Lesson Fifty-One

الدَّرْسُ الْحَادِي وَالْخَمْسُونَ

9. Meanings of the Tafaʿʿul Form

٩- مَعَانِي بَابِ التَّفَعُّلِ

1. It is used as the resultative counterpart of فَعَّلَ. This is the occurrence of the effect when a transitive verb is applied to its object, either invariably, as in كَسَرْتُ الزُّجَاجَ فَتَكَسَّرَ, or sometimes, as in عَلَّمْتُهُ فَتَعَلَّمَ.

١- يَأْتِي لِمُطَاوَعَةِ فَعَّلَ: وَهِيَ حُصُولُ الْأَثَرِ عِنْدَ تَعَلُّقِ الْفِعْلِ الْمُتَعَدِّي بِمَفْعُولِهِ إِمَّا أَبَدًا، نَحْوُ: كَسَرْتُ الزُّجَاجَ فَتَكَسَّرَ، وَإِمَّا أَحْيَانًا، مِثْلُ: عَلَّمْتُهُ فَتَعَلَّمَ.

2. For deliberate effort: it indicates the desire that the action be acquired for oneself and striving towards that. This occurs only with praiseworthy qualities, as in تَشَجَّعَ بَكْرٌ, meaning that Bakr deliberately strove for courage and endured hardship to attain it.

٢- لِلتَّكَلُّفِ: وَهُوَ الدَّلَالَةُ عَلَى الرَّغْبَةِ فِي حُصُولِ الْفِعْلِ لَهُ، وَاجْتِهَادِهِ فِي سَبِيلِ ذَلِكَ، وَلَا يَكُونُ ذَلِكَ إِلَّا فِي الصِّفَاتِ الْحَمِيدَةِ، نَحْوُ: تَشَجَّعَ بَكْرٌ، أَيْ تَكَلَّفَ فِي الشَّجَاعَةِ وَعَانَى فِي الْحُصُولِ عَلَيْهِ.

3. For adoption: that is, when the subject takes its object as what the source denotes, as in تَبَنَّيْتُ يُوسُفَ, meaning that I took him as a son; تَوَسَّدَ بَكْرٌ ثَوْبَهُ أَوْ ذِرَاعَهُ, meaning that he took them as a pillow; and تَسَنَّمَ خَالِدٌ الْجَمَلَ, meaning that he took it as a hump. It may also mean placing a thing in the location denoted by the source, as in تَأَبَّطَ سَعِيدٌ الْكِتَابَ, meaning that he placed it beneath his armpit.

٣- لِلِاتِّخَاذِ: أَيْ يَأْتِي لِاتِّخَاذِ الْفَاعِلِ مَفْعُولَهُ مَأْخَذًا، مِثْلُ: تَبَنَّيْتُ يُوسُفَ، أَيْ اتَّخَذْتُهُ ابْنًا، وَتَوَسَّدَ بَكْرٌ ثَوْبَهُ أَوْ ذِرَاعَهُ، أَيْ: اتَّخَذَهُمَا وِسَادَةً، تَسَنَّمَ خَالِدٌ الْجَمَلَ، أَيْ: اتَّخَذَهُ سَنَامًا، أَوْ أَخَذَ الشَّيْءَ فِي الْمَأْخَذِ، نَحْوُ: تَأَبَّطَ سَعِيدٌ الْكِتَابَ، أَيْ وَضَعَهُ تَحْتَ إِبْطِهِ.

4. For avoidance: it indicates abandoning the meaning of the verb and keeping away from it, as in تَهَجَّدَ سَعِيدٌ, meaning that he avoided sleep, that is, he kept away from sleeping.

٤- لِلتَّجَنُّبِ: وَهُوَ دَلَالَةٌ عَلَى تَرْكِ مَعْنَى الْفِعْلِ وَالِابْتِعَادِ عَنْهُ، نَحْوُ: تَهَجَّدَ سَعِيدٌ، أَيْ جَانَبَ الْهُجُودَ، أَيْ تَبَاعَدَ عَنِ النَّوْمِ.

5. For becoming: as in تَمَوَّلَ الرَّجُلُ, meaning that the man became possessed of wealth.

٥- لِلصَّيْرُورَةِ: نَحْوُ: تَمَوَّلَ الرَّجُلُ، أَيْ صَارَ ذَا مَالٍ.

