The benefits derived from the saying of Allah the Exalted: << ياقوم ادخلوا الأرض المقدسة . . . . . . . . . . . . . >

Among the benefits of the verses, first: the saying of Allah the Exalted regarding Musa: In it are benefits, among which is the virtue of the land of Sham, due to His saying: It has been mentioned previously that the meaning of "sacred" is purified from idols and shirk (associating partners with Allah), because it is the land of the prophets. And indicating its virtue is the saying of Allah the Exalted: This is also part of its sanctification. And among the benefits of this verse is that Allah the Exalted has written the land of Sham for the Children of Israel, due to His saying: . And among its benefits is that it is befitting for the da'iyah (caller) to mention what stirs the souls and incites them to acceptance, because here he mentioned that the land is sacred and that Allah has written it for them. The third is His saying: And this seems to be a glad tidings that they will be victorious and will enter the land. So here the glad tidings came from three aspects. What are they? His saying: , and the second? , and the third? . Among the benefits of this noble verse is that "writing" (takhtit) is of two types: legislative and decretal. Decretal writing usually comes accompanied by the letter "lam" (to), and legislative writing usually comes accompanied by "ala" (upon). This is usually the case, not always, as evidenced by His saying: Is the writing here decretal or legislative? It is decretal, there is no doubt. Allah did not impose the expulsion upon them as a legislative obligation, but as a decretal one. However, the general rule is that decretal is with "lam" and legislative is with "ala". Among the benefits of this noble verse is that the Children of Israel are more entitled to the land of Sham than others, due to His saying: What do you say? We say they are the most entitled people to it, and it is written for them when they were believers. So it was written for them not because they are from the Children of Israel, but because they were believers. Undoubtedly, in the time of Musa, they were the best people on earth, and Allah the Exalted said: So when the Children of Israel say that this is the land of promise, we say, if Allah wills, it is the land of their destruction. As for it being a land written for them legislatively or decretally, no. Decretally, it is possible, but legislatively, they have no right to it at all. Just as Allah made the Children of Israel inherit the land of Pharaoh and his land because they were Muslims, so the believers who are Muslims by Muhammad (peace and blessings be upon him and his family) will inherit the Children of Israel. Among the benefits of this noble verse is that matters are not completed except with the presence of benefits and the absence of harms, due to His saying: And therefore you find that the Shari'ah (Islamic sacred law) consists of commands and prohibitions, because worship is not completed except by forcing oneself to do acts of obedience and to refrain from sins and forbidden things. So you find the Shari'ah entirely containing both action and abstention, so that the trial and test are completed. I give you an example in fasting: what is in it? Abstaining from what is loved. In zakah (the obligatory alms), it is giving up what is loved. And this is what completes the trial. Among the benefits of this noble verse is that kufr (disbelief) is riddah (apostasy), apostasy from uprightness, due to His saying: So is the apostate now behind or ahead? Behind. So if we say that faith is advancement, therefore we say to those people who want the Muslim community to go back to the past, which they consider advancement, we say you are mistaken. They see that people returning to the time of the Salaf (the earliest generations) as regression, and we say to them that opposing the path of the Salaf al-Salih (the righteous predecessors) is regression, because it is called in the Qur'an riddah (apostasy) or returning on one's heels. But following the Salaf al-Salih is true advancement, but we need determination, strength, and implementation. Among the benefits of this noble verse is that returning on one's heels is a cause of loss. What kind of loss? This world and the Hereafter. And I only said that apostasy on one's heels is a cause of loss because the "fa" (so) in His saying "you will turn back" is the "fa" of causality. Therefore, the verb after it is in the accusative case because it occurred after the prohibition. . Among the benefits of this verse is also that it is befitting for the person calling to Allah to mention the consequences of evil deeds in order to restrain the souls. It is true that calling to Allah the Exalted is achieved by saying this is halal (lawful) and this is haram (forbidden) and this is wajib (obligatory), but if encouragement and warning are mentioned, that incites the souls to obedience. And here Musa said to his people: . Among the benefits of this noble verse is that mentioning worldly punishment to deter people from sins does not contradict sincerity. Pay attention, is that correct? Mentioning the bad consequences in this world to deter people from disobedience does not contradict sincerity. Therefore, the messengers used to say this to warn their people, just as mentioning the good consequences to encourage doing obedience does not contradict sincerity. Have you not seen that the Prophet (peace and blessings be upon him and his family) said: Is this not a worldly matter? It is worldly, and yet the Prophet (peace and blessings be upon him) mentioned it as a means to doing obedience, which is maintaining family ties. And the saying of some people that sincerity is truly worshipping Allah for Allah, not for the reward of Allah, is an error that contradicts the guidance of the Prophet (peace and blessings be upon him). Read the saying of Allah the Exalted: They seek the favor of Allah and His pleasure. But the saying I referred to is the saying of some Sufis who say that if you look at the reward, you have associated partners with Allah—may Allah protect us from that. Allah the Mighty and Majestic guides us to this and clarifies that this is the path of the Messenger and his Companions, and you say that this is shirk (associating partners with Allah)? It is true that whoever seeks the world with the deeds of the Hereafter has a type of shirk, but if he makes his share of the world an aid for him in the obedience of Allah, then he has no shirk with Allah. And look at the major sins: for example, does zina (unlawful sexual intercourse) have a punishment or not? It has a punishment. Why the punishment? So that people stay away from it, and he fears that if he commits zina he will be flogged or killed. Cutting off the hand in theft is the same thing, so that people guard against theft and do not commit it. It is not said that the restraining factor of faith is sufficient. It is not said that, because if we said the restraining factor of faith is sufficient, we would have to abolish all hudud (the fixed Qur'anic punishments). But we say the restraining factor of faith is undoubtedly the foundation, but the governmental deterrent is a regulator or a support for this foundation, and it is not... Then He the Exalted said: .