Continuation of the discussion of what was previously taken up regarding the rules of the usage of *laysa*.
Machine translationRead the Arabic original
The student: It was "It was them," so we place the pronoun of the matter (*dhamir al-shan*) between it and *kana*.
The Shaykh : And the implied meaning is
The student: By what was he given, meaning by what was he
The Shaykh : *Iyyahum* (them).
The student: *Iyyahum* (them).
The Shaykh : Given a return of wood.
The student: Given a return of wood, their return.
The Shaykh : Now, is there another perspective in the verse?
The student: ...
The Shaykh : ... Now we know that in this complexity, you place the pronoun of the matter. Is there another perspective?
The student: According to the rule you were mentioning.
The Shaykh : And they are
The student: That what was easier...
The Shaykh : Very well.
The student: As for when we do not see the easier one, we prioritize it over...
The Shaykh : Now, what is the easier opinion?
The student: This is what we benefit from...
The Shaykh : What is it?
The student: I know that the easier one is...
The Shaykh : Now, what is the easier one? Give me the easier one now.
The student: It is that it is permissible for the object of the verb to precede...
The Shaykh : It is permissible for the object of the verb to follow the verb of the predicate, correct? Now, the Prophet (peace and blessings be upon him) did not chooseAsh-Shama'il Al-Muhammadiyah 348Sahih (Zubair `Aliza'i) Now, and there is no sin in this.
The student: There is a second perspective.
The Shaykh : Yes
The student: That *kana* is superfluous.
The Shaykh : No... It is the words of Ibn Malik, an explanation of the words of Ibn Malik. Now.
"I passed by Zayd, the noble one..." the phrase, "I passed by Zayd, the noble one."
Is it superfluous now?
The student: It is operative.
The Shaykh : It is operative, and "the noble one" is its predicate, and its subject is hidden. "It was he, the noble one." Now, "I passed by Zayd, the noble one."
The student: It is extra.
The Shaykh : This is superfluous, and "the noble one"?
The student: Attribute.
The Shaykh : An attribute for Zayd, correct? Now, is *kana* added in the form of the present tense, 'Abdullah?
The student: ...
The Shaykh : Because he said *kana* is added. Now, and the correct view is that it is added. Now, can you give us a proof?
The student: ...
The Shaykh : Correct. Now, Ibn Malik says: "And they delete it and leave the predicate" What do they delete?
The student: They delete *kana* and its subject.
The Shaykh : Yes, like
The student: As for you...
The Shaykh : No.
The student: As for you...
The Shaykh : No, no, they delete it and leave the predicate.
The student: People are rewarded for their deeds, if good then good, and if evil then evil.
The Shaykh : And what is the deleted part now?
The student: The deleted part is *kana*.
The Shaykh : And what is the implied meaning?
The student: If it was, if it was good then good. Its subject is a pronoun.
The Shaykh : If his deed was
The student: His deed was good
The Shaykh : Then his reward
The student: Then his reward is good
The Shaykh : Now, why don't you bring a hadith from the Messenger (peace and blessings be upon him) that is better than this and easier and clearer?
The student: The hadithSunan an-Nasa'i 3359Sahih (Darussalam) his saying to the suitor Sunan an-Nasa'i 3359Sahih (Darussalam)
The Shaykh : Correct.
The student: Even if the requested item is a ring of iron.
The Shaykh : Correct. Now, is it added in other than the form of the past tense, 'Aqil?
The student: O Shaykh, in other than the form of the past tense.
The Shaykh : Yes, is it deleted? I mean, is it deleted in other than the form of the past tense?
The student: It is deleted slightly.
The Shaykh : Like, like
The student: Like His saying, the Exalted:[An-Nisa 4:171]
The Shaykh : Yes
The student:[An-Nisa 4:171]
The Shaykh : Yes, you did well.[An-Nisa 4:171] meaning "it would be"
The student: Better for you
The Shaykh : It would be better for you
The student: ... In the past tense only
The Shaykh : In the past tense only. Yes, come, 'Abdullah, what is the meaning of his saying: "And after that, what is substituted for it is committed"
The student: ...
