Explanation of the words of Ibn Malik (may Allah have mercy on him): "Zanna, hasibta, and za'amt with 'adda *** hajja, darya, and ja'ala al-ladh ka-'aqada."

The Shaykh :"Zanna" Zanna is one of the verbs of the heart, like saying "I thought Zayd was standing." The word zann is used for probability, which is the most common usage, and it can also be used for certainty, as in the saying of Allah the Exalted: It is also used in the sense of suspicion, as in saying "I suspected Zayd," meaning I accused him. From this is the saying of Allah the Exalted: meaning with one who is suspected and thought to be so.
"Hasibta" is also one of the verbs of the heart, and it is generally for probability. It is used in the sense of knowledge, as the poet said: "I considered piety and generosity the best trade" meaning I knew it to be the best trade.
"Za'amt" means za'am, which is to believe something to be contrary to what it actually is. It is one of the verbs of the heart indicating suspicion. From this is the saying of the poet:
"He claimed I was an old man, though I am not *** For the old man is one who creeps along"
"With 'adda" "With 'adda" means with 'adda, but he lightened it for the meter of the verse. You say: "I counted Muhammad a companion," meaning I believed in my heart that he is a companion. From this is the saying of the poet:
"So do not count your master as your partner in wealth *** But rather, your master is your partner in poverty"
Do not consider the master, meaning the friend and supporter, to be the one who shares with you when you are wealthy. This is not a master, for he only benefits himself.
Then he said: "Hajja, darya" Hajja means to know, as the poet said:
"I used to consider Abu 'Amr a trustworthy brother *** Until calamities befall us one day"
So he was not a trustworthy brother. In times of ease, he was a trustworthy brother, but when calamities befall him, he was not a trustworthy brother.
"Darya" Darya also takes two objects. It is one of the verbs of the heart. You say: "I knew Zayd to be a scholar," meaning I knew him to be a scholar. From this is the saying of the poet:
"I knew you to be faithful to your promise, O 'Aru, so I rejoiced *** For rejoicing in faithfulness is praiseworthy"
"And ja'ala al-ladh ka-'aqada" "Ja'ala al-ladh ka-'aqada" Al-ladh is a dialectal form of alladhi, but the yaa is dropped in some dialects. And his saying: "al-ladh ka-'aqada" is to distinguish it from ja'ala meaning to make or transform, and ja'ala meaning to create, for those are not verbs of the heart. Ja'ala meaning to make or transform is one of the verbs of transformation, and ja'ala meaning to create takes only one object. An example of the latter is the saying of Allah the Exalted: Ja'ala here means He created it and brought it into existence. An example of the transformative ja'ala is saying: "I made the cotton a mattress," meaning I transformed it, or "I made the wool thread," meaning I transformed it, and the like. The important point is that his saying "ja'ala like 'aqada" is to distinguish it from what? From the transformative ja'ala and ja'ala meaning to create and bring into existence. Suppose you know, suppose also, yes, he did not give an example for ja'ala like 'aqada, such as the saying of Allah the Exalted: This does not fit the meaning of creation, nor does it fit the meaning of transformation, but it is in the meaning of belief, meaning they believed that the angels are female.