Explanation of the author's (may Allah have mercy on him) statement: "… The past tense is always open at the end …"
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The Shaykh : He said: "The past tense is always open at the end", and the imperative is always jussive, and the present tense is raised, accusative, and jussive. The past tense is always open at the end; it cannot occur except as open. For this reason, we call it *mabni* (built). We call it *mabni*. The past tense is always built on the fathah. It is called *mabni* because it does not change, just as if you build a structure on the ground, the structure remains fixed. So the past tense is built on what? On the fathah, always, always. And the apparent meaning of the author's words is that it is on the fathah, even if the plural "wa" or the subject pronoun is attached to it, absolutely. The apparent meaning of his words is that you say: *Darabū* (they struck), *Darabtu* (I struck). The apparent meaning of the author's words is that *Darabū* is built on the fathah. So according to the author's words, you say: *Darabū*. *Darab* is a past tense verb built on a fathah estimated on its end, the appearance of which was prevented by the occupation of the place by the movement of correspondence. Is that right? So according to the author's words, the fathah is estimated. *Darabtu* is like it. *Darabtu*. *Darab* is a past tense verb built on a fathah estimated on its end, the appearance of which was prevented by the correspondence. But some scholars said it is built on the fathah, with two exceptions: if the plural "wa" is attached to it, it is built on the dammah; and if the moving subject pronoun is attached to it, it is built on the sukun. Are you with us? And this opinion is more correct because this does not require effort and does not require estimation. It was created this way. *Darabū* this is how the Arabs pronounced it. There is no estimation or anything at all. It did not occur to them that there is a fathah in this context. So we say in the parsing of *Darabū*: *Darab* is a past tense verb built on the dammah due to its connection to what? To the plural "wa". And we say in *Darabtu*: *Darab* is a past tense verb built on the sukun due to its connection to the moving subject pronoun, due to its connection to the Khari.
The student: ... .
The Shaykh : To the moving subject pronoun. *Darabtu*. *Darabna* (we struck) is plural. *Darabna* (they struck, feminine plural). Who? A group of women. This is why we do not elongate the noon. I say *Darabna*. Okay.
I return a second time... The past tense verb is built on the fathah, either apparent or estimated, according to the author's words. And the correct view is that it is built on the fathah, unless the plural "wa" is attached to it, in which case it is built on what?
The student: On the damma.
The Shaykh : Or the moving subject pronoun is attached to it, in which case it is built on the sukun. Okay. If the past tense verb is deficient by the yaa, meaning its end is a letter of deficiency, the yaa, is it built on the fathah? Or how?
The student: Yes.
The Shaykh : Yes, yes.
The student: ... .
The Shaykh : Apparent or estimated? Apparent, apparent? *Qudhi* (it was decreed). *Qudhi al-amr* (the matter was decreed).
The student: Apparent.
The Shaykh : Apparent. Its end is a yaa, built on the fathah, because the fathah, as we passed over, brothers, does the fathah appear on the deficient by yaa or not? The fathah appears on the deficient by yaa. So we say: The past tense verb, if its end is a yaa, the fathah appears on it. If its end is an alif,
The student: ...
The Shaykh : It is built on the fathah estimated on its end, the appearance of which was prevented by impossibility. Like *Rama* (he threw). *Rama* is a past tense verb built on a fathah estimated on its end, the appearance of which was prevented by what? Impossibility. Here. What did I say just now? The past tense verb.
The student: If its end is a yaa.
The Shaykh : The past tense verb is built on what? On the fathah.
The student: Yes.
The Shaykh : Except...
The student: Except if its end is an alif.
The Shaykh : Even the alif... estimated.
The student: If it is past tense, if its end is a yaa.
The Shaykh : No, no, no, that is wrong, it is not acceptable. Say, my brother, you.
The student: ... .
The Shaykh : No, no, you.
The student: ... a letter of deficiency.
The Shaykh : No, no, no. A letter of deficiency is not attached to a letter of deficiency from it.
The student: .... .
The Shaykh : Subject pronoun.
The student: Subject pronoun.
The Shaykh : If the plural "wa" or the moving subject pronoun is attached to it. Example of the plural "wa". Come, the one behind you, Bandar. Yes, yes.
The student: *Darabū*.
