And if We gave him
ولئن أذقناه
We gave him
His statement: And if
ولئن
He says: " The lam is for an oath
" means the lam and Indeed
إن
is conditional We gave him
أذقناه
We gave him mercy
رحمة
wealth and health from Us after an adversity
منا من بعد ضراء
" from Us—meaning from Allah, Mighty and Majestic—after hardship, severe distress and tribulation
touched him
مسَّتْه
means it struck him
he will surely say, this is for me
ليقولَنَّ هذا لي
meaning by my work
" Look at the state of this person. We will start first with the grammatical analysis, because there is some difficulty in it, namely his statement: And if We have made him taste
ولئن أذَقْناه
to his statement: They will surely say
ليقولن
So in the first sentence, If We have made him taste
لئن أذقناه
is a conditional particle, and a condition requires a response. In the context of the verse, we did not find a response to the condition. Where is it? The response to the condition in this verse is omitted, because an oath and a condition came together. When an oath and a condition come together, the response to the later of the two is omitted. Pay attention! When a condition and an oath come together, the response to the later of the two is omitted. Here, a condition and an oath came together. The oath is in the lam, and the condition is if
إنْ
Which one is the later?
The student: A condition.
The Shaykh : The condition, so the response to the condition is omitted. That is why the response to the oath came in his statement: he will surely say
ليقولَنّ
Ibn Malik (may Allah have mercy on him) said in the Alfiyyah:
And omit, when a condition and an oath come together, the response to what you delayed; that is obligatory.
And omit, when a condition and an oath come together, the response to what you delayed; that is—meaning this omission—obligatory.
His statement, Mighty and Majestic is He: And if We have made him taste
ولئن أذقْناه
We gave him. But he expressed the giving as tasting, because whoever tastes something has benefited from it, whereas in giving, a person may benefit or may not. If I give you a loaf of bread, for example, you may benefit from it or you may not; that is, you may eat it or you may not. But if you taste it, you have eaten it and benefited from it. Therefore, he expressed the giving as tasting, because it is more emphatic in contact and benefit. And his statement: mercy from Us
رحمةً منا
The author (may Allah have mercy on him) explained mercy as wealth and health. This is an example and not an exclusive list; rather, mercy includes everything that is desirable for a person, such as wealth, health, status, money, sons, and so on. And his statement: from Us
منا
is a clear indication that this mercy is not by his own earning, but it is a favor from Allah, Mighty and Majestic. So wealth came to him from where he did not expect, and health came to him from where he did not expect, and sons and others are from Allah. It is clear that it is from Allah and not by his own earning. And his statement: a taste of mercy after adversity has touched
رحمة من بعد ضراء مسته
means that he was certain of the harm, then mercy came from whom? From Allah. This is more emphatic in the blessing, that it comes after harm, because a continuous blessing is not felt, but the sudden blessing after harm is what is felt. Therefore, whoever has not tasted the bitterness of illness does not taste the sweetness of health. Even in religious matters, 'Umar ibn al-Khattab (may Allah be pleased with him) said: " Islam is not broken except by one who does not know the pre-Islamic age of ignorance
" or a word to that effect, meaning: the one who does not know disbelief does not know the value of faith. Likewise, if mercy is continuous and ongoing, a person does not feel it, but if it comes after harm, he feels it and tastes its flavor. Let me give you an example now regarding breath: breath is a great blessing, one of the greatest blessings. A person does not feel it as long as the blessing continues, but if he is struck with suffocation and its obstruction, then it is relieved, he will find that this breath has a great blessing and a great effect. Likewise, illness: a person who is continuously healthy does not know its value, but if he becomes ill and then is cured, the value of the blessing becomes clear to him. The mercy that Allah mentioned here, mercy after hardship, will have a profound effect greater than if the mercy were continuous. If Allah, Mighty and Majestic, makes him taste mercy from Him after hardship, he will surely say, this is for me
ليقولن هذا لي
This is the response to the oath, meaning: he will say: This is for me. What does "This is for me" mean? It was said: the meaning is: This is by my work, so the lam means from
مِن
meaning: This is from me and not from Allah. It was also said: the lam is for entitlement, meaning: I am entitled to it, so Allah has no favor over me with it, because I am worthy of it, so I am deserving of it. The author followed the first opinion, which is that the lam means from
مِن
meaning: he will say, this is from me, and I am the one who earned it, I am the one who traded, I earned it, and the like. The second opinion says this is from Allah, but I have no entitlement to it, because I am entitled to it. The verse allows for both, and the rule in exegesis is that if a verse allows for two meanings that do not contradict each other, it is attributed to both if there is no indicator preferring one over the other.
