Commentary on Tafsir al-Jalalayn: “Is one who is thrown into the Fire better, or one who comes in safety on the Day of Resurrection? Do what you will; He is Seeing of what you do.”

Allah the Exalted said: The answer: the second, or the first?
The student: .

The Shaykh : This is a question from Allah the Mighty and Majestic. The answer is undoubtedly the second. Now, in His saying: [thus] this is the result of His saying So the meaning is: They do not hide from Us, and We will throw them into the Fire, because this is the result of His saying: So the meaning is: They do not hide from Us, and We will throw them into the Fire. And tell me: Is one who is thrown into the Fire better, or one who comes in safety on the Day of Resurrection? And the answer is that the people, with one voice, will say: The one who comes in safety on the Day of Resurrection is the better. And His saying: indicates that the people of the Fire—may Allah protect us and you from it—when they arrive at it, they do not enter it willingly or by choice, but they are thrown in, just as a stone is thrown from a mountain. Allah the Exalted said: And He the Exalted said: Because they do not want to go there, but it has been established that the Fire is represented to them like a mirage, so they come to it swiftly. We say: There is no contradiction; it is represented to them like a mirage, and they want to drink, so they come to it swiftly. When they reach it and realize that it is the Fire, then they stop, and then they are driven into the Fire of Hell with a driving. May Allah protect us and you from it. Then they are thrown into it with a throwing. And His saying: And they are the believers who do not deviate in the verses of Allah. These are the ones who will come on the Day of Resurrection in safety. Allah the Exalted said: In this world or the Hereafter? In this world and the Hereafter. Now, The grammatical analysis of Why is it in the accusative case, and before it is a present tense verb?
The student: A state (hal)

The Shaykh : It is a state (hal). Where is the subject?
The student: The subject of

The Shaykh : The subject is hidden. The implied meaning is: Or is it the one who comes, he, in safety on the Day of Resurrection? By the Day of Resurrection, it means the Day of Resurrection and rising. It is called the Day of Resurrection for three reasons: The first is that the people rise in it from their graves to the Lord of the Worlds, as He the Exalted said: The second is that justice is established in it, as He the Exalted said: And the third is that the witnesses are established in it. Therefore, it is called the Day of Resurrection for three reasons. Brother?
The student: Either for the rising of the people from their graves

The Shaykh : For the rising of the people from their graves to the Lord of the Worlds. What is the evidence?
The student:

The Shaykh : This is one. What is the second?
The student: The second: The rising of the witnesses

The Shaykh : Yes, what is the evidence?
The student: ...

The Shaykh : Now, what is the third?
The student: The rising of the scales with justice

The Shaykh : That justice is established among them. What is the evidence?
The student: .

The Shaykh : Now, may Allah bless you. Meaning: After this warning, threat, and warning of punishment, And this is also a sentence that indicates a threat, without doubt. Meaning: Do what you will of good or of evil. So, is not a permission for a person to do whatever he wants, as these people claim that freedom is to do whatever you want. In the view of these disbelievers, a person is free in his religion; he worships whatever he wants. He is free in his morals; he behaves however he wants. He is free in his actions; he does whatever he wants. This is their view. And we say: No, absolute freedom is absolute slavery, because if you free yourself from the bonds of the Shari'ah, you become bound by the bonds of nature. For this reason, Ibn al-Qayyim says in his al-Nuniyyah: “They fled from the slavery for which they were created” What is the slavery for which we were created? The worship of Allah the Mighty and Majestic. “And they were afflicted” Meaning: They were tested. “With the slavery of the self and Satan” They became slaves to their selves and the devils. They fled from their slavery to Allah to the slavery of desire and Satan. So we say: His saying: is not a permission in the sense of being allowed, but it is a threat, and it is a clear Arabic style from the time the Qur'an was revealed until this day. For this reason, He emphasized it by saying: The author said: “A threat to them” To whom does the pronoun refer? To Allah the Mighty and Majestic. And His saying: Meaning: All-Knowing. And His saying: was placed before its verb for two reasons:
One is linguistic, and the second is semantic. As for the linguistic one, it is for the harmony of the verses. The beginnings of the verses and the Noble Qur'an, as you know, were revealed in an Arabic language that considers linguistic and semantic harmony. And the second benefit is that it is a stronger threat than if it came after its verb. It is as if He is saying: If He were not knowing of anything, He would still be knowing of your deeds. So here, the restriction is to clarify the threat to these people. It is as if He is saying: If everything were hidden from Him, your deeds would not be hidden from Him.