Explanation of the author's (may Allah have mercy on him) statement: "… and the present tense verb to which nothing is attached at its end …"
Machine translationRead the Arabic original
The Shaykh : The fourth point: He said: "and the present tense verb to which nothing is attached at its end". The present tense verb. Good, are there verbs here that are not present tense? Yes, there is the present tense verb, the past tense verb, and the imperative verb. The one with us is the present tense verb. But the author said: to which nothing is attached at its end, like *yadribu* (he strikes), *ya'kulu* (he eats), *yashrabu* (he drinks), *yaqumu* (he stands), *yaq'adu* (he sits), *yazhabu* (he goes), *yajii'u* (he comes). There are many examples. This is a present tense verb to which nothing is attached at its end. Good, *yakhsha* (he fears) is raised with a *dammah*, but the *dammah* is implied on the *alif*. *Yarmiy* (he throws), yes, *yarmiy* is a present tense verb raised with a *dammah*, but it is implied on the *ya* because the heaviness prevented its appearance. *Yaghzu* (he campaigns).
The student: Implied.
The Shaykh : It is also raised with an implied *dammah* on the *waw*, because the heaviness prevented its appearance. So the present tense verb to which nothing is attached at its end is raised with a *dammah*, either in form or in implication. Good.
And the author's statement: "to which nothing is attached at its end" excludes the present tense verb to which something is attached at its end. This is not raised with a *dammah*, like: *yaqulun* (they say). *Yaqlun* is a present tense verb, but something has been attached to its end. What was attached to its end? The *waw* and the *nun*. So it cannot be raised with a *dammah* because something is attached to its end, right or not? Good. Allah the Exalted said: Is it raised with a *dammah* or not?
The student: No.
The Shaykh : Why? A *nun* is attached to its end. So it is not raised with a *dammah*. Good. You say: *al-nisa' yaqmun* (the women stand). Is it raised with a *dammah* or not?
The student: No.
The Shaykh : Why? The *nun* of the women is attached to it, and the author says: "to which nothing is attached at its end". Good.[Al-'Alaq 96:6] *yutgha* (he transgresses). Ah, is it raised with a *dammah*? Yes, yes, it is raised with a *dammah*, but in implication. It is raised with an implied *dammah* on its end, because the impossibility prevented its appearance, right?
[Ash-Shuraa 42:52] *li-tahdi* (that you guide). The present tense verb is raised with what?
The student: With a *dammah*.
The Shaykh : With a *dammah*. The *ya* is *sakin* (unvoweled).
The student: Implied.
The Shaykh : We say implied. Implied on the *ya* because it is a letter of weakness. Good. If I say: *yaquman* (two men stand), is it raised with a *dammah*? Why?
The student: ...
The Shaykh : Because something is attached to its end. The *alif* and the *nun* are attached to its end. So what is raised with a *dammah* is four things: the singular noun, like *Zayd*; the second is the broken plural, like *al-rijal* (men); the third is the sound feminine plural, like *al-muslimat* (the believing women); and the fourth is the present tense verb to which nothing is attached at its end, like *yaqumu* (he stands), *yadribu* (he strikes), *ya'kulu* (he eats), *yazhabu* (he goes). Yes, *yarmiy* (he throws), *yakhsha* (he fears), *yaghzu* (he campaigns). All of this is raised with a *dammah*, but it may be apparent or implied. Good.
The student: Implied.
The Shaykh : It is also raised with an implied *dammah* on the *waw*, because the heaviness prevented its appearance. So the present tense verb to which nothing is attached at its end is raised with a *dammah*, either in form or in implication. Good.
And the author's statement: "to which nothing is attached at its end" excludes the present tense verb to which something is attached at its end. This is not raised with a *dammah*, like: *yaqulun* (they say). *Yaqlun* is a present tense verb, but something has been attached to its end. What was attached to its end? The *waw* and the *nun*. So it cannot be raised with a *dammah* because something is attached to its end, right or not? Good. Allah the Exalted said:
Let him be imprisoned
ليسجننّLet him be imprisoned
ليسجننّThe student: No.
The Shaykh : Why? A *nun* is attached to its end. So it is not raised with a *dammah*. Good. You say: *al-nisa' yaqmun* (the women stand). Is it raised with a *dammah* or not?
The student: No.
The Shaykh : Why? The *nun* of the women is attached to it, and the author says: "to which nothing is attached at its end". Good.
No! [But] indeed, man transgresses
كلا إن الإنسان ليطغىAnd indeed, [O Muhammad], you guide to a straight path -
وإنك لتهدي إلى صراط مستقيمThe student: With a *dammah*.
The Shaykh : With a *dammah*. The *ya* is *sakin* (unvoweled).
The student: Implied.
The Shaykh : We say implied. Implied on the *ya* because it is a letter of weakness. Good. If I say: *yaquman* (two men stand), is it raised with a *dammah*? Why?
The student: ...
The Shaykh : Because something is attached to its end. The *alif* and the *nun* are attached to its end. So what is raised with a *dammah* is four things: the singular noun, like *Zayd*; the second is the broken plural, like *al-rijal* (men); the third is the sound feminine plural, like *al-muslimat* (the believing women); and the fourth is the present tense verb to which nothing is attached at its end, like *yaqumu* (he stands), *yadribu* (he strikes), *ya'kulu* (he eats), *yazhabu* (he goes). Yes, *yarmiy* (he throws), *yakhsha* (he fears), *yaghzu* (he campaigns). All of this is raised with a *dammah*, but it may be apparent or implied. Good.