The Shaykh : ...
The student: The *ma*
The Shaykh : The *ma* or the earth?
The student: No, *ma*...
The Shaykh : Now, *ma* is substituted for it. Good, like
The student: Like "as for"...
The Shaykh : And from the speech of the Arabs
The student: ... From the speech of the Arabs
The Shaykh : What?
The student: ...
The Shaykh : No, this is from the words of Ibn Malik, it is not used as a proof.
The student: ...
The Shaykh : Complete it, "for my people"
The student: The hyena eats them
The Shaykh : "They did not eat them," not "they are eating them"
The student: The hyena did not eat them
The Shaykh : The hyena did not eat them. Now, you mentioned yesterday that some of the scholars said that *amma* is conditional, and I was pleased with this opinion, but I hope you will delight us with it.
The student: The Kufans said... that it is conditional...
The Shaykh : It does not hold because *anna* has an open hamza.
The student: Its origin is *in*.
The Shaykh : And what turned *in* into *anna*? If he said, "O Abu Khurashah, *amma* you are a man of people," and the implied meaning is "If you are a man of people, then my people," it is fine.
The student: ....
The Shaykh : Now, we need, in any case, take your turn, perhaps you will find it. As for me, I see that it is a good opinion. Come.
Parse "As for you, a man of people"
The student: *Amma* is composed of *anna* the nominalizer and *ma* which is placed as a substitute for *kana*.
The Shaykh : Yes
The student: *Anna* the nominalizer: Built on sukun, a nominalizer and accusative marker, built on sukun, has no grammatical position.
*Ma* as a substitute for *kana*
The Shaykh : Yes
The student: *Ma* as a substitute for *kana*
The Shaykh : We are done. *Ma* as a substitute for *kana*
The student: As a substitute for *kana*
The Shaykh : The deleted one
The student: The deleted one
The Shaykh : And *kana* raises the subject
The student: And *kana* raises the subject, which is called its subject, and it accusses the predicate, which is called its predicate.
The Shaykh : Very well.
The student: And "you" is a separate pronoun, and in reality it is connected to *kana*.
The Shaykh : No, you do not have *kana*, there is no *kana*.
The student: The deleted one
The Shaykh : So *anna* is a separate pronoun substituted for the connected pronoun in *kana*.
The student: In the deleted *kana*.
The Shaykh : Very well.
The student: "You" is a connected pronoun, built on fathah.
The Shaykh : All of "you"
The student: That.
The Shaykh : Yes
The student: *Anna* is a pronoun, "you" is a pronoun, a pronoun, a separate pronoun... nominalizer, O Shaykh?
The Shaykh : *Anna* is a nominalizer.
The student: "You" is a separate pronoun.
The Shaykh : "You" all?
The student: ...
The Shaykh : What?
The student: That...
The Shaykh : Yes, but what is the pronoun, or is it like what he said, nominalizer?
The student: Pronoun.
The Shaykh : Go, go, complete it.
The student: ... The subject of the deleted *kana*.
The Shaykh : The subject of *kana*, the subject of the deleted *kana* is deleted with it, because this *anna* is a separate pronoun substituted for the connected pronoun. *Anna* is a separate pronoun, built on sukun, in the position of the raised subject of the deleted *kana*. This is how we say it. And the *ta* is a letter of address. Come.
The student: ... Parsing *anna*.
The Shaykh : *Anna* is a separate pronoun, built on sukun, in the position of the raised predicate of the deleted *kana*. The deleted *kana*. Now, subject, subject, yes, the subject of the deleted *kana*.
The student: "This": The predicate of *kana*, accussed by it.
The Shaykh : The predicate of the deleted *kana*, yes.
The student: The predicate of *kana*... accussed by it, and the sign of its accusative is the alif in place of the fathah, because it is one of the six names and it is added to.
And "people": The thing to which it is added, in the genitive case, and the sign of its genitive is the visible kasrah on its end.
The Shaykh : Now, "for my people"
The student: Then your people
The Shaykh : Then my people, the hyena did not eat them. Leave it for later. Now, what is this nominalizer *anna* and what is its origin?
The student: Its origin is the *ta*. Its origin was *kunta*, substituted in place of the *ta*.
The Shaykh : *Anna* the nominalizer, what is its origin? How is the construction? I mean, how is the construction of the sentence before, before everything, before we delete *kana*.
The student: ...
The Shaykh : ...
The student: The pronoun, by Allah...
The Shaykh : No, the construction of the sentence before the manipulation of deleting *kana* and substituting.
The student: As for you, a man of people, then approach...
The Shaykh : No, no, "As for you, a man of people."
The student: As for you, a man of people.
The Shaykh : Yes
The student: If *anna* was *inna*, if you were a man of people, then approach. If you were a man of people, then approach.
The Shaykh : No, it is too much for you. I left you, you inserted a hadith into a hadith.
The student: "A man of people" after that, "then their people"
The Shaykh : Its origin, its origin. You now said "if you were a man of people," but you still have a little left. Is there anything implied in "if you were" before?
The student: Advancing and retreating, advancing, O Shaykh.
The Shaykh : No, did you not attend? Yes, that is right.
The student: Because you were a man of people.
The Shaykh : Because you were, correct. The *lam* of causation. Because you were a man. Now, where is the attachment of this *lam* of causation?
The student: Its attachment?
The Shaykh : Yes, because the *lam* is a preposition. The *lam* of causation is a preposition, so it is attached.
The student: Then
The Shaykh : No.
The student: ...
The Shaykh : No, no.
The student: O Shaykh, the verse
The Shaykh :"O Abu Khurashah, as for you, a man of people *** Then my people, the hyena did not eat them"
The student: "Eats them," O Shaykh.
The Shaykh : No.
The student: Omitted
The Shaykh : the implied meaning is
The student: Its implied meaning is "so I boasted over you."
The Shaykh : I boasted
The student: upon him
The Shaykh : Because you were a man of people, so I boasted over you, or I took pride over you. So now, this... you carry it to this distant interpretation which I do not think, and Allah knows best, that the poet intended, but this is what he said... Now.
The student: O Shaykh, the parsing of it...
The Shaykh : *Anna* is a separate pronoun, built on sukun, in the position of the raised predicate of the subject of the deleted *kana*.
The student: ...
The Shaykh : Yes, "you," "you (feminine)," "you two," "you (plural masculine)," and "you (plural feminine)."
The student: ...
The Shaykh : No, its origin is not that. Its origin is a nominalizer, superfluous, and lightened from the heavy one. But when the separate pronouns come, they say the parsing is only on *anna*, and the *ta* is a letter indicating address, or yes, for the dual or plural.
The student: The time is up, O Shaykh
The Shaykh : Now, the last verse, his saying: "From the present tense of *kana*, suspended" What is its meaning?
The student: The present tense of *kana*... is suspended if it is suspended, a suspender entered it.
The Shaykh : Yes
The student: ... And this is a deletion that is not committed, not obligatory, it is permissible to establish it...
The Shaykh : Give an example from the Qur'an for the deletion and the establishment.
The student: His saying, the Exalted, about Maryam:[Maryam 19:20]
The Shaykh : Yes, this is a deletion. And the establishment?
The student:[Al-Bayyinah 98:1]
The Shaykh : Correct.
The student: Yes.
The Shaykh : Now, is it permissible that
The student: ...
The Shaykh : Yes, no, it is an example of existence... an example with no problem. This, someone might say...
The student: ....
The Shaykh : ...
The student: The saying of Zakariyya:[Maryam 19:4]
The Shaykh : The saying of Zakariyya:[Maryam 19:4] This is exactly like [Maryam 19:20]. Now, is it permissible to delete the *nun* in the command? O son of Dawud.
The student : Yes, O Shaykh.
The Shaykh : Is the deletion of the *nun* in the command permissible or not?
The student: Not at all, ... except in the present tense, in the present tense.
The Shaykh : I am asking, is it permissible in the command or not?
The student: No.
The Shaykh : If I say, "Ku Zaydan," meaning, "Be Zayd."
The student: No, it is not permissible.
The Shaykh : "Ku Fahman."
The student: It is not permissible, because the author said: "And the present tense of *kana* is..."
The Shaykh : Okay, and the past tense?
The student: ... the past tense.
The Shaykh : If the past tense is made subjunctive.
The student: The past tense is... the subjunctive particles are a characteristic of the present tense.
The Shaykh : Yes, if I say, "If Zayd stands, I will stand," this is built on the fathah in the position of the subjunctive. The verb of the condition, "If Zayd stands, I will stand," is a past tense verb built on the fathah in the position of the subjunctive verb of the condition.
The student: Its position, but there is no...
The Shaykh : Correct, it is specific to the present tense, except that they made an exception when it is a pronoun. If a connected pronoun follows it, and it is a connected accusative pronoun, it is not deleted. For example, the saying of the Messenger (peace and blessings be upon him) regarding Ibn Sayyad:Sahih al-Bukhari 3055 And Allah knows best.
The student: "It was not the disbelievers..."
The Shaykh : This is not deleted according to some grammarians.
The student: ...
The Shaykh : Yes... in my opinion, it is permissible to delete it or leave it.
The student: Shaykh, tomorrow we will review the entire chapter.
The Shaykh : Okay, do you like this?
The Shaykh : And the implied meaning is
The student: By what was he given, meaning by what was he
The Shaykh : *Iyyahum* (them).
The student: *Iyyahum* (them).
The Shaykh : Given a return of wood.
The student: Given a return of wood, their return.
The Shaykh : Now, is there another perspective in the verse?
The student: ...
The Shaykh : ... Now we know that in this complexity, you place the pronoun of the matter. Is there another perspective?
The student: According to the rule you were mentioning.
The Shaykh : And they are
The student: That what was easier...
The Shaykh : Very well.
The student: As for when we do not see the easier one, we prioritize it over...
The Shaykh : Now, what is the easier opinion?
The student: This is what we benefit from...
The Shaykh : What is it?
The student: I know that the easier one is...
The Shaykh : Now, what is the easier one? Give me the easier one now.
The student: It is that it is permissible for the object of the verb to precede...
The Shaykh : It is permissible for the object of the verb to follow the verb of the predicate, correct? Now, the Prophet (peace and blessings be upon him) did not choose
Whenever he was given a choice between two matters, he would choose the easier of the two, provided it was not conducive to sin.
ما خير بين أمرين إلا اختار أيسرهما ما لم يكن إثماًThe student: There is a second perspective.
The Shaykh : Yes
The student: That *kana* is superfluous.
The Shaykh : No... It is the words of Ibn Malik, an explanation of the words of Ibn Malik. Now.
"I passed by Zayd, the noble one..." the phrase, "I passed by Zayd, the noble one."
Is it superfluous now?
The student: It is operative.
The Shaykh : It is operative, and "the noble one" is its predicate, and its subject is hidden. "It was he, the noble one." Now, "I passed by Zayd, the noble one."
The student: It is extra.
The Shaykh : This is superfluous, and "the noble one"?
The student: Attribute.
The Shaykh : An attribute for Zayd, correct? Now, is *kana* added in the form of the present tense, 'Abdullah?
The student: ...
The Shaykh : Because he said *kana* is added. Now, and the correct view is that it is added. Now, can you give us a proof?
