Explanation of the words of Ibn Malik (may Allah have mercy on him): "And intend the joining of what was built before the call *** and let it follow the course of one with a new construction."
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The Shaykh : Then the author (may Allah have mercy on him) said:
"And intend the joining of what was built before the call *** and let it follow the course of one with a new construction":
If the one being called is built on a dammah (vowel) before he is called, what do we do? We intend a new dammah, other than the first dammah. If the noun is built on a dammah and we call it, we intend a new dammah other than the first one. What is an example?
The student: No, *ma*...
The Shaykh : No, this is built on sukun (stillness). Yes.
The student: "Ya hasa" (O this one).
The Shaykh : "Al-'amm" (the general) is what is contrary. "Intend the joining of what was built":
"And intend the joining of what was built before the call":
This means its meaning is: do not build it on a dammah. So "Ya hasa" (O this one) is a valid example, as Zayd said. We say: "Hasa" is what we join (vocalize with dammah). "Ya man yuqulu li-l-shay'i kun fa-yakuun" (O He who says to a thing, "Be," and it is), "Ya man" (O who), we do not say "Ya manu" (O who with dammah), and we do not say "Ya hasaw" (O this one with waw), but we leave it as it was. Now, if you called someone named "Haythu" (where), "Haythu" is built on a dammah!
The student: Yes, indeed.
The Shaykh : You say: "Ya haythu" (O where). What do you say if you want to decline it? You say: "Ya" is the particle of calling, and "haythu" is the called noun, built on a dammah that is estimated (implied) on its end. Here, what prevented its appearance? The occupation of the place by the movement of construction. Clear? Now, "Ya hasa" (O this one), we say: it is built on a dammah estimated on its end, and what prevented its appearance?
The student: He.
The Shaykh : The sukun (stillness), the sukun of construction. Because this construction that occurred due to the call is a new, renewed construction, an incidental, temporary one. Now, he said:
"And let it follow the course of one with a new construction":
This means that what was built, when we call it, we rule upon it as if it were built for the sake of the call, which is the renewed construction. This verse only becomes clear with the negation of what follows; as for now, its meaning is not clear. But it becomes clear to us from the first statement that this noun, whether built on sukun, dammah, or kasrah, here, its dammah is intended. A woman was called, a woman they name "Hudham." What is she famous for?
The student: For the strength of her eyesight.
The Shaykh : For the strength of her eyesight, she is famous for the strength of her eyesight. It is said that she could see from a distance of three days' journey. And that she said to her people one day: "O my people, the people have come." So they looked, and there was no one. Then the enemy people had cut down trees, and placed a tree with each one of them, and carried them, and they themselves walked behind the trees.
"And intend the joining of what was built before the call *** and let it follow the course of one with a new construction":
If the one being called is built on a dammah (vowel) before he is called, what do we do? We intend a new dammah, other than the first dammah. If the noun is built on a dammah and we call it, we intend a new dammah other than the first one. What is an example?
The student: No, *ma*...
The Shaykh : No, this is built on sukun (stillness). Yes.
The student: "Ya hasa" (O this one).
The Shaykh : "Al-'amm" (the general) is what is contrary. "Intend the joining of what was built":
"And intend the joining of what was built before the call":
This means its meaning is: do not build it on a dammah. So "Ya hasa" (O this one) is a valid example, as Zayd said. We say: "Hasa" is what we join (vocalize with dammah). "Ya man yuqulu li-l-shay'i kun fa-yakuun" (O He who says to a thing, "Be," and it is), "Ya man" (O who), we do not say "Ya manu" (O who with dammah), and we do not say "Ya hasaw" (O this one with waw), but we leave it as it was. Now, if you called someone named "Haythu" (where), "Haythu" is built on a dammah!
The student: Yes, indeed.
The Shaykh : You say: "Ya haythu" (O where). What do you say if you want to decline it? You say: "Ya" is the particle of calling, and "haythu" is the called noun, built on a dammah that is estimated (implied) on its end. Here, what prevented its appearance? The occupation of the place by the movement of construction. Clear? Now, "Ya hasa" (O this one), we say: it is built on a dammah estimated on its end, and what prevented its appearance?
The student: He.
The Shaykh : The sukun (stillness), the sukun of construction. Because this construction that occurred due to the call is a new, renewed construction, an incidental, temporary one. Now, he said:
"And let it follow the course of one with a new construction":
This means that what was built, when we call it, we rule upon it as if it were built for the sake of the call, which is the renewed construction. This verse only becomes clear with the negation of what follows; as for now, its meaning is not clear. But it becomes clear to us from the first statement that this noun, whether built on sukun, dammah, or kasrah, here, its dammah is intended. A woman was called, a woman they name "Hudham." What is she famous for?
The student: For the strength of her eyesight.
The Shaykh : For the strength of her eyesight, she is famous for the strength of her eyesight. It is said that she could see from a distance of three days' journey. And that she said to her people one day: "O my people, the people have come." So they looked, and there was no one. Then the enemy people had cut down trees, and placed a tree with each one of them, and carried them, and they themselves walked behind the trees.