Exegesis of Surat al-Dhariyat, verses (27-31), and other selected verses, and what is derived from them.

The Shaykh : We begin here from His saying: meaning he sensed a fear in himself regarding them. The reason for this fear was that the Prophet (peace and blessings be upon him), when he presented food to them, they did not eat from it. So he sensed fear from them, because the custom is that a guest eats from what the host presents to him. But these angels did not eat because angels are *Samad*, meaning they do not have stomachs, as has been transmitted from the Salaf. Therefore, they do not need to eat or drink. He sensed fear from them. They reassured him, saying: "Do not be afraid." When they saw on his face the signs of disapproval and fear. Every person knows the state of the heart of the person facing him: is he in joy? Is he in expansiveness? Is he afraid? Is he reassured? Because this is a matter known by nature and does not require great insight. The good news is the announcement of what brings joy. So they announced to him what brings him joy, which is the knowledgeable boy. And Abraham (peace be upon him) had reached extreme old age before a child was born to him, neither he nor his wife. They gave him good news of this boy and gave him good news that he would be knowledgeable, meaning he would possess knowledge, because Allah the Exalted made him one of the prophets, and the prophets are the most knowledgeable of creation regarding Allah Mighty and Majestic, His names and attributes, His rulings, and His actions. And this knowledgeable boy is not the same as the gentle boy, because in the Qur'an, Abraham was given good news of a knowledgeable boy in two verses of the Book of Allah, and he was given good news of a gentle boy in one verse. And they are two boys. As for the gentle boy, he is Isma'il, the father of the Arabs. And as for the knowledgeable boy, he is Ishaq, the father of the Children of Israel. Yes, the knowledgeable one. And as for the knowledgeable boy, he is Ishaq, the father of the Children of Israel. Therefore, you will find their stories are different. And whoever said that the gentle boy is the knowledgeable boy has strayed far from the truth. Rather, it is explicit text in Surat al-Saffat that they are two different boys. For when Allah the Exalted mentioned the story of the sacrificed one in Surat al-Saffat, He said after it: How could He give good news of one whom He had commanded to be sacrificed, who was with him and had reached the age of labor? All of this indicates that the statement that the gentle boy is the knowledgeable boy is incorrect. They gave him good news of a knowledgeable boy. And this good news, as you see, included good news of two things, or if you wish, say three things. First: that a child would come to him who would reach the age of being a boy. Second: that this child would be male, not female, due to His saying "boy." Third: that he would be knowledgeable, meaning possessing knowledge. And all of these good news are great; each one is sufficient to be a good news. And they gave him good news of a knowledgeable boy. From his wife? She is Sarah, the mother of Ishaq. She came when she heard the good news in a cry of joy or regret and sadness? The answer is that she came in a cry of joy, because this good news came to her after she had advanced in age. She cried out, and may Allah know best, as if she was saying: "A boy, a boy," meaning she struck her hand as one who is surprised, as people do to this day when news comes to them, saying "Allah is the Greatest" and striking their face. An old woman. This is a nominative sentence with an omitted predicate, the estimation being: "I am an old, barren woman." So she was surprised that this good news of the knowledgeable boy would come to her after she had advanced in age and become barren of children. But they explained to her the only reason by which this child was found, and they said: meaning just as we said and gave you good news. Allah Mighty and Majestic said, and look at His saying: where He attributed lordship here to this old, barren, elderly woman, indicating that this is from Allah's care for her, because attributing lordship to a specific person is a special lordship. And pay attention to the difference: general lordship is for everyone. The special one is not for anyone except for one who is special to Allah. And recite for you this verse: from the aspect of special lordship which necessitates special care. Mighty and Majestic. Indeed, He is the Wise. You make "He" here the subject and "the Wise" the predicate, or you make "He" a demonstrative pronoun and "the Wise" the predicate. Yes, yes, you have the choice, you have the choice. Meaning, if you wish, say "the Wise" is the predicate and "He" is a demonstrative pronoun with no grammatical position. And if you wish, say "He" is the subject and "the Wise" is the predicate of "He," and the sentence is the predicate of "Inna." And here, "the Wise" was placed before "the Knowing," because the context here necessitates placing wisdom before knowledge. The wisdom here is in two things, O brothers. First: the delay of the birth for this woman. Allah did not delay her birth until she reached weakness except for a wisdom. Another wisdom is that she gave birth after she had despaired and believed she was barren. So here there are two wisdoms: a preceding wisdom and a following wisdom. And therefore, the name "the Wise" was placed before the name "the Knowing." And you observe that the Noble Qur'an, when Allah combines these two noble names, the Knowing and the Wise, usually places the Knowing first. But here He placed the Wise first because the context necessitates that.
