Explanation of the poet's saying: "Gather a balanced measure, make it feminine with a known form *** Combine and add a foreign element, then the description is complete."

The Shaykh : What are these causes? Listen to them in the poet's saying:
"Gather a balanced measure, make it feminine with a known form *** Combine and add a foreign element, then the description is complete".
Repeat it a second time, here.
"Gather a balanced measure, make it feminine with a known form *** Combine and add a foreign element, then the description is complete"
"Gather a balanced measure, make it feminine with a known form *** Combine and add a foreign element, then the description is complete"
"Gather a balanced measure, make it feminine with a known form *** Combine and add a foreign element, then the description is complete" Who is the author of this? Come on, Eid.
The student: "Gather a balanced measure, make it feminine with a known form *** Combine and add a foreign element, then the description is complete".

The Shaykh : Perfect. "Gather" refers to what is called the form of the ultimate plural, the form of the ultimate plural. It is every word that follows the pattern *mifa'āl* or *mifā'īl*, such as *masājid* (mosques) and *mashā'ih* (lamps). Yes, *masājid* is on the pattern *mifa'āl* and *mashā'ih* is on the pattern *mifā'īl*. It is not necessary that it be with these specific letters, the mīm, fā', and alif, for example. Rather, if it comes with other letters in this form, it is the same thing. *Fā'il* like *ṣuḥāf* (sheets) is like *mifa'āl*. Good.
When you speak of something that is not good, you say: "This is, ah, *kharābīṭ* (nonsense) on the pattern *mifā'īl*." That is, even if it is not in its literal form, even if it is not in its literal form, the important thing is that it is on this scale, *mifa'āl* and *mifā'īl*. So every plural that comes on this pattern is prevented from inflection. You say: "I passed by many *masājid* (mosques)." I passed by many *masājid*. Why did we say *bi-masājid* (by mosques) and not *bi-masājidin*? Because it is prevented from inflection. Do we need another cause in addition to this cause, which is the form of the ultimate plural? No. When we find a name on *mifa'āl* or *mifā'īl*, we prevent it from inflection, whether it is a proper name, a description, a fixed noun, or otherwise. This cause takes the place of two causes. And we said that the name that is not inflected is the one in which, ah, two causes from the nine causes are gathered, or one cause that takes the place of two causes. Take the plural of plurals, the form of the ultimate plural, one cause that takes the place of two causes. It is what is on the pattern of what?
The student: *Mifa'āl*.

The Shaykh : *Mifa'āl* and *mifā'īl*.
"Measure" "Gather a measure" "Measure": refers to the measure of the verb. It refers to the measure of the verb, meaning that a word is on the pattern of a verb from the verbs. For example: *Aḥmad*. *Aḥmad* is a name on the pattern *af'ala*, and *af'ala* is the measure of the verb. In fact, *Aḥmad* itself can serve as a verb if you say: "I praise Allah," it becomes a verb. So whatever is on the measure of the verb is not inflected. Good.
It can be a proper name, like *Aḥmad*, and it can be a description, like *aḥmar* (red). *Aḥmar* is a name that is not inflected. The preventer for it is its being a description and the measure of the verb. The measure of the verb. So whatever is on the measure of the verb is prevented from inflection. Good. But is it required that another cause be added to this cause?
The student: Yes.

The Shaykh : Yes, what is it? That it be a proper name or a description. That it be a proper name or a description. That is, it is required for the one that is prevented from inflection, if it is on the measure of the verb, that it be a proper name or a description. So the proper name is like: *Aḥmad*, and the description is like, for example, *Aḥmad*? *Aḥmar*. Good. Like *aḥmar*, *aswad* (black), *akhdar* (green). So this cause must, must have another cause added to it, which is that it be a proper name or a description. If it is a fixed noun, it is not prevented from inflection, even if it is on the measure of the verb, because we require that it be a proper name or a description.
"Balanced" refers to *i'dal* (transformation), which is that a word is transformed from another word. And *i'dal* words are few. They said: For example, *'Umar* is transformed from *'Āmir*, and *Zaḥl* (Saturn) is transformed from *Zāḥil*. So every name that is changed from a derived form to another derived form, or from a proper name to another proper name, is prevented from inflection. Why? Because of its being a proper name and its being transformed.
And here we ask: Is it required that something be added to *i'dal* or not? We say: Yes, what is it? Being a proper name, and also being a description. Being a description. They gave an example for it by saying: *Mathnā* (two), *Thalāth* (three), and *Rubā'* (four). They said: It is transformed from *ithnān* (two) in *mathnā*, from *thalāth* (three) in *thalāth*, and from *arba'ah* (four) in *rubā'*. And by this we know that *i'dal* requires that another cause be added to it. What is it? Being a proper name and being a description.
Then the composer said: "Make it feminine" refers to femininity. Refers to femininity. And femininity here is of four types. Femininity here is of four types:
Feminine by the tā' (letter t), feminine in meaning without the tā', feminine with the elongated alif of femininity, and feminine with the shortened alif of femininity. Good.
Let us return a second time. It can be five. Feminine by the tā' in form but not in meaning, feminine by the tā' in form and meaning, feminine in meaning without the tā', feminine with the elongated alif of femininity, and feminine with the shortened alif of femininity. So these are five types, all included in his saying: "Make it feminine". And the rest of the speech will come, if Allah wills. Yes, Eid.
The student: *Masājid*, *mifa'āl*, a broken plural.

The Shaykh : A broken plural.
The student: ... .

The Shaykh : Any broken plural. Yes.
The student: And it is also prevented from inflection.

The Shaykh : Ah.
The student: A broken plural and prevented from inflection.

The Shaykh : Because it is the form of the ultimate plural.
In the name of Allah, the Most Gracious, the Most Merciful. The author (may Allah have mercy on him) previously said:
"And decline with the fathah what is not inflected *** Unless it is added or preceded by al"
And we mentioned that the name that is not inflected is the one in which two causes from the nine causes are gathered, or one cause that takes the place of two causes. And that these nine causes are gathered in a verse that he who memorizes it remembers it, and he who forgets it forgets it. Who has memorized it?
The student: "Gather a balanced measure, make it feminine with a known form".

The Shaykh : Combine.
The student: "Combine" Combine, combine, foreign element.

The Shaykh : And add.
The student: "Combine and add a foreign element, then the description is complete".

The Shaykh :"Foreign element, then the description is complete".
The student: "Gather a balanced measure" "Gather a balanced measure, make it feminine with a known form *** Combine and add a foreign element, then the description is complete".

The Shaykh : Yes.
The student: "Gather a balanced measure, make it feminine with a known form *** Combine and add a foreign element, then the description is complete".

The Shaykh : Yes.
The student: "Gather a balanced measure, make it feminine with a known form *** Combine and add a foreign element, then the description is complete".

The Shaykh : What? "Make it feminine" refers to the form of the ultimate plural, which is what is on the pattern, and it is every plural, every plural that is on the pattern *mifa'āl* or *mifā'īl*. And the meaning of *mifa'āl* and *mifā'īl* is not that it begins with a mīm, but what is on this pattern: two open letters, after them an alif, and after the alif a kasrah letter. This is in *mifa'āl*. Or after the alif, after the alif, a kasrah letter, then a yā'. This is in *mifā'īl*. For example: *Masājid*. This is on the pattern of what? *Mifa'āl*. *Mashā'ih* is on the pattern *mifā'īl*. Good. *Minākhil* (sieves).
The student: *Mifa'āl*.

The Shaykh : On the pattern *mifa'āl*. *Minājim* (mines).
The student: *Mifa'āl*.

The Shaykh : On the pattern *mifa'āl*. Yes. *Mifā'īl*. *Ṭawāḥīn* (mills). *Ṭawāḥīn*. *Sarāwīl* (trousers). If it is a plural, but *sarāwīl* is said even for the singular. And for this reason, Ibn Malik said in the chapter on what is not inflected:
"And *sarāwīl* by this plural, similarity required the generality of prevention" In any case, whatever is on *mifa'āl* or *mifā'īl*. Good... Ah.
The student: *Mifā'īl*.

The Shaykh : *Mifā'īl*. *Ṭawāḥīn*.
The student: *Mifā'īl*.

The Shaykh : *Mifā'īl*. *Mafātīḥ* (keys).
The student: *Mifā'īl*.

The Shaykh : *Mafātiḥ*.
The student: *Mifa'āl*.

