The Exegesis of the Saying of Allah the Exalted: << يومئذ يوفيهم الله دينهم الحق و يعلمون أن الله هو الحق المبين >> .

Allah the Exalted said: "On that Day, Allah will give them the reward due to them, and they will know that Allah is the Truth, the Clear. He has made clear for them the reward in which they used to doubt, among them being 'Abdullah ibn Abi. The chaste women here are the wives of the Prophet (peace and blessings be upon him). No repentance is mentioned regarding the slander of them, whereas those mentioned at the beginning of the chapter of al-Tawbah regarding the slander of them are others." Now, he says: "On that Day, Allah will give them their true reward." "Will give them" means He will give them fully. You say, "I gave him his right," meaning I gave it to him. And His saying means their reward. As we have mentioned often, "dein" (religion/reward) is used for both the deed and the reward for the deed. An example of using "dein" for the deed is His saying: Does this mean your reward, or not? Does it mean your reward? No, the intended meaning is the deed by which you worship Allah. Similarly, His saying: What is the intended meaning? The reward. So "dein" is used to mean both the deed and the reward for the deed. Hence their saying, "As you worship, you will be judged," meaning as you act, you will be recompensed. Therefore, means the reward for their deeds. And "al-Haqq" (the Truth) means justice. This is because if "al-Haqq" is used in contrast to a report, it means truthfulness. If it is used in contrast to a ruling, whether interpretive or retributive, it means justice. Here it is used in contrast to a retributive ruling. Thus, the intended meaning of "al-Haqq" is justice that contains no injustice or tyranny. And so, the reward of Allah (Glorified and Exalted is He) is always "Haqq," meaning justice that contains no tyranny.
Now, is it not the case that Allah rewards good deeds with ten times their value up to many times over? Does this contradict that verse, or does it not? The answer is that it does not contradict it, because this is justice and an increase. For Allah to reward the doer with more than his deed is justice and an increase. But for a person who judges others for a good deed to punish them with more than they deserve, is that injustice or not? It is injustice. So Allah the Exalted is free from the latter, because it is injustice, but the former is a favor from Allah, and Allah the Exalted is the Owner of the immense favor. In this phrase, there are two emphatic elements. Yes, and if we wish, we can say there are three emphatic elements. Ahmad, will you clarify?
The student: "An" and the separating pronoun.

The Shaykh : These are two.
The student: ...

The Shaykh : No, no. Who knows the third emphatic marker?
The student: ...

The Shaykh : It has the "lam" of the definite article.
The student: ...

The Shaykh : No.
The student: ...

The Shaykh : It is a nominal sentence... a sentence composed of a subject and a predicate, both of which are definite. The fact that the predicate and the subject are definite provides emphasis and restriction. So, Allah the Exalted is "al-Haqq" (the Truth), emphasized by these three emphatic markers. And what is the meaning of Allah being "Haqq"? First, His existence is true. What He deserves of rights is true, for example in worship, so He is the true God. What issues from Him, whether a report or a ruling, is true. So He is "al-Haqq" in His essence, in existence, in deserving rights, and in rulings. He (Glorified and Exalted is He) exists truly, and He is the one who deserves what is specific to Him truly, with no one sharing in it. And He (Glorified and Exalted is He) is the One from whom nothing issues except truth, meaning His rulings and actions are all truth. So, the aspect of Allah's (Mighty and Majestic) being "al-Haqq" is from three aspects:
First, in His existence. His existence is true, and He is the most deserving of things in existence. For this reason, all sound instincts testify to it, and also clear minds, meaning those pure from doubts and desires, testify to it. And also, what issues from Him is the truth. What issues from Him, whether a report or a ruling, is true. What He informs about is true, and what He rules is true, whether these rulings are legislative, which is what He legislates for the servants, or retributive, which is what He recompenses the servants with.
What is the third meaning? What He deserves is true. Meaning, the fact that Allah is specific to things in which no one else shares with Him is also true. For this reason, Allah the Exalted says: So, "al-Haqq" regarding Allah (Glorified and Exalted is He) is in the following aspects: existence, deserving rights, and what issues from Him. Do you understand? His existence is true, and what He deserves of matters is true, meaning from the perfection of attributes, worship, and so on. And the third is what issued from Him (Blessed and Exalted is He), which is true, whether a report or a ruling. And as we mentioned, the ruling, whether retributive or legislative. Why don't we say "or cosmic"? Because cosmic rulings are also rulings, just as we said that a ruling is of two types: cosmic and cosmic. And in reality, yes, it is necessary to add that all rulings issuing from Him, whether retributive, cosmic, or legislative, are true. Good.
The student: Are cosmic rulings the same as cosmic ones?
The Shaykh : Cosmic rulings are the same as cosmic ones. Yes. That Allah is "al-Haqq." And His saying "al-Mubin" (the Clear) comes from "abana," which is a quadriliteral verb. "Abana" means to make clear, not to appear? Does the quadriliteral verb "abana" work? They said it is used both transitively and intransitively. It is used intransitively meaning "it became clear" and transitively meaning "he made it clear," i.e., he revealed it. Now, here, does "al-Mubin" mean the one who made clear the truthfulness, or the one who made clear to His creation that He is the Truth? Or both? Both. In reality, Allah the Exalted made clear the truthfulness, and He made clear to His servants that He is the Truth. Good. His saying: What is the meaning of "Mubin"? "Bayyin" (clear) or "Mubin" meaning "revealer"? Is the Qur'an "Bayyin" or "Mubin" or "Bayyin Mubin"? It is "Bayyin Mubin" in reality, but "Mubin" here means "revealer" due to His saying: Now, "in" in His saying: What is the meaning of "Mubin"? "Bayyin." And the result is that the word "Mubin" is used from both the transitive and intransitive forms, because its root is the quadriliteral "abana," which is used intransitively and transitively. If it is intransitive, it means "Bayyin" (clear), as in His saying: And if it is from the transitive, it means "revealer" of a thing. "Abana" means "I revealed it" until it became clear. And from this is His saying: meaning "revealer" of His saying: And also, "in a clear Arabic language" means "revealer." And if it is intransitive, if it is a revealer, it must be clear in itself, otherwise it would not reveal. "And they will know that Allah is the Truth, the Clear." Do we apply this verse to the intransitive "Mubin" or the transitive "Mubin"? To both in reality, because Allah the Exalted made clear the truthfulness and made it clear to His servants. How did He make it clear to His servants that He is the Truth? First, by the instincts and minds He placed in them, the sound instincts and minds. For this reason, Allah (Glorified and Exalted is He) always refers these matters to the intellect, saying: Yes, this is evidence that the intellect is a reference point. But the intended meaning of intellect is the sound intellect that has no doubts and no desires. As for the intellect that has been dominated by doubts or desires, that is a defective intellect that does not judge anything. This is one...
Now, Allah (Blessed and Exalted is He) also made clear the truth by other than the intellect, by the instinct. For the sound instinct testifies to the truth. And He made it clear to the intellect by the revelation with which He sent the messengers. So the making clear by Allah (Blessed and Exalted is He) of the truth is through these three ways: the intellect, the instinct, and the revelation. All these three ways make the truth clear. And for this reason, Allah strikes examples for people. Why? So that they may find guidance in the source of the example and its application. They find guidance through this. And Allah knows best.