Allah the Exalted said: << وقالوا لولآ أنزل عليه ءايت من ربه قل إنما الأيات عند الله و إنمآ أنا نذير مبين >
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The Shaykh: Allah the Exalted said: [Ar-Ra'd 13:7] in my view " that is, the disbelievers of Mecca " meaning they are the ones who proposed the signs, as in His saying, the Exalted: [Al-Isra: 90] to its end, and His saying: means "why not," so it is for exhortation, and this is one of the meanings of . The second meaning, O Husayn! It passed by us recently. The second meaning, O Ghanim, the second meaning of ?
The student: A condition.
The Shaykh : The second meaning is that it is a conditional particle of prohibition for existence. An example of it is:[Al-Baqarah 2:251]
The student: لولا كتابٌ مِن الله
الشيخ : لولا كتابٌ مِن الله سبَق لَمَسَّكُم فهمتم؟ أمَّا هنا فهي لِلتحضيض بمعنى هلا يعني: لولا أنزل عليه آيةٌ أي على محمد صلى الله عليه وسلم آيةٌ مِن رَبِّه وفي قراءة: آيات " والمعنى واحد لأنَّ آية نكرة في سياق ما يُشْبِه الشَّرْط وهو التحضيض فكانت للعُموم، وقوله: لولا أُنْزِلَ عليه آية من ربه آية أي علامة على صدقِه يعني لَصَدَّقْنَاه هذا المعنى يقولون: لولا أنزل عليه آية هلَّا أنزل عليه آية حتى نصَدِّقَه ويتبَيَّن لنا صدقُه، وقوله: " وفي قراءة آياتٌ" القراءَة هنا سبعية ولَّا شاذَّة؟
الطالب: سبعية.
الشيخ : سبْعِيَّة لأنَّ مِن اصطلاح المؤلف أنَّه إذا قال: " وفي قراءة " فهي سبْعِيَّة وإذا قال: " وقرِئَ " فهي شاذَّة قال: " كناقَة صَالِح وعَصَا مُوسَى ومائِدَة عِيسَى " فهذه آيَات حِسِّيَّة وهم طَلَبُوا هذه تعنُّتًا وإلَّا فقد جاءَهم مِن الآيات الحسية والمعنوية ما هو أعظَم لقد أَرَاهم النبي صلى الله عليه وسلم انشقَاق القمر، ولقد أخبرَهم بما رأى ليلة الإسراء والمعراج نعم، فهذه آياتٌ مِن جنسِ ما طلَبُوا لكن كمَا قال الله عز وجل: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لا يُؤْمِنُونَ 96 وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّى يَرَوُا الْعَذَابَ الأَلِيمَ [يونس: 97:96] وكلُّ إنسان متعَنِّت فإنَّه لا يمكن أن يقْبَل لأنَّ مَن قصده الحق يكفِيه الآية التي تدُلُّ على صدق ما قال صاحبُه أمَّا المتعنت اللي يقول مثلًا هات كذا فإذا جاء به قال: لا هات غيره فهذا ما يُقْبَل منه، والمتعَنِّت هذا دأبُه يعني حتى لو جاءَت آيةٌ على ما يقولون لقالوا: نريد غيرَها أنت ساحر نُريد غير هذه الآية، ولهذا يقول الله عز وجل في جوابهم طيب فيها أمثلة ناقة صالح كيف هي آية ناقة صالح؟
الطالب:...... فتشرَب الماء يومًا ويشربُوا لبنها يومًا
الشيخ : نعم مثل ما قال: لها شرْبٌ ولكم شرب يوم معلوم هذا وجهُ كونها آية، أمَّا ما ذُكِر في الإسرائيليات مِن أنَّها خرجت من الحجر وما أشبه ذلك فالله أعلم به، إنما الآية التي أبانَها الله هي أنَّ لها شربًا ولهم شرْب شرب يومٍ معلوم، وعصا موسى آية مِن وجوهٍ متعددة منها أنَّه إذا ألقَاهَا كانت ثُعْبَانًا عظيمًا، ومنها أنها التقَمَتْ ما جاءَ به السحرة مِن الحبال والعِصِيّ، ومنها أنَّه كان يضرب بها الحجر فيتفجَّر عيونًا، ومنها أنَّه كان ضرَبَ بها البحر فانفلَق فكان كل فرْقٍ كالطَّوْد العظيم، ومنها أو ليس منها أنَّها يهشُّ بها على غنمِه؟
الطالب: ليس منها
الشيخ : ليس منها؟ اي لأن هذا لِكُلِّ أحد.
الطالب: استحب بعض العلماء .. العصا.
الشيخ : أي مو هو بصحيح لا ليس بصحيح ... ما هو مِن سنة الرسول عليه الصلاة والسلام
الطالب: ...
الشيخ : لا أكلته تلقف ما يأفكون تأكله أكْل والله أعلم
الطالب: ....
الشيخ : ما ندري .... موجودة يعني هذه حبال كثيرة وعصيٌّ كثيرة ملَئُوا المكان،
الطالب: ...
الشيخ : لا هيِّن هي تنقلب عصا الانقلَاب غير مسألة أنه يذهَب ولا يُدْرَى أين ذهب.
