Explanation of the saying of Ibn Malik (may Allah have mercy on him): "If you seek aid, the name of the one called is in the genitive case *** with the lam, open, like 'ya' for the one who is pleased."

The Shaykh : The author said:
"If you seek aid, the name of the one called is in the genitive case *** with the lam, open":
If you want to call out to a person you are seeking aid from, you do not say: "O Zayd," but rather you say: "O Zayd with the lam." However, it is said: "It is in the genitive case: O Zayd with the lam." Lower the tone, why? Because how does the Arabic language shift from "O Zayd" to "O Zayd with the lam"?
The reason is: it is as if the lam indicating exclusivity and attention was brought in. "O": Where is my call directed? To Zayd. It is more emphatic than "O Zayd," because "O Zayd" means I am calling Zayd, but "O Zayd with the lam" is more emphatic, as if I am saying: I am directing my call specifically to Zayd. It is stronger in urging and hastening. The one called: we insert the preposition lam into it and put it in the genitive case. And it is said:
"with the lam, open, like 'ya' for the one who is pleased":
The student: Like 'ya' for the one who is pleased.

The Shaykh : Yes. "Like 'ya' for the one who is pleased":
The one for whom aid is sought is not mentioned. The one for whom aid is sought is brought with a kasrah on the lam, according to the original rule. The one for whom aid is sought is brought after the one from whom aid is sought, in the genitive case with the lam, with a kasrah on the lam according to the original rule. So you say: "O the one who is pleased," is that how it is with you?! "O the one who is pleased," "O the one who is pleased for the angry one," or for the one who is disliked. "O the one who is pleased for the one who is disliked," or not?
The student: Yes.

The Shaykh : You seek aid from one who is pleased and whose intercession is accepted, for a person here who is disliked and whose intercession is not accepted. So you say: "O the one who is pleased for the one who is disliked."
And you seek aid from Allah (Glorified and Exalted is He), so you say: "O Allah for the Muslims." Now, regarding the grammar, we say: "Ya" is a particle of seeking aid, and the lam is a preposition. "Allah" is a noun in the genitive case due to the lam, and the sign of its genitive case is a visible kasrah at the end. And "for the Muslims," now, the lam is a preposition, and "for the Muslims" is a noun in the genitive case due to the lam, and the sign of its genitive case is the yaa in place of the kasrah, because it is a sound masculine plural. Understood?
Now, the attachment of the preposition and the genitive noun, because the preposition and the genitive noun must have an attachment. It was said that it is the "yaa," because it is in the place of "I call," so the preposition and the genitive noun are attached to it. And it was said that it is omitted, omitted, and it is: "O Allah, I call You for the Muslims," or "I seek Your aid for the Muslims." So the last preposition and genitive noun are attached to an omitted verb indicated by the context of the speech. What matters to us is the attachment more than what? The form of the wording. So if you want to seek aid from something for something, make the one called, yes? In the genitive case with the open lam, and make the one for whom aid is sought in the genitive case with the closed lam, meaning according to the original rule, because perhaps the lam enters the one for whom aid is sought with something that must be open with it, like "for you," so you open it: "O Allah for you." Or someone tells you that so-and-so has fallen into hardship and is in need and dire necessity, so you say: "O Allah for him," and you open it, because when the pronoun enters, it is open.