in the position of kay in placing future-tense verbs in the accusative case, due to its necessary reference to futurity, since the origin of a conditional response is futurity.

And some of the grammarians of Basra said: The interpretation of that is: "Let there not be from you both any drawing near to this tree, such that you become of the wrongdoers." However, he claimed that an is not permitted to be made explicit with lā, but it is implied and indispensable, so that the statement is rendered sound by coordinating a noun—which is an [with its verb]—upon a noun, just as it is not permitted in their saying, "Perhaps he will do," to say, "Perhaps the action," nor in your saying, "He was not to do": "He was not for an he does."

This second opinion is rendered invalid by their consensus on declaring erroneous the statement of a speaker, "It pleased me you stand, O you," when he means, "It pleased me your standing." Likewise, it would be obligatory according to this school for the statement of a speaker, "Do not stand," to be erroneous if the meaning is: "Let there not be standing from you." Thus, in the consensus of all of them regarding the correctness of a speaker saying, "Do not stand," and the invalidity of a speaker saying, "It pleased me you stand" in the sense of "It pleased me your standing," there is clear evidence of the invalidity of the claimant's assertion that along with lā in His statement, {and do not approach this tree}, there is an implied an—and of the correctness of the other view.

And regarding His statement, {so you become of the wrongdoers}, there are two aspects of interpretation:

One of them is that "so you become" (fa-takūnā) is intended to be coordinated with His statement, {and do not approach}, in which case its interpretation would be: "Do not approach this tree, and do not become of the wrongdoers." Thus, "so you become" (fa-takūnā) is jussive in meaning, placed in the jussive case by that which placed {and do not approach} in the jussive, just as a speaker says: "Do not speak to ʿAmr and do not harm him," and as Imruʾ al-Qays said:

I said to him: "Direct him downward and do not overexert him... So he casts you off from behind the saddle and you slip." (1)

Thus he placed fa-yudhiraka in the jussive case by that which placed lā tajhadannahu in the jussive, as though he repeated the prohibition.