Exegesis of the saying of Allah the Exalted: “And whoever disobeys Allah and His Messenger has certainly gone astray, a clear error.”

Allah the Exalted said: [Al-Ahzab: 36] Is it an interrogative noun? What made you realize that it is conditional?
The student: ...

The Shaykh : No, other than the answer.
The student: The conditional verb.
The Shaykh : It is the conditional verb because it is in the jussive mood , but it is in the jussive mood due to the deletion of the weak letter . Disobedience is the violation of a command, or if you wish, say that disobedience is the opposite of obedience, whether it is committing what is forbidden or leaving what is commanded. However, when both obedience and disobedience are mentioned, obedience becomes the doing of what is commanded, and disobedience becomes the doing of what is prohibited. But if disobedience alone or obedience alone is mentioned, it encompasses both matters. He said: An example of disobeying both is the saying of Allah the Exalted: And the Prophet (peace and blessings be upon him) said: If a person contradicts that, he has disobeyed Allah and His Messenger, because the command here is from Allah and from His Messenger. Sometimes the command comes in the Qur'an without the Sunnah, so if a person disobeys it, he becomes a disbeliever of Allah. Sometimes it comes in the Sunnah without the Qur'an, so if a person disobeys it, he becomes a disbeliever of the Messenger. But know that disobeying the Messenger (peace and blessings be upon him) is disobedience to Allah, because the Messenger speaks on behalf of the One who sent him. So if you disobey him, you have disobeyed the One who sent him. If a man came to you and said, “So-and-so sent me to you to do such and such,” and you contradicted the messenger, in reality, who are you contradicting? The sender. For this reason, Allah the Mighty and Majestic said: [An-Nisa: 80]. Therefore, whoever disobeys Allah and His Messenger, whether individually or jointly, This is the answer to the condition, and it is connected with the particle "fa" (so/then) because it is associated with . There are rules for the answer to a condition that must be connected with "fa," which I mentioned in a verse I recited for you before. What is this verse? I think 'Abd al-Rahman ibn Dawud wants to recite it for us.
The student: ...
The Shaykh: Ibn al-Walid is listening to it.
The student: "Interrogative nouns, and with a static word, and with 'ma', and with 'qad', and with 'lan', and with the negation of the verb"
The Shaykh: Yes, "Interrogative nouns, and with a static word, and with 'ma', and with 'qad', and with 'lan', and with the negation of the verb"
How many? Seven. If the answer to the condition is one of these seven listed items, it must be connected with "fa" obligatorily. Nothing deviates from this rule except a rare case, such as the poet's saying: "Whoever does good deeds, Allah will appreciate them" , and he did not say "so Allah will appreciate him." But this is rare or a necessity. Here, among the seven items with us, are . The author said: "clearly" . We have discussed that the four-letter verb "abana" can be transitive and intransitive. If it is intransitive, it means "it became clear." If it is transitive, it means "he made clear." Here he said: Does it fit the meaning of "he made clear"? That is, does it mean "a clear error that is made manifest"? It does not fit. So it is from the intransitive "abana," from which the noun is formed as "bayyin" (clear) and not as "mubayyin" (made clear). And his saying "not as mubayyin" means "not as made clear." So what is "mubayyin" in the sense of "made clear"? Like the saying of Allah the Exalted: This is from the intransitive, and the other is from the transitive. It is certainly from the transitive, yes, because the Qur'an is a manifestation of the truths. And for this reason, He said after it: [Ya-Sin: 70]