Continuation of the explanation of the previous verse
Machine translationRead the Arabic original
He said: "And their souls have become certain of it, meaning: they became certain".
Leave it to yourselves, everyone. The author said: "And their souls have become certain of it". So what necessitated for him to estimate "qad" (already)?
We say: Because the clause is a circumstantial clause, and when a circumstantial clause is a past tense verb, "qad" is estimated in it for the sake of realization.
And the second one said: Their souls have become certain of it. He said: "Meaning: they became certain that it is from Allah". So he explained "istaqana" (became certain) with "taqana" (became certain), indicating that the sin and the ta' are superfluous. But it is better to leave the sin and the ta' in their place, and not to rule them as superfluous, because "istiqan" (certainty) is more emphatic than "taqin" (certainty). And it is known among them that they say: the increase in the structure indicates an increase in the meaning, so "istiqan" is more emphatic.
So they had become certain of it with complete certainty, they had no doubt in it, and yet they denied it.
This denial with certainty is more emphatic, and for this reason he said: [Al-Naml: 14] and so on.
And His saying, the Exalted: [Al-Naml: 14]. He did not say: "And they became certain of it." So attributing "istiqan" to the soul is more emphatic, meaning: that it is a certainty that reached their souls until it took hold in them, and yet, may Allah protect us, they denied it and rejected it.
And His saying: [Al-Naml: 14]. The author says: "Out of arrogance against believing in what Moses brought". So he explained the two words with one word, which is: arrogance. But if we look at the noble verse, we find that it is more emphatic than what he explained it with.
His saying:. In its original meaning, "zulm" (injustice) is deficiency. From this is His saying, the Exalted: [Al-Kahf: 33], meaning: you did not diminish.
So the original meaning of it is that it means deficiency. And whoever diminishes the right of another is an oppressor. If a person diminishes his own right, he is an oppressor to it. If he diminishes the right of another, he is an oppressor to him.
Here, these people diminished the right of Moses (peace be upon him), so they are oppressors. And they diminished their own right by not guiding them to what is in their well-being, so they are also oppressors.
Then what is the driver of this injustice and deficiency? He said:. And this is the meaning of "other than injustice," meaning: out of arrogance regarding what Moses (peace be upon him) brought. They see that Moses is from the Moses who comes to Pharaoh who says to his people: "I am your Lord, the Most High." Then he says: "I am a messenger to you, you must follow me!"
By the nature of the open sinner, he is arrogant and says: Absolutely not. For this reason, they denied out of injustice: to Moses and themselves, and out of arrogance: out of arrogance towards Moses and what he brought, so they, may Allah protect us, were connected to the two descriptions.
And His saying: [Al-Naml: 14]. The author says: "It refers to the denial".
Correct, not for the certainty, because certainty is injustice if they became certain that Moses is truthful? It is not injustice, this is truth, this is justice and humility... Their certainty is justice and humility, but they did not become certain, meaning: they did not submit to this certainty.
So: it refers to the denial, meaning: they denied it out of injustice and arrogance.
But the benefit of bringing the circumstantial clause between the related and the related-to: is to emphasize the blame upon them... to hasten to emphasize the blame upon them, because their denying with certainty is more severe and greater. The denier with doubt may be excused, but with certainty, there is no justification for it.
So the benefit of acknowledging the circumstantial clause between the related and its related-to, what is its benefit? To hasten to emphasize the blame upon them, and to clarify that they reached the limit of this description, which is injustice and arrogance.
So what is the grammatical parsing of? Is it an object for the sake of which, meaning: for the sake of injustice and arrogance, or is it a verbal noun in the meaning of a state, meaning: being unjust and arrogant?
The latter is more appropriate, because if we make injustice and arrogance an object for the sake of which, it is true of the denial, since they were unjust and arrogant and then denied.
So on this basis, we say: that "injustice" and "arrogance" are verbal nouns in the meaning of the active participle, meaning: they denied it while being unjust and arrogant.
Allah, Blessed and Exalted is He, said: " O Muhammad..." and so on.
So look, is it a look of consideration or a look of sight? A look of consideration, because the look of sight here is impossible, why?
The student: ...
The Shaykh : Because its time has passed, but it is a look of consideration. And the address, according to the author's statement, returns to the Messenger of Allah (peace and blessings be upon him): "So look, O Muhammad".
And it has passed us several times: that the address in the singular in the Qur'an is not specific to the Messenger (peace be upon him) except what the evidence indicates. What the evidence indicates is according to what it indicates, and otherwise it is general, and the estimation becomes: So look, O addressed one. Not "O Muhammad," because the Qur'an is in the hands of everyone, everyone has the Qur'an before them.
As for what the evidence indicates that it is specific to the Messenger (peace be upon him), it is specific to him, such as His saying, the Exalted: [Al-Ma'idah: 67], and such as His saying, the Exalted: [Al-Sharh: 1].
And what indicates to us that the singular address is general first: is what we mentioned of the reasoning: that the Qur'an is in the hands of all people.
Second: Allah, the Exalted, said: [Al-Talaq: 1]. He addressed with the singular and the plural [Al-Talaq: 1]. So this indicates that the address directed to the Messenger (peace be upon him) is directed to the Ummah, unless the evidence indicates its specificity to him, like what we exemplified with two examples. And from it is also: [Al-Tahrim: 1]. So this is specific to the Messenger (peace be upon him), he is the one who prohibited, but with that, the ruling is general.
So: we say: O addressed one.
[Al-Naml: 14]. In this verse, this clause first: was to raise the name and decline the news... known to you? , [Al-Nisa: 96].
Second: that if the doer is feminine, the verb is feminine. So here we do not see a news for "kana" [Al-Naml: 14].
The student: ......
The Shaykh : Good, and the second?
The student: The second: that "aqibah" (outcome) is a figurative feminine...
The Shaykh : Good, the second answer is correct, meaning: "aqibah" is a figurative feminine, not a real one. And the difference between the figurative and the real feminine: what has a private part is a real feminine, and what does not have a private part and its femininity is only verbal is a figurative feminine.
As for the first, which is his saying: that it is incomplete or that it is complete, it is not complete.
The student: "Kana" is complete, and the news is advanced, and it is "kayfa" (how).
The Shaykh : Yes, this is the correct one: the news is advanced and it is "kayfa." Is it advanced by obligation or by permissibility?
The student: By obligation.
The Shaykh : Why? Because it is a name of interrogation, and interrogation has the precedence. It is not possible for an interrogation to come in the middle of the speech, it must be advanced. So: what is the meaning of "aqibah"?
"Aqibah" in its original meaning is delay. From this is "aqb" (heel) in the foot. What is the heel of the foot? The delayed ankle bone. So "aqibah" means: the delayed matter, meaning: look at what was their affair in the end.
And His saying: [Al-Naml: 14]. Those whose affair became corruption.
And the intended meaning of corruption here: is not the corruption of civilization, for the civilization in the time of Pharaoh may have reached its limit. But the intended meaning of corruption is the moral corruption: the corruption of morals and beliefs.
And perhaps it is followed by the corruption of civilization, as Allah, the Exalted, said: [Ar-Rum: 41], [An-Nahl: 112]. And with this estimation, and that the original meaning of the corruption found in the Qur'an is the corruption of morals and beliefs, and it is followed by the corruption of deeds.
With this, we know that what people are now making a fuss about in terms of luxury, tranquility, and security... and the like. And when they come to mention religion, they say: the moderate creed, and do not mention the deed. Then the word "moderate" also indicates weakness in this creed, moderate. Yes, it is the moderate Hanafiyyah, no doubt, but it has deeds and it has firmness. So in my opinion, focusing on physical entertainment and physical pleasure with the mention of the creed alone is dangerous, because it starts with everyone seeking these two things: he says: I have a sound creed, a moderate creed, soft, easy. And he says: I also seek the luxury of the body and security and the like. But the straightness of religion and striving to establish it among people by enjoining good and forbidding evil and jihad in the path of Allah. This is a matter that is hardly mentioned.
And in truth: that luxury, if it is for the body alone, is corruption. This does not last forever, it cannot last. And that the absolute luxury of the body must be mixed with anxiety in the heart, because Allah, the Exalted, only guaranteed the good life for whom? [An-Nahl: 97]. Look, creed and deed, and it started with the deed as well.
