Allah the Exalted said: << والذين كفروا بآيات الله ولقآئه أولآئك يئسوا من رحمتي وأولآئك لهم عذاب أليم >
Machine translationRead the Arabic original
The Exalted said: [Al-'Ankabut 29:23] meaning the Qur'an and the resurrection " The subject is "those who"; where is its predicate? The nominal sentence in His saying: So this sentence is a major and a minor one. Where is the major one? They say major and minor: if the sentence is a predicate, it is called a minor sentence, and if it is composed of a subject and a predicate, it is called a major one. So now we have to the end of the sentence, which we call a major sentence. This is a minor sentence because it is a part of the sentence, is that not so? Do you agree that it is a part of the sentence? It is a part of the sentence. How is that?
The student: Because it is a predicate.
The Shaykh : Because it is a predicate. It is a subject and a predicate, but it functions as a predicate, so it is a part of a sentence. Yes. And he used the nominal sentence to indicate permanence and stability.[Ali 'Imran 3:4] The plural of "ayah" (verse). The word "ayah" in language means a sign. The signs of Allah (Glorified and Exalted is He) are of two types: cosmic and legislative. The cosmic ones are what He (Glorified and Exalted is He) created in the heavens and the earth; they are cosmic signs because they point to their Creator. They are indicative of the Creator, and every one of them indicates an attribute that suits it... meaning, the signs in general point to the Creator. Each sign indicates a specific attribute from His attributes. If the signs are great, they indicate the existence of the Creator and His power. If precision and craftsmanship appear in them, they indicate wisdom, and so on. The point is that they are signs which, in their entirety, point to the existence of the Creator, and then each sign has a specific indication pointing to Him from these specific attributes. What are examples of these cosmic signs? [Surah Fussilat: 37]. And look in Surah al-Rum, several verses, yes, Allah (Mighty and Majestic) mentioned them. Yes. Now, the second type of signs: the legislative signs, which are what came through the legislations. I think the cosmic signs are clear; they are a very clear sign of Allah. The legislative signs are also a sign of Allah (Mighty and Majestic) and His wisdom. Why? Yes, because humans are unable to bring forth the like of them. Humans are unable to bring forth the like of the legislative signs, because they are all reform and the prevention of harms. All legislations came with reform. Take this as a benefit, people. But reform in every nation is according to its nature. Severity for the Jews is appropriate, and leniency for the Christians is appropriate, and combining both in this Ummah is the most appropriate. Yes. And although this religion, in itself, is ease; the religion of Islam is ease with no hardship, but in relation to the religion of the Christians: the religion of the Christians has many things in which they are lenient, because their condition suits that. And the religion of the Jews has harshness and severity, and chains and shackles which Allah removed from us through this noble Prophet. So these legislations are all signs pointing to the perfection of the One who legislated them and established them for His servants. But with the first type of signs, belief in them is easy and reaching their reality is easy. But the second type is where there is a kind of difficulty, because one does not know the perfection of the Shari'ah and its indication of the One who legislated it except one who delves into it and knows the wisdoms and secrets contained in these rulings. For this reason, we should delve into knowing the wisdoms of legislation. I know that this is lawful and this is forbidden; that may be easy. But for me to know why it was made lawful or why it was forbidden, that is very important, and it is by this that it becomes clear that the Shari'ah is from the signs of Allah (Mighty and Majestic). And His saying: When is the meeting? On the Day of Resurrection. Meaning they denied the meeting, which necessarily implies the resurrection, because the resurrection is a necessary consequence of the meeting. There is no meeting without resurrection. And the meeting with Allah (Mighty and Majestic) is established in the Book, the Sunnah, and the consensus of the Muslims. Allah the Exalted said: [Surah al-Shu'ara: 6]. Meaning, you will meet Him, and He will reward you for this toil, either with good or with evil. And His saying: Meaning the resurrection. Because those who deny the resurrection, do they believe in the meeting with Allah? They do not believe in the meeting with Allah, because they say, may Allah protect us, if they are bones and remnants, they cannot be resurrected as a new creation. So they denied this. The Exalted says: This is their reward, the reward for this denial: despair from the mercy of Allah. The author said: " meaning My Paradise " So he converted it to the created mercy, not to the mercy which is an attribute of Allah (Mighty and Majestic). And that is because the mercy attributed to Allah may be intended to mean the abode of His mercy, in which case it is created, as in the Qudsi Hadith where Allah said to Paradise: Sahih Muslim 2846a And it is also used for the mercy which is a description of Allah (Mighty and Majestic), in which case it is an attribute of Allah, not created. From this is His saying, the Exalted: [Surah al-A'raf: 156]. And His saying: [Surah Ghafir: 7]. So what is intended by mercy in this verse? Is the intended meaning the first type, the created mercy which is the place of mercy, or the mercy which is His attribute? The apparent meaning is that the intended mercy is the attribute, because if it is used absolutely... if it is used absolutely, the intended meaning is the attribute. If mercy is used absolutely attributed to Allah, the intended meaning is the attribute. We do not take it to mean the place of mercy unless a context is found. If a context is found, we act according to that context; otherwise, the original meaning is that it is an attribute of Allah. So [Al-'Ankabut 29:23] and what does it mean? They despaired that I would show them mercy. And if Allah does not show them mercy, they do not enter Paradise, is that so? And this is the correct meaning of the verse. And what the author mentioned is possible, meaning we do not strongly deny it. No, because mercy is used for the attribute and also for the place of mercy. This is also, glory to Allah the Great, a major and a minor sentence. Subject and subject and predicate, and the sentence is a predicate. All this is for the perfection of the threat to them. So they were deprived of good and fell into evil. For this reason he said: [Al-Baqarah 2:10] painful. " And What does it mean? The punishment. The punishment was mentioned to us recently. It means they have a painful punishment, meaning severe and painful, may Allah protect us. And that is in the Fire. There is no need to explain what is in this Fire of punishment, because it is known.
And the ones who disbelieve in the signs of Allah and the meeting with Him
وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِThose are the ones who have despaired of My mercy
أُوْلَئِكَ يَئِسُوا مِنْ رَحْمَتِيThe ones
الذينThose are the ones who have despaired
أُوْلَئِكَ يَئِسُواThose who disbelieved
الذين كفرواThose are the ones who have despaired
أُوْلَئِكَ يَئِسُواThose are the ones who have despaired of My mercy
أُوْلَئِكَ يَئِسُوا مِنْ رَحْمَتِيThe student: Because it is a predicate.
The Shaykh : Because it is a predicate. It is a subject and a predicate, but it functions as a predicate, so it is a part of a sentence. Yes. And he used the nominal sentence to indicate permanence and stability.