Exegesis of the saying of Allah the Exalted: “And when the believers saw the confederates, they said, ‘This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth.’ And it only increased them in faith and submission.”
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Allah the Exalted said, beginning today’s lesson: "[Al-Ahzab 33:22] from the trial and victory [Al-Ahzab 33:22] in the promise that in confirmation of Allah’s promise [Al-Ahzab: 22] regarding His command " This is conditional, but it does not require the subjunctive, and the verb of the condition in the verse is and its response is . It has passed us that "lamma" comes in the Arabic language in several ways, one of which is conditional, as in this verse, and one of which is the one that requires the subjunctive, as in His saying: [Sad: 8] This one requires the subjunctive. And one of them is that it means "except," as in His saying: [Al-Tariq: 4] meaning except that upon it is a guardian. And what is meant by "al-Ahzab" (the confederates) here are the confederates who gathered against the Prophet (peace and blessings be upon him) from Quraysh, Ghatafan, Banu Asad, and others. When they saw them, was it a visual sight or a spiritual sight? A visual sight. When they saw them, [Al-Ahzab 33:22] how did Allah and His Messenger promise us? Where is the promise from Allah and His Messenger that these confederates would come? Allah the Exalted said: [Al-Baqarah: 214] So Allah the Exalted clarified in this verse that they cannot enter Paradise except after these matters, so it includes a promise from Allah, Glorified and Exalted is He, to them that they would see such things that shake them. He says: [Al-Ahzab 33:22] And this is evidence of their steadfastness, their faith, and the sincerity of their intentions. But as for the hypocrites, it was mentioned to us that they used to mock the Messenger (peace and blessings be upon him) when the stone that blocked them in digging the trench struck him, and he said that he saw the cities of Kisra, the palaces of Caesar, and Yemen. What did they say? They said, "Allah and His Messenger promised us nothing but delusion." What is this saying? That the one who possesses Yemen, Sham, and Iraq is now restricting this path? This is a lie and not true. But the believers said: [Al-Ahzab 33:22] the opposite of these hypocrites. They said, "Allah and His Messenger promised us nothing but delusion," [Al-Ahzab 33:22] Truth is reporting reality as it is, or if you wish, say it is reporting that matches reality. This is truth, and its opposite is lying. It is said "sadaqa al-hadith" (the story told the truth) and "saddaqa al-hadith" (he verified the story), and there is a difference between them. "Sadaqa al-hadith" means he informed me of the truth, and "saddaqa al-hadith" means he said that what I told him was true. Do you understand? [Al-Imran: 152] What is the meaning of "spoke the truth to you"? It means He informed you of the truth and made clear to you that what He promised you is true. If you felt them by His permission, He says: [Al-Ahzab 33:22] In this phrase, [Al-Ahzab 33:22] is this speech made on the path of blame or on the path of praise? On the path of praise. But it may be difficult for you: how was the promise of the Messenger of Allah joined with the promise of Allah by the conjunction "wa" (and)? And how was the truth of the Messenger of Allah joined with the truth of Allah by the conjunction "wa"? The Prophet (peace and blessings be upon him) said to a man when he said, "What Allah wills and what you will," the Prophet (peace and blessings be upon him) said to him: So how do we reconcile this with what is in this verse? The answer is to say that as for matters of the Shari'ah, there is no harm in attributing them to Allah and His Messenger with the conjunction "wa," because what the Prophet (peace and blessings be upon him) legislated is from the legislation of Allah, as Allah the Exalted said: [An-Nisa: 80] And as for matters of divine decree, it is not permissible to attribute them to Allah and His Messenger with the conjunction "wa," but it must be with "thumma" (then), because the power and will of a person are subordinate to the will and power of Allah. For example, you say to a man who asked you, "What is the ruling on such and such?" meaning what is the ruling on praying in congregation, and you do not know its ruling, so you say, "Allah and His Messenger know best," because this is a legal ruling. But if it