6. For gradualness: this is the acquisition of the source meaning little by little, as in تَجَرَّعْتُ الْمَاءَ, meaning that I drank it one draught after another; and تَحَفَّظْتُ الْقُرْآنَ, meaning that I memorised it one verse after another.

٦- لِلتَّدْرِيجِ: وَهُوَ حُصُولُ الْمَأْخَذِ شَيْئًا فَشَيْئًا، نَحْوُ: تَجَرَّعْتُ الْمَاءَ، أَيْ شَرِبْتُهُ جُرْعَةً بَعْدَ جُرْعَةٍ، وَتَحَفَّظْتُ الْقُرْآنَ، أَيْ حَفِظْتُهُ آيَةً بَعْدَ آيَةٍ.

7. For wearing what the source denotes: as in تَخَتَّمَ زَيْدٌ, meaning that Zayd wore a ring; and تَقَمَّصَ بَكْرٌ, meaning that Bakr wore a shirt.

٧- لِلُبْسِ الْمَأْخَذِ: نَحْوُ: تَخَتَّمَ زَيْدٌ، أَيْ لَبِسَ خَاتَمًا، وَتَقَمَّصَ بَكْرٌ، أَيْ لَبِسَ الْقَمِيصَ.

8. For employing and using: this is using what the source denotes in its proper place, as in تَدَهَّنَ زَيْدٌ, meaning that Zayd used oil.

٨- لِلتَّعَمُّلِ وَالِاسْتِعْمَالِ: وَهُوَ اسْتِعْمَالُ الْمَأْخَذِ فِي مَحَلِّهِ، نَحْوُ: تَدَهَّنَ زَيْدٌ، أَيْ اسْتَعْمَلَ الدُّهْنَ.

9. For correspondence with فَعَلَ, أَفْعَلَ, فَعَّلَ, and اسْتَفْعَلَ: as in تَقَبَّلَ, meaning قَبِلَ; تَبَصَّرَ, meaning أَبْصَرَ; تَكَذَّبَهُ, meaning كَذَّبَهُ; and تَخَرَّجَ, meaning اسْتَخْرَجَ.

٩- لِمُوَافَقَةِ فَعَلَ، وَأَفْعَلَ، وَفَعَّلَ، وَاسْتَفْعَلَ: نَحْوُ: تَقَبَّلَ، أَيْ قَبِلَ، وَتَبَصَّرَ، أَيْ أَبْصَرَ، وَتَكَذَّبَهُ، أَيْ كَذَّبَهُ، وَتَخَرَّجَ، أَيْ اسْتَخْرَجَ.

10. For initial usage: as in تَكَلَّمَ زَيْدٌ.

١٠- لِلِابْتِدَاءِ: نَحْوُ: تَكَلَّمَ زَيْدٌ.

11. For transformation: this means that a thing becomes the very thing denoted by the source, as in تَأَيَّمَتِ الْمَرْأَةُ, meaning that the woman became unmarried; or becomes like what the source denotes, as in تَبَحَّرَ زَيْدٌ فِي الْعِلْمِ, meaning that Zayd became like the sea in knowledge.

١١- لِلتَّحَوُّلِ: وَهُوَ كَوْنُ الشَّيْءِ عَيْنَ مَأْخَذٍ، نَحْوُ: تَأَيَّمَتِ الْمَرْأَةُ، أَيْ صَارَتْ أَيِّمًا، أَوْ مِثْلَ مَأْخَذٍ، نَحْوُ: تَبَحَّرَ زَيْدٌ فِي الْعِلْمِ، أَيْ: صَارَ كَالْبَحْرِ فِي الْعِلْمِ.

10. Meanings of the Mufāʿalah Form

١٠- مَعَانِي بَابِ الْمُفَاعَلَةِ

1. It is frequently used for mutual participation. Participation means that two parties share in the action so that each is both a doer and an object of the action. In the wording, however, the first is the subject and the second is the object, as in نَاصَرَ زَيْدٌ عَمْرًا and نَاصَحَ بَكْرٌ خَالِدًا, meaning that each respectively supported and advised the other.

١- يَأْتِي لِلْمُشَارَكَةِ كَثِيرًا: وَالْمُشَارَكَةُ هِيَ: أَنْ يَشْتَرِكَ الِاثْنَانِ فِي الْفِعْلِ بِحَيْثُ يَكُونُ كُلٌّ مِنْهُمَا فَاعِلًا وَمَفْعُولًا بِهِ، لَكِنْ مِنْ حَيْثُ الْعِبَارَةِ الْأَوَّلُ يَكُونُ فَاعِلًا وَالثَّانِي مَفْعُولًا بِهِ، مِثْلُ: نَاصَرَ زَيْدٌ عَمْرًا، وَنَاصَحَ بَكْرٌ خَالِدًا، أَيْ نَصَرَ وَنَصَحَ كُلٌّ مِنْهُمَا الْآخَرَ.

2. For causation: this means making something possess what the source denotes, as in عَافَاكَ اللَّهُ, meaning that Allah made you possess well-being; and رَاعِنَا سَمْعَكَ, meaning, ‘Make your hearing attentive to us.’

٢- لِلتَّصْيِيرِ: وَهُوَ جَعْلُ شَيْءٍ ذَا مَأْخَذٍ، نَحْوُ: عَافَاكَ اللَّهُ، أَيْ جَعَلَكَ اللَّهُ ذَا عَافِيَةٍ، وَرَاعِنَا سَمْعَكَ، أَيْ اجْعَلْهُ ذَا رِعَايَةٍ لَنَا.

3. For correspondence with فَعَلَ, أَفْعَلَ, فَعَّلَ, and تَفَاعَلَ: as in سَافَرَ زَيْدٌ, meaning that Zayd undertook a journey; بَاعَدَهُ, meaning أَبْعَدَهُ; ضَاعَفَهُ, meaning ضَعَّفَهُ; and شَاتَمَ زَيْدٌ عَمْرًا, meaning that Zayd and ʿAmr insulted one another.

٣- لِمُوَافَقَةِ فَعَلَ، وَأَفْعَلَ، وَفَعَّلَ، وَتَفَاعَلَ: نَحْوُ: سَافَرَ زَيْدٌ، أَيْ قَامَ بِالسَّفَرِ، وَبَاعَدَهُ، أَيْ أَبْعَدَهُ، وَضَاعَفَهُ، أَيْ ضَعَّفَهُ، وَشَاتَمَ زَيْدٌ عَمْرًا، أَيْ تَشَاتَمَ.

4. For initial usage: as in قَاسَى زَيْدٌ هَذِهِ الْمُصِيبَةَ, meaning that Zayd endured this affliction. The unaugmented form قَسَا means ‘he became severe and hard.’

٤- لِلِابْتِدَاءِ: نَحْوُ: قَاسَى زَيْدٌ هَذِهِ الْمُصِيبَةَ، أَيْ تَحَمَّلَهَا، وَالْمُجَرَّدُ قَسَا بِمَعْنَى اشْتَدَّ وَصَلُبَ.

11. Meanings of the Tafāʿul Form

١١- مَعَانِي بَابِ التَّفَاعُلِ

1. It is frequently used for mutual participation. This is the participation of two or more parties, so that both are subjects in the wording and each is both a doer and an object in meaning, as in تَشَاتَمَ زَيْدٌ وَبَكْرٌ and تَصَالَحَ الْقَوْمُ.

١- يَأْتِي لِلْمُشَارَكَةِ كَثِيرًا: وَهِيَ التَّشْرِيكُ بَيْنَ اثْنَيْنِ فَأَكْثَرَ، فَيَكُونُ كِلَا مِنْهُمَا فَاعِلًا فِي اللَّفْظِ وَمَفْعُولًا فِي الْمَعْنَى، نَحْوُ: تَشَاتَمَ زَيْدٌ وَبَكْرٌ، وَتَصَالَحَ الْقَوْمُ.

2. For shared performance: participation in the production of the action, not in its falling upon one another, as in تَرَافَعَ زَيْدٌ وَعَمْرٌو حَجَرًا.

٢- لِلشِّرْكَةِ: فِي صُدُورِ الْفِعْلِ لَا فِي وُقُوعِهِ، نَحْوُ: تَرَافَعَ زَيْدٌ وَعَمْرٌو حَجَرًا.

3. For pretence: this is a person displaying something that is not truly present in him, merely to create an impression, as in تَمَارَضْتُ, meaning that I displayed illness although I was not ill.

٣- لِلتَّخْيِيلِ: وَهُوَ إِظْهَارُ الْمَرْءِ مَا لَيْسَ فِيهِ عَلَى سَبِيلِ الْإِيهَامِ دُونَ حَقِيقَةٍ، نَحْوُ: تَمَارَضْتُ، أَيْ أَظْهَرْتُ الْمَرَضَ وَلَيْسَ بِيَ الْمَرَضُ.

Benefit: the difference between deliberate effort and pretence is that, in deliberate effort, what the source denotes is genuinely desired, as in تَشَجَّعَ زَيْدٌ. In pretence it is not genuinely desired; rather, it is only outward display, as in تَجَاهَلَ زَيْدٌ.

فَائِدَةٌ: الْفَرْقُ بَيْنَ التَّكَلُّفِ وَالتَّخَيُّلِ أَنَّ فِي التَّكَلُّفِ يَكُونُ الْمَأْخَذُ مَرْغُوبًا، نَحْوُ: تَشَجَّعَ زَيْدٌ، وَفِي التَّخَيُّلِ لَا يَكُونُ مَرْغُوبًا فِي الْحَقِيقَةِ، بَلْ يَكُونُ إِرَاءَةً فَقَطْ، نَحْوُ: تَجَاهَلَ زَيْدٌ.

4. For gradualness: as in تَوَارَدَ الْقَوْمُ, meaning that they arrived one after another.

٤- لِلتَّدْرِيجِ: نَحْوُ: تَوَارَدَ الْقَوْمُ، أَيْ: وَرَدُوا مَرَّةً بَعْدَ أُخْرَى.

5. For correspondence:

٥- لِلْمُوَافَقَةِ:

Correspondence with the unaugmented فَعَلَ: as in تَعَالَى اللَّهُ, meaning عَلَا.

أ- لِمُوَافَقَةِ فَعَلَ الْمُجَرَّدِ: نَحْوُ: تَعَالَى اللَّهُ، أَيْ عَلَا.

Correspondence with أَفْعَلَ: as in تَيَامَنَ بَكْرٌ وَأَيْمَنَ عَمْرٌو, meaning that both entered Yemen.

ب- لِمُوَافَقَةِ أَفْعَلَ: نَحْوُ: تَيَامَنَ بَكْرٌ وَأَيْمَنَ عَمْرٌو، أَيْ دَخَلَا الْيَمَنَ.

6. As the resultative counterpart of فَاعَلَ when it carries the meaning of أَفْعَلَ, as in بَاعَدْتُهُ فَتَبَاعَدَ, meaning أَبْعَدْتُهُ فَتَبَاعَدَ.

٦- لِمُطَاوَعَةِ فَاعَلَ: الَّذِي يَكُونُ بِمَعْنَى أَفْعَلَ، نَحْوُ: بَاعَدْتُهُ فَتَبَاعَدَ، أَيْ أَبْعَدْتُهُ فَتَبَاعَدَ.

7. For initial usage: as in وَتَبَارَكَ اسْمُ رَبِّكَ and تَبَارَكَ زَيْدٌ, meaning that Zayd became possessed of blessing. The unaugmented form is بَرَكَ الْبَعِيرُ, meaning that the camel settled upon its breast, that is, it sat down.

٧- لِلِابْتِدَاءِ: نَحْوُ: وَتَبَارَكَ اسْمُ رَبِّكَ، وَتَبَارَكَ زَيْدٌ، أَيْ صَارَ ذَا بَرَكَةٍ، وَالْمُجَرَّدُ: بَرَكَ الْبَعِيرُ، أَيْ: وَقَعَ عَلَى بَرْكِهِ، أَيْ جَلَسَ.

Benefit: a verb that takes two objects in the Mufāʿalah form takes one object in the Tafāʿul form, as in تَجَاذَبْتُ ثَوْبًا, derived from جَاذَبْتُ زَيْدًا ثَوْبًا. A verb that takes one object in the former becomes intransitive in the latter, as in تَعَاوَنَ زَيْدٌ وَبَكْرٌ, derived from عَاوَنَ زَيْدٌ بَكْرًا.

فَائِدَةٌ: الْفِعْلُ الَّذِي يَتَعَدَّى إِلَى مَفْعُولَيْنِ فِي الْمُفَاعَلَةِ يَتَعَدَّى إِلَى وَاحِدٍ فِي التَّفَاعُلِ، نَحْوُ: تَجَاذَبْتُ ثَوْبًا، مِنْ «جَاذَبْتُ زَيْدًا ثَوْبًا»، وَالَّذِي يَتَعَدَّى فِي الْأَوَّلِ إِلَى وَاحِدٍ يَكُونُ فِي الثَّانِي لَازِمًا، نَحْوُ: تَعَاوَنَ زَيْدٌ وَبَكْرٌ، مِنْ «عَاوَنَ زَيْدٌ بَكْرًا».