[Surah al-Nahl: 97] a good life in this world and a good reward in the Hereafter.
This is what must be focused on, whereas absolute luxury is a great harm to the human being; it causes heedlessness of Allah (Glorified and Exalted is He) and preoccupation with seeking transient physical luxury.
Some of the Salaf said: If the kings and the sons of kings knew what we are in, they would fight us for it with swords... They said: Give us what you have of comfort and joy and expansion of the chest and the like of that. So: the corrupter ...
Leave it to yourselves, everyone. The author said: "And their souls have become certain of it". So what necessitated for him to estimate "qad" (already)?
We say: Because the clause is a circumstantial clause, and when a circumstantial clause is a past tense verb, "qad" is estimated in it for the sake of realization.
And the second one said: Their souls have become certain of it. He said: "Meaning: they became certain that it is from Allah". So he explained "istaqana" (became certain) with "taqana" (became certain), indicating that the sin and the ta' are superfluous. But it is better to leave the sin and the ta' in their place, and not to rule them as superfluous, because "istiqan" (certainty) is more emphatic than "taqin" (certainty). And it is known among them that they say: the increase in the structure indicates an increase in the meaning, so "istiqan" is more emphatic.
So they had become certain of it with complete certainty, they had no doubt in it, and yet they denied it.
This denial with certainty is more emphatic, and for this reason he said:
in oppression and arrogance ...
ظُلْمًا وَعُلُوًّا ...And His saying, the Exalted:
And they rejected them, while their [inner] selves were convinced thereof
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْAnd His saying:
Out of injustice and arrogance
ظُلْمًا وَعُلُوًّاHis saying:
in oppression
ظُلْمًاEach of the two gardens produced its fruit and did not fall short thereof in anything
كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِمْ مِنْهُ شَيْئًاSo the original meaning of it is that it means deficiency. And whoever diminishes the right of another is an oppressor. If a person diminishes his own right, he is an oppressor to it. If he diminishes the right of another, he is an oppressor to him.
Here, these people diminished the right of Moses (peace be upon him), so they are oppressors. And they diminished their own right by not guiding them to what is in their well-being, so they are also oppressors.
Then what is the driver of this injustice and deficiency? He said:
and arrogance
وَعُلُوًّاBy the nature of the open sinner, he is arrogant and says: Absolutely not. For this reason, they denied out of injustice: to Moses and themselves, and out of arrogance: out of arrogance towards Moses and what he brought, so they, may Allah protect us, were connected to the two descriptions.
And His saying:
Out of injustice and arrogance
ظُلْمًا وَعُلُوًّاCorrect, not for the certainty, because certainty is injustice if they became certain that Moses is truthful? It is not injustice, this is truth, this is justice and humility... Their certainty is justice and humility, but they did not become certain, meaning: they did not submit to this certainty.
So: it refers to the denial, meaning: they denied it out of injustice and arrogance.
But the benefit of bringing the circumstantial clause between the related and the related-to: is to emphasize the blame upon them... to hasten to emphasize the blame upon them, because their denying with certainty is more severe and greater. The denier with doubt may be excused, but with certainty, there is no justification for it.
So the benefit of acknowledging the circumstantial clause
and their souls were certain of it
وَاسْتَيْقَنَتْهَاSo what is the grammatical parsing of
Out of injustice and arrogance
ظُلْمًا وَعُلُوًّاThe latter is more appropriate, because if we make injustice and arrogance an object for the sake of which, it is true of the denial, since they were unjust and arrogant and then denied.
So on this basis, we say: that "injustice" and "arrogance" are verbal nouns in the meaning of the active participle, meaning: they denied it while being unjust and arrogant.
Allah, Blessed and Exalted is He, said: "
So look
فَانظُرْSo look, is it a look of consideration or a look of sight? A look of consideration, because the look of sight here is impossible, why?
The student: ...
The Shaykh : Because its time has passed, but it is a look of consideration. And the address, according to the author's statement, returns to the Messenger of Allah (peace and blessings be upon him): "So look, O Muhammad".
And it has passed us several times: that the address in the singular in the Qur'an is not specific to the Messenger (peace be upon him) except what the evidence indicates. What the evidence indicates is according to what it indicates, and otherwise it is general, and the estimation becomes: So look, O addressed one. Not "O Muhammad," because the Qur'an is in the hands of everyone, everyone has the Qur'an before them.