الطالب: الحجم الكبير هذا ينقلِب إلى عصَا
الشيخ : طيب كذلك أيضًا مائِدَة عيسى هذا التَّمْثِيل مِن المؤلف يدُلُّ على أنَّه يرى أنَّ المائدة أنزِلت وهذه المسألة فيها خلاف بين أهل العلم فمِنهم مَن قال: إنَّ الله أنزَل المائدة على بني إسرائيل، ومنهم مَن قال إنَ الله لم ينزِلْها أيُّهما أقرب إلى ظاهر القرآن؟
الطالب: قال: إني منَزِّلُها عليكم
الشيخ : طيب ما يخالف نشوف الآن هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ قَالَ اتَّقُوا اللَّهَ إِنْ كُنتُمْ مُؤْمِنِينَ * قَالُوا نُرِيدُ أَنْ نَأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا شوف الله أكبَر البَطْن دائِمًا الناس يبْغُون مليه كذلك أيضًا قوم موسى قالوا: حِنْطَة بدَل حِطَّة، طيب أقول: وتطمئِنَّ قلوبنا ونعلم أن قد صدَقْتَنَا ونكون عليها مِن الشاهدين * قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ [المائدة:115] إن نظرنا إلى قوله: إني منَزِّلُها فظاهرُه أنها نزلت وإن نظرْنا إلى الشَّرط فمَن يكفُر بعدُ منكم فإنِّي أعذِّبُه قلنا: إنَّها ما نزلت ليش؟ لأنَّه ما جرى هذا التعذيب الذي لم يُعَذَّب أحدٌ مِن العالمين به للنصارى، وأيضًا فإنَّها لو كانت هذه المائدة نزَلَتْ لكانت عيدًا لأولِهم وآخرِهم وهي الآن مجهولة ما هي عند النصارى هذه المائدة، عيد المائدة ما هو موجود عند النصارى فهذا مما استَدَلَّ به مَن يقول إنَّها لم تنزل لأنَّ الله تعالى ذكَر شرطًا لِنُزُولِها لم يُوجَد فدَلَّ على عدم وجود النزول.
الطالب: العذاب .... لأنه ما ذكر في الدنيا ولا في الآخرة
الشيخ : لا معرُوف أنَّه في الدنيا عقوبةً لهم لأنَّ الآيات إذا نزلت الآيات المقترَحَة إذا نزلَتْ ولم يؤْمِن أصحابُها فإنهم يُعَذِّبُون.
الطالب: إني منَزِّلُها عليكم لم يُذكَر شرط هذه العبارة.
الشيخ : هذا كله واحد الشَّرط سواء مِن أولها أو آخرها فهو منتظر
الطالب: إني منَزِّلُها عليكم فمن يكفر ....
الشيخ : فمن يكفر مفرَّع على ما قبله الفاء تدُلّ على التفريع، فإذا نزَّلْتُها فمَن يكفر فإني أعذبُه
الطالب: قد حرفوا النصارى ....
الشيخ : على كل حال الآية محتمِلَة ولهذا اختلف العلماء وكلٌّ له وجْه.
طيب هذه ثلاث آيات قلنا: إنَّ الرسول عليه الصلاة والسلام أُعطِي ما هو أعظَم منها لكن المتَعَنِّت لا ينْتَفِع بالآيات، طيب قال الله عز وجل مبَيِّنًا أنَّ لدى الرسول عليه الصلاة والسلام أعظَم مِن ذلك الجواب: قل لهم إنما الآيات عند الله ينزِّلُها كيف يشاء " ولو قال: ومتى شاء لكان أحسَن إنما الآيات عند الله هذا الجملة حصْر يعني ما الآيات إلَّا عندَ الله ليست عندِي حتى أعطيَكم ما تقتَرِحُون، وإذا كانت عند الله فإنها تبَعٌ لمشيئَتِه وحكمتِه ينَزِّلُها كيف يشاء ومتى شَاء، وليس الناس هم الذي يقتَرِحون على الله عز وجل الآيَات إنَّما الله تعالى هو الذي يُنَزِّلُها فالحكم إذًا إلى مَن؟ إلى الله، والله عز وجل ينزِّلُها لِحكمة ومع ذلك فإنَّنا نعلَم عِلْم اليقين أنَّ الله ما أرسَل رسولًا إلا آتَاه مِن الآيات ما يؤمِنُ على مثله البشر لأنَّ الله حكيم لا يرسِل رسولًا للناس يقول للناس: أنا رسولُ الله إليكم أستَبِيحُ دمائَكم وأموالَكم ونسائَكم إذا لم تؤمِنُوا بي هذا لا يمكن أنَّ الله تعالى يمكنه إلا بآيات تُلْزِمُ الناس بقبولِ قولِه وهذا أمرٌ معلوم أنَّه ينافي الحكمة لو جاءَ رسولٌ بدون آيات أليس كذلك؟ ولهذا قال: إنَّما الآياتُ عند الله يعني هو الذي يأتِي بها لكن تبعًا لمشيئتِه وحكْمَتِه ينَزِّلُها كيف يشاءُ ومتى شاء،
وإنَّما أنا نذيرٌ مُبِين مُظْهِرٌ إنذارِي بالنار أهلَ المعصية " إنما أنا نَذِيرٌ مُبِين هذه أيضًا الجملة حصْر، وهل الحصْرُ في الجملتين إنَّما الآيات عند الله وفي إنَّما أنَا نذير مبين هل هو حقيقيّ أو إِضَافي؟
الطالب: في الأولى حقيقي
الشيخ : الأولى حقيقِي توافقون؟ نعم، .. نشوف هذان رأيان ما تقول يا غانم؟ تُرَجِّح حقيقي ولَا إضافي؟ إنما الآيات عند الله هذا حصر وإنما أنا نذير مبين هذا حصر آخَر هل الحصْرُ فيهما حقيقي أو الإضافي؟ طيب إذًا ما يخالف، رأيان رأي يقول: إن الحصر في الأولى إضافي والثاني حقيقي ورأي بالعكس ورأيٌ يقول يجوز الوجهان وهذا على كل حال الأخير طريقة معروفَة، للجِنِّ وأتباعِهم طيب بقي لنا الواقع أنَّ الحصر الأول حقيقي أنَّ الآيات ما تكون إلا عند الله ما أحد يستطيع أن يأتي بها، والثاني إضافي لأنَّك إذا قلت: ما أنا إلا نذير مبين فإن هذا ليس باعتبار الواقع والحقيقة أنّه ليس إلا نذِيرًا بل هو نذِير مبِين وبشِير وسِرَاج منير وبَشَر إلى آخره فالحصْر إذًا إضافِي أي بالإضافة إلى كذا فهو بالإضَافة إلى الإتيان بالآيات غيرُ قادِر لكن يقدر على شيء آخر وهو الإنذار، وقوله: إن أنا إلا نذير ما هو الإنذار؟ يقول العلماء: إنَّ الإنذار هو الإخبار بالمخُوف هو الإنذار، والإخبارُ بالمرغوب بَشَارَة فالنبيُّ عليه الصلاة والسلام نذِير وهنا ما قال: بشِير لأنَّ المقام يقتَضي ذلك إذ هو يخاطِب المكذِّبِين المعانِدِين، وقوله: مُبِين هنا بمعنى بَيِّن أو بمعنى مُبَيِّن؟
الطالب: بيِّن
الشيخ : لا مُبَيِّن ولهذا قال: مظهِر، نعم فقط وقد علِمْنا أنَّ بَان وأَبَانَ: بانَ لا تستعْمَلُ إلا لازِمَة يقال: بان الصبح إذا ظَهَر، وبان هذا مِن هذا إذا انفصَل منه، وأمَّا أبان فتستعمل لازمةً ومتعَدِّيَة يقال: أبَان الصبح بمعنَى بانَ وظهر، ويقال أبانَ الأمرَ بمعنى أظهَرَهُ ووضَّحَه، في بعض الأحيان تكون الآية لا تحتمل إلَّا اللازم وفي بعض الأحيان لا تحتَمِل إلَّا المتعدي وفي بعضِها تصلح لِهذا وهذا، فالرسول عليه الصلاة والسلام نذِير مُبِينٌ لإنذَارِه أو نذير بيِّنُ الإنذار وعلى هذا فيكون النعت سببِيًّا إذا جعَلْنا مُبِين بمعنى بَيِّن والأصل أنَّ النعت حقيقِي وليس سَبَبِيًّا، وقوله: إنما أنا نذير مبين أي مُظْهِر " هنا شوف كلام المؤلف في قولِه: " مظهرٌ إنذاري بالنار أهلَ المعصية " ايش إعراب أهل المعصية؟
الطالب: مفعول لـإنذار
الشيخ : مفعول لـإنذار لأنَّ إنذار مصدر يعمَل عمل فعلِه، فالرسول عليه الصلاة والسلام هذا شأنُه وهذه وظيفته أنَّه منذر، أمَّا أنه يأتي بالآيات إذا طُلبَت أو أنَّه يهدي الناس إذا ضَلَّوا فهذا ليس إليه هذا إلى الله عز وجل هو الذي يملك هذا
