Explanation of the words of Ibn Malik (may Allah have mercy on him): "And the second is preferred by the people of Basra *** And others, possessing authority, chose the opposite."
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The Shaykh : The author said:
"And the second is preferred by the people of Basra *** And others, possessing authority, chose the opposite"
This means: the one who has a group. "Authority" means: the group or the strength. Now, our grammarians have differed on this issue. Some said: the action applies to the first, and some said: the action applies to the second. Those who said that the action applies to the first are the Kufans because of its precedence, and those who said that the action applies to the second are the Basrans because of its connection to the object. He said: "And the second is preferred by the people of Basra" because of its proximity, "And others, possessing authority, chose the opposite"
"And apply the omitted to the pronoun of what *** They contested, and adhere to what you were bound to".
The student: I'rab (grammatical analysis).
The Shaykh : Huh?
The student: I'rab (grammatical analysis).
The Shaykh : Yes, regarding the grammatical analysis: He said "And the second is preferred by the people of Basra". "The second" is the subject (mubtada'), and "preferred" is its predicate (khabar). "The second" here is originally with a yaa, and for this reason we say that it is raised with a dammah estimated on the deleted yaa for the sake of lightness. And his saying: "by the people of Basra" is connected to "preferred," and it is: a circumstantial phrase (zarf), and "people" is a possessive (mudaf), and "Basra" is the possessed (mudaf ilayh). "And chose the opposite": the waw is a letter of conjunction, "chose" is a past tense verb, and "the opposite" is the object of "chose," and "others" is the subject of "chose," and "possessing authority" is a state (haal) of him being one possessing authority, a state from the word "others." An example of this is if you say: "Zayd stood and sat," "Zayd stood and sat." Analyze this sentence according to the opinion of the Basrans. The Basrans say: "Stood" is a past tense verb and its subject is hidden permissibly, estimated as: he, referring back to Zayd. "Sat" is a past tense verb, and "Zayd" is the subject of this. This is the analysis of whom? The analysis of the Basrans. The Kufans say: "Stood" is a past tense verb, and "sat" is also a past tense verb, and in "sat" there is a hidden pronoun referring back to Zayd, and "Zayd" is the subject of "sat," [and] the subject of "stood" because it is the first. If we say that Zayd is the subject of "sat," then its rank is precedence over the hidden pronoun in "sat," so the pronoun here refers back to something later in expression but earlier in rank. Is that clear?
The student: It is clear.
The Shaykh : Now, "stood" is a past tense verb, "sat" is a past tense verb, and in "sat" there is a hidden pronoun which is the subject, referring back to whom? It refers back to Zayd. If someone asks how it refers back to him while he is later than it? We say that in this analysis he is later in expression but not in rank, because he is the subject of the first verb, so his rank is that he precedes. This is according to the opinion of whom? The Kufans. According to the opinion of the Basrans, they say: "Stood" is a past tense verb and in it there is a hidden pronoun permissibly referring back to Zayd, and "sat" is a past tense verb and Zayd is the subject. According to the opinion of the Basrans, they say: there is a pronoun in "stood" referring back to Zayd, and Zayd is later in expression and rank. So from this aspect, the Kufans are closer to the rules than whom?
The student: Than the Basrans.
The Shaykh : Than the Basrans, because the pronoun with them referred back to something later in expression but earlier in rank, and this is very common in the Arabic language. And with these, the pronoun referred back to something later in expression and rank, and this is rare in the Arabic language, but it sometimes happens that the pronoun refers back to something later in expression and rank. And Ibn Malik (may Allah have mercy on him) said regarding it: "And it is anomalous, like 'Zaan, his light, the tree'".
"And the second is preferred by the people of Basra *** And others, possessing authority, chose the opposite"
This means: the one who has a group. "Authority" means: the group or the strength. Now, our grammarians have differed on this issue. Some said: the action applies to the first, and some said: the action applies to the second. Those who said that the action applies to the first are the Kufans because of its precedence, and those who said that the action applies to the second are the Basrans because of its connection to the object. He said: "And the second is preferred by the people of Basra" because of its proximity, "And others, possessing authority, chose the opposite"
"And apply the omitted to the pronoun of what *** They contested, and adhere to what you were bound to".
The student: I'rab (grammatical analysis).
The Shaykh : Huh?
The student: I'rab (grammatical analysis).
The Shaykh : Yes, regarding the grammatical analysis: He said "And the second is preferred by the people of Basra". "The second" is the subject (mubtada'), and "preferred" is its predicate (khabar). "The second" here is originally with a yaa, and for this reason we say that it is raised with a dammah estimated on the deleted yaa for the sake of lightness. And his saying: "by the people of Basra" is connected to "preferred," and it is: a circumstantial phrase (zarf), and "people" is a possessive (mudaf), and "Basra" is the possessed (mudaf ilayh). "And chose the opposite": the waw is a letter of conjunction, "chose" is a past tense verb, and "the opposite" is the object of "chose," and "others" is the subject of "chose," and "possessing authority" is a state (haal) of him being one possessing authority, a state from the word "others." An example of this is if you say: "Zayd stood and sat," "Zayd stood and sat." Analyze this sentence according to the opinion of the Basrans. The Basrans say: "Stood" is a past tense verb and its subject is hidden permissibly, estimated as: he, referring back to Zayd. "Sat" is a past tense verb, and "Zayd" is the subject of this. This is the analysis of whom? The analysis of the Basrans. The Kufans say: "Stood" is a past tense verb, and "sat" is also a past tense verb, and in "sat" there is a hidden pronoun referring back to Zayd, and "Zayd" is the subject of "sat," [and] the subject of "stood" because it is the first. If we say that Zayd is the subject of "sat," then its rank is precedence over the hidden pronoun in "sat," so the pronoun here refers back to something later in expression but earlier in rank. Is that clear?
The student: It is clear.
The Shaykh : Now, "stood" is a past tense verb, "sat" is a past tense verb, and in "sat" there is a hidden pronoun which is the subject, referring back to whom? It refers back to Zayd. If someone asks how it refers back to him while he is later than it? We say that in this analysis he is later in expression but not in rank, because he is the subject of the first verb, so his rank is that he precedes. This is according to the opinion of whom? The Kufans. According to the opinion of the Basrans, they say: "Stood" is a past tense verb and in it there is a hidden pronoun permissibly referring back to Zayd, and "sat" is a past tense verb and Zayd is the subject. According to the opinion of the Basrans, they say: there is a pronoun in "stood" referring back to Zayd, and Zayd is later in expression and rank. So from this aspect, the Kufans are closer to the rules than whom?
The student: Than the Basrans.
The Shaykh : Than the Basrans, because the pronoun with them referred back to something later in expression but earlier in rank, and this is very common in the Arabic language. And with these, the pronoun referred back to something later in expression and rank, and this is rare in the Arabic language, but it sometimes happens that the pronoun refers back to something later in expression and rank. And Ibn Malik (may Allah have mercy on him) said regarding it: "And it is anomalous, like 'Zaan, his light, the tree'".