Explanation of the author's statement: And the saying of Allah the Exalted: "And you make your provision that you are denying"
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The Shaykh : He said: "And the saying of Allah the Exalted: [Al-Waqi'ah 56:82]" Do you make this an action of the hearts or an action of affirmation? Ah, affirmation is the closest. That is, you turn your provision into... And what is meant by provision here is broader than rain. Yes. And what is meant by provision here is its gratitude. That is, you make this provision, which deserves gratitude, into the fact that you are denying. This is the second meaning of "make"? To make. That is, you make your provision the fact that you are denying. That you are denying. You deny that this provision is from Allah, or you deny what Allah commanded to be affirmed. So the one who says, "It rained by such-and-such star," is denying that the provision is from Allah. And the one who says, "It rained by the grace of Allah," but he relies on it for... this is also a type of denial.
His saying:[Al-Waqi'ah 56:82] "You make" — "make" takes two objects. The first object is "provision" and the second object is "that" and what it entered upon, in the sense of a verbal noun, as the second object. And the estimation is: "And you make your provision the fact that you are denying." Good. His saying: [Al-Waqi'ah 56:82] "Provision is the gift." And what is meant by it here? The context of the verse indicates that what is meant by it is the provision of knowledge. The context of the verse indicates that what is meant by it is the provision of knowledge, because He said, Exalted and Majestic is He: [Al-Waqi'ah 56:75-82] This hadith, and what does it mean? The Qur'an. You are compromising, you are fearful. You fear them, so you compromise with them. [Al-Waqi'ah 56:82] That is, you make the gratitude for what Allah provided you with from this hadith of knowledge and revelation into the fact that you are denying it. This is the apparent context of the verse.
And the second meaning: that what is meant by provision is rain. And a hadith was narrated regarding that from the Prophet (peace and blessings be upon him), but it is weak. However, it is authentic from Ibn 'Abbas (may Allah be pleased with him and him) in the interpretation of the verse that what is meant by provision is rain, and that the denial of it is attributed to the stars. And on this basis, what the author cited the verse for is perfectly suitable for the chapter, or not? Because he said: "Chapter on what has come regarding seeking rain by the stars" And the principle we have followed in interpretation is that if a verse can bear two meanings without contradiction, it is attributed to both. And if there is a contradiction between them, the stronger one is sought. Yes. The meaning of the noble verse is that Allah, Exalted and Majestic is He, rebukes those who make the gratitude for provision into denial, arrogance, and distance. Because the gratitude for provision is by affirmation, acceptance, and acting in obedience to the Bestower. I do not think that the innate disposition accepts denying the one who bestows. So the innate disposition, the intellect, and the Shari'ah, each of them obligates that you thank the one who bestows upon you. Whether we say that what is meant is the rain by which the earth lives, or we say that what is meant is the Qur'an by which the hearts live, then this is among the greatest of provisions. So how is it fitting for a person to respond to this blessing with denial, may Allah protect us. And know that denial is of two types:
The first is denial by the tongue of speech.
The second is denial by the tongue of reality. So the sinner who disobeys Allah, Mighty and Majestic, in reality his state is that he is denying what Allah has decreed as punishment for this sin. And for this reason, 'Umar ibn 'Abd al-'Aziz (may Allah have mercy on him) admonished the people one day and said to them: "O people, if you are affirming, then you are fools, and if you are denying, then you are perished." Correct, authentic. The affirming one is a fool. How can he affirm and not act? And the denying one is perished. Yes, and this is correct. Every person who is a sinner, we say to him: You are now between two things. Either you are affirming what has been decreed for this sin, or you are denying it. If you are affirming, then you are a fool. How do you not act? How do you not fear? And if you are not affirming, then the calamity is greater. You are perished, a disbeliever.
The questioner : What is the meaning of fool?
The Shaykh : The fool is the one who does not manage affairs well, like the impulsive one and the like of that.
The questioner : Among the common people, the fool.
The Shaykh : The insane?
The questioner : The one who gets angry.
The Shaykh : Ah, quick to anger, meaning. No, not by this. Good.
And make [the thanks for] your provision that you deny [the Provider]?
وتجعلون رزقَكم أنكم تكذبونHis saying:
And make [the thanks for] your provision that you deny [the Provider]?
وتجعلون رزقكم أنكم تكذبونAnd make [the thanks for] your provision that you deny [the Provider]?
تجعلون رزقكم أنكم تكذبون(75) Then I swear by the setting of the stars, (76) And indeed, it is an oath - if you could know - [most] great. (77) Indeed, it is a noble Qur'an (78) In a Register well-protected; (79) None touch it except the purified. (80) [It is] a revelation from the Lord of the worlds. (81) Then is it to this statement that you are indifferent (82) And make [the thanks for] your provision that you deny [the Provider]?
فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ، وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ، إِنَّهُ لَقُرْآنٌ كَرِيمٌ، فِي كِتَابٍ مَكْنُونٍ، لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ، تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ، أَفَبِهَذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ، وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَAnd make [the thanks for] your provision that you deny [the Provider]?
وتجعلون رزقكم أنكم تكذبونAnd the second meaning: that what is meant by provision is rain. And a hadith was narrated regarding that from the Prophet (peace and blessings be upon him), but it is weak. However, it is authentic from Ibn 'Abbas (may Allah be pleased with him and him) in the interpretation of the verse that what is meant by provision is rain, and that the denial of it is attributed to the stars. And on this basis, what the author cited the verse for is perfectly suitable for the chapter, or not? Because he said: "Chapter on what has come regarding seeking rain by the stars" And the principle we have followed in interpretation is that if a verse can bear two meanings without contradiction, it is attributed to both. And if there is a contradiction between them, the stronger one is sought. Yes. The meaning of the noble verse is that Allah, Exalted and Majestic is He, rebukes those who make the gratitude for provision into denial, arrogance, and distance. Because the gratitude for provision is by affirmation, acceptance, and acting in obedience to the Bestower. I do not think that the innate disposition accepts denying the one who bestows. So the innate disposition, the intellect, and the Shari'ah, each of them obligates that you thank the one who bestows upon you. Whether we say that what is meant is the rain by which the earth lives, or we say that what is meant is the Qur'an by which the hearts live, then this is among the greatest of provisions. So how is it fitting for a person to respond to this blessing with denial, may Allah protect us. And know that denial is of two types:
The first is denial by the tongue of speech.
The second is denial by the tongue of reality. So the sinner who disobeys Allah, Mighty and Majestic, in reality his state is that he is denying what Allah has decreed as punishment for this sin. And for this reason, 'Umar ibn 'Abd al-'Aziz (may Allah have mercy on him) admonished the people one day and said to them: "O people, if you are affirming, then you are fools, and if you are denying, then you are perished." Correct, authentic. The affirming one is a fool. How can he affirm and not act? And the denying one is perished. Yes, and this is correct. Every person who is a sinner, we say to him: You are now between two things. Either you are affirming what has been decreed for this sin, or you are denying it. If you are affirming, then you are a fool. How do you not act? How do you not fear? And if you are not affirming, then the calamity is greater. You are perished, a disbeliever.
The questioner : What is the meaning of fool?
The Shaykh : The fool is the one who does not manage affairs well, like the impulsive one and the like of that.
The questioner : Among the common people, the fool.
The Shaykh : The insane?
The questioner : The one who gets angry.
The Shaykh : Ah, quick to anger, meaning. No, not by this. Good.