It was recited (يُدْرِكْكُمُ) in the nominative case, and it was said: it is due to the omission of the conjunction. [[Mahamud said: "It was recited يدرككم in the nominative case. And it was said: it is due to the omission of the conjunction ... etc." Ahmad said: As for the way that he attached to the direction of Sibawayh in the two mentioned verses, there is a consideration. As for his saying "and no crow," it is preferred, for the inclusion of ب in the news is not a common matter, and the news has a known place for it. So if you consider it where it is omitted, this consideration is taken into account in the conjunction, due to what we mentioned of the predominance that necessitates the inclusion of its entrance with the original that is required, whether it is pronounced or silent about. And as for the estimation (أَيْنَما تَكُونُوا) in the meaning of another saying, with which the saying (يُدْرِكْكُمُ) is elevated, that is an estimation that has no known counterpart, and this estimated has not predominated to be included with the predominance of the entrance of ب in the news, so it is not necessary to consider what is necessitated by common usage and its known instances alongside what has not been previously established.

As for the other verse of Zuhayr, what has been transmitted from Sibawayh is that he carried it or something like it on the basis of precedence and postponement, like his saying:

O Aqra' ibn Habib, O Aqra' ... If your brother falls, you will fall.

So it is not like "and no crow," and Allah is the Grantor of success. And in the last view that Al-Zamakhshari presented, there is clear evidence that killing in battles and confrontations does not oppose the predetermined lifespan by reduction, and that every killed person dies by his appointed time, not as the Qadarites claim, and Allah is the Grantor of success.]] It is as if it was said: death will reach you, and it is likened to the saying of the one who says:

Whoever does good deeds, Allah will thank him. [[Whoever does good deeds, Allah will thank him ... evil with evil is like two examples with Allah.

Indeed, this world and its adornment ... is like provisions that must one day perish.

By Abdul Rahman ibn Hassan. And it was said: by Abdullah ibn Hassan. And it was said: by Ka'b ibn Malik al-Ansari. He says: Whoever does good deeds, then Allah thanks him, meaning He rewards him manifold, so the conjunction is omitted from the condition's response, which is rare. And it was said: it is specific to poetry. And Al-Mubarrad said about it generally, and he claimed that the narration is "Whoever does good, the Most Merciful thanks him," and evil is mixed with evil or is obtained by it. Then he said: they are equivalent with Allah, and the reward does not exceed the sin. Or ب is in the meaning of with, meaning evil with evil is like two examples with Allah, but the first is the sin, and the second is its reward. And he called it evil by analogy. And it was narrated "the same" instead of "like two examples" for the adornment of this world from wealth and children is nothing but like the provisions that one takes to reach the Hereafter. And it must perish one day, so it must perish. Thus, one day: a time for perish.]

And it may be said: it is carried on what takes the place of (أَيْنَما تَكُونُوا), which is wherever you are, just as "and no crow" is carried on what takes the place of "they are not reformers" [[The saying as it was carried "and no crow" on what takes the place of "they are not reformers" is from the poet:

They are ominous, they are not reformers of the clan ... and no crow except that it indicates its raven.

(ع)]] which is they are not reformers, so it was raised just as Zuhayr raised:

He says: there is no absent property of mine and no prohibition. [[He is the generous one who gives you his bounty ... kindly and sometimes he is unjust and is wronged.

And if a friend comes to him on a day of hunger ... he says there is no absent property of mine and no prohibition.

For Zuhayr ibn Abi Sulma, praising Harm ibn Sinan. And the questioner: the gift. And kindly: a state of him, meaning easy for him, meaning little for him even if it is much in reality, or without asking. And he is unjust: meaning he is asked beyond his capacity and he exerts himself and gives. And it is narrated: he is wronged, and its origin:

He oppresses, the one who is compliant to his oppression. I changed his ت (taa) to ط (taa) based on the original in تاء الافتعال (taa of the verb form), after the emphatic letters, then I changed the ط (taa) to ظ (dhaa) with dots, contrary to the original in the change for the purpose of assimilation, and I assimilated it into the first one. It was narrated as "فيطلم" (fa-yatlumu) and its origin is also: يظتلم (yaẓṭalimu), I changed the ت (taa) to ط (taa) unmarked, then I changed the ظ (dhaa) to ط (taa) unmarked as well based on analogy and assimilated it into the second one. It was narrated as "فيظطلم" (fa-yuẓṭalimu) with both forms. And His saying "أحيانا" (sometimes) contains a type of caution from the assumption of describing him with continuous oppression. "And if a friend comes to him" means one characterized by friendship - with a fathah - which is poverty and need, permitting him his wealth and not making excuses. So His saying "he says ... until the end" is a metaphor for that, and it is the answer to the condition. It is raised because the condition is past and did not affect the verb in its wording to be in the jussive form, and the answer to the present condition may be raised to imagine that it is past, like the issue of conjunction based on assumption. It was said that it is based on the assumption of the فاء (fa), meaning he says. It was said: the estimation is he says: there is no absent wealth of mine if a friend comes to him, so the answer is omitted, indicated by what has been mentioned, which is the saying of Sibawayh, and what preceded it is the saying of the Kufans, and it was narrated from him as well. And "المسغبة" (the hunger) is starvation. And "حرم" (haram) is like حذر (hadhar), the source of حرمه (he forbade him) if he prevented him. And what is meant by it is the object, meaning he is not forbidden and prevented from the beggars. And it may be that it is a descriptive noun, like حذر (hadhar) and فرح (farah) meaning made. And if it were read "حرم" (haram) with a fathah meaning forbidden, like زمن (zaman) and زمان (zaman), it would be permissible. Its limit is that it may be in the rhyme of the verse. This is the saying of a grammarian like Sibawayh. And it may connect with His saying: (وَلا تُظْلَمُونَ فَتِيلًا) (And you will not be wronged even as much as a thread) meaning you will not be diminished anything from what has been written of your lifetimes. Wherever you may be in battles or otherwise, then He began His saying: (يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ) (Death will overtake you even if you should be within towers of lofty construction) and the pause on this expression is on "wherever you may be" and the towers are the fortresses. مشيدة (mushayyadah) is elevated. And it was read (مُشَيَّدَةٍ) (mushayyadah) from شاد (shaada) the palace if he raised it or coated it with gypsum which is plaster. And Naeem ibn Maysarah read (مُشَيَّدَةٍ) (mushayyadah) with a kasrah, describing it with the action of its doer metaphorically as they said: a poem of a poet, and the poet is the one who composed it. The evil deed refers to calamity and sin. And the good deed refers to blessing and obedience. Allah, the Exalted, said: (وَبَلَوْناهُمْ بِالْحَسَنَاتِ وَالسَّيِّئاتِ لَعَلَّهُمْ يَرْجِعُونَ) (And We tested them with good and evil that perhaps they would return) and He said: (إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئاتِ) (Indeed, good deeds erase bad deeds). And the meaning is: if a blessing of abundance and ease befalls them, they attribute it to Allah, and if a calamity of drought and hardship befalls them, they attribute it to you and say: it is from you, and it was only due to your misfortune, as Allah narrated about the people of Moses: (وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَى وَمَنْ مَعَهُ) (And if a disaster strikes them, they will attribute it to Moses and those with him) and about the people of Salih: (قالُوا اطَّيَّرْنا بِكَ وَبِمَنْ مَعَكَ) (They said, 'We consider you a bad omen, and those with you'). It was narrated about the Jews - may they be cursed - that they were pessimistic about the Messenger of Allah, blessings and peace be upon him, saying: since he entered the city, its fruits have diminished and its prices have risen. So Allah responded to them: Say, "All is from Allah." He expands and restricts provisions according to wisdom; they hardly understand a saying to know that Allah is the Expander and Restrictor, and all of this is based on wisdom and correctness. Then He said: "What has befallen you, O man," addressing all, "of good" meaning of blessing and kindness, "is from Allah, a favor from Him and kindness and a test. And what has befallen you of evil" meaning of calamity and misfortune, "is from yourself," because you are the cause of it by what your hands have earned (وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا عَنْ كَثِيرٍ) (And whatever strikes you of disaster is for what your own hands have earned, and He pardons much). And from Aisha, may Allah be pleased with her: there is no Muslim who is afflicted with a wound or fatigue, even a thorn that pricks him, or the breaking of a shoelace, except by a sin, and what Allah pardons is more. And We have sent you to the people as a Messenger, meaning a Messenger to all people, not just to the Arabs alone; you are a Messenger to the Arabs and non-Arabs, as His saying: (وَما أَرْسَلْناكَ إِلَّا كَافَّةً لِلنَّاسِ) (And We have not sent you, [O Muhammad], except comprehensively to mankind) and (قُلْ يا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعاً) (Say, 'O mankind, indeed I am the Messenger of Allah to you all'). And sufficient is Allah as a witness to that, so it is not appropriate for anyone to deviate from your obedience and following.