Continuation of the interpretation of the verse: ((... Indeed, Allah does not break His promise)).

The position of this phrase is in relation to what precedes it, yes. Yes, the position of this phrase is in relation to what precedes it for the purpose of confirmation, confirming the occurrence of that Day. The reason for this is that Allah has promised it, and He does not break His promise, meaning He does not break what He, the Exalted, has promised regarding the occurrence of this Day. Also, if you reflect on this phrase, you will find that it differs from what precedes it in context, because the context of what precedes it is addressed to the listener, whereas in this phrase the context is in the third person. And it did not say, "Indeed, You do not break Your promise." So is this from the category of *iltifat* (shifting perspective)? Is the speech from a single speaker, or is this from the category of *istina'ah* (new beginning), and is it from Allah rather than from the words of those firmly grounded in knowledge? There are two opinions among the exegetes. Some said that His saying, is from the speech of Allah, and there is no *iltifat* in it on this assumption. And some said that it is from the speech of those firmly grounded in knowledge, and on this assumption there is *iltifat*. Each of them has a stronger argument. The one who preferred the first said that *iltifat* is taking the speech out of the customary norm, and the original state is its absence, so the speech is from the speech of Allah. And the one who said there is no *iltifat* in it and that the speech is from the speech of Allah, yes. And the one who said it is from the speech of those firmly grounded in knowledge and contains *iltifat* said: because the original state is that the speech is from a single speaker, especially since some of it is connected to some of it. So some of it is connected to some of it, and this opinion is stronger upon reflection. The benefit of the *iltifat* is, first, to alert the listener, because if the speech remains on a single pattern, the person remains absorbed in it, not paying attention, and things pass by while he is walking along. But when the style of speech changes and the style is altered for him, then he becomes alert. He becomes alert to what changed and why it changed? So there is a benefit of alerting the listener. As for the meaning, it is because its coming in the third-person form is more eloquent in magnification, as if the Lord, the Exalted, who is Allah, as if He is a great king—and He is a great king, Glorified and Exalted is He—speaking about Himself in the third person for the sake of magnification and exaltation, just as a king who magnifies himself says to the soldiers: "The king commands you to do such and such," or the commander says: "The commander commands you to do such and such," instead of saying: "I command you." And on every assumption, the attribute here is from the category of attributes, what? From the category of negative or affirmative attributes? Negative. Negative, because it is an attribute of prohibition. And it has passed us that there is no purely negative attribute in the attributes of Allah, and that the negation present in the attribute of Allah includes the affirmation of the perfection of its opposite, and that because of the perfection of its opposite, this thing does not exist. So here, what is the opposite of not breaking the promise? Breaking the promise. Breaking the promise is either due to the liar's lie or due to his incapacity. Everyone who promises you and then breaks it does so for one of two reasons: either because he is a liar who promises and then breaks, or because he is incapable. Clear? Yes. A man said: "I will come to you tomorrow" and did not come. Why? It is possible that he is a liar who promised and broke, or it is possible that he is incapable. He is truthful that he will come, but incapacity overtook him; something prevented him, such as illness or otherwise, and he did not come. So the negation of Allah breaking His promise is due to the perfection of His truthfulness and the perfection of His power, the Exalted. So because of the perfection of His truthfulness and the perfection of His power, He does not break His promise. And this phrase, I told you, is like a confirmation of what preceded, because You do not break Your promise, and whoever does not break His promise must fulfill what He promised and realize it. The benefits: Allah, the Exalted, said: In this verse there are benefits: