Chapter: Wealth is the wealth of the soul. And Allah the Exalted said

The reciter: Chapter: Wealth is the wealth of the soul.
And Allah the Exalted said: to His saying: .
Ibn 'Uyaynah said: “They have not worked for it: it is necessary that they work for it”.

The Shaykh : These are great verses. Allah the Exalted said: As for “an,” in my opinion, it is written separately, and “ma” is written separately. This is because “ma” here is a relative pronoun, and it is not “anma” which indicates restriction. “Anma” which indicates restriction is written together as “anma.” As for “an” and the relative pronoun, each is written separately from the other. However, some scribes who do not know the rules of dictation write the relative “an ma” as if it were the restrictive “anma.” Just as they write “insha Allah” by joining the nun with the shin, making it “insha' Allah.” This is a great error, because “insha' Allah” means “the creation of Allah.” So where is the predicate for “insha' Allah”? Therefore, a person must know the dictation rule in this matter. Allah Mighty and Majestic said: The matter is not so. Rather, if Allah provides a person with wealth and children while he remains in disobedience, that is a delusion (istidraj), and this is not hastening in good deeds. For this reason, He said, “But they do not know.” In their heedlessness of Allah Mighty and Majestic and of their being deluded, they think that it is Allah the Exalted hastening for them in good deeds. Then He said: meaning: from fear based on knowledge, because khushu' (fear) is fear based on knowledge, unlike khauf (fear). And because khushu' is due to the strength of the one feared, while khauf is due to the weakness of the one fearing. For this reason, khushu' is a higher rank than khauf. So khushu' is fear with knowledge. The evidence is His saying: Unlike khauf, for a person may be startled and fear a phantom; he sees a dark shape in the distance and thinks it is a beast, so he fears. So khauf is panic and terror in the heart, not based on what?
The reciter: On knowledge.

The Shaykh : On knowledge. Also, khauf arises from the weakness of the one fearing, while khushu' arises from the strength of the one feared. Accordingly, a strong person may have khushu' of one who is stronger than him, whereas the cause of khauf is weakness. Allah Mighty and Majestic said: meaning, they are fearful for themselves. As He said in Surat al-Tur: Now, by the cosmic signs and the legislative signs. By the cosmic signs, they believe that Allah, who alone created them, is the one who manages them and subdues them. And by the legislative signs, they believe in them, submit to them, and accept them. They do not associate with Him in His lordship, nor in His divinity, nor in His names and attributes. meaning, they do what they are commanded to do. They give what they are given, of obedience to Allah by spending wealth, self, and body. meaning, fearful. Fearful of what? Of their deeds not being accepted. It is not a bad opinion of Allah, but a bad opinion of themselves. They fear negligence or excess, so their deeds are not accepted. “anna” with an fathah. It came with an open vowel because it is on the assumption of the lam. So the clause here is explanatory, meaning because they are returning to Allah. meaning, they hasten to them and in their implementation when they enter into them. For this reason, it came in a place where one might think “ila” (to) is appropriate, but that is not so. “Fi” (in) is more appropriate than “ila,” because hastening to a thing ends with its arrival, but hastening in a thing is by striving toward it until the person reaches it, and by striving in it during the work. So “they hasten in good deeds” is more eloquent than “they hasten to good deeds.” What Allah wills. They hasten and achieve the hastening by being first. They do not get weary, they do not get tired. Then He said: The connection of this clause to what came before it is very clear. Because when He praised them with hastening and being first, He clarified that this hastening and being first is based on ability, and that Allah does not burden them except with what they can do. So if they hasten in a deed and fall short of others because of their inability to do so, they are in the count of whom? They are in the count of the hasteners and the first ones. For this reason, He followed it with His saying: .
Allah the Exalted said: But they do not know. This negation is for transition, meaning that they do not know that what Allah provided them with of that is not hastening in good deeds, but it is a delusion (istidraj) from Allah. As Allah the Exalted said: Then He said: They are fearful. This is a subject and a predicate, meaning, from the intensity of their fear of Allah, the fear based on knowledge. They are fearful of the punishment of Allah, afraid of it, and that is because of their faith, the complete faith that what Allah has promised or threatened with will happen. So they are fearful from the fear of Allah. “Min” here is for causation, meaning because of the fear. They are afraid of the punishment of Allah. And khushu' is fear with knowledge, fear with knowledge, and khauf is fear without knowledge, mere fear. So this is the difference between khauf and khushu'. Another difference is that khushu' is due to the greatness of the one feared, even if the one fearing is also great, while khauf is due to the weakness of the one fearing, even if the thing feared is weak. He said: .