Exegesis of the saying of Allah the Exalted: (( ... So whoever is guided, it is for his own soul, and whoever goes astray, it is only to his own detriment. And you are not a guardian over them. ))

This *fa* (conjunction) is derived from what came before, meaning that after the revelation of this Qur'an, people divided into two groups: a group that was guided by it and benefited from it, and a group that went astray from it. Is it so? And his saying : The *min* here is conditional; the verb of the condition is *ihdā* (to be guided), and its answer is the clause *fa-linafsihi* (so it is for his own soul). The clause here is nominal, and for this reason it is joined with *fa*. So whoever is guided, it is for his own soul. And his saying *ihdā* means guidance in knowledge and guidance in practice. Guidance in knowledge means that he was eager for this Qur'an, memorized it, reflected upon it, and contemplated it. Guidance in practice means that he did what? He applied this Qur'an and acted upon it in belief, speech, and deed. And his saying means that his guidance is for his own soul, or that it is for his own soul. The important point is that the omitted element here is the predicate; the omitted element here is the subject. And it is necessary. Why do we say it is necessary? Because the mentioned element is a preposition and its object, and a preposition and its object can never be a subject. A preposition and its object can never be a subject. So the omitted element is the subject here. If you wish, you can supply *fa-linafsihi* his guidance, and if you wish, you can supply *fa-huwa* it is for his own soul. And we ask: Why was the answer clause joined with *fa*?
The student: ...

The Shaykh : Because it is nominal. And if the answer clause is nominal, it is obligatory to join it with *fa*. Sometimes *fa* is omitted, but rarely. Among such cases is the saying of the poet "Whoever does good deeds, Allah will thank them", and he did not say *fa-Allahu* (so Allah) will thank them. But this is rare. Now let us address what can be joined with clauses when they occur as answers, and this is mentioned in a verse:
The student: ...

The Shaykh : Fine, this is five; one verse is missing so you can complete it.
The student: ...

The Shaykh : Nominal, imperative, with *jamid* (indeclinable), with *ma*, with *qad*, with *lan*, and with *tanfis* (negation) ... So he was not guided, neither in knowledge nor in practice , meaning to his own soul. And he does not harm Allah in any way, nor does he harm anyone else in any way. And you are not a guardian over them. What is this *ma*? It is Hijazi, meaning it is not pronounced except by the people of Hijaz. If you make a mistake... What is this *ma*? It is Hijazi, meaning it is not pronounced except by the people of Hijaz?
The student: ...

The Shaykh : That is a mistake, because the people of Hijaz and others pronounce it, but it does not function as *laysa* (is not) except with the people of Hijaz. And for this reason it is called Hijazi. With the people of Hijaz, it functions as *laysa*, raising the subject and making the predicate accusative. Among such cases is His saying, the Exalted: . And with Banu Tamim, it does not function as *laysa*; it is left without case marking. So they say regarding His saying, the Exalted, in other than the Qur'an: . Now I will speak, so say whether you are Hijazi or Tamimi: *Mā Zaydun qā'im* (Is Zayd standing?).
The student: Hijazi ... Tamimi

The Shaykh : Tamimi: *Mā Zaydun qā'iman* (Is Zayd standing [accusative]?)
The student: Hijazi

The Shaykh : Hijazi. So the language of Quraysh, who are the people of Hijaz, is *Mā hādhā basharan* (This is not a human being [accusative]), and Banu Tamim say *Mā hādhā bashar* (This is not a human being [nominative]). And they used to recite the Qur'an before it was unified on the language of Quraysh, because the Qur'an was revealed in seven dialects. And in a witty verse, the poet said: "And [I saw] a woman with swaying hips, and I said to her, 'State your lineage,' so she answered: 'The lover's killing is forbidden'"
Meaning, "Where are you from?" So she answered, "I am not from the family of so-and-so or the family of so-and-so," and she answered, "The lover's killing is forbidden." And what kind of woman is this? She is Tamimi, because she said, "The lover's killing is forbidden." So it is known that she is Tamimi. In our time, do we know the Tamimi from the Qurayshi? Now the Tamimi and the Qurayshi have merged. You find this one saying *Mā hādhā bashar* and this one saying *Mā hādhā basharan*. They all differ; they have mixed. Fine, Allah the Mighty and Majestic says: . Do we now parse *ma* on the language of Banu Tamim or on the language of Quraysh? On the language of Quraysh, even though the wording does not differ in this construction. The wording does not differ, because Banu Tamim say *Mā anta 'alayhim bi-wakīl* (You are not a guardian over them) and so does Quraysh. But because we know that the Qur'an is on the language of Quraysh, we say that *ma* here is Hijazi, and *inna* here is for address, and *ba* is an extra preposition, and *wakīl* (guardian) is its predicate, made accusative with a *fatḥah* (vowel) estimated at its end, the appearance of which was prevented by the occupation of the position by the movement of the extra preposition. If someone asks, "You said this is an extra preposition, and we know that the Noble Qur'an contains no idle talk, and excess is idle talk," the answer to this is that excess is idle talk if it does not convey a meaning. If it conveys a meaning, it is not idle talk. And the meaning it conveys here is the emphasis of the negation. And for this reason, it is not idle talk, but it is extra. Extra, correct? Extra in wording, extra in meaning, meaning it increases the meaning. But someone might ask, "How do you say extra, extra?" We say the first *ziyādah* (extra) is from *zāda* (to increase) as an intransitive verb, and the second *ziyādah* is from *zāda* as a transitive verb. Because *zāda* is like *naqaṣa* (to decrease); it is used intransitively, not taking an object, and it is used transitively with an object. Allah the Exalted said: , transitive. , transitive. And you say *zāda īmānu al-rajuli* (the man's faith increased), intransitive. And you say *naqaṣa al-mā'u* (the water decreased), intransitive. , meaning you are not a watcher over them, watching them and protecting them. Rather, that is up to Allah. You are responsible for the conveyance, and the reckoning is upon the Lord of the servants, the Exalted.