Discussion on the beginnings of the present tense verb
Machine translationRead the Arabic original
The Shaykh : If it begins with the letter yaa.
The student: The doer is a hidden pronoun.
The Shaykh : For whom is it?
The student: It is for the person being addressed.
The Shaykh : If it begins with the letter yaa.
The student: It is for the absent person.
The Shaykh : If it begins with the letter yaa, for whom is it?
The student: For the absent person.
The Shaykh : For the absent person, he strikes.
The student: For the absent person.
The Shaykh : Are you sure? And what is its doer? Permissibly, its estimation is "he." This is also a benefit: if it begins with the letter yaa, it is for the absent person, and its doer is hidden permissibly, with the estimation being "he." Its estimation is "he." Good. If it begins with the letter taa.
The student: You.
The Shaykh : For whom is it?
The student: For the person being addressed.
The Shaykh : For the person being addressed, and its doer
The student: You.
The Shaykh : Is it obligatory or permissive? It is obligatory, with the estimation being "you." So, if it begins with the letter taa, it is for the person being addressed, and its doer is hidden obligatorily, with the estimation being "you." This is unless it is connected to the alif of the dual or the waw of the plural, in which case it becomes explicit. Good. If it begins with the letter noon.
The student: It is for the speakers.
The Shaykh : For whom is it?
The student: For the speakers... a pronoun.
The Shaykh : Its example
The student: We go.
The Shaykh : We go is for the speakers only.
The student: Or for the exalted self.
The Shaykh : Either for exaltation or for plurality, meaning either for the speaker who exalts himself or for the speakers. Good. And its doer.
The student: A pronoun hidden obligatorily, with the estimation being "we"...
The Shaykh : That is it. So, everyone, whenever its estimation is "I" or "you" or "we," it is hidden obligatorily. And whenever its estimation is "he" or "she," it is hidden permissibly. Good. Parse it, O Bukhari: We run.
The student: We run is a present tense verb, raised by the visible dammah on its end.
The Shaykh : And its doer.
The student: And its doer, its estimation is.
The Shaykh : Yes, but what is its doer, and is it hidden or explicit? Obligatory or permissive?
The student: Obligatory.
The Shaykh : Obligatory, with the estimation being "we." Good. O... Present tense. Did he take? Is it past tense, present tense, or imperative?
The student: A past tense verb.
The Shaykh : "Took" begins with the hamzah.
The student: This is an original hamzah.
The Shaykh : Original, from the structure of the word. Parse "took."
The student: A past tense verb.
The Shaykh : "Took" is a past tense verb, built on the fathah, and its doer.
The student: Its doer is hidden permissibly, with the estimation being "he."
The Shaykh : And its doer is hidden permissibly, with the estimation being "he." Why did you say it is permissive?
The student: ...
The Shaykh : Mention, may Allah bless you, the rule we mentioned. Glory be to Allah, why was it hidden permissibly?
The student: The doer is an absent pronoun.
The Shaykh : What did we say in the rule just now?
The student: If it is "you" and "we," it is obligatory.
The Shaykh : Good. And if it is "he" or "she," then we say because its estimation is "he." Good. Come on, O brother, "The spring sprang." "The spring sprang" is a present tense verb.
The student: A past tense verb.
The Shaykh : Its beginning is the noon. The author says: "I came."
The student: It is original.
The Shaykh : Original. Parse it.
The student: "Sprang" is a past tense verb, built on the fathah.
The Shaykh : Yes, "the water."
The student: "The water" is the doer, raised, and the sign of its raising is the visible dammah on its end.
The Shaykh : What do you say, everyone, is it correct? Come on, "The fruit dried."
The student: "Dried" is a past tense verb, raised, and the sign of its raising is the dammah.
The Shaykh : "Dried" is a past tense verb, raised.
The student: Built on the dammah.
The Shaykh : Built on the dammah. Yes.