The student: ...
The Shaykh : Correct. Now, Ibn Malik says: "And they delete it and leave the predicate" What do they delete?
The student: They delete *kana* and its subject.
The Shaykh : Yes, like
The student: As for you...
The Shaykh : No.
The student: As for you...
The Shaykh : No, no, they delete it and leave the predicate.
The student: People are rewarded for their deeds, if good then good, and if evil then evil.
The Shaykh : And what is the deleted part now?
The student: The deleted part is *kana*.
The Shaykh : And what is the implied meaning?
The student: If it was, if it was good then good. Its subject is a pronoun.
The Shaykh : If his deed was
The student: His deed was good
The Shaykh : Then his reward
The student: Then his reward is good
The Shaykh : Now, why don't you bring a hadith from the Messenger (peace and blessings be upon him) that is better than this and easier and clearer?
The student: The hadith
Look (for something), even if it is only an iron ring
التمس ولو خاتماً من حديدLook (for something), even if it is only an iron ring
التمس ولو خاتماً من حديدThe Shaykh : Correct.
The student: Even if the requested item is a ring of iron.
The Shaykh : Correct. Now, is it added in other than the form of the past tense, 'Aqil?
The student: O Shaykh, in other than the form of the past tense.
The Shaykh : Yes, is it deleted? I mean, is it deleted in other than the form of the past tense?
The student: It is deleted slightly.
The Shaykh : Like, like
The student: Like His saying, the Exalted:
desist - it is better for you
انتهوا خيراً لكمThe Shaykh : Yes
The student:
desist - it is better for you
انتهوا خيراً لكمThe Shaykh : Yes, you did well.
And do not say, "Three"; desist - it is better for you.
ولا تقولوا ثلاثة انتهوا خيراً لكمThe student: Better for you
The Shaykh : It would be better for you
The student: ... In the past tense only
The Shaykh : In the past tense only. Yes, come, 'Abdullah, what is the meaning of his saying: "And after that, what is substituted for it is committed"
The student: ...
The Shaykh : ...
The student: The *ma*
The Shaykh : The *ma* or the earth?
The student: No, *ma*...
The Shaykh : Now, *ma* is substituted for it. Good, like
The student: Like "as for"...
The Shaykh : And from the speech of the Arabs
The student: ... From the speech of the Arabs
The Shaykh : What?
The student: ...
The Shaykh : No, this is from the words of Ibn Malik, it is not used as a proof.
The student: ...
The Shaykh : Complete it, "for my people"
The student: The hyena eats them
The Shaykh : "They did not eat them," not "they are eating them"
The student: The hyena did not eat them
The Shaykh : The hyena did not eat them. Now, you mentioned yesterday that some of the scholars said that *amma* is conditional, and I was pleased with this opinion, but I hope you will delight us with it.
The student: The Kufans said... that it is conditional...
The Shaykh : It does not hold because *anna* has an open hamza.
The student: Its origin is *in*.
The Shaykh : And what turned *in* into *anna*? If he said, "O Abu Khurashah, *amma* you are a man of people," and the implied meaning is "If you are a man of people, then my people," it is fine.
The student: ....
The Shaykh : Now, we need, in any case, take your turn, perhaps you will find it. As for me, I see that it is a good opinion. Come.
Parse "As for you, a man of people"
The student: *Amma* is composed of *anna* the nominalizer and *ma* which is placed as a substitute for *kana*.
The Shaykh : Yes
The student: *Anna* the nominalizer: Built on sukun, a nominalizer and accusative marker, built on sukun, has no grammatical position.
*Ma* as a substitute for *kana*
The Shaykh : Yes
The student: *Ma* as a substitute for *kana*
The Shaykh : We are done. *Ma* as a substitute for *kana*
The student: As a substitute for *kana*
The Shaykh : The deleted one
The student: The deleted one
The Shaykh : And *kana* raises the subject
The student: And *kana* raises the subject, which is called its subject, and it accusses the predicate, which is called its predicate.