The Shaykh : *Mifa'āl*. And so on. Whenever you find a plural on this pattern, say: It is prevented from inflection, declined with the fathah in place of the kasrah, because it is a name that is not inflected. And the preventer for it from inflection is what? The form of the ultimate plural. And this is one cause that takes the place of two causes.
"Measure" The measure of the verb. That is, if you find a word on the measure of the verb, it is prevented from inflection, but on the condition that it be a name or a description, a proper name. That it be a proper name or a description. So the word *ḥajar* (stone) is inflected or not? Ha. *Ḥajar* is inflected because it is not a proper name or a description. But if I name my son *Ḥajar*, it is not inflected, because the measure of the verb requires that it be a proper name or a description.
An example of a proper name: *Aḥmad*, *Yazīd*, *Yashkur*, *Yasa'* (to suffice), and the like. Whenever it is on the measure of the verb, meaning it is suitable to make it a verb, and it is currently a name, it is prevented from inflection. But it must be a proper name or a description. Good. *Rajab*. *Rajab*. *Rajab* like *ḍarab* (strike), like *ḍarab*, inflected. The Prophet (peace and blessings be upon him) said regarding *Rajab* and *Rajab*... no, He added it. But *Rajab*, if it is a proper name, it is not inflected because of its being a proper name and the measure of the verb. And if it is a name, it is inflected, so you say: *Rajabin*. Good.
If I say: Ahmad, as a proper noun, is it indeclinable or not? Ah, it is indeclinable because it is a proper noun and follows the pattern of a verb. If I say: Yashkar, as a man's name, Yashkar, is it indeclinable? It is indeclinable because it is a proper noun and follows the pattern of a verb. Now, as for Daraba as a known verb, it is not inflected like a noun.
So the conclusion is that every noun or adjective following the pattern of a verb is indeclinable; it takes the fathah in place of the kasrah.
"Mu'dal" Mu'dal refers to being altered from another form. This is based on hearing, like 'Umar, which is altered from 'Amir, and Zahal, which is altered from Zahil, and Akhar, which is altered from al-Akhar, and so on. But it is a matter of hearing and is not subject to analogy. It occurs in proper nouns like 'Umar, Zahal, and Zafir, and it also occurs in adjectives like Mathna, Thulath, Ruba', Khams, Sadas, Saba', Thuman, Tusa', and 'Ashar. These are altered from what? Mathna is altered from two, two; Thulath from three, three; Ruba' from four, four, and so on. This is for proper nouns. And the alteration, or is it for adjectives? No, or for variety? I am not asking now; I am saying for variety, meaning it can be a proper noun or an adjective. The proper noun is like...
The student: 'Umar.

The Shaykh : 'Umar, Zafir, Zahal, yes. Sayrd, for example. Suppose I named my son Sayrd, but it must be a proper noun or an adjective. The adjective is like Akhar, Mathna, Thulath, Ruba'. Now, Sayrd is the name of a bird, from Sair. We say it is declinable. Why? Because it is neither a proper noun nor an adjective.
"Mu'annath" Mu'annath refers to femininity. Femininity is either semantic or lexical, or lexical and semantic, or with a short alif of femininity, or with a long alif of femininity. How many are there in total? Five. It will be lexical only, semantic only, lexical and semantic, short alif of femininity, and long alif of femininity. Five. As for the first three, which are semantic femininity, lexical femininity, and lexical-semantic femininity, they do not prevent declension unless it is a proper noun. Unless it is a proper noun. If it is not a proper noun, it is declinable, whether it is an adjective or a common noun. Write it down, everyone: lexical or semantic femininity, or both, requires that it be a proper noun to prevent declension. Thus, the adjective is excluded, and the common noun is excluded. The common noun...
An example of semantic only: Zaynab, Su'ad, Hind, though there is disagreement on this. Now, is this semantic or lexical? Semantic.
An example of lexical: Qatadah, Hamzah, Talhah, yes, Mu'awiyah, Khalifah, many things. This is feminine by lexical femininity because it is for a male, but its form is feminine, and it is indeclinable. Now...
Lexical and semantic, like: Fatimah, A'ishah, Khadijah, Munirah, Lawla'ah, ha.
The student: Majdah.

The Shaykh : Majdah, and so on. Now, this feminine is what? Lexical and semantic femininity. Now, what is required for this feminine? That it be what? A proper noun. If it is a common noun, it is declinable, like...
Shajarah, and Talhah is a name for the tree, not a proper noun for a man or woman. Shajarah is declinable. Talhah, you say: This is a large Talhah, and I sat under a large Talhah.
Nakhlah is declinable. When is Nakhlah indeclinable? If you name with it. If you named your daughter Nakhlah, she was very tall, praise be to Allah, so you named her Nakhlah, that is acceptable.
The student: ... .

The Shaykh : Ah.
The student: She is not tall.

The Shaykh : No, my brother, you named her last. So, is this declinable, standing, standing, indeclinable or declinable?
The student: Declinable.

