The point of the hadith is his saying: “And you will not be given a gift better and broader than patience,” better than patience and broader than it, and that is because the patient person endures many things.

The Shaykh : The point of the hadith is his saying: , better than patience and broader than it, and that is because the patient person endures many things, is not affected by them, and does not become weary of them, and this is undoubtedly good, unlike the non-patient person, who does not endure; if he is struck by illness, he is distressed, and if he is struck by a need, and if a friend dies, he is distressed, and if he loses wealth, he is distressed, and so on. But if he is patient, you find him always at peace, in joy, not worrying about these calamities because he is patient with them. And his saying: And this was the state of his (peace and blessings be upon him), he would give charity and spend the night hungry, (peace and blessings be upon him), he would give the gift of one who does not fear poverty. And his saying: , and in one version it is , and there is no problem with this, because the difference between them is the assimilation (idgham) and the release of the assimilation, and the release of the assimilation here is permissible. But the problem is “ya'fahu Allah” (Allah will make him free of need), “ya'fahu” with a dammah, because the known rule is that the weak verb (mud'a'af) is lightened with a fathah, lightened with a fathah, so it is said, for example: “yu'fahu Allah,” unless it is with a dammah, in which case it is permissible to lighten it with a dammah, so it is said, for example: from “shadda” (to tie), “yashudduhu,” and it is permissible to say “yashuddahu,” and that is the original form. But here the problem is that what is before the fa' is with a kasrah, and if it were with a dammah, we would say it is permissible to have a dammah in it by following (ittiba'). So do you have a grammatical analysis for this?