Explanation of the words of Ibn Malik (may Allah have mercy on him): "And omitting the ya of the incomplete noun with tanwin *** is more preferable than keeping it, so know this."
Machine translationRead the Arabic original
The Shaykh :"And omitting the ya of the incomplete noun with tanwin *** is more preferable than keeping it, so know this"
Omitting the subject, and more preferable?
The student: It is a predicate (khabar).
The Shaykh : Its predicate, ... the ya of the incomplete noun, the ya of the incomplete noun, and the incomplete noun is every inflected noun whose end is? Huh?
The student: Yaa.
The Shaykh : A permanent ya separated from what comes before it, every inflected noun whose end is a permanent ya separated from what comes before it, does it qualify? Incomplete?
The student: Yes.
The Shaykh : Not incomplete, does it qualify? Deficient but not incomplete because it is a verb.
The student: Every noun.
The Shaykh : Every noun, which? Incomplete?
The student: Not incomplete.
The Shaykh : Why?
The student: Built.
The Shaykh : Because it is built, its end is a ya, to avoid what whose end is... permanent, to avoid the non-permanent, so the ya that is in "your father" and "your brother" and "Muslims" and "two Muslims," the letter before it is kasrah, is "Zabi" incomplete or not?
The student: No.
The Shaykh : ...
The student: It is dammed.
The Shaykh : Zabi.
The student: Silent.
The Shaykh : So it is not incomplete because what comes before it is a sukun, and likewise "Tayy" and the like.
"And omitting the ya of the incomplete noun with tanwin"
A condition, also another condition, "dhi" means: possessing, meaning: an incomplete noun with tanwin, omitting its ya when it is not in the accusative case, which is the nominative and genitive, three conditions: incomplete, with tanwin, not in the accusative case, huh, omitting it is more preferable than keeping it, more preferable than its presence, you say: I passed by a judge, at the pause?
The student: Judge.
The Shaykh : I passed by a judge, and it is permissible to say I passed by a judge, but omitting is more preferable, omitting is more preferable[Taha 20:72] and what are you, a judge?
The student: Judge.
The Shaykh : Judge,[Ar-Ra'd 13:11] and otherwise, a governor?
The student:.
The Shaykh : Clear?
The student: Yes.
The Shaykh : Now, he says:
"More preferable than keeping it, so know this"
And keeping it is permissible, but in the Qur'an we do not keep it except when there is?
The student: A recitation.
The Shaykh : A recitation, because the Qur'an is based on revelation, yes, he said:
"*** is more preferable than keeping it, so know this"
Fine, if the incomplete noun is in the accusative case, it follows the first rule, and what is the tanwin turned into?
The student: An alif.
The Shaykh : An alif, so you say for example: I honored a runner, I answered a caller, yes, I appointed a judge, clear? So the incomplete noun, if it is in the accusative case, according to the rule, the tanwin is turned into what?
The student: An alif.
The Shaykh : An alif, and if it is in the nominative or genitive case and it has tanwin, it is paused upon with sukun without bringing the ya to it, and if you bring it?
The student: It is permissible.
The Shaykh : There is nothing wrong with it.
Omitting the subject, and more preferable?
The student: It is a predicate (khabar).
The Shaykh : Its predicate, ... the ya of the incomplete noun, the ya of the incomplete noun, and the incomplete noun is every inflected noun whose end is? Huh?
The student: Yaa.
The Shaykh : A permanent ya separated from what comes before it, every inflected noun whose end is a permanent ya separated from what comes before it, does it qualify? Incomplete?
The student: Yes.
The Shaykh : Not incomplete, does it qualify? Deficient but not incomplete because it is a verb.
The student: Every noun.
The Shaykh : Every noun, which? Incomplete?
The student: Not incomplete.
The Shaykh : Why?
The student: Built.
The Shaykh : Because it is built, its end is a ya, to avoid what whose end is... permanent, to avoid the non-permanent, so the ya that is in "your father" and "your brother" and "Muslims" and "two Muslims," the letter before it is kasrah, is "Zabi" incomplete or not?
The student: No.
The Shaykh : ...
The student: It is dammed.
The Shaykh : Zabi.
The student: Silent.
The Shaykh : So it is not incomplete because what comes before it is a sukun, and likewise "Tayy" and the like.
"And omitting the ya of the incomplete noun with tanwin"
A condition, also another condition, "dhi" means: possessing, meaning: an incomplete noun with tanwin, omitting its ya when it is not in the accusative case, which is the nominative and genitive, three conditions: incomplete, with tanwin, not in the accusative case, huh, omitting it is more preferable than keeping it, more preferable than its presence, you say: I passed by a judge, at the pause?
The student: Judge.
The Shaykh : I passed by a judge, and it is permissible to say I passed by a judge, but omitting is more preferable, omitting is more preferable
So decree whatever you are to decree
فاقض ما أنت قاضThe student: Judge.
The Shaykh : Judge,
And there is not for them besides Him any patron.
وما لهم من دونه من والThe student:
protector
من والThe Shaykh :
protector
من والThe student: Yes.
The Shaykh : Now, he says:
"More preferable than keeping it, so know this"
And keeping it is permissible, but in the Qur'an we do not keep it except when there is?
The student: A recitation.
The Shaykh : A recitation, because the Qur'an is based on revelation, yes, he said:
"*** is more preferable than keeping it, so know this"
Fine, if the incomplete noun is in the accusative case, it follows the first rule, and what is the tanwin turned into?
The student: An alif.
The Shaykh : An alif, so you say for example: I honored a runner, I answered a caller, yes, I appointed a judge, clear? So the incomplete noun, if it is in the accusative case, according to the rule, the tanwin is turned into what?
The student: An alif.
The Shaykh : An alif, and if it is in the nominative or genitive case and it has tanwin, it is paused upon with sukun without bringing the ya to it, and if you bring it?
The student: It is permissible.
The Shaykh : There is nothing wrong with it.