The Book of Jihad, Military Expeditions, and Authority-10a
Machine translationRead the Arabic original
The reciter: Muhammad ibn al-Muthanna and Muhammad ibn Bashar narrated to us, saying: Muhammad ibn Ja'far narrated to us, Shu'bah narrated to us, from Simak ibn Harb, from Alqamah ibn Wa'il al-Hadrami, from his father, who said: Sahih Muslim 1846a.
The Shaykh : There is a grammatical issue in this hadith, otherwise its meaning is clear. But what is the grammatical issue in it? It is the deletion of the nominative nun without a marker of accusative or jussive. The scholars of grammar have mentioned that it is permissible to delete the nun of the five verbs without a marker of accusative or jussive, for the sake of lightening, and they cited as an example the hadith:Sunan Ibn Majah 3692Sahih (Darussalam) Therefore, the rule is: it is permissible to delete the nun of the five verbs for the sake of lightening without a marker of accusative or jussive, and it is obligatory to delete it with a marker of accusative or jussive.
Now, an issue arises regarding the second rule, which is found in the saying of Allah (Blessed and Exalted is He) at the end of Surat al-Dhariyat:[Adh-Dhariyat 51:59-60] Here: the nun is with the prohibition, and the prohibition requires the deletion of the nun. This nun is the protective nun, and it is kasrah. So if you connect it, say: [Adh-Dhariyat 51:59-60], because this nun is not the nun of inflection, but it is the protective nun.
Salama b. Yazid al-ju'afi asked the Messenger of Allah (ﷺ): Prophet of Allah, what do you think if we have rulers who rule over us and demand that we discharge our obligations towards them, but they (themselves) do not discharge their own responsibilities towards us? What do you order us to do? The Messenger of Allah (ﷺ) avoided giving any answer. Salama asked him again. He (again) avoided giving any answer. Then he asked again-it was the second time or the third time-when Ash'ath b. Qais (finding that the Prophet was unnecessarily being pressed for answer) pulled him aside and said: Listen to them and obey them, for on them shall he their burden and on you shall be your burden.
سَأَلَ سَلَمَةُ بْنُ يَزِيدَ الْجُعْفِيُّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ : يَا نَبِيَّ اللهِ، أَرَأَيْتَ إِنْ قَامَتْ عَلَيْنَا أُمَرَاءُ يَسْأَلُونَا حَقَّهُمْ وَيَمْنَعُونَا حَقَّنَا، فَمَا تَأْمُرُنَا؟ فَأَعْرَضَ عَنْهُ، ثُمَّ سَأَلَهُ، فَأَعْرَضَ عَنْهُ، ثُمَّ سَأَلَهُ فِي الثَّانِيَةِ أَوْ فِي الثَّالِثَةِ، فَجَذَبَهُ الْأَشْعَثُ بْنُ قَيْسٍ، وَقَالَ : اسْمَعُوا وَأَطِيعُوا، فَإِنَّمَا عَلَيْهِمْ مَا حُمِّلُوا، وَعَلَيْكُمْ مَا حُمِّلْتُمْThe Shaykh : There is a grammatical issue in this hadith, otherwise its meaning is clear. But what is the grammatical issue in it? It is the deletion of the nominative nun without a marker of accusative or jussive. The scholars of grammar have mentioned that it is permissible to delete the nun of the five verbs without a marker of accusative or jussive, for the sake of lightening, and they cited as an example the hadith:
By the One in Whose Hand is my soul, you will not enter Paradise until you believe
والله لا تدخلوا الجنة حتى تُؤمنواNow, an issue arises regarding the second rule, which is found in the saying of Allah (Blessed and Exalted is He) at the end of Surat al-Dhariyat: