Reading from Ibn Aqil’s commentary (may Allah have mercy on him), with the Shaykh’s annotations: " .

The reader: " And each of them prevents imalah if its cause is a visible kasrah or an existing yaa, and it falls after the alif, either connected to it, as in sa'ht and hasil, or separated by one letter, as in na'kh and na'q, or by two letters, as in minashit and mawathiq. The ruling of the high letter (istila') in preventing imalah is applied to the ra' that is not kasrah, i.e., the dammah, as in hadha 'athar, and the fathah, as in hadhuna 'atharan, unlike the kasrah, as will come if Allah wills. And by his saying 'thus,' if the bayt is brought forward, he indicated that the preceding high letter suppresses the cause of imalah, unless it is kasrah or a sukun following a kasrah, in which case it is not imalah, as in salih, zalim, and qatil, and it is imalah, as in talib " ...

The Shaykh : No, talib, talib.
The reader: " talib and ghalab "

The Shaykh : ... Ya Sami.
The student: ...

The Shaykh : ... Yes?

The questioner : What is this 'athar?

The Shaykh : Huh?

The questioner : This 'athar?

The Shaykh : This 'athar is up there, above the protruding bone, this is what is between it and the temple, this is the temple and the 'athar is there.

The questioner : The same hair.

The Shaykh : The same hair, but scattered, yes.
The reader: " and ghalab and islah
And the one who is arrogant

The Shaykh :" and a high kuf "
The reader: " and a high kuf "
The student: ...

The Shaykh : We have the previous causes of imalah, it says the high letter suppresses the apparent:
" If what suppresses is connected after *** Or after one letter or separated by two letters "
And the examples are present, yes.