Explanation of the author's (may Allah have mercy on him) statement: "…and the entry of alif and lam…"
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The Shaykh :"And the entry of alif and lam" This is the third [marker], the entry of alif and lam. The Basrans say: the entry of al-lam. Both are correct in this. The Basrans say that this word is composed of two letters, and a word composed of two letters is pronounced by its form. The Kufans say that this word is composed of two letters, but they are two phonetic letters, one of which is not original; it is the hamzah of al-lam, a hamzah of connection that drops in both disconnection and connection. Therefore, it is not original such that we would say we pronounce its form. So what do we pronounce? He said: We pronounce its name, we say alif and lam—pay attention. Thus, the grammarians, both the Kufans and the Basrans, also differ regarding the al-lam in the book, that book, the book. Do we say alif and lam, or do we say al-lam? If you are a Basran, say al-lam; if you are a Kufan, say alif and lam.
Now, the argument of the Basrans is that they said: al-lam is two letters, and when a word is two letters, it is pronounced by its form. This is why you say "min" is a preposition and do not say "the mīm and the nūn are a preposition," and you say "lām" is a preposition and do not say "li" is a preposition.
But the Kufans say that the hamzah is not original in the word because the hamzah is brought for connection. Therefore, it drops in disconnection and connection. For example, you say: "I honored the man." Did the hamzah come? No, it did not come; it dropped. And you say, for example: "And the moon" "And the moon." Did the hamzah come or not? The hamzah did not come. Therefore, we pronounce its name and say alif and lam.
Now, does this disagreement lead to anything? No, the disagreement leads to nothing; it is verbal. So if you find a word with alif and lam in it, know that it is a noun. For example, you say: "The night in these days is short." What is in "the night" as a sign of being a noun?
The student: Alif and lam.
The Shaykh : Alif and lam. "Short"—what is in it as a sign of being a noun?
The student: Tanwīn.
The Shaykh : Tanwīn. Now, he says: "Alif and lam and the letters of genitive". The letters of genitive means the prepositions. This is the fourth sign. So the divisions of speech are three. What is the evidence for this?
The student: The following.
The Shaykh : Tracking and induction. What are these divisions? Noun, verb, and particle. And each of these three has signs. The noun has four signs, as the author said, four signs. What are they? Genitive, tanwīn, the entry of alif and lam, and the letters of genitive. So whenever you find a word with one of these signs in it, it is a noun. Now, "camel," "camel"—what is it? A noun. Yes, because it accepts al-lam: "the camel." "House" is a noun. It takes tanwīn: you say "this is a spacious house." "Mosque" is a noun. "Book" is a noun. "Light" is a noun. "Sun" is a noun. "Moon" is a noun. "Sky" is a noun. "Earth" is a noun. "Sky" is a noun. In any case, every word that accepts one of these signs or has these signs in it is a noun. And Allah knows best.
Now, the argument of the Basrans is that they said: al-lam is two letters, and when a word is two letters, it is pronounced by its form. This is why you say "min" is a preposition and do not say "the mīm and the nūn are a preposition," and you say "lām" is a preposition and do not say "li" is a preposition.
But the Kufans say that the hamzah is not original in the word because the hamzah is brought for connection. Therefore, it drops in disconnection and connection. For example, you say: "I honored the man." Did the hamzah come? No, it did not come; it dropped. And you say, for example: "And the moon"
And the moon when it follows it
والقمر إذا تلاهاNow, does this disagreement lead to anything? No, the disagreement leads to nothing; it is verbal. So if you find a word with alif and lam in it, know that it is a noun. For example, you say: "The night in these days is short." What is in "the night" as a sign of being a noun?
The student: Alif and lam.
The Shaykh : Alif and lam. "Short"—what is in it as a sign of being a noun?
The student: Tanwīn.
The Shaykh : Tanwīn. Now, he says: "Alif and lam and the letters of genitive". The letters of genitive means the prepositions. This is the fourth sign. So the divisions of speech are three. What is the evidence for this?
The student: The following.
The Shaykh : Tracking and induction. What are these divisions? Noun, verb, and particle. And each of these three has signs. The noun has four signs, as the author said, four signs. What are they? Genitive, tanwīn, the entry of alif and lam, and the letters of genitive. So whenever you find a word with one of these signs in it, it is a noun. Now, "camel," "camel"—what is it? A noun. Yes, because it accepts al-lam: "the camel." "House" is a noun. It takes tanwīn: you say "this is a spacious house." "Mosque" is a noun. "Book" is a noun. "Light" is a noun. "Sun" is a noun. "Moon" is a noun. "Sky" is a noun. "Earth" is a noun. "Sky" is a noun. In any case, every word that accepts one of these signs or has these signs in it is a noun. And Allah knows best.