Continuation of the explanation of Ibn Malik’s (may Allah have mercy on him) statement: “The condition for this declension is that it be attached, not *** like ‘the brother of your father’ who is noble.”

The Shaykh : For it is declined with visible vowel marks, so you say: “This is your father, yes.”
The student: ... .

The Shaykh : What?
The student: ... .

The Shaykh : I say: If the first and second conditions are lacking, namely that it be a masculine noun, then it is declined with vowel marks, with visible vowel marks. So you say: “This is your father,” “I saw your father,” and “I passed by your father.” You decline it with visible vowel marks: a dammah in the state of nominative, a fathah in the state of accusative, and a kasrah in the state of genitive.
And if it is not attached, it is also declined with visible vowel marks. So you say: “This is a father,” “I saw a father,” and “I passed by a father.” If it is attached to the first-person singular pronoun, it is also declined with vowel marks estimated on the letter before the first-person singular pronoun.
He said: “Like ‘the brother of your father’ who is noble”
Its declension is: You are a farmer. The brother of your father who is noble came. Ah.
The student: ...

The Shaykh : The brother of your father who is noble came.
The student: ...

The Shaykh : Decline the entire sentence.
The student: “Jaa” is a past tense verb, built on an open fathah. A past tense verb built on an open fathah.

The Shaykh : Where is the fathah?
The student: “Jaa.”

The Shaykh : “Jaa” ends with an alif. It ends with an alif. Good, so it is built on an estimated fathah. It is a visible fathah on the deleted letter at its end.
The student: “Akhu” (brother) is the subject, in the nominative case, and its sign of nominative is the waw, because it is one of the six nouns.

The Shaykh : The waw is a substitute.
The student: In place of the dammah.

The Shaykh : Yes, because he said: “And other than this, a substitute takes its place” Yes, a substitute for the dammah, because...
The student: Because it is one of the six nouns.

The Shaykh : Yes.
The student: And “Akhu” is attached, and “Abi” (my father) is the attached noun, in the genitive case with a yaa, because it is a substitute for the kasrah.

The Shaykh : Yes.
The student: Because it is one of the six nouns. And the kaa is also attached to “Abi.” Attached. And the kaa is a connected pronoun. Correct, a connected pronoun, built on an open fathah, in the position of genitive by attachment.

The Shaykh : Yes.
The student: And “Dha” (this).

The Shaykh : Yes.
The student: “Dha” is an attribute.

The Shaykh : No ... .
The student: A *hal*.

The Shaykh : A state. Ah.
The student: A state in the accusative case, and its sign of accusative is the alif, a substitute for the fathah, because it is one of the six nouns.

The Shaykh : Yes.
The student: And it is attached, and “I’tala” (noble) is the attached noun, in the genitive case, and its sign of genitive is the estimated kasrah on the alif.

The Shaykh : Yes.
The student: Because it is defective at the end.

The Shaykh : Yes.
The student: An estimated kasrah.

The Shaykh : Yes, an estimated kasrah. What kind?
The student: Estimated.

The Shaykh : Estimated for what? “I’tala,” what is its original form? What is the original form of “I’tala”?
The student: ... .

The Shaykh : No, the original form of “I’tala,” this word, what is its original form? Is it defective with an alif or with a hamza?
The student: It has a hamza. Yes, “I’tala.”

The Shaykh : Yes.
The student: Estimated on its deleted end.

The Shaykh : No, it is not estimated; it is visible.
The student: ... .

The Shaykh : Visible on the deleted hamza. Good. “Dha” is a state from “Akhu” or from “Abi”?
The student: No, from “Akhu”... from “Akhu.”

The Shaykh : How?
The student: ... .

The Shaykh : Why? It does not come, it comes.
The student: ... .

The Shaykh : Ah, from “Akhu.”
The student: ... .

The Shaykh : Yes, it works, it works. And the truth is that in meaning, it is valid for both interpretations. If the father is noble, then his descendants are like him. And if the brother is noble, if the brother is noble, then the father is even more so. In any case, it is valid for both interpretations. Yes.
The student: ... .

The Shaykh : “Dha i’tala” means from elevation. “Dha i’tala” means having elevation. You say: “The man became noble, he becomes noble,” meaning he rose. Yes. How is the meaning of the verse? From the condition, we take the declension. Its example is: “The brother of your father who is noble came.” And this example includes the six nouns in the nominative, genitive, and accusative cases. It mentions all the states.
The student: ... .

The Shaykh : Who?
The student: ... .

The Shaykh : Yes, “The brother of your father came in the state of being noble.”
The student: ... .

The Shaykh : No, no, no, it is not obligatory in the nominative. You mean you are asking from the perspective of creation, meaning is this a creation? Good, or not? The meaning is that he came noble, meaning elevated, honored, respected. He did not come lowly, base.
The student: But there is no necessary connection between the father’s nobility and the brother’s nobility.

The Shaykh : Yes.
The student: There is no necessary connection between the father’s nobility and the brother’s nobility. The brother may be noble and the father low, and vice versa.

The Shaykh : In any case, the common, the common, the common thing is that they are connected. The goodness of fathers reaches their sons. It is not necessary that there be a connection. Correct, it is not necessary. Yes.
The student: ... .

The Shaykh : How?
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : How?
The student: ... .