Continuation of the previous benefits derived from the noble verse.

And among the benefits of this noble verse is that if these people had fulfilled their covenant with Allah, Allah would have fulfilled His covenant with them, as Allah the Exalted said: . It is taken from His saying: . And among its benefits is that prayer and zakah are obligatory upon the previous nations, and it is the same for us; so prayers and zakah are obligatory, but it does not follow from their being obligatory that they must be identical to what was obligated upon us in terms of manner, time, and amount. The important thing is that the genus of prayer is prescribed, and the genus of zakah is prescribed, but it differs; it may differ. This is like His saying: . So the analogy here is with the obligation; the obligation is analogized to the obligation, and it does not follow that their fasting must be like our fasting. And we remain with Hajj, and it is established from the Prophet (peace and blessings be upon him) that Hajj was prescribed for the previous nations. So these great pillars, the pillars of Islam, are prescribed for every nation. And among the benefits of this noble verse is that it is obligatory for the Children of Israel to believe in all the messengers, and at their head is Muhammad (peace and blessings be upon him), because Allah did not guarantee them this reward except if they believed in His messengers, as He said: . And it is known that whoever lies to one messenger has lied to all the messengers, as Allah the Exalted said: , even though no messenger preceded Noah, but when they lied to Noah, their lying to him became lying to all the messengers. And among the benefits of the noble verse is also the obligation to support the messengers, as He said: . Supporting them in their lifetimes is to be with them in jihad and defense and the like. Supporting them after their deaths is to support their laws and establish them among the people. So it is obligatory upon us now to support the law of the Prophet (peace and blessings be upon him and his family). And among the benefits of this noble verse is the explanation of the favor of Allah (Mighty and Majestic) upon the servants, where He gives them provision, then He said: . He is the Giver first and the Rewarder second, as He said: . And we mentioned the wisdom in expressing spending in the cause of Allah as a loan; who mentions it? It is as if Allah the Exalted made spending in the cause of Allah like a loan that the borrower is obligated to repay. And among the benefits of the noble verse is that the deeds by which a person draws near to Allah must be good. Where is this taken from? From His saying: , to exclude deficiency in the obligatory and persistence in giving, because persistence is not good and deficiency is not good. And among the benefits of the noble verse is that good deeds expiate bad deeds, as Allah the Exalted said: . And indicating this is His saying: . And the saying of the Prophet (peace and blessings be upon him): Or do you follow the bad deed with a good one? Yes, . And among the benefits of this noble verse is that it begins with safety from what is feared before the explanation of the attainment of what is desired, as He said: . And this is a witness to what the scholars occupied themselves with, that purification comes before adornment, meaning the removal of impurities and obstacles before the attainment of what is desired. And among the benefits of this noble verse is that Paradise is not one, as He said: . This is if we say that this plural refers to the gardens and not to those who entered them, because there is a possibility that it refers to those who entered them, and that each one has a garden, even if the garden is one, but it is plural in terms of what is inside it. So we say this is possible, but the Qur'an indicated that they are gathered gardens, the gardens themselves. So in Surat al-Rahman: . And in the second: . And among the benefits of this noble verse is that the pleasure of Paradise is pleasure for the soul, the heart, the hearing, the sight, and everything. And that is when He mentioned that these gardens have rivers flowing beneath them, and this is undoubtedly tiring to the hearing; the sound of the flowing river tires the hearing. For this reason, you find a person standing at the waterfalls enjoying listening to them. And so is the sight, and so the heart and soul find rest. And among the benefits of this noble verse is that in Paradise there are rivers, not one river. Where is this taken from? , the plural of river. And Allah (Mighty and Majestic) mentioned their types in Surat al-Qital, Surat Muhammad. Does the brother read it to us? . Yes, you did well. Four types. If someone asks: How do we reconcile His saying: , where He mentioned one river, and here He mentioned rivers? How do we reconcile? The indefinite noun does not generalize except in the context of condition, negation, prohibition, and the like. He mentioned the genus of the river; the singular is for the genus, so it does not contradict the plural. Correct, we say the intended meaning is the genus, so it does not contradict the plural. And among the benefits of this noble verse is the warning of one who disbelieves after the covenant and the call to him in clear misguidance, as He said: . And among the benefits of this noble verse is that the believer travels on the straight path, meaning its middle, not its sides. The explanation of this is: if it is established in the ruling of the disbeliever that the path is misguidance, its opposite is established in his ruling; the opposite of his ruling is established in him, because if actions are opposed, the rewards are opposed. And among the benefits of this noble verse is the indication that the predominant view is that the middle, the middle of the path and the road, is the truth, because "sawa'" means middle, as Allah the Exalted said: , meaning in its middle or in its stable place. And this is the predominant view: that what is extreme to the right or left is misguidance. And in that, there came in a hadith: .