Allah the Exalted said: << And thus We have revealed to you the Book, so those to whom We gave the Book believe in it, and among them are those who believe, and none deny Our verses except

Allah the Exalted said: the Qur'an, just as We revealed to them the Torah and others " and

likewise

كذلك

this occurs frequently in the Qur'an, where Allah (Glorified and Exalted is He) often expresses it this way. We have already gone through its grammatical parsing, and I do not think you have forgotten that. Yes, who among you knows...? Ibrahim! Waleed! Isam! Okay, let's take the middle one... the lam?
The student: .......

The Shaykh : A letter of address. Good. It appears that our group does not agree with you, yes?
The student: ..... a demonstrative noun .........

The Shaykh : .... likewise
The student: The kaf is a noun meaning "like," attached to

This

ذا

as its object

The Shaykh : Good, and what is its grammatical status? A noun meaning "like," what is its grammatical status?
The student: Accusative as an absolute object

The Shaykh : Correct, its grammatical status is accusative as an absolute object. The implied meaning is: And like that revelation, We revealed to you the Book
The student: ..

The Shaykh : No

a god

إلهًا

Parse it as an absolute object, a noun meaning "like," an absolute object for a deleted verb, the implied meaning being: Like that revelation that came down to them, We revealed to you the Book. This is common in the Qur'an, like

And thus they do

وكذلك يفعلون

meaning "and like that action they do." And perhaps also... in these last verses, it may be an object that is advanced.
He said:

And thus We have sent down to you the Qur'an

وكذلك أنزلنا إليك الكتاب

[Al-'Ankabut 29:47]

The address in the phrase:

to you

إليك

is to the Prophet (peace and blessings be upon him), and

We revealed

أنزلْنَا

Allah attributed it to him because it is His speech. The Qur'an is the speech of Allah in both wording and meaning. This is the position of the people of the Sunnah and the community, and it is what the Qur'an, the Sunnah, and the consensus of the Imams indicate. It is contrary to the statement of the Asha'irah: that the Qur'an is the speech of Allah in meaning but not in wording, and that these letters are created, created by Allah (Glorified and Exalted is He) to be a narration or expression of His speech, but that it is His speech itself, no. They make the speech the meaning that subsists in the soul. And strangely, they also say that it is ancient, meaning it does not become new, and that it is in one meaning, and that

Say

قُلْ

is like "is this," and that the report is like the command, and that the Torah, the Gospel, the Qur'an, and all else by which Allah speaks are one thing. And all of this, its mere conception is sufficient to refute it. In reality, it is a denial of the speech of Allah. For this reason, some of their investigators said: In truth, there is no difference between us and the Mu'tazilah and the Jahmiyyah, for we all agree that what is between the covers of the mushaf is created. But they are bolder than us. The Mu'tazilah are bolder, saying: it is created in wording and meaning. And the Asha'irah say: created in wording but not in meaning. In any case, this is a matter of discussion in creed.
He said:

We have revealed to you, [O Muhammad], the Book

أنزَلْنا إليك الكتاب

[An-Nisa 4:105]

The Book, the Qur'an. " And it was called a Book, Ya Ghanim?
The student: ...

The Shaykh : In what is it written?
The student: In the Preserved Tablet

The Shaykh : Is this the only one? Yes.
The student: It is written in the Preserved Tablet, and in the scrolls in the hands of the angels, and in the mushafs in the hands of people.

The Shaykh : Correct, it is written in the Preserved Tablet, and in the scrolls in the hands of the angels, and in the mushafs in our hands, and in His saying: Here I do not know if it is for the genus or for the covenant? For the latter, which covenant is it?
The student: The mental covenant

The Shaykh : The mental covenant .
The student: .........

The Shaykh : But it seems far away, doesn't it? Far, meaning in the sense that there are multiple verses between them. Good, His saying: This fa' is for separation. It branches from the revelation of the Book to the Messenger (peace and blessings be upon him), in which people divided into two groups: a group to whom the Book was given and they believed in it, and another group that did not believe in it. So His saying: The author said: "

the Book

الكتاب

the Torah, like Abdullah ibn Salam and others " But this interpretation has some difficulty. Those to whom We gave the Book believe in this Qur'an. Do all those who were given the Book believe in it? No, most of them in the time of the Messenger (peace and blessings be upon him) did not believe in it. But those to whom We gave the Book in a real and legislative sense, meaning that Allah gave them the Book and they acted upon it, these are the ones who were given the Book in a perfect and absolute sense, and they are the ones who believed in the Qur'an, like Abdullah ibn Salam from the Jews, and the Negus, from where? From the Christians, and Salman al-Farisi was not given the Book, but he believed in the Qur'an because he received knowledge from the People of the Book. Yes, so these are three categories: the Jews, the Christians, and those who received from them. All of them, Allah opened for them and they believed in this Qur'an. And His saying: means "We came to them"
The student: ..

