Exegesis of the saying of Allah the Exalted: ((And We have certainly presented to the people in this Qur'an every kind of example, that they might remember. [It is] an Arabic Qur'an, free from any defect, that they might be mindful.))

Then Allah the Exalted said: Surah al-Zumar, verse 27 meaning We made. And "presenting examples" is more specific than "making," meaning We made clear to the people in this Qur'an every kind of example. The sentence here is emphasized by three markers of emphasis: the lam, qad, and the implied oath. For the estimation of the speech in this kind of restriction is: "By Allah, indeed..." so it becomes emphasized, emphasized by three markers, or rather by three markers. And his saying: "

And We have certainly presented to the people

ولقد ضربنا للناس

[Ar-Rum 30:58]

If someone were to ask, how is this emphasized when it is a known matter, and the norm is that emphasis is resorted to only out of need for it? The answer is: emphasis may be for the need of it when the addressee is in doubt or denying, and it may be for the importance of what is emphasized even if there is no denial or... And this is an instance of that, and this verse is an instance of that. For the fact that Allah presents examples to people in the Qur'an is a tangible, perceivable matter, but because of its importance, Allah Mighty and Majestic emphasized it.

for the people in this Qur'an from every [kind] of example

للناس في هذا القرآن من كل مثل

[Al-Isra 17:89]

meaning from every kind of doubt, so... Allah the Exalted [presents] the likenesses and parallels to warn whoever is on the path of this parallel and this likeness so that he does not do what was done.

that they might remember

لعلهم يتذكرون َّ

meaning they take a lesson. "La'all" here is for the purpose of causation, and that is one of its meanings. Among its meanings is hope, such as: "Perhaps the beloved is coming." And among its meanings is fear, such as: "Perhaps the beloved is perishing." In the first, "Perhaps the beloved is coming" is hope, and in the second, it is fear, meaning I fear that he is perishing. It comes for the purpose of causation as in this verse, and as in His saying the Exalted:

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -

يَا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون

[Al-Baqarah 2:183]

Is there a third example?
The student: ...

The Shaykh : No.
The student: ...

The Shaykh : Yes
The student: ...

The Shaykh :

You know not; perhaps Allah will bring about after that a [different] matter.

لا تدري لعل الله يحدث بعد ذلك أمرا ً

[At-Talaq 65:1]

This may be for expectation.
The student: ...

The Shaykh :

Then perhaps you would kill yourself

لعلك باخع نفسك َ

[Al-Kahf 18:6]

For expectation as well; it is frequent in the Qur'an.
The student: ...

The Shaykh : Yes?
The student: ...

The Shaykh : "La'all"... for hope.
The student: ...

The Shaykh : It is possible and it is likely that it is for the purpose of causation; it is likely that it is for the purpose of causation. There is much of this in the Qur'an. "La'all" leads some people to think it is for hope in every place, so they say, how can Allah the Exalted hope for something when He is capable of everything? We say: when "la'all" comes... it is for the purpose of causation. And his saying:

they remember

يتذكرون

meaning they take a lesson, and that this is the purpose of presenting examples.

[It is] an Arabic Qur'an, without any deviance that they might become righteous.

قرآنا عربيا غير ذي عوج لعلهم يتقون

[Az-Zumar 39:28]

a Qur'an

قُرآناً

This is a state, and

in Arabic

عربيا

is another state. Because this Qur'an, which contains every kind of example, is a Qur'an. The word "Qur'an" comes as a verbal noun and comes as an active or passive participle. From its coming as a verbal noun: al-Ghufuran (forgiveness) and al-Shukran (thankfulness). And I mean by this the pattern fa'lan, which comes as a verbal noun like al-Ghufuran and al-Shukran, and al-Qur'an. And this verbal noun from the word Qur'an is likely to mean a passive participle, so Qur'an means recited. And on this basis, it means recited. It is also likely to be an active participle meaning reciter, from the verb "qara'a" meaning to gather water in a pool. And the Qur'an, if you reflect on it, you will find that both descriptions apply to it: it is recited and it is a gatherer... For this reason, the scholars of the principles of exegesis said that it is valid for it to mean an active participle and it is valid for it to mean a passive participle. And his saying:

in Arabic

عربيا

meaning in the Arabic language, which is the tongue of Muhammad (peace and blessings be upon him) and the tongue of the people among whom he was sent. Arabic is the most eloquent, most articulate, and clearest of languages. For this reason, Allah the Exalted chose it for the message of Muhammad (peace and blessings be upon him). If it were said: Is there not in the Qur'an words whose origin is non-Arabic? Yes, indeed. But these words whose origin is not Arabic, when the Arabs spoke them, they Arabized them, so they became Arabic. For this reason, these Arabized words are not free from some change; there must be something of a change in them in most cases. So when the Arabs spoke them and used them and they became in their tongues, they became pure Arabic. Are they pure Arabic or Arabized?
The student: ...

The Shaykh : Arabized. So they are words Arabized from people who are also Arabized, meaning the origin of the Arabs is Arabized because they are not Arabs in the original sense. For Isma'il is the son of Ibrahim, and his language was not Arabic. But when the Arabs... came to the mother of Isma'il and settled with her, he became an Arab, and Arabness continued to this day. Yes.
He says: " This description is negative and not affirmative. Know that there is nothing in the descriptions of the Qur'an that is purely negative, because pure negativity contains no praise. Rather, everything by which the Qur'an is described in the form of negation is for the perfection of its opposite. So if it says: meaning for the perfection of its uprightness. Rather, Allah the Exalted said: It guides to that which is most upright. So the Noble Qur'an guides to that which is most upright in matters of religion and in matters of the world in a way that is free from any defect in any way. For this reason, it says: meaning in order that they might be mindful. So Allah made clear to us this Qur'an and made it free from any defect for the sake of His mindfulness, Mighty and Majestic.