Exegesis of the saying of Allah the Exalted: (And to Allah belongs what is in the heavens and what is in the earth, that He may reward)
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Exegesis of His saying, the Exalted: (And to Allah belongs what is in the heavens and what is in the earth, that He may reward)
Then Allah (Blessed and Exalted is He) said: [Surat al-Najm: 31] The scholars of rhetoric say: if what is due to be delayed is brought forward, it is a sign of restriction and specification. Let us look at this verse to see if there is any delay or advancement in it? (To Allah belongs what is in the heavens and what is in the earth) (To Allah) is a predicate brought forward, and (what is in the heavens) is a subject delayed.
So, in it, what is due to be delayed was brought forward, which is the predicate; because the predicate is due to be delayed after the subject. You say: The man is standing,And do not say: The man is standing. So the original rule is that the subject, in its name, is the first, and the predicate is the second. But sometimes the predicate is brought forward for a benefit,So here is the benefit: (And to Allah belongs what is in the heavens) and the benefit is restriction,And restriction means: To Allah, not to other than Him. (What is in the heavens and what is in the earth) and no one owns what is in the heavens and what is in the earth except Allah (Blessed and Exalted is He). We own what we own of our wealth, but is our ownership general? It is not general. My bag is not your bag, and your bag is not my bag, so our possessions are not general. Then, do we have the right to dispose of what is ours as we please? No, our disposal is limited according to the Shari'ah.Therefore, if two people agree to a sale involving usury, we say: You two do not own that.If a person wants to burn his wealth, we say: This is prohibited.
So, the ownership of other than Allah is limited and not comprehensive, and the ownership of other than Allah is limited even in disposal. One of us does not have the right to dispose of his wealth as he wishes; because our disposal of wealth is limited according to what the Shari'ah brought.
So, the complete, broad, and comprehensive ownership belongs to Allah (Mighty and Majestic).And for this he said: [Surat al-Shura: 49] So He is the Owner of their very beings, and the Owner of what is in them as well. How much ownership is in the heavens? How many creatures are on earth? It is all the ownership of Allah (Mighty and Majestic), and He disposes of it as He wills, according to what His wisdom requires. And our faith that Allah is the Owner of the heavens and the earth also yields two great benefits: The first benefit: contentment with the decree of Allah. And that Allah (Mighty and Majestic), if He decrees illness for you, you do not object, and if He decrees poverty for you, you do not object; because you are His property, and He disposes of you as He wills. So, just as He disposes of the clouds, making them rain or not rain, pass or not pass, and He disposes of the sun and the moon, and He disposes of the creatures, He disposes of you as well as He wills. If He wills, He gives you health, and if He wills, He takes it away. If He wills, He gives you intellect, and if He wills, He takes it away. If He wills, He gives you wealth, and if He wills, He takes it from you. You are His property. So, if you believe in this, you will be content with His decree.
The second benefit: Contentment with His legislation, acceptance of His legislation, and acting upon it, because you are His property.He said to you: Do it, do it,He said: Do not do it, do not do it. Have you seen if you owned a slave and you ordered him to do something but he did not do it, do you believe that your lordship over him is complete? No. Or if you forbade him and he did it, then the lordship is deficient.
Therefore: If you disobey your Lord, either by doing what is forbidden or by leaving what is obligatory; then you have departed from the requirement of complete servitude; because the requirement of complete servitude is that you submit to His legislation, just as you submit, whether reluctantly or willingly, to His decree and divine decree.And the meaning of His saying, the Exalted: [Surat al-Shura: 49] That He informs us that He is the Owner only, but so that we believe in the requirement of this ownership. And what is its requirement? Contentment with His decree and contentment with His legislation. This is the reality of ownership.
[Surat al-Najm: 31] Look! The word (that He may reward) came as if a speaker is saying: And if it is clear that the ownership belongs to Allah, what is the result? That people are between one who does good and one who does evil.As Allah the Mighty and Majestic said: [Surat al-Taghabun: 2] If they are between one who does good and one who does evil, what is the reward for each one? [Surat al-Najm: 31] (Those who did evil) and they are those who opposed what was commanded or committed what was forbidden. This is the criterion. These are the ones who did evil. (That He may reward them for what they did) the evil deed with the evil deed, without increase, or He (Mighty and Majestic) forgives those who deserve forgiveness, and that is everyone who died upon other than shirk (associating partners with Allah), so he is deserving of forgiveness. [Surat al-Nisa: 48] The important point is that it is not possible to increase an evil deed that the person did not do.And for this he said: [Surat al-Najm: 31] Without increase. [Surat al-Najm: 31] And it did not say: for what they did; because the favor of Allah is broader than their deeds. [Surat al-Najm: 31] If you do a good deed, it becomes ten good deeds up to seven hundred times, up to many times.