Were it not for a book from Allah, the Shaykh: Were it not for a book from Allah that had preceded, you would have been touched. Do you understand? As for here, it is for the purpose of urging, meaning "why not," i.e., "Why was not a sign revealed to him," meaning to Muhammad (peace and blessings be upon him), a sign from his Lord. And in one reading, it is "signs." The meaning is the same because "a sign" is an indefinite noun in a context resembling a condition, which is the urging, so it implies generality. And his saying, "Why was not a sign revealed to him from his Lord," a sign meaning a mark of his truthfulness, meaning "then we would have believed him." This is the meaning: they say, "Why was not a sign revealed to him? Why was not a sign revealed to him so that we would believe him and his truthfulness would become clear to us?" And his saying, "And in one reading, 'signs,'" is this reading canonical or anomalous? The student: Canonical. The Shaykh: Canonical, because it is the author's convention that when he says, "And in one reading," it is canonical, and when he says, "And it was read," it is anomalous. He said, "Like the she-camel of Salih, the staff of Musa, and the table of 'Isa." These are physical signs, and they demanded these out of stubbornness. Otherwise, they had been given physical and spiritual signs that were greater. The Prophet (peace and blessings be upon him) showed them the splitting of the moon, and he informed them of what he saw on the night of the Isra and Mi'raj. Yes, these are signs of the same kind as what they demanded. But as Allah the Mighty and Majestic said: "Indeed, those upon whom the word of your Lord has come to pass will not believe, even if every sign comes to them, until they see the painful punishment" [Yunus: 96-97]. And every stubborn person cannot be made to accept, because whoever seeks the truth is satisfied with the sign that indicates the truthfulness of what its bearer said. As for the stubborn one who says, for example, "Bring this," and when it is brought, he says, "No, bring something else," his acceptance is not to be expected. And this is the habit of the stubborn one; that is, even if a sign came as they claim, they would say, "We want something else. You are a sorcerer. We want a sign other than this." For this reason, Allah the Mighty and Majestic said in response to them: "Well, there are examples. The she-camel of Salih: how was it a sign?" The student: ...... It would drink water on one day, and they would drink its milk on another day. The Shaykh: Yes, just as He said: "For it is a day of drinking, and for you is a day of drinking on a known day." This is the aspect in which it was a sign. As for what is mentioned in the Isra'iliyyat about it coming out of the rock and the like, Allah knows best about that. The sign that Allah made clear is that it had a day of drinking and they had a day of drinking on a known day. And the staff of Musa was a sign in multiple ways: one is that when he threw it, it became a great serpent; another is that it swallowed what the magicians brought in the form of ropes and staffs; another is that he would strike the rock with it and springs would gush forth; another is that he struck the sea with it and it split, so that each part was like a great mountain; and another, or is it not among them, that he would use it to drive his sheep? The student: It is not among them. The Shaykh: It is not among them? Yes, because that is for everyone. The student: Some scholars recommended... the staff. The Shaykh: No, it is not correct. It is not correct... it is not from the Sunnah of the Messenger (peace and blessings be upon him). The student: ... The Shaykh: No, "It devoured what they fabricated. It ate it, and Allah knows best." The student: .... The Shaykh: We do not know... it exists, meaning there were many ropes and many staffs, and they filled the place. The student: ... The Shaykh: No, it is easy. It turns back into a staff. The turning back is different from the issue of it going away and not knowing where it went. The student: The large size turns back into a staff. The Shaykh: Well, likewise, the table of 'Isa. This example from the author indicates that he holds the view that the table was sent down. And there is disagreement among the scholars on this issue. Some said that Allah sent down the table to the Children of Israel, and some said that Allah did not send it down. Which is closer to the apparent meaning of the Qur'an? The student: He said: "I am going to send it down to you." The Shaykh: Well, it does not contradict. Let us look now: "Can your Lord send down a table for us from the heaven?" They said: "Fear Allah if you are believers." They said: "We want to eat from it and our hearts will be at ease." Look, Allah is the Greatest. The belly is always... people want plenty. Likewise, the people of Musa said: "Wheat instead of barley." Well, I say: "And our hearts will be at ease, and we will know that you have told us the truth, and we will be among the witnesses to it." Allah said: "Indeed, I am going to send it down to you, but whoever disbelieves after that among you, I will punish him with a punishment with which I will not punish anyone in the worlds" [Al-Ma'idah: 115]. If we look at His saying, "I am going to send it down," its apparent meaning is that it was sent down. And if we look at the condition, "whoever disbelieves after that among you, I will punish him," we say that it was not sent down. Why? Because this punishment, with which no one in the worlds was punished, did not occur for the Christians. Also, if this table had been sent down, it would have been a festival for the first of them and the last of them. But now it is unknown; what is this table? This table is not a festival for the Christians. This is what those who say it was not sent down used as evidence, because Allah the Exalted mentioned a condition for its sending down that did not occur, which indicates the non-occurrence of the sending down. The student: The punishment... because it was not mentioned in this world or the Hereafter. The Shaykh: No, it is known that it is in this world as a punishment for them, because if the proposed signs were sent down and their people did not believe, they would be punished. The student: "I am going to send it down to you." The condition of this phrase was