Discussion from the beginning of the chapter on *Zann* and its sisters.
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The Shaykh : What is the benefit of Ibn Malik’s saying: "I mean he saw his maternal uncle"
The student: It is not that all verbs of the heart enter this chapter, only some of them.
The Shaykh : I mean, its meaning is that the verbs of the heart are specific.
The student: Specific to those he mentioned.
The Shaykh : Yes, *ra'a* is used, oh...?
The student: It is used.
The Shaykh : It is used as a verb of the heart.
The student: As a verb of the heart, and it is used as a verb of the eye.
The Shaykh : And as a verb of the eye.
The student: And it is used...
The Shaykh : No.
The student: No, it is used as a verb of the heart and a verb of the eye...
The Shaykh : It is one of the verbs of the heart.
The student: Yes.
The Shaykh : Come on, Nasser.
The student: And *ra'a* is used in the meaning of...
The Shaykh : Yes...
The student: ...
The Shaykh : No.
The student: ...
The Shaykh : There is no god but Allah, how easy negation is for you! *Ra'a* in a dream.
The student: We did not mention it, oh Shaykh.
Another student: We did not mention it.
The Shaykh : Dream-related.
The student: We did not mention it.
The Shaykh : Strange. In any case, it will come, but it is the fourth category; perhaps we did not mention it, relying on the fact that it will come. We said if it comes, it will become clear. Now, we need an example, oh Kamil, of *khaala* in the present tense.
The student: *Yakhaalu*.
The Shaykh : Give an example.
The student: I saw the man thinking himself strong. I saw the oppressed one thinking himself strong.
The Shaykh : Thinking himself strong.
The student: Strong.
The Shaykh : Correct?
The student: Correct
The Shaykh : Okay, correct. I found a lost item, 'Abd.
The student: Listen
The Shaykh : Yes.
The student: It is not a verb of the heart.
The Shaykh : How?
The student: It is not a verb of the heart.
The Shaykh : How many does it govern?
The student: It governs one object.
The Shaykh : ...
The student: It is not among the verbs of the heart... a verb...
The Shaykh : I mean, it is not among the verbs of the heart.
The student: No, it is not among the verbs of the heart.
The Shaykh : Rather, it is "I found the thing as a finding." Okay, "I found upon Zayd." Come on, Khalid.
The student: Yes.
The Shaykh : What do you say?
The student: It is not a verb of the heart.
The Shaykh : Does it not govern two objects?
The student: Yes.
The Shaykh : Why?
The student: Because it is a transitive verb.
The Shaykh : Yes.
The student: A transitive verb.
The Shaykh : A transitive verb. "I found upon him" out of sadness or anger. Okay, which of these verbs do not change form?
The student: The ones that do not change form are *hab* and *ta'lam*. What comes after *hab* and *ta'lam*?
The Shaykh : *Hab* and *ta'lam*. "Do not change form" means they do not come except...
The student: Except in the past tense form.
The Shaykh : Yes.
The student: in the past tense
The Shaykh : They do not come except in the past tense.
The student: Yes, *hab* and *ta'lam*.
The Shaykh : They do not come except in the past tense.
The student: Imperative, imperative.
The Shaykh : They do not come except in the imperative. Okay, correct. Give an example for *hab*.
The student: *Hab* the matter as a reality.
The Shaykh : *Hab* the matter as a reality means he believed it to be a reality. Okay, *ta'lam*. Come on, Jamal. Do you see that *ta'lam* here means "know"?
The student: *Ta'lam* Allah as a helper.
The Shaykh : What do you say?
The student: Correct.
The Shaykh : Correct. It means "Know Allah as a helper." The author said: "And *ja'ala* like *i'taqada*". *Al-ladh*, oh Khalid, what is this new language? What does *al-ladh* mean?
The student: The one
The Shaykh : *Alladhi*? Was the *ya* deleted from it?
The student: ...
The Shaykh : Okay, why did he specify with this condition?
The student: From those where *ja'ala* means "to make" (transform).
The Shaykh : *Ja'ala* meaning "to make" (transform). Well done. Give an example of *ja'ala* meaning "to believe."
The student: I made the student understanding.
The Shaykh : I made the student understanding. Perhaps by your teaching him, you made him understanding. At first, he was not understanding.
The student: I mean the belief.
The Shaykh : Yes.
