Explanation of the author's (may Allah have mercy on him) statement: " . . .
Machine translationRead the Arabic original
The Shaykh : He says “and what is derived from them”, meaning what is derived from these verbs has their ruling. What does “derived” mean? It means it changes. *Kana*—make it a present-tense verb.
The student: It will be.
The Shaykh : Make it an imperative.
The student: *Kun*
The Shaykh : *Kun*. And for this reason he said “such as *kana*”. *Kana* is an example of *kana* in the past tense. “*yakunu*” is here
The student: the present tense
The Shaykh : The present tense. “*kun*” is for the imperative. “*asbaha*” is for the past. “*yasbuhu*” is for the present. “*asbaha*” is for the imperative.
You say “*Zayd was standing*, and *'Umar is not present*, and what is similar to that”, meaning what is similar to that has its ruling. *Zayd was standing*—the grammatical analysis:
*Kana*: a defective past-tense verb. *Kana* is a defective past-tense verb that raises the subject and puts the predicate in the accusative case.
*Zayd*: its subject, raised by it, and the sign of its nominative case is a visible *dammah* at its end.
*Qayman*: its predicate, put in the accusative case by it, and the sign of its accusative case is a visible *fathah* at its end.
*'Umar is not present*—we say:
*Laysa*: a defective past-tense verb that raises the subject here and puts the predicate in the accusative case.
*'Umar*: its subject, raised by it, and the sign of its nominative case is a visible *dammah* at its end. *Shakhisan*: its predicate, put in the accusative case by it, and the sign of its accusative case is the visible *fathah* at its end.
*Your father is not 'Umar*, *your father is not 'Umar*.
*Laysa*: here it is a defective past-tense verb that raises the subject and puts the predicate in the accusative case.
*Abu*: its subject, raised by it, and the sign of its nominative case is a visible *dammah* at its end.
The student: The waw.
The Shaykh : What?
The student: the sign of its nominative case
The Shaykh : Yes, exactly.
*Abu*: its subject, raised by it, and the sign of its nominative case is the *waw* in place of the *dammah*, because it is one of the five nouns. *Abu* is attached, and the *kaf* is attached to it, built on *fathah* in the position of the genitive case.
*'Umaran*: the predicate of *laysa*, put in the accusative case by it, and the sign of its accusative case is a visible *fathah* at its end. Clear.
The student: Clear.
The Shaykh : Now, we have understood *kana* and its sisters. They number thirteen or fourteen tools.
The student: thirteen.
The Shaykh : Thirteen. Among these tools, some operate with a condition and some operate without a condition. Those that operate with a condition are *zalla*, *bata*, *udha*, *asbaha*, here.
The student: No.
The Shaykh : *Zalla*, *fati'a*, *bara*, *infaka*, *zala*, *dama*—six. Yes, six. *Zalla* requires that it mean
The student: Became
The Shaykh : *Sara*, *fati'a*, *bara*, *infaka*, *zala*
The student: that a negation precedes it
The Shaykh : That a negation precedes it, or something similar to it. Or something similar to *dama*, that the *ma* of the verbal noun precedes it, the adverbial *ma*.
The student: It will be.
The Shaykh : Make it an imperative.
The student: *Kun*
The Shaykh : *Kun*. And for this reason he said “such as *kana*”. *Kana* is an example of *kana* in the past tense. “*yakunu*” is here
The student: the present tense
The Shaykh : The present tense. “*kun*” is for the imperative. “*asbaha*” is for the past. “*yasbuhu*” is for the present. “*asbaha*” is for the imperative.
You say “*Zayd was standing*, and *'Umar is not present*, and what is similar to that”, meaning what is similar to that has its ruling. *Zayd was standing*—the grammatical analysis:
*Kana*: a defective past-tense verb. *Kana* is a defective past-tense verb that raises the subject and puts the predicate in the accusative case.
*Zayd*: its subject, raised by it, and the sign of its nominative case is a visible *dammah* at its end.
*Qayman*: its predicate, put in the accusative case by it, and the sign of its accusative case is a visible *fathah* at its end.
*'Umar is not present*—we say:
*Laysa*: a defective past-tense verb that raises the subject here and puts the predicate in the accusative case.
*'Umar*: its subject, raised by it, and the sign of its nominative case is a visible *dammah* at its end. *Shakhisan*: its predicate, put in the accusative case by it, and the sign of its accusative case is the visible *fathah* at its end.
*Your father is not 'Umar*, *your father is not 'Umar*.
*Laysa*: here it is a defective past-tense verb that raises the subject and puts the predicate in the accusative case.
*Abu*: its subject, raised by it, and the sign of its nominative case is a visible *dammah* at its end.
The student: The waw.
The Shaykh : What?
The student: the sign of its nominative case
The Shaykh : Yes, exactly.
*Abu*: its subject, raised by it, and the sign of its nominative case is the *waw* in place of the *dammah*, because it is one of the five nouns. *Abu* is attached, and the *kaf* is attached to it, built on *fathah* in the position of the genitive case.
*'Umaran*: the predicate of *laysa*, put in the accusative case by it, and the sign of its accusative case is a visible *fathah* at its end. Clear.
The student: Clear.
The Shaykh : Now, we have understood *kana* and its sisters. They number thirteen or fourteen tools.
The student: thirteen.
The Shaykh : Thirteen. Among these tools, some operate with a condition and some operate without a condition. Those that operate with a condition are *zalla*, *bata*, *udha*, *asbaha*, here.
The student: No.
The Shaykh : *Zalla*, *fati'a*, *bara*, *infaka*, *zala*, *dama*—six. Yes, six. *Zalla* requires that it mean
The student: Became
The Shaykh : *Sara*, *fati'a*, *bara*, *infaka*, *zala*
The student: that a negation precedes it
The Shaykh : That a negation precedes it, or something similar to it. Or something similar to *dama*, that the *ma* of the verbal noun precedes it, the adverbial *ma*.