The benefits of the saying of Allah the Exalted: << و أدخل يدك في جيبك تخرج بيضآء من غير سوء في تسع ءايات إلى فرعون وقومه إنهم كانوا قوما فاسقين >
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I seek refuge in Allah from the accursed Shaytan. The benefits of the previous lesson:
First: In the saying of Allah the Exalted: [Surat al-Naml: 12].
In it is a sign from the signs of Allah (Glorified and Exalted is He), and that is that his hand entered in its natural state, then it came out white without any defect in an instant, because He said: "Insert." "It will come out." So this "it will come out" is the answer to "insert." The meaning is that in the mere act of insertion, it comes out like this, and this is among the signs of Allah (Glorified and Exalted is He).
The student: ....?
The Shaykh : No. It comes out when he takes it out. The meaning is not that as soon as it enters, the hand comes out by itself, but rather it comes out when he takes it out.
The student: ....?
The Shaykh : It does not come out from him; when he takes it out, it is white. In it is also evidence of the wisdom of Allah (Blessed and Exalted is He) in the signs of the prophets, in that they are appropriate to the era in which they were sent. And from where is this taken, my son?
The student: ......
The Shaykh : And this verse resembles magic, my son, but it is reality, whereas magic is illusion. Magic cannot turn a hand white, or a moving thing into a stationary one, or a stationary thing into a moving one; it cannot turn them into reality. But this verse is reality.
In it is also evidence for the principle of caution in speech, that one should be cautious in speech when something suggests a matter from which one should guard, due to His saying: "righteous"
The student: ....?
The Shaykh : No.
The student: [Surat al-Naml: 12]
The Shaykh : [Surat al-Naml: 12] For whiteness may be a defect, but he guarded against this by his saying: [Surat al-Naml: 12]. These are three benefits.
In the verse is evidence that Allah the Exalted gave Musa (peace be upon him) nine signs, two of which are preceding and the rest are following. What are these nine?
The student: The flood, the locusts, the lice, the frogs, and the blood. And these ....
The Shaykh : Yes.
The student: The years and a reduction in the fruits.
The Shaykh : The years and a reduction in the fruits.
And from the benefits of the signs is that Allah (Glorified and Exalted is He) did not send a prophet except with a sign, so that the argument would be established. From where is this taken?
The student: ....
The Shaykh : From where? Give us the word or phrase in the verse that indicates this.
The student: "IN NINE SIGNS" [Surat al-Naml: 12].
The Shaykh : It is taken from His saying: [Surat al-Naml: 12]. What is the wisdom that Allah did not send a messenger except with a sign?
The student: ....
The Shaykh : Because the argument is not established except by this. If a man came and said: "I am a messenger from Allah" without signs, and if he is not believed, there is no argument against the creation with him.
The student: He says: It is possible in his saying: [Surat al-Naml: 12] to mean .... nine signs ....
The Shaykh : This is not correct. The correct view is that "in" (fi) is for circumstantiality in its apparent sense. As for what he mentioned and others, they are not among the great signs. The great signs are these.
In it is evidence of the tyranny of Pharaoh and his people. From where is this taken, O Abdul Aziz?
The student: ....
The Shaykh : No.
The student: [Surat al-Naml: 12]
The Shaykh : It is taken from the saying of Allah the Exalted: [Surat al-Naml: 12]...
In it is evidence that it is from eloquence and rhetoric to pair the ruling with its cause.
The student: ... that they did not respond.
The Shaykh : They did not respond after it came to them.
The student: .... It will become clear in the verses that follow.
The Shaykh : No.
The student: Is each sign specific?
The Shaykh : Yes.
The student: The cause for the sending is that they were open sinners.
The Shaykh : Yes, the cause for the sending is Why? [Surat al-Naml: 12].
And we have mentioned that among the benefits of pairing the ruling with its cause, pairing the ruling with its cause has benefits?
The student: ....
The Shaykh : It can be complete.
The student: Three: explaining the wisdom of Allah...
The Shaykh : When the cause is mentioned, it has three benefits - which we know of, there may be more - :
First: Explaining the wisdom of Allah (Glorified and Exalted is He) in His legislation and His decree.
Second: Generalization by the generality of the cause.
And third: The one addressed feels reassured when he knows the wisdom of the ruling; his reassurance increases. Clear?
The student: The benefit
The Shaykh : From rhetoric is pairing the ruling with its cause. And in it is evidence that open sinfulness is applied to disbelief. From where?
The student: [Surat al-Naml: 12]
The Shaykh : It is taken from His saying: [Surat al-Naml: 12]. And we have mentioned that open sinfulness is of two types: absolute open sinfulness, and open sinfulness in general.
So absolute open sinfulness is disbelief, and open sinfulness in general is disobedience from the believers, meaning they have open sinfulness in general, because the origin of open sinfulness is exiting from obedience. If it is a complete and comprehensive exit, it is absolute open sinfulness, and if it is a partial exit, it is open sinfulness in general.