The student: I mean the belief.
The Shaykh : You mean the belief. Fine. Is there an example in the Qur'an that clarifies this completely?
The student:[Az-Zukhruf 43:19]
The Shaykh : Okay. The author said: "Those like *sa'ara* also, by them a subject and a predicate are governed". Does *sa'ara* itself govern a subject and a predicate?
The student: There is no obstacle.
The Shaykh : Yes.
The student: *Sa'ara* itself?
The Shaykh : Yes.
The student: There is no obstacle.
The Shaykh : Does *sa'ara* itself govern a subject and a predicate?
The student: Yes.
The Shaykh : *Sa'ara*.
The student: Yes.
The Shaykh : What do you say, everyone?
The student: Correct.
The Shaykh : Correct? I mean, if the one with its meaning governs two objects, then it is even more so. Okay, give an example.
The student: I made the iron a door.
The Shaykh : Yes, that is
The student: I made the iron a door.
The Shaykh : Okay. We read what comes after *azanna*. Okay, which of these tools allow for suspension and cancellation? Brother Muhammad, is your name Muhammad?
The student: Fahd.
The Shaykh : Yes.
The student: Fahd.
The Shaykh : Fahd.
The student: Yes.
The Shaykh : Come on, Fahd.
The student: The one before it.
The Shaykh : How many are they?
The student: *Ra'a*.
The Shaykh : How many are they? No, I don't want you to remember them.
The student: Twelve.
The Shaykh : How many are they?
The student: Eleven
The Shaykh : Eleven
The student: We count them, oh Shaykh.
The Shaykh : Yes.
The student: We count them...
The Shaykh : No.
The student: Ten.
The Shaykh : Ten. Okay, 'Abdullah.
The student: Eleven.
The Shaykh : Eleven
The student: Except *hab* and *ta'lam*.
The Shaykh : Eleven, except *hab* and *ta'lam*.
The student: No, meaning, eleven.
The Shaykh : But eleven... we do not exclude eleven verbs. Okay, what is the difference between suspension and cancellation?
The student: Suspension cancels the word without canceling the meaning.
The Shaykh : And what does he say?
The student: The word, not the grammatical case.
The Shaykh : No, it is not.
The student : Shaykh
The Shaykh : Yes
The student: Suspension is leaving the effect of the word without the meaning.
The Shaykh : Invalidating its effect.
The student: Invalidating its effect by the word without the meaning. And as for cancellation, it is invalidating its effect by word and meaning.
The Shaykh : Correct. And on this basis, what comes after it has no grammatical case from the cancellation.
Okay, what follows one path? We mentioned *hab* and *ta'lam*.
Okay, the active participle. Does the active participle of *radd* govern two objects?
The student: Of *radd*.
The Shaykh : Yes
The student: Yes.
The Shaykh : Does the active participle of *radd* govern two objects? ...
The student: If it is from the verbs of the heart...
The Shaykh : How does *radd* come from the verbs of the heart?
The student: Yes.
The Shaykh : It comes from the verbs of the heart.
The student: ...
The Shaykh : The question is: Does the active participle of *radd* govern two objects?
The student: If it is from the verbs of the heart, then it governs.
The Shaykh : It is not from the verbs of the heart.
The student: Yes.
The Shaykh : *Radd* is not among the verbs of the heart. Yes, it does not come from the verbs of the heart.
The student: It does not govern two objects.
The Shaykh : Here, it does not govern two objects.
The student: Yes, it governs two objects.
The Shaykh : It governs two objects. Yes, Nasser.
The student: It governs two objects because it is from the verbs of transformation.
The Shaykh : Transformation. Here.
The student: ...
The Shaykh : Error.
The student: The first one does not govern it.
The Shaykh : Yes.
The student: The first one becomes the genitive modifier.
The Shaykh : And what?
The student: I mean, the first object becomes the genitive modifier to the active participle.
The Shaykh : No, it is not a genitive modifier. If you add the tanwin to the active participle, it governs two objects.
The student: It becomes the subject.
The Shaykh : It does not govern two objects. There is no problem. You say "I am the striker of Zayd" and you say "I am the striker of Zayd." If you add the tanwin, it governs.
The student: ...
The Shaykh : Yes, well done. And if it means *radd*, you returned the thing... for example, a lost item.
The student: ...