not mentioned. The Shaykh: This is all one condition, whether from the beginning or the end, so it is pending. The student: "I am going to send it down to you, so whoever disbelieves..." The Shaykh: "So whoever disbelieves" is a branch of what came before it. The "fa" indicates branching. So if I send it down, then whoever disbelieves, I will punish him. The student: The Christians distorted... The Shaykh: In any case, the verse is ambiguous, and for this reason the scholars differed, and each has a perspective. Well, these are three signs. We said that the Messenger (peace and blessings be upon him) was given something greater than them, but the stubborn one does not benefit from signs. Well, Allah the Mighty and Majestic clarified that the Messenger (peace and blessings be upon him) has something greater than that as a response: "Say to them: 'Indeed, the signs are with Allah. He sends them down as He wills.'" If He had said, "And when He wills," it would have been better. "Indeed, the signs are with Allah." This phrase is a restriction, meaning the signs are only with Allah, not with me, so that I can give you what you propose. And if they are with Allah, they are subject to His will and wisdom. He sends them down as He wills and when He wills. It is not the people who propose signs to Allah the Exalted. Rather, Allah the Exalted is the One who sends them down. So to whom is the judgment? To Allah. And Allah the Mighty and Majestic sends them down for a wisdom. And with that, we know with certainty that Allah did not send a Messenger except that He gave him signs by which people would believe. Because Allah is Wise, He does not send a Messenger to people who says to people: "I am the Messenger of Allah to you. I make your blood, wealth, and women lawful if you do not believe in me." This is not possible for Allah the Exalted to do except with signs that compel people to accept his statement. And it is a known matter that it contradicts wisdom if a Messenger came without signs, is it not? For this reason, he said: "Indeed, the signs are with Allah," meaning He is the One who brings them, but subject to His will and wisdom, He sends them down as He wills and when He wills. And I am only a clear warner, making my warning clear with the Fire to the people of disobedience. "Indeed, I am only a clear warner." This phrase is also a restriction. Is the restriction in the two phrases, "Indeed, the signs are with Allah" and "Indeed, I am only a clear warner," real or relative? The student: In the first one, it is real. The Shaykh: The first one is real. Do you agree? Yes... Let us see. These are two opinions. What do you say, Ghanim? Do you prefer real or relative? "Indeed, the signs are with Allah" is a restriction, and "Indeed, I am only a clear warner" is another restriction. Is the restriction in both real or relative? Well, it does not contradict. There are two opinions: one says the restriction in the first is relative and the second is real, and the other says the opposite, and a third opinion says both are possible. And in any case, the last one is a known method. For the jinn and their followers. Well, what remains is the reality that the first restriction is real: the signs are only with Allah, and no one can bring them. And the second is relative, because if you say, "I am only a clear warner," this is not in terms of reality and truth that he is only a warner, but he is a clear warner, a bringer of good news, a guiding lamp, a bringer of glad tidings, and so on. So the restriction is relative, meaning relative to something. It is relative to bringing signs: he is not capable of that, but he is capable of something else, which is warning. And his saying, "I am only a warner," what is the warning? The scholars say: The warning is informing about what is feared. That is the warning. And informing about what is desired is glad tidings. So the Prophet (peace and blessings be upon him) is a warner, and here he did not say "bringer of good news" because the context requires it, as he is addressing the deniers and the obstinate. And his saying, "clear," here does it mean "clear" or "making clear"? The student: Clear. The Shaykh: No, "making clear." For this reason, he said: "making clear." Yes, only. And we have known that "bana" and "abana": "bana" is not used except as an intransitive verb. It is said: "The dawn appeared" when it became visible, and "This is distinct from that" when it separated from it. As for "abana," it is used as both intransitive and transitive. It is said: "The dawn appeared" meaning it became visible, and it is said: "He made the matter clear" meaning he revealed it and clarified it. In some cases, the sign does not allow except the intransitive, in some cases it does not allow except the transitive, and in some cases it is suitable for both. So the Messenger (peace and blessings be upon him) is a clear warner for his warning, or a warner whose warning is clear. And on this, the description would be causal if we make "clear" mean "clear." The original is that the description is real, not causal. And his saying, "Indeed, I am only a clear warner," meaning "making clear." Here, look at the author's words in his saying: "Making my warning clear with the Fire to the people of disobedience." What is the grammatical case of "the people of disobedience"? The student: Object of "warning." The Shaykh: Object of "warning," because "warning" is a verbal noun that functions like its verb. So the Messenger (peace and blessings be upon him), this is his status and this is his function: he is a warner. As for bringing signs when they are requested, or guiding people when they are lost, that is not for him. That is for Allah the Mighty and Majestic. He is the One who possesses that.
