Explanation of the words of Ibn Malik (may Allah have mercy on him): "And the lam of what is called upon for aid is followed by an alif *** and like it is a name of wonder with an alif."
Machine translationRead the Arabic original
The Shaykh : He said:
"And the lam of what is called upon for aid is followed by an alif *** and like it is a name of wonder with an alif":
It means that the lam of what is called upon for aid is followed by an alif. An alif, as if he says: alifa, but the alif is deleted, the alif of the alif is deleted—you do not say it is an alif of a million alifs—meaning the alif of the alif is deleted either for the sake of the meter, or otherwise he is free according to the language of Rabi'ah, because Rabi'ah among the Arabs stop on the nominative case by deleting the alif, so he says: "If I saw Zayd," and if someone says to you when you say "I saw Zayd," "This is a mistake," you say: "I am a Rabi'i." Yes, if you say "I am a Rabi'i," can he mistake you?
The student: No.
The Shaykh : No, he cannot mistake you.
The student: It becomes ...
The Shaykh : But in reality, not Rabi'i in terms of tongue, Rabi'i in tongue is not in terms of lineage, but I am telling you now: these things have gone, because the tongue has changed, so what remains for us is only to return to the tongue, to the tongue of whom? To the tongue of Quraysh, the tongue of the Qur'an by which the Qur'an was revealed:[Ash-Shu'ara 26:195] Good:
"The lam of what is called upon for aid is followed by an alif":
Meaning that the lam may be deleted and an alif comes after it in its place, an alif comes in its place, so you say instead of "Ya la Zaydin li 'Amrin" you say: "Ya Zaydan li 'Amrin," here, and we say in "Ya Zaydan li 'Amrin": that the alif is a substitute for the lam, as Ibn Malik said:
"Is followed by an alif *** and like it is a name":
Meaning like the one called upon for aid in that it ends with an alif:
"A name of wonder with an alif":
Meaning it was brought for wonder, like saying: "Ya 'ajaban li man yanamu," its origin is: "Ya la 'ajabin," you call upon the wonder for the one who sleeps, here, but you say: "Ya 'ajaban li man yanamu," and it may be said: "Wa 'ajaban li man yanamu," here, and many people recite it: "Ya 'ajaban li man yanamu," so do we correct this man who said: "Wa 'ajaban" or: "Ya 'ajaban," the answer: Yes, we correct him if he intended to express wonder, but if he intended to call out to "Ajab" and said: "I am the one who says: Ya 'ajaban," like the saying of the blind man: "Ya rajulan," my intention is to call out to Ajab, meaning Ajab, so this we may correct his speech, but there is no doubt that the eloquent language is to say: "Wa 'ajaban," and I hear many preachers saying "Ajab" with tanween!
The student: "Ajab" for them.
The Shaykh : No, they say: "Wa 'ajaban li man yanamu," in the Ramadan sermons: "Wa 'ajaban li man yanamu," and the correct is to say: "Wa 'ajaban li man yanamu," because this alif is a substitute for the lam, good, and know that the one expressing wonder, no.
"And the lam of what is called upon for aid is followed by an alif *** and like it is a name of wonder with an alif":
It means that the lam of what is called upon for aid is followed by an alif. An alif, as if he says: alifa, but the alif is deleted, the alif of the alif is deleted—you do not say it is an alif of a million alifs—meaning the alif of the alif is deleted either for the sake of the meter, or otherwise he is free according to the language of Rabi'ah, because Rabi'ah among the Arabs stop on the nominative case by deleting the alif, so he says: "If I saw Zayd," and if someone says to you when you say "I saw Zayd," "This is a mistake," you say: "I am a Rabi'i." Yes, if you say "I am a Rabi'i," can he mistake you?
The student: No.
The Shaykh : No, he cannot mistake you.
The student: It becomes ...
The Shaykh : But in reality, not Rabi'i in terms of tongue, Rabi'i in tongue is not in terms of lineage, but I am telling you now: these things have gone, because the tongue has changed, so what remains for us is only to return to the tongue, to the tongue of whom? To the tongue of Quraysh, the tongue of the Qur'an by which the Qur'an was revealed:
In a clear Arabic language.
بلسان عربي مبين"The lam of what is called upon for aid is followed by an alif":
Meaning that the lam may be deleted and an alif comes after it in its place, an alif comes in its place, so you say instead of "Ya la Zaydin li 'Amrin" you say: "Ya Zaydan li 'Amrin," here, and we say in "Ya Zaydan li 'Amrin": that the alif is a substitute for the lam, as Ibn Malik said:
"Is followed by an alif *** and like it is a name":
Meaning like the one called upon for aid in that it ends with an alif:
"A name of wonder with an alif":
Meaning it was brought for wonder, like saying: "Ya 'ajaban li man yanamu," its origin is: "Ya la 'ajabin," you call upon the wonder for the one who sleeps, here, but you say: "Ya 'ajaban li man yanamu," and it may be said: "Wa 'ajaban li man yanamu," here, and many people recite it: "Ya 'ajaban li man yanamu," so do we correct this man who said: "Wa 'ajaban" or: "Ya 'ajaban," the answer: Yes, we correct him if he intended to express wonder, but if he intended to call out to "Ajab" and said: "I am the one who says: Ya 'ajaban," like the saying of the blind man: "Ya rajulan," my intention is to call out to Ajab, meaning Ajab, so this we may correct his speech, but there is no doubt that the eloquent language is to say: "Wa 'ajaban," and I hear many preachers saying "Ajab" with tanween!
The student: "Ajab" for them.
The Shaykh : No, they say: "Wa 'ajaban li man yanamu," in the Ramadan sermons: "Wa 'ajaban li man yanamu," and the correct is to say: "Wa 'ajaban li man yanamu," because this alif is a substitute for the lam, good, and know that the one expressing wonder, no.