The Shaykh : It does not govern two objects.
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : Allah is the helper. The important thing is that detail is necessary. So, *raad*, the active participle: if it is from *radd* which is from the verbs of transformation, then it governs two objects; otherwise, it governs one object. Okay, give the passive participle of *zann*.
The student: Noun of the patient.
The Shaykh : Yes
The student: *Zann*.
The Shaykh : Yes
The student: *Zann*...
The Shaykh : *Ma zuna* is not a passive participle.
The student: Noun of the patient.
The Shaykh : Yes.
The student: *Zuna*...
The Shaykh : This is a verb.
The student: Passive participle. The food was drunk...
The Shaykh : Where is *zann* in this?
The student: No, it was drunk.
The Shaykh : There is no *zann* in this. We want the passive participle of *zann*.
The student: The passive participle.
The Shaykh : Of *zann*.
The student: *Zuna*, oh Shaykh.
The Shaykh : Of *zann*.
The student: *Maznun*.
The Shaykh : Yes, *maznun* is correct. But give the example. Give it with an example.
The student: *Maznun*...
The Shaykh : What?
The student: *Maznun* the Shaykh...
The Shaykh : *Maznun*.
The student: The Shaykh...
The Shaykh : The Shaykh.
The student: *Maznun* the Shaykh as a questioner.
The Shaykh : ...
The student: *Maznun* the food.
The Shaykh : It is not correct.
The student: The book *Al-Zad* is *maznun* its reading is beneficial.
The Shaykh : *Maznun* its reading is beneficial. Correct? Just as you say "I thought its reading is beneficial." I mean, if you want to make the matter easy for you, give the verb in the active voice; it will be easier for you. Yes. So, *Zad al-Mustaqni'* is *maznun* its reading is beneficial. Correct? Yes. Instead, you say *Zad al-Mustaqni'* *zuna* its reading is beneficial. Change... *Zad al-Mustaqni'* *zannantu* its reading is beneficial. Okay.
The student: And the second object, oh Shaykh?
The Shaykh : The substitute for the subject becomes the first object when it is built for the unknown or for what whose actor is not named. The substitute for the subject is the first object. Yes. Then he said.
The questioner : There was a question before, regarding.
The student: It is not that all verbs of the heart enter this chapter, only some of them.
The Shaykh : I mean, its meaning is that the verbs of the heart are specific.
The student: Specific to those he mentioned.
The Shaykh : Yes, *ra'a* is used, oh...?
The student: It is used.
The Shaykh : It is used as a verb of the heart.
The student: As a verb of the heart, and it is used as a verb of the eye.
The Shaykh : And as a verb of the eye.
The student: And it is used...
The Shaykh : No.
The student: No, it is used as a verb of the heart and a verb of the eye...
The Shaykh : It is one of the verbs of the heart.
The student: Yes.
The Shaykh : Come on, Nasser.
The student: And *ra'a* is used in the meaning of...
The Shaykh : Yes...
The student: ...
The Shaykh : No.
The student: ...
The Shaykh : There is no god but Allah, how easy negation is for you! *Ra'a* in a dream.
The student: We did not mention it, oh Shaykh.
Another student: We did not mention it.
The Shaykh : Dream-related.
The student: We did not mention it.
The Shaykh : Strange. In any case, it will come, but it is the fourth category; perhaps we did not mention it, relying on the fact that it will come. We said if it comes, it will become clear. Now, we need an example, oh Kamil, of *khaala* in the present tense.
The student: *Yakhaalu*.
The Shaykh : Give an example.
The student: I saw the man thinking himself strong. I saw the oppressed one thinking himself strong.
The Shaykh : Thinking himself strong.
The student: Strong.
The Shaykh : Correct?
The student: Correct
The Shaykh : Okay, correct. I found a lost item, 'Abd.
The student: Listen
The Shaykh : Yes.
The student: It is not a verb of the heart.
The Shaykh : How?
The student: It is not a verb of the heart.
The Shaykh : How many does it govern?
The student: It governs one object.
The Shaykh : ...
The student: It is not among the verbs of the heart... a verb...
The Shaykh : I mean, it is not among the verbs of the heart.
The student: No, it is not among the verbs of the heart.
The Shaykh : Rather, it is "I found the thing as a finding." Okay, "I found upon Zayd." Come on, Khalid.
