And when he negated the qualification for building, he clarified who is suitable for it by saying: "Indeed, only those who build the houses of Allah..." This means that only those who are close to Him, who possess the beautiful names and the exalted attributes, are qualified for this. This is through the improvement of the self and the meaning of glorification through acts of devotion, such as cleaning it, repairing what has fallen, and illuminating it with physical lamps and with the spiritual light of remembrance and recitation - and studying knowledge is the greatest of that - and maintaining it from what has not been built for it from the affairs of this world. "Who believes in Allah..." This refers to the Most High King, to whom belongs all command. "And the Last Day..." This means that he is among the people of knowledge whose worship is valid and beneficial for them, for it is only beneficial on that Day. He did not mention belief in the Messenger; because this declaration was taken from his tongue, so belief in it is belief in him without a doubt. Thus, the absence of its mention is more compelling in establishing belief in him. "And establishes prayer and gives zakah..." This means that he supported his claim of faith with these two witnesses; and that the building of the mosques is not intended for itself, but rather it indicates the firmness of faith. Prayer is the greatest of its building, and zakah is the support for its foundation in building.

And when it was understood from his saying: ﴿آمَنَ﴾ that mere acknowledgment by the tongue is sufficient for faith, he informed that it is necessary in that regard to establish the true belief that results in the fear of Allah. For this reason, he said: ﴿ولَمْ يَخْشَ﴾ meaning: in religious actions ﴿إلا اللَّهَ﴾ (p-403) meaning: and he did not act according to the requirement of fearing anyone other than the Greatest King by refraining from what pleases Allah in that which contains His wrath. Rather, he advanced upon what was confined to the pleasure of Allah even if it involved his destruction. The essence of it is that he prioritizes his fear of Allah over his fear of others. Thus, it returns to his saying: ﴿فاللَّهُ أحَقُّ أنْ تَخْشَوْهُ﴾ [At-Tawbah: 13]. However, this is more eloquent because it negates the essence of fear itself, even if the intended meaning is the negation of its necessary consequence. In it, there is an indication to them that they are not fit for His service; because they fear the idols and act with them in their worship like one who fears them. And when he caused a negation and affirmation from what has passed, that the one characterized by these attributes is worthy of guidance and truly deserving of it, Allah, the Exalted, said: ﴿فَعَسى أُولَئِكَ﴾ meaning: those of high aspirations ﴿أنْ يَكُونُوا﴾ meaning: in nature and steadfastness ﴿مِنَ المُهْتَدِينَ﴾. He established them - along with what has been presented to them of perfection in knowledge and actions - between hope and fear, with the indication of singling out fear to prefer fear over hope, signaling the greatness of His command and the magnitude of His majesty. This indicates that no one has a right over Him and that if He wills, He rewards, and if He desires, He judges - and He is the just judge - with punishment, and He is not questioned about what He does. He repeated the greatest name for further encouragement regarding the gravity of the station and the honor of the aspiration. The term 'عسى' in all its variations revolves around movement, and this specifically is for instilling hope. The essence is that whoever possesses the four attributes is righteous, deserving, and truly qualified for his desire to be extended and his hope to reach being among the people of guidance. So how do you claim that one who does not possess even one of them is what the guided ones have in terms of loyalty? (p-404) Thus, it appeared to me initially in the context of the material, then it appeared to me that this is in most of its forms, with the possibility that there could be others for removal, and that the comprehensive forms of it - in its ten variations: عَسى, عَيَسَ, سَعى يَسَعَ, عَسَوَ, عَوَسَ, سَعَوَ, سَوَعَ, وسِعَ, وعَسَ - are for what can be, and it is worthy and deserving to be, from their saying: أعِسَّ بِهِ - meaning: create for him.