And those who disbelieved say, "Why has a sign not been sent down to him from his Lord?"
وقالوا لولا أنزل عليه آيةٌ من ربهAnd they said
وقالواAnd they say, "We will not believe you until you break open for us from the ground a spring.
وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الأَرْضِ يَنْبُوعًاWhy not
لولاWhy not
لولاWhy not
لولاThe student: A condition.
The Shaykh : The second meaning is that it is a conditional particle of prohibition for existence. An example of it is:
And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted
ولولا دفْعُ الله الناس بعضَهم ببعض لفسدت الأرضThe student: لولا كتابٌ مِن الله
الشيخ : لولا كتابٌ مِن الله سبَق لَمَسَّكُم فهمتم؟ أمَّا هنا فهي لِلتحضيض بمعنى هلا يعني: لولا أنزل عليه آيةٌ أي على محمد صلى الله عليه وسلم آيةٌ مِن رَبِّه وفي قراءة: آيات " والمعنى واحد لأنَّ آية نكرة في سياق ما يُشْبِه الشَّرْط وهو التحضيض فكانت للعُموم، وقوله: لولا أُنْزِلَ عليه آية من ربه آية أي علامة على صدقِه يعني لَصَدَّقْنَاه هذا المعنى يقولون: لولا أنزل عليه آية هلَّا أنزل عليه آية حتى نصَدِّقَه ويتبَيَّن لنا صدقُه، وقوله: " وفي قراءة آياتٌ" القراءَة هنا سبعية ولَّا شاذَّة؟
الطالب: سبعية.
الشيخ : سبْعِيَّة لأنَّ مِن اصطلاح المؤلف أنَّه إذا قال: " وفي قراءة " فهي سبْعِيَّة وإذا قال: " وقرِئَ " فهي شاذَّة قال: " كناقَة صَالِح وعَصَا مُوسَى ومائِدَة عِيسَى " فهذه آيَات حِسِّيَّة وهم طَلَبُوا هذه تعنُّتًا وإلَّا فقد جاءَهم مِن الآيات الحسية والمعنوية ما هو أعظَم لقد أَرَاهم النبي صلى الله عليه وسلم انشقَاق القمر، ولقد أخبرَهم بما رأى ليلة الإسراء والمعراج نعم، فهذه آياتٌ مِن جنسِ ما طلَبُوا لكن كمَا قال الله عز وجل: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لا يُؤْمِنُونَ 96 وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّى يَرَوُا الْعَذَابَ الأَلِيمَ [يونس: 97:96] وكلُّ إنسان متعَنِّت فإنَّه لا يمكن أن يقْبَل لأنَّ مَن قصده الحق يكفِيه الآية التي تدُلُّ على صدق ما قال صاحبُه أمَّا المتعنت اللي يقول مثلًا هات كذا فإذا جاء به قال: لا هات غيره فهذا ما يُقْبَل منه، والمتعَنِّت هذا دأبُه يعني حتى لو جاءَت آيةٌ على ما يقولون لقالوا: نريد غيرَها أنت ساحر نُريد غير هذه الآية، ولهذا يقول الله عز وجل في جوابهم طيب فيها أمثلة ناقة صالح كيف هي آية ناقة صالح؟
الطالب:...... فتشرَب الماء يومًا ويشربُوا لبنها يومًا
الشيخ : نعم مثل ما قال: لها شرْبٌ ولكم شرب يوم معلوم هذا وجهُ كونها آية، أمَّا ما ذُكِر في الإسرائيليات مِن أنَّها خرجت من الحجر وما أشبه ذلك فالله أعلم به، إنما الآية التي أبانَها الله هي أنَّ لها شربًا ولهم شرْب شرب يومٍ معلوم، وعصا موسى آية مِن وجوهٍ متعددة منها أنَّه إذا ألقَاهَا كانت ثُعْبَانًا عظيمًا، ومنها أنها التقَمَتْ ما جاءَ به السحرة مِن الحبال والعِصِيّ، ومنها أنَّه كان يضرب بها الحجر فيتفجَّر عيونًا، ومنها أنَّه كان ضرَبَ بها البحر فانفلَق فكان كل فرْقٍ كالطَّوْد العظيم، ومنها أو ليس منها أنَّها يهشُّ بها على غنمِه؟
الطالب: ليس منها
الشيخ : ليس منها؟ اي لأن هذا لِكُلِّ أحد.
الطالب: استحب بعض العلماء .. العصا.
الشيخ : أي مو هو بصحيح لا ليس بصحيح ... ما هو مِن سنة الرسول عليه الصلاة والسلام
الطالب: ...
الشيخ : لا أكلته تلقف ما يأفكون تأكله أكْل والله أعلم
الطالب: ....
الشيخ : ما ندري .... موجودة يعني هذه حبال كثيرة وعصيٌّ كثيرة ملَئُوا المكان،
الطالب: ...
الشيخ : لا هيِّن هي تنقلب عصا الانقلَاب غير مسألة أنه يذهَب ولا يُدْرَى أين ذهب.