The student: Yes.
The Shaykh : What do you say?
The student: It is not a verb of the heart.
The Shaykh : Does it not govern two objects?
The student: Yes.
The Shaykh : Why?
The student: Because it is a transitive verb.
The Shaykh : Yes.
The student: A transitive verb.
The Shaykh : A transitive verb. "I found upon him" out of sadness or anger. Okay, which of these verbs do not change form?
The student: The ones that do not change form are *hab* and *ta'lam*. What comes after *hab* and *ta'lam*?
The Shaykh : *Hab* and *ta'lam*. "Do not change form" means they do not come except...
The student: Except in the past tense form.
The Shaykh : Yes.
The student: in the past tense
The Shaykh : They do not come except in the past tense.
The student: Yes, *hab* and *ta'lam*.
The Shaykh : They do not come except in the past tense.
The student: Imperative, imperative.
The Shaykh : They do not come except in the imperative. Okay, correct. Give an example for *hab*.
The student: *Hab* the matter as a reality.
The Shaykh : *Hab* the matter as a reality means he believed it to be a reality. Okay, *ta'lam*. Come on, Jamal. Do you see that *ta'lam* here means "know"?
The student: *Ta'lam* Allah as a helper.
The Shaykh : What do you say?
The student: Correct.
The Shaykh : Correct. It means "Know Allah as a helper." The author said: "And *ja'ala* like *i'taqada*". *Al-ladh*, oh Khalid, what is this new language? What does *al-ladh* mean?
The student: The one
The Shaykh : *Alladhi*? Was the *ya* deleted from it?
The student: ...
The Shaykh : Okay, why did he specify with this condition?
The student: From those where *ja'ala* means "to make" (transform).
The Shaykh : *Ja'ala* meaning "to make" (transform). Well done. Give an example of *ja'ala* meaning "to believe."
The student: I made the student understanding.
The Shaykh : I made the student understanding. Perhaps by your teaching him, you made him understanding. At first, he was not understanding.
The student: I mean the belief.
The Shaykh : Yes.
The student: I mean the belief.
The Shaykh : You mean the belief. Fine. Is there an example in the Qur'an that clarifies this completely?
The student:
And they have made the angels, who are servants of the Most Merciful, females
وجعلوا الملائكة الذين هم عباد الله إناثاًThe Shaykh : Okay. The author said: "Those like *sa'ara* also, by them a subject and a predicate are governed". Does *sa'ara* itself govern a subject and a predicate?
The student: There is no obstacle.
The Shaykh : Yes.
The student: *Sa'ara* itself?
The Shaykh : Yes.
The student: There is no obstacle.
The Shaykh : Does *sa'ara* itself govern a subject and a predicate?
The student: Yes.
The Shaykh : *Sa'ara*.
The student: Yes.
The Shaykh : What do you say, everyone?
The student: Correct.
The Shaykh : Correct? I mean, if the one with its meaning governs two objects, then it is even more so. Okay, give an example.
The student: I made the iron a door.
The Shaykh : Yes, that is
The student: I made the iron a door.
The Shaykh : Okay. We read what comes after *azanna*. Okay, which of these tools allow for suspension and cancellation? Brother Muhammad, is your name Muhammad?
The student: Fahd.
The Shaykh : Yes.
The student: Fahd.
The Shaykh : Fahd.
The student: Yes.
The Shaykh : Come on, Fahd.
The student: The one before it.
The Shaykh : How many are they?
The student: *Ra'a*.
The Shaykh : How many are they? No, I don't want you to remember them.
The student: Twelve.
The Shaykh : How many are they?
The student: Eleven
The Shaykh : Eleven
The student: We count them, oh Shaykh.
The Shaykh : Yes.
The student: We count them...
The Shaykh : No.
The student: Ten.
The Shaykh : Ten. Okay, 'Abdullah.
The student: Eleven.
The Shaykh : Eleven
The student: Except *hab* and *ta'lam*.
The Shaykh : Eleven, except *hab* and *ta'lam*.
The student: No, meaning, eleven.
The Shaykh : But eleven... we do not exclude eleven verbs. Okay, what is the difference between suspension and cancellation?
The student: Suspension cancels the word without canceling the meaning.
The Shaykh : And what does he say?
The student: The word, not the grammatical case.
The Shaykh : No, it is not.
