Explanation of the author's (may Allah have mercy on him) statement: " . . .
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The Shaykh : He said: "And as for deletion, it serves as the marker of jussive mood in the defective present-tense verb whose final letter is a weak letter" Deletion serves as the marker of jussive mood in the defective present-tense verb whose final letter is a weak letter. What is the defective present-tense verb whose final letter is a weak letter? It is the one whose final letter is a weak letter. There are three weak letters. There are three weak letters: the alif. I say "I say" (aqul). The alif with an open vowel (fatha) before it. I say "I say" (aqul). Is it "I say" (aqul) or "I do not say" (la aqul)?
The student: No.
The Shaykh : "I do not say." Why?
The student: ...
The Shaykh : Because the letter before it must be open. The letter before it must have an open vowel (fatha).
Now, the waw with a closed vowel (damma) before it; this is necessary, yes. The ya with a broken vowel (kasra) before it; these are the weak letters. Yes. Now, every present-tense verb whose final letter is an alif, waw, or ya is put in the jussive mood by deleting the alif, waw, or ya. "He is pleased" (yardee). "He is pleased" (yardee). Introduce the jussive particle. Did you say: "He was not pleased" (lam yardee)? No, you say "He is pleased" (yardee), yes. Now, if you hear a reciter say: "And whoever does an atom's weight of evil will see it" (wa man ya'mal mithqala dharatin sharran yarahu). "He will see it" (yarahu). What do you say?
The student: Incorrect.
The Shaykh : It is an error, because "he will see" (yarahu) is defective and it is in the jussive mood. By what is it put in the jussive mood? By the weak letter. It is said "he sees" (yarah). If he elongated it and said "he will see" (yarahu), we would say this is an error. Now, if the final letter of the verb is a ya, it is put in the jussive mood by deleting the ya. For example, "he judges" (yaqdi). "He judges" (yaqdi) with a ya. You say: "He did not judge" (lam yaqd). Allah the Exalted said:['Abasa 80:23] "lam" is a jussive particle. "Yaqd" (he judges). He did not say "yaqdi" (he judges). He did not command it. The ya was deleted because it is defective by the ya, so it is deleted in the jussive mood. Now, "it becomes" (ya'ni). Let us put it in the jussive mood. Yes. "It did not become" (lam ya'n). "It did not become" (lam ya'n).
The student: Wrong.
The Shaykh : A mistake. How?
The student: "It did not become" (lam ya'n).
The Shaykh : "It did not become" (lam ya'n) with a sukun on the noon. Yes. Now, "it becomes" (ya'ni) is with a ya. Is it "it becomes" (ya'ni) or "it becomes" (ya'n)? With a ya. Now, it is defective by the ya. Put it in the jussive mood.
The student: "It did not become" (lam ya'n).
The Shaykh : When you put it in the jussive mood, you delete the ya and leave it with a broken vowel (kasra). You leave it with a broken vowel (kasra). Allah the Exalted said:[Al-Hadid 57:16] Because when you delete the weak letter, the rest remains as it is. When you delete the weak letter, the rest remains as it is. The noon remains as it is. A noon with a broken vowel (kasra). What is it? We said its original form is "it becomes" (ya'ni).
The student: ... .
The Shaykh : It does not become a sukun. This is defective and is put in the jussive mood by deletion. Now, "it becomes" (ya'ni) is defective by what? By the ya. Put it in the jussive mood. Delete the ya. But delete the ya, and does the noon remain with a broken vowel (kasra) or not? Yes, the noon remains with a broken vowel (kasra) as it is. Now.
Allah the Exalted said:[Yunus 10:39] "It comes" (ya'ti). What is its original form? "It comes" (ya'ti) with a ya, as Allah the Exalted said: [Hud 11:8] But when we put it in the jussive mood [Yunus 10:39], what did we do to it? We deleted the weak letter, and the broken vowel (kasra) remains. The broken vowel (kasra) remains as a sign of the ya. So we say "it comes to them" (ya'thum). "Lam" is a particle of negation, jussive mood, and reversal. "Ya't" (it comes) is a present-tense verb in the jussive mood by "lam," and the marker of its jussive mood is the deletion of the weak letter. And it is better if we say "deletion of the ya" so that we specify the weak letter: waw, alif, or ya. Deletion of the ya, and the broken vowel (kasra) before it is a sign of it. Now, the waw. The waw is like: "he calls" (yad'u). "He calls" (yad'u) is defective by the waw. If you put it in the jussive mood, delete the waw. The closed vowel (damma) remains. Delete the waw and the closed vowel (damma) remains. Allah the Exalted said: And He the Exalted said: Where did the waw go? It was deleted. It was deleted. Why? For the guidance of Allah?
The student: Because a jussive particle entered it.
The Shaykh : Because a jussive particle entered it. And when a jussive particle enters a present-tense verb that is defective in its final letter, the weak letter is deleted, and the vowel before it remains as a sign of it. Now, you say: "So-and-so attacks" (yaghu). "So-and-so attacks" (yaghu). Put it in the jussive mood. "So-and-so did not attack" (lam yagh) without a waw, and the closed vowel (damma) remains as a sign of the waw. So now we know the rule: every present-tense verb defective by an alif, waw, or ya, when put in the jussive mood, requires the deletion of the weak letter, and what is before it remains as it is. If the deleted letter is the alif, it remains with an open vowel (fatha). If the deleted letter is the waw, it remains with a closed vowel (damma). If the deleted letter is the ya, it remains with a broken vowel (kasra).
Now, the grammatical analysis. We analyze the verb defective by the alif. Allah the Exalted said:[At-Tawbah 9:18] [At-Tawbah 9:18] "Lam" is a particle of negation, jussive mood, and reversal. "Yakhsh" (he fears) is a present-tense verb in the jussive mood by "lam," and the marker of its jussive mood is the deletion of the alif, and the open vowel (fatha) before it is a sign of it. "Lam yakhsh" (he did not fear). Now, the waw. We say: "La" is a prohibitive particle. "Tad'u" (you call) is a present-tense verb in the jussive mood by the prohibitive "la," and the marker of its jussive mood is the deletion of the waw, and the closed vowel (damma) before it is a sign of it.
['Abasa 80:23] ['Abasa 80:23] We say: "Yaqd" (he judges) is a present-tense verb. "Lam" is a particle of negation, jussive mood, and reversal. "Yaqd" (he judges) is a present-tense verb in the jussive mood by "lam," and the marker of its jussive mood is what? Deletion of the ya, and the broken vowel (kasra) before it is a sign of it. We have finished the grammatical analysis. This is the rule for analyzing the verb defective by one of the weak letters. But he said: "And in the five verbs, and in the verbs whose nominative case is marked by the retention of the noon" I do not have the five. Now, in the five verbs whose nominative case is marked by the retention of the noon, which are: "they do" (yaf'alan), "you two do" (taf'alan), "they do" (yaf'ulun), "you all do" (taf'ulun), and "you do" (taf'ulin). These five are also put in the jussive mood by deleting the noon. By deleting the noon. Allah the Exalted said: [Al-Baqarah 2:24] [Al-Baqarah 2:24] Where did the noon go? It was deleted. For what? For the jussive particle. For the jussive particle.
The grammatical analysis.[Al-Baqarah 2:24] "Lam" is a particle of negation, jussive mood, and reversal. "Taf'ulu" (you all do) is a present-tense verb in the jussive mood by "lam," and the marker of its jussive mood is the deletion of the noon, and the waw is the subject. Deletion of the noon, and the waw is the subject. Now, and you say: "They did not stand" (lam yaquma). "They did not stand" (lam yaquma). We say in its grammatical analysis, O Hasan.
The student: "Lam" is a particle of negation, jussive mood, and reversal.
The Shaykh : "Ya'quma" (they stand) is a present-tense verb in the jussive mood by "lam," and the marker of its jussive mood is what? Deletion of the noon, and the alif is the subject. Now, and you say to a woman, addressing her: "You did not stand" (lam ta'qumi). And the original form of "ta'qumi" (you stand) is "ta'qun" (you stand). But when the jussive particle entered it, the noon was deleted. So we say in its grammatical analysis: "Lam" is a particle of negation, jussive mood, and reversal. "Ta'qumi" (you stand) is a present-tense verb in the jussive mood by "lam," and the marker of its jussive mood is the deletion of the noon, and the waw is the subject. Clear? Now, yes.
The student: The ya is the subject.
The Shaykh: How? "Lam ta'qumi" (you did not stand), and the marker of its jussive mood is the deletion of the noon, and the ya is the subject. Correct. Now.
The student: No.
The Shaykh : "I do not say." Why?
The student: ...
The Shaykh : Because the letter before it must be open. The letter before it must have an open vowel (fatha).
Now, the waw with a closed vowel (damma) before it; this is necessary, yes. The ya with a broken vowel (kasra) before it; these are the weak letters. Yes. Now, every present-tense verb whose final letter is an alif, waw, or ya is put in the jussive mood by deleting the alif, waw, or ya. "He is pleased" (yardee). "He is pleased" (yardee). Introduce the jussive particle. Did you say: "He was not pleased" (lam yardee)? No, you say "He is pleased" (yardee), yes. Now, if you hear a reciter say: "And whoever does an atom's weight of evil will see it" (wa man ya'mal mithqala dharatin sharran yarahu). "He will see it" (yarahu). What do you say?
The student: Incorrect.
The Shaykh : It is an error, because "he will see" (yarahu) is defective and it is in the jussive mood. By what is it put in the jussive mood? By the weak letter. It is said "he sees" (yarah). If he elongated it and said "he will see" (yarahu), we would say this is an error. Now, if the final letter of the verb is a ya, it is put in the jussive mood by deleting the ya. For example, "he judges" (yaqdi). "He judges" (yaqdi) with a ya. You say: "He did not judge" (lam yaqd). Allah the Exalted said:
No! Man has not yet accomplished what He commanded him.
كلا لما يقض ما أمرهThe student: Wrong.
The Shaykh : A mistake. How?
The student: "It did not become" (lam ya'n).
The Shaykh : "It did not become" (lam ya'n) with a sukun on the noon. Yes. Now, "it becomes" (ya'ni) is with a ya. Is it "it becomes" (ya'ni) or "it becomes" (ya'n)? With a ya. Now, it is defective by the ya. Put it in the jussive mood.
The student: "It did not become" (lam ya'n).
The Shaykh : When you put it in the jussive mood, you delete the ya and leave it with a broken vowel (kasra). You leave it with a broken vowel (kasra). Allah the Exalted said:
Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah
ألم يأنِ للذين آمنوا أن تخشع قلوبهم إلى ذكر اللهThe student: ... .
The Shaykh : It does not become a sukun. This is defective and is put in the jussive mood by deletion. Now, "it becomes" (ya'ni) is defective by what? By the ya. Put it in the jussive mood. Delete the ya. But delete the ya, and does the noon remain with a broken vowel (kasra) or not? Yes, the noon remains with a broken vowel (kasra) as it is. Now.
Allah the Exalted said:
and whose interpretation has not yet come to them
ولما يأتهم تأويلهAnd when it comes to them
ولما يأتهمUnquestionably, on the Day it comes to them, it will not be averted from them
ألا يوم يأتيهم ليس مصروفا عنهمand whose interpretation has not yet come to them
ولما يأتهم تأويلهAnd whoever invokes besides Allah any other deity
ومن يدع مع الله إلها آخرSo do not invoke besides Allah any other deity
فلا تدع مع الله إلها آخرSo do not invoke
فلا تدعThe student: Because a jussive particle entered it.
The Shaykh : Because a jussive particle entered it. And when a jussive particle enters a present-tense verb that is defective in its final letter, the weak letter is deleted, and the vowel before it remains as a sign of it. Now, you say: "So-and-so attacks" (yaghu). "So-and-so attacks" (yaghu). Put it in the jussive mood. "So-and-so did not attack" (lam yagh) without a waw, and the closed vowel (damma) remains as a sign of the waw. So now we know the rule: every present-tense verb defective by an alif, waw, or ya, when put in the jussive mood, requires the deletion of the weak letter, and what is before it remains as it is. If the deleted letter is the alif, it remains with an open vowel (fatha). If the deleted letter is the waw, it remains with a closed vowel (damma). If the deleted letter is the ya, it remains with a broken vowel (kasra).
Now, the grammatical analysis. We analyze the verb defective by the alif. Allah the Exalted said:
and do not fear except Allah
ولم يخش إلا اللهand do not fear except Allah
ولم يخش إلا اللهSo do not invoke besides Allah any other deity
فلا تدع مع الله إلها آخرNo! Man has not yet accomplished what He commanded him.
كلا لما يقض ما أمرهNo! Man has not yet
كلا لما يقضBut if you do not
فإن لم تفعلواBut if you do not
فإن لم تفعلواThe grammatical analysis.
But if you do not
فإن لم تفعلواThe student: "Lam" is a particle of negation, jussive mood, and reversal.
The Shaykh : "Ya'quma" (they stand) is a present-tense verb in the jussive mood by "lam," and the marker of its jussive mood is what? Deletion of the noon, and the alif is the subject. Now, and you say to a woman, addressing her: "You did not stand" (lam ta'qumi). And the original form of "ta'qumi" (you stand) is "ta'qun" (you stand). But when the jussive particle entered it, the noon was deleted. So we say in its grammatical analysis: "Lam" is a particle of negation, jussive mood, and reversal. "Ta'qumi" (you stand) is a present-tense verb in the jussive mood by "lam," and the marker of its jussive mood is the deletion of the noon, and the waw is the subject. Clear? Now, yes.
The student: The ya is the subject.
The Shaykh: How? "Lam ta'qumi" (you did not stand), and the marker of its jussive mood is the deletion of the noon, and the ya is the subject. Correct. Now.