As for what the evidence indicates that it is specific to the Messenger (peace be upon him), it is specific to him, such as His saying, the Exalted:
O Messenger, announce that which has been revealed to you from your Lord
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِنْ رَبِّكَDid We not expand for you, [O Muhammad], your breast?
أَلَمْ نَشْرَحْ لَكَ صَدْرَكَAnd what indicates to us that the singular address is general first: is what we mentioned of the reasoning: that the Qur'an is in the hands of all people.
Second: Allah, the Exalted, said:
O Prophet, when you [Muslims] divorce women, divorce them
يا أيها النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّO Prophet, when you [Muslims]
يا أيها النَّبِيُّ إِذَا طَلَّقْتُمُO Prophet, why do you prohibit [yourself from] what Allah has made lawful for you
يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَSo:
So look
فَانظُرْSo see how was the end of the corrupters.
فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَAnd Allah is ever Forgiving
وَكَانَ اللَّهُ غَفُورًاSecond: that if the doer is feminine, the verb is feminine. So here we do not see a news for "kana"
how was the end of the corrupters.
كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَThe student: ......
The Shaykh : Good, and the second?
The student: The second: that "aqibah" (outcome) is a figurative feminine...
The Shaykh : Good, the second answer is correct, meaning: "aqibah" is a figurative feminine, not a real one. And the difference between the figurative and the real feminine: what has a private part is a real feminine, and what does not have a private part and its femininity is only verbal is a figurative feminine.
As for the first, which is his saying: that it is incomplete or that it is complete, it is not complete.
The student: "Kana" is complete, and the news is advanced, and it is "kayfa" (how).
The Shaykh : Yes, this is the correct one: the news is advanced and it is "kayfa." Is it advanced by obligation or by permissibility?
The student: By obligation.
The Shaykh : Why? Because it is a name of interrogation, and interrogation has the precedence. It is not possible for an interrogation to come in the middle of the speech, it must be advanced. So:
the end
عَاقِبَةُ"Aqibah" in its original meaning is delay. From this is "aqb" (heel) in the foot. What is the heel of the foot? The delayed ankle bone. So "aqibah" means: the delayed matter, meaning: look at what was their affair in the end.
And His saying:
the corrupters
الْمُفْسِدِينَAnd the intended meaning of corruption here: is not the corruption of civilization, for the civilization in the time of Pharaoh may have reached its limit. But the intended meaning of corruption is the moral corruption: the corruption of morals and beliefs.
And perhaps it is followed by the corruption of civilization, as Allah, the Exalted, said:
Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِAnd Allah presents an example: a city which was safe and secure, its provision coming to it in abundance from every location, but it denied the favors of Allah
وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِWith this, we know that what people are now making a fuss about in terms of luxury, tranquility, and security... and the like. And when they come to mention religion, they say: the moderate creed, and do not mention the deed. Then the word "moderate" also indicates weakness in this creed, moderate. Yes, it is the moderate Hanafiyyah, no doubt, but it has deeds and it has firmness. So in my opinion, focusing on physical entertainment and physical pleasure with the mention of the creed alone is dangerous, because it starts with everyone seeking these two things: he says: I have a sound creed, a moderate creed, soft, easy. And he says: I also seek the luxury of the body and security and the like. But the straightness of religion and striving to establish it among people by enjoining good and forbidding evil and jihad in the path of Allah. This is a matter that is hardly mentioned.
And in truth: that luxury, if it is for the body alone, is corruption. This does not last forever, it cannot last. And that the absolute luxury of the body must be mixed with anxiety in the heart, because Allah, the Exalted, only guaranteed the good life for whom?
Whoever does righteousness, whether male or female, while he is a believer
مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌWhoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.
مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَThis is what must be focused on, whereas absolute luxury is a great harm to the human being; it causes heedlessness of Allah (Glorified and Exalted is He) and preoccupation with seeking transient physical luxury.
Some of the Salaf said: If the kings and the sons of kings knew what we are in, they would fight us for it with swords... They said: Give us what you have of comfort and joy and expansion of the chest and the like of that. So: the corrupter ...