refers to a rational being. “Whichever car you ride” refers to an inanimate thing; “Whenever you visit me, I will honor you” refers to time; and “Whichever place you stay, you are welcome” refers to place. Here, in the chapter on conditions, it is intended to refer to rational beings, as well as to time and place.

Fifth: his statement, “man (whoever),” with a fatḥah on the mīm and a sukūn on the nūn, in order to distinguish it from min (from), for min is a preposition, whereas man here is a conditional particle. For example, one might say, “Whoever rises is divorced”; that is, whichever woman rises is divorced.

Sixth: his statement, “kullamā (whenever),” which is used with a verb. For example, one might say, “Whenever you rise, you are divorced.”

His statement, “It alone denotes repetition,” means that kullamā alone, to the exclusion of the other particles, denotes repetition. This is one of its distinctive features. Thus, if a man says to his wife, “Whenever you rise, you are divorced,” and she rises, she is divorced; then if she rises a second time, she is divorced; and if she rises a third time, she is divorced. This differs from in (if), for example, which does not denote repetition. If he says to her, “If you rise, you are divorced,” and she then rises, she is divorced; but if she rises a second time, she is not divorced.

Conditional particles, with respect to repetition, fall into two categories: those that denote repetition and those that do not. The only one that denotes repetition is kullamā. Repetition means that every time the condition is repeated, the divorce takes effect.

Although grammarians do not count kullamā among the conditional particles that govern the jussive, it is among the conditional particles that do not govern the jussive.

His statement, “and all of them,” means all the conditional particles mentioned.

Seventh: his statement, “mahmā (whatever).” An example is: “Whatever you do such-and-such, you are divorced.”