First: In the saying of Allah the Exalted:
And put your hand into the opening of your garment [at the breast]; it will come out white without disease
وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍIn it is a sign from the signs of Allah (Glorified and Exalted is He), and that is that his hand entered in its natural state, then it came out white without any defect in an instant, because He said: "Insert." "It will come out." So this "it will come out" is the answer to "insert." The meaning is that in the mere act of insertion, it comes out like this, and this is among the signs of Allah (Glorified and Exalted is He).
The student: ....?
The Shaykh : No. It comes out when he takes it out. The meaning is not that as soon as it enters, the hand comes out by itself, but rather it comes out when he takes it out.
The student: ....?
The Shaykh : It does not come out from him; when he takes it out, it is white. In it is also evidence of the wisdom of Allah (Blessed and Exalted is He) in the signs of the prophets, in that they are appropriate to the era in which they were sent. And from where is this taken, my son?
The student: ......
The Shaykh : And this verse resembles magic, my son, but it is reality, whereas magic is illusion. Magic cannot turn a hand white, or a moving thing into a stationary one, or a stationary thing into a moving one; it cannot turn them into reality. But this verse is reality.
In it is also evidence for the principle of caution in speech, that one should be cautious in speech when something suggests a matter from which one should guard, due to His saying: "righteous"
The student: ....?
The Shaykh : No.
The student:
without disease
مِنْ غَيْرِ سُوءٍThe Shaykh :
without disease
مِنْ غَيْرِ سُوءٍwithout disease
مِنْ غَيْرِ سُوءٍIn the verse is evidence that Allah the Exalted gave Musa (peace be upon him) nine signs, two of which are preceding and the rest are following. What are these nine?
The student: The flood, the locusts, the lice, the frogs, and the blood. And these ....
The Shaykh : Yes.
The student: The years and a reduction in the fruits.
The Shaykh : The years and a reduction in the fruits.
And from the benefits of the signs is that Allah (Glorified and Exalted is He) did not send a prophet except with a sign, so that the argument would be established. From where is this taken?
The student: ....
The Shaykh : From where? Give us the word or phrase in the verse that indicates this.
The student: "IN NINE SIGNS" [Surat al-Naml: 12].
The Shaykh : It is taken from His saying:
it will come out white without disease. [These are] among the nine signs
تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ فِي تِسْعِ آيَاتٍThe student: ....
The Shaykh : Because the argument is not established except by this. If a man came and said: "I am a messenger from Allah" without signs, and if he is not believed, there is no argument against the creation with him.
The student: He says: It is possible in his saying:
among the nine signs
فِي تِسْعِ آيَاتٍThe Shaykh : This is not correct. The correct view is that "in" (fi) is for circumstantiality in its apparent sense. As for what he mentioned and others, they are not among the great signs. The great signs are these.
In it is evidence of the tyranny of Pharaoh and his people. From where is this taken, O Abdul Aziz?
The student: ....
The Shaykh : No.
The student:
Indeed, they have been a people defiantly disobedient."
إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَThe Shaykh : It is taken from the saying of Allah the Exalted:
Indeed, they have been a people defiantly disobedient."
إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَIn it is evidence that it is from eloquence and rhetoric to pair the ruling with its cause.
The student: ... that they did not respond.
The Shaykh : They did not respond after it came to them.
The student: .... It will become clear in the verses that follow.
The Shaykh : No.
The student: Is each sign specific?
The Shaykh : Yes.
The student: The cause for the sending is that they were open sinners.
The Shaykh : Yes, the cause for the sending is
to Pharaoh and his people
إِلَى فِرْعَوْنَ وَقَوْمِهِIndeed, they have been a people defiantly disobedient."
إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَAnd we have mentioned that among the benefits of pairing the ruling with its cause, pairing the ruling with its cause has benefits?
The student: ....
The Shaykh : It can be complete.
The student: Three: explaining the wisdom of Allah...
The Shaykh : When the cause is mentioned, it has three benefits - which we know of, there may be more - :
First: Explaining the wisdom of Allah (Glorified and Exalted is He) in His legislation and His decree.
Second: Generalization by the generality of the cause.
And third: The one addressed feels reassured when he knows the wisdom of the ruling; his reassurance increases. Clear?
The student: The benefit
The Shaykh : From rhetoric is pairing the ruling with its cause. And in it is evidence that open sinfulness is applied to disbelief. From where?
The student:
Indeed, they have been a people defiantly disobedient."
إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَThe Shaykh : It is taken from His saying:
Indeed, they have been a people defiantly disobedient."
إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَSo absolute open sinfulness is disbelief, and open sinfulness in general is disobedience from the believers, meaning they have open sinfulness in general, because the origin of open sinfulness is exiting from obedience. If it is a complete and comprehensive exit, it is absolute open sinfulness, and if it is a partial exit, it is open sinfulness in general.