باب التفعل

S

sparack

Member
Urdu
Hi, thanks for your reply to my previous question.

Here's another:

In what way(s) does the fifth form (باب التفعل) change the meaning of what it is derived from?
 
    • fa33ala: in general is the intensive form, in which the subject X, do an action toward the object Y
    --------: kassara mohammadu az-zojaaja= mohammed broke the glass
    --------:     here the performer is mohammed, and the receiver is the glass

    tafa33ala: here the the Subject is the performer and the receiver of the action, or in a simple term it is the medio-passive
    -----------: takassar az zujaaju= The glass broke
    ----------:     here the glass is the thing that performed and received the end the result of the action of the breaking

    while the passive of fa33ala
    fu33ila: kussira az zujaaju= the glass was broken
    --------:here the glass received the action, but the performer is missing and you want to know to know who performed the action

    so in simple terms,
    1_ fa33ala: is the intensive, where there is a Subject and an Object
    2_fu33ila: is the passive; you use it, when the Subject is unknown and you is important to you
    3_tafa33ala: is used for the medio-passive or when the Subject is not important to you
     
    It has one of the following meanings:

    1. Reflexive of the second form

    The second stem often has a factitive meaning. The fifth can mean that the subject of the verb is performing the action denoted by the second stem upon himself; e.g.

    حبّبه إليّ - He made him an object of love to me.
    تحبّب إليّ - He made himself an object of love to me.

    نصّره - He made him a Christian.
    تنصر - He made himself a Christian./He became a Christian.
     
    2. The same meaning as the first, second, fourth, or tenth form

    Sometimes the fifth form means exactly the same thing as the first, second, fourth, or tenth form; e.g.

    قَبِلَهُ - He accepted it.
    تقبّله - He accepted it.

    كذّبه - He called him a liar.
    تكذّبه - He called him a liar.

    أبصره - He looked at it trying to make it out.
    تبصّر - He looked at it trying to make it out.

    تحوّج - He sought an object of need.
    استحوج - He sought an object of need.
     
    Here's another example of where it's 1. the reflexive of the second form:

    عَبَّدَه - He made him a slave/enslaved him.
    تعبّد - He made himself a servant of God/devoted himself to religious services/applied himself to acts of devotion.
     
    love-Liebe-Lub(Arbc) said:
    tafa33ala: here the the Subject is the performer and the receiver of the action, or in a simple term it is the medio-passive
    -----------: takassar az zujaaju= The glass broke
    Click to expand...
    I don’t think medio-passive is a suitable term. In Arabic تكسّر is فعل مطاوعة for the form كسّر. I believe Ali Smith’s term of reflexive describes it better.

    Ali Smith said:
    Would تَحَرَّكَ and تَكَلَّمَ be examples of this?
    Click to expand...
    No. تحرّك has the same meaning of حَرُكَ, I haven’t seen the later used in modern days and even in Classical times it was not common, but common enough to exist in Classical dictionaries.

    I’m not sure about تكلّم, it may be the reflexive form of كلّم. I did not find a corresponding verb in الصيغة المجردة. Of course I assume that you mean “he talked” and not “he was repeatedly wounded” (the latter does exist in the basic form).
     
    Thanks. What about تَعَلَّمَ? It seems to be the middle voice of عَلَّمَ. Observe:

    عَلَّمَ - he taught
    عُلِّمَ - he was taught
    تَعَلَّمَ - he learned
     
    Then what would you say about ذاقَ and تَذَوَّقَ? The former means 'to taste' while the latter means 'to taste repeatedly' or 'to taste a little at a time'. There is no مطاوعة here, is there?
     
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