The Shaykh : Very well.
The student: And "you" is a separate pronoun, and in reality it is connected to *kana*.
The Shaykh : No, you do not have *kana*, there is no *kana*.
The student: The deleted one
The Shaykh : So *anna* is a separate pronoun substituted for the connected pronoun in *kana*.
The student: In the deleted *kana*.
The Shaykh : Very well.
The student: "You" is a connected pronoun, built on fathah.
The Shaykh : All of "you"
The student: That.
The Shaykh : Yes
The student: *Anna* is a pronoun, "you" is a pronoun, a pronoun, a separate pronoun... nominalizer, O Shaykh?
The Shaykh : *Anna* is a nominalizer.
The student: "You" is a separate pronoun.
The Shaykh : "You" all?
The student: ...
The Shaykh : What?
The student: That...
The Shaykh : Yes, but what is the pronoun, or is it like what he said, nominalizer?
The student: Pronoun.
The Shaykh : Go, go, complete it.
The student: ... The subject of the deleted *kana*.
The Shaykh : The subject of *kana*, the subject of the deleted *kana* is deleted with it, because this *anna* is a separate pronoun substituted for the connected pronoun. *Anna* is a separate pronoun, built on sukun, in the position of the raised subject of the deleted *kana*. This is how we say it. And the *ta* is a letter of address. Come.
The student: ... Parsing *anna*.
The Shaykh : *Anna* is a separate pronoun, built on sukun, in the position of the raised predicate of the deleted *kana*. The deleted *kana*. Now, subject, subject, yes, the subject of the deleted *kana*.
The student: "This": The predicate of *kana*, accussed by it.
The Shaykh : The predicate of the deleted *kana*, yes.
The student: The predicate of *kana*... accussed by it, and the sign of its accusative is the alif in place of the fathah, because it is one of the six names and it is added to.
And "people": The thing to which it is added, in the genitive case, and the sign of its genitive is the visible kasrah on its end.
The Shaykh : Now, "for my people"
The student: Then your people
The Shaykh : Then my people, the hyena did not eat them. Leave it for later. Now, what is this nominalizer *anna* and what is its origin?
The student: Its origin is the *ta*. Its origin was *kunta*, substituted in place of the *ta*.
The Shaykh : *Anna* the nominalizer, what is its origin? How is the construction? I mean, how is the construction of the sentence before, before everything, before we delete *kana*.
The student: ...
The Shaykh : ...
The student: The pronoun, by Allah...
The Shaykh : No, the construction of the sentence before the manipulation of deleting *kana* and substituting.
The student: As for you, a man of people, then approach...
The Shaykh : No, no, "As for you, a man of people."
The student: As for you, a man of people.
The Shaykh : Yes
The student: If *anna* was *inna*, if you were a man of people, then approach. If you were a man of people, then approach.
The Shaykh : No, it is too much for you. I left you, you inserted a hadith into a hadith.
The student: "A man of people" after that, "then their people"
The Shaykh : Its origin, its origin. You now said "if you were a man of people," but you still have a little left. Is there anything implied in "if you were" before?
The student: Advancing and retreating, advancing, O Shaykh.
The Shaykh : No, did you not attend? Yes, that is right.
The student: Because you were a man of people.
The Shaykh : Because you were, correct. The *lam* of causation. Because you were a man. Now, where is the attachment of this *lam* of causation?
The student: Its attachment?
The Shaykh : Yes, because the *lam* is a preposition. The *lam* of causation is a preposition, so it is attached.
The student: Then
The Shaykh : No.
The student: ...
The Shaykh : No, no.
The student: O Shaykh, the verse
The Shaykh :"O Abu Khurashah, as for you, a man of people *** Then my people, the hyena did not eat them"
The student: "Eats them," O Shaykh.
The Shaykh : No.