The student: "The fruit" is the doer, raised, and the sign of its raising is the visible dammah on its end.
The Shaykh : Well done. So, how do you pronounce the sentence...?
The student: The fruit dried.
The Shaykh : The fruit dried. You say "dried" is raised.
The student: ... .
The Shaykh : So, "dried" is a past tense verb, built on what?
The student: On the fathah.
The Shaykh : And "the fruit" is the doer. Come on, O Abd al-Rahman. We eat.
The student: A present tense verb.
The Shaykh : We eat the bread.
The student: A present tense verb.
The Shaykh : A present tense verb, "we eat." What is the evidence?
The student: Its beginning is an added noon.
The Shaykh : Its beginning is an added noon. Its beginning is an added noon. Well done. Continue.
The student: A present tense verb, raised, and the sign of its raising is the visible dammah on its end.
The Shaykh : Very well.
The student: And the doer is a pronoun hidden obligatorily, with the estimation being "we."
The Shaykh : No, it is not "we" with a fathah.
The student: "We" with a dammah.
The Shaykh : This is colloquial language. We, in Arabic, in order to eliminate the colloquial. Good, "the bread."
The student: "The bread" is the object, lowered, and the sign of its lowering is the visible fathah on its end.
The Shaykh : Good. We take... Abd al-Rahman says we take. Every day, we took the first class yesterday, so you take it. Good, "We see."
The student: We see. "We see" is a past tense verb... "We see" is a present tense verb, raised by the visible dammah on its end.
The Shaykh : Where do we see? He is not saying "we see" (with waw), he says "we see" (with yaa). You did not review the apparent.
The student: "We see" is a verb from which the noon was deleted from the end of the word.
The Shaykh : No, that is not acceptable. If one is unable, he claims something that is not his.
The student: "We see" is a present tense verb...
The Shaykh : What?
The student: ... the alif, meaning its end is an alif.
The Shaykh : A present tense verb, raised.
The student: By the estimated dammah.
The Shaykh : By an estimated dammah on.
The student: Because.
The Shaykh : Estimated on what?
The student: On the alif.
The Shaykh : Prevented from appearing.
The student: Because it is past tense.
The Shaykh : No, but it is past tense, I did not say present tense, you.
The student: "We see" is a present tense verb.
The Shaykh : Yes, raised.
The student: Raised by the estimated dammah.
The Shaykh : By an estimated dammah on the alif, prevented from appearing.
The student: Because it does not accept movement.
The Shaykh : No, prevented from appearing.
The student: Impossibility.
The Shaykh : Impossible. Good, say it like this: the doer.
The student: The doer is a pronoun hidden in it, expressed by "we."
The Shaykh : Oh, is it obligatory or permissive in this way?
The student: Obligatory.
The Shaykh : Its estimation is.
The student: We.
The Shaykh : Well done. Good, the first class is finished. The issue I mentioned, O Sami, perhaps everyone whose turn has come. Good, the one whose turn has come... with them now.
The student: ...
The Shaykh : That is it, the one who says "I took," yes.
In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The author said: It is summarized by your saying "I came" and "you came." If it begins with the hamzah, the estimation of its doer is "I," and it is hidden obligatorily. If it begins with the noon, the estimation of its doer is "we," and it is also hidden obligatorily. If it begins with the yaa, its estimation is "he," and it is hidden permissibly. With the taa, its estimation is "you," and it is hidden obligatorily. Yes, what?
The student: ...
The Shaykh : No, it is "you." As for "she," the yaa comes, and you say: "You stand" (feminine dual). And you may say: "She stands, Hind stands," meaning she. But if its estimation is "you," it is hidden obligatorily.
The author said: And it is always raised until a naseeb (lowerer) or a jaazim (jussive) enters it. And the author did not say: or a rafi' (raiser). Why?
The student: ...
The Shaykh : Because the original is the original. And he did not say "or a khaafid (lowerer)," because lowering does not enter verbs. So, the author's statement is precise: until a naseeb or a jaazim enters it.
