Explanation of the words of Ibn Malik (may Allah have mercy on him): "And after *ma* and *laysa*, the *ba* of the khabar is genitive *** And after *la* and the negation of *kana*, it may be genitive."
Machine translationRead the Arabic original
The Shaykh : All right, he says: "And after *ma* and *laysa*, the *ba* of the khabar is genitive *** And after *la* and the negation of *kana*, it may be genitive"
Yes, this is also a second issue concerning conjunction. He says "And after *ma* and *laysa*, the *ba* of the khabar is genitive *** "
After *ma* and *laysa*
After: It is a circumstantial phrase (zarf) and it is attached to *ma*
And *laysa*: It is conjoined to *ma*, meaning after *ma* and after *laysa*, and the circumstantial phrase is connected to the verb "to be genitive" (jar)
And "to be genitive" (jar): It is a past tense verb
And *ba*: It is the subject (fa'il), from which the hamza was omitted for lightness or to maintain the meter of the verse. *Ba* is the subject and the khabar is the object (maf'ul bihi), the object of what? Of "to be genitive" (jar).
"And after *la*", meaning the negating *la* "and the negation of *kana*", meaning the negated *kana* "may be genitive", that is, it may be made genitive with *ba*
The meaning of the verse is that the genitive case of *ba* for the khabar occurs when the khabar is for *ma* or the khabar is for *laysa*, and likewise when the khabar is for *la* or the khabar is for the negated *kana*. These are four places where *ba* enters the khabar and makes it genitive, but only in form, not in grammatical position. It makes it genitive in form, in form, not in position.
You say: *Ma Zaydun baqayyim*. Here we say *baqayyim* and we do not say *baqayyiman* because it is the khabar, and the khabar is in the accusative case. Rather, we say this because the operator (amil) is *ba*, which is an apparent operator, so it must affect its object apparently. Unlike the khabar, whose operator is not apparent. As for this, since the operator is apparent, it must affect its object or its governed word. What? Apparently. For this reason, we say that it is inflected according to this operator that entered it apparently.
Example: *Ma Zaydun baqayyim*
*Ma*: It is a negator that operates like *laysa*
And *Zayd*: It is its subject (ism)
And *ba*: It is an extra letter, an extra preposition (harf jar) that moved the dal
The student: Extra
The Shaykh : And *ba* is an extra preposition because it is an attribute to the letter *ma*, it is not an attribute to "genitive" (jar). *Ba* is an extra preposition. All right.
And *qayyim*: It is the khabar of *ma*, in the accusative case due to it, and the sign of its accusative is a hidden fatha on its end, prevented from appearing by the position being occupied by the movement of the extra preposition. Likewise, it is said for *laysa*,
[Az-Zumar 39:37]
The hamza: It is for interrogation, the hamza for confirmatory interrogation
And *laysa*: It is a defective past tense verb that raises the subject and puts the khabar in the accusative
And *al-karim*: It is the subject of *laysa*, and *ba* is an extra preposition
And *'aziz*: It is the khabar of *laysa*, in the accusative case due to it, and the sign of its accusative is the hidden fatha on its end, prevented from appearing by the position being occupied by the movement of the extra preposition with *'aziz*
So, the extra *ba* enters the khabar of *ma* and the khabar of *laysa* and makes it genitive in form, but its inflection in position is as the khabar of *laysa* or the khabar of *la*
"And after *la* and the negation of *kana*, it may be genitive", likewise it may be genitive after *la* and after the negation of *kana*. The negating *la* also makes its khabar genitive with the extra *ba*
So you say: *La ahadun bimaghin 'an al-insani shay'an siwa Allah*. *La ahadan bimaghin 'an al-insani shay'an siwa Allah*. And the author's statement here "after *la* and the negation of *kana*", the apparent meaning is the *la* that negates the genus, and also the *la* that is from the sisters of *ma* in the Hijaz dialect, because he used the general term.
"And after *la* and the negation of *kana*, it may be genitive", and from this is the saying of the poet:
"So be for me an intercessor on the day when no intercessor *** Is of any benefit regarding Suwaid ibn Qarib"
The evidence is his saying: "No intercessor is of any benefit regarding Suwaid ibn Qarib"
As for after the negation of *kana*, the poet says:
"And if the hands are stretched to the food, I am not *** The most eager of them, when the most greedy of the people is the most eager" The one whose hunger is burning is the one who advances, he does not wait. And as for this man, he says, "If the hands are stretched to the food, I am not the most eager of them." So *ba* here is an extra preposition that entered the khabar of the negated *kana*. *Lam akun ba'aajalahum idh aajsha' al-qawm aajalahum*. Yes.
