Explanation of the author's (may Allah have mercy on him) statement: "… and the imperative: is always jussive …"
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The Shaykh : He said: "And the imperative is always jussive". The imperative is always jussive, and you have learned about the jussive previously. If the last letter is a sound letter, it is made jussive by sukun. If the last letter is a weak letter, it is made jussive by deleting the weak letter. If it is from the five verbs, it is made jussive by deleting the nun. These are three things, three things. If the end is sound, it is made jussive by what? By sukun. If the end is weak, by deleting the weak letter. From the five verbs, by deleting the nun. Is that right or not? Good. If it is built, yes, if it is built and connected to the nun of emphasis, if it is connected to the nun of emphasis, it is built on fathah. It is built on fathah. Good. The author (may Allah have mercy on him) says: "The imperative is jussive". And the brother who read a little while ago objected to the imperative. He said: How can it be called jussive? Because jussive only applies to inflected verbs, and the imperative verb is built. Ibn Malik said:
"And the imperative and past tense are built", and jussive is for inflected verbs — pay attention, brother — it is clear. So we say: No, Ibn Jarum disagrees with you on this, because he holds that the imperative verb is inflected. That the imperative verb is inflected, not built. He holds that "qum" is an imperative verb that is jussive, and the sign of its jussive is sukun. It is inflected, it is not built. Some say: It is a matter of detail. "Qum" means "let you stand" in any case. The disagreement is almost verbal; there is no difference. We simply say: The imperative verb is jussive, built either on sukun, or on deleting the weak letter, or on deleting the nun, or on fathah. Are you with us now? How many are these? Four. If I tell someone: "Iḍrib" (Strike), "Iḍrib" is built on sukun. If I say "Ittaq" (Fear), "Ittaq" is on deleting the weak letter, deleting the ya. If I say "Iḍribanna" (Strike, indeed), "Iḍribanna" is on fathah because it is connected to the nun of emphasis. And if I say "Qūmū" (Stand up), on what? On deleting the nun, on deleting the nun. So the imperative verb is built on one of four things: deleting the weak letter, fathah, deleting the nun. If you wish, say in order: sukun, fathah, deleting the weak letter, deleting the nun. Do you understand? Good.
And know that the imperative is a jussive present tense from which its ya has been deleted. The present tense is jussive, from which the letter of present tense has been deleted. We tell you this for the sake of a benefit: A jussive present tense from which the letter of present tense has been deleted is the imperative verb. For example: "I't" (Come) is a jussive present tense from "qāma" (he stood). "Lam yaqum" (he did not stand), delete the letter of present tense, "qum" (stand). Good. Give me a present tense from "khāfa" (he feared). An imperative from "khāfa".
The student: ...
The Shaykh : No, no. An imperative from "khāfa".
The student: Khaf.
The Shaykh : Khaf, khaf, or khif? Khif, khif Allah. Yes, khif.
The student: ...
The Shaykh : Good. We have a rule. Let us construct the rule now. Give me a jussive present tense with "lam": "Lam yakhaf" (he did not fear). Delete the ya of the present tense: "Khaf" (fear). Good. An imperative from "nāma" (he slept).
The student: Nam.
The Shaykh : No. The poet says: "Nim" (Sleep). According to the rule, it is "Khaf," yes, by analogy. Good. An imperative from "nāma" (he slept). We say in it: "Nam" (Sleep). Most people do not understand this; they say: "Nim" (Sleep). But we say "Nam" (Sleep), because if we construct the rule, we say in the jussive present tense: What? "Lam yanam" (he did not sleep), "Lam yanam" (he did not sleep), delete the ya: "Nam" (Sleep). Is that right or not? Good. So the imperative, if we want to clarify its conjugation, we say: It is a present tense from which the ya of the present tense has been deleted. Correct?
Good. An imperative from "ḍaraba" (he struck).
The student: Iḍrib.