The student: The doer is a hidden pronoun.
The Shaykh : For whom is it?
The student: It is for the person being addressed.
The Shaykh : If it begins with the letter yaa.
The student: It is for the absent person.
The Shaykh : If it begins with the letter yaa, for whom is it?
The student: For the absent person.
The Shaykh : For the absent person, he strikes.
The student: For the absent person.
The Shaykh : Are you sure? And what is its doer? Permissibly, its estimation is "he." This is also a benefit: if it begins with the letter yaa, it is for the absent person, and its doer is hidden permissibly, with the estimation being "he." Its estimation is "he." Good. If it begins with the letter taa.
The student: You.
The Shaykh : For whom is it?
The student: For the person being addressed.
The Shaykh : For the person being addressed, and its doer
The student: You.
The Shaykh : Is it obligatory or permissive? It is obligatory, with the estimation being "you." So, if it begins with the letter taa, it is for the person being addressed, and its doer is hidden obligatorily, with the estimation being "you." This is unless it is connected to the alif of the dual or the waw of the plural, in which case it becomes explicit. Good. If it begins with the letter noon.
The student: It is for the speakers.
The Shaykh : For whom is it?
The student: For the speakers... a pronoun.
The Shaykh : Its example
The student: We go.
The Shaykh : We go is for the speakers only.
The student: Or for the exalted self.
The Shaykh : Either for exaltation or for plurality, meaning either for the speaker who exalts himself or for the speakers. Good. And its doer.
The student: A pronoun hidden obligatorily, with the estimation being "we"...
The Shaykh : That is it. So, everyone, whenever its estimation is "I" or "you" or "we," it is hidden obligatorily. And whenever its estimation is "he" or "she," it is hidden permissibly. Good. Parse it, O Bukhari: We run.
The student: We run is a present tense verb, raised by the visible dammah on its end.
The Shaykh : And its doer.
The student: And its doer, its estimation is.
The Shaykh : Yes, but what is its doer, and is it hidden or explicit? Obligatory or permissive?
The student: Obligatory.
The Shaykh : Obligatory, with the estimation being "we." Good. O... Present tense. Did he take? Is it past tense, present tense, or imperative?
The student: A past tense verb.
The Shaykh : "Took" begins with the hamzah.
The student: This is an original hamzah.
The Shaykh : Original, from the structure of the word. Parse "took."
The student: A past tense verb.
The Shaykh : "Took" is a past tense verb, built on the fathah, and its doer.
The student: Its doer is hidden permissibly, with the estimation being "he."
The Shaykh : And its doer is hidden permissibly, with the estimation being "he." Why did you say it is permissive?
The student: ...
The Shaykh : Mention, may Allah bless you, the rule we mentioned. Glory be to Allah, why was it hidden permissibly?
The student: The doer is an absent pronoun.
The Shaykh : What did we say in the rule just now?
The student: If it is "you" and "we," it is obligatory.
The Shaykh : Good. And if it is "he" or "she," then we say because its estimation is "he." Good. Come on, O brother, "The spring sprang." "The spring sprang" is a present tense verb.
The student: A past tense verb.
The Shaykh : Its beginning is the noon. The author says: "I came."
The student: It is original.
The Shaykh : Original. Parse it.
The student: "Sprang" is a past tense verb, built on the fathah.
The Shaykh : Yes, "the water."
The student: "The water" is the doer, raised, and the sign of its raising is the visible dammah on its end.
The Shaykh : What do you say, everyone, is it correct? Come on, "The fruit dried."
The student: "Dried" is a past tense verb, raised, and the sign of its raising is the dammah.
The Shaykh : "Dried" is a past tense verb, raised.
The student: Built on the dammah.
The Shaykh : Built on the dammah. Yes.
The student: "The fruit" is the doer, raised, and the sign of its raising is the visible dammah on its end.