The Shaykh : *Darabū*. So we say *Darab* is a past tense verb built on the dammah due to its connection to the plural "wa". Example of the moving subject pronoun. Yes.
The student: *Darabtu*.
The Shaykh : *Darabtu*. *Darabna*. Like that? What do you say about *Daraba* (two struck)? *Daraba*. Built on what? *Daraba*.
The student: On the fathah, the apparent fathah.
The Shaykh : Because it did not enter the exception. Neither the plural "wa" nor the moving subject pronoun was attached to it. Because it has a correct subject pronoun, *Daraba*, but a subject pronoun that is not moving. And we say the moving subject pronoun. So by this, the stationary subject pronoun is excluded, like *Daraba*. Okay. If I say *Darabana* (he struck us). *Darabana* is built on what?
The student: On the fathah.
The Shaykh : *Darabana*. Here.
The student: ... .
The Shaykh : Okay. *Darabana* is built on the fathah. Why? Because what was attached to it is an object pronoun, not a subject pronoun. *Darabna*, who is it? We are being struck now. So what was attached to it is an object pronoun. For this reason, you say: *Ma ansafana ashābunā* (our companions did not treat us justly) or *Ma ansafna ashābanā* (we did not treat our companions justly). Which one?
The student: ...
The Shaykh : No, we see which one is the wrongdoer? If we are the wrongdoers, we say *Ma ansafna ashābanā* (we did not treat our companions justly). And if they are the wrongdoers, we say *Ma ansafana ashābunā* (our companions did not treat us justly). Did you see the precision of the Arabic language? *Ansafana* changed. *Ma ansafana* is built on the fathah because *na* is the subject or the object? *Ma ansafana*. *Ma ansafana*. It cannot be the subject. No. *Ma ansafana*. Until now, "companions" has not come. Until now, *Ma ansafana* is the object. For this reason, we say: an object pronoun was attached to it, not a subject pronoun. For this reason, it was built on the fathah. *Ma ansafna*.
The student: Subject pronoun.
The Shaykh : Moving subject pronoun. Okay. I will now say to Yasser: *Ma ansafna*. Pronounce "ashāb" (companions).
The student: *Ashāb*.
The Shaykh : *Ma ansafna*. What do I pronounce?
The student: *Ashābanā*.
The Shaykh : *Ashābanā*. Correct. Okay. If we say *Ma ansafana 'Abdullah*, here. *Ashābunā* with the nominative. Okay. If we say, O Abdullah, *Ma ansafina*.
The student: ... .
The Shaykh : You don't know it. What do you say?
The student: Incorrect.
The Shaykh : It is wrong, because the past tense verb is not kasra. Okay. In any case, did you understand now? The past tense verb is built on the fathah always, except in three cases.
The student: Two cases.
The Shaykh : Two cases only. In two cases. If the plural "wa" is attached to it, it is built on the dammah. If the moving subject pronoun is attached to it, it is built on the sukun. Okay. If an object pronoun is attached to it, it is built on what? On the fathah. The stationary subject pronoun is built on the fathah. Like that. For this reason, you say: *Al-rajulān daraba* (the two men struck). *Daraba*. Because the subject pronoun is now stationary. Like that. Okay. And you say: *Al-rajulu akramana* (the man honored us). Because it is an object pronoun. So instead of *Ma ansafana ashābunā* or *Ma ansafana ashābunā*, we say *Al-rajulu akramana*. The man. Move it. I am stationary. Move it. *Akramna al-rajula*. It is not possible.
The student: *Akramna al-rajulu*.
The Shaykh : It is not possible. No, it is not possible. Now look. *Akramna al-rajula*. Move the man.
The student: *Al-rajula*.
The Shaykh : *Al-rajula*. It is necessary, because when you said *Akramna*, the *na* became the subject controlling the verb.
The student: ... .
The Shaykh : We distinguish it by the context, or it is all one, because *na* is suitable for nominative, accusative, and genitive.
The student: It has no rule.
The Shaykh : It has no rule except the verb, if it is ambiguous, or the meaning. Okay. Now *Akramna*. Pronounce "al-rajul" (the man).
The student: *Al-rajula*.
