The benefits of the saying of Allah the Exalted: “And those before them denied, and they did not reach a tenth of what We gave them, yet they denied Our messengers. So how was the retribution?”

Then Allah the Mighty and Majestic said: [Surah Saba: 45]. In this noble verse, there is a warning to the one who denies the Messenger (peace and blessings be upon him). The point is that Allah informed us that the predecessors denied, even though they were stronger in power, and possessed more wealth and children than these deniers of the Messenger (peace and blessings be upon him).
Among its benefits is that whoever denies the messengers, the word of punishment becomes valid against him, as He said: .
Among its benefits is the honor of the prophets, or the honor of the messengers (peace and blessings be upon them), because Allah—what is it?—attributed their messengership to Himself, saying: . It is known that the rank of messengership is the highest rank of humanity, for the ranks of humanity are four: prophethood encompassing messengership, the truthful ones (siddiqin), the martyrs, and the righteous. Allah the Exalted said: [Surah An-Nisa: 69]. Thus, the highest rank is prophethood, then the rank of the truthful ones, then martyrdom, then righteousness. This is contrary to the Zindiqs who say that the awliya (close friends of Allah) are better than the prophets, and the prophets are better than the messengers. One of them says: “The station of prophethood is in an interval above the messenger and below the wali.” They claim, may Allah make their faces ugly, that the awliya are better than the messengers and prophets. Yes, and it is so with them, for their awliya are the taghut, and the taghut dictates to them that he is better than the messengers and prophets.
Among the benefits of this noble verse is the clarification of the wisdom of Allah the Mighty and Majestic, in that He made the punishment of the same kind as the deed. Since the deed of these people was great, namely the denial of the messengers of Allah the Blessed and Exalted, their recompense was great, such that one marvels at it: , meaning how great and severe it is.
Among the benefits of this noble verse is that denial (inkar) is by action as well as by speech. The point is that Allah’s denial of them is not by speech only, but by action and taking them with punishment. This is denial by action. This also exists in our actions; when your child contradicts you in a matter, sometimes you reprimand him, and you say, “I ordered you to leave it alone,” and sometimes when you come and find that he has done it, you hit him. This denial is by what? It is by action. So the denial of Allah the Mighty and Majestic is by speech and by action. The punishment of the criminals is denial by what? By action. And in this verse and other verses that attribute the action to the doer, it is a refutation of whom? For example, and the like, is a refutation of...
The student: ....

The Shaykh : No, it is not the Qadariyyah; it is a refutation of the Jabriyyah who say that the action is the action of the servant, that he is compelled to it, and he has no choice in it.
Among the benefits of this noble verse is the application of qiyas al-awla (analogical reasoning by stronger evidence). Where is it taken from? , meaning if Allah took these strong, mighty people who had the most wealth and children, if Allah the Exalted took them for their crime, then those who are below them are all the more so. Undoubtedly, qiyas is valid evidence, and its validity has been established by the Book, the Sunnah, and reason. However, qiyas is of two types: valid and defective. The Book, the Sunnah, and reason indicate that the defective type is not to be considered, and they indicate that the valid type is to be considered. An example of defective qiyas is the statement of Iblis, using qiyas al-awla, when Allah ordered him to prostrate to Adam, he said: [Surah Al-A'raf: 12]. How can the latter be a slave to one below him? And an example of qiyas al-muthli (analogical reasoning by similarity) is their saying: [Surah Al-Baqarah: 275]. This is defective qiyas because it is comparing what Allah has forbidden to what Allah the Mighty and Majestic has made lawful. The important point is that the validity of qiyas has been established by the Book, the Sunnah, and reason, and whoever denies it has denied what the Book and the Sunnah indicate. Yes, the one who denies defective qiyas is fine. Do we take from this verse that denying the messengers is denying Allah? Yes, that is the apparent meaning, because in the first part he said: and did not mention the deniers, then he said: . This indicates that denying the messengers is denying Allah the Mighty and Majestic, and it is so upon reflection, because if the messenger comes and says he is the messenger of Allah, and Allah supports him with signs, and then you deny him, you have denied Allah the Mighty and Majestic, because the signs that Allah gives and the messenger are nothing but proofs indicating his truthfulness. So it is as if the denier is saying that these signs are lies, because he is denying the messenger whom they support.