Explanation of the Author's Statement: His saying, the Exalted: "Whoever desires the life of this world and its adornment, We will hasten to them their deeds therein, and they will not be deprived therein"
Machine translationRead the Arabic original
The Shaykh : He said: And His saying, the Exalted: the life of this world and its adornment. The life of this world means remaining in it, and its adornment is like what Allah said: [Al-Kahf 18:46] meaning: he desires wealth, sons, women, crops, branded horses, livestock, and the like. All of these are from the adornment of this world, as Allah, Mighty and Majestic, said: [Ali 'Imran 3:14] This is the adornment of the world that Allah mentioned in this verse. Whoever desires it, Allah, Mighty and Majestic, says: [Hud 11:15]. And among the curiosities is that the present tense verb comes with a kasrah in the Qur'an, and the kasrah is a marker of a noun. So what is the answer, Ya Ghanim? "Nuwwi" is a present tense verb with a kasrah, and the kasrah is a marker of nouns?
The student: I do not know.
The Shaykh : You do not know? Even though...
The student: Because it is a verb with a defective ending.
The Shaykh : And it is with a kasrah?
The student: It is in the jussive mood.
The Shaykh : Jussive by deletion?
The student: By deleting the letter of weakness.
The Shaykh : Yes, correct. The original is "nuwwi" or "nuwwiyi," but it is the answer to the conditional "man kana" (whoever), so it is in the jussive mood by deleting the yaa. Is that clear?
Good.[Hud 11:15]. "Nuwwi" means We will give them the deeds they desire, that they are given them. And among those are the disbelievers who desire the life of this world and its adornment and do not strive except for the world and its adornment. Therefore, their good things were hastened to them in their life of this world. Allah, the Exalted, said: [Al-Ahqaf 46:20] And when 'Umar wept when he saw that the mattress had left a mark on the side of the Prophet (peace and blessings be upon him), he said: These are people to whom Allah has given their deeds in full, but in reality it is a harm to them, because when they die, they will suddenly move from this pleasure to the abode of torment, and I seek refuge in Allah. So this becomes more severe and greater in the loss of what they were given pleasure with in this world.
And His saying:[Hud 11:15] What is the meaning of "bukhs" (deprivation)? It means reduction, meaning they will not be deprived of what they are recompensed with, because Allah, Mighty and Majestic, is just and does not wrong. So they are given what they desired. But is this verse in its generality? No, this verse was specified by His saying, the Exalted: [Al-Isra 17:18] "We hastened to them therein what We will for whom We will." What is "al-'aajilah" (the immediate)? It is the world. [Al-Isra 17:18] So is the verse with us in its generality, or not?
The student: In its generality.
The Shaykh : The one with us in the original? In the book? It is not in its generality, but it is specified by that verse. So if someone says: Why do you not make this verse governing that one, so that Allah, the Exalted, first promised whoever desires the immediate that He will hasten to them therein what He wills for whom He wills, and then after that He promised them that He will give them what He wills? We say: This does not hold for two reasons. The first reason: The legal rule, indeed the continuous path in the texts, is that the specific takes precedence over the general and specifies it. And this verse is general without doubt, that whoever desired the life of this world, what? Their deeds were given to them and they were given without reduction. And that verse of al-Isra' is restricted, or not?
The student: Restricted.
The Shaykh : Yes, "We hastened to them therein what We will for whom We will." And it is not possible to rule with the general over the specific. The second reason: Reality bears witness to what the verse of al-Isra' indicates. Do you agree with me?
The student: Yes.
The Shaykh : How?
The student: Because some of the disbelievers...
The Shaykh : Because among the disbelievers are poorer than the poorest of the Muslims, or not? Therefore, they say about the poor Muslim man who does not pray, for example, they say: This is like the poverty of the Christians, no religion and no world. The poverty of the poor Christian, this is the phrase of the common people, "poverty" means the poverty of the Christian, no religion and no world. So the generality of this verse is specified by the verse of al-Isra', that the matter is entrusted to the will of Allah, Glorified and Exalted is He, when He wills it.
[Hud 11:16] Who is referred to? Those who desire the life of this world and its adornment. They have nothing in the Hereafter except the Fire. Look, this contains restriction. What is its method? Negation and affirmation. Negation, Affirmation. And that means they will not enter Paradise, because the one who has nothing except the Fire is deprived of Paradise, and I seek refuge in Allah.
