Explanation of the words of Ibn Malik (may Allah have mercy on him): "And after 'af'ala, make it accusative, just as *** or in 'khalilayna' and 'asdaq bihimaa'."
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The Shaykh : The author said:
"And after 'af'ala, make it accusative" What is the grammatical analysis of "tilwa"?
The student: It is the object of "ansibanna."
The Shaykh : No, that is incorrect.
The student: An adverb.
The Shaykh : Incorrect, is it?
The student: ... .
The Shaykh : No, and how? Is it?
The student: ... .
The Shaykh : No.
The student: It is the object of an implied verb.
The Shaykh : No.
The student: It is the object of an implied verb.
The Shaykh : Correct, it is the object of an implied verb that is explained by what follows, or not?
The student: Yes.
The Shaykh : Because this is from the chapter of "ishtighal" (occupation), so its original form is: "And make accusative after 'af'ala," so the verb is occupied by its pronoun, but the accusative case is preferred here, why?
The student: Because it is from the chapter of command.
The Shaykh : Yes, because it is from the chapter of command, the chapter of seeking, he said:
"And after 'af'ala, make it accusative, just as *** or in 'khalilayna' and 'asdaq bihimaa'"
How do you analyze "kama awfa"? You analyze it as: "ka" is a preposition, and "ma" is a noun in the genitive case due to the "ka." No, but we say: "kama awfa khalilayna" — the "ka" is a preposition, and "ma awfa khalilayna" is all a noun in the genitive case due to the "ka," and the sign of its genitive case is a kasra on its end, the appearance of which was prevented by the recitation. "Ma awfa khalilayna," what is its analysis?
The student: "Ma" is a noun built on sukun in the position of nominative as a subject, and "awfa" is a past tense verb built on fathah.
The Shaykh : Yes.
The student: And the doer is hidden, estimated to be "he."
The Shaykh : Built on fathah? Is "awfa" built on fathah? Is its end open?
The student: No, it is built on sukun.
The Shaykh : Its end is static.
The student: But it is kasra.
The Shaykh : Is the one with kasra built on sukun? You see, blind imitation is of no benefit. You heard someone say it is built on sukun and you imitated him. Who knows?
The student: It is built on the estimated fathah, the appearance of which was prevented by impossibility.
The Shaykh : Correct, it is built on the estimated fathah on its end, the appearance of which was prevented by impossibility. Now, continue with "khalilayna"?
The student: And the doer is necessarily hidden, estimated to be "he."
The Shaykh : "Khalilayna"?
The student: "Khalilayna" is a dual noun, an object in the accusative case marked by yaa because it is a dual.
The Shaykh : "Khalilayn" with yaa instead of fathah because it is?
The student: A dual.
The Shaykh : A dual, now continue.
The student: And "na" is a pronoun in the position of genitive.
The Shaykh : "Khalilayn" is a possessed noun.
The student: And "na" is a pronoun in the position of genitive.
The Shaykh : The possessed noun, good. "Asdaq bihimaa," now, Zayd?
The student: "Asdaq" is a verb of wonder built on sukun, "bi" is a preposition, and "himaa" is a dual in the nominative case.
The Shaykh : The pronoun is not a dual.
The student: And "ba" is a preposition.
The Shaykh : "Ba" is an extra preposition.
The student: And "ha" is in the genitive case due to "ba."
The Shaykh : No, yes?
The student: ... It is a command verb built on sukun, and the doer is a hidden pronoun estimated to be "you," and "ba" is an extra preposition, and "himaa" is a pronoun built on sukun in the position of genitive.
The Shaykh : You missed the correct answer, it is all imitation. Yes, Abdullah?
The student: "Ba" is an extra preposition.
The Shaykh : Yes.
The student: And "himaa" is a pronoun built on sukun in the position of nominative as a doer.
The Shaykh : Doer? Now, what did "ba" do to it?
The student: It is a command verb built on sukun.
