Discussion of what was previously taken from another chapter, a section on what . . . . and the beginning of the section on verbs of approximation.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
Ibn Malik’s statement: "And 'lat' is not [used] except in the time of its operation" Does he mean this specific word, or does he mean the time and the meaning of 'when'?
The student: His statement is ambiguous between the two meanings.

The Shaykh : Yes

The questioner : But the correct view is that what is intended by that is not the word 'when' but rather what indicates its meaning.

The Shaykh : Perfect, okay, is there a proof for 'when'? Yes?
The student: Or rather, for the meaning.

The Shaykh : For 'when'.
The student: But the meaning.

The Shaykh : Not for 'when'.
The student: The rebels regretted, and 'lat'.

The Shaykh : Glory be to Allah, the Great.
The student : Shaykh

The Shaykh : Yes
The student:

The Shaykh : His saying, Exalted is He: Correct, and is there a proof for time in general?
The student: Yes, the poet’s saying: "The rebels regretted, and the hour of regret has come"

The Shaykh : And the hour of regret, okay, how do you parse the taa in the word 'lat' Khalid?
The student: The taa of femininity, the taa of femininity.

The Shaykh : Femininity, does the taa of femininity attach to particles?
The student: Here it attached, the original rule is that it does not attach.

The Shaykh : It does not attach, it attaches to nouns like 'tree'.
The student: Yes.

The Shaykh : And to verbs like 'qama' (he stood), okay, does it attach to particles?
The student: It does not attach.

The Shaykh : It does not attach, so how do you say it is for femininity? Yes.
The student: The intended meaning is the word.
Another student: It is a verb, O Shaykh, and not a particle.

The Shaykh : No, do not count it.
The student: Yes, from the sisters of 'kana'.

The Shaykh : No ... from the sisters of 'kana', 'ma' of the Hijaz is from the sisters of 'kana' and it is a particle.
The student: It is extra.

The Shaykh : Yes.
The student: It is extra.

The Shaykh : It is an extra letter, okay, these are two opinions.
The student: It attaches to particles.

The Shaykh : It attaches to particles, how? Do you have a proof?
The student: 'Thumma'.

The Shaykh : 'Thumma', this 'thumma' is an adverb of place.
The student: You, for example.

The Shaykh : What?
The student: You, for example.

The Shaykh : You, 'anta' is a particle, this is a particle of address.
The student: 'An' is a particle and the taa.

The Shaykh : Particle of address.
The student: All of them, or what?

The Shaykh : All of them, the taa is a particle of address and 'anti' is a particle of address.
The student: ... 'an' and the taa.

The Shaykh : No.
The student: ...

The Shaykh : Do you have a proof other than 'la'? Do you have a proof other than 'la'?
The student: Other than 'la'.

The Shaykh : Yes, indeed
The student: 'Thumma'.

The Shaykh : 'Thumma', ... I testify to myself that I said it.
The student: ...

The Shaykh : We said it, how?
The student: ...

The Shaykh : No, no, here, we told you 'thumma' and I do not know if I mentioned to you Ibn Malik’s words on broken plurals "Af'ala, af'il, then fi'l, thumma af'al, plurals of few" We mentioned this.
The student: We did not mention the verse.

The Shaykh : No, the verse is correct, we did not mention it, Ibn Malik’s verse, we did not mention it.
The student: Now, O Shaykh, the answer.

The Shaykh : The answer, yes, the taa of femininity attaches to particles sometimes, like 'lat' and 'thumma', and it can be after other things, okay.
What is the difference between 'kana' and 'kaada'?
The student: Between 'kana' and 'kaada'.

The Shaykh : Yes
The student: The difference between them is that 'kana' is general and enters upon the noun and the verb ... whereas 'kaada', its conjunction with 'an' is rare.

The Shaykh : No.
The student: This is its predicate, a present tense verb, and this is its predicate.

The Shaykh : That it must be.
The student: It must be that the predicate of 'kaada' is a present tense verb.

