Explanation of the words of Ibn Malik (may Allah have mercy on him): "And like it is Barrat for al-Mabarrat *** just as Fajar is a name for al-Fajrat."
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The Shaykh :"And like it is Barrat for al-Mabarrat *** just as Fajar is a name for al-Fajrat":
The name of the preceding genus is a generic name for the tangible, for the tangible, such as the animal, for example, and this is what he mentioned. The last one: "And like it is Barrat": a generic name for the intelligible, for the meanings. Al-Mabarrat is a verbal noun with a prefixed mim, and it is absolute, meaning an absolute word, an indefinite noun, but they established a name for this meaning and called it: "Barrat". You would say, for example: "Zayd's Barrat encompassed me broadly," or "Zayd's Barrat encompassed me broadly." Why did we say "Zayd's Barrat is broad"? Because Barrat is a name for the genus of the meaning, for this genus of meaning, and for this reason the state (hal) came from it, or: "This is a man's Barrat, broad." So the important point is that generic names are for tangibles with bodies, and also for intelligibles with meanings. And likewise:
"Fajar is a name for al-Fajrat": Fajar is a name for al-Fajrat. What is it for al-Fajrat? Because al-Fajrat is the plural of fajir, just as kamalat is the plural of kamil, but for al-Fajrat which is the meaning, meaning the act of transgression, they established for this: Fajar, a name as if the meaning is a standing thing and we placed a name for it: Fajar, a name for it instead of al-Fajrat. And this type, which I mean: the generic name in meanings, is more obscure than that in bodies, because bodies are clear, clear and evident, but these, a person hardly distinguishes between al-Fajar and al-Fajrat in terms of meaning, except that the scholars of grammar infer for this that al-Fajar is subject to the rules of the verbal name, and if it were not a name, the verbal rules would not apply to it, the rules of the name, so this is what made them make such words, they make them a name for the genus of the meaning, a name for the genus of the meaning.
"Just as Fajar is a name for al-Fajrat", in any case, the most important thing for us is to know what the name is, and its inflection, and its types, and whether it is in the common things, or in the common things and others, this is the most important thing, and also to know the generic name, and the tangible generic name, and the meaningful generic name, in order to give this name the rules of the personal name in the word, and Allah knows best.
The name of the preceding genus is a generic name for the tangible, for the tangible, such as the animal, for example, and this is what he mentioned. The last one: "And like it is Barrat": a generic name for the intelligible, for the meanings. Al-Mabarrat is a verbal noun with a prefixed mim, and it is absolute, meaning an absolute word, an indefinite noun, but they established a name for this meaning and called it: "Barrat". You would say, for example: "Zayd's Barrat encompassed me broadly," or "Zayd's Barrat encompassed me broadly." Why did we say "Zayd's Barrat is broad"? Because Barrat is a name for the genus of the meaning, for this genus of meaning, and for this reason the state (hal) came from it, or: "This is a man's Barrat, broad." So the important point is that generic names are for tangibles with bodies, and also for intelligibles with meanings. And likewise:
"Fajar is a name for al-Fajrat": Fajar is a name for al-Fajrat. What is it for al-Fajrat? Because al-Fajrat is the plural of fajir, just as kamalat is the plural of kamil, but for al-Fajrat which is the meaning, meaning the act of transgression, they established for this: Fajar, a name as if the meaning is a standing thing and we placed a name for it: Fajar, a name for it instead of al-Fajrat. And this type, which I mean: the generic name in meanings, is more obscure than that in bodies, because bodies are clear, clear and evident, but these, a person hardly distinguishes between al-Fajar and al-Fajrat in terms of meaning, except that the scholars of grammar infer for this that al-Fajar is subject to the rules of the verbal name, and if it were not a name, the verbal rules would not apply to it, the rules of the name, so this is what made them make such words, they make them a name for the genus of the meaning, a name for the genus of the meaning.
"Just as Fajar is a name for al-Fajrat", in any case, the most important thing for us is to know what the name is, and its inflection, and its types, and whether it is in the common things, or in the common things and others, this is the most important thing, and also to know the generic name, and the tangible generic name, and the meaningful generic name, in order to give this name the rules of the personal name in the word, and Allah knows best.