الطالب: الحجم الكبير هذا ينقلِب إلى عصَا
الشيخ : طيب كذلك أيضًا مائِدَة عيسى هذا التَّمْثِيل مِن المؤلف يدُلُّ على أنَّه يرى أنَّ المائدة أنزِلت وهذه المسألة فيها خلاف بين أهل العلم فمِنهم مَن قال: إنَّ الله أنزَل المائدة على بني إسرائيل، ومنهم مَن قال إنَ الله لم ينزِلْها أيُّهما أقرب إلى ظاهر القرآن؟
الطالب: قال: إني منَزِّلُها عليكم
الشيخ : طيب ما يخالف نشوف الآن هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ قَالَ اتَّقُوا اللَّهَ إِنْ كُنتُمْ مُؤْمِنِينَ * قَالُوا نُرِيدُ أَنْ نَأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا شوف الله أكبَر البَطْن دائِمًا الناس يبْغُون مليه كذلك أيضًا قوم موسى قالوا: حِنْطَة بدَل حِطَّة، طيب أقول: وتطمئِنَّ قلوبنا ونعلم أن قد صدَقْتَنَا ونكون عليها مِن الشاهدين * قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ [المائدة:115] إن نظرنا إلى قوله: إني منَزِّلُها فظاهرُه أنها نزلت وإن نظرْنا إلى الشَّرط فمَن يكفُر بعدُ منكم فإنِّي أعذِّبُه قلنا: إنَّها ما نزلت ليش؟ لأنَّه ما جرى هذا التعذيب الذي لم يُعَذَّب أحدٌ مِن العالمين به للنصارى، وأيضًا فإنَّها لو كانت هذه المائدة نزَلَتْ لكانت عيدًا لأولِهم وآخرِهم وهي الآن مجهولة ما هي عند النصارى هذه المائدة، عيد المائدة ما هو موجود عند النصارى فهذا مما استَدَلَّ به مَن يقول إنَّها لم تنزل لأنَّ الله تعالى ذكَر شرطًا لِنُزُولِها لم يُوجَد فدَلَّ على عدم وجود النزول.
الطالب: العذاب .... لأنه ما ذكر في الدنيا ولا في الآخرة
الشيخ : لا معرُوف أنَّه في الدنيا عقوبةً لهم لأنَّ الآيات إذا نزلت الآيات المقترَحَة إذا نزلَتْ ولم يؤْمِن أصحابُها فإنهم يُعَذِّبُون.
الطالب: إني منَزِّلُها عليكم لم يُذكَر شرط هذه العبارة.
الشيخ : هذا كله واحد الشَّرط سواء مِن أولها أو آخرها فهو منتظر
الطالب: إني منَزِّلُها عليكم فمن يكفر ....
الشيخ : فمن يكفر مفرَّع على ما قبله الفاء تدُلّ على التفريع، فإذا نزَّلْتُها فمَن يكفر فإني أعذبُه
الطالب: قد حرفوا النصارى ....
الشيخ : على كل حال الآية محتمِلَة ولهذا اختلف العلماء وكلٌّ له وجْه.
طيب هذه ثلاث آيات قلنا: إنَّ الرسول عليه الصلاة والسلام أُعطِي ما هو أعظَم منها لكن المتَعَنِّت لا ينْتَفِع بالآيات، طيب قال الله عز وجل مبَيِّنًا أنَّ لدى الرسول عليه الصلاة والسلام أعظَم مِن ذلك الجواب: قل لهم إنما الآيات عند الله ينزِّلُها كيف يشاء " ولو قال: ومتى شاء لكان أحسَن إنما الآيات عند الله هذا الجملة حصْر يعني ما الآيات إلَّا عندَ الله ليست عندِي حتى أعطيَكم ما تقتَرِحُون، وإذا كانت عند الله فإنها تبَعٌ لمشيئَتِه وحكمتِه ينَزِّلُها كيف يشاء ومتى شَاء، وليس الناس هم الذي يقتَرِحون على الله عز وجل الآيَات إنَّما الله تعالى هو الذي يُنَزِّلُها فالحكم إذًا إلى مَن؟ إلى الله، والله عز وجل ينزِّلُها لِحكمة ومع ذلك فإنَّنا نعلَم عِلْم اليقين أنَّ الله ما أرسَل رسولًا إلا آتَاه مِن الآيات ما يؤمِنُ على مثله البشر لأنَّ الله حكيم لا يرسِل رسولًا للناس يقول للناس: أنا رسولُ الله إليكم أستَبِيحُ دمائَكم وأموالَكم ونسائَكم إذا لم تؤمِنُوا بي هذا لا يمكن أنَّ الله تعالى يمكنه إلا بآيات تُلْزِمُ الناس بقبولِ قولِه وهذا أمرٌ معلوم أنَّه ينافي الحكمة لو جاءَ رسولٌ بدون آيات أليس كذلك؟ ولهذا قال: إنَّما الآياتُ عند الله يعني هو الذي يأتِي بها لكن تبعًا لمشيئتِه وحكْمَتِه ينَزِّلُها كيف يشاءُ ومتى شاء،
وإنَّما أنا نذيرٌ مُبِين مُظْهِرٌ إنذارِي بالنار أهلَ المعصية " إنما أنا نَذِيرٌ مُبِين هذه أيضًا الجملة حصْر، وهل الحصْرُ في الجملتين إنَّما الآيات عند الله وفي إنَّما أنَا نذير مبين هل هو حقيقيّ أو إِضَافي؟
الطالب: في الأولى حقيقي
الشيخ : الأولى حقيقِي توافقون؟ نعم، .. نشوف هذان رأيان ما تقول يا غانم؟ تُرَجِّح حقيقي ولَا إضافي؟ إنما الآيات عند الله هذا حصر وإنما أنا نذير مبين هذا حصر آخَر هل الحصْرُ فيهما حقيقي أو الإضافي؟ طيب إذًا ما يخالف، رأيان رأي يقول: إن الحصر في الأولى إضافي والثاني حقيقي ورأي بالعكس ورأيٌ يقول يجوز الوجهان وهذا على كل حال الأخير طريقة معروفَة، للجِنِّ وأتباعِهم طيب بقي لنا الواقع أنَّ الحصر الأول حقيقي أنَّ الآيات ما تكون إلا عند الله ما أحد يستطيع أن يأتي بها، والثاني إضافي لأنَّك إذا قلت: ما أنا إلا نذير مبين فإن هذا ليس باعتبار الواقع والحقيقة أنّه ليس إلا نذِيرًا بل هو نذِير مبِين وبشِير وسِرَاج منير وبَشَر إلى آخره فالحصْر إذًا إضافِي أي بالإضافة إلى كذا فهو بالإضَافة إلى الإتيان بالآيات غيرُ قادِر لكن يقدر على شيء آخر وهو الإنذار، وقوله: إن أنا إلا نذير ما هو الإنذار؟ يقول العلماء: إنَّ الإنذار هو الإخبار بالمخُوف هو الإنذار، والإخبارُ بالمرغوب بَشَارَة فالنبيُّ عليه الصلاة والسلام نذِير وهنا ما قال: بشِير لأنَّ المقام يقتَضي ذلك إذ هو يخاطِب المكذِّبِين المعانِدِين، وقوله: مُبِين هنا بمعنى بَيِّن أو بمعنى مُبَيِّن؟
الطالب: بيِّن
الشيخ : لا مُبَيِّن ولهذا قال: مظهِر، نعم فقط وقد علِمْنا أنَّ بَان وأَبَانَ: بانَ لا تستعْمَلُ إلا لازِمَة يقال: بان الصبح إذا ظَهَر، وبان هذا مِن هذا إذا انفصَل منه، وأمَّا أبان فتستعمل لازمةً ومتعَدِّيَة يقال: أبَان الصبح بمعنَى بانَ وظهر، ويقال أبانَ الأمرَ بمعنى أظهَرَهُ ووضَّحَه، في بعض الأحيان تكون الآية لا تحتمل إلَّا اللازم وفي بعض الأحيان لا تحتَمِل إلَّا المتعدي وفي بعضِها تصلح لِهذا وهذا، فالرسول عليه الصلاة والسلام نذِير مُبِينٌ لإنذَارِه أو نذير بيِّنُ الإنذار وعلى هذا فيكون النعت سببِيًّا إذا جعَلْنا مُبِين بمعنى بَيِّن والأصل أنَّ النعت حقيقِي وليس سَبَبِيًّا، وقوله: إنما أنا نذير مبين أي مُظْهِر " هنا شوف كلام المؤلف في قولِه: " مظهرٌ إنذاري بالنار أهلَ المعصية " ايش إعراب أهل المعصية؟
الطالب: مفعول لـإنذار
الشيخ : مفعول لـإنذار لأنَّ إنذار مصدر يعمَل عمل فعلِه، فالرسول عليه الصلاة والسلام هذا شأنُه وهذه وظيفته أنَّه منذر، أمَّا أنه يأتي بالآيات إذا طُلبَت أو أنَّه يهدي الناس إذا ضَلَّوا فهذا ليس إليه هذا إلى الله عز وجل هو الذي يملك هذا
