Allah the Exalted said: << من كان يرجوا لقآء الله فإن أجل الله لأت وهو السميع العليم >

He said, the Exalted: So let him prepare for it for the words of the servants الْعَلِيمُ 5 The All-Knowing with their deeds " He said,

whoever would hope

مَن كان يرجوا

[Al-Kahf 18:110]

Whoever

مَن

This is a conditional sentence, and the answer to the condition, according to the author's opinion, is omitted; its estimation is

So let him prepare for it

فليستعدَّ له

and we will discuss this matter. Allah the Exalted said:

whoever would hope

مَنْ كَانَ يَرْجُوا

[Al-Kahf 18:110]

And the author said in the interpretation of

hopes

يرجوا

"fears" This is diverting the word from its apparent meaning, and hope is not fear: hope means expectation, meaning work [as is]. And this is the correct meaning of meaning he hopes to meet Allah, Mighty and Majestic, pleased with him, for indeed the term of Allah is coming, as in His saying, the Exalted: [Al-Kahf: 110] And there is nothing that obliges diverting the word from its apparent meaning; rather, the meaning is that any human who hopes to meet Allah and that he will meet Him while He is pleased with him, then the matter is not far. meaning the period that Allah, Glorified and Exalted, has made a barrier between you and meeting Him will come, meaning that will come. And it is possible that his saying: means the period He has decreed for the meeting, and this is better; the period He has decreed for the meeting must come, for indeed the term of Allah with it, meaning with the meeting, means the meeting is delayed; everything is delayed by a known term. What is the grammatical analysis of the lam? This has passed us in the Alfiyyah; the lam is for emphasis, because it occurs in the news of so it is for emphasis. And we mentioned to you when we were explaining it in the Alfiyyah that its place is to be at the beginning of the sentence, but they postponed it because is for emphasis, so they disliked that two consecutive emphatic particles should gather, and they shifted the lam to its place in the news. and I said that it is the news of and yet it is broken; the known is that the news of is raised, so how is that correct? We say: that it is an incomplete noun, right? Or deficient? Deficient, because the noun is either deficient, truncated, elongated, or sound in its ending. So here we say because it is deficient, its origin is with a yaa, so the yaa was deleted and tanween was substituted for it. And on this basis we say the news of is raised by it, and its sign of raising is a dammah estimated on its end, on the deleted yaa, due to the meeting of two static letters. for the words of the servants with their deeds " Yes,

Al-Sami'

السميع

meaning the One of Hearing to whom nothing is hidden; everything from the heard things, Allah the Exalted perceives it, just as hearing, as passed us, is divided into two types: hearing of perception and hearing of response. The first is like His saying, the Exalted:

Certainly has Allah heard the speech of the one who argues with you

قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ

[Al-Mujadilah: 1] and the second is like His saying, the Exalted:

Indeed, my Lord is the Hearer of supplication.

إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ

[Ibrahim: 39] and like the saying of the one praying, "Allah hears the one who praises Him " for the meaning is that He responded. And we mentioned previously that hearing of perception is divided into sections: some of which implies threat, some of which implies victory and support, and some of which is intended for mere perception. So an example of the first, Abd al-Rahman! Which one is for threat?
The student: His saying, the Exalted: ...

The Shaykh : There is no prophet, it is clear, it does not need ...
Another student:

Allah has certainly heard the statement of those [Jews] who said, "Indeed, Allah is poor, while we are rich."

لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ

[Ali 'Imran 3:181]

The Shaykh : Yes, this is intended as a threat. And an example of what is intended as victory and support, Ahmad?
The student:

Indeed, I am with you both; I hear and I see.

إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى

[Taha 20:46]

.

The Shaykh :

Indeed, I am with you both; I hear and I see.

إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى

[Taha 20:46]

Yes, and an example of what is intended merely for perception, Ghanim! Which is intended merely to indicate that Allah the Exalted is encompassing the thing and hearing it.
The student:

Certainly has Allah heard the speech of the one who argues with you

قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ

[Al-Mujadila 58:1]

The Shaykh :

Certainly has Allah heard the speech of the one who argues with you

قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ

[Al-Mujadila 58:1]

Yes. And does His being All-Hearing necessitate affirming an ear? The answer is: it does not necessitate it, just as His being All-Seeing does not necessitate affirming an eye. But the eye was established by another proof. Were it not that Allah affirmed it for Himself by another proof, we would not have affirmed it. So regarding the All-Hearing, we do not say that it necessitates that He has an ear, just as it does not necessitate that He has a tongue and lips, and the like. For we know that the earth tells its news, and it does not tell them except after hearing. Does it have an ear? It has no ear—as far as we know—it has no ear. And does it have a tongue? We do not know that it has a tongue. So on this basis, we say: it does not necessitate affirming hearing to affirm an ear. Now, if someone says: it is established in the authentic hadith:

Allah does not listen to anything, (more approvingly) as He listens to a Prophet reciting loudly the Qur'an in a sweet voice

ما أذِنَ الله لشيء إِذنَه لنبيٍّ حسن الصوت يتغنى بالقرآن

Sahih Muslim 792c

The answer is that the meaning of

He permitted it to him

ما أذن له

is what He listened to. And this also does not necessitate affirming an ear, because "ma" is explicit, and the attributes cannot be affirmed by possibility; the matter must be clear and explicit.
The student: .....?

The Shaykh : No, "idhn" (permission) in the sense of meaning He decreed, not that it means He listened. As long as the attached thing is a voice,

a Prophet reciting loudly the Qur'an in a sweet voice

لنبي حسن الصوت يتغنى بالقرآن

Sahih Muslim 792c

If Allah permitted, He permitted for the people from the side of legal permission, for example, that He granted them a dispensation or made permissible for them. In what is greater than this, for indeed tawhid (the oneness of Allah) and other things that are better than reciting the Qur'an, there is no doubt that He permits them more.
And His saying:

the Knowing

العليم

The author says regarding "their deeds": " And the truth is that knowledge relates to deeds and words as well. So specifying it to deeds is questionable, because what is specific to deeds is only the seeing, as for knowledge, it is more general; it relates to deeds, it relates to words, it relates to the talk of the soul, and it relates to the utterance of everything.
He says, the Exalted: This, the author said: Jihad of war or of the soul " Or did I forget to say: Where is the answer to

Whoever should hope for the meeting with Allah

مَن كان يرجوا لقاء الله

[Al-'Ankabut 29:5]

Yes, the author estimated it by his saying:

let him prepare for it

فليستعد له

And he made it omitted. And in my opinion, there is no harm in saying that the answer to the condition is his saying:

indeed, the term decreed by Allah is coming

فَإِنَّ أَجَلَ اللَّهِ لَآتٍ

[Al-'Ankabut 29:5]

And the meaning of this is: that the one who hopes to meet Allah, then it will happen for him, and there is no need to estimate something omitted, because the original state is the absence of omission. And what the author estimated is like what he estimated in His saying, the Exalted:

Say, "Whoever is an enemy to Gabriel - it is [none but] he who has brought the Qur'an down upon your heart

قل مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ

[Al-Baqarah 2:97]

It has been mentioned previously that the author estimated it by his saying: " So let him die in anger." And we mentioned there that there is no need for this estimation. Yes.
The student: ........?

The Shaykh : He expects, but expectation is built on love. You do not expect anything unless you love it. So hope for a thing means expectation of its occurrence.