The student: Omitted
The Shaykh : the implied meaning is
The student: Its implied meaning is "so I boasted over you."
The Shaykh : I boasted
The student: upon him
The Shaykh : Because you were a man of people, so I boasted over you, or I took pride over you. So now, this... you carry it to this distant interpretation which I do not think, and Allah knows best, that the poet intended, but this is what he said... Now.
The student: O Shaykh, the parsing of it...
The Shaykh : *Anna* is a separate pronoun, built on sukun, in the position of the raised predicate of the subject of the deleted *kana*.
The student: ...
The Shaykh : Yes, "you," "you (feminine)," "you two," "you (plural masculine)," and "you (plural feminine)."
The student: ...
The Shaykh : No, its origin is not that. Its origin is a nominalizer, superfluous, and lightened from the heavy one. But when the separate pronouns come, they say the parsing is only on *anna*, and the *ta* is a letter indicating address, or yes, for the dual or plural.
The student: The time is up, O Shaykh
The Shaykh : Now, the last verse, his saying: "From the present tense of *kana*, suspended" What is its meaning?
The student: The present tense of *kana*... is suspended if it is suspended, a suspender entered it.
The Shaykh : Yes
The student: ... And this is a deletion that is not committed, not obligatory, it is permissible to establish it...
The Shaykh : Give an example from the Qur'an for the deletion and the establishment.
The student: His saying, the Exalted, about Maryam:
and I have not been unchaste?"
ولم أك بغياThe Shaykh : Yes, this is a deletion. And the establishment?
The student:
Those who disbelieved among the People of the Scripture
لم يكن الذين كفروا من أهل الكتاب ...The Shaykh : Correct.
The student: Yes.
The Shaykh : Now, is it permissible that
The student: ...
The Shaykh : Yes, no, it is an example of existence... an example with no problem. This, someone might say...
The student: ....
The Shaykh : ...
The student: The saying of Zakariyya:
and never have I been in my supplication to You, my Lord, unhappy.
ولم أكن بدعائك ربي شقياThe Shaykh : The saying of Zakariyya:
and never have I been in my supplication to You, my Lord, unhappy.
ولم أكن بدعائك ربي شقياand I have not been unchaste?"
ولم أك بغياًThe student : Yes, O Shaykh.
The Shaykh : Is the deletion of the *nun* in the command permissible or not?
The student: Not at all, ... except in the present tense, in the present tense.
The Shaykh : I am asking, is it permissible in the command or not?
The student: No.
The Shaykh : If I say, "Ku Zaydan," meaning, "Be Zayd."
The student: No, it is not permissible.
The Shaykh : "Ku Fahman."
The student: It is not permissible, because the author said: "And the present tense of *kana* is..."
The Shaykh : Okay, and the past tense?
The student: ... the past tense.
The Shaykh : If the past tense is made subjunctive.
The student: The past tense is... the subjunctive particles are a characteristic of the present tense.
The Shaykh : Yes, if I say, "If Zayd stands, I will stand," this is built on the fathah in the position of the subjunctive. The verb of the condition, "If Zayd stands, I will stand," is a past tense verb built on the fathah in the position of the subjunctive verb of the condition.
The student: Its position, but there is no...
The Shaykh : Correct, it is specific to the present tense, except that they made an exception when it is a pronoun. If a connected pronoun follows it, and it is a connected accusative pronoun, it is not deleted. For example, the saying of the Messenger (peace and blessings be upon him) regarding Ibn Sayyad:
If he should be him (i.e. Ad-Dajjal) then you cannot overpower him
إن يكنه فلن تسلط عليهThe student: "It was not the disbelievers..."
The Shaykh : This is not deleted according to some grammarians.
The student: ...
The Shaykh : Yes... in my opinion, it is permissible to delete it or leave it.
The student: Shaykh, tomorrow we will review the entire chapter.
The Shaykh : Okay, do you like this?