Explanation of Ibn Malik's (may Allah have mercy on him) statement: "And the command, if there is no place for the nun, *** in it is a noun, like *sah* and *hayhil*."
Machine translationRead the Arabic original
The Shaykh : Then he said: "And the command, if there is no place for the nun, *** in it is a noun, like *sah* and *hayhil*"
The author indicated in this verse that if a word indicates the meaning of a verb but does not accept its marker, we call it a verbal noun. We call it a verbal noun, for example: *sah* meaning "be silent," and *as* meaning "be silent," yes, and *mah* meaning "hold back," and *hayhil* meaning "come forward." *Hayhil* is said, and one may also say just *hay*. So when the mu'adhdhin says: *Hay* to the prayer, we say: *Hay* is a verbal noun of command because it means "come forward."
In this verse, Ibn Malik mentioned the ruling on the command, meaning: what indicates a command and does not accept its marker is a verbal noun of command. So do we say: what indicates the present tense and does not accept its marker is a present-tense verbal noun?
The student: Yes.
The Shaykh : Fine, and what indicates the past tense and does not accept its marker is a past-tense verbal noun? Yes, that is so. So we take a rule here: what indicates the meaning of a verb and does not accept its marker is a noun for that verb. That is the rule. So His saying, the Exalted:[Al-Mu'minun 23:36] this is a verbal noun, what kind? Past, because it means "far away." And *shatan* between them means "far away"; this is a past-tense verbal noun. And "do not say to them *uf*" [Al-Isra 17:23] is a verbal noun, what kind? Present tense, meaning "I am annoyed." And on this basis, the rule is: "Every word that indicates the meaning of a verb and does not accept its marker is a verbal noun" Fine.
A discussion on the words *sah* and *mah*. Regarding *sah* and *mah*, the grammarians say: if you want to silence him from all speech, say *sah* with tanween, so that he is silent from everything. And if you want to silence him from a specific speech, say *sah* without tanween. This is because if it has tanween, it becomes indefinite, and if it does not have tanween, it is definite. It is a verbal noun, but it is definite. So if you hear a person speaking in a way that is not good, you say: *sah*, meaning be silent from what? From this specific speech. So if you hear a person speaking near sleeping people, what do you say to him? *Sah* with tanween, meaning be silent from all speech so as not to wake the sleepers.
The summary of the previous discussion is: that the verb has markers, and the particle has markers, just as the noun has markers. And the markers of verbs vary according to the variety of verbs. The specific marker of the past-tense verb is the *ta*, meaning the *ta* of the actor and the static *ta* of femininity. The marker of the present tense is the entry of *lam*. The marker of the command is the *nun* of emphasis, along with its indication of request, along with its indication of request, meaning of command. Are there other markers for verbs?
The answer: Yes, they have markers, but Ibn Malik (may Allah have mercy on him) mentioned a sample of these markers, a sample of these markers by which the verb is known, otherwise there are other markers.
For example, *qad* is among the markers of verbs, but it enters on the past tense and on the present tense, and does not enter on the command.
*Sīn* and *sawf* are among the markers of verbs, but they are specific to the present tense. These have markers, but there is no harm on the author if he limited himself to some of them.
The author indicated in this verse that if a word indicates the meaning of a verb but does not accept its marker, we call it a verbal noun. We call it a verbal noun, for example: *sah* meaning "be silent," and *as* meaning "be silent," yes, and *mah* meaning "hold back," and *hayhil* meaning "come forward." *Hayhil* is said, and one may also say just *hay*. So when the mu'adhdhin says: *Hay* to the prayer, we say: *Hay* is a verbal noun of command because it means "come forward."
In this verse, Ibn Malik mentioned the ruling on the command, meaning: what indicates a command and does not accept its marker is a verbal noun of command. So do we say: what indicates the present tense and does not accept its marker is a present-tense verbal noun?
The student: Yes.
The Shaykh : Fine, and what indicates the past tense and does not accept its marker is a past-tense verbal noun? Yes, that is so. So we take a rule here: what indicates the meaning of a verb and does not accept its marker is a noun for that verb. That is the rule. So His saying, the Exalted:
How far, how far, is that which you are promised.
هيهات هيهات لما توعدونsay not to them [so much as], "uff,"
فلا تقل لهما أفA discussion on the words *sah* and *mah*. Regarding *sah* and *mah*, the grammarians say: if you want to silence him from all speech, say *sah* with tanween, so that he is silent from everything. And if you want to silence him from a specific speech, say *sah* without tanween. This is because if it has tanween, it becomes indefinite, and if it does not have tanween, it is definite. It is a verbal noun, but it is definite. So if you hear a person speaking in a way that is not good, you say: *sah*, meaning be silent from what? From this specific speech. So if you hear a person speaking near sleeping people, what do you say to him? *Sah* with tanween, meaning be silent from all speech so as not to wake the sleepers.
The summary of the previous discussion is: that the verb has markers, and the particle has markers, just as the noun has markers. And the markers of verbs vary according to the variety of verbs. The specific marker of the past-tense verb is the *ta*, meaning the *ta* of the actor and the static *ta* of femininity. The marker of the present tense is the entry of *lam*. The marker of the command is the *nun* of emphasis, along with its indication of request, along with its indication of request, meaning of command. Are there other markers for verbs?
The answer: Yes, they have markers, but Ibn Malik (may Allah have mercy on him) mentioned a sample of these markers, a sample of these markers by which the verb is known, otherwise there are other markers.
For example, *qad* is among the markers of verbs, but it enters on the past tense and on the present tense, and does not enter on the command.
*Sīn* and *sawf* are among the markers of verbs, but they are specific to the present tense. These have markers, but there is no harm on the author if he limited himself to some of them.