Explanation of the words of Ibn Malik (may Allah have mercy on him): "They confirm *af'al* and *ya'fal*, coming *** with a request or a condition, if following."
Machine translationRead the Arabic original
The Shaykh : He said:
"They confirm *af'al* and *ya'fal*"
*Af'al* is a reference to the imperative verb, and *ya'fal* is a reference to the verb?
The student: The present tense.
The Shaykh : The present tense, and what else?
The student: The past tense.
The Shaykh : The past tense. The past tense cannot be confirmed with the *noon* of confirmation, nor can it be confirmed with *qad*, for example. As for the *noon* of confirmation, it cannot be used to confirm it. It is not possible to say: "Indeed, Zayd has understood the lesson," no, or to say, "By Allah, Zayd has understood the lesson." It is not possible. So the *noon* of confirmation only enters upon two verbs, which are?
The student: The present tense.
The Shaykh : The present tense and the imperative. As for the imperative, the author stated it in general terms, saying: "They confirm *af'al*", and its apparent meaning is without any condition or restriction. So the imperative verb is confirmed without any condition or restriction. You say: "Strike" and "Strike indeed," right?
The student: Yes.
The Shaykh : Good, and you say: "Rise"?
The student: And "Rise indeed."
The Shaykh : "Rise indeed," and you say: "Ride" and "Ride indeed," and on this basis, make an analogy. Good, is there anything of this in the Qur'an? An imperative verb confirmed with the *noon* of confirmation?
The student :.
The Shaykh : Huh?
The student:.
The Shaykh : No, this is a present tense verb.
The student: ...
The Shaykh : I do not have it in mind right now, but in any case, it is permissible in the Arabic language for the imperative verb to be confirmed or not confirmed without any condition or restriction. As for the present tense verb, he restricted it, saying:
"And *ya'fal*, coming *** with a request or a condition, if following"
"They confirm *af'al* and *ya'fal*"
*Af'al* is a reference to the imperative verb, and *ya'fal* is a reference to the verb?
The student: The present tense.
The Shaykh : The present tense, and what else?
The student: The past tense.
The Shaykh : The past tense. The past tense cannot be confirmed with the *noon* of confirmation, nor can it be confirmed with *qad*, for example. As for the *noon* of confirmation, it cannot be used to confirm it. It is not possible to say: "Indeed, Zayd has understood the lesson," no, or to say, "By Allah, Zayd has understood the lesson." It is not possible. So the *noon* of confirmation only enters upon two verbs, which are?
The student: The present tense.
The Shaykh : The present tense and the imperative. As for the imperative, the author stated it in general terms, saying: "They confirm *af'al*", and its apparent meaning is without any condition or restriction. So the imperative verb is confirmed without any condition or restriction. You say: "Strike" and "Strike indeed," right?
The student: Yes.
The Shaykh : Good, and you say: "Rise"?
The student: And "Rise indeed."
The Shaykh : "Rise indeed," and you say: "Ride" and "Ride indeed," and on this basis, make an analogy. Good, is there anything of this in the Qur'an? An imperative verb confirmed with the *noon* of confirmation?
The student :
You will surely enter
لتدخلنّThe Shaykh : Huh?
The student:
You will surely enter
لتدخلنّThe Shaykh : No, this is a present tense verb.
The student: ...
The Shaykh : I do not have it in mind right now, but in any case, it is permissible in the Arabic language for the imperative verb to be confirmed or not confirmed without any condition or restriction. As for the present tense verb, he restricted it, saying:
"And *ya'fal*, coming *** with a request or a condition, if following"