Reading from Ibn Aqil’s commentary (may Allah have mercy on him), with the Shaykh’s annotations: " .
Machine translationRead the Arabic original
The reader: " ... describing a rational male, such as *karam* (generous) and *rimal* (archers), and *qadi* (judge) and *qudat* (judges). And among them is *fa'ala*, which is regular for an adjective on the pattern fa'il with a sound final letter, describing a rational male, such as *kamil* (complete) and *kamala* (completes), and *sahir* (sorcerer) and *suhara* (sorcerers). The author dispensed with mentioning the aforementioned conditions by providing examples that include them "
The Shaykh : Yes.
The reader: " ... namely *ram* and *kamil*,
The reader: *fa'ala* as an adjective, like *qatil* (killed) and *zammin* (sick) *** and *haliq* (perishing) and *mayyit* (dead), it is established:
The reader: Among the examples of the plural of multitude is *fa'ala*, which is the plural of an adjective on the pattern fa'il meaning maf'ul (passive participle), indicating death or pain, such as *qatil* and *qatla* (the killed), *jarih* (wounded) and *jarih* (the wounded), and *asir* (prisoner) and *asra* (prisoners). What is similar in meaning to this is included under it, such as fa'il meaning fa'il (active participle), like *marid* (sick) and *marad* (the sick), and from fa'il like *zammin* and *zammin* (the sick), and from fa'il like *haliq* and *hulak* (the perished), and from fa'il like *mayyit* and *mayyit* (the dead), and af'il like *ahmaq* (fool) and *hamqa* (fools) " .
The Shaykh : The author mentioned *ahmaq* (fool), *ahmaq* and *hamqa* (fools), which he mentioned.
The student: It is placed between brackets.
The Shaykh : Huh?
The student: It is placed between brackets.
The Shaykh : Which of them?
The student: This: and af'il like *ahmaq* (fool).
The Shaykh : Yes, because Ibn Malik did not mention it.
The student: It may have been omitted from some manuscripts.
The Shaykh : Huh?
The student: The commentary, the commentary is written in the marginal note: *ahmaq* and *hamqa* is an indefinite adjective for a noun.
The Shaykh : Yes, but Ibn Malik did not mention it. Now, regarding *mayyit* (dead), it is said to be on the pattern fa'il. *Mayyit* means its original form is *miyut*, from *mata* (died) *yamut* (dies). However, a change occurred where the waw was turned into a ya, and then it was assimilated into the letter before it, so it was said *mayyit*. These changes that the grammarians (may Allah have mercy on them) mention are merely conjectured; otherwise, the Arabic language and the speech of the Arabs are the authority on these matters. And what makes us know that the original of *mayyit* is *miyut*? One might say its original is *muyit*, *muyit* because the waw is next to the mim. The result is that they say its original is *mayyit*, like *sayyid* (master). What is its original?
The student: *Sayyud*.
The Shaykh : *Sayyud*, *sayyud*. If you said now: Come, O *sayyud*! Yes, what would he say? He might hit you, even though this is the original of *sayyid*.
The student: You put us down, O 'Abd!
The Shaykh : Huh?
The student: I say you put us down, O *sayyud*.
Another student: But Shaykh, this does not benefit us, regarding the interpretation of the Qur'an, parsing by classification.
The Shaykh : No, no, it is of little benefit.
The student: No, O Shaykh!
The Shaykh : By Allah, it is of little benefit, yes.
He might spend the whole night on it, yes, here.
The Shaykh : Yes.
The reader: " ... namely *ram* and *kamil*,
The reader: *fa'ala* as an adjective, like *qatil* (killed) and *zammin* (sick) *** and *haliq* (perishing) and *mayyit* (dead), it is established:
The reader: Among the examples of the plural of multitude is *fa'ala*, which is the plural of an adjective on the pattern fa'il meaning maf'ul (passive participle), indicating death or pain, such as *qatil* and *qatla* (the killed), *jarih* (wounded) and *jarih* (the wounded), and *asir* (prisoner) and *asra* (prisoners). What is similar in meaning to this is included under it, such as fa'il meaning fa'il (active participle), like *marid* (sick) and *marad* (the sick), and from fa'il like *zammin* and *zammin* (the sick), and from fa'il like *haliq* and *hulak* (the perished), and from fa'il like *mayyit* and *mayyit* (the dead), and af'il like *ahmaq* (fool) and *hamqa* (fools) " .
The Shaykh : The author mentioned *ahmaq* (fool), *ahmaq* and *hamqa* (fools), which he mentioned.
The student: It is placed between brackets.
The Shaykh : Huh?
The student: It is placed between brackets.
The Shaykh : Which of them?
The student: This: and af'il like *ahmaq* (fool).
The Shaykh : Yes, because Ibn Malik did not mention it.
The student: It may have been omitted from some manuscripts.
The Shaykh : Huh?
The student: The commentary, the commentary is written in the marginal note: *ahmaq* and *hamqa* is an indefinite adjective for a noun.
The Shaykh : Yes, but Ibn Malik did not mention it. Now, regarding *mayyit* (dead), it is said to be on the pattern fa'il. *Mayyit* means its original form is *miyut*, from *mata* (died) *yamut* (dies). However, a change occurred where the waw was turned into a ya, and then it was assimilated into the letter before it, so it was said *mayyit*. These changes that the grammarians (may Allah have mercy on them) mention are merely conjectured; otherwise, the Arabic language and the speech of the Arabs are the authority on these matters. And what makes us know that the original of *mayyit* is *miyut*? One might say its original is *muyit*, *muyit* because the waw is next to the mim. The result is that they say its original is *mayyit*, like *sayyid* (master). What is its original?
The student: *Sayyud*.
The Shaykh : *Sayyud*, *sayyud*. If you said now: Come, O *sayyud*! Yes, what would he say? He might hit you, even though this is the original of *sayyid*.
The student: You put us down, O 'Abd!
The Shaykh : Huh?
The student: I say you put us down, O *sayyud*.
Another student: But Shaykh, this does not benefit us, regarding the interpretation of the Qur'an, parsing by classification.
The Shaykh : No, no, it is of little benefit.
The student: No, O Shaykh!
The Shaykh : By Allah, it is of little benefit, yes.
He might spend the whole night on it, yes, here.