Explanation of the verse of Ibn Malik (may Allah have mercy on him): "And from the present tense of *kana* that is jussive *** its nun is deleted, and it is a deletion that was not stipulated."
Machine translationRead the Arabic original
The Shaykh :"And from the present tense of *kana* that is jussive *** its nun is deleted, and it is a deletion that was not stipulated"
"From the present tense" is excluded by his phrase "from the present tense," yes, first regarding the grammatical analysis.
"And from the present tense of *kana* that is jussive *** its nun is deleted"
"From the present tense": a preposition and its object, connected to the word "deleted."
And his phrase: "of *kana*": the *lam* is a preposition, and *kana* is a noun in the genitive case due to the *lam*, for the purpose of its literal form, and the meaning is: and from the present tense of this word.
And his phrase: "jussive": an attribute of the present tense, but it was not moved with a kasrah for the sake of the verse's meter, and its original form is: "And from the present tense of *kana* that is jussive, its nun is deleted." And since his phrase "its nun is deleted" could imply obligation, he added: "and it is a deletion that was not stipulated."
"It is a deletion": "it" is the subject, and "a deletion" is its predicate.
And "ma" is a negation.
And "al-tazama": a past tense verb whose actor is not named, meaning this deletion was not stipulated, but it exists.
We return to explaining the verse.
"From the present tense of *kana*": by this, *kana* in the past tense form is excluded, and *kun* in the imperative form is excluded, and what remains is the present tense to which Ibn Malik referred.
Ibn Malik (may Allah have mercy on him) stipulated that it must be jussive, so the nun of the nominative is not deleted, even if in the form of the present tense. It is also stipulated that a static letter not follow it; if a static letter follows it, it is not deleted, but a moving letter must follow it. An example of this is His saying, the Exalted:[An-Nahl 16:120], and in another verse: [Al-Baqarah 2:135], and in a third verse, Zakariyya said: [Maryam 19:4], and in Maryam: [Maryam 19:20]. When the Qur'an came with the deletion of the nun and its retention, it became known that its deletion is not obligatory but permissible. Is it permissible with a preference or equally? The apparent view is that it is permissible equally, and that deletion is not preferred over retention, nor retention over deletion.
Now, if it is not jussive, its nun is not deleted, so it is not said, in your saying "Zayd will be standing," "Zayd will be standing" [with the nun deleted], why? Because it is not jussive.
Now, we stipulated that a static letter not follow it; if a static letter follows it, it is not deleted, like[Al-Bayyinah 98:1]. If it were not in the Qur'an and someone said: "The man was not standing," it would not be permissible because a static letter follows it. There is disagreement regarding this condition; some permitted it and said it is permissible to say: "The man was not standing," yes.
Now, his phrase: "jussive": is it stipulated that the jussive be by *lam* or *lam* or others? Yes, yes, it is not stipulated, it is not stipulated that the jussive be by *lam*, but it can be by *lam*, *la*, and *in*. So you say, for example: "If Zayd is standing, such and such happens," and you say: "If Zayd is standing, such and such happens," so there is no difference between *lam* and others.
Likewise, the negation *la*: if you said: "Do not be negligent," it is permissible to say "Do not be negligent," with the deletion of the nun, because it is jussive by *la*, and it is a deletion that was not stipulated, and Allah knows best.
The student: ...
The Shaykh : Yes, what?
The student: ...
The Shaykh : like it
"From the present tense" is excluded by his phrase "from the present tense," yes, first regarding the grammatical analysis.
"And from the present tense of *kana* that is jussive *** its nun is deleted"
"From the present tense": a preposition and its object, connected to the word "deleted."
And his phrase: "of *kana*": the *lam* is a preposition, and *kana* is a noun in the genitive case due to the *lam*, for the purpose of its literal form, and the meaning is: and from the present tense of this word.
And his phrase: "jussive": an attribute of the present tense, but it was not moved with a kasrah for the sake of the verse's meter, and its original form is: "And from the present tense of *kana* that is jussive, its nun is deleted." And since his phrase "its nun is deleted" could imply obligation, he added: "and it is a deletion that was not stipulated."
"It is a deletion": "it" is the subject, and "a deletion" is its predicate.
And "ma" is a negation.
And "al-tazama": a past tense verb whose actor is not named, meaning this deletion was not stipulated, but it exists.
We return to explaining the verse.
"From the present tense of *kana*": by this, *kana* in the past tense form is excluded, and *kun* in the imperative form is excluded, and what remains is the present tense to which Ibn Malik referred.
Ibn Malik (may Allah have mercy on him) stipulated that it must be jussive, so the nun of the nominative is not deleted, even if in the form of the present tense. It is also stipulated that a static letter not follow it; if a static letter follows it, it is not deleted, but a moving letter must follow it. An example of this is His saying, the Exalted:
Indeed, Abraham was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth, and he was not of those who associate others with Allah.
إن إبراهيم كان أمة قانتاً لله حنيفاً ولم يك من المشركينand he was not of the polytheists."
وما كان من المشركينand never have I been in my supplication to You, my Lord, unhappy.
ولم أكن بدعائك ربي شقياًand I have not been unchaste?"
ولم أك بغياNow, if it is not jussive, its nun is not deleted, so it is not said, in your saying "Zayd will be standing," "Zayd will be standing" [with the nun deleted], why? Because it is not jussive.
Now, we stipulated that a static letter not follow it; if a static letter follows it, it is not deleted, like
Those who disbelieved among the People of the Scripture
لم يكن الذين كفروا من أهل الكتابNow, his phrase: "jussive": is it stipulated that the jussive be by *lam* or *lam* or others? Yes, yes, it is not stipulated, it is not stipulated that the jussive be by *lam*, but it can be by *lam*, *la*, and *in*. So you say, for example: "If Zayd is standing, such and such happens," and you say: "If Zayd is standing, such and such happens," so there is no difference between *lam* and others.
Likewise, the negation *la*: if you said: "Do not be negligent," it is permissible to say "Do not be negligent," with the deletion of the nun, because it is jussive by *la*, and it is a deletion that was not stipulated, and Allah knows best.
The student: ...
The Shaykh : Yes, what?
The student: ...
The Shaykh : like it