[Hud 11:16] "Habt" (perished). What is the meaning of "habt"? "Habt" means disappearance and abandonment, meaning: what they did in this world disappeared from them. [Al-A'raf 7:139] And "batil" (void). How do you parse "batil"?
The student: ...
The Shaykh : Or a fronted predicate? A fronted predicate, meaning: and what they were doing is void. And the fronting of the predicate here is clear for the sake of considering the rhymes in the verses. So Allah, Mighty and Majestic, made it clear that these people have nothing in the Hereafter except the Fire, and that what they did in this world is perished, and that their deeds are void. Everything they did in this world from its adornment, from palaces and the like, is all perished and disappeared, and they did not benefit from it, and their deeds have no result or lasting fruit.
After this report, about whom were these verses revealed? Say, about whom were they revealed? About the believers? About the disbelievers?
The student: About the disbelievers.
The Shaykh : If you reflect on the verses, you will find that they were revealed about the disbelievers, the people of Makkah and others, about every disbeliever, because the disbeliever, and I seek refuge in Allah, does not desire except the life of this world. The disbeliever does not desire except the life of this world. So if we say that they were revealed about the disbelievers, as indicated by the context of the verse and the recompense attached to this, what is its relevance to the translation? Its relevance is that if this is the deed of the disbelievers, if the deed of the disbelievers is desired for the world, then whoever shares with them in that has something of their shirk and disbelief. Whoever shares with them in something of that has something of their shirk and disbelief. So this is the aspect of its relevance. And some of the exegetes said: It was revealed about the hypocrites who do riya' (showing off), because they do not do it except for the world, so it will not benefit them on the Day of Resurrection. And it was said: It was revealed about those who desire wealth with their righteous deeds. But the context of the verse indicates the first opinion, that it was revealed about the disbelievers. But whoever shares with them in something of their desires has a share of their description of the shirk they were upon.
And in the authentic (Sahih) from Abu Hurayrah, yes.
The questioner : ... that it is the verse of al-Isra' ...
The Shaykh : Yes, the abrogation (naskh) here means specification. This is the expression of the predecessors; they call specification abrogation, because it abrogated the generality.
The questioner : ...
The Shaykh : Yes, there is no doubt in it, is there?
The questioner : Does "habt" (perished) mean corruption here, O Shaykh?
The Shaykh : The closest is that it means disappearance and not benefiting from it, because "batil" (void) is the one that means the corrupt thing that does not benefit him.
Whoever desires the life of this world and its adornment
من كان يريد الحياة الدنيا وزينتهاWealth and children are [but] adornment of the worldly life
المال والبنون زينة الحياة الدنياBeautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life
زين للناس حب الشهوات من النساء والبنين والقناطير المقنطرة من الذهب والفضة والخيل المسومة والأنعام والحرث ذلك متاع الحياة الدنياWe fully repay them for their deeds
نوفّ إليهم أعمالهمThe student: I do not know.
The Shaykh : You do not know? Even though...
The student: Because it is a verb with a defective ending.
The Shaykh : And it is with a kasrah?
The student: It is in the jussive mood.
The Shaykh : Jussive by deletion?
The student: By deleting the letter of weakness.
The Shaykh : Yes, correct. The original is "nuwwi" or "nuwwiyi," but it is the answer to the conditional "man kana" (whoever), so it is in the jussive mood by deleting the yaa. Is that clear?
Good.
We fully repay them for their deeds therein
نوف إليهم أعمالهم فيهاAnd the Day those who disbelieved are exposed to the Fire [it will be said], "You exhausted your pleasures during your worldly life and enjoyed them
ويوم يعرض الذين كفروا على النار أذهبتم طيباتكم في حياتكم الدنيا واستمتعتم بها"What makes you weep?" He said: "O Messenger of Allah, Kisra and Caesar live in the pleasure they live in, and you are in this state?" So the Messenger of Allah (peace and blessings be upon him) said: "Those are people to whom their good things were hastened"
ما يبكيك ؟ قال يا رسول الله كسرى وقيصر يعيشان فيما يعيشان فيه من نعيم وأنت على هذا الحال؟! فقال رسول الله صلى الله عليه وسلم: أولئك قوم عجل لهم طيباتهمAnd His saying:
and they therein will not be deprived.
