The benefits of the saying of Allah the Exalted: << وعادا وثمودا وقد تبين لكم من مساكنهم وزين لهم الشيطان أعمالهم فصدهم عن السبيل وكانوا مستبصرين >

Then Allah the Exalted said: [Al-'Ankabut: 38]. Among the benefits of this verse, first: that one should take a lesson from the conditions of those who came before. Where is this taken from? meaning, so take a lesson and be admonished.
And among them is the clarification of the power of Allah (Glorified and Exalted is He), for 'Aad was among the strongest of Allah's servants, to the extent that they said: And despite that, Allah destroyed them with the gentlest of things. What is it?
The student: The wind.

The Shaykh : The wind, which is among the gentlest of things, is what Allah used to destroy them. This indicates the perfection of the power of Allah (Glorified and Exalted is He), and that however much people may reach in strength, their strength is nothing compared to the strength of Allah.
And among the benefits of the verse is that Satan may be unleashed upon the children of Adam, by His saying: .
And among its benefits is the warning against the beautification of deeds. And I think we all understand that His saying: indicates that these deeds were originally ugly, but they were beautified. So one must beware of the beautification of Satan. If someone asks: What is the criterion for the beautification of Satan? Perhaps I am drawn to this deed and it is beautified in my mind, so I do it, and I do not know whether it is from the beautification of Satan or from the guidance of Allah (Mighty and Majestic). What is the criterion? The criterion is: if this deed is contrary to the Shari'ah of Allah, it is from the beautification of Satan. And if it is in accordance with the Shari'ah of Allah, it is from the guidance of Allah, not from the beautification of Satan.
And among them is the affirmation of the devils and their effect on the children of Adam, by His saying: .
And among them is the refutation of the Jabriyyah in attributing deeds to them. If deeds are attributed to them, it means that they are truly the doers.
And among the benefits of the verse is also that evil deeds may be a cause for the misguidance of the servant, by His saying: And there is no doubt that evil deeds are a cause for the misguidance of the servant. [Al-Ma'idah: 13]. And evil deeds drag one another along until a person becomes blind—may Allah protect us—from the truth because of his disobedience.
And among the benefits of the verse is the severity of diverting from the path while possessing insight. From where is this taken? From His saying: Here, the clause is circumstantial, on the assumption of meaning, "so He diverted them, and they were those who were seeing the truth." The one who sees the truth is in a position not to be diverted, but—may Allah protect us from that—the strength of the cause and the weakness of the barrier is what necessitated that they be diverted from the path of Allah.
And among the benefits of the verse is the use or consideration of the implication of words as understood by the addressee. I mean that the "al" in His saying: in the phrase: refers to the covenant, i.e., the covenants. Which covenant? The mental covenant. So there is evidence that the addressee may be referred to what he understands in his mind from the implication of the address, and that is the case. If someone were to say: This verse contains ambiguity regarding the path; we do not know which path? We would say: There is no ambiguity in it as long as there is something known to the addressee, for then there is no ambiguity in it.