The Shaykh : A command verb? A command verb?
The student: Yes, indeed.
The Shaykh : It is a verb of wonder, it is not a command verb.
The student: But it is a command, the form is a command form.
The Shaykh : But we do not say it is a command verb. If you say: "Asma' bi fulan" (I am amazed by so-and-so) and "Akrim bi fulan" (I am amazed at the generosity of so-and-so), the meaning is not that I am commanding you. It is called a verb of wonder.
The student: A verb of wonder.
The Shaykh : Very well.
The student: Built on the *sukun*.
The Shaykh : Yes.
The student: And the doer is necessarily hidden, estimated to be "you."
The Shaykh : "Akrim" you?
The student: Yes, it is the doer.
The Shaykh : So you are amazed at his generosity, and you want to be amazed at the generosity of these two.
The student: The ba is a preposition.
The Shaykh : Yes, I say, for example, if you want to analyze this because the pronoun is difficult for you, but if you want to analyze it, change it to an explicit noun. "Akrim bi al-rajulayn" (I am amazed at the generosity of the two men), or "Akrim bi Zayd" (I am amazed at the generosity of Zayd), it will become clear to you. "Akrim" is a verb of wonder, and "ba" is an extra preposition, and "Zayd" is a doer in the nominative case marked by a visible dammah on its end, the appearance of which was prevented by the occupation of the position by the movement of the extra preposition. "Bihimaa" is the same thing, "ba" is an extra preposition, and "ha" is a pronoun built on sukun in the position of genitive considering the extra preposition, otherwise its right is to be in the nominative case, its right is to be a nominative pronoun. Yes.
The student: Both of them?
The Shaykh : No, if it is in the genitive case ... only, it becomes "himaa" if it becomes nominative, but if it is in the genitive case ... or accusative.
The student: ...
The Shaykh : Yes.
The student: ... .
The Shaykh : We do not say, this is the doer.
The student: This is the doer?
The Shaykh : No, is it?
The student: The mimm in "himaa"?
The Shaykh : The mimm and alif are the signs of duality, meaning both.
"And after 'af'ala, make it accusative" What is the grammatical analysis of "tilwa"?
The student: It is the object of "ansibanna."
The Shaykh : No, that is incorrect.
The student: An adverb.
The Shaykh : Incorrect, is it?
The student: ... .
The Shaykh : No, and how? Is it?
The student: ... .
The Shaykh : No.
The student: It is the object of an implied verb.
The Shaykh : No.
The student: It is the object of an implied verb.
The Shaykh : Correct, it is the object of an implied verb that is explained by what follows, or not?
The student: Yes.
The Shaykh : Because this is from the chapter of "ishtighal" (occupation), so its original form is: "And make accusative after 'af'ala," so the verb is occupied by its pronoun, but the accusative case is preferred here, why?
The student: Because it is from the chapter of command.
The Shaykh : Yes, because it is from the chapter of command, the chapter of seeking, he said:
"And after 'af'ala, make it accusative, just as *** or in 'khalilayna' and 'asdaq bihimaa'"
How do you analyze "kama awfa"? You analyze it as: "ka" is a preposition, and "ma" is a noun in the genitive case due to the "ka." No, but we say: "kama awfa khalilayna" — the "ka" is a preposition, and "ma awfa khalilayna" is all a noun in the genitive case due to the "ka," and the sign of its genitive case is a kasra on its end, the appearance of which was prevented by the recitation. "Ma awfa khalilayna," what is its analysis?
The student: "Ma" is a noun built on sukun in the position of nominative as a subject, and "awfa" is a past tense verb built on fathah.
The Shaykh : Yes.
The student: And the doer is hidden, estimated to be "he."
The Shaykh : Built on fathah? Is "awfa" built on fathah? Is its end open?
The student: No, it is built on sukun.
The Shaykh : Its end is static.
The student: But it is kasra.
