Exegesis of the saying of Allah the Exalted: “For whoever hopes in Allah and the Last Day and remembers Allah much”

But he said: The author says that this is a substitute for But “for whoever hopes in Allah” is a partial substitute for the whole, with the repetition of the governing word. So answer me, my brothers: a partial substitute for the whole with the repetition of the governing word. The address includes those who hope in Allah and the Last Day and those who do not hope, and specifies those who hope in Allah and the Last Day. So it is a partial substitute for the whole. Is it a partial substitute for the whole in the entity, or in the meaning and attributes? If I say, “Honor some of the people,” that is a partial substitute for the whole in the entity. But here, is it in the entity or in the attributes? It is in the attributes. And we said “with the repetition of the governing word.” What is the governing word that was repeated? The lam is a preposition, and it is present in both the substitute and the thing substituted from. It is present in the thing substituted from in his saying: and in the substitute in his saying: And his saying: The author says “fears Allah.” Perhaps someone will ask: How is hope interpreted as fear? Hope is the desire for something that is close to being obtained, so how do we interpret it as fear? It is said that hope is used for fear and is used for expectation. Hope is for what is loved, and fear is for what is disliked. It is not necessary to interpret it as the author interpreted it, that the meaning of hope is fear, because hope in Allah and the Last Day is also established in the sense of desiring the attainment of what is sought. Indeed, what is with Allah of reward for those who emulate the Messenger (peace and blessings be upon him) necessitates hope, and what is in the Last Day of happiness also necessitates hope. So what appears is that the meaning of hope here is its literal meaning, which is seeking; that is, a person hopes for what is in his interest and good for him. And his saying: What is meant by it? What is meant by it is the Day of Resurrection. It is called the “Last Day” because there is no day after it, for that day is the final stage of creation. For the human being in this world has four stages: a stage in the womb of his mother, a stage in the world, a stage in the barzakh (the interval between death and resurrection), and a fourth stage, the Day of Resurrection. Four...
The student: ...?

The Shaykh : There is no night or day in them
The student: ...
The Shaykh : All of it, whether in the night or the day, because the sun is rolled up and thrown into the Fire. And His saying: Allah the Exalted constantly pairs faith in Him with the Last Day, frequently in the Qur'an , because faith in the Last Day necessitates action, for if you believe that there is a Day in which you will be recompensed for your deeds, you will work for that Day, unlike the one who denies it; the one who denies the Last Day does not work because he believes that there is nothing but this worldly life, wombs that deliver and earth that swallows, and nothing else. But if a person believes in the Last Day, that obligates him to work. Therefore he says: He said: unlike the one who is not so. The waw here is a conjunction. It is conjoined to what? To , meaning "and for the one who remembers Allah," or it is conjoined to "and for the one who remembers," to "was," because the past tense verb is conjoined to the past tense verb. Yes, and also, if you make it conjoined to "was," the meaning becomes clearer. This is a work of the heart, and the remembrance of Allah is a work of the limbs. He says it is conjoined to His saying: This is an absolute object, meaning "much remembrance." The remembrance of Allah, Mighty and Majestic, is done with the heart, with the tongue, and with the limbs. It is done with the heart by a person reflecting on the signs of Allah and His names and attributes; this is remembrance with the heart. It is done with the limbs, with the tongue, such as tasbih, tahlil, tahmid, and the like. It is done with the limbs other than the tongue, such as prayer, which includes bowing, prostration, standing, and sitting, and it is remembrance. So remembrance is thus in the heart, in the tongue, and in the limbs. The sane, decisive, believing person does not cease to remember Allah, Glorified and Exalted, because in everything of His creations there is a sign pointing to His oneness, Glorified and Exalted, and to His wisdom. So whatever you observe of this universe will remind you of Allah, Mighty and Majestic. Likewise, regarding your deeds, if you are decisive, you can refrain from doing any deed that is not worship. The decisive person makes habits into acts of worship, and the heedless person makes acts of worship into habits. So if a person is decisive, he will not let a moment of his life be wasted; he must utilize it in the remembrance of Allah, Glorified and Exalted. Is enjoining good and forbidding evil part of the remembrance of Allah? Yes, it is part of the remembrance of Allah. Reading the Qur'an is part of the remembrance of Allah. Every word or deed that brings one closer to Allah, Mighty and Majestic, is part of the remembrance of Allah, Mighty and Majestic.
The student: ...

The Shaykh : I do not know, by Allah...