Explanation of the words of Ibn Malik (may Allah have mercy on him): "And ashadd or ashid or their like *** replaces what is absent of some of the conditions."
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The Shaykh :"And ashadd or ashid or their like *** replaces what is absent of some of the conditions"
His saying: "And ashadd" is on the pattern of af'il, and his saying: "or ashid" is on the pattern of af'ala, but he used the hamzat al-wasl due to the necessity of poetry, meaning: af'il or af'ala, such as: ashadd, a'zim, akbir, and the like, yes. And his saying: "or their like" is conjoined to his saying: "and ashadd", conjoined to his saying: "and ashadd", ashadd. And his saying: "replaces", the verb phrase here is the predicate of the subject, and his saying:
"what is absent of some of the conditions", this "what" is a relative pronoun and is the object of "replaces," and "some" is an object placed before his saying: "absent", meaning: it replaces what is absent of some of the conditions. And his saying: "absent" with the alif, the alif here is for generality, not for duality, meaning: for generality, the rhyme is not for duality. And the rule from this verse is that the author says: if the conditions are not met in a word of anything you wish to express wonder about, if the conditions are not completed, then use ashadd or ashid in its place. For example, if the verb is not triliteral, is a verb of wonder formed from it?
The student: No.
The Shaykh : Is a verb of wonder formed from a non-triliteral verb?
The student: It is not formed.
The Shaykh : It is not formed, because he said: "And make them from a triliteral," so for example: istaghfir, istaghfir, is a verb of wonder formed from it?
The student: It is not formed.
Another student: It is formed.
The student: It is not formed.
The Shaykh : Be decisive, it is not formed, because it is an addition to the triliteral. So bring ashadd or ashid and say: ashadd bi-istighfarihi. If you are wondering at its abundance, say: akthara bi-istighfarihi, or bring what?
The student: Ashid.
The Shaykh : Ashid preceded by "ma," so you say: ma ashidda istighfarihi, or ma akthara istighfarihi. It was previously stated that the adjective on the pattern of af'ala is not formed from it, such: ahmar, so it is not said: ma ahmarahu, nor is it said: ahmir bihi. What do we say?
The student: Ma ashid.
The Shaykh : Ma ashidda ihmararuhu, or ashadd bi-ihmararihi. It was previously stated that it is not formed from what does not accept gradation, such as blindness, for example, so it is not said: ma a'mahu, nor is it said: a'mi bihi. So we add ashid or ashadd and we say: ma ashidda a'mahu, and ashadd bi-a'mahihi. And on this, analogize. He says:
"And ashadd or ashid or their like *** replaces what is absent of some of the conditions"
So what about when all the conditions are absent?
The student: Even more so.
The Shaykh : It is known a fortiori, if the one who lacks some of the conditions, even one condition, is met with ashadd or ashid, then the one who lacks all the conditions is a fortiori.
His saying: "And ashadd" is on the pattern of af'il, and his saying: "or ashid" is on the pattern of af'ala, but he used the hamzat al-wasl due to the necessity of poetry, meaning: af'il or af'ala, such as: ashadd, a'zim, akbir, and the like, yes. And his saying: "or their like" is conjoined to his saying: "and ashadd", conjoined to his saying: "and ashadd", ashadd. And his saying: "replaces", the verb phrase here is the predicate of the subject, and his saying:
"what is absent of some of the conditions", this "what" is a relative pronoun and is the object of "replaces," and "some" is an object placed before his saying: "absent", meaning: it replaces what is absent of some of the conditions. And his saying: "absent" with the alif, the alif here is for generality, not for duality, meaning: for generality, the rhyme is not for duality. And the rule from this verse is that the author says: if the conditions are not met in a word of anything you wish to express wonder about, if the conditions are not completed, then use ashadd or ashid in its place. For example, if the verb is not triliteral, is a verb of wonder formed from it?
The student: No.
The Shaykh : Is a verb of wonder formed from a non-triliteral verb?
The student: It is not formed.
The Shaykh : It is not formed, because he said: "And make them from a triliteral," so for example: istaghfir, istaghfir, is a verb of wonder formed from it?
The student: It is not formed.
Another student: It is formed.
The student: It is not formed.
The Shaykh : Be decisive, it is not formed, because it is an addition to the triliteral. So bring ashadd or ashid and say: ashadd bi-istighfarihi. If you are wondering at its abundance, say: akthara bi-istighfarihi, or bring what?
The student: Ashid.
The Shaykh : Ashid preceded by "ma," so you say: ma ashidda istighfarihi, or ma akthara istighfarihi. It was previously stated that the adjective on the pattern of af'ala is not formed from it, such: ahmar, so it is not said: ma ahmarahu, nor is it said: ahmir bihi. What do we say?
The student: Ma ashid.
The Shaykh : Ma ashidda ihmararuhu, or ashadd bi-ihmararihi. It was previously stated that it is not formed from what does not accept gradation, such as blindness, for example, so it is not said: ma a'mahu, nor is it said: a'mi bihi. So we add ashid or ashadd and we say: ma ashidda a'mahu, and ashadd bi-a'mahihi. And on this, analogize. He says:
"And ashadd or ashid or their like *** replaces what is absent of some of the conditions"
So what about when all the conditions are absent?
The student: Even more so.
The Shaykh : It is known a fortiori, if the one who lacks some of the conditions, even one condition, is met with ashadd or ashid, then the one who lacks all the conditions is a fortiori.