The Shaykh : Is the one with kasra built on sukun? You see, blind imitation is of no benefit. You heard someone say it is built on sukun and you imitated him. Who knows?
The student: It is built on the estimated fathah, the appearance of which was prevented by impossibility.
The Shaykh : Correct, it is built on the estimated fathah on its end, the appearance of which was prevented by impossibility. Now, continue with "khalilayna"?
The student: And the doer is necessarily hidden, estimated to be "he."
The Shaykh : "Khalilayna"?
The student: "Khalilayna" is a dual noun, an object in the accusative case marked by yaa because it is a dual.
The Shaykh : "Khalilayn" with yaa instead of fathah because it is?
The student: A dual.
The Shaykh : A dual, now continue.
The student: And "na" is a pronoun in the position of genitive.
The Shaykh : "Khalilayn" is a possessed noun.
The student: And "na" is a pronoun in the position of genitive.
The Shaykh : The possessed noun, good. "Asdaq bihimaa," now, Zayd?
The student: "Asdaq" is a verb of wonder built on sukun, "bi" is a preposition, and "himaa" is a dual in the nominative case.
The Shaykh : The pronoun is not a dual.
The student: And "ba" is a preposition.
The Shaykh : "Ba" is an extra preposition.
The student: And "ha" is in the genitive case due to "ba."
The Shaykh : No, yes?
The student: ... It is a command verb built on sukun, and the doer is a hidden pronoun estimated to be "you," and "ba" is an extra preposition, and "himaa" is a pronoun built on sukun in the position of genitive.
The Shaykh : You missed the correct answer, it is all imitation. Yes, Abdullah?
The student: "Ba" is an extra preposition.
The Shaykh : Yes.
The student: And "himaa" is a pronoun built on sukun in the position of nominative as a doer.
The Shaykh : Doer? Now, what did "ba" do to it?
The student: It is a command verb built on sukun.
The Shaykh : A command verb? A command verb?
The student: Yes, indeed.
The Shaykh : It is a verb of wonder, it is not a command verb.
The student: But it is a command, the form is a command form.
The Shaykh : But we do not say it is a command verb. If you say: "Asma' bi fulan" (I am amazed by so-and-so) and "Akrim bi fulan" (I am amazed at the generosity of so-and-so), the meaning is not that I am commanding you. It is called a verb of wonder.
The student: A verb of wonder.
The Shaykh : Very well.
The student: Built on the *sukun*.
The Shaykh : Yes.
The student: And the doer is necessarily hidden, estimated to be "you."
The Shaykh : "Akrim" you?
The student: Yes, it is the doer.
The Shaykh : So you are amazed at his generosity, and you want to be amazed at the generosity of these two.
The student: The ba is a preposition.
The Shaykh : Yes, I say, for example, if you want to analyze this because the pronoun is difficult for you, but if you want to analyze it, change it to an explicit noun. "Akrim bi al-rajulayn" (I am amazed at the generosity of the two men), or "Akrim bi Zayd" (I am amazed at the generosity of Zayd), it will become clear to you. "Akrim" is a verb of wonder, and "ba" is an extra preposition, and "Zayd" is a doer in the nominative case marked by a visible dammah on its end, the appearance of which was prevented by the occupation of the position by the movement of the extra preposition. "Bihimaa" is the same thing, "ba" is an extra preposition, and "ha" is a pronoun built on sukun in the position of genitive considering the extra preposition, otherwise its right is to be in the nominative case, its right is to be a nominative pronoun. Yes.
The student: Both of them?
The Shaykh : No, if it is in the genitive case ... only, it becomes "himaa" if it becomes nominative, but if it is in the genitive case ... or accusative.
The student: ...
The Shaykh : Yes.
The student: ... .
The Shaykh : We do not say, this is the doer.
The student: This is the doer?
The Shaykh : No, is it?
The student: The mimm in "himaa"?
The Shaykh : The mimm and alif are the signs of duality, meaning both.