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 he specified by his statement 'without addition or anomaly' that it does not become a yā' due to the addition of the yā' of diminution, such as *qafay* ".
The Shaykh : *Qufay*, *qufay*.
The reader: " *Qufay*, or in an anomalous dialect, like the speech of Hudhayl in *qafā* when it is attached to the yā' of the first person, becoming *qafay*. And by his statement ".
The student: *Qafay*.
The Shaykh : What? *Qafay*.
The reader: " And by his statement 'and what follows it, the hā' of femininity, the absence of the hā' indicates' he meant that the alif in which the cause of *imālah* is found is subject to *imālah*, even if it is followed by the hā' of femininity, like *fatāh* ".
The Shaykh : Write it, Sami, write *fatāh*?
The student: Me?
The Shaykh : Yes, *fatāh* is possible.
The student: ...
The Shaykh : Here, *fatāh*, yes, come on, Khalid?
The student: *Nafs ramā*.
The Shaykh : If the *hawālat* (debt transfers) come, he is bankrupt. Now, I have a useful benefit in the marginal notes: " The ruling on *imālah* is permissibility ". Praise be to Allah, there is nothing obligatory in it. There is nothing obligatory in *imālah*, so whenever you find the causes of *imālah*, leaving it is permissible. Yes, leaving it is permissible. And the causes that the poet and the commentator will mention are causes for permissibility, not for obligation. And *imālah* is the language of Tamim and those who live near them. Yes, meaning most of the people of Najd use *imālah*, and the people of the Hijaz do not use *imālah* except a little. Yes, that is right. Now, this shows us that studying it is not necessary, as long as there is no obligation in it, praise be to Allah. Yes.
The student: ...
The Shaykh : Yes.
The student:Sahih al-Bukhari 6502.
The Shaykh : How?
The student:.
The Shaykh : Hmm, okay.
The Shaykh : *Qufay*, *qufay*.
The reader: " *Qufay*, or in an anomalous dialect, like the speech of Hudhayl in *qafā* when it is attached to the yā' of the first person, becoming *qafay*. And by his statement ".
The student: *Qafay*.
The Shaykh : What? *Qafay*.
The reader: " And by his statement 'and what follows it, the hā' of femininity, the absence of the hā' indicates' he meant that the alif in which the cause of *imālah* is found is subject to *imālah*, even if it is followed by the hā' of femininity, like *fatāh* ".
The Shaykh : Write it, Sami, write *fatāh*?
The student: Me?
The Shaykh : Yes, *fatāh* is possible.
The student: ...
The Shaykh : Here, *fatāh*, yes, come on, Khalid?
The student: *Nafs ramā*.
The Shaykh : If the *hawālat* (debt transfers) come, he is bankrupt. Now, I have a useful benefit in the marginal notes: " The ruling on *imālah* is permissibility ". Praise be to Allah, there is nothing obligatory in it. There is nothing obligatory in *imālah*, so whenever you find the causes of *imālah*, leaving it is permissible. Yes, leaving it is permissible. And the causes that the poet and the commentator will mention are causes for permissibility, not for obligation. And *imālah* is the language of Tamim and those who live near them. Yes, meaning most of the people of Najd use *imālah*, and the people of the Hijaz do not use *imālah* except a little. Yes, that is right. Now, this shows us that studying it is not necessary, as long as there is no obligation in it, praise be to Allah. Yes.
The student: ...
The Shaykh : Yes.
The student:
And the most beloved things with which My slave
وما تقرب إلي عبديThe Shaykh : How?
The student:
with what I have made obligatory upon him
بأحب مما افترضته عليهThe Shaykh : Hmm, okay.