The Shaykh : Why? Because it is an adjective. Because it is an adjective. Muslimah is declinable because it is a description.
Mu'minah is declinable. So you say: I passed by a Muslimah woman. Woman, declinable or not?
The student: Declinable.

The Shaykh : Because it is a common noun and not a proper noun, so it is like Shajarah. And what remains in the feminine? The feminine with the long alif of femininity or the short alif. The long one ends with a hamzah, and the short one is the alif, like: Hamra', Safra', Su'da', and there are many examples. The short one is like 'Aza, yes.
The student: Salma.

The Shaykh : Salma, Salwa, ha, there it is.
The student: Layla.

The Shaykh : Layla, and there are many examples. The alif of femininity, whether it is short or long, in a proper noun, adjective, or common noun, is indeclinable. It is one of those with a single cause that serves the function of two causes. Add it to what came before. What came before? A single cause that serves the function of two causes: the form of the end of plurals. So these are two causes. Yes, the single cause is sufficient in them: the form of the end of plurals, the long alif of femininity, and the short alif of femininity. Three. Leave them for the detailed explanation.
"With a description" This is not an independent cause. With a description means with a proper noun. With a description means with a proper noun. "Mukarrab" means with the compound form. May Allah have mercy on you. The compound form. And they say that compounds are of types: possessive, compound, and attributive. Which compounds are meant here?
The student: The compound form.

The Shaykh : The compound form. Joining one word to another, not by possession and not by attribution, is called a compound form because it is mixed, blended, until the two words become one word, like Baalbek, Hadramawt, yes.
The student: ... .

The Shaykh : What?
The student: Medea.

The Shaykh : Medea is indeclinable. Why? For the compound form, the proper noun, and the compound form. And it is required that it be a proper noun. So the adjective does not come here, and the common noun does not come. It must be a proper noun. And we passed over what is required to be a proper noun. What is it?
The student: Lexical femininity and femininity.

The Shaykh : No, that it be a proper noun only. "Gather the pattern of Mu'dal, Mu'annath" Femininity, yes. Lexical femininity or semantic femininity or lexical-semantic femininity. Add these to lexical and semantic femininity, and you have two things. So, lexical femininity, semantic femininity without the alif, and the compound form. These are three causes that must be a proper noun. And three causes where a single cause serves the function of two causes. And three causes that must be a proper noun or an adjective. And with this, the nine causes are complete.
"Mukarrab and Zid" "Zid" The increase, what is the increase? The increase of alif and nun. So every noun with the increase of alif and nun, or an adjective with the increase of alif and nun, is indeclinable. Every proper noun or adjective with the increase of alif and nun is indeclinable, like: Salman, Sulayman. He did not say "from Sulayman". The adjective: Sakran, 'Atshan, Gha'dhan, Rayyan, and there are many examples. Yes, these are indeclinable for the adjective and the increase of alif and nun. And Salman and Sulayman for the proper noun and the increase of alif and nun.
"Ajammah" It requires two causes: the proper noun and the foreign origin. The proper noun and the foreign origin. And the foreign origin is that the name is non-Arabic. All the names of the angels are non-Arabic, except what is excluded, and we will explain, if Allah wills. All the names of the prophets are non-Arabic, except what is excluded, and it will be explained, if Allah wills. Isra'il is indeclinable. Why? For the proper noun and the foreign origin. Ibrahim is indeclinable for the proper noun and the foreign origin. Isma'il is indeclinable for the proper noun and the foreign origin. Ishaq is indeclinable for the proper noun and the foreign origin. Ya'qub is indeclinable for the proper noun and the foreign origin. Now, does the adjective affect and prevent declension?
The student: No.

The Shaykh : It is not required that it be a proper name. If it is a description, it is not prevented from inflection, even if it is foreign. Among such examples is their saying: "Qalun," meaning: good in the Rumi dialect. "Qalun" means: good. This is foreign, but it is inflected because it is not a proper name. It is not a proper name. Do you have names? Do you have foreign names? We added to them.
The student: ... .

The Shaykh : What?
The student: ... .

The Shaykh : No, no, no. I want a word that is not a proper name. A word that is not a proper name from the words of the foreigners.
The student: ... .

The Shaykh : Ah.
The student: Hujjam.

The Shaykh : Hajaam, Hajaam... a camel, meaning the leader.
The student: ... .

The Shaykh : ... but it is a proper noun... Arabic. Even if it were non-Arabic, it would be declinable because it is not a proper noun.