The Shaykh : We did not give them. What is the difference between "We came to them" and "We gave them"? From the quadriliteral root, meaning "We gave them," and from the triliteral root, meaning "We came to them." Good Yes.
The student: .... it does not become a general ruling ....

The Shaykh : If faith, but faith when used absolutely includes true faith, which is not mere affirmation. And they also did not affirm the Qur'an; most of them denied it and lied. For this reason, the author exemplified with those among them who embraced Islam, like Abdullah ibn Salam. And His saying: The clause is the predicate of the subject. Where is the subject? Those who believe in it, the Qur'an, and affirm it. So the people of knowledge among them, the firm ones in it, who seek the truth, no doubt they believed in the Qur'an and followed it and saw that it is the truth. As for what the brother Abd al-Rahman mentioned regarding the implied meaning, that the meaning is: those to whom We gave the Book, meaning the Book was revealed to them, believe in it, meaning they know that it is the truth, but they do not believe in it, this is contrary to the apparent meaning of the verse, even though the meaning is possible in itself, but it is contrary to the apparent meaning of the verse. Since faith is not used except for affirmation, for this reason he said in another verse: This is all
He said: The people of Mecca, who believes in it. Look This is for partiality, and the sign of partiality is that "some" can take its place, meaning "and some of these believe in it." And the reference to these, who is meant? Hussein! What is meant by ?
The student: ...

The Shaykh : {It appears that it is not suitable, it becomes close... today, if Allah wills, it will be close, it will not be in the second row at all} Good, the people of Mecca, because this surah is Meccan, so those referred to are close, since it was revealed before the migration. Look at the difference between the two expressions It is as if the believers in it from Quraysh are few, some of them believe in it. And His saying: Faith, as mentioned before, when used absolutely, means affirmation that necessitates acceptance and submission, not mere affirmation. Faith in the Shari'ah means affirmation that necessitates acceptance and submission, so mere affirmation is not faith, otherwise Abu Talib would have been a believer. But we say that it must necessitate acceptance, acceptance of what the Messenger (peace and blessings be upon him) brought, and submission, which is obedience. Otherwise, it is not faith. Yes.
The student: ..............

The Shaykh : No, the present, meaning among them, the one who believes in it now, meaning.
And His saying: After their appearance meaning the Jews, and it became clear to them that the Qur'an is the truth and the one who brought it is right, and they denied that. " Good This is an exception, and what do you call it? Empty, meaning that the operator before the exception is empty for what follows. And on this basis, we parse as the subject of . And His saying: And none deny it. It is known that denial is transitive by itself, so it is said "he denied the thing," but here it implies the meaning of disbelief, meaning: and none disbelieve in it by denial except the disbelievers. If someone says: The disbelievers, if you say "none disbelieve in it except the disbelievers," is that a tautology or not? We say: It is not a tautology, because we say: and none deny it, meaning none disbelieve in it by denial. And disbelief can be denial or arrogance. Here it is the disbelief of denial. And His saying: The legislative or the real?
The student: All of them

The Shaykh : Yes, both the cosmic and the legislative. For among people are those who deny the cosmic signs, denying that Allah the Exalted gives life to the dead. Indeed, among people are those who deny that this creation stands by the Creator. As for the legislative signs, their denial is widespread. And the meaning of his saying: is that non-disbelievers affirm them. So we say: whoever denies any of the signs of Allah, he deserves disbelief to the extent of what he denied, whether it is absolute disbelief or less. And the author’s saying: this is from the category of deficiency. This is a deficiency in interpretation, because his saying: is more general than the Jews or not? It is more general, because contains a relative pronoun. Is {peace be upon you} in a relative pronoun?
The student: Yes, indeed.

The Shaykh : Yes, indeed, it is a relative pronoun. Ibn Malik said:
And a clear description is the connection of
And for this reason it is for generality, meaning that only a disbeliever denies it. So we say: it includes the Jews and non-Jews. Did not Allah the Exalted say about Pharaoh and his people: Were Pharaoh and his people from the Jews? No, they were from the Copts, and before the Children of Israel became Jews.