not the plural of *Adhr*. *Adhr* is the name of a single place, but it was named with the sound feminine plural. So it is annexed to the sound feminine plural. It is declined in the accusative with what? With a kasrah.
*Arafat*. *Arafat*. If we look at its form, we would say it is the plural of *Arafah*. And if we look at its meaning, we would say it is not a plural, because it does not indicate plurality; rather, it is the name of a single place. So, if a single thing is named with the sound feminine plural, we say it is annexed to the sound feminine plural. Good.
*Barakat* is a man's name. *Barakat*. If we look at its word, we would say it is a sound feminine plural, because it is the plural of *barakah*. But when it was used to name a single person, we say: it is annexed to the sound feminine plural. For this reason, he said:
"And that which has been made a name *** Like *Adhrat*, in it *dha* also before"
The sound feminine plural: *Habib* is easy. And the substitute in it is a movement for a movement. And the substitution in it is in one aspect of inflection, is that not so? What is it? Only the accusative. The nominative is on the original rule, and the genitive is on the original rule. The substitution is a movement for a movement of its kind.
But the sound masculine plural: a letter is substituted for a movement. And it is complex; it must be a proper noun or an adjective. A proper noun is restricted by conditions, and an adjective is restricted by conditions. And the things annexed to it are many sound masculine plurals. And the substitution in it is in all its states: in the nominative, accusative, and genitive. Correct. It is raised with a waw, declined in the accusative with a ya, and declined in the genitive with a ya. So, the sound feminine plural: I believe that, if Allah wills, we will not explain it a second time, because it is clear. Everything that indicates plurality with alif and ta is declined in the accusative with what? With a kasrah. It is raised with a dammah and declined in the genitive with a kasrah. Good.
And the author's saying:
"And that which has been made a name *** Like *Adhrat*, in it *dha* also before"
He (may Allah have mercy on him) is indicating that there is another aspect in it. That there is another aspect in it, and that is so, by treating it like a name that does not move due to its feminine form. For example, it is said: "I descended to *Arafat*" and "I passed by *Arafat*" and "This is *Arafat*." And likewise *Adhrat*, because he says: "in it *dha* also before" This indicates that there is another aspect in it, and that is so. Good. If we say: *Bawwab*, its plural is...
The student: *Bawwabat*.
The Shaykh : *Bawwabat* is declined in the accusative with what?
The student: With a kasrah.
The Shaykh : And it is raised...
The student: With a dammah.
The Shaykh : And it is declined in the genitive with a kasrah. *Darajah*, *darajat*. *Sahm*, ah.
The student: *Saham*.
The Shaykh : *As-ham*. But if it were assumed to be pluralized as *As-hamat*, for example, it would have this ruling.
And if they should be pregnant
وإن كن أولات حملThe second is: "And that which has been made a name" "And that which has been made a name" means that which has the form of a plural, but it has been made a name for a singular.
"Like *Adhrat*, in it *dha*" Like *Adhrat*, in it also "in it *dha* also before" In it *dha* also before. *Adhrat* is the name of a place, and it is not the plural of *Adhr*. *Adhr* is the name of a single place, but it was named with the sound feminine plural. So it is annexed to the sound feminine plural. It is declined in the accusative with what? With a kasrah.
*Arafat*. *Arafat*. If we look at its form, we would say it is the plural of *Arafah*. And if we look at its meaning, we would say it is not a plural, because it does not indicate plurality; rather, it is the name of a single place. So, if a single thing is named with the sound feminine plural, we say it is annexed to the sound feminine plural. Good.
*Barakat* is a man's name. *Barakat*. If we look at its word, we would say it is a sound feminine plural, because it is the plural of *barakah*. But when it was used to name a single person, we say: it is annexed to the sound feminine plural. For this reason, he said:
"And that which has been made a name *** Like *Adhrat*, in it *dha* also before"
The sound feminine plural: *Habib* is easy. And the substitute in it is a movement for a movement. And the substitution in it is in one aspect of inflection, is that not so? What is it? Only the accusative. The nominative is on the original rule, and the genitive is on the original rule. The substitution is a movement for a movement of its kind.
But the sound masculine plural: a letter is substituted for a movement. And it is complex; it must be a proper noun or an adjective. A proper noun is restricted by conditions, and an adjective is restricted by conditions. And the things annexed to it are many sound masculine plurals. And the substitution in it is in all its states: in the nominative, accusative, and genitive. Correct. It is raised with a waw, declined in the accusative with a ya, and declined in the genitive with a ya. So, the sound feminine plural: I believe that, if Allah wills, we will not explain it a second time, because it is clear. Everything that indicates plurality with alif and ta is declined in the accusative with what? With a kasrah. It is raised with a dammah and declined in the genitive with a kasrah. Good.
And the author's saying:
"And that which has been made a name *** Like *Adhrat*, in it *dha* also before"
He (may Allah have mercy on him) is indicating that there is another aspect in it. That there is another aspect in it, and that is so, by treating it like a name that does not move due to its feminine form. For example, it is said: "I descended to *Arafat*" and "I passed by *Arafat*" and "This is *Arafat*." And likewise *Adhrat*, because he says: "in it *dha* also before" This indicates that there is another aspect in it, and that is so. Good. If we say: *Bawwab*, its plural is...
The student: *Bawwabat*.
The Shaykh : *Bawwabat* is declined in the accusative with what?
The student: With a kasrah.
The Shaykh : And it is raised...
The student: With a dammah.
The Shaykh : And it is declined in the genitive with a kasrah. *Darajah*, *darajat*. *Sahm*, ah.
The student: *Saham*.
The Shaykh : *As-ham*. But if it were assumed to be pluralized as *As-hamat*, for example, it would have this ruling.