Exegesis of Surat al-Dhariyat, verses (23-27), and other selected verses, and what is derived from them.

The Shaykh : We have reached the saying of Allah, Blessed and Exalted is He: The fa' is a conjunction and the waw is for the oath. The Lord of the heavens and the earth is Allah, Mighty and Majestic. He swore by Himself, Blessed and Exalted is He, by virtue of His lordship over the heavens and the earth, that what they are promised is the truth, because He said: meaning what you are promised. It is also possible that the pronoun refers to the Qur'an, meaning that it, the Qur'an, is the truth. It is also possible that it refers to the Prophet (peace and blessings be upon him). All three meanings are interconnected. And His saying: means established, because the truth and falsehood are opposites. So falsehood is the false, lost thing, and the truth is the established thing that contains benefit, good, and righteousness. And His saying: means just as a person is certain of his speech, so this Qur'an is the truth. It is known that none of us denies his speech, and when he speaks, he is certain that he spoke. So this Qur'an is the speech of Allah, Mighty and Majestic, the truth, just as our speech is the truth.
Then He, the Exalted, said: The address is not for the Prophet (peace and blessings be upon him) alone, but for him and for everyone to whom address is possible and to whom the address can be directed. As if He said: Has there come to you, O addressed one, the story of the honored guests of Ibrahim? The interrogation here is for excitement, just as it is sometimes for warning. So here it is for excitement. So His saying here: is as if He is exciting you to hear this story. Its parallel in excitement is His saying, the Exalted: The intention of this interrogation is not that He is asking if it indicates to us, because He does not ask about His own action, but He intended to excite the addressed ones to that. And the interrogation is for threat, warning, and fear in such as His saying, the Exalted: Then He said: So if someone asks: What indicates to us that the interrogation is for excitement, or for threat, or for seeking information, or the like? We say: What indicates to us is the context and the circumstances, and the intelligent person understands this. And this means news. And "guest" here is singular, but it encompasses the group and the individual. They are a group of noble angels, peace and blessings be upon them. The guests of Ibrahim means those who descended as guests upon him. And Ibrahim is al-Khalil, peace be upon him, and he is the father of the Arabs and the father of the Children of Israel, as He, the Exalted, said: And he is the one whom Allah, the Exalted, commanded us to follow his religion. Allah, the Exalted, said: For this reason, the Jews claimed that Ibrahim was a Jew, and the Christians claimed that he was a Christian. But Allah, the Exalted, refuted them in that and said:
He, Mighty and Majestic, says: It is possible that "when they entered" is connected to His saying: meaning those whom He honored when they entered upon him. It is also possible that it is the object of a deleted verb, and the estimation is: Remember when they entered upon him. They entered upon Ibrahim. Meaning: We offer peace. And upon him, so "peace" is a verbal noun whose operator is deleted, and the estimation is: We offer peace. He said: Peace, peace. This is a subject whose predicate is deleted, and the estimation is: Upon you is peace. And on this basis, the greeting here begins with a verbal sentence and its response or reply is with a nominal sentence. The nominal sentence implies permanence and continuity. For this reason, the scholars, may Allah have mercy on them, said that Ibrahim's reply is more perfect than the angels' greeting, because the angels' greeting came in the verbal form and Ibrahim's reply came in the nominal form.
"People" is the predicate of a deleted subject, the estimation being: You are people. And he said "they are people" because they were in the form of humans. And His saying: "Unknown" means not recognized, as He, the Exalted, said: In this verse is a witness to the deletion of the subject and the deletion of the predicate. Where is the witness to the deletion of the predicate? Because we said the estimation is: Upon you is peace. The witness to the deletion of the subject is because the estimation is: You are people.
He said: "Raagh" means he slipped away quietly and quickly, and that was for the sake of his good hospitality. He did not say: Wait, I will bring you food. And he was not slow, as if he was being pushed. Rather, he stood up quickly, slipping away, so that they would not stand up when they saw him. He went to his family, so it was as if he concealed the matter from them. He slipped away to his family, meaning his household. So he came with a fat calf. In another verse, it is a roasted calf, meaning grilled. When meat is grilled, it is more delicious and tastier, because its taste remains in it and does not mix with water, unlike when it is boiled. When it is boiled, its taste mixes with the water and its deliciousness decreases. But when it is grilled, it becomes better and more pleasant. A fat calf means that he, peace and blessings be upon him, does not choose lean, emaciated animals for the guests, but rather he chooses for them fat animals, because they are tastier, more delicious, and more beneficial. The choice of the calf is either that it was his, peace and blessings be upon him, custom to honor people with this, or that he honors guests according to what the situation requires. So if they were many, he brought the calf, and if they were fewer, he brought sheep or the like, according to the custom of the generous. Rather, he served them until he placed it before them. He brought it near to them. And he did not say: Eat. Rather, he offered it to them as an offer, because this is more eloquent in honor. Pay attention to this. The offer is lighter and gentler than the command, because if he had said: Eat, it would have been possible that he intended to assert his superiority over them and direct the command to them. But he said: Will you not eat? Do you know the difference between the two expressions in gentleness? Which is gentler and more gentle? Will you not eat? Good. Now, as you have seen, he brought the food near to them. Do we say that the Sunnah and the better is that a person, when he invites guests or guests come to him, should bring it near to them in the place of sitting? Or do we say this varies according to circumstances? The second is more apparent, because the generality of the saying of the Messenger, peace and blessings be upon him: indicates that you honor them with what is customary to honor them with. Now, if you invite your companions and friends, and they are few, serving the food in the place of the gathering, in their place of sitting, is not considered an insult, because they are your brothers and friends, and the etiquette between you is lenient. But if a guest descends upon you, or you invite a guest with whom you do not have the connection that, as they say, drops the etiquette, then in our custom now, it is not part of his honor to serve the food in the place of sitting, except out of necessity, if you do not have a place. Now, the honor is to put the food in a place, and then when you want them to eat, you say: Please, will you not please? Or we change the gathering, or the like of the common words. So the important thing is that His saying, Blessed and Exalted is He, about Ibrahim: Yes, he brought it near to them. He said: Will you not eat? This should be done according to what? According to the custom of people. If it is part of the honor to bring the food to their place of sitting, then bring it. If it is part of the honor to put it in another place, then do so. The evidence for that is his saying, peace and blessings be upon him: We will make it, if Allah wills, for the next meeting, so that there is more time for questions.