Continuation of the explanation of the words of Ibn Malik (may Allah have mercy on him): "And man, ma, and al are equal to what was mentioned *** And so is dhu with Tayy, and shahr."
Machine translationRead the Arabic original
The Shaykh :"And so is dhu with Tayy, and shahr"
"And likewise, with them, dhat *** And in the place of allati, dhatat came".
This means that Tayy are a group of Arabs who generally reside near the Tayy mountains, in Ha'il and its surroundings. They use dhu to mean: the one who, dhu to mean: the one who, and to mean: those who, and to mean! That is, it is general. This is the language of some of them. Others use tii for the singular, yes, dhat: for the singular feminine, dhatat: for the plural of women. So there are now two languages in Tayy: the first language is that dhu is equal to man, or ma, or al, "equal to what was mentioned": meaning that it is general. And the second, the second language, is that they make dhu general except for the singular feminine, for which they use: dhat, and for the plural of females they use for them: dhatat. So these are two languages in Tayy. And the rest of the Arabs do not use these three words, they do not use them as relative pronouns. Okay, an example is the saying of one of their poets:
"For indeed, the water is the water of my father and my grandfather *** And my well is the one I dug and the one I filled",
"For indeed, the water is the water of my father and my grandfather": meaning he wants to defend his water from which he waters his camels. He says: Indeed, the water is the water of my father and my grandfather, which I inherited from generation to generation.
"And my well": meaning and the well is my well.
"The one I dug and the one I filled": meaning I am the one who dug it, and I am the one who filled it. So dhu: means the one who, meaning: and my well which I dug, and which I filled. Okay, and you say for the plural of males: came to me dhu qamu, meaning those who stood up. And for the plural of females: came to me dhu qamna. And in the dual: came to me dhu qama, and came to me dhu qamta. And in the feminine: came to me dhu qamat, meaning: the one who stood up. This is the language of Tayy, they make dhu from the general relative pronouns, for the singular, the dual, and the plural of masculine and feminine. In a second language, they make it from the words of generality, except for the singular feminine, and the plural of females, for which they use for the singular feminine: "dhat", and for the plural of females: "dhatat". So they say: I like dhat qamat, and they do not say: dhu qamat, or perhaps they also use it sometimes. And for the plural of females they say: I like dhatat qamna. And in all languages, it is built and not inflected. So dhu with the letter waw is in the state of nominative, accusative, and genitive. So you say: I like dhu akramani, and I honored dhu akramani, and I passed by dhu akramani. Unlike dhu which means owner, for it is raised with waw, lowered with alif, and genitive with ya, as mentioned before. But this one is built on the sukun of the waw always. Dhat is built on what? "And likewise, with them, dhat"!
The student: On the damma.
The Shaykh : It is built on the damma in the state of accusative, genitive, and nominative. So you say: I like dhat qamat, and I honored dhat ijtahad, and I passed by dhat ijtahad. Built on the damma. And dhatat is also built on what?
The student: On the damma.
The Shaykh : On the damma, "And likewise, with them, dhat". Okay, what do the people of this language use for the rest of the relative pronouns?
The student: Dhu.
The Shaykh : They use dhu, they use dhu. So the disagreement between Tayy is only in the singular feminine, and the plural feminine. And the rest they agree on, "And likewise, with them, dhat". For this reason he said:
"And likewise, with them, dhat *** And in the place of allati, dhatat came",
Okay, it occurred to me now that we should parse the verses of the Alfiyyah. Do you agree to this? And we do not parse the difficult ones?
The student: The verses.
The Shaykh : All the verses or the difficult ones so that we do not delay?
The student: The difficult ones.
The Shaykh : Okay, the difficult ones so that we do not delay. Or we do not parse anything so that we proceed?
The student: The difficult ones are difficult.
"And likewise, with them, dhat *** And in the place of allati, dhatat came".
This means that Tayy are a group of Arabs who generally reside near the Tayy mountains, in Ha'il and its surroundings. They use dhu to mean: the one who, dhu to mean: the one who, and to mean: those who, and to mean! That is, it is general. This is the language of some of them. Others use tii for the singular, yes, dhat: for the singular feminine, dhatat: for the plural of women. So there are now two languages in Tayy: the first language is that dhu is equal to man, or ma, or al, "equal to what was mentioned": meaning that it is general. And the second, the second language, is that they make dhu general except for the singular feminine, for which they use: dhat, and for the plural of females they use for them: dhatat. So these are two languages in Tayy. And the rest of the Arabs do not use these three words, they do not use them as relative pronouns. Okay, an example is the saying of one of their poets:
"For indeed, the water is the water of my father and my grandfather *** And my well is the one I dug and the one I filled",
"For indeed, the water is the water of my father and my grandfather": meaning he wants to defend his water from which he waters his camels. He says: Indeed, the water is the water of my father and my grandfather, which I inherited from generation to generation.
"And my well": meaning and the well is my well.
"The one I dug and the one I filled": meaning I am the one who dug it, and I am the one who filled it. So dhu: means the one who, meaning: and my well which I dug, and which I filled. Okay, and you say for the plural of males: came to me dhu qamu, meaning those who stood up. And for the plural of females: came to me dhu qamna. And in the dual: came to me dhu qama, and came to me dhu qamta. And in the feminine: came to me dhu qamat, meaning: the one who stood up. This is the language of Tayy, they make dhu from the general relative pronouns, for the singular, the dual, and the plural of masculine and feminine. In a second language, they make it from the words of generality, except for the singular feminine, and the plural of females, for which they use for the singular feminine: "dhat", and for the plural of females: "dhatat". So they say: I like dhat qamat, and they do not say: dhu qamat, or perhaps they also use it sometimes. And for the plural of females they say: I like dhatat qamna. And in all languages, it is built and not inflected. So dhu with the letter waw is in the state of nominative, accusative, and genitive. So you say: I like dhu akramani, and I honored dhu akramani, and I passed by dhu akramani. Unlike dhu which means owner, for it is raised with waw, lowered with alif, and genitive with ya, as mentioned before. But this one is built on the sukun of the waw always. Dhat is built on what? "And likewise, with them, dhat"!
The student: On the damma.
The Shaykh : It is built on the damma in the state of accusative, genitive, and nominative. So you say: I like dhat qamat, and I honored dhat ijtahad, and I passed by dhat ijtahad. Built on the damma. And dhatat is also built on what?
The student: On the damma.
The Shaykh : On the damma, "And likewise, with them, dhat". Okay, what do the people of this language use for the rest of the relative pronouns?
The student: Dhu.
The Shaykh : They use dhu, they use dhu. So the disagreement between Tayy is only in the singular feminine, and the plural feminine. And the rest they agree on, "And likewise, with them, dhat". For this reason he said:
"And likewise, with them, dhat *** And in the place of allati, dhatat came",
Okay, it occurred to me now that we should parse the verses of the Alfiyyah. Do you agree to this? And we do not parse the difficult ones?
The student: The verses.
The Shaykh : All the verses or the difficult ones so that we do not delay?
The student: The difficult ones.
The Shaykh : Okay, the difficult ones so that we do not delay. Or we do not parse anything so that we proceed?
The student: The difficult ones are difficult.