Explanation of the words of Ibn Malik (may Allah have mercy on him): "What takes the place of a verb, like *shattan* and *sah* *** is a verbal noun, and likewise *awwah* and *mah*."
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The Shaykh : The author said:
"What takes the place of a verb, like *shattan* and *sah* *** is a verbal noun"
He said, "What takes the place of a verb," then he qualified this substitution with an example, saying: "like *shattan*." It is not that what takes the place of a verb is absolute, because the active participle takes the place of a verb, and the verbal noun takes the place of a verb, but it is not like *shattan*, because it takes the place of a verb, but not in the same way that *shattan* does, or is it?
The student: Yes.
The Shaykh : And Ibn Malik said at the beginning of the book:
"And a substitution for the verb without *** any effect"
In order to exclude what? The active participle, for it is a substitute for the verb, but with effect; it is affected by the grammatical factors. You say: "I am one who honors Zayd," so *mukrim* (one who honors) has taken the place of the word *akramtu* (I honored), but it is affected by the factors. The intended meaning here is: what takes the place of a verb and is not affected by the factors. For this reason, he qualified it with the example in his saying:
"Like *shattan* and *sah* *** is a verbal noun, and likewise *awwah* and *mah*"
*Shattan* is a past verbal noun, because it means: "they differed." And *sah* is an imperative verbal noun, because it means?
The student: Be silent.
The Shaykh : Be silent. Yes, and we say that instead of *sah* in the colloquial language, we use *us*. This is a distorted form of *sah*, and it is not an abbreviation of *isqit* (be silent). We do not say that the origin of *us* is *isqit* with the *kaf* and *ta* deleted, because if we said this, it would necessitate the deletion of the *ta* and *kaf*, and the replacement of the *sad*?
The student: The *sin*.
The Shaykh : And the replacement of the *sin* with a *sad*. But if we say that it is a substitute for *sah*, that is closer.
"What takes the place of a verb, like *shattan* and *sah* *** is a verbal noun"
He said, "What takes the place of a verb," then he qualified this substitution with an example, saying: "like *shattan*." It is not that what takes the place of a verb is absolute, because the active participle takes the place of a verb, and the verbal noun takes the place of a verb, but it is not like *shattan*, because it takes the place of a verb, but not in the same way that *shattan* does, or is it?
The student: Yes.
The Shaykh : And Ibn Malik said at the beginning of the book:
"And a substitution for the verb without *** any effect"
In order to exclude what? The active participle, for it is a substitute for the verb, but with effect; it is affected by the grammatical factors. You say: "I am one who honors Zayd," so *mukrim* (one who honors) has taken the place of the word *akramtu* (I honored), but it is affected by the factors. The intended meaning here is: what takes the place of a verb and is not affected by the factors. For this reason, he qualified it with the example in his saying:
"Like *shattan* and *sah* *** is a verbal noun, and likewise *awwah* and *mah*"
*Shattan* is a past verbal noun, because it means: "they differed." And *sah* is an imperative verbal noun, because it means?
The student: Be silent.
The Shaykh : Be silent. Yes, and we say that instead of *sah* in the colloquial language, we use *us*. This is a distorted form of *sah*, and it is not an abbreviation of *isqit* (be silent). We do not say that the origin of *us* is *isqit* with the *kaf* and *ta* deleted, because if we said this, it would necessitate the deletion of the *ta* and *kaf*, and the replacement of the *sad*?
The student: The *sin*.
The Shaykh : And the replacement of the *sin* with a *sad*. But if we say that it is a substitute for *sah*, that is closer.