Exegesis of the saying of Allah the Exalted: << ولقد أنزلنآ إليكم ءايات مبينات ومثلا من الذين خلوا من قبلكم وموعظة للمتقين >

"With the yā' opened and kasrah in this surah, it is explained therein what was mentioned, or what was made clear" Good. The *mubīnāt* (clear verses) are those that were made clear, and the matter was made clear by them? They explain therein what was mentioned, but *mubīnāt* means they made it clear. Or *mubīnāt* in which what was mentioned is made clear. Good. The lām in His saying "And indeed" is a lām occurring in the answer to the oath, and it is for emphasis. And *qad* is also for emphasis. And "And indeed." So this sentence is emphasized. Muhammad?
The student: Three.

The Shaykh : And what are they?
The student: ...
The Shaykh : With three: the implied oath, the lām, and *qad*. Here Allah (Glorified and Exalted is He) emphasized with these three emphases for the sake of importance, because if we know that these are clear verses, that will necessitate from us caring for these verses. And His saying the Exalted: What is meant by "verses" here: the legislative ones or the cosmic ones?
The student: ...

The Shaykh : The apparent meaning is that they are the legislative ones, because the revelation becomes clearer with them than with the cosmic ones. So the apparent meaning is that they are the legislative ones, which is the revelation that came down upon the Prophet (peace and blessings be upon him). And in His saying "We sent down," it is the legislative revelation, because it truly descends from the height to the low, because it descends from Allah to the heart of the Prophet (peace and blessings be upon him). So it is a true descent. Some of them distorted it to mean that the intended meaning of "sent down" is "revealed." They said "We sent down" means "We revealed," and they said that descent does not occur except from above and does not occur except in a body. It is said, "The person descended from the roof to the ground," and the Qur'an is not like that. There is no doubt that the one who says this speech, what does he deny? The exaltation of Allah. And the people of the Sunnah and the community, among the things they used as evidence for the exaltation of Allah, is that Allah sent down the Qur'an to the Prophet. And they said that it is necessary for the one who sends down to be exalted. But they interpret it as revelation, on the pretext that the thing that descends is a body, and the Qur'an is not a body, but rather it is speech that descends. So there is no doubt that this is a distortion of the speech of Allah (Mighty and Majestic). And we say that the Qur'an descends as Allah said, for the word "descends" is not the word "reveals," and it has another specific meaning. Then, what prevents the descent in abstract matters from being a descent? If it is attributed to tangible matters, it is in bodies, and in abstract matters it has another meaning. Does not Allah say: Is tranquility a body thrown into the heart, or an abstract matter? It is an abstract matter that He sent down into the hearts of the believers. So we say the sending down of abstract matters. Then, what prevents the Qur'an from also having a body, but we do not know this body? Because Allah says to the Prophet (peace and blessings be upon him): So you see that the revelation came down upon him (peace and blessings be upon him) and his head was on the leg of Hudhayfah until he almost crushed it, and that the revelation came down upon him while he was on the camel, so it settled on him. It may be a body, but not like the known bodies. Allah knows best. And Allah (Glorified and Exalted is He) makes abstract matters tangible. Have you not seen how death on the Day of Resurrection is represented? By a ram that the people of the Fire and the people of Paradise see, and it is slaughtered in front of them. Just as the deeds are placed in the scales on the Day of Resurrection. And what is the origin of the deeds? They are meanings, not bodies. And Allah (Glorified and Exalted is He) is capable of all things, and His power (Glorified and Exalted is He) is beyond comprehension... And in any case, this verse contains clear evidence that Allah sent down the Qur'an from Himself, and that it is a descent that does not mean only revelation, but it is a specific meaning distinct from revelation.
And His saying the Exalted: He pluralized them because the reality of the matter is that they are so. The Qur'an is not one ruling or one report; there are many reports and many rulings, so they are verses. Yes. Good. Verses in the sense of signs, signs of what? Of the greatness of the One who sent them down, and of the truthfulness of the one who brought them (peace and blessings be upon him). And the aspect of them being verses is that if you reflect on the rulings that these verses brought, you will find them perfectly matching the benefit in the commanded matters and repelling the harm in the prohibited matters. And you will also find that their reports are at the utmost of benefit and utility. And you will find that they have a profound effect, among their effects being that these nations who were hostile to Islam entered the religion of Allah in large numbers, merely because they heard the Qur'an and saw its manners and morals. Yes. Then, this effect, for one who listens and whose heart is illuminated, is an effect that has no parallel in reality. If a person turns his heart to the Qur'an, no matter who he is, even if he is not a Muslim, he must be affected. This is what stirred the heart of the man in Madinah greatly. He heard the Prophet (peace and blessings be upon him) reciting in the Maghrib prayer from *al-Tur*. When he reached , Allah removed it from him, and his heart almost flew out. And from that time, Allah cast faith into his heart, and then he embraced Islam afterwards. So this is evidence that the Qur'an is great verses that indicate the greatness of the One who sent them down and the truthfulness of the one who brought them, due to the just rulings they contain which astonish the minds and no human can bring forth the like of them, and the rare, truthful reports that delight the soul, comfort it, and benefit the heart as well.
And His saying the Exalted: Meaning they clarify the truth from the falsehood, and distinguish between them, and differentiate between them. And also, they clarify the rulings by themselves. But some of them require clarification from others, and some are clear in themselves. And in this is an indication that there is no ambiguous matter in the Shari'ah according to reality. There is no ambiguous matter. But the ambiguity is according to what? According to understanding. Because the ambiguity that occurs in legal matters is not due to a deficiency in the texts, but due to a deficiency in understanding or a deficiency in knowledge. A person may be deficient in knowledge and not encompass all the texts, or he may be deficient in understanding. And thus, ambiguity occurs. But with complete knowledge and understanding, it is impossible for there to be ambiguity in the Shari'ah. And so you will find, sometimes I tell you about myself, you will find that sometimes a matter is presented to me and its ruling is impossible for me to determine, and then at another time the same matter comes and there is no ambiguity in it. Here, the clarity of the mind and the conditions of the person have a profound effect on the texts in understanding the texts. And for this reason, I see that it is necessary for the student of knowledge that the matters that are presented to him, the rare matters that he fears he will forget, that he finds... he does not rely on himself saying that this verse is clear... and does not need anything, because it is possible that a day will come when what Allah opened for you is not present now, either due to the absence of the cause or the presence of a barrier. And the human being is a human being, and conditions change with him. He may sit in his house... and come out of his house angry, unable to bear a word from people. And he may be pleased in his house and come out... So the human being is a human being in all his conditions, changing and fluctuating.
In any case, I repeat that the Qur'an, praise be to Allah, is clear and explanatory. However, the obscurity that enters a person's understanding comes from himself, not from the evidence. This is due to one of two things: what are they? Deficiency in knowledge or deficiency in understanding. Because of one of these two things, obscurity occurs in the rulings of the Shari'ah. As for the verses Allah revealed, they are clear and explanatory, with no ambiguity. The Shaykh al-Islam Ibn Taymiyyah mentioned a phrase in *al-'Aqidah al-Wasitiyyah* where he said: "Whoever reflects upon the Qur'an seeking guidance from it, the path of truth becomes clear to him". This phrase is, in truth, something to be written in gold, as people say... "Whoever reflects upon the Qur'an seeking guidance from it". For the path of truth to become clear to him, two things are necessary: clear and explanatory verses and explanatory ones "Seven canonical recitations

