Exegesis of the saying of Allah the Exalted: "The trustworthy Spirit has brought it down. Upon your heart, that you may be among the warners. In a clear Arabic tongue. . . ."

The Shaykh : And the messenger between Allah and the Messenger Muhammad (peace and blessings be upon him). Listen. The trustworthy Spirit is Jibril (peace be upon him). He brought it down from Allah upon the heart of the Messenger, and He did not say "upon your ear" or "upon your hearing," because the place of consciousness and retention is the heart. So it is as if when the Qur'an was revealed to the Prophet (peace and blessings be upon him), not a single letter, movement, word, or verse escaped him; it descends into the heart.
Meaning, among the messengers, because the messengers (peace and blessings be upon them) are bringers of good news and warners, as Allah (Blessed and Exalted is He) said in Surat al-Nisa: Here, the good news was not mentioned; He said: Because the context of the speech necessitates that; it necessitates warning, because the entire surah is about the disbelieving of the criminals regarding the messengers. What is most appropriate for addressing the disbeliever? Warning or good news? Warning. For this reason, He said here: Meaning, among the messengers who warn their people against opposing them.
In which language? Allahu Akbar. This is a boast for the Arabic tongue, a boast for our Arabic language, from which our fools have begun to turn away, and they have begun... the non-Arabic language. They began, Muslim Arabs, to speak and converse in a language that is what? Not Arabic. Until they would teach their children to say, instead of "As-salamu alaykum," what? What? "How are you?" No, I know "baba" or "bye bye bye bye." O, Glory be to Allah, how ignorant you are! The language of the Qur'an, the language of the Prophet, the language of the Companions, the language of those you boast of being affiliated with, the Arabs. How do you go and bring a non-Arabic language to teach the children?! For this reason, 'Umar ibn al-Khattab (may Allah be pleased with him) would strike for the babbling of the non-Arabs. If he heard an Arab speaking in the language of the non-Arabs, he would strike him, as if saying, why do you waste your language? And it is the language of the Qur'an, the Sunnah, and the scholars of the Muslims. I ask you, al-Bukhari (may Allah have mercy on him), the imam of the people of hadith, what is he? Arabic or non-Arabic? Non-Arabic, but he spoke Arabic perfectly and knew the meanings of Arabic words, and he boasted of that (may Allah have mercy on him). And likewise, every rational person boasts of being affiliated with and using the language of the Qur'an and the Sunnah.
In an Arabic tongue means in a language, because "tongue" is intended to mean language, as Allah the Exalted said: Meaning: in their language, to make it clear to them.
Clear means distinct, or clear means manifest, or both? By Allah, the apparent is that when I said: or both, you took it.
Listen, I will give you a rule: If you see the Book or the Sunnah, meaning a text from the Qur'an or the Sunnah, that is susceptible to two meanings, with no preference for one over the other and no contradiction between them, two conditions: no preference for one over the other, and second, no contradiction between them, then the text indicates both. If one is stronger, it is taken; if they are equal but there is an external preference, it is taken based on what the external preference indicates.
Here we say: "Mubin" can be intransitive and transitive, because the word "Abana" has the active participle "Mubin" from it, just as "Akrama" has the active participle "Mukrim" from it, okay.
The word "Abana," my brothers, can be intransitive and can be transitive. You say: "Abana al-subh" (The dawn became clear), is this intransitive or transitive? This is intransitive, meaning "banat al-subh" (The dawn appeared). And you say: "Abana al-daw'u huruf al-kitab" (The light made the letters of the book clear), transitive.
So "Mubin" can mean "distinct" (bayyin), and it can mean "making clear to another" (mubin li ghayrihi).
If we wanted to say it encompasses both meanings, is that correct? It is correct, without a doubt.
So the Noble Qur'an is distinct and makes clear to another, for this reason Allah the Exalted named it al-Furqan.
Yes, He named it al-Furqan.
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Here is a question I wanted to say a few nights ago, but it slipped my mind.
Allah the Exalted said: . I want one of the good ones among you to parse it grammatically? Please.
The student: ... .

The Shaykh : Yes.
The student: An absolute object.

The Shaykh : No, my brother, that is wrong, my brother, where is the absolute object.
The student: A state (hal).

The Shaykh : A state of what?
The student: ... .

The Shaykh : Here . A grammatical ruling, an attribute? Is it an attribute for "hukm" (judgment)? Wrong. Rest, yes, get up, my brother.
The student: A state (hal).

The Shaykh : A state of what, of the judgment? An attribute for the judgment, this is your brother's speech, rest, and it is wrong.
The student: A specification (tamyiz).

The Shaykh : A specification? No, that is far off.
The student: The sending down.

The Shaykh : The sending down is a verb, my brother, a verb is not described. Rest, in any case, it may occur to some people that it is an attribute for "hukm" and it is not so. Rather, it is a state (hal) from the pronoun in "We sent it down," why? Because if we said "a judgment in Arabic," it would mean that the judgments of the Qur'an are, by virtue of being Arabic. Meaning the judgment is Arabic, and it is not so, rather the Qur'an is Arabic.
So parse "hukman" (judgment)? A state (hal) from the pronoun in "We sent it down," and "arabiyyan" (Arabic) is another state (hal) from the pronoun in "We sent it down."
Here we return to the verse after it.
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