The benefits of the saying of Allah the Exalted: >

The Benefits

The Shaykh : Allah the Exalted said: [Al-'Ankabut: 45]. Among the benefits of this verse is, first, the obligation of reciting the Qur'an. It has been mentioned previously that recitation consists of three categories: recitation of the words, the meaning, and following [the guidance], right? We mentioned a report indicating this. Do you recall the report? So we say: It is derived from this verse that reciting the Qur'an is obligatory in these three ways: the words, the meaning, and following [the guidance].
And among the benefits of the verse is that the Prophet (peace and blessings be upon him) is a Messenger. Where is this taken from? From His saying: So the revelation of Allah to him indicates his prophethood.
And among the benefits of the verse is the importance of prayer and caring for it. This is taken from His saying: So it is included in the recitation of what is revealed to him, and it was singled out for mention for the sake of caring for it.
And from it is that the intended meaning is not merely performing the prayer, but establishing the prayer. I think the difference between establishing [it] and mere performance is not hidden from everyone, so what is commanded is the establishment of the prayer.
And from the benefits of the verse are the good effects of establishing the prayer, which are the prohibition of immorality and wrongdoing .
And among the benefits of the verse is the virtue of the remembrance of Allah (Mighty and Majestic), due to His saying: Settle down with us.
And from it is that positive matters are more perfect than negative matters. I don't know if this is understood, or in the English language?
The student: It is understood.

The Shaykh : Is it understood? Because the prohibition of immorality and wrongdoing is a negative matter, and the remembrance of Allah is a positive matter. For this reason, He said that it is greater. For this reason, the scholars said: Patience in the obedience of Allah is more perfect than patience in what? From the disobedience of Allah, because it is patience in action, effort, and hardship. So a person strives against his soul in patience for the obedience of Allah from two aspects: from the aspect of compelling himself to it, and from the aspect of patience and endurance in these actions or words.
And from the benefits of the verse is also
The student: That the remembrance of Allah is greater than the prohibition...

The Shaykh : Yes, it is greater, ... but the Sufis are not the ones who remember Allah. They do not remember Allah, because their remembrance is an innovation, and innovation is rejected by Allah and not accepted.
The student: ....

The Shaykh : It is known, without doubt, that remembrance is better... by the text of the Qur'an. But remembrance is not only with the tongue. Remembrance must be with the tongue, the heart, and the limbs, and in accordance with the requirements of the Shari'ah as well. Any remembrance that is contrary to the requirements of the Shari'ah is not the remembrance of Allah, even if its practitioner claims it is the remembrance of Allah; it is not the remembrance of Allah.
Now, from the benefits of the verse, if we say that it is attributed to the doer, because we said: "And the remembrance of Allah" — does it contain the possibility of being attributed to the doer or to the object? Or did you forget? If it is attributed to the doer, it means that Allah remembers you. To the object: that you remember Allah. And it is suitable for both. So it is also derived from it the virtue of the remembrance of Allah for the servant, and that it is from the high ranks, due to His saying: .
And among the benefits of the verse is the affirmation of the knowledge of Allah from His saying: And the affirmation of the comprehensiveness of knowledge. Where is this taken from? From His saying: , because it is general. And the affirmation of the connection of the knowledge of Allah to the actions of the servants . So in it is a refutation of a group, and they are the Qadariyyah. Their extremists — it is not all of them, the extremists of the Qadariyyah — in the past used to deny the connection of the knowledge of Allah to the action of the servant. They said: The matter is new, meaning newly begun, and that Allah does not know the actions of the servants except when they do them. And there is no doubt that this is a statement of disbelief. This is disbelief, as al-Shafi'i and others said: Argue with them regarding knowledge. If they acknowledge it, they will be defeated; and if they deny it, they will be disbelievers.
And among the benefits of the verse is also, as in it is a refutation of the Qadariyyah, among its benefits is the affirmation of the voluntary actions of a person and their attribution to him, from His saying: So in it is a refutation of a group opposite to the Qadariyyah, and they are the Jabriyyah.
Then, among the benefits of the verse is also that whoever his prayer does not prohibit from immorality and wrongdoing, then he has not established it. Where is this taken from? Because Allah said: So He made this a matter arranged upon the establishment of the prayer. If it does not prohibit you from immorality and wrongdoing, then you have not established it. And this issue is obligatory upon us — as we said in the tafsir — it is obligatory upon us to hold ourselves accountable for it. We do not say: We have established the prayer, until we look at its effects. And if we find that the hearts have not changed and do not accept immorality and wrongdoing by the action of the prayer, we know that we are what? We have not established it. We are short in establishing it. Otherwise, if we had established it, the result would be as Allah (Mighty and Majestic) said. We move on to the second verse.