The benefits of the saying of Allah the Exalted: “And We have not sent you except as a mercy to all people, a bringer of good news and a warner, but most of the people do not know.”

How did we complete this? How?
(peace and blessings be upon him), due to His saying: And in it is evidence that Muhammad (peace and blessings be upon him) is a commanded servant, not a commanding Lord, due to His saying: O Husayn, what did you say?
And in it is also: the universality of the message of the Prophet (peace and blessings be upon him).
According to the author's opinion: "except for all the people" is like the saying of the Prophet (peace and blessings be upon him): Or we say: because of His saying: So the people here are among the forms of generality, because there is another opinion that says: "

all together

كافة

meaning sufficient" meaning that it restrains the people from shirk and disobedience, or meaning gathering them upon tawhid (the oneness of Allah) and sincerity. On this basis, it becomes a circumstantial phrase (hal) from the word "kaf" in His saying: and the taa in it, on this meaning, is a taa of exaggeration, like His saying (Glorified and Exalted is He): [al-Nahl:120] meaning a leader. Yes, and just as it is said: "this is a sign" (al-alamah) meaning a sign, but the taa is for exaggeration. So we have two opinions regarding and what we mentioned in the commentary. Yes, for the shortness (of the word) not for the abbreviation. What are the two aspects in it? That it is a circumstantial phrase from "the people" placed before it, and that it is a circumstantial phrase from "kaf" in and on this meaning, on this aspect, it becomes meaning: sufficient, i.e., gathering, or sufficient, i.e., restraining the people. Did you understand? And this opinion is clear for both meanings. Where do you derive the generality from on this opinion? From His saying: because... here it is a circumstantial phrase. Okay, it is derived from this hadith, and from the benefits of the verse also: that the message of the Prophet (peace and blessings be upon him) includes two things, which are the glad tidings and the warning. The glad tidings are for the obedient with the reward, and the warning is for the disobedient with the punishment.
And among its benefits: the indication of the wisdom in sending the messengers, which is bringing good news and warning, as Allah the Exalted said: [An-Nisa: 163] to His saying: [An-Nisa: 165].
And among its benefits: that most people do not know the wisdom in sending the Messenger (peace and blessings be upon him), and they do not know that he is a Messenger, such and such. Most people. As for the first, it is clear that most people do not know the wisdom in sending the messengers. And as for the second, there is consideration in it, because the message reached most people and will reach all people until the argument is established against them. Okay.
And among the benefits of the noble verse: that the majority is not necessarily with the truth, because most people do not know, so they are in ignorance. Indeed, the one who holds fast to the religions is close, and the one who holds fast to the religions is one who has knowledge, and he is one who has certainty.
And among the benefits of the noble verse: the establishment of causes. Where is it taken from? From his saying: on the last second meaning, which is meaning a restrainer. Then the Messenger (peace and blessings be upon him) is a cause and not a creator. He is a cause for guidance, but “you do not guide whom you love.” And is the establishment of Allah’s voluntary actions derived from it?
The student: ...

The Shaykh : Where is it taken from? From his saying: For this is an action from the actions related to His will, Glorified and Exalted is He.
And among the benefits of the verse also: the establishment of the argument for the truth, due to his saying: So no one has an excuse before Allah after the messengers. And is the excuse of the one to whom the message did not reach taken from it?
The student: .......

The Shaykh : Where is it taken from? From his saying: For the one to whom the message did not reach, he did not receive good news or warning. So what is the ruling of the one to whom the message did not reach? We say: he does not escape from two matters: either he is negligent in seeking the truth, and this one has no excuse because he is negligent, or he is not negligent such that nothing about the messages reached him and nothing about the mention of the messages occurred in his heart. Then we say that he is judged in this world by the religion he is upon, and as for the Hereafter, his matter is with Allah. We do not testify against him with anything. Yes.
We begin the new lesson now: