Explanation of the statement of Ibn Malik (may Allah have mercy on him): "The last of what is added to the yaa, break it, if *** it is not a weak letter, like kuraam and quudhā."
Machine translationRead the Arabic original
The Shaykh : The author says:
"The last of what is added to the yaa, break it" This is a ruling. The last object is placed before the verb in his statement: "break it". The last object is placed before the verb in his statement: "break it", meaning: break the last of what is added to the yaa. The yaa intended here is the yaa of the first person speaker, as evidenced by his statement in the title: "what is added to the yaa of the first person speaker". Now, if it is not a weak letter, or if it is like *abnayn* and *Zaydayn*, three, break it, except in three cases. Break the last of what is added to the yaa, except in three situations. The first situation: that it be a weak letter, like *kuraam* and *quudhā*. *Kuraam* is weak by what?
The student: With a yā'.
The Shaykh : By the yaa, and *quudhā* is weak by the alif. So you do not break these; you do not break them. As for what is weak by the yaa, its last letter becomes sakin (unvoweled). You say: *ja'a qadiyya*, *qadiyya* or not?
The student: Yes.
The Shaykh : And you say: this is *raamiyya*, *raamiyya*, right? And what is its last letter?
The student: It is sakin (unvoweled).
The Shaykh : It is sakin, it is not broken, because the yaa does not show the kasrah (vowel mark), it does not show the kasrah, but since it was a yaa and the yaa of the first person speaker is a yaa, the yaa was assimilated into the yaa, so it was said: *raamiyya*, *haadiyya*, *ghaaziyya*, and the like. Now, as for *quudhā*, when its last letter is an alif, the alif remains and the yaa is opened (fatha), the alif remains and the yaa is opened, so you say: this is *aswaaya*. Allah the Exalted said: Did we break the last of the broken word?
The student: No.
The Shaykh : We did not break it, and it cannot be broken. Now, why did we not change it to a yaa? Because there is no need for the change, since the yaa is valid to occur after the alif, it is valid to occur after the alif, although in the language of some Arabs it is changed to a yaa, as the poet said:
"They hastened to their desire and lengthened their necks for their whims *** So they were cut off, and for every people there is a place of death"
This is the language of Hudhayl, as will come in the words of the author.
"The last of what is added to the yaa, break it" This is a ruling. The last object is placed before the verb in his statement: "break it". The last object is placed before the verb in his statement: "break it", meaning: break the last of what is added to the yaa. The yaa intended here is the yaa of the first person speaker, as evidenced by his statement in the title: "what is added to the yaa of the first person speaker". Now, if it is not a weak letter, or if it is like *abnayn* and *Zaydayn*, three, break it, except in three cases. Break the last of what is added to the yaa, except in three situations. The first situation: that it be a weak letter, like *kuraam* and *quudhā*. *Kuraam* is weak by what?
The student: With a yā'.
The Shaykh : By the yaa, and *quudhā* is weak by the alif. So you do not break these; you do not break them. As for what is weak by the yaa, its last letter becomes sakin (unvoweled). You say: *ja'a qadiyya*, *qadiyya* or not?
The student: Yes.
The Shaykh : And you say: this is *raamiyya*, *raamiyya*, right? And what is its last letter?
The student: It is sakin (unvoweled).
The Shaykh : It is sakin, it is not broken, because the yaa does not show the kasrah (vowel mark), it does not show the kasrah, but since it was a yaa and the yaa of the first person speaker is a yaa, the yaa was assimilated into the yaa, so it was said: *raamiyya*, *haadiyya*, *ghaaziyya*, and the like. Now, as for *quudhā*, when its last letter is an alif, the alif remains and the yaa is opened (fatha), the alif remains and the yaa is opened, so you say: this is *aswaaya*. Allah the Exalted said:
He said: It is my staff, I lean upon it
قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَاThe student: No.
The Shaykh : We did not break it, and it cannot be broken. Now, why did we not change it to a yaa? Because there is no need for the change, since the yaa is valid to occur after the alif, it is valid to occur after the alif, although in the language of some Arabs it is changed to a yaa, as the poet said:
"They hastened to their desire and lengthened their necks for their whims *** So they were cut off, and for every people there is a place of death"
This is the language of Hudhayl, as will come in the words of the author.