The Shaykh : *Al-rajula*. Because we know that *Akram* is a past tense verb with a connected pronoun attached to it. What? A subject pronoun. A subject pronoun, the doer. Okay. *Akramana*. What? *Al-rajulu* or not?
The student: Or not.
The Shaykh : Because *Akramana*, when built on the fathah, became attached to an object pronoun. Clear? For this reason, it is used in riddles. If you come to a beginner, you say: *Akramna al-rajula*. *Akramana al-rajula*. He says, correct. It is all one for him. A beginner. *Akramana al-rajula* and *Akramna al-rajula* are all one for him. And it is not correct. We say: *Akramana*. What? *Al-rajulu*. The proof of this is that *Akram* here is built on the fathah, so the pronoun attached to it is an object pronoun. So what comes after it is the doer. *Akramna*. Here. *Al-rajula*. And what is the proof? Because the verb is built on the sukun. So the *na* attached to it is the doer or the object? The doer. So *al-rajul* is the object. And Allah knows best.
The student: ... .
The Shaykh : To the moving subject pronoun. *Darabtu*. *Darabna* (we struck) is plural. *Darabna* (they struck, feminine plural). Who? A group of women. This is why we do not elongate the noon. I say *Darabna*. Okay.
I return a second time... The past tense verb is built on the fathah, either apparent or estimated, according to the author's words. And the correct view is that it is built on the fathah, unless the plural "wa" is attached to it, in which case it is built on what?
The student: On the damma.
The Shaykh : Or the moving subject pronoun is attached to it, in which case it is built on the sukun. Okay. If the past tense verb is deficient by the yaa, meaning its end is a letter of deficiency, the yaa, is it built on the fathah? Or how?
The student: Yes.
The Shaykh : Yes, yes.
The student: ... .
The Shaykh : Apparent or estimated? Apparent, apparent? *Qudhi* (it was decreed). *Qudhi al-amr* (the matter was decreed).
The student: Apparent.
The Shaykh : Apparent. Its end is a yaa, built on the fathah, because the fathah, as we passed over, brothers, does the fathah appear on the deficient by yaa or not? The fathah appears on the deficient by yaa. So we say: The past tense verb, if its end is a yaa, the fathah appears on it. If its end is an alif,
The student: ...
The Shaykh : It is built on the fathah estimated on its end, the appearance of which was prevented by impossibility. Like *Rama* (he threw). *Rama* is a past tense verb built on a fathah estimated on its end, the appearance of which was prevented by what? Impossibility. Here. What did I say just now? The past tense verb.
The student: If its end is a yaa.
The Shaykh : The past tense verb is built on what? On the fathah.
The student: Yes.
The Shaykh : Except...
The student: Except if its end is an alif.
The Shaykh : Even the alif... estimated.
The student: If it is past tense, if its end is a yaa.
The Shaykh : No, no, no, that is wrong, it is not acceptable. Say, my brother, you.
The student: ... .
The Shaykh : No, no, you.
The student: ... a letter of deficiency.
The Shaykh : No, no, no. A letter of deficiency is not attached to a letter of deficiency from it.
The student: .... .
The Shaykh : Subject pronoun.
The student: Subject pronoun.
The Shaykh : If the plural "wa" or the moving subject pronoun is attached to it. Example of the plural "wa". Come, the one behind you, Bandar. Yes, yes.
The student: *Darabū*.
The Shaykh : *Darabū*. So we say *Darab* is a past tense verb built on the dammah due to its connection to the plural "wa". Example of the moving subject pronoun. Yes.
The student: *Darabtu*.
The Shaykh : *Darabtu*. *Darabna*. Like that? What do you say about *Daraba* (two struck)? *Daraba*. Built on what? *Daraba*.
The student: On the fathah, the apparent fathah.
The Shaykh : Because it did not enter the exception. Neither the plural "wa" nor the moving subject pronoun was attached to it. Because it has a correct subject pronoun, *Daraba*, but a subject pronoun that is not moving. And we say the moving subject pronoun. So by this, the stationary subject pronoun is excluded, like *Daraba*. Okay. If I say *Darabana* (he struck us). *Darabana* is built on what?
The student: On the fathah.
The Shaykh : *Darabana*. Here.
The student: ... .