The student : Shaykh
The Shaykh : Yes
The student: Suspension is leaving the effect of the word without the meaning.
The Shaykh : Invalidating its effect.
The student: Invalidating its effect by the word without the meaning. And as for cancellation, it is invalidating its effect by word and meaning.
The Shaykh : Correct. And on this basis, what comes after it has no grammatical case from the cancellation.
Okay, what follows one path? We mentioned *hab* and *ta'lam*.
Okay, the active participle. Does the active participle of *radd* govern two objects?
The student: Of *radd*.
The Shaykh : Yes
The student: Yes.
The Shaykh : Does the active participle of *radd* govern two objects? ...
The student: If it is from the verbs of the heart...
The Shaykh : How does *radd* come from the verbs of the heart?
The student: Yes.
The Shaykh : It comes from the verbs of the heart.
The student: ...
The Shaykh : The question is: Does the active participle of *radd* govern two objects?
The student: If it is from the verbs of the heart, then it governs.
The Shaykh : It is not from the verbs of the heart.
The student: Yes.
The Shaykh : *Radd* is not among the verbs of the heart. Yes, it does not come from the verbs of the heart.
The student: It does not govern two objects.
The Shaykh : Here, it does not govern two objects.
The student: Yes, it governs two objects.
The Shaykh : It governs two objects. Yes, Nasser.
The student: It governs two objects because it is from the verbs of transformation.
The Shaykh : Transformation. Here.
The student: ...
The Shaykh : Error.
The student: The first one does not govern it.
The Shaykh : Yes.
The student: The first one becomes the genitive modifier.
The Shaykh : And what?
The student: I mean, the first object becomes the genitive modifier to the active participle.
The Shaykh : No, it is not a genitive modifier. If you add the tanwin to the active participle, it governs two objects.
The student: It becomes the subject.
The Shaykh : It does not govern two objects. There is no problem. You say "I am the striker of Zayd" and you say "I am the striker of Zayd." If you add the tanwin, it governs.
The student: ...
The Shaykh : Yes, well done. And if it means *radd*, you returned the thing... for example, a lost item.
The student: ...
The Shaykh : It does not govern two objects.
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : Allah is the helper. The important thing is that detail is necessary. So, *raad*, the active participle: if it is from *radd* which is from the verbs of transformation, then it governs two objects; otherwise, it governs one object. Okay, give the passive participle of *zann*.
The student: Noun of the patient.
The Shaykh : Yes
The student: *Zann*.
The Shaykh : Yes
The student: *Zann*...
The Shaykh : *Ma zuna* is not a passive participle.
The student: Noun of the patient.
The Shaykh : Yes.
The student: *Zuna*...
The Shaykh : This is a verb.
The student: Passive participle. The food was drunk...
The Shaykh : Where is *zann* in this?
The student: No, it was drunk.
The Shaykh : There is no *zann* in this. We want the passive participle of *zann*.
The student: The passive participle.
The Shaykh : Of *zann*.
The student: *Zuna*, oh Shaykh.
The Shaykh : Of *zann*.
The student: *Maznun*.
The Shaykh : Yes, *maznun* is correct. But give the example. Give it with an example.
The student: *Maznun*...
The Shaykh : What?
The student: *Maznun* the Shaykh...
The Shaykh : *Maznun*.
The student: The Shaykh...
The Shaykh : The Shaykh.
The student: *Maznun* the Shaykh as a questioner.
The Shaykh : ...
The student: *Maznun* the food.
The Shaykh : It is not correct.
The student: The book *Al-Zad* is *maznun* its reading is beneficial.
The Shaykh : *Maznun* its reading is beneficial. Correct? Just as you say "I thought its reading is beneficial." I mean, if you want to make the matter easy for you, give the verb in the active voice; it will be easier for you. Yes. So, *Zad al-Mustaqni'* is *maznun* its reading is beneficial. Correct? Yes. Instead, you say *Zad al-Mustaqni'* *zuna* its reading is beneficial. Change... *Zad al-Mustaqni'* *zannantu* its reading is beneficial. Okay.
The student: And the second object, oh Shaykh?
The Shaykh : The substitute for the subject becomes the first object when it is built for the unknown or for what whose actor is not named. The substitute for the subject is the first object. Yes. Then he said.
The questioner : There was a question before, regarding.