Allah the Exalted said: “And of the people are those who say, ‘We believe in Allah,’ but when they are afflicted for the sake of Allah, they make the trial of the people as the punishment of Allah. And if help comes from your Lord, they will surely say…”

This is for partiality, and it is a fronted predicate with a delayed subject And his saying: means that he says it with his tongue, but faith has not taken root in his heart. For this reason, he says with his tongue, "We have believed in Allah," meaning that harm has befallen him, meaning in the religion of Allah, in the religion he used to uphold. It is possible that the preposition indicates causality, meaning because of Allah, or because of his upholding the religion of Allah, and the meaning is the same whether it is for the sake of the circumstance or for causality. This is the condition of the response. meaning their harm to him, out of fear of him, so he obeys them and becomes a hypocrite. "He makes the trial of people, meaning their harm to him, because the harm of a believer from another is a trial by which a person is tested. Some people—may Allah grant us safety—if they are harmed, they do not have patience. If they are harmed for the sake of Allah, they do not have patience... He stops at disbelief after being a believer, and when harm befalls him, he does not have patience and he apostatizes. And some people whose faith is strong, if they are harmed, they have patience and their faith increases in strength. But this one who said, "We have believed in Allah," does not have firm faith in his heart.

when one [of them] is harmed for [the cause of] Allah, they consider the trial of the people as [if it were] the punishment of Allah

إِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ

[Al-'Ankabut 29:10]

Out of fear of him, he makes this a punishment that does not befit him, and he apostatizes because of this harm, saying, "This is a punishment, so I will return from what I am upon." And at that time, he becomes a hypocrite, but despite this, he claims to be a believer. When does he claim to be a believer?

But if victory comes from your Lord, they say, "Indeed, We were with you."

وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ

[Al-'Ankabut 29:10]

Note that

And if help comes

وَلَئِنْ جَاءَ

the author says that the lam is a lam of oath, and

Indeed

إن

the sheen is

Indeed

إن

? conditional, and

came

جاء

is the verb of the condition, and the clause

They will surely say

ليقولن

is the response to

No.

لا

? Is it the response to the oath? This is why it was answered with the lam.

They will surely say

ليقولن

So when an oath and a condition come together, Ibn Malik says:
And when a condition and an oath meet, delete the response of what you delayed; it is then implied.
Here, what was delayed was the condition, not the oath? The condition, so its response was deleted, because the response of the oath indicates it.

But if victory

ولئن جاء نصر

[Al-'Ankabut 29:10]

To the believers.

From your Lord

مِن ربك

So they gained.

They will surely say

لَيقُولُنَّ

Is this plural or singular?

They will surely say

ليقولن

Plural, so the pronoun returned to

Whoever

مَن

in His saying, the Exalted:

are some who say, "We believe in Allah

مَنْ يَقُولُ آمَنَّا بِاللَّهِ

[Al-Baqarah 2:8]

considering the meaning, and it returned to it in the first instance

Who says

مَن يقول

and did not say “those who say” considering the wording. This rule has passed us more than once, and we said that if a relative pronoun or a general conditional pronoun for the singular and plural comes, then it is permissible for its pronoun to be plural or singular. If it is plural, meaning that both the wording and the meaning are considered, if the wording is considered, it becomes singular, and if the meaning is considered, it becomes according to what is intended in the meaning. And whether that is in conditional pronouns or relative pronouns. What we have now is in the relative pronoun. In conditional pronouns, Allah the Exalted said in Surat al-Talaq: وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يكفر عنه سيئاته .... آخِر السورة؟ وش اللي عندك؟ آخر شيء آخر السورة مرَّة
الطالب: هو الذي أنزل على عبده آيات بينات ليخرج الذين آنوا وعملوا الصالحات من الظلمات إلى النور وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ

الشيخ : وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ هذا راعَى اللفظ خَالِدِينَ فِيهَا راعَى المعْنَى أبدًا قَدْ أَحْسَنَ اللَّهُ لَهُ [الطلاق :11] راعَى اللفظ، ففي هذه الآية مراعاة اللفظ ثم مراعاة المعنى ثم مراعاة اللفظ مرةً ثانية، قال: ليقولُنَّ حُذِف منه نون الرفع لتوالي النونات والواو ضمير الجمع لالتقاء الساكنين " And whoever believes in Allah and does righteousness, He will forgive him his evil deeds... The end of the surah? What do you have? The last thing, the end of the surah, once. The student: It is He who sent down to His Servant clear verses to bring out those who were in darkness and did righteous deeds from the darkness into the light. And whoever believes in Allah and does righteousness, He will admit him into gardens beneath which rivers flow. The Shaykh: And whoever believes in Allah and does righteousness, He will admit him into gardens beneath which rivers flow. This considered the wording. Abiding therein considered the meaning. Forever. Allah has done good for him [Al-Talaq: 11]. This considered the wording. So in this verse, it considers the wording, then the meaning, then the wording a second time. He said: “They will surely say.” The nun of elevation was deleted from it due to the succession of nuns, and the waw is the pronoun of the collective due to the meeting of two static letters. And the dammah remained

They will surely say

ليقولُنَّ

indicating the deleted wāw.

Indeed, We were with you

إنا كنا معكم

[Al-'Ankabut 29:10]

In faith, so they associated us in the spoils. … These, if they are afflicted for the sake of Allah, they turn on their heels and agree with those who afflicted them. But when the believers are given victory, they say, “We were with you,” meaning they want to obtain what you obtained from the spoils. Allah the Exalted said in response to them:

Is not Allah most knowing of what is within the breasts of all creatures?

أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ

[Al-'Ankabut: 10]. And what is the answer? Yes. And his saying:

Is not Allah most knowing

أَوَلَيْسَ اللَّهُ بِأَعْلَمَ

[Al-'Ankabut 29:10]

The author said: “ Meaning by a Knower.” ” And it is true for us that this saying of his is not considered an interpretation, but a transformation, because

I know

أعلم

is more eloquent than

Knower

عالم

, so how does he return it to “Knower” when it is less? And his saying:

of what is within the breasts of all creatures?

بِمَا فِي صُدُورِ الْعَالَمِينَ

[Al-'Ankabut 29:10]

The meaning of

What is in their hearts

ما فِي صدورِهم

is their hearts, meaning He knows the hearts of people best, because the heart is located in the chest, and the heart is the place of will. And in this, if Allah wills, is proof that the place of belief and disbelief is the heart. And his saying: “By what is in their hearts of faith and hypocrisy.” And the answer is “Yes.” And on this basis, we say to this one who said, “I am with you,” we say: You are not with them in reality, and that is because you are a disbeliever in Allah, Mighty and Majestic, when you apostatized when you were afflicted.

And Allah will surely make evident those who believe, and He will surely make evident the hypocrites.

وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ

[Al-'Ankabut: 11].

Allah will surely know

لَيَعْلَمَنَّ اللَّه

In the future or in the past? In the future, because when the nūn of emphasis enters the present tense verb, it makes it for the future. And this sentence is emphasized with three emphatics: the oath, the lām, and the nūn of emphasis. And the meaning of knowledge here, which Allah emphasized and made future, what is the meaning of the knowledge?

And Allah will surely know

وليعلمن الله

Yes, and what is the knowledge? Yes, knowledge of observation and recompense, because Allah the Exalted knows the hypocrite and the believer before this, but His prior knowledge is knowledge that this will happen, and His subsequent knowledge is knowledge that it has happened. And secondly, His prior knowledge does not entail recompense, because there is no recompense except after the test, and His subsequent knowledge entails recompense. So whenever we see that Allah the Exalted expressed His knowledge in the Qur'an as future, we take it to be knowledge of observation and recompense, not prior knowledge in eternity, because prior knowledge in eternity is established before people are created, let alone before they act. But the knowledge that entails recompense and observation is what came after that and occurred.