The Shaykh : Okay. *Darabana* is built on the fathah. Why? Because what was attached to it is an object pronoun, not a subject pronoun. *Darabna*, who is it? We are being struck now. So what was attached to it is an object pronoun. For this reason, you say: *Ma ansafana ashābunā* (our companions did not treat us justly) or *Ma ansafna ashābanā* (we did not treat our companions justly). Which one?
The student: ...
The Shaykh : No, we see which one is the wrongdoer? If we are the wrongdoers, we say *Ma ansafna ashābanā* (we did not treat our companions justly). And if they are the wrongdoers, we say *Ma ansafana ashābunā* (our companions did not treat us justly). Did you see the precision of the Arabic language? *Ansafana* changed. *Ma ansafana* is built on the fathah because *na* is the subject or the object? *Ma ansafana*. *Ma ansafana*. It cannot be the subject. No. *Ma ansafana*. Until now, "companions" has not come. Until now, *Ma ansafana* is the object. For this reason, we say: an object pronoun was attached to it, not a subject pronoun. For this reason, it was built on the fathah. *Ma ansafna*.
The student: Subject pronoun.
The Shaykh : Moving subject pronoun. Okay. I will now say to Yasser: *Ma ansafna*. Pronounce "ashāb" (companions).
The student: *Ashāb*.
The Shaykh : *Ma ansafna*. What do I pronounce?
The student: *Ashābanā*.
The Shaykh : *Ashābanā*. Correct. Okay. If we say *Ma ansafana 'Abdullah*, here. *Ashābunā* with the nominative. Okay. If we say, O Abdullah, *Ma ansafina*.
The student: ... .
The Shaykh : You don't know it. What do you say?
The student: Incorrect.
The Shaykh : It is wrong, because the past tense verb is not kasra. Okay. In any case, did you understand now? The past tense verb is built on the fathah always, except in three cases.
The student: Two cases.
The Shaykh : Two cases only. In two cases. If the plural "wa" is attached to it, it is built on the dammah. If the moving subject pronoun is attached to it, it is built on the sukun. Okay. If an object pronoun is attached to it, it is built on what? On the fathah. The stationary subject pronoun is built on the fathah. Like that. For this reason, you say: *Al-rajulān daraba* (the two men struck). *Daraba*. Because the subject pronoun is now stationary. Like that. Okay. And you say: *Al-rajulu akramana* (the man honored us). Because it is an object pronoun. So instead of *Ma ansafana ashābunā* or *Ma ansafana ashābunā*, we say *Al-rajulu akramana*. The man. Move it. I am stationary. Move it. *Akramna al-rajula*. It is not possible.
The student: *Akramna al-rajulu*.
The Shaykh : It is not possible. No, it is not possible. Now look. *Akramna al-rajula*. Move the man.
The student: *Al-rajula*.
The Shaykh : *Al-rajula*. It is necessary, because when you said *Akramna*, the *na* became the subject controlling the verb.
The student: ... .
The Shaykh : We distinguish it by the context, or it is all one, because *na* is suitable for nominative, accusative, and genitive.
The student: It has no rule.
The Shaykh : It has no rule except the verb, if it is ambiguous, or the meaning. Okay. Now *Akramna*. Pronounce "al-rajul" (the man).
The student: *Al-rajula*.
The Shaykh : *Al-rajula*. Because we know that *Akram* is a past tense verb with a connected pronoun attached to it. What? A subject pronoun. A subject pronoun, the doer. Okay. *Akramana*. What? *Al-rajulu* or not?
The student: Or not.
The Shaykh : Because *Akramana*, when built on the fathah, became attached to an object pronoun. Clear? For this reason, it is used in riddles. If you come to a beginner, you say: *Akramna al-rajula*. *Akramana al-rajula*. He says, correct. It is all one for him. A beginner. *Akramana al-rajula* and *Akramna al-rajula* are all one for him. And it is not correct. We say: *Akramana*. What? *Al-rajulu*. The proof of this is that *Akram* here is built on the fathah, so the pronoun attached to it is an object pronoun. So what comes after it is the doer. *Akramna*. Here. *Al-rajula*. And what is the proof? Because the verb is built on the sukun. So the *na* attached to it is the doer or the object? The doer. So *al-rajul* is the object. And Allah knows best.