The benefits of the saying of Allah the Exalted: “And if We give him a taste of Our mercy after hardship has touched him, he will surely say, ‘This is for me, and I do not think the Hour is going to come. And if I return to my Lord, I will surely have the best with Him.’ So We will inform those who disbelieved of what they did, and We will make them taste a severe punishment.”

Among the benefits of this noble verse, which is the saying of Allah the Exalted: , is that some of the servants of Allah do not thank Allah (Mighty and Majestic) nor acknowledge His favor. When mercy comes to them after hardship, they claim that it is due to their own work and that they are entitled to it and worthy of it, as He (Blessed and Exalted is He) said: to the end of it.
Among the benefits of the noble verse is that mercy is only from Allah (Mighty and Majestic). A human being cannot bring benefit to himself nor ward off harm from himself; rather, that is with Allah. However, Allah has made a cause for every thing; there are causes for mercy and causes for punishment.
Among the benefits of this noble verse is the description of the state of this person who, when mercy and good befall him, says: Then he makes another claim, that if he were to return to Allah, he would find with Him something better than that, even though he denies the coming of the Hour.
Among the benefits of this noble verse is that acknowledging lordship is not sufficient for a person’s tawhid (the oneness of Allah) and his faith, because this man acknowledged lordship in his saying: .
Among the benefits of this noble verse is the warning of one in this state that Allah (Glorified and Exalted is He) will confront him with his sins and make him taste of the severe punishment, as He said: .
Among the benefits of this noble verse is that explicit mention in the place of implied reference is better than implied reference in its place. That is, if the matter revolves around using the pronoun of the one being spoken about or an explicit name, the default is to use the pronoun. But if there is a benefit in explicit mention in the place of implied reference, it is more preferable and better. The explicit mention in the place of implied reference is in His saying: If He had used the implied reference, He would have said: “So We will inform him,” but He used explicit mention in the place of implied reference. We mentioned that there are three benefits to explicit mention in the place of implied reference; who remembers them?
The student: .....

The Shaykh : Clarifying the attribute or description for which he deserved to be punished with this punishment. The second?
The student:.....

The Shaykh : That is, its meaning is recording disbelief upon them, recording disbelief upon one in this state.
The student: Clarifying the generality

The Shaykh : Yes, clarifying the generality. That is, this threat is not for this man alone, but for every disbeliever. This is with regard to the verse with us. So, in explicit mention in the place of implied reference, there are these benefits. There is also a fourth benefit, which is the alertness of the addressee. Because if the speech is on a single track with its pronouns and explicit mentions, a person does not pay attention. But if something comes that takes the speech out of its context, he must pay attention.
Among the benefits of this noble verse is the affirmation of the Resurrection, as He said: .
Among its benefits is the comprehensiveness of the knowledge of Allah (Mighty and Majestic), because the one who informs about the deeds must necessarily be knowledgeable about them.
Among the benefits of the noble verse is the clarification of the greatness of Allah (Glorified and Exalted is He), where He attributed the pronouns to Himself in the plural form, and the plural for the singular is intended for magnification. Then Allah the Exalted said: The intended meaning of “human” here is the genus, as the author said. That is, the genus of humanity, in terms of being human only, is in this state: when We bestow a favor upon the human, he turns away from gratitude. And what is gratitude? Gratitude, in reality, is the obedience of Allah (Mighty and Majestic); this is gratitude. It is done with the heart, with the tongue, and with the limbs. And what indicates that gratitude is the obedience of Allah is the saying of the Prophet (peace and blessings be upon him): إن الله أمر المؤمنين بما أمر به المرسلين فقال الله تعالى: يا أيها الرسل كلوا من الطيبات واعملوا صالحًا وقال للمؤمنين: يا أيها الذين آمنوا كلُوا من طيبات ما رزقناكم واشكروا لله Indeed, Allah commanded the believers with what He commanded the messengers. So Allah the Exalted said: “O messengers, eat from the good things and do righteous deeds.” And He said to the believers: “O you who believe, eat from the good things We have provided for you and be grateful to Allah.” So the Prophet (peace and blessings be upon him) made gratitude to Allah be righteous deeds, meaning the performance of the obedience of Allah. So gratitude is the performance of the obedience of Allah. It is done with the heart, with the tongue, and with the limbs. As for with the heart, it is the person’s feeling that this favor is from Allah (Glorified and Exalted is He), and that were it not for the favor of Allah, it would not have been attained by him. So he acknowledges with his heart and admits that it is from Allah and not by his own power and strength. As for the tongue, gratitude with the tongue is speaking about the favor of Allah (Mighty and Majestic) in acknowledgment of His grace, not in boasting over His creation. By saying: “Praise be to Allah, Allah has provided me with wealth, children, knowledge, status, and the like.” And from gratitude with the tongue are all verbal acts of obedience, for they are from gratitude with the tongue. Is reading the Qur’an, my brother, from gratitude or not?
The student: No.

The Shaykh : It is from gratitude, because every act of obedience with the tongue is from the gratitude of Allah (Mighty and Majestic). Gratitude with the limbs is action, such as bowing, prostrating, standing, sitting, charity, and the like. And in this, the poet says:
The favor has benefited me with three things: my hand, my tongue, and the veiled conscience.