وهم فيها لا يبخسونWhoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished.
من كان يريد العاجلة عجلنا له فيها ما نشاء لمن نريد ثم جعلنا له جهنم يصلاها مذموما مدحوراWe hasten for him from it what We will to whom We intend
عجلنا له فيها ما نشاء لمن نريدThe student: In its generality.
The Shaykh : The one with us in the original? In the book? It is not in its generality, but it is specified by that verse. So if someone says: Why do you not make this verse governing that one, so that Allah, the Exalted, first promised whoever desires the immediate that He will hasten to them therein what He wills for whom He wills, and then after that He promised them that He will give them what He wills? We say: This does not hold for two reasons. The first reason: The legal rule, indeed the continuous path in the texts, is that the specific takes precedence over the general and specifies it. And this verse is general without doubt, that whoever desired the life of this world, what? Their deeds were given to them and they were given without reduction. And that verse of al-Isra' is restricted, or not?
The student: Restricted.
The Shaykh : Yes, "We hastened to them therein what We will for whom We will." And it is not possible to rule with the general over the specific. The second reason: Reality bears witness to what the verse of al-Isra' indicates. Do you agree with me?
The student: Yes.
The Shaykh : How?
The student: Because some of the disbelievers...
The Shaykh : Because among the disbelievers are poorer than the poorest of the Muslims, or not? Therefore, they say about the poor Muslim man who does not pray, for example, they say: This is like the poverty of the Christians, no religion and no world. The poverty of the poor Christian, this is the phrase of the common people, "poverty" means the poverty of the Christian, no religion and no world. So the generality of this verse is specified by the verse of al-Isra', that the matter is entrusted to the will of Allah, Glorified and Exalted is He, when He wills it.
Those are the ones for whom there is not in the Hereafter but the Fire
أولئك الذين ليس لهم في الآخرة إلا النارThose
أولئكThey will have nothing
ليس لهمexcept the Fire
إلا النارAnd lost is what they did therein
وحبط ما صنعوا فيهاand worthless is whatever they were doing."
وباطل ما كانوا يعملونThe student: ...
The Shaykh : Or a fronted predicate? A fronted predicate, meaning: and what they were doing is void. And the fronting of the predicate here is clear for the sake of considering the rhymes in the verses. So Allah, Mighty and Majestic, made it clear that these people have nothing in the Hereafter except the Fire, and that what they did in this world is perished, and that their deeds are void. Everything they did in this world from its adornment, from palaces and the like, is all perished and disappeared, and they did not benefit from it, and their deeds have no result or lasting fruit.
After this report, about whom were these verses revealed? Say, about whom were they revealed? About the believers? About the disbelievers?
The student: About the disbelievers.
The Shaykh : If you reflect on the verses, you will find that they were revealed about the disbelievers, the people of Makkah and others, about every disbeliever, because the disbeliever, and I seek refuge in Allah, does not desire except the life of this world. The disbeliever does not desire except the life of this world. So if we say that they were revealed about the disbelievers, as indicated by the context of the verse and the recompense attached to this, what is its relevance to the translation? Its relevance is that if this is the deed of the disbelievers, if the deed of the disbelievers is desired for the world, then whoever shares with them in that has something of their shirk and disbelief. Whoever shares with them in something of that has something of their shirk and disbelief. So this is the aspect of its relevance. And some of the exegetes said: It was revealed about the hypocrites who do riya' (showing off), because they do not do it except for the world, so it will not benefit them on the Day of Resurrection. And it was said: It was revealed about those who desire wealth with their righteous deeds. But the context of the verse indicates the first opinion, that it was revealed about the disbelievers. But whoever shares with them in something of their desires has a share of their description of the shirk they were upon.
And in the authentic (Sahih) from Abu Hurayrah, yes.
The questioner : ... that it is the verse of al-Isra' ...
The Shaykh : Yes, the abrogation (naskh) here means specification. This is the expression of the predecessors; they call specification abrogation, because it abrogated the generality.
The questioner : ...
The Shaykh : Yes, there is no doubt in it, is there?
The questioner : Does "habt" (perished) mean corruption here, O Shaykh?
The Shaykh : The closest is that it means disappearance and not benefiting from it, because "batil" (void) is the one that means the corrupt thing that does not benefit him.