Allah the Exalted said: << أم حسب الذين يعملون السيئات أن يسبقونا سآء ما يحكمون >

The Exalted Allah said: {We begin with the new lesson} [Al-'Ankabut:4] shirk and sins overtakes us, so We do not take revenge from them. His saying: This is disconnected (munqati') because comes in the Arabic language in two forms: connected (muttasilah) and disconnected (munqati'). The difference between them is that the connected one means and it comes after the hamzah of equality (hamzat al-taswiyyah), and it comes between two opposites. Three signs: the connected one comes with the meaning of and after the hamzah of equality and between two opposites. An example is His saying, the Exalted: [Al-Baqarah:6]. Here you find that means , meaning this and this are equal. Second, you find that it is after the hamzah of equality and you find that it is between opposites . And like it is His saying, the Exalted: [Al-Munafiqun:6]. And from it also is [Ibrahim:21]. It has multiple examples. As for the disconnected one, it is the one that comes with the meaning of . It means the conjunction "and" (waw) and it does not come after the hamzah of equality nor between opposites. Here means "but did they think" (bal hasiba). This is a transition (idraab intiqal), not a negation (idraab ibtal). That is, after Allah, Glorified and Exalted is He, mentioned and rebuked those who thought they would be left alone to say "We have believed" while they are not being tested, He, Glorified and Exalted is He, transitioned to mentioning another type of people, namely those who did not say "We have believed" and did not believe, but rather they do evil deeds and think that Allah, the Exalted, will not encompass them , meaning they do evil deeds. And the evil is that which causes distress to its doer. And every forbidden deed is evil, because it causes distress to its owner by the punishment he finds in it, both present and future. And his saying: "shirk and sins", the author informed us that the evil deeds here encompass both minor and major sins. The major sins, the highest of which is shirk, and the minor sins are those below the major sins, which are sins (ma'asi). So it includes everything that causes distress to its doer from disobedience to Allah, the Exalted, from shirk and what is below it. This is the object of overtakes us " overtakes us, so We do not take revenge from them ". And "preceding" (sabaq) means overtaking, as you say: I preceded so-and-so, meaning he was overtaken [sic] and did not catch up to me. So these people think—those who do evil deeds—that Allah, Glorified and Exalted is He, does not catch up to them and that Allah does not take revenge from them. And this is without doubt a bad opinion of Allah, Blessed and Exalted is He. For this reason He said: [Al-'Ankabut:4], meaning their judgment was bad. So it is their calculation that Allah, the Exalted, will not catch up to them. He says: means "wretched" and is a past tense verb of fixed form for establishing blame, so it needs a doer (fa'il) and it needs a specified object (makhصوص). And the specified object is always omitted due to sufficiency or because... due to the indication of the doer. For this reason the author said: means "wretched" (bi'sa) means "the one who". So it is a relative pronoun (ism mawsul) -hu " the author placed the pronoun to refer back to the relative pronoun

wretched is what they judge

ساء الذي يحكمونه

. So

the one who

الذي

is the doer. Where is the specified object? The author said: " their judgment this " is the specified object. And every verb from the fixed verbs that are for blame or praise needs a doer and needs a specified object. You say, for example: "Good is the home of the righteous, Paradise." Where is the doer?

the abode

دارُ

,

Paradise.

الجنة

is the specified object of praise, and

Paradise.

الجنة

its grammatical analysis has two aspects for you. One is to make it a delayed subject (mubtada' mu'akhkhar) and the sentence a preceding predicate (khabar muqaddam). The second is to make it a predicate for an omitted subject, the estimation of which is

it is Paradise

هي الجنة

. As for the first: "Good is the home of the righteous," this is a verb and a doer as you know. He says:

wretched is what they judge

بئس ما يحكمون

their judgment this ". And there is no doubt that what they judged and thought, there is no doubt that it is a bad opinion that does not befit Allah. For Allah, the Exalted, says in many verses [Az-Zumar:51] [Fatir:44]. So these who persisted in evil deeds and thought that Allah, the Exalted, is not able to deal with them and does not take revenge from them, these added, and may Allah protect us, evil to their evil.