Explanation of the words of Ibn Malik (may Allah have mercy on him): "And you lightened *kanna* also, so it is *fana* *** Its nominative and *thabit* also are narrated."
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The Shaykh : Then he said: "And you lightened *kanna* also". His saying "also" is a confirmation of the grammatical analysis.
*Khaffafat*: A past tense verb, built for an unspecified subject, with the *ta* for femininity, and *kanna* is the substitute for the subject.
And *aydan*: A verbal noun whose operator is omitted, estimated to be *a'ada*, and *a'ada* means to return, so *aydan* means returning, and the meaning of the statement is returning to what was mentioned previously, returning to what was mentioned previously.
"You lightened *kanna* also" means just as you lightened *inna* and lightened *anna*.
"So it is *fana*". The *fa*: A conjunction particle, and *nawi* is a past tense verb, and it is built for an unspecified subject.
And *mansub*: The substitute for the subject, and it is attached to the *ha*.
And the *waw*: A conjunction particle.
"And *thabit*" is a state preceding the substitute for the subject in *ruwi*.
And his saying: "Also": We say in its grammatical analysis what we said about its predecessor.
And "ruwi": A past tense verb built for an unspecified subject, and the substitute for the subject is hidden, estimated to be *huwa*.
The meaning is that *kanna* is lightened, and who lightened it? The Arabs used it in a lightened form, and when it is used in a lightened form, its subject is omitted, being the pronoun of the matter, and its predicate is a sentence. The author (may Allah have mercy on him) did not mention any conditions for its predicate, as if it comes as a sentence without any condition or restriction. Allah (Blessed and Exalted is He) said:[Yunus 10:24] So *kanna* is a lightened particle of comparison from the heavy form; it puts the subject in the accusative and the predicate in the nominative, and its subject is the omitted pronoun of the matter, and the sentence "did not sing yesterday" is its predicate. Good.
And his saying: "And *thabit* also is narrated" means that it is narrated that its subject remains and is not omitted. It is narrated from whom? It is narrated from the Arabs, and from this is the saying of the poet:
"And a chest bright in color *** As if its two breasts were full"
The evidence is his saying: *kanna thadayayhi*, for *thadayayhi* here is in the accusative, or is it in the nominative? It is in the accusative.
And it is narrated as *kanna thadayah*, and in this narration, is *kanna* an operator or is it ignored? It is ignored, except in the language of those who obligatorily use the alif for the dual in all cases, in which case there is a possibility, but the well-known language among the Arabs is that the dual is put in the accusative with the *ya*. Good.
What remains for us? What is lightened is *la'all*, but it did not come in a lightened form. *La't*.
The student: ...
The Shaykh : *La't* is originally lightened, lightened and not emphasized. And what remains?
The student: But.
The Shaykh : But if you lighten *lakin*, it becomes ignored, a mere conjunction particle, a mere conjunction particle, like: *Ma qama Zayd lakin 'Amr*, so it is only a conjunction particle.
*Khaffafat*: A past tense verb, built for an unspecified subject, with the *ta* for femininity, and *kanna* is the substitute for the subject.
And *aydan*: A verbal noun whose operator is omitted, estimated to be *a'ada*, and *a'ada* means to return, so *aydan* means returning, and the meaning of the statement is returning to what was mentioned previously, returning to what was mentioned previously.
"You lightened *kanna* also" means just as you lightened *inna* and lightened *anna*.
"So it is *fana*". The *fa*: A conjunction particle, and *nawi* is a past tense verb, and it is built for an unspecified subject.
And *mansub*: The substitute for the subject, and it is attached to the *ha*.
And the *waw*: A conjunction particle.
"And *thabit*" is a state preceding the substitute for the subject in *ruwi*.
And his saying: "Also": We say in its grammatical analysis what we said about its predecessor.
And "ruwi": A past tense verb built for an unspecified subject, and the substitute for the subject is hidden, estimated to be *huwa*.
The meaning is that *kanna* is lightened, and who lightened it? The Arabs used it in a lightened form, and when it is used in a lightened form, its subject is omitted, being the pronoun of the matter, and its predicate is a sentence. The author (may Allah have mercy on him) did not mention any conditions for its predicate, as if it comes as a sentence without any condition or restriction. Allah (Blessed and Exalted is He) said:
and We make it as a harvest, as if it had not flourished yesterday
فجعلناها حصيداً كأن لم تغن بالأمسAnd his saying: "And *thabit* also is narrated" means that it is narrated that its subject remains and is not omitted. It is narrated from whom? It is narrated from the Arabs, and from this is the saying of the poet:
"And a chest bright in color *** As if its two breasts were full"
The evidence is his saying: *kanna thadayayhi*, for *thadayayhi* here is in the accusative, or is it in the nominative? It is in the accusative.
And it is narrated as *kanna thadayah*, and in this narration, is *kanna* an operator or is it ignored? It is ignored, except in the language of those who obligatorily use the alif for the dual in all cases, in which case there is a possibility, but the well-known language among the Arabs is that the dual is put in the accusative with the *ya*. Good.
What remains for us? What is lightened is *la'all*, but it did not come in a lightened form. *La't*.
The student: ...
The Shaykh : *La't* is originally lightened, lightened and not emphasized. And what remains?
The student: But.
The Shaykh : But if you lighten *lakin*, it becomes ignored, a mere conjunction particle, a mere conjunction particle, like: *Ma qama Zayd lakin 'Amr*, so it is only a conjunction particle.