The Arabs are unanimous that it is not permissible to strike if the subject is definite, except for Sibawayh, and they differ regarding indefinite nouns. The people of Kufa permit it and cite the verse: "Shahra tara wa shahra tara" (a month you see and a month you see). This is because when an indefinite noun takes on the meaning of "month," it is made definite. What entered into "yub" (month) is "asdat" (month) and "qutam" (month). The details are:

"Shahra tara wa shahra tara" is an example. Al-Kalī, the preserver, from Qutham: "May God suffice you, and may He be the watcher and the enemy." "From Qutam, he turned away his side." This means he turned away from him. "He drinks from it, whether from cold or other than that." This is why it is said: "The enemy watches and observes, and our secret has not been revealed." "And he saw me, and we were safe." "And we will fight evil with evil."

His saying "araba" (he caused doubt) undoubtedly causes doubt. "Yareebu" (he doubts) is when doubt is not explicitly stated. Some say they are synonymous. As for this verse, it is clear doubt. "Hana" (here) is a vocative noun, used for nothing else. It is built on "fa'ala" because its origin is "hanawa," and "hanawa" is like "hanawa."

Some grammarians say its origin is "hanawin," from defective nouns. They removed the "ya" from "manqus" (defective) and added "alif" to it. They added "ta" for pause, then the "ta" became like an original letter. Ibn Jinni said the "ta" in "hana" is a substitute for the "waw" in "qutam" and "kaha." They said "hanawa," so they said "hanawa," meaning "here." The verse is: "O my brother, if you come to me, I will give you a gift."

"And when you came to us, you brought a gift, because the gift is a gift." "And he went out in the morning with his two hunters." "Al-qanisan" are the two hunters. "Al-marba'" is the high place from which one looks out.