Continuation of the explanation of the saying of Allah the Exalted: "Is it then one upon whom the word of punishment has become binding, that you will save him who is in the Fire?"

The Shaykh : Allah the Exalted said: The hamza here is for interrogation, and it is possible that the intended meaning is genuine interrogation, or that the intended meaning is negation, i.e., denial. Now, it becomes clear from its explanation and His saying which means it became obligatory upon him. The verb is mentioned in the singular form although "word" is feminine for two reasons: the first is that the feminization of "word" is figurative, and the second is that it is separated from its governing word. It is not obligatory to feminize the verb unless the doer is a genuine feminine that is connected, as Ibn Malik said: "And only a connected hidden verb, or one that implies a feminine essence, requires it"
He says: which means the word of punishment became obligatory upon him, and that is that they will not believe even if every sign came to them, or as the author said: and the first is more apparent. The saying "word of punishment" means the word by which they deserve punishment, and that is that everyone who opposes the command of Allah is deserving, deserving of punishment. Allah the Exalted said: The address is to the Messenger (peace and blessings be upon him), meaning: Will you save him if the word of punishment has become binding upon him? And the answer is no. And if the answer is no, then if the answer to the interrogation is no, it is a sign that the interrogation is for negation. Here we ask about the hamza in "afman haqq" and the hamza in "afanta"? Does each one have an independent meaning, or is the second an emphasis of the first? If we make the two sentences one sentence, meaning if we make the speech one in the two sentences, the second is an emphasis of the first. And if we make each word, each word independent of the other, then the second is original, meaning foundational, not emphatic. And in any case, such a construction, meaning when the hamza of interrogation comes and after it a conjunction, has been mentioned to us repeatedly that the grammarians have two opinions regarding its parsing. Some hold that the hamza enters upon a presumed sentence that suits the context, and the fa and the conjunction are upon that deleted sentence. And some hold that the hamza enters upon the sentence after the conjunction, so the conjunction is upon what preceded, and the hamza was brought forward because it has the precedence. We mentioned that the second opinion is easier, and that is because the first opinion may be difficult for a person to know what is suitable for the context, or perhaps he presumes what he thinks is suitable and it is not suitable. Here, here, they say that the circles of dhikr or the circles of teaching begin in the middle, as in the rows of prayer, one begins in the middle because it is closer to faith, and this is closer to facing the teacher. So whoever faces the teacher is better, because the teacher’s direction, his direction is more toward the imam. Sometimes he turns more to the right and forgets the left, and sometimes he turns more to the left and forgets the right. Yes, so pay attention to this benefit, if Allah wills. Now.