Look now, for example, the Zuhr prayer had a third of an hour left. When you perform wudu' (the ablution for prayer) and complete the wudu', then you go out from the prayer, nothing takes you out of your house except the prayer. What are the fruits you obtain? For every step you take, Allah raises you a degree and removes from you a sin. How many steps are there? Only Allah (Mighty and Majestic) can count them. Although the intended thing is one, which is the prayer, but your effort to the prayer has a reward. As long as you went out of your house, nothing took you out except the prayer, and you prepared in your house, and you completed the wudu' in your house, then you do not take a step except that Allah raises you a degree and removes from you a sin. And these steps, only Allah can count them.
Then, when you reach the mosque and pray what Allah wills, and then you wait for the prayer, even if the coming of the imam for the congregational prayer is delayed, the reward of the one in prayer is written for you. (He remains in prayer as long as he waits for the prayer) Is this not better than our deeds? Yes,And for this he said: [Surat al-Najm: 31] Meaning: with what is better and more than their deeds. And this points you to the breadth of the favor of Allah (Mighty and Majestic) and His excellence and the perfection of His etiquette. So, those who do evil are rewarded with justice or forgiven, and those who do good are rewarded with favor.
Then Allah (Blessed and Exalted is He) said:
To Allah belongs whatever is in the heavens and whatever is on the earth
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِSo, in it, what is due to be delayed was brought forward, which is the predicate; because the predicate is due to be delayed after the subject. You say: The man is standing,And do not say: The man is standing. So the original rule is that the subject, in its name, is the first, and the predicate is the second. But sometimes the predicate is brought forward for a benefit,So here is the benefit: (And to Allah belongs what is in the heavens) and the benefit is restriction,And restriction means: To Allah, not to other than Him. (What is in the heavens and what is in the earth) and no one owns what is in the heavens and what is in the earth except Allah (Blessed and Exalted is He). We own what we own of our wealth, but is our ownership general? It is not general. My bag is not your bag, and your bag is not my bag, so our possessions are not general. Then, do we have the right to dispose of what is ours as we please? No, our disposal is limited according to the Shari'ah.Therefore, if two people agree to a sale involving usury, we say: You two do not own that.If a person wants to burn his wealth, we say: This is prohibited.
So, the ownership of other than Allah is limited and not comprehensive, and the ownership of other than Allah is limited even in disposal. One of us does not have the right to dispose of his wealth as he wishes; because our disposal of wealth is limited according to what the Shari'ah brought.
So, the complete, broad, and comprehensive ownership belongs to Allah (Mighty and Majestic).And for this he said:
to Allah belongs the dominion of the heavens and the earth
لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِThe second benefit: Contentment with His legislation, acceptance of His legislation, and acting upon it, because you are His property.He said to you: Do it, do it,He said: Do not do it, do not do it. Have you seen if you owned a slave and you ordered him to do something but he did not do it, do you believe that your lordship over him is complete? No. Or if you forbade him and he did it, then the lordship is deficient.
Therefore: If you disobey your Lord, either by doing what is forbidden or by leaving what is obligatory; then you have departed from the requirement of complete servitude; because the requirement of complete servitude is that you submit to His legislation, just as you submit, whether reluctantly or willingly, to His decree and divine decree.And the meaning of His saying, the Exalted:
to Allah belongs the dominion of the heavens and the earth
لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِAnd to Allah belongs whatever is in the heavens and whatever is in the earth - that He may recompense those who do evil with [the penalty of] what they have done and recompense those who do good with the best [reward] -
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَىIt is He who created you, and among you is the disbeliever, and among you is the believer
هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌthat He may recompense those who do evil with [the penalty of] what they have done
لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُواIndeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills
إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُthat He may recompense those who do evil with [the penalty of] what they have done
لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُواand recompense those who do good with the best [reward] -
وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَىand recompense those who do good with the best [reward] -
وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَىLook now, for example, the Zuhr prayer had a third of an hour left. When you perform wudu' (the ablution for prayer) and complete the wudu', then you go out from the prayer, nothing takes you out of your house except the prayer. What are the fruits you obtain? For every step you take, Allah raises you a degree and removes from you a sin. How many steps are there? Only Allah (Mighty and Majestic) can count them. Although the intended thing is one, which is the prayer, but your effort to the prayer has a reward. As long as you went out of your house, nothing took you out except the prayer, and you prepared in your house, and you completed the wudu' in your house, then you do not take a step except that Allah raises you a degree and removes from you a sin. And these steps, only Allah can count them.
Then, when you reach the mosque and pray what Allah wills, and then you wait for the prayer, even if the coming of the imam for the congregational prayer is delayed, the reward of the one in prayer is written for you. (He remains in prayer as long as he waits for the prayer) Is this not better than our deeds? Yes,And for this he said: