Explanation of the words of Ibn Malik (may Allah have mercy on him): "And of it is that which has fathah, kasr, and damm *** like kayna, amsa, hitha, and the sukun like kama."
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The Shaykh :"And of it" means of the mabni (uninflected words) "that which has fathah, kasr, and damm" meaning, and that which has damm. So, of it is that which is miftuh (with fathah), miksar (with kasr), and mudamm (with damm). Sit down, everyone.
"Like kayna" is an example of that which has fathah. "Hitha" is an example of that which has damm. Yes. "Amsa" is an example of that which has kasr. "Hitha" is an example of that which has damm. He said: "And the sukun like kama". He placed the sukun last, but because he placed it last, he gave it a distinction by saying "And the sukun like kama", and he did not say "and kama." This is a virtue of the sukun, where he constructed for it a complete sentence: "the sukun like kama." Clear?
So, the mabni is built on sukun, which is the original state, and it is built on fathah, and it is built on kasr, and it is built on damm. Did you understand now? Good.
And is the cause of this differing construction the difference in the 'awamil (grammatical factors)? No, the cause is not the difference in the 'awamil, because the mabni never changes. It never changes. For example, you say:
I honor the one who honors you. I honor the one who honors you.
And I passed by the one who honors you.
And it pleases me the one who honors you.
Did the word change or not? Even though the 'awamil differed.
"It pleases me the one who honors you" became the fa'il (subject). Like this.
"I honor the one who honors you" is the maf'ul bihi (object). What is it?
"I passed by the one who honors you" is in the position of jarr (genitive). Good.
The time is up. Two minutes left. Good. "Like kayna, amsa, hitha, and the sukun like kama". We are not taking a new lesson. It does not allow us to take a new lesson.
So, the most important thing for us now is that the ism (noun) is divided into two categories: mu'rab (inflected) and mabni (uninflected).
The fi'l (verb) is divided into two categories: mu'rab and mabni. The mu'rab of it is only the mudari' (present tense), on the condition that the nun of tawkid (emphasis) and the nun of niswah (women) are not attached to it. The harf (particle) is entirely mabni. It is entirely mabni. The reason for that is that the 'awamil do not exert their effect on it. The 'awamil do not exert their effect on the harf, so it did not need i'rab (inflection). It did not need i'rab because the 'awamil do not exert their effect on it.
If I said, for example, "I passed by Zayd," the fi'l did not exert its effect on the ba (preposition); it exerted its effect on the majrur (genitive noun). Did you understand? And for this reason, all the haruf (particles) became mabni because the 'awamil do not exert their effect on them, so they do not need to change their endings. Yes, here.
The student: ... .
The Shaykh : Yes, they are exceptions. They are exceptions. They are mu'rab. Yes.
The student: ... .
The Shaykh : In meaning, but they say: because it was... the idafah (genitive construction) distanced it from the resemblance of a harf.
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said:
"And every harf is entitled to bina *** and the original state".
The Shaykh : No, we read it. And the raf' (nominative) and the nasb (accusative).
"Like kayna" is an example of that which has fathah. "Hitha" is an example of that which has damm. Yes. "Amsa" is an example of that which has kasr. "Hitha" is an example of that which has damm. He said: "And the sukun like kama". He placed the sukun last, but because he placed it last, he gave it a distinction by saying "And the sukun like kama", and he did not say "and kama." This is a virtue of the sukun, where he constructed for it a complete sentence: "the sukun like kama." Clear?
So, the mabni is built on sukun, which is the original state, and it is built on fathah, and it is built on kasr, and it is built on damm. Did you understand now? Good.
And is the cause of this differing construction the difference in the 'awamil (grammatical factors)? No, the cause is not the difference in the 'awamil, because the mabni never changes. It never changes. For example, you say:
I honor the one who honors you. I honor the one who honors you.
And I passed by the one who honors you.
And it pleases me the one who honors you.
Did the word change or not? Even though the 'awamil differed.
"It pleases me the one who honors you" became the fa'il (subject). Like this.
"I honor the one who honors you" is the maf'ul bihi (object). What is it?
"I passed by the one who honors you" is in the position of jarr (genitive). Good.
The time is up. Two minutes left. Good. "Like kayna, amsa, hitha, and the sukun like kama". We are not taking a new lesson. It does not allow us to take a new lesson.
So, the most important thing for us now is that the ism (noun) is divided into two categories: mu'rab (inflected) and mabni (uninflected).
The fi'l (verb) is divided into two categories: mu'rab and mabni. The mu'rab of it is only the mudari' (present tense), on the condition that the nun of tawkid (emphasis) and the nun of niswah (women) are not attached to it. The harf (particle) is entirely mabni. It is entirely mabni. The reason for that is that the 'awamil do not exert their effect on it. The 'awamil do not exert their effect on the harf, so it did not need i'rab (inflection). It did not need i'rab because the 'awamil do not exert their effect on it.
If I said, for example, "I passed by Zayd," the fi'l did not exert its effect on the ba (preposition); it exerted its effect on the majrur (genitive noun). Did you understand? And for this reason, all the haruf (particles) became mabni because the 'awamil do not exert their effect on them, so they do not need to change their endings. Yes, here.
The student: ... .
The Shaykh : Yes, they are exceptions. They are exceptions. They are mu'rab. Yes.
The student: ... .
The Shaykh : In meaning, but they say: because it was... the idafah (genitive construction) distanced it from the resemblance of a harf.
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said:
"And every harf is entitled to bina *** and the original state".
The Shaykh : No, we read it. And the raf' (nominative) and the nasb (accusative).