Explanation of the words of Ibn Malik (may Allah have mercy on him): "Innashib bi-fi'l al-qalb jaza'ay ibtida *** a'ni ra'a khal 'alimta wajada."

The Shaykh :"Innashib bi-fi'l al-qalb jaza'ay ibtida ***"
"Innashib" is a verb of command, and the doer is hidden by necessity, estimated to be "you."
And "jaza'ay" is the object of "Innashib."
And "bi-fi'l al-qalb" is attached to "Innashib."
Then he said: "a'ni ra'a khal 'alimta wajada"
"A'ni" means I intend and I mean. "Ra'a," "khal," "'alimta," "wajada," "zanna," "hasibta," all these are conjoined by omitting the conjunction. "wa za'ama ma'a 'ada" Yes.
Yes, we begin with the first verse. He says: "Innashib bi-fi'l al-qalb". The verbs of the heart are numerous, including love, hatred, enmity, fear, hope, and others; there are many. Does he mean by "verb of the heart" here all verbs of the heart? No, because he said "I mean 'ra'a' (saw)." The benefit of his saying "I mean 'ra'a'" is that not every verb of the heart makes the subject and predicate accusative; rather, they are specific verbs.
And his saying: "jaza'ay ibtida" contains a permissibility, because the beginning is a conceptual matter, while the subject and predicate are a verbal matter. What is intended by his saying "jaza'ay ibtida" is the two parts of a sentence that has a beginning, namely the subject and the predicate.
"A'ni ra'a" means I mean from the verbs of the heart what I will mention: "ra'a."
An example is the saying of the poet:
"Ra'aytu Allaha akbara kulli shay'in *** muhawalatan wa aktharahum junudan"
And from it is the saying of Allah the Exalted: . "Narah" means we know Him. "Qariban" means on the Day of Resurrection. "Ra'a" is also used in another meaning other than a verb of the heart, which is "ra'a" with the eyes, so it makes one object accusative. You say: "Ra'aytu Zaydan" (I saw Zayd), meaning with my eye. It makes one object accusative. It is also used in the meaning of "Ra'aytu Zaydan," meaning I struck him on his lung. I struck him on his lung. The intended meaning of "ra'a" here is the heart's "ra'a."
"Khal". "Khal" is also from the verbs of the heart. You say:
"Khaltu al-taliba fahiman" (I thought the student was understanding), and it means "zanna" (I thought), meaning "zanna." The present tense of "khal" is "yukhalu," like "khafa" (feared) is "yakhafu" (fears). Good.
"'Alimta" also makes two objects accusative. "'Alimta" means I believed this thing, so it is knowledge of certainty, not knowledge of gnosis, as will come, that knowledge of gnosis makes only one object accusative. An example of that is: "'Alimtu Zaydan kariman" (I knew Zayd to be noble). I knew Zayd to be noble, meaning: I believed it and I knew with certain knowledge that he is noble.
"Wajada" also makes two objects accusative, like the saying of Allah the Exalted: . It is possible that the verse is not from the heart's finding, but from existence, from "wajada al-shay'a yajiduhu" (he found the thing, he finds it). And I gave as an example in the explanation the saying of Allah the Exalted: , meaning: Indeed, We knew him to be patient. "Wajada."