And here I ask: what is the meaning of "the Wise"? Most people think that the meaning of "the Wise" is the one who possesses wisdom, and wisdom is placing things in their proper places. But the reality is that "the Wise" has two meanings: Wise from *hikmah* (wisdom) and Wise from *hukm* (judgment). Wise from *hikmah* and Wise from *hukm*. So Allah Mighty and Majestic is Wise from *hikmah*, because Allah the Exalted is the Judge between the servants and the Ruler among the servants. He is a Ruler among them and the Judge between them. And Allah the Exalted said in the Noble Qur'an: For whom? And this interrogation is for confirmation, meaning that Allah the Exalted is the most just of judges. And I hope you pay attention here, He said: in Surat al-Ma'idah and in Surat al-Tin: Both are in their appropriate place. So in Surat al-Ma'idah, Allah mentioned those who do not judge by what Allah has revealed, and those are the disbelievers, the wrongdoers, and the open sinners. And the verses continued until He said: So it seems the context is one of comparison between judgments, so He clarified that the judgment of Allah is the best of judgments. But in Surat al-Tin, the context is one of authority and power, and Allah is the most just of judges.
Meaning that His judgment is effective and His authority is complete, and no one opposes His judgment ever, no matter how strong their power. And look at the saying of Allah the Exalted regarding 'Ad: meaning no one is stronger than us in power. So Allah the Exalted said: And He punished them with the gentlest of things. He punished them with what? With the wind, the gentle air that you do not feel when touching it, even though it is strong. The air pushes everything and is stronger than water, as is known. And this gentle air destroyed these people who say: "Who is stronger than us in power?" He destroyed them with it. So the result is that Allah is the most just of judges; His judgment is effective, issued from strength and authority. Then, "the most just of judges" also includes the goodness of judgment. So "the Wise" in His saying "Indeed, He is the Wise, the Knowing" includes what? It includes two meanings: a meaning from judgment and a meaning from wisdom. Okay, we have finished with wisdom. So the judgment of Allah Mighty and Majestic includes that He is the Ruler among the servants, and that He is the Judge between the servants, and that His judgment is the best of judgments, and that He the Exalted is the most just of judges.
Wisdom also belongs to Allah the Exalted; the perfect wisdom belongs to Allah. Nothing among the actions existing in the universe is wiser than the wisdom of Allah. If you believe in this, O believer, if you believe in this, many matters that are difficult for many people will become easy for you. Among these are some of the rulings of the Shari'ah whose wisdom people do not grasp, or most of them do not, or some of them do not. Do we say that if the wisdom is not grasped, then there is no wisdom? Or do we say that there is wisdom, but our minds are limited? Yes, the latter. And if we have this faith, we will be at peace with many of the matters of the Shari'ah whose wisdom is hidden from us. Do we grasp the wisdom in the fact that the prayers are five? No. Or that they are seventeen rak'ahs? No. And many things among the matters of the Shari'ah, a person does not grasp their wisdom. But if you believe that Allah is Wise, you believe that there must be a wisdom that necessitates this thing. Likewise, in matters of divine decree, Allah the Exalted may send down a punishment that includes the righteous and the wicked, and Allah may send down a punishment upon a people that you would not expect to be afflicted by punishment. Do you say, "What is the wisdom?" Or do you say that Allah the Mighty and Majestic must have a wisdom in His decree for this? Therefore, I tell you that it is obligatory upon us, in what Allah has commanded of the Shari'ah and in what He has decreed of fates, to submit with the utmost submission and not to object to this with our minds. And listen to His saying, the Exalted: This is one. Second, third: Allah the Mighty and Majestic has sworn that no one can believe except with these three conditions: that they judge by what has arisen between them, and second: that they find no hardship in their souls, meaning their hearts do not narrow at the ruling of Allah, and third: that they submit in full submission. He emphasized this with the noun "submission," meaning complete submission, where a person does not be negligent or slow in executing the ruling of Allah. So if you find a defect in yourself regarding these three matters, correct your faith. If you see that you would prefer to be judged by other than Allah and His Messenger, correct your faith. If you see in your heart that you do not want anything but the ruling of Allah and His Messenger, but your heart narrows at the ruling of Allah and His Messenger, and you tell yourself that you cannot be judged by other than Allah and His Messenger, but your heart narrows. If your heart does not narrow, and you do not want to be judged by other than Allah and His Messenger, and you are open-hearted with the ruling of Allah and His Messenger, but you are slow and negligent, then you are deficient in faith, deficient in faith. Read the saying of Allah the Exalted: Because they did not believe in it the first time and did not accept it the first time, their hearts became, may Allah protect us, what? Fluctuating, and Allah left them in their transgression to wander. Therefore, it is obligatory upon you, O believer, to hasten, to hasten with complete submission to the ruling of Allah the Exalted, both in His decree and His command. We will stop here as the time for questions has arrived, and we ask Allah the Exalted for success and guidance for everyone, for He is Able to do all things.
The student: Peace be upon you.

The Shaykh : And peace be upon you.
May Allah keep you well, I hope you are well. How are you?
Please go ahead.