Explanation of the words of Ibn Malik (may Allah have mercy on him): "And the first of this, the heart, is opening, and fa'il *** and fa'il, their 'ayn, open it, and fa'il."
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The Shaykh :"And the first of this, the heart, is opening"
The student: The heart.
The Shaykh : Huh? "And the first of this, the heart, is opening".
The student: This heart.
The Shaykh : Huh?
The student: This heart.
The Shaykh : It is acceptable, but they say "this heart" is better, meaning: it becomes "And the first of this heart..." What did he say? Certainly he says:
"And the first of this, the heart"
And it is permissible to say "this heart," meaning: the owner of the heart. Its first is opening, meaning: make what precedes it open. Based on this, we say: the first of the imperative verb, with the subject hidden by necessity, and "dha" is the object, built on sukun in the position of accusative, if we say it is a demonstrative pronoun and the meaning is "the first of this heart." And if we make it mean "owner," we say "dha" is the object, accusative with alif in place of fathah, because it is one of the names?
The student: The five.
The Shaykh : The five or the six.
"And the first of this, the heart, is opening"
This is the second object of "awwal" (first). And "awwal," if "dha" is a demonstrative pronoun, then "al-qalb" (the heart) is a substitute (badal). If "dha" means "owner," then it is genitive by addition. And "awwal" with "infitaahan" (opening) is the second object. And the meaning of "its first is opening" is: make it follow, huh? Opening, meaning: that what precedes it must be open. So if we change it, we must open what precedes it in all cases. We say in "shaja" (shin, jim, ya), we say in the attribution to it: "shajawiyy." We changed the waw to ya now because it is the third letter, so we must open what precedes it, even if it was kasrah. We do not say "shajawiyy" with kasrah, but we must open it and say: "shajawiyy." This is the meaning of his saying:
"And the first of this, the heart, is opening"
And based on this, whenever you change a vowel letter to waw, you must open what precedes it, based on this rule, which is? Huh?
The student: ...
The Shaykh :"And the first of this, the heart, is opening", the author said:
"And fa'il *** and fa'il, their 'ayn, open it, and fa'il"
This is a riddle, huh. The author says: fa'il, fa'il, fa'il. These are three words, each consisting of three letters. But the first has an open fa, the second has a dammah on the fa, and the third? Has a kasrah on the fa. If you attribute to these three, he says: "Their 'ayn, open it", and their fa remains as it is, meaning it remains as it is. If it was dammah, it is dammah; if it was kasrah, it is kasrah; if it was fathah, it is fathah. But open their 'ayn. "Eyn" is the object, placed before "iftah" (open). Open their 'ayn. Did you understand?
The student: Yes.
The Shaykh : It means make it open and not closed, huh?
The student: ...
The Shaykh : No, open it, meaning: put a fathah on it, put a fathah on it. Let's look at the first one. The author said: "And fa'il"
If you attribute to fa'il, you say: fa'aliyy, fa'aliyy, and you do not say, huh, fa'iliyy. What is an example? If we say "namir" (n, m, r), with an open nun and a kasrah on the mim, when we attribute to it? Huh? We say: namariyy. Ibn 'Abd al-Barr? Al-Namariyy or al-Namiriyy?
The student: Al-Namariyy.
The Shaykh : Huh? Al-Namariyy, but this attribution is not to the visible "namir" (leopard). So we say: namariyy in "namir." Okay, fa'il is "du'il," Abu al-Aswad al-Du'ali.
The student: Al-Du'aliyy.
The Shaykh : Why?
The student: ...
The Shaykh : Because the author says if you attribute to fa'il, open the 'ayn.
The student: The 'ayn?
The Shaykh : Yes, the 'ayn is known. Fa'il, you don't have fa'il now. The 'ayn after the fa, we say "Du'ali" and we do not say "Diali," or do we?
The student: Yes.
The Shaykh : This is the rule. Okay, fa'il, give an example on fa'il? "Ibil" (camels) is on fa'il. If we want to attribute a person to camels, we say? Ibiyy.
The student: Ibiyy.
The Shaykh : "Ibiyy" came. Okay, if I say: "Ibi" came, its meaning becomes "your camels."
The student: ...
The Shaykh : Abuli? "Abuli" came?
The student: ...
The Shaykh : We say: Ibiyy, Ibiyy, because when the author said fa'il and fa'il and fa'il, he said: "Their 'ayn, open it"
It means that their fa remains as it is, and the lam?
The student: According to the grammar.
The Shaykh : According to the grammar, according to the grammar. If the grammar requires it to be raised, it is raised; or if it is accusative, it is accusative, and so on.
The student: The rule...
The Shaykh : The rule, huh, is that the 'ayn changes, so it may be open in all cases.
The student: ...
The Shaykh : Yes?
The student: And the lam as well?
The Shaykh : No, according to the grammatical factors.
The student: ...