The Shaykh : Well done. So, how do you pronounce the sentence...?
The student: The fruit dried.
The Shaykh : The fruit dried. You say "dried" is raised.
The student: ... .
The Shaykh : So, "dried" is a past tense verb, built on what?
The student: On the fathah.
The Shaykh : And "the fruit" is the doer. Come on, O Abd al-Rahman. We eat.
The student: A present tense verb.
The Shaykh : We eat the bread.
The student: A present tense verb.
The Shaykh : A present tense verb, "we eat." What is the evidence?
The student: Its beginning is an added noon.
The Shaykh : Its beginning is an added noon. Its beginning is an added noon. Well done. Continue.
The student: A present tense verb, raised, and the sign of its raising is the visible dammah on its end.
The Shaykh : Very well.
The student: And the doer is a pronoun hidden obligatorily, with the estimation being "we."
The Shaykh : No, it is not "we" with a fathah.
The student: "We" with a dammah.
The Shaykh : This is colloquial language. We, in Arabic, in order to eliminate the colloquial. Good, "the bread."
The student: "The bread" is the object, lowered, and the sign of its lowering is the visible fathah on its end.
The Shaykh : Good. We take... Abd al-Rahman says we take. Every day, we took the first class yesterday, so you take it. Good, "We see."
The student: We see. "We see" is a past tense verb... "We see" is a present tense verb, raised by the visible dammah on its end.
The Shaykh : Where do we see? He is not saying "we see" (with waw), he says "we see" (with yaa). You did not review the apparent.
The student: "We see" is a verb from which the noon was deleted from the end of the word.
The Shaykh : No, that is not acceptable. If one is unable, he claims something that is not his.
The student: "We see" is a present tense verb...
The Shaykh : What?
The student: ... the alif, meaning its end is an alif.
The Shaykh : A present tense verb, raised.
The student: By the estimated dammah.
The Shaykh : By an estimated dammah on.
The student: Because.
The Shaykh : Estimated on what?
The student: On the alif.
The Shaykh : Prevented from appearing.
The student: Because it is past tense.
The Shaykh : No, but it is past tense, I did not say present tense, you.
The student: "We see" is a present tense verb.
The Shaykh : Yes, raised.
The student: Raised by the estimated dammah.
The Shaykh : By an estimated dammah on the alif, prevented from appearing.
The student: Because it does not accept movement.
The Shaykh : No, prevented from appearing.
The student: Impossibility.
The Shaykh : Impossible. Good, say it like this: the doer.
The student: The doer is a pronoun hidden in it, expressed by "we."
The Shaykh : Oh, is it obligatory or permissive in this way?
The student: Obligatory.
The Shaykh : Its estimation is.
The student: We.
The Shaykh : Well done. Good, the first class is finished. The issue I mentioned, O Sami, perhaps everyone whose turn has come. Good, the one whose turn has come... with them now.
The student: ...
The Shaykh : That is it, the one who says "I took," yes.
In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The author said: It is summarized by your saying "I came" and "you came." If it begins with the hamzah, the estimation of its doer is "I," and it is hidden obligatorily. If it begins with the noon, the estimation of its doer is "we," and it is also hidden obligatorily. If it begins with the yaa, its estimation is "he," and it is hidden permissibly. With the taa, its estimation is "you," and it is hidden obligatorily. Yes, what?
The student: ...
The Shaykh : No, it is "you." As for "she," the yaa comes, and you say: "You stand" (feminine dual). And you may say: "She stands, Hind stands," meaning she. But if its estimation is "you," it is hidden obligatorily.
The author said: And it is always raised until a naseeb (lowerer) or a jaazim (jussive) enters it. And the author did not say: or a rafi' (raiser). Why?
The student: ...
The Shaykh : Because the original is the original. And he did not say "or a khaafid (lowerer)," because lowering does not enter verbs. So, the author's statement is precise: until a naseeb or a jaazim enters it.