Explanation of the words of Ibn Malik (may Allah have mercy on him): "Thus you learn, and for the non-past of the other two, *** make every one of them that has a Zayn."
Machine translationRead the Arabic original
The Shaykh :"Thus you learn" means that it has become obligatory, that the command has been imposed, so it does not come as a present tense, nor as a past tense, nor as an active participle, nor as a passive participle, nor as a verbal noun. So we have two particles that are obligatory for the command, which are: *hab* and *ta'allam*. Good.
"And for the non-past of the other two, *** make every one of them that has a Zayn"
For the non-past of the other two, other than what?
The student: Other than *hab* and *ta'allam*.
The Shaykh : Other than *hab* and *ta'allam*, and his saying: "And for the non-past is connected to 'make'", and *kulla* is the object of *make*, and *make* which means from which of the verbs of the heart or the verbs of making?
The student: The verbs of making.
The Shaykh : The verbs of making, meaning make what belongs to the other two, for the non-past, every one of them that has a Zayn.
And *kulla*: the first object.
And *li-ghayr al-madi* mentioned before: the second object.
And *ma*: a relative pronoun.
And *zakan*: a past tense verb built for the passive because its actor was not named.
And *lahu*: connected to it, and the sentence is the relative clause of the relative pronoun.
And *zakan* means "was known," meaning the author (may Allah have mercy on him) has benefited us with this that all verbs of the heart and verbs of making are all conjugated into the present tense, the command, the active participle, the passive participle, and others, except for two forms, which are:
The student: *Hab* and *ta'allam*.
The Shaykh : *Hab* and *ta'allam*, so you say: "I thought Zayd to be intelligent," what is this?
The student: Past.
The Shaykh : Past tense, "I think Zayd is intelligent."
The student: Present tense.
The Shaykh : "Zayd was thought to be intelligent."
The student: Present tense.
The Shaykh : "Zayd was thought to be intelligent," there is no god but Allah... people, "Zayd was thought to be intelligent."
The student: A command
The Shaykh : "Zayd was thought to be intelligent."
The student: Past
The Shaykh : Past tense built for the passive.
The student: Because its actor was not named.
The Shaykh : Because its actor was not named, good, I am one who thinks Zayd is intelligent.
The student: Active participle.
The Shaykh : Active participle, "Zayd is one who is thought to be intelligent."
The student: Noun of the patient.
The Shaykh : Passive participle, so now all the verbs of the heart and the verbs of making are conjugated except *hab* and *ta'allam*, and whatever is conjugated, then what it is conjugated into has the ruling of the past tense, and Allah knows best.
... Why?
The student: Five verses...
The Shaykh : Five verses he told me before.
The student: ...
"And for the non-past of the other two, *** make every one of them that has a Zayn"
For the non-past of the other two, other than what?
The student: Other than *hab* and *ta'allam*.
The Shaykh : Other than *hab* and *ta'allam*, and his saying: "And for the non-past is connected to 'make'", and *kulla* is the object of *make*, and *make* which means from which of the verbs of the heart or the verbs of making?
The student: The verbs of making.
The Shaykh : The verbs of making, meaning make what belongs to the other two, for the non-past, every one of them that has a Zayn.
And *kulla*: the first object.
And *li-ghayr al-madi* mentioned before: the second object.
And *ma*: a relative pronoun.
And *zakan*: a past tense verb built for the passive because its actor was not named.
And *lahu*: connected to it, and the sentence is the relative clause of the relative pronoun.
And *zakan* means "was known," meaning the author (may Allah have mercy on him) has benefited us with this that all verbs of the heart and verbs of making are all conjugated into the present tense, the command, the active participle, the passive participle, and others, except for two forms, which are:
The student: *Hab* and *ta'allam*.
The Shaykh : *Hab* and *ta'allam*, so you say: "I thought Zayd to be intelligent," what is this?
The student: Past.
The Shaykh : Past tense, "I think Zayd is intelligent."
The student: Present tense.
The Shaykh : "Zayd was thought to be intelligent."
The student: Present tense.
The Shaykh : "Zayd was thought to be intelligent," there is no god but Allah... people, "Zayd was thought to be intelligent."
The student: A command
The Shaykh : "Zayd was thought to be intelligent."
The student: Past
The Shaykh : Past tense built for the passive.
The student: Because its actor was not named.
The Shaykh : Because its actor was not named, good, I am one who thinks Zayd is intelligent.
The student: Active participle.
The Shaykh : Active participle, "Zayd is one who is thought to be intelligent."
The student: Noun of the patient.
The Shaykh : Passive participle, so now all the verbs of the heart and the verbs of making are conjugated except *hab* and *ta'allam*, and whatever is conjugated, then what it is conjugated into has the ruling of the past tense, and Allah knows best.
... Why?
The student: Five verses...
The Shaykh : Five verses he told me before.
The student: ...