Explanation of the words of Ibn Malik (may Allah have mercy on him): "And they also used the active participle like *kull* (all) *** from *'amma* in emphasis, like the *nafilah* (voluntary prayer)."

The Shaykh :"And they also used":
"They used" means the Arabs. "Also" is a verbal noun from *'adha* and *'ayyadha*, meaning "returned." It is always used with its operator omitted; it is not mentioned, nor is it said "I returned, also." Rather, it is always used as an absolute object or as a verbal noun, and its operator is always omitted. "Also" is also used:
"Like *kull* (all), the active participle *** from *'amma* in emphasis":
The student: You need ... !

The Shaykh : What contradicts, and no one is mentioned as prevailing—*if Allah wills*.
"And they also used like *kull* (all), the active participle *** from *'amma*":
"Active participle" means the active participle on the pattern *fa'ilah*, the active participle on the pattern *fa'ilah*. From where? From *'amma*. *'amma* is a past tense verb, not a preposition or an interrogative. *'amma* is a past tense verb. What is its present tense?
The student: *Ya'mu*.

The Shaykh : *Ya'mu*. And what is the active participle from it?
The student: *'Aam*.

The Shaykh : *'Aam*, but he says *fa'ilah*. He inserted the *ta* into *'aam*. It becomes *'aamah*, meaning they used *'aamah* in place of *kull*. They used *'aamah* in place of *kull*. Yes, you say: "The people came, all of them" (*'aamatahum*), which is equivalent to saying: "The people came, all of them" (*kulluhum*). "The people came, all of them" (*'aamatahum*) is like saying: "The people came, all of them" (*kulluhum*).
The student: And the meaning is the same, O Shaykh?

The Shaykh : The meaning is the same. And the Shaykh al-Islam Ibn Taymiyyah often uses it, saying: "The majority of scholars are on this opinion", and others who mention disagreement also say: "The majority of scholars," meaning: all the scholars. Yes?
The student: You mean most of them, Shaykh?

The Shaykh : No, the meaning is not "most of them." This "all of them" (*'aamatahum*) means all of them. Even if a person might feel that there is a little disagreement: if "all of them" (*'aamatahum*) is said, there is a little disagreement, but it is not like if it is said: "Most of the scholars" (*akthar al-'ulama*), where the disagreement is clear. Good, so the author said: "They also used":
The phrase "they used" is a verb and a subject. And "also" is a verbal noun for an omitted operator, estimated to be *'adha*. And his saying: "the active participle": is the object of what? Of "they used." It is the object of "they used." And his saying:
"from *'amma*":
is connected to "the active participle," as a state or a description. "The active participle" is from *'amma*, meaning: from the verb *'amma*. So it becomes *'aamah*. Is it clear here?
The student: Yes.

The Shaykh : Good. And *'aamah* is like *jami'* (all); it comes as non-emphatic if it is not connected to a pronoun. It becomes non-emphatic, as in the saying of the Messenger (peace and blessings be upon him): : a state, from his state.
"from *'amma* in emphasis": His saying "in emphasis" is connected to "they used," meaning they used *'aamah* in emphasis, just as they use the word *kull*. This is the rule: "*'Aamah* is used in emphasis—meaning they use this word in emphasis—just as the word *kull* is used".
The student: *Kull*.

The Shaykh : And on this basis, it is added to an emphatic pronoun. It is added to an emphatic pronoun.
The student: From *'amma* ... connected to an omitted word, estimated to be:

The Shaykh : Yes, yes, they always say it this way. The preposition and the genitive are a description, and they do not specify. And his saying:
"like the *nafilah*":
"Like the *nafilah*": It is possible that it is an absolute object, meaning "a usage like the *nafilah*." And it is possible that it is a state, meaning: resembling the *nafilah*. The meaning of *nafilah* is "extra." The *nafilah* is extra, as Allah the Exalted said: : meaning extra, extra for you. So what is the meaning of "extra"? The commentator said: "The meaning of 'extra' is that many grammarians did not mention it, so the one who mentioned it is extra to the others in mentioning it". He said this. And some of the annotators said: "Rather, the meaning of his saying 'like the *nafilah*' is: like this pattern, on the pattern *fa'ilah*, even if the emphasized one is masculine". Even if the emphasized one is masculine. And what the annotator mentioned is better than what the commentator mentioned, meaning better than our saying: that it is a *nafilah*, because some grammarians did not mention it. So the best is to say: "Like the *nafilah*" means: that the *ta* is obligatory for it, even if the emphasized one is masculine. So you say: "The men came, all of them" (*'aamatuhum*), and you do not say: "all of them" (*'aamuhum*). You add the *ta* even if the emphasized one is masculine. Like the *nafilah*: it is brought with the *ta* even if the described one is masculine: : a state from what? From the night prayer. A state of it being a *nafilah* for you. And the night prayer is masculine. And the result is that what some of the annotators said is more correct than what the commentator said. That the meaning of his saying: "like the *nafilah*" is: like the *nafilah* in the obligation of the *ta*, even with the masculine. So you say: "The people came, all of them" (*'aamatum*), and "I saw the people, all of them" (*'aamatum*), and "I passed by the people, all of them" (*'aamatihim*).
And I think that it being emphatic for comprehensiveness is clear from its meaning. Because what is the meaning of comprehensiveness? Here? What is comprehensiveness?
The student: Comprehensiveness.

The Shaykh : Comprehensiveness. And this is taken from *'amma* *ya'mu*, meaning it encompasses, it includes, so it is comprehensive. Good, and Allah knows best.
The student: Shaykh, Shaykh

The Shaykh : The time is up.
The student: Good, Ibrahim contradicted the parsing of the verse!

The Shaykh : He contradicted it?!
The student: Because he did not respond.

The Shaykh : We seek refuge in Allah from contradictions and agreements except with good, except with good. Yes?
The student: I say: according to what we know, the verse that is in the explanation.

The Shaykh : Fine, these are two opinions. What do you prefer?
The student: The parsing, O Shaykh.
Another student: No, it is repeated, it exists. If it did not exist, it would be for us, but it exists.

The Shaykh : So the explanation exists, what is the need for the explanation.
The student: No, I went, no, the explanation is not like your explanation.
Another student: What is the need to read the explanation.

The Shaykh : Huh?
The student: What is the need to read the explanation.

The Shaykh : Here? The explanation was mentioned, as long as it exists in the explanation.
The student: Their saying "the parsing," O Shaykh.

The Shaykh : Good, now!
The student: By Allah, I suggest ...

The Shaykh : Here, you spoke about it now, you spoke about it in a strong tone. We contradict Ibrahim!! Here!?
The student: Shaykh, does it not emphasize with *kaffah*?

The Shaykh : Huh?
The student: *Kaffah*?

The Shaykh : *Kaffatuhum*?! They did not mention it, but it seems that it should be in *'aamah*.