The Shaykh : But the lam in the author's verb, he was silent about it, according to the grammar if not attributed. But with attribution, it was mentioned earlier that what precedes the ya of attribution must be kasrah. Yes.
The student: The heart.
The Shaykh : Huh? "And the first of this, the heart, is opening".
The student: This heart.
The Shaykh : Huh?
The student: This heart.
The Shaykh : It is acceptable, but they say "this heart" is better, meaning: it becomes "And the first of this heart..." What did he say? Certainly he says:
"And the first of this, the heart"
And it is permissible to say "this heart," meaning: the owner of the heart. Its first is opening, meaning: make what precedes it open. Based on this, we say: the first of the imperative verb, with the subject hidden by necessity, and "dha" is the object, built on sukun in the position of accusative, if we say it is a demonstrative pronoun and the meaning is "the first of this heart." And if we make it mean "owner," we say "dha" is the object, accusative with alif in place of fathah, because it is one of the names?
The student: The five.
The Shaykh : The five or the six.
"And the first of this, the heart, is opening"
This is the second object of "awwal" (first). And "awwal," if "dha" is a demonstrative pronoun, then "al-qalb" (the heart) is a substitute (badal). If "dha" means "owner," then it is genitive by addition. And "awwal" with "infitaahan" (opening) is the second object. And the meaning of "its first is opening" is: make it follow, huh? Opening, meaning: that what precedes it must be open. So if we change it, we must open what precedes it in all cases. We say in "shaja" (shin, jim, ya), we say in the attribution to it: "shajawiyy." We changed the waw to ya now because it is the third letter, so we must open what precedes it, even if it was kasrah. We do not say "shajawiyy" with kasrah, but we must open it and say: "shajawiyy." This is the meaning of his saying:
"And the first of this, the heart, is opening"
And based on this, whenever you change a vowel letter to waw, you must open what precedes it, based on this rule, which is? Huh?
The student: ...
The Shaykh :"And the first of this, the heart, is opening", the author said:
"And fa'il *** and fa'il, their 'ayn, open it, and fa'il"
This is a riddle, huh. The author says: fa'il, fa'il, fa'il. These are three words, each consisting of three letters. But the first has an open fa, the second has a dammah on the fa, and the third? Has a kasrah on the fa. If you attribute to these three, he says: "Their 'ayn, open it", and their fa remains as it is, meaning it remains as it is. If it was dammah, it is dammah; if it was kasrah, it is kasrah; if it was fathah, it is fathah. But open their 'ayn. "Eyn" is the object, placed before "iftah" (open). Open their 'ayn. Did you understand?
The student: Yes.
The Shaykh : It means make it open and not closed, huh?
The student: ...
The Shaykh : No, open it, meaning: put a fathah on it, put a fathah on it. Let's look at the first one. The author said: "And fa'il"
If you attribute to fa'il, you say: fa'aliyy, fa'aliyy, and you do not say, huh, fa'iliyy. What is an example? If we say "namir" (n, m, r), with an open nun and a kasrah on the mim, when we attribute to it? Huh? We say: namariyy. Ibn 'Abd al-Barr? Al-Namariyy or al-Namiriyy?
The student: Al-Namariyy.
The Shaykh : Huh? Al-Namariyy, but this attribution is not to the visible "namir" (leopard). So we say: namariyy in "namir." Okay, fa'il is "du'il," Abu al-Aswad al-Du'ali.
The student: Al-Du'aliyy.
The Shaykh : Why?
The student: ...
The Shaykh : Because the author says if you attribute to fa'il, open the 'ayn.
The student: The 'ayn?
The Shaykh : Yes, the 'ayn is known. Fa'il, you don't have fa'il now. The 'ayn after the fa, we say "Du'ali" and we do not say "Diali," or do we?
The student: Yes.
The Shaykh : This is the rule. Okay, fa'il, give an example on fa'il? "Ibil" (camels) is on fa'il. If we want to attribute a person to camels, we say? Ibiyy.
The student: Ibiyy.
The Shaykh : "Ibiyy" came. Okay, if I say: "Ibi" came, its meaning becomes "your camels."
The student: ...
The Shaykh : Abuli? "Abuli" came?
The student: ...
The Shaykh : We say: Ibiyy, Ibiyy, because when the author said fa'il and fa'il and fa'il, he said: "Their 'ayn, open it"
It means that their fa remains as it is, and the lam?
The student: According to the grammar.
The Shaykh : According to the grammar, according to the grammar. If the grammar requires it to be raised, it is raised; or if it is accusative, it is accusative, and so on.
The student: The rule...
The Shaykh : The rule, huh, is that the 'ayn changes, so it may be open in all cases.
The student: ...
The Shaykh : Yes?
The student: And the lam as well?
The Shaykh : No, according to the grammatical factors.
The student: ...
The Shaykh : But the lam in the author's verb, he was silent about it, according to the grammar if not attributed. But with attribution, it was mentioned earlier that what precedes the ya of attribution must be kasrah. Yes.