Explanation of the words of Ibn Malik (may Allah have mercy on him): "Thus, ifa'lal, and its counterparts iqa'nassa *** and whatever necessitates cleanliness or filth."
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The Shaykh : So-and-so is noble by nature, meaning: of noble character. Is it obligatory (lazim) or non-obligatory (ghayr lazim)?
The student: Obligatory.
The Shaykh : Obligatory, because you made nobility his nature. Similarly, karum (generous), bakhil (stingy), zaruf (witty), and many other things. The second rule: "Thus, ifa'lal" ifa'lal, meaning: every verb on the pattern ifa'lal is obligatory (lazim); it cannot be transitive with an object. What is an example? Iqsharra. Measure iqsharra?
The student: Ifa'lal.
The Shaykh : Ifa'lal, and itma'ann, yes?
The student: Likewise.
The Shaykh : Likewise, itma'ann is on the pattern ifa'lal, so it is obligatory (lazim). And ikfaharra is also obligatory (lazim). So the point is: everything on the pattern ifa'lal is obligatory (lazim).
The Shaykh : Now the second: "and its counterparts iqa'nassa." It seems we forgot to parse it. Thus: "jar wa majrur" (preposition and its object) as a preceding predicate, and "ifa'lal" as a delayed subject. "Al-mudahi" (its counterparts) is conjoined to it, and it contains a hidden subject (fa'il). "Iqa'nassa" is the object of "al-mudahi." "Wa ma iqtada" (and whatever necessitated) is conjoined to "ifa'lal." "Ma" is a relative pronoun, built on sukun, in the position of nominative. "Iqtada" is the relative clause. The subject is hidden. "Nizafah" (cleanliness) is the object, or "dunasan" (filth) is conjoined to it. He (may Allah have mercy on him) says: "and its counterparts iqa'nassa" meaning: those similar to it in meaning or in pattern?
The student: In pattern.
The Shaykh : In pattern. "Al-mudahi" are those similar to ifa'lal. Iqa'nassa is on the pattern ifa'nal. Is that right, Ya Farid?
The student: Yes.
The Shaykh : Iqa'nassa is on the pattern?
The student: Ifa'nal.
The Shaykh : Ifa'nal, ifa'nal with a nun. An example is: iharanjim. Iharanjim is on the pattern ifa'nal. Now he says: "Iqa'nassa" of the camel means when it refuses to stand up, meaning it is too weak to walk. So it resembles, in some respects, taqass (slacking off) regarding something, meaning: not proceeding in it. The third, he said: "and whatever necessitates cleanliness or filth" This is also broad. This is a broad chapter. Everything that necessitates cleanliness or filth is obligatory (lazim). We start with the root n-z-f. Nizafa al-thawb (the cloth became clean) is obligatory (lazim); it cannot be transitive, because it necessitates cleanliness. Now, tahura al-makan (the place became pure)?
The student: Obligatory.
The Shaykh : Obligatory, because it necessitates cleanliness. Ittakhassa al-thawb (the cloth became dirty)?
The student: Obligatory.
The Shaykh : Huh?
The student: Obligatory.
The Shaykh : Now, wasukha al-thawb (the cloth became filthy)?
The student: Obligatory.
The Shaykh : Obligatory, because it necessitates this filth. Now he says: "and whatever necessitates".
The student: Obligatory.
The Shaykh : Obligatory, because you made nobility his nature. Similarly, karum (generous), bakhil (stingy), zaruf (witty), and many other things. The second rule: "Thus, ifa'lal" ifa'lal, meaning: every verb on the pattern ifa'lal is obligatory (lazim); it cannot be transitive with an object. What is an example? Iqsharra. Measure iqsharra?
The student: Ifa'lal.
The Shaykh : Ifa'lal, and itma'ann, yes?
The student: Likewise.
The Shaykh : Likewise, itma'ann is on the pattern ifa'lal, so it is obligatory (lazim). And ikfaharra is also obligatory (lazim). So the point is: everything on the pattern ifa'lal is obligatory (lazim).
The Shaykh : Now the second: "and its counterparts iqa'nassa." It seems we forgot to parse it. Thus: "jar wa majrur" (preposition and its object) as a preceding predicate, and "ifa'lal" as a delayed subject. "Al-mudahi" (its counterparts) is conjoined to it, and it contains a hidden subject (fa'il). "Iqa'nassa" is the object of "al-mudahi." "Wa ma iqtada" (and whatever necessitated) is conjoined to "ifa'lal." "Ma" is a relative pronoun, built on sukun, in the position of nominative. "Iqtada" is the relative clause. The subject is hidden. "Nizafah" (cleanliness) is the object, or "dunasan" (filth) is conjoined to it. He (may Allah have mercy on him) says: "and its counterparts iqa'nassa" meaning: those similar to it in meaning or in pattern?
The student: In pattern.
The Shaykh : In pattern. "Al-mudahi" are those similar to ifa'lal. Iqa'nassa is on the pattern ifa'nal. Is that right, Ya Farid?
The student: Yes.
The Shaykh : Iqa'nassa is on the pattern?
The student: Ifa'nal.
The Shaykh : Ifa'nal, ifa'nal with a nun. An example is: iharanjim. Iharanjim is on the pattern ifa'nal. Now he says: "Iqa'nassa" of the camel means when it refuses to stand up, meaning it is too weak to walk. So it resembles, in some respects, taqass (slacking off) regarding something, meaning: not proceeding in it. The third, he said: "and whatever necessitates cleanliness or filth" This is also broad. This is a broad chapter. Everything that necessitates cleanliness or filth is obligatory (lazim). We start with the root n-z-f. Nizafa al-thawb (the cloth became clean) is obligatory (lazim); it cannot be transitive, because it necessitates cleanliness. Now, tahura al-makan (the place became pure)?
The student: Obligatory.
The Shaykh : Obligatory, because it necessitates cleanliness. Ittakhassa al-thawb (the cloth became dirty)?
The student: Obligatory.
The Shaykh : Huh?
The student: Obligatory.
The Shaykh : Now, wasukha al-thawb (the cloth became filthy)?
The student: Obligatory.
The Shaykh : Obligatory, because it necessitates this filth. Now he says: "and whatever necessitates".