Commentary on Tafsir al-Jalalayn: ((Say, O My servants who have believed, fear your Lord)) meaning His punishment by obeying Him ((For those who do good in this world

Now, the author said: "meaning His punishment" There is a point of consideration here; rather, the intended meaning is the fear of Allah (Mighty and Majestic). Allah (Glorified and Exalted is He) sometimes attributes taqwa (mindfulness of Allah) to Himself, sometimes to the Fire, and sometimes to the Day of Judgment. Allah the Exalted said: after He said: No: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ 130 وَاتَّقُوا النَّارَ O you who have believed, do not consume usury, multiplied repeatedly, and fear Allah that you may be successful. 130 And fear the Fire If taqwa of Allah were interpreted as taqwa of His punishment, there would be repetition in the verse. The correct view is that Allah attributes taqwa sometimes to Himself, sometimes to the Fire, and sometimes to the Day of Judgment, as in His saying: , and the correct interpretation is that it is explained by what it is attributed to. His saying: means fear Allah Himself, because of His greatness and the perfection of His dominion (Mighty and Majestic), "

Fear your Lord

اتقوا ربكم

meaning His punishment by obeying Him " We say the correct interpretation is: meaning Allah Himself. And his saying: This is an interpretation of taqwa. Based on this, we say: Taqwa is obeying Allah by doing His commands and avoiding His prohibitions, because the root of taqwa is derived from protection (wiqaya). Therefore, they say its root is wiqwa from wiqaya, and wiqaya is taking what protects a person. And nothing protects a person from the punishment of Allah except obeying Allah. Therefore, we say that the most comprehensive statement about taqwa is that it is obeying Allah, as the author (may Allah have mercy on him) said, or taking protection from His punishment by doing His commands and avoiding His prohibitions. The discussion ends here.
Then he said: The predicate is fronted and the subject is postponed. They did good with what? Ihsan (excellence in worship) can be in the worship of Allah and toward the servants of Allah. As for ihsan in the worship of Allah, there is no more comprehensive or truthful explanation than the explanation of the Prophet (peace and blessings be upon him) when Jibril asked him about ihsan, and he said: When a person worships his Lord as if he sees Him, he will worship Him with true worship, because he worships Allah as if he sees Allah. This means his worship is built upon perfect certainty, perfect certainty. And if it is so, it must necessarily conform to the command and it must necessarily be sincere. Thus, ihsan is the perfection of sincerity and the perfection of following [the Prophet]. The perfection of sincerity and the perfection of following. How do we know that this is its limit? By his saying: And the worship of Allah in this manner is built upon the perfection of what?
The student: ...

The Shaykh : No, upon the perfection of certainty. And this is a higher rank than the second rank. Meaning, if you do not worship Him in this manner, know that He sees you. It is said that the first is ihsan in seeking [reward] and the second is ihsan in fleeing [punishment], ihsan in fleeing. Meaning, the worshipper who seeks [reward] is in a better state than the worshipper who flees [punishment]. Now, how do we define ihsan in the worship of Allah? By what the Prophet (peace and blessings be upon him) defined it in his saying to Jibril: Meaning that you worship Him with worship built upon perfect certainty. And this necessitates that the worship be sincere for Allah and that the Shari'ah of Allah be followed in it.
Now, ihsan toward the servants of Allah is done with wealth and body, and it is abundant. You may do good to the servants of Allah with wealth, such as charity, gifts, and presents. And you may do good to the servants of Allah with your body, such as helping and the like. You help a man with his beast of burden by carrying it onto it, or you lift his goods onto it. You help the servants of Allah with status and intercession when that is needed. The important thing is that ihsan toward the servants of Allah is varied and abundant. Some of them explained it as withholding harm, bestowing kindness, and having a pleasant face. Withholding harm from people, because whoever does not withhold his harm has not done good. The second is bestowing kindness, meaning doing good. The third is having a pleasant face, by meeting people with a relaxed, open face, not with a frowning, scowling face. Now, ihsan is what? Ihsan in what? In the worship of Allah, and ihsan toward the servants of Allah. And for this reason he said: meaning in the worship of Allah and toward the servants of Allah. And his saying: His saying: Do we make attached to ? Or do we say: it is a fronted predicate, a postponed subject, and the sentence from the subject and predicate is the predicate of ?
The student: The first.

The Shaykh : Now, let us see if there is a difference in meaning between them?
The student: ...

The Shaykh : If we say is attached to ? And is a subject whose predicate is , this is the second aspect: The discussion ends here. Subject and predicate.
The student: The first.

The Shaykh : Is the first one better? Now, what is the difference between them?
The student: If we stop here, meaning we have not completed to the end of the verse, then it will be we stopped

The Shaykh : Yes
The student: We have not completed the verse.

The Shaykh : Okay.
The student: .. If we leave the second aspect, it becomes "for those who do good in this world a good [reward]" which includes the good [reward] in this world and in the Hereafter.

The Shaykh : And their doing good is in this world?
The student: Their doing good in this world requires the good [reward].

The Shaykh : Meaning that their doing good in this world and their reward is a good [reward]. Now, this is what the author followed. He said: "

For those who do good in this world

للذين أحسنوا في هذه الدنيا

[An-Nahl 16:30]

through obedience " Meaning, then is attached to what? To . Now, the author's saying: " through obedience " has a deficiency. Its aspect is: we said that ihsan includes ihsan in the worship of Allah and ihsan toward the servants of Allah, but according to the author's statement, it is only in worship. However, the correct view is what we mentioned. For them is a good [reward]. The author said: " is Paradise " And he probably relied on this interpretation on the saying of Allah the Exalted: For the best [reward] is Paradise and the increase is seeing the Face of Allah. But we will ask: does correspond to the best [reward] there?
The student: No.

The Shaykh : Why?
The student: ...

The Shaykh : Only?
The student: .. More comprehensive than the best [reward].

The Shaykh : No, this is
The student: ...
The student: Husna is the superlative form.

The Shaykh : Yes, you have done well. And here it is an indefinite noun that does not indicate the superlative. So I think there is a point of consideration in interpreting this verse with what that verse is interpreted with. Rather, we say: for them is a good [reward], and this is absolute. It is possible that the meaning is meaning a reward for their doing good, meaning for every good [deed] they do, a good [reward]. Because Allah the Exalted did not define the word "good [reward]" so that we would say that which is for the definite article entered it. Also, Paradise, Allah described it with the name of the superlative, the best [reward], which is nothing better than it, unlike "good [reward]". And this resembles the saying of Allah the Exalted: Because it corresponds to it. Yes.