he will surely say, "This is [due] to me, and I do not think the Hour will occur
ليقولن هذا لي وما أظنُّ الساعةَ قائمةً
We ask Allah for well-being, meaning he thought that he would be immortalized. When this mercy came to him, he said: Then there is no resurrection and no recompense. And I do not think the Hour will occur
وما أظن الساعة قائمة
Then he said: and [even] if I should be returned to my Lord, indeed, for me there will be with Him the best
ولئن رُدِدتُّ إلى ربي إن لي عنده للحسنى
meaning, on the assumption that the Hour stands and I am returned to Allah, then the One who blessed me in this world will bless me in the Hereafter. That is why he said: and [even] if I should be returned to my Lord, indeed, for me there will be with Him the best
ولئن رُجِعت إلى ربي إن لي عنده للحسنى
meaning Paradise. We say in If I return to my Lord
لئن رجعت إلى ربي
in the grammatical analysis what we said in And if We have made him taste
ولئن أذقناه
, because an oath and a condition came together, and the condition was delayed, so its response was omitted, and the response to the oath remained in his statement: indeed I will have the best with Him
إن لي عنده للحسنى
So you find this man, in his arrogance—seeking refuge in Allah—that he emphasized with an oath and Indeed
إنَّ
and the lam: the oath is in his statement: If
لئِن
and Indeed
إن
in his statement: Indeed, I
إنَّ لي
and the lam in his statement: the best
للحسنى
So he emphasized that, on the assumption that he returns to Allah, he will find the best, which is Paradise, as the author (may Allah have mercy on him) said. And the author took this interpretation from the interpretation of the Prophet (peace and blessings be upon him) in His statement, Exalted is He: For them who have done good is the best [reward] and extra
للذين أحسنوا الحسنى وزيادة
where he said: The best is Paradise, and the increase is the seeing of the Face of Allah. So this man is arrogant to the utmost degree of arrogance. First, he attributed the blessing that he obtained in this world to himself, either directly, that he obtained it without Allah, or because he is entitled to it, so Allah has no favor over him in it. The second arrogance is that he denied the resurrection, as in his statement: I do not think the Hour is standing
ما أظن الساعة قائمة
. The third arrogance is that, on the assumption that the Hour stands, he will find with Allah what is better, Indeed, I have with Him the best
إن لي عنده للحسنى
.
Allah, Exalted is He, said: But We will surely inform those who disbelieved about what they did, and We will surely make them taste a massive punishment.
فلننبئن الذين كفروا بما عملوا ولنذيقنهم من عذاب غليظ
So We will inform
فَلَنُنَبِّئَنَّ
meaning We will inform them. The fa is a conjunction, and the lam is a preparatory for the omitted oath, and the estimation is: So by Allah, We will surely inform them. So the sentence is emphasized with three emphatics: So We will inform
فلننبئن
The first emphatic is the oath, the second is the lam, and the third is the nūn of emphasis in his statement So We will inform
لَنُنَبِّئَنَّ
. The pronoun in his statement: We will inform
لننبئن
refers to Allah, Mighty and Majestic, and it returned to Him in the plural form from the perspective of magnification, otherwise Allah is one God. We will surely inform those who disbelieved about what they did
فلننبئن الذين كفروا بما عملوا
The manner of this is that Allah, Glorified and Exalted is He, will record their deeds on the Day of Resurrection, and they will be called out before the witnesses that Allah has disgraced them, Unquestionably, the curse of Allah is upon the wrongdoers.
ألا لعنة الله على الظالمين
. Then He says: and We will surely make them taste a massive punishment.
ولنذيقنهم من عذاب غليظ
He said: " And the lam in the two verbs is for an oath." Where are the two verbs?
So We will inform
لَنُنَبِّئَنَّ
and
So We will make them taste
لَنُذِيقَنَّ