The Shaykh : Iḍrib, Iḍrib. The present tense is "Lam yaḍrib" (he did not strike). Where is the hamza? This does not contradict the rule. This does not contradict the rule, because the hamza of connection is brought to facilitate starting with a silent letter. The hamza of connection is not intended. That is why it is called the hamza of connection. If we need to connect with it, we connect with it. If we do not need it, we do not connect. For example: Starting with sukun is not possible. What do we do? We bring the hamza of connection. We bring the hamza of connection so that we can connect. The root of "Iḍrib" (Strike), the root of the first letter of the verb is only the ḍād. The first letter of the verb is the ḍād, and we brought the hamza to facilitate pronouncing the silent letter, which is the ḍād. Clear? Good. "A't" (Give) to so-and-so, right? Ah. The present tense is "ya'tī" (he gives). "Lam ya'ti" (he did not give) to so-and-so. Where is the hamza? We say: It was deleted from the present tense because the ya of the present tense is extra, and the hamza in "a'tā" (he gave) is extra. It is not from the root of the word. So two extras do not meet at the beginning of the word. So the hamza was deleted and the ya was brought. The imperative verb does not have a ya of the present tense, so the hamza came. Look, when the hamza saw that the ya was not present in the imperative, it came, and it was said: "A't" (Give) to so-and-so. But when the ya of the present tense came, it expelled the ya of the hamza. It expelled the connection. Why? It said: I came to indicate a meaning, and you came not to indicate a meaning. Go. So the hamza went. When the imperative did not have a ya of the present tense, the hamza came. Otherwise, the rule is consistent. So the present tense, the imperative is a jussive present tense with the letter of present tense deleted. This is the criterion. Good. We have finished speaking about
the imperative. It is built on one of four: sukun, fathah, deletion, deleting the weak letter, deleting the nun, deleting the nun. Good. Allah the Exalted said:[Al-A'la 87:9]. "Dhakkar" (Remind) is built on what? On sukun. Good. .
The student: Deletion of the nun.
The Shaykh : Ah.
The student: Deletion of the nun.
The Shaykh : Deleting the nun..
The student: Deletion of the nun.
The Shaykh : Deleting the nun, because it has the wāw of plurality, so it is from the five verbs. It is built on deleting the nun. But it seems Adam, what do you say, O Adam? Is the nun present or deleted? "Ittaqūna" (Fear, you all), "Ittaqūna" (Fear, you all), it is present.
The student: The last nun is present.
The Shaykh : And this nun, what is it?
The student: Deleted.
The Shaykh : The nun is present. I read it:. The nun is present. May Allah guide you. What is the last one?
The student: Ittaqūnna.
The Shaykh : Ah, well done. So the nun, which is the sign of inflection, is deleted. Perfect, good. Good. He said:. "Iḍhabā" (Go, you two) with our signs. Is it built or not built?
The student: Built.
The Shaykh : On what? Deleting the nun and the alif of the subject. Good.. "Qūlā" (Say, you two) is built on deleting the nun and the alif of the subject. [Maryam 19:26]. On deleting the nun and the yā of the subject.
Good. So the present tense imperative is built on. Complete it: sukun, or on fathah, or on deleting the weak letter, or on deleting the nun. It is built on deleting the nun if it is from the five verbs. It is built on deleting the weak letter if its end is a weak letter. It is built on fathah if it is connected to the nun of emphasis. It is built on sukun in all other cases. It is built on sukun in all other cases. And Allah knows best. We have work tonight.
"And the imperative and past tense are built", and jussive is for inflected verbs — pay attention, brother — it is clear. So we say: No, Ibn Jarum disagrees with you on this, because he holds that the imperative verb is inflected. That the imperative verb is inflected, not built. He holds that "qum" is an imperative verb that is jussive, and the sign of its jussive is sukun. It is inflected, it is not built. Some say: It is a matter of detail. "Qum" means "let you stand" in any case. The disagreement is almost verbal; there is no difference. We simply say: The imperative verb is jussive, built either on sukun, or on deleting the weak letter, or on deleting the nun, or on fathah. Are you with us now? How many are these? Four. If I tell someone: "Iḍrib" (Strike), "Iḍrib" is built on sukun. If I say "Ittaq" (Fear), "Ittaq" is on deleting the weak letter, deleting the ya. If I say "Iḍribanna" (Strike, indeed), "Iḍribanna" is on fathah because it is connected to the nun of emphasis. And if I say "Qūmū" (Stand up), on what? On deleting the nun, on deleting the nun. So the imperative verb is built on one of four things: deleting the weak letter, fathah, deleting the nun. If you wish, say in order: sukun, fathah, deleting the weak letter, deleting the nun. Do you understand? Good.
And know that the imperative is a jussive present tense from which its ya has been deleted. The present tense is jussive, from which the letter of present tense has been deleted. We tell you this for the sake of a benefit: A jussive present tense from which the letter of present tense has been deleted is the imperative verb. For example: "I't" (Come) is a jussive present tense from "qāma" (he stood). "Lam yaqum" (he did not stand), delete the letter of present tense, "qum" (stand). Good. Give me a present tense from "khāfa" (he feared). An imperative from "khāfa".
The student: ...
The Shaykh : No, no. An imperative from "khāfa".
The student: Khaf.
