Explanation of the words of Ibn Malik (may Allah have mercy on him): "By the genitive, tanwin, vocative, and al *** And the attribute by which the noun is distinguished."
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The Shaykh : (May Allah have mercy on him) the Exalted says:
"By the genitive, tanwin, vocative, and al *** And the attribute by which the noun is distinguished"
And the attribute "By the genitive, tanwin, vocative, and al *** And the attribute by which the noun is distinguished"
This means that the noun is distinguished by these five things. Distinguished from what? Distinguished from the verb and the particle. That is, something that distinguishes it from the verb and the particle, and it is one of these five: the genitive, tanwin, vocative, al, and attribution. The meaning of the author's statement is that every word in the genitive case is a noun. This is the meaning. It is not the meaning that every word that you put in the genitive is a noun, because if you said, "Every word that you put in the genitive is a noun," a person might say, "I put 'strike' in the genitive and say 'strike' (in the genitive)." Yes, but the meaning is that every word in the genitive case is a noun. It is a sign that clarifies the known, just as if I said, "The Arabs' sign is wearing the turban," because its meaning is that they are distinguished from others by it. So whenever we find a person wearing a turban, he is an Arab. Likewise, the noun: whenever we find a word in the genitive case, it is a noun. And the author's statement: "By the genitive" includes the genitive by particle, the genitive by addition, and the genitive by dependency. All three are gathered in the Basmala: "In the name of Allah, the Most Merciful, the Bestower of Mercy." So the word "name" is in the genitive by the particle "ba," the Divine Name is in the genitive by addition, and the word "Most Merciful" is in the genitive by dependency. In the genitive by dependency.
So the genitive is one of the signs of the noun. Therefore, every word in the genitive case is a noun, whether it is in the genitive by particle, by addition, or by dependency.
"And tanwin" The meaning is that every word with tanwin is a noun. So whenever you find a word with tanwin, judge it to be a noun. Tanwin is a silent nun that is attached to the ends of words in pronunciation, not in writing. A silent nun attached to the ends of words in pronunciation, not in writing. "Zayd" has a silent nun in it. Is it written? No.
And our teachers said, when we were at the beginning of our studies, that tanwin is two dammas, or two fathas, or two kasras. What do you say about this explanation? Is it correct? It is correct and clear, because if you say "a silent nun," one might ask, "Where does it go?" If you say "two dammas, or two fathas, or two kasras," it is clearer. But when we delve deeper, we say: the two dammas, the two fathas, and the two kasras are a sign of tanwin, not tanwin itself. So every word with tanwin has what? A noun. So it is a noun. Some excluded the tanwin of intonation and the excessive tanwin, but there is no need... He says: The intended meaning is the tanwin that involves declension. This is what serves as a sign for the noun.
"And the vocative" "And the vocative" is also one of the signs of the noun. The vocative. So every word that is called out to is a noun. And we can say that the vocative is a sign, whether it is in the structure or implied. So every word that it is correct to call out to is a noun, and every word preceded by the vocative "ya" is a noun. Do you understand? "O man," the word "man" is a noun. Why? Ah, it is preceded by the vocative "ya." Likewise, if I said, "O strike," "O strike," then "strike" becomes a noun because we called out to it. We called out to it. And this means that we have a "man," or that we have a man whose name is "Strike." Correct. There is the noun "Zayd," and its origin is a present verb. And there is "Shammar," "Shammar," and it is a verb. It is a past verb, is it not? So every word that it is correct to call out to is a noun. Every word preceded by the vocative is a noun.
"And al" Al is also one of the signs of nouns. So every word with al is a noun. "The mosques" is a noun. Ah. "The houses" is a noun. "The camels" is a noun. "The mountains," "the sun," "the moon." Every word with al is a noun. Good. Perhaps, if Allah wills, in the chapter on relative pronouns, it will come to us that among the relative pronouns is al, and that its relative clause might be a verb, as the poet said:
"You are not the judge whose judgment you approve *** Nor the evening, nor the one with opinion and debate"
"You are not the judge whose judgment you approve" The al here is a relative pronoun. So the intended meaning in the author's statement: "And al" is what other than what? The relative al. Because the relative al can connect to a verb. Yes, good.
"And the attribute" Meaning, and attribution. And "attribute" here means attribution. So it is a verbal noun with a mim, not a passive noun, but a verbal noun with a mim. Meaning: and attribution. Ibn Hisham (may Allah have mercy on him) said: "And this sign, namely attribution, is the best of the signs, because among nouns there are some that do not accept any sign except this one". Everything that accepts the previous four signs accepts this sign, but not everything that accepts this sign accepts the previous signs. So it is the most general and comprehensive. So every word to which something can be attributed is what? A noun. If someone asked you: "I stood up," is the taa a noun? Ah, the taa.
The student: ... .
The Shaykh : A name.
The student: Yes.
The Shaykh : Does it accept the previous signs? No. It is not put in the genitive, it does not have tanwin, it is not called out to, and it is not adorned with al. Correct. Good. So what indicated to us that it is a noun? The attribution of standing to it. "I stood up" is the attribution of standing to it. So attribution is the most general of the signs and the best of them, because it applies to all nouns. And the summary is that nouns have five signs mentioned by Ibn Malik: the genitive, tanwin, the vocative, al, and attribution. Five. And the most comprehensive and general of them is attribution. And the discussion will come, if Allah wills, in the next lesson.
"By the genitive, tanwin, vocative, and al *** And the attribute by which the noun is distinguished"
And the attribute "By the genitive, tanwin, vocative, and al *** And the attribute by which the noun is distinguished"
This means that the noun is distinguished by these five things. Distinguished from what? Distinguished from the verb and the particle. That is, something that distinguishes it from the verb and the particle, and it is one of these five: the genitive, tanwin, vocative, al, and attribution. The meaning of the author's statement is that every word in the genitive case is a noun. This is the meaning. It is not the meaning that every word that you put in the genitive is a noun, because if you said, "Every word that you put in the genitive is a noun," a person might say, "I put 'strike' in the genitive and say 'strike' (in the genitive)." Yes, but the meaning is that every word in the genitive case is a noun. It is a sign that clarifies the known, just as if I said, "The Arabs' sign is wearing the turban," because its meaning is that they are distinguished from others by it. So whenever we find a person wearing a turban, he is an Arab. Likewise, the noun: whenever we find a word in the genitive case, it is a noun. And the author's statement: "By the genitive" includes the genitive by particle, the genitive by addition, and the genitive by dependency. All three are gathered in the Basmala: "In the name of Allah, the Most Merciful, the Bestower of Mercy." So the word "name" is in the genitive by the particle "ba," the Divine Name is in the genitive by addition, and the word "Most Merciful" is in the genitive by dependency. In the genitive by dependency.
So the genitive is one of the signs of the noun. Therefore, every word in the genitive case is a noun, whether it is in the genitive by particle, by addition, or by dependency.
"And tanwin" The meaning is that every word with tanwin is a noun. So whenever you find a word with tanwin, judge it to be a noun. Tanwin is a silent nun that is attached to the ends of words in pronunciation, not in writing. A silent nun attached to the ends of words in pronunciation, not in writing. "Zayd" has a silent nun in it. Is it written? No.
And our teachers said, when we were at the beginning of our studies, that tanwin is two dammas, or two fathas, or two kasras. What do you say about this explanation? Is it correct? It is correct and clear, because if you say "a silent nun," one might ask, "Where does it go?" If you say "two dammas, or two fathas, or two kasras," it is clearer. But when we delve deeper, we say: the two dammas, the two fathas, and the two kasras are a sign of tanwin, not tanwin itself. So every word with tanwin has what? A noun. So it is a noun. Some excluded the tanwin of intonation and the excessive tanwin, but there is no need... He says: The intended meaning is the tanwin that involves declension. This is what serves as a sign for the noun.
"And the vocative" "And the vocative" is also one of the signs of the noun. The vocative. So every word that is called out to is a noun. And we can say that the vocative is a sign, whether it is in the structure or implied. So every word that it is correct to call out to is a noun, and every word preceded by the vocative "ya" is a noun. Do you understand? "O man," the word "man" is a noun. Why? Ah, it is preceded by the vocative "ya." Likewise, if I said, "O strike," "O strike," then "strike" becomes a noun because we called out to it. We called out to it. And this means that we have a "man," or that we have a man whose name is "Strike." Correct. There is the noun "Zayd," and its origin is a present verb. And there is "Shammar," "Shammar," and it is a verb. It is a past verb, is it not? So every word that it is correct to call out to is a noun. Every word preceded by the vocative is a noun.
"And al" Al is also one of the signs of nouns. So every word with al is a noun. "The mosques" is a noun. Ah. "The houses" is a noun. "The camels" is a noun. "The mountains," "the sun," "the moon." Every word with al is a noun. Good. Perhaps, if Allah wills, in the chapter on relative pronouns, it will come to us that among the relative pronouns is al, and that its relative clause might be a verb, as the poet said:
"You are not the judge whose judgment you approve *** Nor the evening, nor the one with opinion and debate"
"You are not the judge whose judgment you approve" The al here is a relative pronoun. So the intended meaning in the author's statement: "And al" is what other than what? The relative al. Because the relative al can connect to a verb. Yes, good.
"And the attribute" Meaning, and attribution. And "attribute" here means attribution. So it is a verbal noun with a mim, not a passive noun, but a verbal noun with a mim. Meaning: and attribution. Ibn Hisham (may Allah have mercy on him) said: "And this sign, namely attribution, is the best of the signs, because among nouns there are some that do not accept any sign except this one". Everything that accepts the previous four signs accepts this sign, but not everything that accepts this sign accepts the previous signs. So it is the most general and comprehensive. So every word to which something can be attributed is what? A noun. If someone asked you: "I stood up," is the taa a noun? Ah, the taa.
The student: ... .
The Shaykh : A name.
The student: Yes.
The Shaykh : Does it accept the previous signs? No. It is not put in the genitive, it does not have tanwin, it is not called out to, and it is not adorned with al. Correct. Good. So what indicated to us that it is a noun? The attribution of standing to it. "I stood up" is the attribution of standing to it. So attribution is the most general of the signs and the best of them, because it applies to all nouns. And the summary is that nouns have five signs mentioned by Ibn Malik: the genitive, tanwin, the vocative, al, and attribution. Five. And the most comprehensive and general of them is attribution. And the discussion will come, if Allah wills, in the next lesson.