A discussion on the conjugation of the imperative verb.
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And we ask our brother Yasser, how many root letters are in the word "qafawhum" (they stood)?
The student: Two.
The Shaykh : Two, and their number in the past tense?
The student: Three.
The Shaykh : And their number in the present tense?
The student: Three.
The Shaykh : Three. What do you say? No, that is not correct. The present tense has two letters, because the letters of the present tense are not counted as part of the verb's structure, is that not so? Therefore, the verb has two letters, which is why it is said: if you want to form the imperative verb, take its present tense in the jazm (oblique) case and then delete the letter of the present tense. This benefits the student of knowledge: if you want to form the imperative verb, take its present tense in the jazm case and delete the letter of the present tense. For example, if you want to derive the imperative from "khafa" (to fear),
The student: ...
The Shaykh : "Khuf" (fear), not "khif"? As for the guidance of Allah, it says "Khuf." The rule we gave you now: take the present tense in the jazm case: "lam yakhuf" (he did not fear). Delete the letter of the present tense: "khuf." The imperative for "nama" (to sleep) is "nam" or "num"?
The student: Num.
The Shaykh : Nam. Did you not break your fast, or did you?
The student: I broke my fast.
The Shaykh : ...Okay. The imperative for "nama" is "nam." Let us apply the rule: "lam yanam" (he did not sleep). Delete the letter of the present tense: "nam." The imperative for "mala" (to lean)
The student: Mil.
The Shaykh : Mil. There is no power or strength except in Allah. The evidence: apply the rule. "lam yamil" (he did not lean). Delete the letter of the present tense: "mil." Okay, we have understood the rule, and it is a rule that facilitates things for you. Sometimes a person objects: how is the imperative "nam" or "khuf" and not "khif"? The answer is that the imperative is cut from the present tense. The point is that you take the present tense in the jazm case and then delete the letter of the present tense. Okay, the imperative for "khushi" (to fear)
The student: Akhsh.
The Shaykh : Akhsh. Take the present tense in the jazm case: "lam yakhsh" (he did not fear). So we must say "akhsh." Why? Because it is not possible to start with a sukun (silent letter) if we delete the letter of the present tense. What remains? A silent khah and an open shyn. A silent khah cannot be pronounced at all. If you find a word that begins with a silent letter, you must add the hamzat al-wasl (connecting hamza) and say "akhsh." Okay, and the imperative for "ramiya" (to throw)
The student: Arm.
The Shaykh : Arm, because the present tense is "lam yarm" (he did not throw), and its beginning is silent, so the hamza must be added. And Allah knows best.
The student: Two.
The Shaykh : Two, and their number in the past tense?
The student: Three.
The Shaykh : And their number in the present tense?
The student: Three.
The Shaykh : Three. What do you say? No, that is not correct. The present tense has two letters, because the letters of the present tense are not counted as part of the verb's structure, is that not so? Therefore, the verb has two letters, which is why it is said: if you want to form the imperative verb, take its present tense in the jazm (oblique) case and then delete the letter of the present tense. This benefits the student of knowledge: if you want to form the imperative verb, take its present tense in the jazm case and delete the letter of the present tense. For example, if you want to derive the imperative from "khafa" (to fear),
The student: ...
The Shaykh : "Khuf" (fear), not "khif"? As for the guidance of Allah, it says "Khuf." The rule we gave you now: take the present tense in the jazm case: "lam yakhuf" (he did not fear). Delete the letter of the present tense: "khuf." The imperative for "nama" (to sleep) is "nam" or "num"?
The student: Num.
The Shaykh : Nam. Did you not break your fast, or did you?
The student: I broke my fast.
The Shaykh : ...Okay. The imperative for "nama" is "nam." Let us apply the rule: "lam yanam" (he did not sleep). Delete the letter of the present tense: "nam." The imperative for "mala" (to lean)
The student: Mil.
The Shaykh : Mil. There is no power or strength except in Allah. The evidence: apply the rule. "lam yamil" (he did not lean). Delete the letter of the present tense: "mil." Okay, we have understood the rule, and it is a rule that facilitates things for you. Sometimes a person objects: how is the imperative "nam" or "khuf" and not "khif"? The answer is that the imperative is cut from the present tense. The point is that you take the present tense in the jazm case and then delete the letter of the present tense. Okay, the imperative for "khushi" (to fear)
The student: Akhsh.
The Shaykh : Akhsh. Take the present tense in the jazm case: "lam yakhsh" (he did not fear). So we must say "akhsh." Why? Because it is not possible to start with a sukun (silent letter) if we delete the letter of the present tense. What remains? A silent khah and an open shyn. A silent khah cannot be pronounced at all. If you find a word that begins with a silent letter, you must add the hamzat al-wasl (connecting hamza) and say "akhsh." Okay, and the imperative for "ramiya" (to throw)
The student: Arm.
The Shaykh : Arm, because the present tense is "lam yarm" (he did not throw), and its beginning is silent, so the hamza must be added. And Allah knows best.