Poor and rich, and this connected self is poor because of the existence of these two entities. Poverty and need must exist in all entities in that they lack each other, even if the aspects are different, so that rich is not true at all except for God Almighty, the Rich, Praiseworthy in His essence. So let us call the rich self an entity and the poor self an event. The third self is a connection, so we say that speech is limited to three facts: self, event, and connection, and these three are the aggregates of speech, so many types of entities are included under the genus of the self, as well as under the genus of the word event and connection. We do not need to detail these types and their context in this book, and the discussion of these types has been extensive in the interpretation of the Qur’an for us. If you want to make an analogy based on what we have mentioned, look at the words of the grammarians and their division of words, and in the noun, the verb, and the letter, as well as the logicians. For them, the noun is the entity for us, the verb for them is the event for us, and the letter for them is the connection for us, and some events for them. Rather, they are all nouns such as standing, sitting, and striking, and they made the verb every word restricted to a specific time. By the words we only meant to refer to the facts as they are, so we made the standing, the standing, the standing, and the standing an event, and we separated them with vague and specific time.
[ Al-Zajjaji’s Theory in the Source ]
Al-Zajjaji realized that and said, “The event which is standing, for example, is the noun ‘yārīd’
.”