Explanation of the words of Ibn Malik (may Allah have mercy on him): "And it is specific to suspension and cancellation that *** what is before 'hab' and the command 'hab' has made obligatory."
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The Shaykh :"And it is specific to suspension and cancellation that *** what is before 'hab'"
"Khasa" can be a command verb or a past tense verb built for the passive voice, because "khasa" is suitable for both forms, just as "radda" is suitable for the command verb and for the past tense verb whose actor is not named.
"Khusisa" means "you are this" if we consider "khusisa" a command verb. However, if we consider "khusisa" a past tense verb for which the actor is not named, then the substitute for the actor is the phrase: "what is before 'hab'" "what is before 'hab'". Under the first assumption, "ma" is the object of the preposition.
"Khasa bi al-ta'liq wa al-inla'" The difference between suspension (ta'liq) and cancellation (inla') is that suspension is the invalidation of the verb's effect in form but not in position, whereas cancellation, as its name implies, cancels the verb's effect in both form and position using these tools. Therefore, when suspension occurs, you say that the phrase "such and such" is in the position of the accusative, having taken the place of the two objects of "zanna" (to think). This suspension suspends the tool from its effect in what? In form, but it still functions in position. As for cancellation, it cancels it entirely.
So if you say "I thought that the star was rising," that is suspension. If you say "I thought the star was rising," that is cancellation. So the difference between suspension and cancellation is that suspension invalidates its effect in form, while cancellation invalidates its effect in both form and position.
"What is before 'hab'" We look at what is before "hab": "ra'a" (saw), "khal" (uncle), "'alima" (knew), "wajada" (found), "zanna" (thought), "hasiba" (considered), "za'ama" (claimed), "'adda" (deemed), "haja" (deemed), "dara" (knew), "ja'ala" (made), "kam" (how many). How many are these?
The student: Eleven.
The Shaykh : Yes, eleven tools. In these, both suspension and cancellation are permissible. As for those that come after them, neither suspension nor cancellation is permissible. Therefore, all verbs of "tasyir" (causing to be) do not admit cancellation or suspension, because they fall within the meaning of his statement: "what is before 'hab'". This is one of the characteristics of the first eleven forms: that both suspension and cancellation are permissible in them.
Then the author mentioned other characteristics and said: "And the command 'hab' has made obligatory thus, you know". "Al-amr hab" — "hab" is one of the verbs of the heart, but it is bound to the command, meaning it does not occur except in the form of the command. It does not occur in the present tense form, nor in the past tense form, but it is always in the form of the command.
And his statement: "And the command 'hab' has made obligatory", "al-amr" is the fronted object of "allazama" (made obligatory).
And "hab" is the subject (mubtada').
And "qad" is a particle of realization.
And "allazama" is a past tense verb, and the sentence is the predicate (khabar) of "hab." The substitute for the actor is the position of the first object. The estimation of the speech in its natural order is: "And 'hab' has made the command obligatory." "And 'hab' has made the command obligatory," meaning that "hab" is bound to the command, so it does not come in the present tense, nor in the past tense, nor as an active participle, nor as a passive participle, nor as any of the derivatives, nor as any of the derivatives.
"Khasa" can be a command verb or a past tense verb built for the passive voice, because "khasa" is suitable for both forms, just as "radda" is suitable for the command verb and for the past tense verb whose actor is not named.
"Khusisa" means "you are this" if we consider "khusisa" a command verb. However, if we consider "khusisa" a past tense verb for which the actor is not named, then the substitute for the actor is the phrase: "what is before 'hab'" "what is before 'hab'". Under the first assumption, "ma" is the object of the preposition.
"Khasa bi al-ta'liq wa al-inla'" The difference between suspension (ta'liq) and cancellation (inla') is that suspension is the invalidation of the verb's effect in form but not in position, whereas cancellation, as its name implies, cancels the verb's effect in both form and position using these tools. Therefore, when suspension occurs, you say that the phrase "such and such" is in the position of the accusative, having taken the place of the two objects of "zanna" (to think). This suspension suspends the tool from its effect in what? In form, but it still functions in position. As for cancellation, it cancels it entirely.
So if you say "I thought that the star was rising," that is suspension. If you say "I thought the star was rising," that is cancellation. So the difference between suspension and cancellation is that suspension invalidates its effect in form, while cancellation invalidates its effect in both form and position.
"What is before 'hab'" We look at what is before "hab": "ra'a" (saw), "khal" (uncle), "'alima" (knew), "wajada" (found), "zanna" (thought), "hasiba" (considered), "za'ama" (claimed), "'adda" (deemed), "haja" (deemed), "dara" (knew), "ja'ala" (made), "kam" (how many). How many are these?
The student: Eleven.
The Shaykh : Yes, eleven tools. In these, both suspension and cancellation are permissible. As for those that come after them, neither suspension nor cancellation is permissible. Therefore, all verbs of "tasyir" (causing to be) do not admit cancellation or suspension, because they fall within the meaning of his statement: "what is before 'hab'". This is one of the characteristics of the first eleven forms: that both suspension and cancellation are permissible in them.
Then the author mentioned other characteristics and said: "And the command 'hab' has made obligatory thus, you know". "Al-amr hab" — "hab" is one of the verbs of the heart, but it is bound to the command, meaning it does not occur except in the form of the command. It does not occur in the present tense form, nor in the past tense form, but it is always in the form of the command.
And his statement: "And the command 'hab' has made obligatory", "al-amr" is the fronted object of "allazama" (made obligatory).
And "hab" is the subject (mubtada').
And "qad" is a particle of realization.
And "allazama" is a past tense verb, and the sentence is the predicate (khabar) of "hab." The substitute for the actor is the position of the first object. The estimation of the speech in its natural order is: "And 'hab' has made the command obligatory." "And 'hab' has made the command obligatory," meaning that "hab" is bound to the command, so it does not come in the present tense, nor in the past tense, nor as an active participle, nor as a passive participle, nor as any of the derivatives, nor as any of the derivatives.