is from the matters of divine decree, it is not possible to associate anyone other than Allah with Allah by the conjunction "wa," because the will and power of anyone other than Allah are subordinate to the will of Allah and cannot be equal to it. He said: [Al-Ahzab 33:22] The subject of "zad" (increased) refers to what? It means seeing the confederates, meaning seeing the confederates and their gathering against the Messenger of Allah (peace and blessings be upon him) did not increase them. The author says: "in confirmation of Allah’s promise" regarding His command. Yes, faith with the heart and submission with the limbs, because the place of faith is the heart, and the place of submission and obedience is the limbs. And a person’s religion is not complete except with these two things: faith and submission. So whoever submits but does not believe is a hypocrite, and whoever believes but does not submit is arrogant. If faith and submission are combined in a person, he becomes a true believer and a true worshipper. Take note: the believing person who does not submit, we say he is arrogant, and the submitting person who does not believe, we say he is a hypocrite, because the hypocrites submit outwardly. Faith is not complete except with these two things: faith and submission. The Shari'ah is not complete except with these two things: faith and submission. He said: [Al-Ahzab 33:22] This is the object for the sake of which. What is its grammatical case?
The student: ...
The Shaykh : No.
The student: ...
The Shaykh : Object of what?
The student: "zadhum" (increased them)
The Shaykh : First object or second object?
The student: Second
The Shaykh : Second object, and the first object
The student: The pronoun "ha"
The Shaykh : The pronoun "ha," yes. So "zad" takes two objects, the first being the pronoun "ha" and the second in this verse being.
And when the believers saw the companies, they said, "This is what Allah and His Messenger had promised us
وَلَمَّا رَأَى الْمُؤْمِنُونَ الأَحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُand Allah and His Messenger spoke the truth
وَصَدَقَ اللَّهُ وَرَسُولُهُAnd it did not increase them
وَمَا زَادَهُمْexcept in faith
إِلَّا إِيمَانًاand submission
وَتَسْلِيمًاWhen the believers saw the confederates
َلَمَّا رَأَى الْمُؤْمِنُونَ الأَحْزَابَLamma
لماsaw
رأىThey said, "This is what we were promised"
قَالُوا هَذَا مَا وَعَدَنَاRather, they have not yet tasted My punishment.
بَلْ لَمَّا يَذُوقُوا عَذَابِThere is no soul but that it has over it a protector.
إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌWhen the believers saw the confederates
لما رأى المؤمنون الأحزابthey said, "This is what Allah and His Messenger had promised us
قَالُوا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُOr do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, "When is the help of Allah?" Unquestionably, the help of Allah is near.
أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ أَلا إِنَّ نَصْرَ اللَّهِ قَرِيبٌThis is what Allah and His Messenger had promised us
هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُThis is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth.
هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُand Allah and His Messenger spoke the truth
صَدَقَ اللَّهُ وَرَسُولُهُAnd Allah had certainly fulfilled His promise to you when you were killing the enemy by His permission
وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِand Allah and His Messenger spoke the truth
وَصَدَقَ اللَّهُ وَرَسُولُهُwhat Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth
مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُHave you made Me an equal?
أجعلتني لله نداًHe who obeys the Messenger has obeyed Allah
مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَAnd it increased them only in faith and acceptance.
وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًاIt did not increase them
َمَا زَادَهُمْExcept in faith
إِلَّا إِيمَانًاAnd submission
وَتَسْلِيمًاAnd it increased them only in faith and acceptance.
وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًاFaith
إيماناThe student: ...
The Shaykh : No.
The student: ...
The Shaykh : Object of what?
The student: "zadhum" (increased them)
The Shaykh : First object or second object?
The student: Second
The Shaykh : Second object, and the first object
The student: The pronoun "ha"
The Shaykh : The pronoun "ha," yes. So "zad" takes two objects, the first being the pronoun "ha" and the second in this verse being