The benefits of the saying of Allah the Exalted: << وتلك الأمثال نضربها للناس وما يعقلهآ إلا العالمون >

Now, in this noble verse, there is a benefit in the use of parables, for it is a type of teaching and guidance, as He said: .
And among its benefits is the affirmation of the greatness of Allah (Mighty and Majestic). Where is this taken from?
The student:

The Shaykh : From the nun of greatness . Know, if you did not know before, that what Allah the Exalted attributes to Himself with the word "greatness" indicates His own greatness (Glorified and Exalted is He). However, it may refer to His angels rather than Himself, and this is common in the Qur'an. Likewise, the first case is common in the Qur'an. Among the things Allah intended to refer to His angels is His saying: . To whom does this pronoun refer? The subject pronoun? It refers to Jibril, but Allah attributed it to Himself because Jibril is His messenger. Similarly, His saying: [Hud: 74]. He argues with us, yet he does not argue with Allah; he argues with the messengers. However, attributing what is added to Allah with the form of greatness to His messengers and angels requires evidence; otherwise, the default is that it refers to Allah. As for what Allah attributes to Himself with the singular form, it belongs to Him Himself. We give two examples of this. The first is His saying: [Al-Baqarah: 186]. All these pronouns are in the singular form, so according to this, His saying: means His own nearness to the one who calls upon Him. However, this nearness does not imply that the Throne is empty of Him or that His elevation is negated, just as He descends to the lowest heaven, and this does not imply that the Throne is empty of Him or that it contradicts His elevation. But His saying: , in , there is a pronoun referring to and . To whom does the pronoun refer? The pronoun refers to Allah, but He is nearer to him than we are with His angels. What is the evidence? The evidence is His saying: . The angels attend the dying person to take his soul and sit at the distance of a gaze, but we do not see them. So here, the nearness is for whom? The nearness is for the angels, because Allah attributed it to Himself with the form of greatness, and evidence was found. This benefit is very important and useful for you in the chapter of attributes and others: what Allah attributes to Himself with the singular form belongs to Him, and what He attributes to Himself with the plural form belongs to Him, but it may be for His angels by indication, and this is not impossible, as you have learned. Now, here He said: . Is it for Him or for the angels? It is for Him, because there is no indication that it is for the angels. Now, . The first benefit we mentioned was the benefit of using parables.
Also, among the benefits of the verse is the mercy of Allah the Exalted to creation by using parables for them, because using parables, as we said, brings abstract concepts closer to the minds. A person's perception of tangible things is stronger than his perception of abstract concepts, is it not? If I were to describe the characteristics of Hajj to you with a clear, apparent, and complete explanation, or if I took you to Hajj to the rituals, which would be more eloquent? The latter is more eloquent because you perceive it with your eyes, whereas the former you only imagine with your hearts and do not grasp it well. Therefore, using parables contains mercy for creation, as He (Glorified and Exalted is He) brings abstract concepts closer to us through tangible things. Yes.
And among the benefits of the verse is that it is necessary to reflect on the parables, as He said: . The scholar is the one who reflects and looks until he understands.
And among the benefits of the verse is the praise of intellect, as He said: . The intended meaning of intellect here is the intellect of perception or the intellect of maturity?
The student: The intellect of maturity.

The Shaykh : The intellect of maturity, yes? The intellect that is beneficial is the one that is praised.
Also, among its benefits is the virtue of knowledge, as He said: . The one who is not knowledgeable about Allah (Glorified and Exalted is He) and His signs does not understand these meanings and says that these are things without meaning. But the scholar is the one who understands them and knows their essence, their meaning, and the aspects of similarity between them, until he reaches the level of perfection.