Explanation of the author's statement: And his saying: “Do they seek the judgment of the Age of Ignorance?”

The Shaykh : He said: And his saying The interrogation here is for rebuke, and "judgment" is the object of "seek," and it was placed before it to indicate exclusivity, as if the meaning is: Do they not seek anything but the judgment of the Age of Ignorance? And "seek" means to desire. The genitive construction of "judgment of the Age of Ignorance" here admits of two meanings. The first is: Do they seek the judgment of the people of ignorance who preceded the message, meaning: Do these people want to return the Muslim community to the path of the pre-message Age of Ignorance? You know the rulings of the Age of Ignorance: the sacrificial animals marked for dedication, the sacrificial animals left for the idols, killing of sons, killing of daughters, and the like. Or the meaning is: Do they seek the judgment of ignorance? The second meaning is that the judgment is described by ignorance, meaning: Do they seek the judgment of ignorance, whether the previous Age of Ignorance was upon it or not? Which of the two is more comprehensive? The second meaning is more comprehensive. In any case, the genitive construction implies disapproval, where this judgment is attributed to ignorance, whether to the Age of Ignorance community or to ignorance itself, so it conveys disapproval.
And what is the judgment of ignorance or the judgment of the Age of Ignorance? Any judgment that contradicts the judgment of Allah is a judgment of ignorance and the Age of Ignorance. Is it a judgment of ignorance or of foolishness? Ignorance and foolishness. If it is with knowledge of the Shari'ah, it is foolishness. If it is with the obscurity of the Shari'ah, it is ignorance. And foolishness is acting by mistake through folly, not through ignorance. As for the one who does evil out of ignorance, he has no sin upon him, but he must learn.
Okay, so the judgment of the Age of Ignorance, we say this genitive construction implies what?
The student: Disapproval.

The Shaykh : Disapproval, aversion, blame, and rebuke for whoever desires that. And the genitive construction here is either an attribution to a people, meaning: Do they seek the judgment of the people of the Age of Ignorance who preceded Islam? Or it is attributed to a meaning, meaning: Do they seek the judgment of ignorance which contains no knowledge? And the second meaning is more comprehensive.
Allah the Mighty and Majestic said: It has been mentioned to us repeatedly that when negation comes in the form of interrogation, it is imbued with the meaning of challenge, as if it says: Who is better? You cannot do it. Who is better than Allah in judgment? It is more eloquent than saying "No one is better than Allah in judgment." It is more eloquent because it conveys what? Here? It conveys challenge.
The student: It conveys inimitability.

The Shaykh : This is the meaning of challenge, it is inimitability, yes.
, "judgment" is the subject of "better" and is in the accusative case with the visible dammah. How? It is a specification. Why? Because "better" is after the name of superlative, so it becomes a specification. It specified the "better" because the word "who is better than Allah" is vague, so it clarified this vague point: who is better than Allah in judgment.
And His saying, Glorious is His mention: It encompasses cosmic and legislative judgment, is that not so?
The student: Yes.

The Shaykh : Cosmic and legislative. Someone might say: We find in cosmic judgments what is harmful and destructive, such as earthquakes, floods, storms, and the like. Where is the goodness in that? So what is the answer?
The answer is that the praiseworthy goals in these matters make them good. Just as a man strikes his son for upbringing, and this strike is considered a good action, so too Allah the Mighty and Majestic strikes some people with these calamities for their upbringing. And Allah the Exalted said regarding the village whose people were turned into apes, wretched ones, He said: and a lesson for the righteous. This is one of the greatest judgments. So it verified His saying, the Exalted: .
But is this goodness in the judgment of Allah clear to everyone? No, And the more a person increases in certainty, the more he knows of the goodness of Allah's judgments. And the more his certainty decreases, the more he is ignorant of the goodness of Allah's judgments. Therefore, you will find the scholars who are firmly grounded in knowledge, when the ambiguous verses come, they clarify their aspect with the most complete clarification, until you say: Glory be to Allah, how do they find this and I do not know it? So whoever is more complete in certainty, the more apparent and clear is his understanding of the goodness of Allah's judgments. He does not find contradiction in Allah's judgments, and he does not find in Allah's judgments anything that contradicts sound reason. And the less a person's certainty, the less his knowledge of the goodness of Allah's judgments. Test yourself now. Do you find Allah's judgments to be the best of judgments? If you are so, you have certainty. If you are not so, your certainty is deficient, because Allah said: Therefore, Allah guided those who believed to the truth in which they differed by His permission, so they combined the ambiguous texts with the differing texts, and they said: All of it is from our Lord, there is no contradiction in it and no difference. Yes, yes.