The benefits of the saying of Allah the Exalted: << قال إن فيها لوطا قالوا نحن أعلم بمن فيها . . . . . . . . . . . . >

The saying of the Exalted: Among the benefits of the verse is the clarification of Ibrahim's compassion and forbearance, due to his saying: It is as if he (peace and blessings be upon him) intended that this city not be destroyed because of the presence of this righteous man. This is one possibility, and another possibility is that he raised this objection to see what the situation of Lut would be. Which is more likely? The objection now could mean that he said this so that the punishment would be lifted from them because of the righteous man, or it could mean that he raised it to see what the situation of Lut would be. The answer is his saying: In my view, the second is more likely; it is more likely that the meaning is "what will you do with this man."
The student: ...

The Shaykh : Read the verse so that it becomes clear; perhaps this is separate evidence that supports the discussion regarding his saying: Yes, this supports the first possibility. So we say: did he intend this and that? Nothing prevents Ibrahim (peace be upon him) from having said this for both purposes. In any case, it is evidence of his compassion (peace and blessings be upon him), and this is well known about him, to the extent that he said: " [Ibrahim:36]."
Among the benefits of the verse is the affirmation of speech and knowledge for the angels, which indicates that they possess intellects and speech, contrary to those who said that they have no intellects. This is one of the strangest things: that these angels who glorify night and day without ceasing, and whom Allah described as honored servants, should be said to have no intellects. Then who has an intellect after that? And contrary also to those who said that they are spirits, not bodies, because the apparent reality is that they are bodies who speak and articulate, and they have intellect and speech.
Among the benefits of the verse is the permissibility of attributing a thing to its cause. Yes, as indicated by his saying: It is known that salvation is from Allah, but because these messengers were the messengers of Allah, the action of Allah was attributed to them. That is, what Allah the Mighty and Majestic decreed is their action. So it contains the attribution of a thing to its cause. It has been mentioned to us before that attributing a thing to its cause has three or four aspects. Four aspects: The first aspect is that it is attributed to the cause without mentioning Allah; that it is attributed to the cause with Allah using the conjunction "wa" (and); that it is attributed to the cause with Allah using ; and that it is attributed to the cause with Allah using the conjunction "fa" (so). Is that not so? Is the first category permissible or not? That it is attributed to the cause without mentioning Allah? It is not permissible. Do you agree?
The student: No.

The Shaykh : You do not agree,
The student: ...

The Shaykh : Is it agreed that it is a legal cause or a sensory cause? Do you disagree, Hussein? What is the evidence for its permissibility?
The student: The saying of the Prophet, peace and blessings be upon him, regarding Abu Talib: .

The Shaykh : Yes, The truth is that what prevented him from being in the lowest level of the Fire was Allah the Exalted, but His Messenger, may Allah pray upon him and grant him peace, was the cause. And this is fine. Now, if it is attributed to the cause with "wa" (and), what do you say, Rashed?
The student: It is not permissible.

The Shaykh : It is not permissible? What is the evidence? No, that is a reasoning, but we want the evidence.
The student: The man’s saying to the Messenger, may Allah pray upon him and grant him peace: “What Allah wills and what you will.” He said: .

The Shaykh : Correct, and because the reasoning implies making this cause equal to Allah the Exalted. Fine, this ruling is not permissible, but what do you say, Ibrahim? Is it sufficient for us to say it is not permissible?
The student: ... Shirk

The Shaykh : Fine, Sibawayhi is difficult for you when you say: And it may be greater
The student: .....

The Shaykh : Greater, greater with tanwin (vowel ending), no, no, we proceed with the first word without tanwin. And it may be minor according to what this polytheist did in his heart. However, it is shirk in any case. Fine, if it is attributed to its cause with Allah using , what is its ruling, Walid?
The student: Permissible.

The Shaykh : Permissible. What is the evidence?
The student: ...

The Shaykh : And
The student: I think

The Shaykh : The Prophet. The evidence, if it is accepted, does not contradict. Fine, who remembers? ..... There is a hadith of Qutaylah regarding the dream that a man from the Muslims saw with a man
The student: ... Say, “What Allah wills, then Muhammad wills” ... and the hadith of Ibn Abbas

The Shaykh : Yes, and the hadith of Ibn Abbas is more apparent. So we say: This is indicated by the hadith of Qutaylah, and in it is “if Allah wills.” It will come to us in the section on Tawhid, and we will look at its authenticity or lack thereof. Also, the athar of Ibn Abbas is well known regarding the saying of the Exalted: , then the reasoning is that indicates that the conjoined term follows the conjoined-to term with a direct delay or a long delay?
The student: A long delay.

The Shaykh : A long delay, because indicates order with a pause. Fine, if he joined it with its cause using "fa" (so), what do you say, Saleh?
The student: .....

