The benefits of the saying of Allah the Exalted: “Say: Who provides for you from the heavens and the earth? Say: Allah. And either we or you are upon guidance or in clear error.”
Machine translationRead the Arabic original
And among the benefits of the noble verse is His saying: [Saba 34:24]: the obligation to debate the polytheists and argue with them. This is derived from His saying: , because the original ruling of a command is obligation.
Another benefit is that the one who argues should use the clearest and most evident evidence. For provision from Allah (Mighty and Majestic) is a known matter, and it is not permissible for anyone to say that it is the rain that descends or the plant that grows. So in the matter of debate, a person should argue with what is clearer and more evident. This is the method of the Qur'an, as we have passed through in the rules of exegesis. Good.
Among the benefits of this noble verse is the answer to the questioner regarding what is clear, based on His saying:. An example in ordinary matters: I ask you, for instance, who brought such and such? If you hesitate and stammer, either out of ignorance or stubbornness, I say: Is it not so-and-so who brought it? And I make you acknowledge it. This answering of the questioner is only in clear matters. As for unclear matters, one may be opposed, and his answer may not be convincing. But in clear matters, the questioner can answer himself. What? If the opponent stammers and does not answer. But if he answers, the matter is established. And this interrogative present in the noble verse—did the polytheists answer it with the truth in another place? Yes, in Surat Yunus: [Yunus 10:31] Yes.
Among the benefits of this noble verse is the permissibility of arguing with the opponent using what is known in the field of debate as sibr (investigation) and taqsim (division). Sibr means tracing the thing, and taqsim means oscillating between this or that. Its example here is[Saba 34:24]. We traced the situation and found that the situation of every person does not go beyond two states: either guidance or error. And it is either for us or for them, and there is no third thing. This is known, yes, as sibr and taqsim. Its parallel is the saying of Allah the Exalted: [Maryam: 77]. This is his claim: [Maryam 19:77]. Allah the Exalted said: , meaning: Does he know the unseen? That he will be given wealth and children? [Maryam: 78], meaning: Or did Allah inform him of it and make a covenant with him? There is a third category: the lie. And for this reason He said: , meaning that he did not know the unseen and did not take a covenant with the Most Merciful. Tell me, my brother, what did you say? And what is the example you gave between this or that, so that it becomes clear that it must be one of two things?
The student : ......
The Shaykh : Give me a verse as an example. We, you are now before us, our path is guidance and error. Either we are upon guidance and you are upon error, or we are upon error and you are upon guidance. Likewise, the verse in Surat Maryam is also very clear:[Maryam 19:77-78]. The point is that Allah said: Did this one know the unseen and know that he will be given wealth and children? , meaning that Allah informed him and made a covenant with him that He will give him wealth and children. Because this claim of his is either a lie, or he has knowledge of the unseen, or a covenant from Allah. Yes, pay attention. And what did Allah the Exalted say about this? , meaning neither this nor that. If this and that are negated, what remains? The lie remains. That it is a false claim with no truth to it. And for this reason He said: [Maryam 79:80]. Did you understand, everyone? Good.
And from it is also His saying:[Al-Baqarah 2:80]. What is the answer? [Al-Baqarah 2:80]. If you have a covenant from Allah, then Allah does not break His covenant: [Al-Baqarah 2:80]. And the answer is that they said: “Upon Allah is what they do not know.” Good. Here, I said in the verse, is there evidence for, or is it derived from the verse, arguing with what is known by scholars of debate or scholars of debate and disputation as what? As sibr and taqsim, from His saying: [Saba 34:24].
And among its benefits is gentleness with the opponent and lowering oneself to him to reach acknowledgment of the truth. Yes, from His saying:[Saba 34:24]. Because this is a lowering to the utmost degree with the opponent and gentleness with him so that he acknowledges the truth. And look at something similar in the saying of Allah the Exalted: [Al-Naml: 59]. It is known that Allah is the best, is it not? But from the perspective of lowering oneself to him, it was said to him: Or your idols and your gods.
Say, "Who provides for you from the heavens and the earth?" Say, "Allah.
قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَوَاتِ وَالأَرْضِ قل اللهSay
قلAnother benefit is that the one who argues should use the clearest and most evident evidence. For provision from Allah (Mighty and Majestic) is a known matter, and it is not permissible for anyone to say that it is the rain that descends or the plant that grows. So in the matter of debate, a person should argue with what is clearer and more evident. This is the method of the Qur'an, as we have passed through in the rules of exegesis. Good.
Among the benefits of this noble verse is the answer to the questioner regarding what is clear, based on His saying:
Say, "Allah"
قل اللهSay, "Who provides for you from the heaven and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who arranges [every] matter?" They will say, "Allah," so say, "Then will you not fear Him?"
قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الأَمْرَ فَسَيَقُولُونَ اللَّهُAmong the benefits of this noble verse is the permissibility of arguing with the opponent using what is known in the field of debate as sibr (investigation) and taqsim (division). Sibr means tracing the thing, and taqsim means oscillating between this or that. Its example here is
And indeed, we or you are either upon guidance or in clear error."
وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلالٍ مُبِينٍThen, have you seen he who disbelieved in Our verses and said, "I will surely be given wealth and children
أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًاI will surely be given wealth and children
لَأُوتَيَنَّ مَالًا وَوَلَدًاDid he know the unseen?
أَطَّلَعَ الْغَيْبَOr did he take a covenant with the Most Merciful?
أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًاNo!
كلاThe student : ......
The Shaykh : Give me a verse as an example. We, you are now before us, our path is guidance and error. Either we are upon guidance and you are upon error, or we are upon error and you are upon guidance. Likewise, the verse in Surat Maryam is also very clear:
(77) Then, have you seen he who disbelieved in Our verses and said, "I will surely be given wealth and children [in the next life]?" (78) Has he looked into the unseen, or has he taken from the Most Merciful a promise?
أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا * أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًاOr has he taken a covenant with the Most Merciful?
أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًاNo!
كلا(79) No! We will record what he says and extend for him from the punishment extensively. (80) And We will inherit him [in] what he mentions, and he will come to Us alone.
سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا * وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًاAnd from it is also His saying:
And they say, "Never will the Fire touch us, except for a few days."
وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةًSay, "Have you taken a covenant with Allah? For Allah will never break His covenant.
قُلْ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْدًا فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُSay, "Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?"
قُلْ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْدًا فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لا تَعْلَمُونَAnd indeed, we or you are either upon guidance
وإنا أو إياكم لعلى هدىAnd among its benefits is gentleness with the opponent and lowering oneself to him to reach acknowledgment of the truth. Yes, from His saying: