Continuation of the benefits of the previous verse, which is the saying of Allah the Exalted: << اليوم أحل لكم الطيبات . . . . . . . . . . . . . . >.
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Among the benefits of the noble verse is that female slaves from among the People of the Book are not permissible for a Muslim, even if he fears harm. What is the evidence? The saying of Allah the Exalted: [Al-Ma'idah 5:5]. If someone were to say: "Then are all believing women like that, because Allah said: [Al-Ma'idah 5:5]?" We would say: Yes, if it were not for the verse in Surah al-Nisa, which is the saying of Allah the Exalted: [An-Nisa 4:25]. If it were not for this, we would have said so, but a Muslim female slave becomes permissible for a Muslim in cases of dire necessity, as previously mentioned in Surah al-Nisa. Among the benefits of the noble verse is that deeds are included in faith, based on His saying: [Al-Ma'idah 5:5]. What is mentioned in this verse are deeds, which indicates that deeds are included in faith. This is what the people of the Sunnah and the community agreed upon, that deeds are part of faith. There is evidence for this from the Book and the Sunnah. I think we explained this? "La ilaha illa Allah" (There is no god but Allah)! By consensus? Did we not explain it? Well, from the Qur'an: Allah the Exalted said, when He directed people toward the Sacred Mosque after they had been facing the Temple: [Al-Baqarah 2:143]. The exegetes said this means "your prayer toward the Temple of Jerusalem." As for the Sunnah, the Prophet (peace and blessings be upon him) said: Riyad as-Salihin 682. This is a statement, Sahih Muslim 35b. This is an action, Sahih al-Bukhari 9. And this is a psychological response resulting from the heart, which is among the deeds of the heart. This indicates that deeds are included in the term "faith." However, when deeds are coupled with faith, the deeds become outward and faith remains in the heart, such as: [Al-Baqarah 2:277]. Another benefit of the noble verse, which we mentioned, is that whoever disbelieves in this faith, his deeds are rendered void. We mentioned that deeds may be rendered void after a person has performed them, and we explained the interpretation of this, stating that deeds are not rendered void unless a person dies upon that state. We also mentioned in the verse the affirmation of the Hereafter? Add it? Among the benefits of the verse is the affirmation of the Hereafter. Another benefit is that people in the Hereafter are either losers or winners, based on His saying: [Ali 'Imran 3:85]. This indicates that in the Hereafter there are winners and there are losers.