Were it not for a book from Allah, the Shaykh: Were it not for a book from Allah that had preceded, you would have been touched. Do you understand? As for here, it is for the purpose of urging, meaning "why not," i.e., "Why was not a sign revealed to him," meaning to Muhammad (peace and blessings be upon him), a sign from his Lord. And in one reading, it is "signs." The meaning is the same because "a sign" is an indefinite noun in a context resembling a condition, which is the urging, so it implies generality. And his saying, "Why was not a sign revealed to him from his Lord," a sign meaning a mark of his truthfulness, meaning "then we would have believed him." This is the meaning: they say, "Why was not a sign revealed to him? Why was not a sign revealed to him so that we would believe him and his truthfulness would become clear to us?" And his saying, "And in one reading, 'signs,'" is this reading canonical or anomalous? The student: Canonical. The Shaykh: Canonical, because it is the author's convention that when he says, "And in one reading," it is canonical, and when he says, "And it was read," it is anomalous. He said, "Like the she-camel of Salih, the staff of Musa, and the table of 'Isa." These are physical signs, and they demanded these out of stubbornness. Otherwise, they had been given physical and spiritual signs that were greater. The Prophet (peace and blessings be upon him) showed them the splitting of the moon, and he informed them of what he saw on the night of the Isra and Mi'raj. Yes, these are signs of the same kind as what they demanded. But as Allah the Mighty and Majestic said: "Indeed, those upon whom the word of your Lord has come to pass will not believe, even if every sign comes to them, until they see the painful punishment" [Yunus: 96-97]. And every stubborn person cannot be made to accept, because whoever seeks the truth is satisfied with the sign that indicates the truthfulness of what its bearer said. As for the stubborn one who says, for example, "Bring this," and when it is brought, he says, "No, bring something else," his acceptance is not to be expected. And this is the habit of the stubborn one; that is, even if a sign came as they claim, they would say, "We want something else. You are a sorcerer. We want a sign other than this." For this reason, Allah the Mighty and Majestic said in response to them: "Well, there are examples. The she-camel of Salih: how was it a sign?" The student: ...... It would drink water on one day, and they would drink its milk on another day. The Shaykh: Yes, just as He said: "For it is a day of drinking, and for you is a day of drinking on a known day." This is the aspect in which it was a sign. As for what is mentioned in the Isra'iliyyat about it coming out of the rock and the like, Allah knows best about that. The sign that Allah made clear is that it had a day of drinking and they had a day of drinking on a known day. And the staff of Musa was a sign in multiple ways: one is that when he threw it, it became a great serpent; another is that it swallowed what the magicians brought in the form of ropes and staffs; another is that he would strike the rock with it and springs would gush forth; another is that he struck the sea with it and it split, so that each part was like a great mountain; and another, or is it not among them, that he would use it to drive his sheep? The student: It is not among them. The Shaykh: It is not among them? Yes, because that is for everyone. The student: Some scholars recommended... the staff. The Shaykh: No, it is not correct. It is not correct... it is not from the Sunnah of the Messenger (peace and blessings be upon him). The student: ... The Shaykh: No, "It devoured what they fabricated. It ate it, and Allah knows best." The student: .... The Shaykh: We do not know... it exists, meaning there were many ropes and many staffs, and they filled the place. The student: ... The Shaykh: No, it is easy. It turns back into a staff. The turning back is different from the issue of it going away and not knowing where it went. The student: The large size turns back into a staff. The Shaykh: Well, likewise, the table of 'Isa. This example from the author indicates that he holds the view that the table was sent down. And there is disagreement among the scholars on this issue. Some said that Allah sent down the table to the Children of Israel, and some said that Allah did not send it down. Which is closer to the apparent meaning of the Qur'an? The student: He said: "I am going to send it down to you." The Shaykh: Well, it does not contradict. Let us look now: "Can your Lord send down a table for us from the heaven?" They said: "Fear Allah if you are believers." They said: "We want to eat from it and our hearts will be at ease." Look, Allah is the Greatest. The belly is always... people want plenty. Likewise, the people of Musa said: "Wheat instead of barley." Well, I say: "And our hearts will be at ease, and we will know that you have told us the truth, and we will be among the witnesses to it." Allah said: "Indeed, I am going to send it down to you, but whoever disbelieves after that among you, I will punish him with a punishment with which I will not punish anyone in the worlds" [Al-Ma'idah: 115]. If we look at His saying, "I am going to send it down," its apparent meaning is that it was sent down. And if we look at the condition, "whoever disbelieves after that among you, I will punish him," we say that it was not sent down. Why? Because this punishment, with which no one in the worlds was punished, did not occur for the Christians. Also, if this table had been sent down, it would have been a festival for the first of them and the last of them. But now it is unknown; what is this table? This table is not a festival for the Christians. This is what those who say it was not sent down used as evidence, because Allah the Exalted mentioned a condition for its sending down that did not occur, which indicates the non-occurrence of the sending down. The student: The punishment... because it was not mentioned in this world or the Hereafter. The Shaykh: No, it is known that it is in this world as a punishment for them, because if the proposed signs were sent down and their people did not believe, they would be punished. The student: "I am going to send it down to you." The condition of this phrase was