And an example

ومثلا

. A wondrous report, which is the report of 'Aishah (may Allah be pleased with her), regarding those who passed before you, meaning of the same kind as them, meaning their wondrous reports, like the report of Yusuf and Maryam". This means that Allah also revealed an example from those who passed before you. And Allah knows best that the intended meaning of "example" here is broader than the specific instance; it means examples from those who passed before, and this is not limited to the report of 'Aishah (may Allah be pleased with her), Maryam, and Yusuf, but is broader than that. However, the author, may Allah have mercy on him, as is his custom, restricted the general verses to the meaning according to the context. This is, in fact, a deficiency. It is true that the context may restrict the absolute and specify the general, but with evidence. If there is no evidence that this is specific, then generality is preferable. So his saying is, in fact, potentially broader than what the author mentioned in the Qur'an. Thus, there are legal rulings expressed through the clear and explanatory verses, and true reports containing lessons expressed through his saying . So Allah, Glorified and Exalted is He, gave us examples from those who passed before us, not only regarding chastity and modesty, but also regarding religion, faith, and disbelief. Yes. What comes after that? [Muhammad:10]. And when Allah, Glorified and Exalted is He, mentioned the story of Lut, He said . The rational person infers that the Sunnah of Allah is one, and Allah, Exalted and Majestic is He, regards all humans equally except by taqwa (mindfulness of Allah). If Allah destroyed a nation from the previous nations due to their disobedience, is it impossible that He would destroy this nation as well? It is not impossible. And if there is something, which is... the righteous ones, and it is general destruction, this does not save the righteous ones. In fact, some scholars said that no general destruction has occurred since the destruction of the Pharaohs, and they cited as evidence for that his saying: . They said, after the Torah was revealed to Musa (peace be upon him), the righteous ones were not destroyed, meaning a general destruction. This is the reality in fact, whether the verses indicate it or not, that this is the reality. And his saying , like the story of Yusuf (peace be upon him), who was accused of what he was accused of, and Allah, Mighty and Majestic, saved him from the one who accused him of the sin? The wife of al-'Aziz. And the wondrous thing is that the wife of al-'Aziz was the one who lured him to himself and closed the doors and prepared everything, but he, peace and blessings be upon him, after he had the intention, with the presence of the causes, the absence of obstacles, and the existence of desire and determination, after that, he was prevented... and this is the greatest of chastity, contrary to the one who goes and tries to say the word "hamma" (intended)... she intended for him for fornication and he intended for her to seize her. Yes, this is a contradiction, but it is said that the perfection of chastity is that it occurs with the presence of desire. She intended for him. Therefore, the Prophet (peace and blessings be upon him) said regarding those whom Allah will shade in His shade on the Day when there is no shade except His: he said: . There is no obstacle except this, because they have no one else, and the desire is present and the determination is there. The intention means, but he was prevented by the fear of Allah, Mighty and Majestic. And he, peace and blessings be upon him, after she intended for him and he intended for her, and he found that the desire and the cause were present and the obstacle was absent, at that time he saw the proof of his Lord, so Allah opened for him, and he turned away in the end. It became clear that the doer was whom? The wife of al-'Aziz. That became apparent publicly, so much so that Yusuf (peace be upon him), by the strength of his patience and his wisdom, when he was called to come out of prison, he did not come out until his matter was clarified. And this is considered great patience, otherwise a person might be imprisoned and told to look out... and he would look out, but he, peace and blessings be upon him, refused until he was completely innocent. And this is what happened.
Regarding Maryam (may Allah be pleased with her), it is the same thing. The Jews accused her of being a fornicator, implying it. They said: . Meaning, they were not like that, and "your mother is not a fornicator, so where did this fornication come from?" This is the meaning of their words. For this reason, the scholars differed on whether the hadd (fixed punishment) is applied for qadhf (false accusation of zina) when it is implied or not. The correct view is that if the implication is clear, the hadd is applied. In fact, some scholars say that implying zina is greater than stating it explicitly, because it includes both accusation and blame. For example, if someone came and said to you, "Praise be to Allah, I do not commit zina..." I am clarifying.