Exegesis of the verse: (( ... Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is Mighty, Owner of retribution )).

And when Allah (Glorified and Exalted is He) mentioned His favor upon His servants by sending down these great books, He said: Meaning, after the sending down of these clear, guiding, distinguishing books, people divided into two groups: a group that believed, and a group that disbelieved. So Allah mentioned the ruling for the disbeliever, and by mentioning the ruling for the disbeliever, the ruling for the believer becomes clear. He said: This sentence consists of a subject and a predicate, a major clause and a minor clause, or not? A subject and a predicate, a minor clause and a major clause, come on, Ya Shamil, where is the subject and the predicate? And in it, there is also a subject and predicate that is abrogated, and a subject and predicate that is not abrogated, and a minor clause and a major clause, come on? Where is the abrogated predicate? The abrogated predicate? Yes, the abrogated subject and predicate?
The student: With My verses?

The Shaykh : No,
The student: Abrogated means deleted?
The Shaykh : No, abrogated means that the abrogator entered upon it, and the abrogators are three: Inna, Kaana, and Zananna. Yes, Ya Faisal? The clause is the clause of the predicate of Inna, Inna is an abrogator, abrogated,
The student: ,

The Shaykh : What is this? An abrogated clause or a non-abrogated clause? Meaning its parts? Are its parts abrogated or non-abrogated?
The student: Non-abrogated,
The Shaykh : Non-abrogated, good, fine, this is the non-abrogated nominal sentence. Good, Abd al-Rahman? And the clause this is an abrogated clause, well done, good. As for the grammatical analysis, we say: Inna is a particle of affirmation and accusative, The student: No, Ya Shaykh,
The Shaykh : A mistake? Why? We say: Inna is a particle of affirmation that puts the subject in the accusative case and raises the predicate, its name is built on the fathah in the position of the accusative, and is a verb and its subject, it has no grammatical position because it is the relative clause of the relative pronoun, and is a preposition and its object in the genitive case, and its possessive, it is connected to what? To kufr (disbelief), and is a predicate placed before, and is a subject placed after, and is a description for it, and the clause: is in the position of the predicate of Inna in the nominative case. Allah (Mighty and Majestic) says: It is said: The origin of kufr (disbelief) is from the word for covering, and it is used for denial, because the denier is a coverer, so means they denied them and rejected them, and we said: Kufr is from covering because from it comes the word for the date palm cover, do you know the date palm cover? The cover of the date palm, do you know the cover of the date palm? In the dialect it is called kufr, and in the colloquial language it is called kafoor, you find it covers the date palm, so the disbeliever is truly a coverer, meaning a denier of the truth, hiding it. And His saying: Ayat is the plural of ayah, and they are the signs pointing to Allah (Mighty and Majestic), to His existence, and to His perfection in essence, and His perfection in action, and they, meaning the signs, are of two types: cosmic signs, among which are: the heavens, the earth, the sun, the moon, the stars, the mountains, the trees, the animals, man, the difference in languages, the difference in colors, sleep, wakefulness, and many things, these are cosmic signs, and legal signs, which are: the revelation sent down upon the messengers. So if it is said: What is the point of that? We say: As for the cosmic signs, the point of them being signs is that no one can ever do what Allah (Mighty and Majestic) does, Allah said: All those you call upon besides Allah cannot create a fly, and can they create a camel? No, a fortiori, so they cannot create a fly, nor a camel, nor a mosquito, nor anything else, they cannot create this ever, can anyone make the day go when it comes? No, can anyone bring the night when the day comes? Never, except Allah (Mighty and Majestic), so these cosmic signs are among the signs of Allah (Mighty and Majestic), because no one can bring the like of them, the legal signs are also among the signs of Allah, the point of that is: that no one can ever match the law of Allah in guiding creation and reforming it, if all the thinkers of the world gathered to bring a constitution that reforms creation as what came in the revelation reforms it, they would not be able to find a way to do so, , but my brothers, the cosmic signs may be understood by many people, because they are tangible, witnessed signs, even to the disbeliever you say: can you create a fly? He says: I cannot, but as for the legal signs, not everyone perceives them, not everyone perceives them, Allah the Exalted said: It does not become clear to him that they are signs — may Allah protect us from that —, why? Allah the Exalted said, refuting his saying: So when sins gather upon the heart of a person — we ask Allah to purify us and you from them — when sins gather upon his heart, he becomes unable to see the truth as truth or the falsehood as falsehood, he is blind — may Allah protect us from that —, the Qur'an is recited to him and he says: these are the legends of the former people, it is not the speech of the Lord of the worlds, for this reason we say: the legal signs are those in which the test and trial lie, and therefore no one has denied the lordship, the lordship of Allah, everyone acknowledges that Allah is the Lord of the worlds and that He is the one who created the heavens and the earth, but the legal signs were denied or not? Yes, when the Quraysh were asked who created the heavens and the earth, they said: Allah, but they said about the Qur'an that it is divination, poetry, sorcery, and the like, the important thing is that His saying: includes the cosmic and legal signs, and we explained the point of each of them being a sign. He says: Here it means punishment, and the strong, strong, meaning the punishment is strong — may Allah protect us from that —, and Allah mentioned in the Qur'an and the Prophet of Allah (peace and blessings be upon him) mentioned in the Sunnah types and kinds of this punishment that make the skin shudder and the hearts tremble, Allah (Blessed and Exalted is He) said: And they do not call for help except for the intensity of the heat and thirst, when they call for help, they are given water that scalds the faces, when they bring it to their mouths to drink it, it scalds their faces — may Allah protect us from that —, Allah the Exalted said: This is their drink, and Allah (Glorified and Exalted is He) said: This is their food, their clothing: , their dwelling and their air: . And the Sunnah is full of mentioning the types of punishment by which these people are punished, so it is a severe punishment, for its people is screaming and wailing, so they scream in it and it is said to them in rebuke: This, my brothers, are realities, realities that we, if Allah wills, in our belief in them, are as if we are witnessing them, or even greater, for this reason he said: . From the might, and it is of three types: the might of power, the might of subjugation, and the might of immunity, the might of power means: that Allah is of noble, great power, as the Prophet (peace and blessings be upon him) said: This is the might of power, the might of subjugation: that He is the Subjugator of everything, He is not overcome, rather He is the Overcomer, Allah the Exalted said: And the pre-Islamic poet said:
Where is the escape, and the God is the Seeker, and the one with the broken nose is the one who is overcome, not the one who overcomes
So Allah (Glorified and Exalted is He) is dominant over everything. *'Izzah al-Imtinā'* means that He (Mighty and Majestic) is immune from any harm or deficiency. From this meaning comes their saying: "This is a land of *'izzah*," meaning it is hard and strong, such that plows do not affect it. And we say in our language: *'azza*, meaning very hard and solid. So the meaning of is "the Possessor of Majesty." How many divisions does majesty have? Three divisions: the majesty of power, the majesty of subjugation, and the majesty of immunity. Therefore, when one who explains *al-Aziz* (the Majestic) only as "the Dominant" is mentioned, we say: his explanation is deficient; rather, it encompasses the three meanings. And His saying: means "the Possessor of Retribution." Retribution is taking the criminal for his crime. You say: "I took retribution from Zayd," meaning I took my right from him. So taking the criminal for his crime is called retribution, as Allah the Exalted said: Here He said: and did not say: "the Possessor of Retribution." And regarding mercy, He said: and did not say: "the Possessor of Mercy," although He said in another verse: . This is because retribution is not among the absolute attributes of Allah, and *al-Muntaqim* (the Retributor) is not among the names of Allah. *Al-Muntaqim* is not among the names of Allah, and retribution is not among the absolute attributes of Allah. Rather, Allah is not described as *al-Muntaqim* except in a qualified sense, so it is said: "The Retributor of criminals," as He the Exalted said: As for , it does not imply absolute retribution, because retribution is an indefinite noun, so it does not convey the meaning absolutely. That is, He has retribution. Retribution from whom? Qualified or absolute? Qualified. Retribution from criminals. Be careful! And by this we know that the names listed in the hadith narrated by al-Tirmidhi are not authentic from the Prophet (peace and blessings be upon him), because it mentioned among the names of Allah *al-Muntaqim*, and this is not authentic. And it omitted from the names of Allah those established by authentic hadiths, and it did not mention in it, for example: *al-Shafi* (the Healer), and *al-Rabb* (the Lord). *Al-Rabb* was also omitted from it. So the important point is that Allah said: and did not say: "the Possessor of Retribution," and He did not describe Himself as *al-Muntaqim* except in a qualified sense. Shall we now take the benefits?