Allah the Exalted said: << أولئك يؤتون أجرهم مرتين بما صبروا ويدرءون بالحسنة السيئة ومما رزقناهم ينفقون >

The Exalted Allah said: Who are those referred to? Those who were given the Scripture and then believed in the Messenger (peace and blessings be upon him). They were given the Scripture before, so they believed in it, and then they believed in the Messenger. And this contains a witness to yesterday's lesson, or not? The grammar lesson...
The student: This is from the category of breaking (kasr).

The Shaykh : It is from the category of breaking (kasr)... it is used in the position of the active subject because it is... from the object, and the waw is the substitute for the active subject and the second object is Yes. As for his saying: it is an absolute object, meaning that it indicates the source (masdar) but not with its own wording. Anything that indicates the source without its own wording is an absolute object. By their faith in the two Scriptures, they are given their reward twice: the first time for their faith in the previous Scripture, and the second time for their faith in the Qur'an. As for the people of the pre-Islamic age of ignorance who believed in the Qur'an, they are given their reward only once, because they did not believe twice. It is established in this hadith from the Prophet (peace and blessings be upon him) as an addition to this verse that the Prophet (peace and blessings be upon him) mentioned those who are given their reward twice: the man who believed in the Scripture that was revealed to him and then believed in what was revealed to Muhammad; the man who frees a woman and marries her; and the third is the slave who excels in worshipping Allah and in dealing with his masters. He said: The ba is for causality, and is a source-indicating particle. What is the meaning of a source-indicating particle, or what is its sign? Its sign is that what follows it is converted... what follows it into a source (masdar). So here, in the conversion, as the author said: "for their patience." And I ask you now, is it valid for to be a relative pronoun?
The student: ...

The Shaykh : That is, by the one in whom they were patient, is it valid? That is, by the one in whom they were patient, they are given their reward twice, by the one in whom they were patient? No, it is not valid. And what is the meaning of ? And if it were a relative pronoun, it would be on the assumption of the pronoun , and this does not make sense. So here, it must be a source-indicating particle, meaning , and this is one of the ten meanings of . We repeat it so that it remains in our minds. Do you have it memorized? Read it.
The student: The meanings of are ten. If you want to count them, keep in mind a sound verse of poetry.
You will understand the condition of connection, so be amazed at our repetition: for negation and the denial of Zayd, the exaltation of a source (masdar).

The Shaykh : ... Sibawayhi, the second one. All right.
You will understand the condition of connection, so be amazed at its like: with negation and the denial of Zayd, the exaltation of a source (masdar).
What is with us from this verse is his saying: , and his saying: , meaning by their patience in acting upon them. And is this patience in acting upon them from the category of patience in obedience to Allah, or from the category of patience in abstaining from disobedience to Allah, or from the category of patience with the decrees of Allah? We say: it is all three combined. They were patient in obedience to Allah, for the Shari'ah contains commands that are difficult for the souls and require treatment, so this is patience in obedience to Allah. In the Shari'ahs there are prohibitions from which one is forbidden, and it may be difficult for the soul to leave them, so there is patience in abstaining from disobedience to Allah. Also, in the Shari'ahs there is harm, for the criminals harm the believers, and perhaps they beat them, and perhaps they kill them, is that not so? And this is patience with what?
The student: With the decrees of Allah.

The Shaykh : With the painful decrees of Allah. So, on this basis, patience with the Shari'ahs includes patience in its three types: patience in obedience to Allah, in abstaining from His disobedience, and with His painful decrees.
All right. And the original meaning of patience in language is restraint. From this comes their saying, "So-and-so was killed in restraint," meaning he was restrained and killed. So the meaning of patience is restraining the soul, and the soul needs to be restrained in obedience to Allah (Glorified and Exalted is He), because how many people are there whose conscience says to them: "Do such and such an act of obedience," and perhaps some do it, but then they become unable and do not restrain their souls. Likewise, regarding sins, the tranquil soul rebukes a person from sin, but the soul that commands evil comes to him and orders him to sin. At that time, the two souls struggle, and success is in the hand of Allah (Mighty and Majestic). Likewise, regarding the decrees, some people do not have patience with the decrees; rather, when a decree befalls them, they may—may Allah protect us—fall into disbelief, as Allah (Mighty and Majestic) said: [Al-Hajj: 11]. For some people may not have patience with painful decrees, and you will find them despairing. There are people who are said to commit suicide when they are struck by calamities. Are these the peak of patience? No, on the contrary, they have no patience. These people did not have patience with the decrees, so they killed themselves to be tormented in the Fire of Hell by what they killed themselves with—may Allah protect us—and to be made to abide therein forever. But patience with painful decrees is something a person can be patient with, and he can examine himself until he is upright. So the important thing is that patience, therefore, has three sections: patience in obedience to Allah, in abstaining from His disobedience, and with His painful decrees. Which is the highest and most complete? In terms of... patience in obedience to Allah is better, because it contains two struggles: a struggle to act and a struggle to bear the act. Then patience in abstaining from disobedience, because it has only one struggle. Is it a struggle to act, or a struggle to bear leaving it? Bearing leaving it involves no action. It is said: "Do not commit zina, do not commit zina." You were not ordered or burdened with doing something. Yes, patience with harmful or painful decrees is the lowest, because it is patience with what a person has no choice in. As some of the Salaf said: "Either you have the patience of the noble, or you forget like the beasts." Every person, when he is struck by a calamity and time passes over it, does it remain in his soul, or not? He forgets, he forgets like the beasts. You find the beast... its child... but if you put good feed and good water for it, it forgets. So either you have the patience of the noble, or you forget like the beasts. For this reason, the patience of Yusuf in leaving zina with the wife of Al-Aziz was more complete than his patience with what happened regarding the case of his brothers with him, without doubt. For this reason, Allah the Exalted said: [Yusuf: 24], and He did not say this when they threw him into the well. Yes.