And perhaps he will do - meaning: it is most likely, and indeed it is a calamity like this - meaning: a calamity, and with this, Sibawayh explained it: Ibn Hisham al-Khadrawi said in the explanation of the clarification for Abu Ali: And Sibawayh said: Indeed, 'perhaps' is like 'it may happen', and 'the mi'sa' is like 'the girl approaching puberty' because she is worthy of accepting marriage. Therefore, it came for desire and compassion. The hope may increase, so it is used for proximity, and it becomes like 'it almost happened'. It may intensify and reach certainty, and we then use it in the meaning of 'was'. And from it: 'perhaps the ghuwair is abousa'. But Al-Radhi said: And I do not know 'perhaps' in other than His words, glorified and exalted is He, for certainty. And hope may weaken and turn into doubt, and from it is the mu'siya like the benefactor for the she-camel; it may be doubted whether it has milk or not. And the plant may 'perhaps' - like 'he rejoiced and called': it thickened and dried, meaning: it became suitable for grazing and cutting. And the hand in work is like it, meaning: it became worthy of patience in hardships. And the 'asi is the palm tree; because it is worthy of the perfection of what is required of it in benefits. And 'perhaps' the old man like 'he was pleased with the evening' and 'perhaps' like 'he called': he grew old, meaning: he became worthy of death and of not learning what was not in his nature. And likewise, 'perhaps' and 'perhaps' a person from etiquette, meaning: he grew beyond it. And the stick dried and hardened and intensified, meaning: it became suitable for what is intended from it. And the night: its darkness intensified, so it became worthy of matching its name to its named and covering matters. And 'usuu': the candle, as if it is to remove the darkness of the night with its light when it is burned. And 'perhaps' with something like 'he rejoiced': it became attached to it, meaning: it became worthy of its addition to it. And 'a'ys' - with the opening: the male animal. And it is said: its water; because it is worthy of producing. And 'a'ys' - with the kasra; the white camels mixed with their whiteness a little brown. And a camel and a deer are 'a'ys' and a she-camel is 'a'ysa; because it is worthy of every praise for the beauty of its color. And the camels became 'a'ys' when they became white in black, likewise 'a'ysa': a woman and the female of the locust, for its resemblance to the color of 'a'ys'. And the crop became 'a'ysa' if it did not have moisture; because it became suitable for harvesting. And 'awsa' - with the opening - and 'awsan': the flood at night; because it is worthy of reaching the goals. And with the dam: a type of sheep and it is a ram 'awsi'; linking it to 'a'ys' but because of its smallness, the dam was chosen for it as a compensation for it and to strengthen it and to be optimistic about its growth. And the camels were chosen for the kasra to be optimistic about the ease of leading. And with the harika: the entrance of the two jaws when laughing and otherwise: resembling the sheep, so it is as if it is worthy of leaving what occurs from it, such as laughter and otherwise. And the description is 'awsa' and 'awsa'. And he worked hard for his family: he toiled for them and labored. And his wealth is 'awsa' and 'iyasa': he did well in managing it, so he acted in what is most appropriate for him in all of that. And 'awsa' - with the dam: a drink from milk and otherwise; because it is worthy of watering. And the 'awsa' is the polished and described thing; because it is worthy of revealing the hidden. And 'awsa' like 'he cried': the pregnant one from the beetles; because in that state it is more worthy of what its material understands from dislike. For it is said: 'khanfasa' from the people: he disliked them and turned away from them. And the 'khunafis' - with the dam: the lion; because it is worthy of being disliked and turned away from. And 'sa'i': running without effort and every action is 'sa'i'; he said in the dictionary: 'sa'a' like 'ra'a': he intended and knew and walked and promised and grew and earned, and all of that is worthy of fulfilling his need. And 'sa'iya': the direct action of the charities by which the Imam obtains the rights, so it is worthy of enriching the poor. And the nation 'sa'ati': it became excessive, so it was worthy of the work of the maidens among the Arabs. And 'sa'aha': he sought it for immorality. And 'asa' him: he made him strive, and 'mas'aa': the honor. And the 'ma'ala' in types of glory, because it is worthy of being sought for. And he sought the servant: he tasked him with work that he would perform for himself if some of him was freed to free what remained; because it is worthy of that. And 'sa'iya' - with the kasra: what was tasked from that; and 'sa'i': the flowing water on the surface of the earth, and it has spread - if it flowed; because water is worthy of flowing and movement. And 'sa'a' water and drink: it stirred on the surface of the earth. And 'sai'a' from the night and 'kasi'ra: pieces of it, as if it looks at the hour, which is a part, it is worthy of being preserved and not wasted and to be compensated if it is wasted. And 'sai'a' - with the opening: what is used for it, and the fat is used for greasing the saddle, as if it prevents what is worthy of flowing. And I have 'sai't the jug - if I coated it with mud or plaster; and likewise the skin and the ships if they are coated with tar. And 'mas'aa': a smooth wood that is used for coating, which is with the skilled painters. And 'tas'iya': the coating with it, which is with the skilled greasers. And Al-Qazzaz said: and 'sai'a': your coating with plaster or mud or tar, with which the ships are coated. And 'sai'a': the shrub of the acacia has fruit like the shape of pistachios and the frankincense tree, and each of them is worthy of desire for it. And 'mis'ya': the she-camel that goes to pasture, as if it is likened to flowing water, and it is also worthy of fat, and that which carries the goods, and the badness of standing on it, and that which is traveled upon and returned, because it is worthy of being desired in it. And 'asa' him: he neglected him, meaning: he removed what is worthy of being preserved, so he became worthy of destruction. And 'si'wa' - with the kasra: the hour like 'si'wa' with the kasra and the dam - and its explanation has preceded - and the shameless woman who removes her clothing, as if she is worthy of the speed of separation like the hour. And 'sa'i': the one in charge of any matter and people it was; and for the Jews and Christians: their leader; because he is worthy of seeking them and defending them. And 'sa'a': the action; because a person is worthy of it. And 'sa'iya': a sign for the goat; because it is worthy of striving. And 'sa'awi' - with the dam: the patient one on staying up and traveling, in relation to 'sa'i' in an eloquent way, and he is worthy of being desired for it. And 'asa' them: they sought him by cutting its hamza. And 'sa'a': a part of the two new things and the present time and the Day of Resurrection; because all of that is worthy and true of preservation from its loss. And the doomed ones are like the starving for the hungry; as if they lost their hour, so they were worthy of what happened to them. And 'sa'a' is severe, and the hour of the camels is 'sa'u': it remained without a shepherd, so it became worthy of destruction and loss. And 'asa' him: he neglected him and wasted him, so he became like that. And from it is a she-camel 'mis'ya': it leaves its young until the beasts eat it. And after 'saw' from the night and 'sawa': meaning: its calmness. And 'aswa' means: it moved from hour to hour, so it became worthy of being preserved and compensated in the second what it missed in the first. And 'aswa' the donkey: he released his braying, so he became worthy of being noisy. And 'sawa': the name of an idol worshipped in the time of Noah, peace be upon him, the flood drowned it, and Iblis stirred it until it was also worshipped; because it was worthy - in their eyes and in their claim - of what they qualified for it - glorified is Allah above that! And 'wus'a' is triangular: newness and capacity like 'wus'a'. And its meaning is the creative capacity of endurance. And 'wasa' the thing - with the kasra - it encompasses it to place it in a capacity like 'da'a' and weight: it was worthy of bearing it. And O Allah, expand upon us, meaning: make it spacious. And let your house be spacious for you, a command for settling in it. And this vessel can hold twenty measures, meaning: it can accommodate it. And 'wasi' is the opposite of narrow - like 'wasi'a'. And in the beautiful names: the one who gives abundantly, who encompasses what is asked for, or the one who encompasses everything, or the one whose provision encompasses all of His creation and His mercy encompasses everything. And 'wasa' like clouds: the lament, and it is the light in the delicate need; because it is worthy of what is lamented for. And from the horses: the noble or the wide in stride and the armor - like 'wasi'a'. And he has expanded like he was generous in abundance and spaciousness, and 'awsa' means: he became spacious. And Allah upon him: enriched him. And they expanded in the gathering: they made space, so they became worthy of accommodating the inside among them. And he expanded it, expansion against narrowing it. And the mercy of Allah has encompassed everything, meaning: it surrounded it. And He encompassed everything in knowledge, meaning: He surrounded it and counted it. And 'wa'asu' like 'wa'ada': a tree from which the ropes and sticks are made; because it is the most deserving of trees for that. And the easy sand is difficult to walk on; because it is seen for its ease to be worthy of being walked on. And when the view is accurate, it is worthy of the difficulty of walking because it is sand. And 'aw'asa' his riding, and 'wa'asa': a mound of soft sand that grows free herbs; because it is worthy of its softness among the mounds of sand for planting. And a place is 'aw'asa' and places are 'wa'asa'. And 'mi'asa': what has turned away from thickness, so it is worthy of walking in it. And the earth; it has not been trodden, so it is worthy of being refrained from traversing it. And the path; because it is worthy of being traversed. He said in the dictionary: as if it is the opposite. And 'muwa'asa': a type of camel's gait, as if it is a middle ground, so it is worthy of good and competition in walking, or it is only at night. And Al-Qazzaz said: it became red or yellow in his face, meaning: it was worthy of appearing. He said: And when they mentioned the sand, they said: 'wa'asa', and when they mentioned the sand, they said: 'aw'asa' - this is what is in the descent of the particles of language upon the scope of this material. And as for the speech of the people of Arabic in the general rules of 'perhaps', Abu Abdullah Al-Qazzaz said: it is a verb that does not decline, so do not say: 'ya'sa', nor is it 'a'sin'. And Abdul Haqq Al-Ishbili said: and there does not come from it a future or a doer or a passive or a source. Al-Qazzaz said: and it is accompanied by: 'an' and it is permissible to omit it, and 'an' and what follows it is in the meaning of the source; and it is in the position of accusative, and no source or name of the doer occurs after it. And indeed this came in the proverb of the Arabs: 'perhaps the ghuwair is abousa', and 'abous' is the plural of 'ba's'. And this indicates that the news of 'perhaps' is in the position of accusative. And he said in the dictionary: and 'abous' is the calamity, and from it: 'perhaps the ghuwair is abousa', meaning: a calamity. Abu Ubaid said in the strange: as if he meant: 'perhaps the ghuwair will bring about calamity and come with calamity'.

They said, 'The sons of Kuraz have done wrong.' So I said to them, 'Perhaps the valley will be with Abas and the depths.'

And the commentator on the Juzuliya, Abu Muhammad ibn al-Muwafiq, said: When it comes to hope, it has the meaning of creation, so it does not change; because its change contradicts creation. If it were to change, it would indicate news about what has passed, the present, and the future, and that contradicts the meaning of creation which is not suitable for the past or the future. Some of the later scholars said: 'A'sa is a term for an action that is imagined to be in the future, while it is in the form of the past, thus it requires 'an' after it; since there is no future for it. Some of them went to say that 'A'sa is a particle for the lack of its change and has no meaning in other than it. The correct view is that it is a verb in form and meaning. As for form, it is evident, meaning: for the attachment of pronouns and the feminine 'ta' that is silent. As for meaning, it is because it is news about a desire that has occurred for the speaker. Its form is in the past because the desire has occurred, and what is desired is that which is expected and awaited. 'An' is introduced on what is desired in it; because it has not occurred yet, and its sisters are stripped of 'an' because their news is confirmed in the present; since it has been established in it except for 'kada', for it indicates proximity in general. Ibn Hisham al-Masri said in his clarification: The news of it must be a sentence, and it is rare for it to be singular like: 'A'sa al-Ghuwairu ab'usan. The noun is raised by 'A'sa and 'an', and the verb is in the position of being in the accusative for the news. Al-Ridhi said: It does not change in 'A'sa due to its inclusion of the meaning of the particle, meaning: the creation of desire and hope. His saying: 'ab'usan and 'sa'iman, is due to the inclusion of 'A'sa with the meaning of 'kan', so it is treated as such. The doctrine of the later scholars is that 'A'sa raises the noun and puts the news in the accusative like 'kan'. Abu Talib al-Abdi said in the explanation of the clarification for al-Farisi: Verbs are designated for change in terms of being divided by the divisions of time. If it were not for that, the sources would suffice for it. For this reason, Sibawayh said: As for verbs, they are examples taken from the form of the events of the names, and they are built for what has passed, for what will be, and for what is occurring and has not ceased. When these verbs - meaning 'A'sa, 'ni'ma, and 'bi'sa, and the verb of amazement - contradicted the other verbs in indication, their change was left forever for what they were intended for in exaggeration in what they were made to indicate. The meaning of 'A'sa is desire and concern - thus said Sibawayh. When it was specified with this meaning, its change was left. Al-Rummani said: It was prevented from that by being compared to 'la'alla', just as 'ma' was compared to 'laysa', and the first is preferable; because it is not appropriate for the category of verbs to be compared to particles. And because verbs in their category are like particles in their category in the necessity of being built, and only nouns are compared to them as you say in 'Qatam' and 'Hizam': that it was built for its occurrence in the position of the verb, and that the interrogative nouns were built for their occurrence in the position of the particle. And do not say in verbs: that they were built by being compared to particles, nor that particles were built by being compared to verbs, but each of them is a root. Thus, change is not prevented from being compared to the particle and running in its course. 'A'sa is from the sisters of 'kan', and it was not mentioned with them due to the contradiction of leaving change and the necessity of 'an' for the news and its being a verb. It indicates that it is from the sisters of 'kan': 'A'sa al-Ghuwairu ab'usan. The origin has been revealed just as the origin of 'aqama' and 'atala' and similar to it has been revealed by his saying:

You have turned away and prolonged the turning away, and rarely does a connection last for long after such turning away.