The Shaykh : A present tense verb.
The student: Present tense verb.

The Shaykh : And anything else is rare.
The student: And anything else is rare, whereas 'kana'.

The Shaykh : It is not required.
The student: It is not required.

The Shaykh : Okay, this is a difference, another difference.
The student: ...

The Shaykh : Yes
The student: ...

The Shaykh : The difference between 'kana' and 'kaada'.
The student: ... from the perspective of meaning.

The Shaykh : No, no, let’s leave the meaning.
The student: I do, O Shaykh.

The Shaykh : Yes
The student: The conjunction of the predicate with 'an'.

The Shaykh : The conjunction of the predicate with 'an' in 'kaada' is permissible but rare, and in 'kana'.
The student: No, it is not permissible.

The Shaykh : It is not permissible, it is not correct to say 'kana Zayd an yaquma' (Zayd was about to stand), but it is correct to say 'kaada Zayd an yaquma' (Zayd was about to stand). In 'adhdhan' (I think), a third difference: 'kana' is fully inflected, and 'kaada' is not fully inflected, so do not say 'kadda an taquma' (do not say this), but with 'kana' you say 'kun qayyiman' (be standing) and there is no harm. And you know, is the active participle used from it or not? Okay.
What is the difference between 'kaada' and 'usya'? Khalid.
The student: In terms of meaning, 'usya' is for hope, and so is 'kaada' from the verbs of approximation.

The Shaykh : Yes
The student: In terms of operation.

The Shaykh : Yes
The student: The entry of 'an' upon the predicate of 'usya' is frequent, and it is rare in 'kaada'.

The Shaykh : What do you say? Is it correct?
The student: Correct.

The Shaykh : Good, yes.
The student: It is not permissible at all ...

The Shaykh : .... the present tense and the active participle, meaning it is not inflected, it is static.
The student: ...

The Shaykh : No, no, it is weak, that it is not inflected, whereas 'kaada' is inflected, okay, what is the difference between 'usya' and 'harra'? Samih.
The student: Both indicate hope, but regarding the conjunction of the predicate with 'an', with 'usya' the conjunction of the predicate with 'an' is frequent and its non-conjunction is rare, and 'harra' is the opposite, and with 'harra' the conjunction of the predicate with 'an' is obligatory.

The Shaykh : Yes, that with 'harra' the conjunction of its predicate with 'an' is obligatory, unlike 'usya' where it is frequent and not obligatory, yes.
Okay, 'akhaluqa', what is the difference between it and 'usya'?
The student: That with 'akhaluqa' the conjunction of its predicate with 'an' is obligatory.

The Shaykh : With 'akhaluqa' it is obligatory that its predicate be connected with 'an', okay, and with 'usya'.
The student: The connection of its predicate with 'an' is frequent.

The Shaykh : The connection of its predicate with 'an' is frequent and it is permissible to omit it, this is one point, in meaning.
The student: 'Usya' is for hope.

The Shaykh : Yes
The student: 'Akhaluqa' is from the verbs of beginning.

The Shaykh : As if Saud has a dispute.
The student: Both are for hope.

The Shaykh : Both are for hope, and what do you say?
The student: Correct.

The Shaykh : Correct, because we told you that the one with the kaf is for approximation, and the other three that do not have the kaf are for hope, and the rest.
The student: Are for beginning.

The Shaykh : Are for beginning, okay, let’s go, Nishan.
What are the verbs of beginning?
The student: The verbs of beginning are: 'awshaka'.

The Shaykh : Yes
The student: And, can I recite the verse, O Shaykh?

The Shaykh : Yes.
The student: Can I recite the verse.

The Shaykh : Meaning, it means I can read the verse to you.
The student: Recite it, O Shaykh.

The Shaykh : No.
The student: I did not memorize it.

The Shaykh : Let’s go ...
The student: 'Ansha'a'.

The Shaykh : Yes
The student: And 'tafaqa'.

The Shaykh : Yes
The student: And 'ja'ala'.

The Shaykh : Yes
The student: And 'allaqa'.

The Shaykh : Yes
The student: ... and 'usya'.

The Shaykh : ... Well done, these are the verbs of beginning, why are they called verbs of beginning? Nasser.
The student: Because they indicate the beginning of the action.

The Shaykh : Of the action that is.
The student: That happens bit by bit.

The Shaykh : Yes, it is extended and happens bit by bit, okay, Ibn Malik’s example: "The driver began to lead" We want its parsing, Ali, 'The driver began to lead'.
The student: 'Ansha'a' is a verb from the verbs of beginning.

The Shaykh : Past tense or present tense?
The student: 'Ansha'a' the driver is a present tense verb.

The Shaykh : Yes, 'ansha'a' is a present tense verb.
The student: No, O Shaykh.

The Shaykh : Yes.
The student: ... beginning is a past tense verb.

The Shaykh : 'Ansha'a', 'ansha'a', parse 'ansha'a'.
The student: 'Ansha'a' is a verb from the verbs of beginning, past, present.

The Shaykh : Past tense or present tense?
The student: Past.

The Shaykh : The question ...
The student: 'Yansha'u', O Shaykh, is the present tense of 'ansha'a'.

The Shaykh : 'Ansha'a', now Ibn Malik says: like 'the driver began to lead'.
The student: Past

The Shaykh : Past tense, okay, and it is from the verbs.
The student: Of the verbs of beginning.

The Shaykh : What does it do?
The student: It raises the noun and declines the predicate.

The Shaykh : Yes
The student: The driver is the noun of 'ansha'a'.

The Shaykh : Yes, the driver is its noun, raised by it.
The student: Raised by it, O Shaykh.

The Shaykh : And its sign of raising.
The student: The visible damma on its end.

The Shaykh : Yes
The student: 'The driver began to lead', the sentence 'to lead' is its predicate.

The Shaykh : Parse 'to lead' in detail.
The student: 'To lead' is a present tense verb, a present tense verb in the accusative, a present tense verb in the accusative by 'la', a present tense verb in the nominative by the hidden damma on, 'to lead'.

The Shaykh : 'To call', how do you say it?
The student: A present tense verb in the nominative by a hidden damma on the waw, on its end.

The Shaykh : On the waw.
The student: Yes...

The Shaykh : Wait, prevented from appearing.
The student: Prevented from appearing by heaviness.

The Shaykh : Heaviness, the damma is heavy on the waw, or you can say 'to lead' with a damma, but it is heavy, okay, the doer.
The student: A hidden pronoun referring to.

The Shaykh : Permissibly or obligatorily? Permissibly or obligatorily?
The student: A hidden pronoun obligatorily, O Shaykh.

The Shaykh : Obligatorily, its estimation is.
The student: 'To lead', he, so permissibly.

The Shaykh : Permissibly, its estimation is.
The student: He.

The Shaykh : He, okay, where is the predicate of 'ansha'a'?
The student: The sentence 'to lead'.

The Shaykh : The sentence of the verb and the doer is in the position of accusative, in the position of accusative as the predicate of 'ansha'a', well done, yes.
The student: If we parsed some of the proofs.

The Shaykh : Yes, a suggestion, what do you say?
The student: Okay.

The Shaykh : Yes, okay?
The student: Yes.
The student: ...

The Shaykh : No, he does not say parsing.
The student: ...

The Shaykh : Yes, yes, okay, but only if it is parsed, meaning that one changes in its parsing, and if you ask him, he says this.
The student: ...

The Shaykh : Strange, meaning then we invalidate the parsing ...
The student: There is a basis in it.

The Shaykh : And He
The student: There is a basis in it, and the rest is a difference.

The Shaykh : Meaning this is a difference, so analogy is prohibited now.
The student: The Alfia is based on the speech of the Arabs, the speech of the Arabs is the basis.

The Shaykh : Hehehe, Ahmad.
The reader: In the name of Allah, the Most Gracious, the Most Merciful. He said, may Allah have mercy on him, Exalted is He.