The benefits of the saying of Allah the Exalted: << أولئك يؤتون أجرهم مرتين بما صبروا. . . . . . . . . . . >

And His saying, the Exalted: to the end of it It is derived from this noble verse that the believers from among the People of the Book have two rewards: the first reward is their faith in their Book, and the second is their faith in the Qur'an.
And among its benefits is the affirmation of the justice of Allah (Glorified and Exalted is He), in that He did not cause their first reward to be lost by the second, nor the second by the first.
It is also derived from this that the reward is according to the amount of work; these people had their reward doubled because they worked twice.
And among the benefits of the verse is also the affirmation of causes and operative causes, due to His saying: .
And among its benefits is the virtue of patience; as long as patience is a cause for reward, there is no doubt that it is a praiseworthy and excellent attribute. Yes, and I think that in the tafsir we mentioned that patience is divided into three categories:
The student: Patience in obedience to Allah, patience against disobedience to Allah, and patience with the decrees of Allah.

The Shaykh : ... And the best of them is the first, then the second, then the third.
It is also derived from it that good deeds wipe out bad deeds, due to His saying: .
And among its benefits is that one should respond to the wrongdoer with kindness. As we said, the verse is general in that it averts their evil deeds with good deeds, and averts their evil toward others by being kind to them. We provided a proof from the Qur'an for this, but this avertance is heavy for a person; averting the evil of others by being kind to them is very heavy for a person. For this reason, Allah the Exalted said: Most people say: "By Allah, I will repay him a sa' with two sa's, and a slap with two slaps," but the matter is not so. And look, He used the suddenness to indicate that this matter changes quickly. This enemy changes quickly and becomes as if he were a close relative, meaning a close friend to you. So we say, what is derived from this? That good deeds wipe out bad deeds, and that one should respond to wrongdoing with kindness. However, we mentioned that this should not be a display of weakness in a person. If it is a display of weakness in a person, then it is not appropriate, because Allah says:[Surah al-Shura: 41]
The student: ...

The Shaykh : Yes, even if he is an open sinner, this is with regard to your personal right. As for the right of Allah, no; he is dealt with as the Shari'ah requires. Yes.
The student: ....

The Shaykh : Yes, perhaps bad deeds wipe out good deeds by way of comparison, by the method of comparison, because good deeds and bad deeds are weighed on the Day of Resurrection, so if one of them prevails, the ruling is for it.
It is also derived from this verse the virtue of spending from the provision of Allah .
It is also derived from it that the one who spends does not spend from what he made or earned with his own hand, but from where does he spend? From the provision of Allah. So Allah is the One who provided for you and He is the One who commanded you, so you are in reality a servant, a worker, acting according to the command of your Master. He said to you: "Earn," so you earned. He said to you: "Spend," so you spent.
Now, His saying How do we reconcile this with His description of the slaves of the Most Merciful: [Al-Furqan: 67] and His saying: [Al-Isra: 29]? We say: We reconcile them by the fact that the general state of people is that they do not spend all their wealth, because spending all the wealth may be harmful to them. But at some times, spending all the wealth is praiseworthy. For this reason He said: Do not spend so that you spend everything you have. But the other texts indicate that the matter is based on what? On the change of the ruling with the change of circumstances; it may be better to spend all the wealth, and it may be better to spend some of it.
It is also derived from the noble verse His saying: that spending from the provision of Allah (Blessed and Exalted is He) is praiseworthy. And provision, as we know in the chapter of creed, is what benefits from what is lawful, and its opposite is...: and provision is what benefits from what is lawful and its opposite. And what is its opposite? The forbidden. So is a person praised if he spends from what is forbidden? No, because he is not rewarded for it, and what is obligatory for him is that he returns the thing and gets rid of it; this is what is obligatory for him. But the intended meaning here is the provision from which spending is praised if it is lawful provision. As for the one who earned something forbidden, the Prophet (peace and blessings be upon him) informed that if he spends it, no blessing will be in it for him, and if he gives it in charity, it will not be accepted from him, and if he leaves it, it will be his provision to the Fire. And this indicates that spending from what is forbidden does not benefit the person. But when does it benefit him? When he spends it intending to get rid of it, then it benefits him in the sense that nothing will befall him on account of it, and it benefits him, because his spending to get rid of it is repentance, and repentance benefits the servant. For example, if a person has one hundred thousand dirhams that he earned from what is forbidden and he spends them to get rid of them, is he given the reward of one who gave them in charity? No, but he is given a reward for repenting from this sin that he committed. And as for... But if he earned them from what is lawful and spent them, he is given the reward according to their amount and according to the multiplication that came in the text.
Allah the Blessed and Exalted said—we begin today's lesson Yes?
The student:.....

The Shaykh : If it is, it does not benefit the person, because the incapable one leaves the thing because of his inability to do it... And for this reason Allah the Exalted said: So He praised Himself by being the One who pardons while having the ability. As for the one who pardons because of his inability, what is the benefit? For example, a soldier hits him and he is not able to fight the soldier, he says: ... May Allah reward you with good, may Allah do you good. Yes, this is an incapable person. But if someone from... what does he do for him? Perhaps he gives him two sa' for every sa'