Six Shar‘i Principles Regarding the Use of the Word "Kāna" in Arabic
Ma’khūz: Fatāwā Arkan-e-Islam
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
The Arabic word "كَانَ" is often used in the Qur’an and Hadith. A linguistic and jurisprudential question arises:
Does "Kāna" always imply continuity and permanence in action?
Below are six shar‘i and linguistic principles regarding its usage, based on authentic sources:
When "Kāna" is followed by a fiʿl muḍāriʿ (present verb), it typically denotes a past continuous action.
Example from Ṣaḥīḥ al-Bukhārī:
«كان يرفع يديه حذو منكبيه...»
“The Prophet ﷺ would (regularly) raise his hands up to his shoulders...”
(Ṣaḥīḥ al-Bukhārī)
This implies that the act of raising hands was a regular Sunnah of the Prophet ﷺ.
Imām Zaylaʿī (رحمه الله) stated:
«کان يَتَوَضَّأُ ثَلَاثًا ثَلَاثًا...»
“He ﷺ used to perform wuḍūʾ three times (each limb) regularly...”
(Naṣb al-Rāyah 1/31)
According to scholars like Imām Zaylaʿī, "Kāna" implies permanence (دوام) when context supports it.
Mufassir Muftī Aḥmad Yār Khān Naʿīmī explains:
In ḥajj al-wadāʿ, the Prophet ﷺ prayed qāṣr at Dhū al-Ḥulayfah. The hadith says "ṣallā ẓuhr", not "kāna yuṣallī"—indicating a single incident, not a habitual practice.
(Jāʾ al-Ḥaqq 2/547)
This suggests that when a habit is not meant, the word "ṣallā" is used instead of "kāna".
In Surah al-Aḥzāb (33:56), Allah says:
﴿إِنَّ ٱللَّهَ وَمَلَٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِيِّ﴾
Muftī Muhammad Khān Qādrī explains:
"The verb yusallūn is fiʿl muḍāriʿ (present tense) indicating ongoing and repeated action.”
(Imtiyāzāt Muṣṭafā, p. 75)
Thus, fiʿl muḍāriʿ by itself can imply continuity depending on context.
Sometimes, "Kāna" is used even when the action wasn’t habitual, due to stylistic or contextual purposes.
Example from Ṣaḥīḥ al-Bukhārī (516):
«كان رسول الله ﷺ يصلي وهو حامل أمامة...»
“The Prophet ﷺ was praying while carrying Umāmah (his granddaughter)...”
Here, "Kāna" doesn't imply he always did this. It refers to a specific incident, as the context clarifies.
Both duwām (permanence) and waqtiyya (temporary/occasional) meanings of "Kāna" are possible, depending on:
◈ When "Kāna" is followed by a present verb, it often indicates past continuity or habitual action.
◈ However, it can also refer to a specific past event depending on contextual evidence.
◈ Scholars have used linguistic and hadith-based analysis to distinguish these meanings.
◈ Hence, every instance of "Kāna" must be evaluated contextually to determine if it signifies habitual practice or one-time occurrence.
وبالله التوفيق
Ma’khūz: Fatāwā Arkan-e-Islam
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
❖ Introduction
The Arabic word "كَانَ" is often used in the Qur’an and Hadith. A linguistic and jurisprudential question arises:
Does "Kāna" always imply continuity and permanence in action?
Below are six shar‘i and linguistic principles regarding its usage, based on authentic sources:
① "Kāna + Present Verb" Indicates Past Continuous
When "Kāna" is followed by a fiʿl muḍāriʿ (present verb), it typically denotes a past continuous action.
Example from Ṣaḥīḥ al-Bukhārī:
«كان يرفع يديه حذو منكبيه...»
“The Prophet ﷺ would (regularly) raise his hands up to his shoulders...”
(Ṣaḥīḥ al-Bukhārī)
This implies that the act of raising hands was a regular Sunnah of the Prophet ﷺ.
② "Kāna" Can Indicate Permanence or Habitual Action
Imām Zaylaʿī (رحمه الله) stated:
«کان يَتَوَضَّأُ ثَلَاثًا ثَلَاثًا...»
“He ﷺ used to perform wuḍūʾ three times (each limb) regularly...”
(Naṣb al-Rāyah 1/31)
According to scholars like Imām Zaylaʿī, "Kāna" implies permanence (دوام) when context supports it.③ Absence of "Kāna" Implies One-time Action
Mufassir Muftī Aḥmad Yār Khān Naʿīmī explains:
In ḥajj al-wadāʿ, the Prophet ﷺ prayed qāṣr at Dhū al-Ḥulayfah. The hadith says "ṣallā ẓuhr", not "kāna yuṣallī"—indicating a single incident, not a habitual practice.
(Jāʾ al-Ḥaqq 2/547)
This suggests that when a habit is not meant, the word "ṣallā" is used instead of "kāna".④ Present Verb Alone Can Also Indicate Continuity
In Surah al-Aḥzāb (33:56), Allah says:
﴿إِنَّ ٱللَّهَ وَمَلَٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِيِّ﴾
Muftī Muhammad Khān Qādrī explains:
"The verb yusallūn is fiʿl muḍāriʿ (present tense) indicating ongoing and repeated action.”
(Imtiyāzāt Muṣṭafā, p. 75)
Thus, fiʿl muḍāriʿ by itself can imply continuity depending on context.⑤ "Kāna" May Be Used for One-Time Actions
Sometimes, "Kāna" is used even when the action wasn’t habitual, due to stylistic or contextual purposes.
Example from Ṣaḥīḥ al-Bukhārī (516):
«كان رسول الله ﷺ يصلي وهو حامل أمامة...»
“The Prophet ﷺ was praying while carrying Umāmah (his granddaughter)...”
Here, "Kāna" doesn't imply he always did this. It refers to a specific incident, as the context clarifies.⑥ Context Determines Meaning – Habit vs. Exception
Both duwām (permanence) and waqtiyya (temporary/occasional) meanings of "Kāna" are possible, depending on:
- The verb it is attached to
- The context and supporting narrations
- Whether the action was habitual or accidental
Conclusion
◈ When "Kāna" is followed by a present verb, it often indicates past continuity or habitual action.
◈ However, it can also refer to a specific past event depending on contextual evidence.
◈ Scholars have used linguistic and hadith-based analysis to distinguish these meanings.
◈ Hence, every instance of "Kāna" must be evaluated contextually to determine if it signifies habitual practice or one-time occurrence.
وبالله التوفيق
