Explanation of the words of Ibn Malik (may Allah have mercy on him): "And like *kadda* in the most correct view is *karaba* *** And omitting *an* with the one who begins is obligatory."
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The Shaykh : He said: "And like *kadda* in the most correct view is *karaba* ***"
"And like *kadda*": "Like" is a subject (mubtada') and it is attached to *kadda* with respect to what? The word form.
"In the most correct view": A preposition and its object.
"Karaba": The predicate of the subject, the predicate of the subject is "like." It is permissible for you to say that *karaba* is the subject and "like" is the predicate. On what basis? If you intend to inform that *karaba* is like *kadda*, then *karaba* is the subject and "like" is the predicate. And if you intend to inform about the similarity of *karaba* to the similarity of *kadda*, then "like" is the subject and *karaba* is the predicate. But the immediate understanding is that you intend to inform that *karaba* is like *kadda*, and on this basis, *karaba* is a postponed subject and "like" is a preceding predicate.
Now, "in the most correct view": A preposition and its object, connected to a deleted word as a state (hal), meaning the state of it being in the most correct view, meaning in the most correct view of the opinions of whom? The grammarians. Now.
"*** And omitting *an* with the one who begins is obligatory"
"Omitting": A subject (mubtada') and it is attached to *an*.
"With": A circumstantial phrase of place, and it is attached to *dhi*, and *dhi* is attached to "beginning."
"Obligatory": A past tense verb, and the sentence is the predicate of "omitting," the predicate of the subject. The circumstantial phrase "with the one who begins" is connected to what? To his saying "obligatory," to his saying "obligatory." The implied meaning is: And it is obligatory to omit *an* with the one who begins, meaning with the verbs of beginning, because here, and the author will mention the verbs of beginning, he will list them for us.
The author says: "Like *kadda* in the most correct view is *karaba* ***" And what is the majority view regarding *karaba*? Yes.
The student: Omission.
The Shaykh : Omission,
"The heart of *karaba* melts from its depths *** When the slanderers said Hind is angry"
He says, like *kadda* in the most correct view is *karaba*, meaning that it is free from *an*. You say, "The sky *karaba* to rain," meaning what? Meaning it approached, meaning it approached, because *kadda*, *awshaka*, and *karaba*, which contain this *kaf*, all indicate approximation. Now.
"And like *kadda* in the most correct view is *karaba* ***" Then he said: "And omitting *an* with the one who begins is obligatory", meaning it is obligatory to omit *an* with the one who begins, the opposite of what must be accompanied by *an*, like *mithl*.
The student: *Hara* and *ikhlalaq*.
The Shaykh : And *ikhlalaq*, like *hara* and *ikhlalaq*. So these particles, with respect to their association with *an*, are divided into four categories:
What is prohibited from being associated with it.
And what is obligatory to be associated with it.
And what is frequently associated with it.
And what is frequently free from *an*.
This is what the words of Ibn Malik (may Allah have mercy on him) convey: that *an* with these particles has four categories. He says: "*** And omitting *an* with the one who begins is obligatory"
"And like *kadda*": "Like" is a subject (mubtada') and it is attached to *kadda* with respect to what? The word form.
"In the most correct view": A preposition and its object.
"Karaba": The predicate of the subject, the predicate of the subject is "like." It is permissible for you to say that *karaba* is the subject and "like" is the predicate. On what basis? If you intend to inform that *karaba* is like *kadda*, then *karaba* is the subject and "like" is the predicate. And if you intend to inform about the similarity of *karaba* to the similarity of *kadda*, then "like" is the subject and *karaba* is the predicate. But the immediate understanding is that you intend to inform that *karaba* is like *kadda*, and on this basis, *karaba* is a postponed subject and "like" is a preceding predicate.
Now, "in the most correct view": A preposition and its object, connected to a deleted word as a state (hal), meaning the state of it being in the most correct view, meaning in the most correct view of the opinions of whom? The grammarians. Now.
"*** And omitting *an* with the one who begins is obligatory"
"Omitting": A subject (mubtada') and it is attached to *an*.
"With": A circumstantial phrase of place, and it is attached to *dhi*, and *dhi* is attached to "beginning."
"Obligatory": A past tense verb, and the sentence is the predicate of "omitting," the predicate of the subject. The circumstantial phrase "with the one who begins" is connected to what? To his saying "obligatory," to his saying "obligatory." The implied meaning is: And it is obligatory to omit *an* with the one who begins, meaning with the verbs of beginning, because here, and the author will mention the verbs of beginning, he will list them for us.
The author says: "Like *kadda* in the most correct view is *karaba* ***" And what is the majority view regarding *karaba*? Yes.
The student: Omission.
The Shaykh : Omission,
"The heart of *karaba* melts from its depths *** When the slanderers said Hind is angry"
He says, like *kadda* in the most correct view is *karaba*, meaning that it is free from *an*. You say, "The sky *karaba* to rain," meaning what? Meaning it approached, meaning it approached, because *kadda*, *awshaka*, and *karaba*, which contain this *kaf*, all indicate approximation. Now.
"And like *kadda* in the most correct view is *karaba* ***" Then he said: "And omitting *an* with the one who begins is obligatory", meaning it is obligatory to omit *an* with the one who begins, the opposite of what must be accompanied by *an*, like *mithl*.
The student: *Hara* and *ikhlalaq*.
The Shaykh : And *ikhlalaq*, like *hara* and *ikhlalaq*. So these particles, with respect to their association with *an*, are divided into four categories:
What is prohibited from being associated with it.
And what is obligatory to be associated with it.
And what is frequently associated with it.
And what is frequently free from *an*.
This is what the words of Ibn Malik (may Allah have mercy on him) convey: that *an* with these particles has four categories. He says: "*** And omitting *an* with the one who begins is obligatory"