not mentioned. The Shaykh: This is all one condition, whether from the beginning or the end, so it is pending. The student: "I am going to send it down to you, so whoever disbelieves..." The Shaykh: "So whoever disbelieves" is a branch of what came before it. The "fa" indicates branching. So if I send it down, then whoever disbelieves, I will punish him. The student: The Christians distorted... The Shaykh: In any case, the verse is ambiguous, and for this reason the scholars differed, and each has a perspective. Well, these are three signs. We said that the Messenger (peace and blessings be upon him) was given something greater than them, but the stubborn one does not benefit from signs. Well, Allah the Mighty and Majestic clarified that the Messenger (peace and blessings be upon him) has something greater than that as a response: "Say to them: 'Indeed, the signs are with Allah. He sends them down as He wills.'" If He had said, "And when He wills," it would have been better. "Indeed, the signs are with Allah." This phrase is a restriction, meaning the signs are only with Allah, not with me, so that I can give you what you propose. And if they are with Allah, they are subject to His will and wisdom. He sends them down as He wills and when He wills. It is not the people who propose signs to Allah the Exalted. Rather, Allah the Exalted is the One who sends them down. So to whom is the judgment? To Allah. And Allah the Mighty and Majestic sends them down for a wisdom. And with that, we know with certainty that Allah did not send a Messenger except that He gave him signs by which people would believe. Because Allah is Wise, He does not send a Messenger to people who says to people: "I am the Messenger of Allah to you. I make your blood, wealth, and women lawful if you do not believe in me." This is not possible for Allah the Exalted to do except with signs that compel people to accept his statement. And it is a known matter that it contradicts wisdom if a Messenger came without signs, is it not? For this reason, he said: "Indeed, the signs are with Allah," meaning He is the One who brings them, but subject to His will and wisdom, He sends them down as He wills and when He wills. And I am only a clear warner, making my warning clear with the Fire to the people of disobedience. "Indeed, I am only a clear warner." This phrase is also a restriction. Is the restriction in the two phrases, "Indeed, the signs are with Allah" and "Indeed, I am only a clear warner," real or relative? The student: In the first one, it is real. The Shaykh: The first one is real. Do you agree? Yes... Let us see. These are two opinions. What do you say, Ghanim? Do you prefer real or relative? "Indeed, the signs are with Allah" is a restriction, and "Indeed, I am only a clear warner" is another restriction. Is the restriction in both real or relative? Well, it does not contradict. There are two opinions: one says the restriction in the first is relative and the second is real, and the other says the opposite, and a third opinion says both are possible. And in any case, the last one is a known method. For the jinn and their followers. Well, what remains is the reality that the first restriction is real: the signs are only with Allah, and no one can bring them. And the second is relative, because if you say, "I am only a clear warner," this is not in terms of reality and truth that he is only a warner, but he is a clear warner, a bringer of good news, a guiding lamp, a bringer of glad tidings, and so on. So the restriction is relative, meaning relative to something. It is relative to bringing signs: he is not capable of that, but he is capable of something else, which is warning. And his saying, "I am only a warner," what is the warning? The scholars say: The warning is informing about what is feared. That is the warning. And informing about what is desired is glad tidings. So the Prophet (peace and blessings be upon him) is a warner, and here he did not say "bringer of good news" because the context requires it, as he is addressing the deniers and the obstinate. And his saying, "clear," here does it mean "clear" or "making clear"? The student: Clear. The Shaykh: No, "making clear." For this reason, he said: "making clear." Yes, only. And we have known that "bana" and "abana": "bana" is not used except as an intransitive verb. It is said: "The dawn appeared" when it became visible, and "This is distinct from that" when it separated from it. As for "abana," it is used as both intransitive and transitive. It is said: "The dawn appeared" meaning it became visible, and it is said: "He made the matter clear" meaning he revealed it and clarified it. In some cases, the sign does not allow except the intransitive, in some cases it does not allow except the transitive, and in some cases it is suitable for both. So the Messenger (peace and blessings be upon him) is a clear warner for his warning, or a warner whose warning is clear. And on this, the description would be causal if we make "clear" mean "clear." The original is that the description is real, not causal. And his saying, "Indeed, I am only a clear warner," meaning "making clear." Here, look at the author's words in his saying: "Making my warning clear with the Fire to the people of disobedience." What is the grammatical case of "the people of disobedience"? The student: Object of "warning." The Shaykh: Object of "warning," because "warning" is a verbal noun that functions like its verb. So the Messenger (peace and blessings be upon him), this is his status and this is his function: he is a warner. As for bringing signs when they are requested, or guiding people when they are lost, that is not for him. That is for Allah the Mighty and Majestic. He is the One who possesses that.