Continuation of the explanation of the words of Ibn Malik (may Allah have mercy on him): "And its being without *an* after *'asa* *** is rare, and the matter with *kadda* is the opposite."

The Shaykh : Darknesses, one above the other. Is it possible to see His Hand? No, it does not approach seeing His Hand, and it does not approach seeing His Hand. So, what is its negation? It is negation. And this is the reality. But when a person says "he did not almost do it," he thinks that *kadda* is applied to the action, and the action did not... what? It did not happen. That is, the speaker thinks that its negation is affirmation and its affirmation is negation. He thinks that the word *kadda* doing it is applied to the action, so he says that the action did not occur. We say: No, it is not applied to the action. The original meaning of *kadda* is "approached," not "did." And if it means "approached," then my saying "he almost did it" is affirmative, meaning he approached doing it, right? "He did not almost do it," "he did not almost do it." If I say to you "he did not almost do it," does the meaning imply that he did it? Yes. I think Jamal was there. There was a difference, wasn't there? If I say "he did not almost do it," does it mean he did it? Yes.
The student: ...

The Shaykh : No, my brother, except if you say "he did it and did not almost do it." Then, yes. But "he did not almost do it." I knew, then I knew it, then I knew it, and he did not almost understand. What is the meaning? Did he understand or did he not understand?
The student: He did not understand.

The Shaykh : He did not understand; he did not approach understanding.
The student: ...

The Shaykh : Yes, how?
The student: ...

The Shaykh : How?
The student: The first is the stronger position.

The Shaykh : No, the stronger position for me is the statement of Ibn Hisham: "And that it is like other verbs; its negation is negation and its affirmation is affirmation, unless the context indicates otherwise." If the context indicates otherwise, the contexts have their own conditions. All right.
*'Asa* is for hope, isn't it? *'Asa* al-Sharafi will understand. Yes, what is this? It is for hope. All right. And if Allah wills, he will understand. But does it come for other purposes?
The student: Yes.

The Shaykh : Yes, it may come for other purposes. Yes, it may come for other than hope. And among these, when it comes in the speech of Allah, Allah does not hope for anything; everything is by His command. For this reason, Ibn Abbas (may Allah be pleased with him and his father) said: "From Allah, *'asa* is obligatory". "From Allah, *'asa* is obligatory" means that it is for certainty. But what is the wisdom that it came in the form of hope? So that a person does not lose hope, so that hope does not destroy him. That is, it is as if if a person repents or is excused, *'asa* Allah will forgive. Yes. What is it? So that hope does not destroy you, and you rely on Allah (Glorified and Exalted is He) providing for you what He promised you. So *'asa* became for hope, except when it comes in the speech of Allah, in which case it is for what? For certainty, due to the statement of Ibn Abbas (may Allah be pleased with him and his father), who is undoubtedly one of the masters of language: "From Allah, *'asa* is obligatory". And Allah knows best.