The Shaykh : Yes, it differs from "wa" (and). It differs from and . The permissibility of it has been reported, and the prohibition of "wa" (and) has been reported. This is in the middle. We said that the best for a person is to leave it and turn to things that do not have ...
Fine, among the benefits of the verse is that the woman or the wife is included in the "ahl" (family). Where is this taken from?
The student: .... The saying of the angels ... Then they excepted from that:

The Shaykh : Fine, if someone said: This exception is disconnected, so it does not indicate anything. What is the answer?
The student: .....

The Shaykh : The disconnected one is an exception from a different kind than the thing from which the exception is made. So if someone said, if he opposed it with it
The student: This is of its kind

The Shaykh : .... He says: Is she not of the family?
The student: The original rule for exception is connection ...

The Shaykh : Correct, this is the correct view. The original rule for exception is connection, because if it were not from the thing from which the exception is made, there would be no need to exclude it. So that is the original rule. Fine, based on this benefit, there is a benefit, which is that the wives of the Prophet, peace and blessings be upon him, are from his family? Yes, from his family, without doubt, contrary to the Rafidah who exclude his wives from his family. And in the Qur'an there is something that clearly indicates that the wives of the Prophet, peace and blessings be upon him, are from his family. Where from?
The student: His saying, the Exalted: ... and his wives

The Shaykh : No, no ... From the Qur'an, what clearly indicates that the wives of the Prophet, peace and blessings be upon him, are from his family
The student: May Allah have mercy on you, the people of the house

The Shaykh : No, that is regarding Ibrahim.
The student: ......

The Shaykh : It is not in this verse
The student: ...

The Shaykh : Rather, he brought the verses of the hijab.
The student: .... O Prophet, say to your wives and your daughters and the women of the believers until the saying of the Exalted: ... Then Allah the Exalted closed the verse with His saying:

The Shaykh : If he said: [Al-Ahzab: 33] This is clear and explicit. Yes.
Fine, among the benefits of the noble verse is that connection with the righteous does not necessitate that the one connected is righteous. It is correct that connection with the righteous is one of the causes of righteousness, but it is not necessary. What is it? Where is it taken from?
The student: ...

The Shaykh : The Prophet. The verse, not the reasoning. So she was among the destroyed or remained in the destruction, even though she was the wife of a righteous man, a prophet from the prophets. Yes, so the wife does not indicate her husband’s righteousness by her being his wife. And you will find that this verse and this issue came in the story of al-Tahrim or not? Surat al-Tahrim, so that the wives of the Prophet, peace and blessings be upon him, do not indicate their righteousness to Allah by being wives of the Prophet. Fine, yes.
The student: .....

The Shaykh : Because Lot, and Allah knows best, no one remained except that they were destroyed, and we do not know if she remained until the people were destroyed by drowning. We do not know.
The student: .....

The Shaykh : In the punishment. Yes, and His saying, the Exalted: is not an exception from His saying , but an exception from the sentence before it.
The student: .....

The Shaykh : Meaning, the way of the refutation is not clear? And in any case, the refutation is very clear. And this has passed us, I think and we mentioned the disagreement of the scholars: is it an exception from the last sentence or the first? Yes, ... the addition of knowledge.
The student:.....

The Shaykh : This is a benefit, there is no harm ........
The student: ...

The Shaykh : No, I do not think this is other than the first, because this is the place of the issue. This is like: The earth is under us and the sky is above us. There is no issue with it.
The student: .... A hadith was reported that the Prophet, peace and blessings be upon him, gathered Fatimah, Ali, al-Hasan, and al-Husayn and said: O Allah, these are my family ... Umm Salama said: And I ... He said: You are upon good

The Shaykh : Yes, confirm this hadith and look at its wording, or the verse is explicit, and the meaning becomes, if this is established, that these are his family from his relatives.
Fine, there is also in the verse among the benefits the permissibility of swearing without asking for permission. Where is this taken from? .
And among its benefits is also considering the estimated oath, meaning that it is not required for the oath to be spoken aloud. If someone says, "I will certainly do such and such," is he making an oath? Yes, he is making an oath, because it is known that this sentence serves as a response to an estimated oath, so he is considered to have made an oath. Yes. And if he says, "If Allah gives me from His bounty, I will certainly give charity," is he making a vow? Allah, Mighty and Majestic, said: [At-Tawbah: 76]. So He made this a vow, because a vow does not have a specific formula; anything that indicates commitment is a vow, in whatever form it may take. And a vow may be accompanied by an oath, which serves to emphasize it. Yes.
The student : ......

The Shaykh : No, perhaps ... And for this reason, Allah the Exalted said:
Now, it is also derived from the verse. Allah the Exalted said — we are moving on to the new lesson now —