The benefits of the saying of Allah the Exalted: << ولمآ أن جآءت رسلنا لوطا . . . . . . . . . . . . . . . . . . . . . >

The Benefits
Among its benefits is the application of the term "messengers" to the angels, based on His saying: And we have mentioned previously the evidence that an angel is called a messenger.
And among its benefits is the honor of these messengers by their attribution to whom? To Allah (Glorified and Exalted is He), for a thing is honored by the honor of what it is attributed to.
And among them is that the prophets, like other human beings, are subject to distress, sorrows, joy, and happiness, based on His saying: Human conditions do not contradict the perfection of the missions. Therefore, the Prophet (peace and blessings be upon him) said when he forgot: He also gets cold, gets hot, gets hungry, and gets thirsty.
And among them is the extreme caution of Lot (peace be upon him) regarding his people, for he was distressed by them and could not bear them out of fear for them from his people, because they came in an enticing manner, mentioning that they had come in the form of handsome, beautiful young men, a trial from Allah (Mighty and Majestic).
And among the benefits of the verse is also inferring conditions from outward appearances. Where do we take this from? You infer a man's condition from his outward features, as they said: Because they saw the signs in him, and therefore they said: Do not fear and do not grieve. We can derive a benefit from this that serves as a foundation, which is acting on circumstantial evidence. Acting on circumstantial evidence is established, is it not? In the story of Yusuf, Is this a proof or a circumstantial evidence? It is circumstantial evidence. Likewise, in the story of Sulayman regarding the two women and their boy, for the two women, the older and the younger, disputed over him, and he (peace be upon him) said: I will bring the knife, or he called for the knife to cut him in half. As for the older one, she agreed because her son had been eaten by the wolf, and she said: Let this one go with him. As for the younger one, she said to her: O Prophet of Allah, he is hers, for maternal affection overcame her. He knew by this circumstantial evidence that he belonged to the younger one, so he ruled in her favor. This is from circumstantial evidence. Likewise, in this Shari'ah, the Prophet (peace and blessings be upon him) in the story of the gold of Huyayy ibn Akhtab, when he asked where his wealth was, they said: O Muhammad, the wars and years have eaten it. He denied the loss of the wealth, though the time was recent, then he handed the man to al-Zubayr ibn al-Awwam and said: He will be touched by punishment. When he felt the punishment, he said: Wait, I see Huyayy ibn Akhtab circling or moving around this ruin, a place of destruction, so I do not know if perhaps he buried it there. And they found it. This is from acting on circumstantial evidence. It has many examples. The important thing is that this indicates that inferring a person's condition from his features is acting on circumstantial evidence.
And among them is that it is necessary to reassure the fearful so that his fear may be removed, in His saying: And among this is what is used now in medicine, for the doctor says to the patient: This is an easy and light matter, and he reassures him so that his chest may open up.
And among them is that it is necessary to remove the harmful before the pleasant is obtained. So they began by negating fear and grief, then followed it with the good news. Therefore, among the famous words of the scholars of knowledge, they say: "Takhliyah before Tahliyah," meaning strip the thing of what mixes with it of deficiency, and then complete it with adornment. Yes, and among this is the word of sincerity (Kalimat al-Ikhlas). Which is first, the negation or the affirmation? The negation.
And among the benefits of the verse is that association with the righteous does not necessarily lead to righteousness. Where is this taken from? For his wife was associated with him, and yet she did not become righteous. But is association with the righteous a cause of righteousness? Yes, it is a cause of righteousness. Therefore, the Prophet (peace and blessings be upon him) encouraged choosing good companions.