Reading from Ibn Aqil’s commentary (may Allah have mercy on him), with the Shaykh’s annotations: " .
Machine translationRead the Arabic original
The reader: " And the joining of the one with the haa is permitted "
The Shaykh : Permitted.
The reader: " Permitted with everything *** that is moved by a necessary movement of construction
And its joining without a movement of construction *** is a persistent anomaly in the continuous, which we have deemed preferable
It is permissible to stop with the haa of sakt on every letter moved by a necessary movement of construction that does not resemble a movement of inflection, such as saying in *kayfa* (how) *kayfahu* (its how) ".
The student: ...
The Shaykh : Huh?
The student: "Adim" means permanent and necessary.
The Shaykh : Yes, and its joining without a movement of construction if it is "adim," meaning if it is without a movement of construction and it persists, yes ... and in the continuous? It is deemed preferable, yes.
The reader: " And one does not stop with it on what is moved by an inflectional movement ".
The Shaykh : How do you say it in that case?
The student: *Kayfahu*.
The Shaykh : *Kayfahu*, is that right?
The student: Yes.
The Shaykh : Where?
The student: *Aynahu*.
The Shaykh : *Aynahu*.
The reader: " Such as *ja'a Zayd*, and not on what is moved by ".
The Shaykh : And one does not stop with it on what is moved by?
The student: An inflectional movement.
The reader: " Such as *ja'a Zayd* ".
The Shaykh : Yes, so you do not say: *ja'a Zaydahu*, yes? Good.
The reader: " Nor on what is moved by a movement resembling the inflectional movement, such as the movement of the past tense verb ".
The Shaykh : Why is it resembling the inflectional movement?
The reader: " Nor on what is moved by a movement resembling the inflectional movement, such as the movement of the past tense verb ".
The Shaykh : Why did we say the movement of the past tense verb resembles the inflectional movement?
The student: ...
The Shaykh : Because?
The student: ...
The Shaykh : Because it changes; it may be built on? The damma, like *dharaboo* (they struck), or not?
The student: Yes.
The Shaykh : And on the sukoon, like *dharabta* (you struck), good. Do you say *dharab*? Is it correct to say *dharabahu*?
The student: It is not valid.
The Shaykh : Permitted.
The reader: " Permitted with everything *** that is moved by a necessary movement of construction
And its joining without a movement of construction *** is a persistent anomaly in the continuous, which we have deemed preferable
It is permissible to stop with the haa of sakt on every letter moved by a necessary movement of construction that does not resemble a movement of inflection, such as saying in *kayfa* (how) *kayfahu* (its how) ".
The student: ...
The Shaykh : Huh?
The student: "Adim" means permanent and necessary.
The Shaykh : Yes, and its joining without a movement of construction if it is "adim," meaning if it is without a movement of construction and it persists, yes ... and in the continuous? It is deemed preferable, yes.
The reader: " And one does not stop with it on what is moved by an inflectional movement ".
The Shaykh : How do you say it in that case?
The student: *Kayfahu*.
The Shaykh : *Kayfahu*, is that right?
The student: Yes.
The Shaykh : Where?
The student: *Aynahu*.
The Shaykh : *Aynahu*.
The reader: " Such as *ja'a Zayd*, and not on what is moved by ".
The Shaykh : And one does not stop with it on what is moved by?
The student: An inflectional movement.
The reader: " Such as *ja'a Zayd* ".
The Shaykh : Yes, so you do not say: *ja'a Zaydahu*, yes? Good.
The reader: " Nor on what is moved by a movement resembling the inflectional movement, such as the movement of the past tense verb ".
The Shaykh : Why is it resembling the inflectional movement?
The reader: " Nor on what is moved by a movement resembling the inflectional movement, such as the movement of the past tense verb ".
The Shaykh : Why did we say the movement of the past tense verb resembles the inflectional movement?
The student: ...
The Shaykh : Because?
The student: ...
The Shaykh : Because it changes; it may be built on? The damma, like *dharaboo* (they struck), or not?
The student: Yes.
The Shaykh : And on the sukoon, like *dharabta* (you struck), good. Do you say *dharab*? Is it correct to say *dharabahu*?
The student: It is not valid.