Explanation of the author's statement: (… and do not be weak.

The Shaykh : Do not be weak? Good. The "la" is a negative particle, and "ta'jizna" is a present tense verb built on the fathah in the position of the jussive because it is connected to the nun of emphasis. The meaning of his statement is "do not be lazy," meaning do not be sluggish. It is not a prohibition against weakness that is beyond a person's control, for one has no power over that, so a prohibition does not apply to it. That is to say, one does not say "do not be weak" in the sense of "may weakness not befall you," because weakness regarding a matter is different from being lazy about it. Weakness regarding a matter is something a person cannot bear; one may be struck by an illness and become weak. For this reason, the Prophet (peace and blessings be upon him) said . So his statement means "do not do the action of the weak person," which is laziness, lack of decisiveness, and lack of resolve. For this reason, if he had said "ta'jiz" meaning "be lazy," it would have had a valid interpretation.
And his statement : when eagerness and the absence of laziness come together, the truth of intention through eagerness is present, and so is resolve through not being negligent or not being lazy. For some people are eager for what benefits them, then they begin it, then they become lazy and sluggish and leave it. This is contrary to what the Prophet (peace and blessings be upon him) commanded. As long as you know that it is beneficial and you have begun it, do not leave it, because if you leave it, you lose the work you did in it, and you habituate yourself to laziness and to descending from a state of vigor and strength to a state of weakness and sluggishness. How many people begin work, especially beneficial work—and we are speaking of beneficial work—then Satan enters upon them and discourages them somewhat. If one is lazy, one loses out; but if one is determined and resolute and does not become lazy, as the Messenger (peace and blessings be upon him) said , then one gains. But if it becomes apparent to a person during the process that it is harmful, because a person does not know the unseen, one may think that a thing is beneficial, then begin it, and it becomes apparent to him during the process that it is harmful. What does he do here? He must return. Returning to the truth is better than persisting in falsehood. But as long as the matter has not become clear to him and he entered into it thinking it was beneficial for him, let him continue. For among the most harmful things for a person is to begin actions and then leave them, habituating himself to this action, beginning whenever he starts a work… for a period, then returning, and then days pass and nothing is achieved. … In the biography of al-Kisa'i (may Allah have mercy on him), the imam of the people of Kufa in grammar, it is mentioned that he began seeking knowledge, seeking grammar, and it was difficult for him. He said that he saw an ant carrying food, wanting to climb up a wall with it. Every time it climbed a little, it fell. Every time it climbed, it fell. Every time it climbed, it fell, until it succeeded and climbed up and achieved its goal. So he said "This ant struggled with the work it was determined to do until it succeeded in it. Why should I not struggle with the work?" So he struggled and became an imam in grammar.
And so it is befitting for a person, if he has begun something beneficial, not to be weak, but to continue. Then, if it is decreed for you something contrary to your intention, what do you do after you have been eager for the beneficial, sought help from Allah (Mighty and Majestic), were determined, and proceeded, but the matter came out contrary to what you wanted? The Messenger (peace and blessings be upon him) said . This is the third level, in which you have no power.
The first level is eagerness. The level
The second is proceeding in the matter and continuing in it. This returns to you, or does it not?
The third level is when something contrary to the intention occurs. This is not up to you. For this reason, he said, "And if something happens to you," meaning something you do not love or want, and something that hinders you from achieving your goal in what you began of the beneficial. If something happens to you, do not say, "If I had done so, then such and such would have happened." For example, a person wants to memorize the Qur'an, to memorize the Qur'an, so he begins from the beginning. He began from the beginning, then an obstacle occurred that prevented him from completing it, so he said, "If I had started from the end of the Qur'an, it would have been better and I would have continued in it." We say this is incorrect. Likewise, a person begins something or buys something or the like, then is struck by something contrary to his intention, and he says, "If I had not done so, then such and such would have happened." And the Messenger (peace and blessings be upon him) said, "If I had done so, then such and such would have happened." Because the opposite of that is the opposite of the action he began, which is to imagine that another action is better than it. The second is to imagine that if he had not done it, it would have been better for him. So we have two issues: the first is to imagine that if he had done so, it would have been more successful and more beneficial. The second is to say, "If I had not done so, then such and such would have happened." It is possible that this latter one is more common, but the Prophet (peace and blessings be upon him) mentioned the first one, "If I had done so," because this man is determined and active and working. He is not among the lazy people who abandon works, but he is among the people of work. However, he worked and did not achieve his intention. So the result is that if the decree contradicts a person and he does not get what he wanted, he either says, "If I had not done what happened," which is one thing, or he says, "If I had done so, then such and such would have happened." And the Prophet (peace and blessings be upon him) said regarding the second one, not the first. Why? Because this person is active and working, so he says, "If I had done such and such an action instead of this action, I would have achieved my goal." Unlike the person who did not act and whose position regarding works was negative; this one says, "If I had not done it." He says, "If I had done so." "So" means: does a person express this with this phrase, or is it an allusion to a specific thing? This is an allusion to something vague, like our saying, "So-and-so said, 'If so-and-so had said…'" and the like, which is an allusion to something vague. Yes?
The student: ...

The Shaykh : Yes, it is an allusion in terms of meaning. As for its grammar, it is the object of "fa'altu" (I did). The object of "fa'altu" is parsed as an object. And his statement : this is the subject of "kana" (was), and it is also an allusion to something that a person estimates and specifies.
The Prophet (peace and blessings be upon him) said . This is among the styles that have passed through our study: when the Lawgiver prohibits something, He opens another door. This is common in the Qur'an and the Sunnah. When He said, "Do not say," one asks, "Then what should I say?" "Qadar" (decree) is the predicate of a deleted subject, meaning "This is the decree of Allah," "This is the decree of Allah." That is, this that happened is the decree of Allah and is not up to me. As for what is up to me, I have exerted what I see as beneficial, as the Messenger of Allah (peace and blessings be upon him) commanded me. But this is a matter beyond my power, beyond my knowledge and my planning. And his statement : "Qadar" here means "the decreed thing," because "the decree of Allah" is used for the decreeing, which is the action of Allah, and it is used for the decreed thing, which is the thing that is decreed. And here, is the usage regarding the action of Allah or regarding its object? Regarding its object, because he is speaking about something that happened to him, something that happened to him and fell upon him, so it is the object of Allah. And it is known that the action and the object are concomitant; whenever the action occurs, the object occurs, and whenever the object is found, the action has been found. So "the decree of Allah" means "His decreed thing," and there is no decreed thing except by decreeing, because the object is the result of the action.
And his statement : this contains complete submission to the decree of Allah (Mighty and Majestic). And if a person exerts effort and does what he is commanded in accordance with the Shari'ah, and he does not achieve his intention, he is not blamed for anything, and he entrusts the matter to whom? To Allah.