And when Our messengers came to Abraham with the good tidings, they said, "Indeed, we will destroy the people of that
ولَمَّا جَاءَت رُسُلُنَا بالبُشْرَى قَالُوا إنا مُهْلكوا أهلَ هذه القرية
Lamma
لَمَّا
Is this from the particles of the conditional that are jazimah (determining) or not jazimah?
The student: Jazimah, it determines the verb.
The Shaykh : Allah is the Greatest! From the particles of the conditional that are not jazimah, it determines the verb if it is for negation, as in what is for the conditional, as in His saying, the Exalted:
Rather, they have not yet tasted My punishment.
بل لَّمَّا يَذُوقُوا عذابِ
meaning they have not tasted, but the punishment is near them, because it negates the verb but indicates its expectation. This is one of the differences between it and
Lam
لم
. The important point is that it does not determine except when it is for negation. But if it is conditional, it does not determine, like
If
إذا
and
if
لو
and others. Where is the answer to the condition in His saying:
And when it came
ولما جاءت
? They said, "We are destroying the people of this village." And His saying:
And when it came to Ibrahim with the glad tidings
ولما جاءت إبراهيمَ بالبشرى
The ba here is for accompaniment, meaning accompanying the glad tidings. And al-bushra means al-basharah, and al-basharah is the news of what is pleasing. It may also be used for the news of what is distressing, like His saying, the Exalted:
give them tidings of a painful punishment.
فبشرهم بعذاب أليم
Its use in what is distressing is said to be from the category of irony toward the one being given the news, but that is weak. However, the reason it is glad tidings is that it affects whom? It affects the human being addressed with it, just as the pleasing news affects. He said:
With the good news
بالبُشرى
The author said:
"with Ishaq and Ya'qub after him" What is the evidence that the intended meaning of al-bushra is specifically this matter?
The student:
Then We gave her good tidings of Isaac and after Isaac, Jacob.
فبشَّرْنَاها بإسحاق ومِن وراء إسحاق يعقوب
The Shaykh : Yes, and for this reason we do not say that the intended meaning of al-bushra here is the glad tidings of the two sons and the punishment, because the apparent meaning of the verse contradicts that the punishment is among what Ibrahim was given glad tidings of.
The student: ... with the glad tidings, the customary glad tidings.
The Shaykh : Yes,
they said, "Indeed, we will destroy the people of that Lot's city
قالُوا إنَّا مُهْلِكُوا أهْل هَذه القرية
These sentences are emphatic.
Indeed, We will destroy the people of this town
إنَّا مهلكُوا أهل هذه القرية
And "muhlakuna" is the news.
Indeed
إن
And the nun was deleted for the sake of addition.
the people of this town
أهل هذه القرية
Meaning the village of Lut.
"And His saying: This
هذه
The indication is for specification, and it seems the village was near Ibrahim (peace be upon him), and for this reason they indicated it with the demonstrative pronoun. And al-qaryah is used for the place of the people and their dwellings, and it is used for the people themselves who reside there, meaning it is used for this and that, as it came in the Great Qur'an intended to mean this and that. And what specifies one of the two meanings is the context. So like His saying, the Exalted: Or [consider such an example] as the one who passed by a township which had fallen into ruin
أو كالذي مر على قرية وهي خاوية على عروشها
What is the intended meaning of al-qaryah, Hussein? The place of the people. And like His saying, the Exalted: And how many a city did We destroy while it was committing wrong
وكأَيِّن من قرية أهلكناها وهي ظالمة
The intended meaning is its people. And on this basis, His saying, the Exalted: And ask the town
واسأَلِ القرية
does not contain metaphor, but the intended meaning is its people, because the question is not directed except to a rational being who understands and answers. Here he says: Indeed, we will destroy the people of that Lot's city
إنا مهلكوا أهل هذه القرية
What is the intended meaning of al-qaryah here? The place, because he said "the people of this village." And al-qaryah is not like the customary understanding here. In our custom, it is the name for the small town. Otherwise, al-qaryah in the Arabic language includes even the largest cities. So Makkah, Allah called it a village, and what is greater than Makkah, Allah called it a village. And how many a city was stronger than your city [Makkah] which drove you out? We destroyed them; and there was no helper for them.
وَكَأَيِّنْ مِنْ قَرْيَةٍ هِيَ أَشَدُّ قُوَّةً مِنْ قَرْيَتِكَ الَّتِي أَخْرَجَتْكَ أَهْلَكْنَاهُمْ فَلا نَاصِرَ لَهُمْ
[Muhammad:13] Yes, so on this basis, if your town is called a village, you panic and shout, or not? According to custom, yes, you panic. But if the one addressing me are people who understand the Arabic language, they understand what it is, yes. And therefore, now it is said "al-mudun" (cities), what comes after? And "al-qura" (villages), and it is said "al-madinah" (the city) and what follows it of villages. Yes, that is right. So we say the people of this town
أهل هذه القرية
the village of Lut. Indeed, its people have been wrongdoers."
إنَّ أهلَها كانوا ظالمين
They informed and gave the reason, and they said: Indeed, we will destroy the people of that Lot's city
إنا مهلكوا أهل هذه القرية
And they gave the reason for this destruction by saying: Indeed, its people have been wrongdoers."
إنَّ أهلها كانوا ظالمين
The author said: " disbelievers." So the zulm (injustice) here is the injustice of disbelief, even though injustice may be disbelief and may be other than disbelief. Did you understand? From the fact that injustice is disbelief, His saying, the Exalted:
Indeed, association [with him] is great injustice."
إنَّ الشرك لظلم عظيم
And His saying:
And the disbelievers - they are the wrongdoers.
والكافرون هم الظالمون
And from the fact that injustice is other than disbelief:
And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins
وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ
[Al-Imran:135] This is in the context of the description of whom? The pious. Yes, so injustice, sometimes the intended meaning is disbelief, and sometimes the intended meaning is what is less than that. And what specifies the intended meaning is the context. And for this reason, in reality, the denial by Shaykh al-Islam and Ibn al-Qayyim that there is metaphor in the Arabic language may be confusing to some people, and they said this is not reasonable because the Arabic language is full of metaphor. But whoever reflects that the meanings of words are not determined except by the context, and that the context is what determines the meaning, knows the point of the speech of Shaykh al-Islam (may Allah have mercy on him) and Ibn al-Qayyim and others. And the people in this matter, as we mentioned to you previously, are on three opinions: The opinion that there is no metaphor in the Arabic language at all, and the second opinion: there is metaphor in the Arabic language but no metaphor in the Qur'an specifically, and the third opinion: there is metaphor in the Qur'an and in the Arabic language, to the extent that some of the scholars of language—I forgot his name—said: that the entire language is metaphor. Yes, so if you say: I said a word, then
a statement
قولًا
we parse it as a direct object, and the direct object must be something that is seen so that the action falls upon it, and the word is not seen, so it becomes: I said a word metaphorically. Yes, and they derive all speech, saying it is all metaphor, there is nothing real in the language. I seek refuge in Allah, this is an exaggeration. Yes, so the correct opinion in this matter is what Shaykh al-Islam chose, and that words do not have an intrinsic meaning for which they were created, but their meaning is not determined except by the context.
The student: ... not from the important matters, matters of intellect.
The Shaykh :And the answer of his people was not but they said, "Bring us the punishment of Allah, if you should be of the truthful."
فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنتَ مِنَ الصَّادِقِينَ
[Al-Ankabut:29] It is derived from this verse, did we mention the benefits of the beginning of the verse?
The student: No.
The Shaykh : And what was the last thing you wrote? ..
