Exegesis of the saying of Allah the Exalted: ((And indeed, most of the former ones have gone astray before them * And indeed, We sent among them warners)).

Therefore, I emphasized, O Hidayat Allah, with three emphatic markers. The second is the consolation of the Prophet (peace and blessings be upon him), because everything preceding it was a discussion about the disbelievers of Quraysh. So Allah (Mighty and Majestic) wanted to console His Messenger (peace and blessings be upon him) by saying that your people are not the first to go astray, but rather, most of the former ones have gone astray before them. In this is consolation for the Messenger of Allah (peace and blessings be upon him), and in it is confirmation of the news of these past nations, about whose news some may doubt. It also contains an increase in warning for these deniers, because He said after it . He also confirmed this sentence with the three aspects we mentioned in .
means not all of them, for among the former ones there were those who found guidance, but most of them went astray. Until the Messenger of Allah (peace and blessings be upon him) said when the nations were presented to him: -... The mushaf was lowered because you are sleeping now... What is this etiquette of lowering your head while you are sleeping - So, most of the people to whom the messengers were sent have gone astray, as long as there was no one with the prophet; a prophet is sent to his people and there is no one with him... Most of the former ones, meaning the predecessors, so everyone who preceded this Ummah is considered among the former ones. This sentence is confirmed by what preceded it with the oath and the lam, and it was also confirmed by the three aspects we mentioned. And His saying means messengers who warn, as Allah the Exalted said . But here He did not mention the glad tidings because the context is one of warning, so omitting the glad tidings was more appropriate, and restricting it to the warning was more appropriate. So He said, "And indeed, We sent among them warners." Who is the messenger? The scholars said that the messenger is the one to whom the Shari'ah was revealed but he was not ordered to convey it. Is that so?
The student: No.
The Shaykh : And he was ordered to convey it. Therefore, it is said "arsala" (sent), meaning he sent with his messenger and ordered him to convey it. If you ask, what do we do with His saying the Exalted [Al-Hajj: 52], where He said, "And We sent not before you any messenger nor any prophet," which implies that the prophet, who is the one to whom the Shari'ah was revealed but he was not ordered to convey it, was sent? The answer is that the implied meaning of the verse is, "And We sent not before you any messenger, nor did We inform any prophet." It is on the level of the saying of the poet:
"We fed you straw and cold water". Cold water is not fed, but it is drunk. It is on the implied meaning of "and We gave it to drink cold water." And it is known that omitting what is known is permissible, as Ibn Malik said in his Alfiyyah:
"And omitting what is known is permissible, as you say, 'Zayd after from you two'"
means those who fear, from those who oppose, the punishment and the deprivation of the reward. So the messengers, peace and blessings be upon them, all warn those who oppose them with the punishment and the deprivation of the reward, because the sinner is deprived of the reward of obedience, for if he had willed, he could have replaced the disobedience with obedience. And he is also punished with what this disobedience entails. Now, he says "in them" . And "mudhdirin" (warners) is the active participle from "anhdara" (to warn). The one who warns is the one who makes fear. He said, "And warners, from the messengers, those who make fear."