Exegesis of the verse: “And whoever disobeys Allah and His Messenger and transgresses His limits, He will admit him into the Fire to remain therein, and for him is a humiliating punishment.”

Then Allah, Blessed and Exalted is He, said: . Disobedience is either contravening a command or falling into a prohibition; so whoever leaves off an obligatory act has disobeyed, and whoever commits a forbidden act has disobeyed. And we say regarding their statement: just as we said regarding His statement: , except that the grammar here differs, for is a conditional verb, and its jussive is formed by deleting the weak letter, which is the yā'. And His statement: is with a fathah in your view? Yes. How is the fathah correct when the conjoined word is attached to , which is in the jussive? That is, it is in the jussive by deleting the alif, and its original form? It is transitive. And His statement: means it transgresses them. And what is meant by "limits" here are commands or prohibitions? Commands. He said: , meaning it transgresses what He has set as a limit, what He has set with commands. is the answer to the condition. And the Fire is known; is it this burning, hot body, or do we say it is known and so on? It is known and so on, without saying the sky is above us and the earth is beneath us. Here He said: , and there He said: in Paradise. So is there a specific point, benefit, or wisdom there? The answer is yes, because the people of Paradise enjoy the gathering of some of them with others. For this reason He said: . As for the people of the Fire—may Allah protect us from it—it has been reported that each one of them is in a coffin, seeing no one and no one seeing him, except by way of approximation. So this is the secret, and knowledge is with Allah, in that regarding the people of Paradise He said: , and regarding the people of the Fire He said: , , meaning that with his entry into the Fire and his abiding therein, he does not remain stable; rather, he is tormented with a torment of humiliation, so it becomes a bodily torment and a psychological torment of the soul, because bodily torment is lighter than psychological torment and the pain of the heart. For this reason, the scholars said that a person should be circumcised while he is small, because the circumcision of a small child involves only bodily pain. As for the adult, if he is circumcised while he is an adult, it involves bodily pain and psychological pain; he thinks, perhaps this wound will worsen, perhaps he will die, and so on. But the small child, when he cools down, he is quiet, and when the pain flares up, he cries... The important point is that the torment of the people of the Fire—may Allah protect us from it—is a humiliating torment, meaning one involving humiliation, because they are confronted and rebuked.
In this noble verse there are benefits, among which is: that the disobedience of Allah, Mighty and Majestic, is a cause for entering the Fire, due to His statement: . And we said “a cause” because it may be averted by the presence of a preventer, which is the pardon of Allah, Mighty and Majestic, in cases other than shirk (associating partners with Allah). As for shirk, its owner must enter the Fire and abide in it . And based on this, we say: if the disobedience is less than shirk, it is a cause for entering the Fire, but entering the Fire is not obligatory by it, as it may be lifted from him. And if it is shirk, it is an inevitable cause; its owner must enter the Fire and abide in it. And among its benefits is: the prohibition of bequeathing to an heir. How is that? Because if you bequeath to an heir, you have transgressed the limits. So if a woman bequeaths one-third to her husband, he would have, according to the bequest, one-third and one-half, and this is a transgression of limits. For this reason, the Prophet (peace and blessings be upon him) said: