The Discussion on *Zannanta* and Its Sisters
Machine translationRead the Arabic original
The Shaykh : How many tools are there?
The student: Nine
The Shaykh : Nine: *zannanta* (I thought), *hasibtu* (I reckoned), *khalatu* (I supposed), *za'amu* (I claimed), *ra'aytu* (I saw), *'alimtu* (I knew), *wajadtu* (I found), *ittakhadhtu* (I took), *ja'altu* (I made), and *sami'tu* (I heard). Ten, yes. Good. We stipulated for *ra'aytu*
The student: That it not be visual.
The Shaykh : That it not be visual. If it is visual,
The student: Then it takes only one object.
Another student: And that it not mean "I struck his lung."
The Shaykh : And that it not mean "I struck his lung." If it means that,
The student: Then it takes one object.
The Shaykh : Well done. Good. Give an example of the visual one.
The student: I saw the man standing.
The Shaykh : What?
The student: I saw the man.
The Shaykh : Yes, meaning it takes only one object. I saw the man.
The student: Standing.
The Shaykh : I saw the man, not I saw a man.
The student: Standing at his need.
The Shaykh : What need? It is not necessary. I saw the man like this. Good. *Ra'aytu* meaning "I struck his lung." Fuh.
The student: I saw Zayd.
The Shaykh : I mean...
The student: I struck his lung.
The Shaykh : I struck his lung, but how do you strike the lung when the ribs are above it?
The student: ...
The Shaykh : Yes.
The student: Its place.
The Shaykh : Ah?
The student: Or the place of the lung.
The Shaykh : Yes, the place of the lung. Good. We stipulated for *zann* a second condition. Did we stipulate anything for *ja'altu* or not? No, let it go. Good.
*Zann* and its sisters. Give an example, Adam. *Khalatu* takes two objects.
The student: I supposed Zayd to be in the market.
The Shaykh : I supposed Zayd to be in the market, meaning
The student: I saw Zayd in the market.
The Shaykh : No, no. Stick to the first one. I supposed Zayd to be in the market, meaning
The student: He earns his livelihood.
The Shaykh : No, no. I am not asking what he does, but what is the meaning of "I supposed him to be in the market"?
The student: It means I saw him.
The Shaykh : No. *Zann* and its sisters.
The student: I thought.
The Shaykh : I thought he was in the market.
The student: Yes.
The Shaykh : Yes, yes. Perfect. Good. Give an example for *ittakhadhtu*.
The student: For example.
The Shaykh : Yes.
The student: I took 'Amr as a friend.
The Shaykh : Well done. I took 'Amr as a friend. And from this is His saying, the Exalted:[An-Nisa 4:125]. Make it Ahmad.
The student: I made the clay a pitcher.
The Shaykh : I made the clay a pitcher.[An-Naba 78:10] Good. *Sami'tu*.
The student: I heard the adhan clearly.
The Shaykh : What?
The student: I heard the adhan clearly.
The Shaykh : I heard the adhan clearly. Meaning, now it takes two objects.
The student: Yes, that is right.
The Shaykh : Yes, indeed.
The student: Here is an example... or like *ra'aytu* according to the stronger opinion of the scholars.
The Shaykh : Meaning the stronger opinion is that it takes only one object. Good. Here, what you mentioned, how do we parse "clearly" according to the opinion that it takes only one object?
The student: Attribute.
The Shaykh : I heard the adhan clearly.
The student: A state (hal).
The Shaykh : Ah?
The student: A state (hal).
The Shaykh : Ah?
The student: A state (hal).
The Shaykh : What?
The student: A state (hal).
The Shaykh : A state (hal). Good. We parse it as a state. And we mentioned that this opinion is the stronger one: that *sami'a* is not among the sisters of *zann* because it is a sense among the senses, and what is perceived by the senses cannot take two objects. Good. We take a parsing. For this reason, if I say "Zayd, his garment," here it is not correct. But if I say "Zayd is standing," it is correct. This is called the chapter of *Kasa* and *A'ta*, meaning verbs that take two objects, the original of which is not a subject and a predicate. Yes, yes... Good. Then the author said: The chapter of the adjective. Read it to us.
The reader: In the name of Allah, the Most Merciful, the Bestower of Mercy. "The chapter of the adjective. The adjective follows the described in its nominative, accusative, and genitive cases, and in its definiteness and indefiniteness. You say: 'Zayd stood' for the rational, and 'I saw Zayd the rational,' and 'I passed by Zayd'"
The Shaykh : And I passed by
The reader: "And I passed by Zayd the rational. The definite is five things: the hidden noun, such as 'I' and 'you'; the proper noun, such as Zayd and Makkah; the demonstrative noun, such as 'this,' 'these,' and 'these'; the noun with the article (alif and lam), such as 'the man' and 'the boy'; and what is added to one of these four. The indefinite is every noun that is common in its kind, not specific to one over another. Its definition is everything that is suitable for the entry of the article (alif and lam), such as 'the man' and 'the horse'"
The Shaykh : The noun. What is it? The noun. Yes.
The reader: "The hidden noun, such as 'I' and 'you'; the proper noun, such as Zayd and Makkah; the demonstrative noun, such as 'this,' 'these,' and 'these'; the noun with the article (alif and lam), such as 'the man' and 'the boy'; and what is added to one of these four. The indefinite is every noun that is common in its kind, not specific to one over another. Its definition is everything that is suitable for the entry of the article (alif and lam), such as 'the man' and 'the horse'"
The Shaykh : You read it. Its definition. Approximately. Approximately.