And the necessity of the action by its report is to make it a compensation for the action that should have been for it. As for the necessity of 'that', it is for what is intended by diverting the speech to the interpretation of the future, because 'that' is restricted to it. The verse exemplified in it has something interesting, which is a source that is a collective occurrence, the location of a source that is a location of action. And sources in their origin are not gathered, but it is a necessity and an example. The original is that 'b'as' has 'ab'asa' - this is the end of the words of al-Abidi. And I hold that when the meaning that was intended for it from desire or compassion becomes strong, its report is made a name to indicate that it is now in the position of 'was' due to the intensity of its resemblance to it. Abu Talib said: And if 'that' is followed by the action being in the position of raising, and the length of the speech suffices for the report, its meaning, which is compassion and desire, is close to the approximation in 'kada'. Therefore, 'that' was omitted from its report, carrying it to 'kada' as they permitted the entry of 'that' in the report of 'kada'. The commentator of al-Jazuliya said: And the omission of 'that' from the report of 'asa' is more than the inclusion of 'that' in the report of 'kada' due to the proximity of 'kada' to the action. And 'that' contradicts that. He said: And the difference between them is that 'asa' does not imply a pronoun of the matter, and the story is similar to the letter due to its lack of action, and it is implied in 'kada' due to its action. Then he preferred that it is implied in it even if it does not act, as it is implied in 'ni'ma' and 'bi'sa'. Ibn Hisham al-Khadrawi also said in the explanation of al-Iidah: Indeed, Sibawayh estimated 'asa' with 'qaraba', meaning: it raises and lowers; because 'qaraba' is transitive, and he estimated it with 'qaruba', meaning: it does not lower due to its lack of transitivity. He said: And 'asa' does not enter upon the past. Abu Ali said: Because it is for the pure future, and therefore 'that' occurred after it, so it is not suitable for the past in any way. The commentator of al-Jazuliya said: 'asa' has two opinions with the apparent: one of them is that it is incomplete in meaning like 'was' the incomplete, needing a name and a report, except that it is required in its report that it be an action. Its origin is that it should be a name like the report of 'was', except that it was shifted from it to the action to indicate the indication of what is intended from the hope and to strengthen what hope indicates from the future. It was compared in this regard to 'qaraba Zayd al-khuruj', to clarify the indication of the grammar, not in meaning; because 'qaraba Zayd al-khuruj' does not contain the creation of hope or otherwise, but it is an illustration for estimating the verbal grammar; because its origin is to be like that, and the creation of hope occurred in it as it was in admiration and 'ni'ma' and 'bi'sa' and others. The second opinion is that it comes complete and is used like 'qaraba', so it enters upon 'that' with the action, and you say: 'asa that Zayd may stand', and it is sufficient in it - with 'that' and the action - for the two reports as it is sufficient in 'dhant that Zayd may stand' for the two objects, and that is due to its inclusion of a subject and a predicate, which is the intended purpose of these actions. So if you say: 'Zayd is likely to stand', it is possible that it is the incomplete, and there is a pronoun in it that returns to Zayd which is its name, and 'that' with the action is its report. And it is possible that it is the complete, and there is no pronoun in it. And the presence of 'that' with the action is its subject. Ibn al-Khabbaz al-Mawsili said in his book: 'The end in the explanation of the sufficiency of the sufficiency': 'asa' is for desire for exaggeration in desire, so its report is not past; because its meaning is hope and desire, and the past is not hoped for or desired for its occurrence. And he proved that it is not used except in the future by the saying of some poets of enthusiasm:

Perhaps Tayy' is from Tayy' after this. It will extinguish the fervors of the hearts and the inner selves.

He brought the letter 's' because it was not possible for him to bring 'that' in poetry. The commentator of al-Jazuliya said what means: He committed to the verb in its report to indicate the future and insisted on 'that' to strengthen that. For this reason, its report was not a noun, even though its origin is to be a noun; since there is no indication of time for the noun, and the place of 's' and 'will' was not established; because they indicate a delay in time. The purpose here is to approximate it, and it may come in poetry rarely - and he recited the mentioned verse; and Ibn al-Khabbaz said: The entry of interrogation upon it indicates that it is not for desire, because interrogation does not enter upon desire nor upon what is not a report. Thus, the entry of 'is it' upon it indicates that it is a report. That is concluded. Its interpretation by what I mentioned - that it is for what may be and is deserving to be - is first, and desire is necessary for the content of the speech, not that it is its indication by direct correlation. And Allah is the Grantor of success.