The Shaykh : Khaf, khaf, or khif? Khif, khif Allah. Yes, khif.
The student: ...
The Shaykh : Good. We have a rule. Let us construct the rule now. Give me a jussive present tense with "lam": "Lam yakhaf" (he did not fear). Delete the ya of the present tense: "Khaf" (fear). Good. An imperative from "nāma" (he slept).
The student: Nam.
The Shaykh : No. The poet says: "Nim" (Sleep). According to the rule, it is "Khaf," yes, by analogy. Good. An imperative from "nāma" (he slept). We say in it: "Nam" (Sleep). Most people do not understand this; they say: "Nim" (Sleep). But we say "Nam" (Sleep), because if we construct the rule, we say in the jussive present tense: What? "Lam yanam" (he did not sleep), "Lam yanam" (he did not sleep), delete the ya: "Nam" (Sleep). Is that right or not? Good. So the imperative, if we want to clarify its conjugation, we say: It is a present tense from which the ya of the present tense has been deleted. Correct?
Good. An imperative from "ḍaraba" (he struck).
The student: Iḍrib.
The Shaykh : Iḍrib, Iḍrib. The present tense is "Lam yaḍrib" (he did not strike). Where is the hamza? This does not contradict the rule. This does not contradict the rule, because the hamza of connection is brought to facilitate starting with a silent letter. The hamza of connection is not intended. That is why it is called the hamza of connection. If we need to connect with it, we connect with it. If we do not need it, we do not connect. For example: Starting with sukun is not possible. What do we do? We bring the hamza of connection. We bring the hamza of connection so that we can connect. The root of "Iḍrib" (Strike), the root of the first letter of the verb is only the ḍād. The first letter of the verb is the ḍād, and we brought the hamza to facilitate pronouncing the silent letter, which is the ḍād. Clear? Good. "A't" (Give) to so-and-so, right? Ah. The present tense is "ya'tī" (he gives). "Lam ya'ti" (he did not give) to so-and-so. Where is the hamza? We say: It was deleted from the present tense because the ya of the present tense is extra, and the hamza in "a'tā" (he gave) is extra. It is not from the root of the word. So two extras do not meet at the beginning of the word. So the hamza was deleted and the ya was brought. The imperative verb does not have a ya of the present tense, so the hamza came. Look, when the hamza saw that the ya was not present in the imperative, it came, and it was said: "A't" (Give) to so-and-so. But when the ya of the present tense came, it expelled the ya of the hamza. It expelled the connection. Why? It said: I came to indicate a meaning, and you came not to indicate a meaning. Go. So the hamza went. When the imperative did not have a ya of the present tense, the hamza came. Otherwise, the rule is consistent. So the present tense, the imperative is a jussive present tense with the letter of present tense deleted. This is the criterion. Good. We have finished speaking about
the imperative. It is built on one of four: sukun, fathah, deletion, deleting the weak letter, deleting the nun, deleting the nun. Good. Allah the Exalted said:
So remind, if the reminder should benefit;
فذكر إن نفعت الذكرىFear you, O people of understanding
اتقون يا أولي الألبابThe student: Deletion of the nun.
The Shaykh : Ah.
The student: Deletion of the nun.
The Shaykh : Deleting the nun.
be mindful
اتقونThe student: Deletion of the nun.
The Shaykh : Deleting the nun, because it has the wāw of plurality, so it is from the five verbs. It is built on deleting the nun. But it seems Adam, what do you say, O Adam? Is the nun present or deleted? "Ittaqūna" (Fear, you all), "Ittaqūna" (Fear, you all), it is present.
The student: The last nun is present.
The Shaykh : And this nun, what is it?
The student: Deleted.
The Shaykh : The nun is present. I read it:
Fear you, O people of understanding
اتقون يا أولي الألبابThe student: Ittaqūnna.
The Shaykh : Ah, well done. So the nun, which is the sign of inflection, is deleted. Perfect, good. Good. He said:
So go, you two, with Our signs
فاذهبا بآياتناThe student: Built.
The Shaykh : On what? Deleting the nun and the alif of the subject. Good.
So say to him
فقولا لهAnd if you see from among humanity anyone, say, 'Indeed, I have vowed
فإما تريِّن من البشر أحداً فقولي إني نذرتGood. So the present tense imperative is built on. Complete it: sukun, or on fathah, or on deleting the weak letter, or on deleting the nun. It is built on deleting the nun if it is from the five verbs. It is built on deleting the weak letter if its end is a weak letter. It is built on fathah if it is connected to the nun of emphasis. It is built on sukun in all other cases. It is built on sukun in all other cases. And Allah knows best. We have work tonight.