The student: ... Prepositions are among the conjunctions
The Shaykh : Yes, indeed
Yes, this is also a second issue concerning conjunction. He says "And after *ma* and *laysa*, the *ba* of the khabar is genitive *** "
After *ma* and *laysa*
After: It is a circumstantial phrase (zarf) and it is attached to *ma*
And *laysa*: It is conjoined to *ma*, meaning after *ma* and after *laysa*, and the circumstantial phrase is connected to the verb "to be genitive" (jar)
And "to be genitive" (jar): It is a past tense verb
And *ba*: It is the subject (fa'il), from which the hamza was omitted for lightness or to maintain the meter of the verse. *Ba* is the subject and the khabar is the object (maf'ul bihi), the object of what? Of "to be genitive" (jar).
"And after *la*", meaning the negating *la* "and the negation of *kana*", meaning the negated *kana* "may be genitive", that is, it may be made genitive with *ba*
The meaning of the verse is that the genitive case of *ba* for the khabar occurs when the khabar is for *ma* or the khabar is for *laysa*, and likewise when the khabar is for *la* or the khabar is for the negated *kana*. These are four places where *ba* enters the khabar and makes it genitive, but only in form, not in grammatical position. It makes it genitive in form, in form, not in position.
You say: *Ma Zaydun baqayyim*. Here we say *baqayyim* and we do not say *baqayyiman* because it is the khabar, and the khabar is in the accusative case. Rather, we say this because the operator (amil) is *ba*, which is an apparent operator, so it must affect its object apparently. Unlike the khabar, whose operator is not apparent. As for this, since the operator is apparent, it must affect its object or its governed word. What? Apparently. For this reason, we say that it is inflected according to this operator that entered it apparently.
Example: *Ma Zaydun baqayyim*
*Ma*: It is a negator that operates like *laysa*
And *Zayd*: It is its subject (ism)
And *ba*: It is an extra letter, an extra preposition (harf jar) that moved the dal
The student: Extra
The Shaykh : And *ba* is an extra preposition because it is an attribute to the letter *ma*, it is not an attribute to "genitive" (jar). *Ba* is an extra preposition. All right.
And *qayyim*: It is the khabar of *ma*, in the accusative case due to it, and the sign of its accusative is a hidden fatha on its end, prevented from appearing by the position being occupied by the movement of the extra preposition. Likewise, it is said for *laysa*,
Is not Allah Exalted in Might and Owner of Retribution?
أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِي انْتِقَامٍThe hamza: It is for interrogation, the hamza for confirmatory interrogation
And *laysa*: It is a defective past tense verb that raises the subject and puts the khabar in the accusative
And *al-karim*: It is the subject of *laysa*, and *ba* is an extra preposition
And *'aziz*: It is the khabar of *laysa*, in the accusative case due to it, and the sign of its accusative is the hidden fatha on its end, prevented from appearing by the position being occupied by the movement of the extra preposition with *'aziz*
So, the extra *ba* enters the khabar of *ma* and the khabar of *laysa* and makes it genitive in form, but its inflection in position is as the khabar of *laysa* or the khabar of *la*
"And after *la* and the negation of *kana*, it may be genitive", likewise it may be genitive after *la* and after the negation of *kana*. The negating *la* also makes its khabar genitive with the extra *ba*
So you say: *La ahadun bimaghin 'an al-insani shay'an siwa Allah*. *La ahadan bimaghin 'an al-insani shay'an siwa Allah*. And the author's statement here "after *la* and the negation of *kana*", the apparent meaning is the *la* that negates the genus, and also the *la* that is from the sisters of *ma* in the Hijaz dialect, because he used the general term.
"And after *la* and the negation of *kana*, it may be genitive", and from this is the saying of the poet:
"So be for me an intercessor on the day when no intercessor *** Is of any benefit regarding Suwaid ibn Qarib"
The evidence is his saying: "No intercessor is of any benefit regarding Suwaid ibn Qarib"
As for after the negation of *kana*, the poet says:
"And if the hands are stretched to the food, I am not *** The most eager of them, when the most greedy of the people is the most eager" The one whose hunger is burning is the one who advances, he does not wait. And as for this man, he says, "If the hands are stretched to the food, I am not the most eager of them." So *ba* here is an extra preposition that entered the khabar of the negated *kana*. *Lam akun ba'aajalahum idh aajsha' al-qawm aajalahum*. Yes.
The student: ... Prepositions are among the conjunctions
The Shaykh : Yes, indeed