The reader: "Approximately, everything that is suitable for the entry of the article (alif and lam), such as 'the man' and 'the horse'"
The student: Nine
The Shaykh : Nine: *zannanta* (I thought), *hasibtu* (I reckoned), *khalatu* (I supposed), *za'amu* (I claimed), *ra'aytu* (I saw), *'alimtu* (I knew), *wajadtu* (I found), *ittakhadhtu* (I took), *ja'altu* (I made), and *sami'tu* (I heard). Ten, yes. Good. We stipulated for *ra'aytu*
The student: That it not be visual.
The Shaykh : That it not be visual. If it is visual,
The student: Then it takes only one object.
Another student: And that it not mean "I struck his lung."
The Shaykh : And that it not mean "I struck his lung." If it means that,
The student: Then it takes one object.
The Shaykh : Well done. Good. Give an example of the visual one.
The student: I saw the man standing.
The Shaykh : What?
The student: I saw the man.
The Shaykh : Yes, meaning it takes only one object. I saw the man.
The student: Standing.
The Shaykh : I saw the man, not I saw a man.
The student: Standing at his need.
The Shaykh : What need? It is not necessary. I saw the man like this. Good. *Ra'aytu* meaning "I struck his lung." Fuh.
The student: I saw Zayd.
The Shaykh : I mean...
The student: I struck his lung.
The Shaykh : I struck his lung, but how do you strike the lung when the ribs are above it?
The student: ...
The Shaykh : Yes.
The student: Its place.
The Shaykh : Ah?
The student: Or the place of the lung.
The Shaykh : Yes, the place of the lung. Good. We stipulated for *zann* a second condition. Did we stipulate anything for *ja'altu* or not? No, let it go. Good.
*Zann* and its sisters. Give an example, Adam. *Khalatu* takes two objects.
The student: I supposed Zayd to be in the market.
The Shaykh : I supposed Zayd to be in the market, meaning
The student: I saw Zayd in the market.
The Shaykh : No, no. Stick to the first one. I supposed Zayd to be in the market, meaning
The student: He earns his livelihood.
The Shaykh : No, no. I am not asking what he does, but what is the meaning of "I supposed him to be in the market"?
The student: It means I saw him.
The Shaykh : No. *Zann* and its sisters.
The student: I thought.
The Shaykh : I thought he was in the market.
The student: Yes.
The Shaykh : Yes, yes. Perfect. Good. Give an example for *ittakhadhtu*.
The student: For example.
The Shaykh : Yes.
The student: I took 'Amr as a friend.
The Shaykh : Well done. I took 'Amr as a friend. And from this is His saying, the Exalted:
And Allah took Abraham as an intimate friend.
اتخذ الله إبراهيم خليلاThe student: I made the clay a pitcher.
The Shaykh : I made the clay a pitcher.
And made the night as clothing
وجعلنا الليل لباساThe student: I heard the adhan clearly.
The Shaykh : What?
The student: I heard the adhan clearly.
The Shaykh : I heard the adhan clearly. Meaning, now it takes two objects.
The student: Yes, that is right.
The Shaykh : Yes, indeed.
The student: Here is an example... or like *ra'aytu* according to the stronger opinion of the scholars.
The Shaykh : Meaning the stronger opinion is that it takes only one object. Good. Here, what you mentioned, how do we parse "clearly" according to the opinion that it takes only one object?
The student: Attribute.
The Shaykh : I heard the adhan clearly.
The student: A state (hal).
The Shaykh : Ah?
The student: A state (hal).
The Shaykh : Ah?
The student: A state (hal).
The Shaykh : What?
The student: A state (hal).
The Shaykh : A state (hal). Good. We parse it as a state. And we mentioned that this opinion is the stronger one: that *sami'a* is not among the sisters of *zann* because it is a sense among the senses, and what is perceived by the senses cannot take two objects. Good. We take a parsing. For this reason, if I say "Zayd, his garment," here it is not correct. But if I say "Zayd is standing," it is correct. This is called the chapter of *Kasa* and *A'ta*, meaning verbs that take two objects, the original of which is not a subject and a predicate. Yes, yes... Good. Then the author said: The chapter of the adjective. Read it to us.
The reader: In the name of Allah, the Most Merciful, the Bestower of Mercy. "The chapter of the adjective. The adjective follows the described in its nominative, accusative, and genitive cases, and in its definiteness and indefiniteness. You say: 'Zayd stood' for the rational, and 'I saw Zayd the rational,' and 'I passed by Zayd'"
The Shaykh : And I passed by
The reader: "And I passed by Zayd the rational. The definite is five things: the hidden noun, such as 'I' and 'you'; the proper noun, such as Zayd and Makkah; the demonstrative noun, such as 'this,' 'these,' and 'these'; the noun with the article (alif and lam), such as 'the man' and 'the boy'; and what is added to one of these four. The indefinite is every noun that is common in its kind, not specific to one over another. Its definition is everything that is suitable for the entry of the article (alif and lam), such as 'the man' and 'the horse'"
The Shaykh : The noun. What is it? The noun. Yes.
The reader: "The hidden noun, such as 'I' and 'you'; the proper noun, such as Zayd and Makkah; the demonstrative noun, such as 'this,' 'these,' and 'these'; the noun with the article (alif and lam), such as 'the man' and 'the boy'; and what is added to one of these four. The indefinite is every noun that is common in its kind, not specific to one over another. Its definition is everything that is suitable for the entry of the article (alif and lam), such as 'the man' and 'the horse'"
The Shaykh : You read it. Its definition. Approximately. Approximately.
The reader: "Approximately, everything that is suitable for the entry of the article (alif and lam), such as 'the man' and 'the horse'"