Allah the Exalted said: << ولقد أرسلنآ إلى ثمود أخاهم صالحا أن اعبدوا الله فإذا هم فريقان يختصمون >

[Surah al-Naml: 45] It has been mentioned previously that this expression contains three elements of emphasis in this sentence: the oath, the lam, and qad.
[Surah al-Naml: 45] "Their brother": the object of "We sent," and "a righteous one": an explanatory apposition to it, an explanatory apposition and not a substitute, because being an explanatory apposition is clearer, as it clarifies the ambiguous reference in his saying: .
The author says: Allah the Exalted says: "Thamud is a tribe that existed in a place called today...
The student: Madain.
The Shaykh : Madain Salih, and it is called al-Hijr, and it is called the dwellings of Thamud, yes. This tribe, Allah Blessed and Exalted is He granted them from the causes of prosperity in the plain and the mountain what made them stand out above others, as their prophet said to them, reminding them:

And you carve out of the mountains, homes, with skill.

وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ

[Surah al-Shu'ara: 149] Yes. And Allah sent to them Salih, and He gave them a wondrous sign, which was a she-camel that had its drink and the people had their drink, meaning: that this well from which the she-camel drank, and it was the widest of the wells and the most abundant in water, they were permitted to drink from it one day and ordered to leave it for the she-camel to drink from it and go out to graze the next day, and on the day it drank from it, it was said that they would come to it, and whoever gave it a bucket of water, it gave him a bucket of milk. This is from the Isra'iliyyat, it is neither affirmed nor denied, but despite this great blessing in this she-camel, they disbelieved in it, may Allah protect us,

But they called their companion, and he dared and hamstrung [her].

فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَى فَعَقَرَ

[Surah al-Qamar: 29] and they killed this she-camel and disbelieved in this great blessing.
He says: " [Surah al-Naml: 45] their brother from the tribe " Why did he say "from the tribe"? To be cautious regarding the religion, because he was not their brother except for a few who believed with him.
" meaning: that they should worship Allah " The author informed us that

that

أن

here is a preposition of source, but another aspect is permissible in it: that it be explanatory, because "We sent" includes "We revealed," and revelation contains the meaning of speech without its letters, and this is the indication that the explanatory particle is preceded by a verb containing the meaning of speech without its letters. If we say it is explanatory, it is not correct to assume the ba, i.e., "by the fact that," but rather we assume

that

أن

meaning: that is, that they should worship Allah, meaning: We revealed to them that they should worship Allah, worship Allah, he said: and make Him unique. This is taken from the interpretation of Ibn 'Abbas, as I think, of his saying, the Exalted:

And I did not create the jinn and mankind except to worship Me.

وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلَّا لِيَعْبُدُونِ

[Surah al-Dhariyat: 56] He said: so that they may make Him unique, so he made worship to be tawhid, but the correct view is that worship: is humbling oneself to Allah, Glorified and Exalted is He, through obedience, because this root, 'ayn, ba, and dal, indicates humility, and from this is their saying: a paved road, meaning: humbled for its travelers, so the meaning of worshipping Allah is: humility to Him through obedience, and from this, or rather the greatest of that, is making Him unique. So the correct view is that the intended meaning of worship is: humbling oneself to Allah, Glorified and Exalted is He, through obedience,

to worship Allah

أَنِ اعْبُدُوا اللَّهَ

[Surah al-Naml: 45] Yes.
The student: ...?
The Shaykh : Yes, the predominant view... is that it is on this basis, the exaltation without doubt and the love with it.
He said:

So there they were

فَإِذَا هُمْ

[Surah al-Naml: 45] The fa: is a particle of conjunction, and idha: is sudden. Meaning: so what happened after his sending? Idha hum, the suddenness of their splitting.
" [Surah al-Naml: 45] in the religion, a group who believed from the time of his sending to them, and a group who disbelieved ". Huh?
The student: ...?
The Shaykh : From the time is better, because

If

إذا

is sudden. His people divided into two groups: a group who believed in him, and another group who disbelieved in him. Who were those who believed in him? The weak ones, as Allah the Exalted said in Surah al-A'raf.. Yes.
The student: ...?
The Shaykh :

Said the eminent ones who were arrogant among his people to those who were oppressed - to those who believed among them, "Do you [actually] know that Salih is sent from his Lord?

قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ

[Surah al-A'raf: 75] He did not say "Do you believe in him," "Do you know." So what did these people say?

They said, "Indeed we, in that with which he was sent, are believers."

قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ

[Surah al-A'raf: 75] Meaning: we do not only know, but we know and believe,

Said those who were arrogant, "Indeed we, in that which you have believed, are disbelievers."

قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنتُمْ بِهِ كَافِرُونَ

[Surah al-A'raf: 76] They did not say "We are disbelievers in him,"

in that which you have believed

بِالَّذِي آمَنتُمْ بِهِ

[Surah al-A'raf: 76] by displaying opposition to them and defiance, meaning: as long as you have believed in him and you are the weak ones, we are against you all the time

Indeed we, in that which you have believed, are disbelievers."

إِنَّا بِالَّذِي آمَنتُمْ بِهِ كَافِرُونَ

[Surah al-A'raf: 76] And this is the most eloquent it can be -may Allah protect us- of opposition, enmity, and arrogance also, as if they are saying: you who believe in him, this is what we disbelieve in, yes.
Fine. These two groups, one believed and one disbelieved,

and at once they were two parties conflicting.

فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ

[Surah al-Naml: 45] meaning: there is a dispute between them, and this dispute that occurred among the people of Salih also occurred among the people of the Messenger, peace and blessings be upon him, and all people are groups, it is inevitable:

And thus have We made for every prophet an enemy from among the criminals

وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِنَ الْمُجْرِمِينَ

[Surah al-Furqan: 31] It is inevitable, and the truth cannot be purified except by the appearance of the enemy, because the enemy brings up [objections] and the revelation answers until the truth becomes clear and apparent, even in practical matters, even in victory and abandonment, this also happens.
So Allah, Blessed and Exalted is He, mentioned among the benefits of abandonment at Uhud:

And that Allah may purify the believers [through trials] and destroy the disbelievers.

وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ

[Surah Al Imran: 141] So the truth does not become completely clear except by the appearance of an enemy for it that contradicts and opposes it until the truth appears over falsehood.

and at once they were two parties conflicting.

فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ

[Surah al-Naml: 45].
" for the deniers meaning: with the punishment before the mercy, where you said: if what we have brought is true, then bring us the punishment " Did you not hasten? The question here is for denial and reprimand and wonder, meaning: that he rebukes them and denies this matter from them and wonders at their state, because the state of a rational person who hastens...
The student: with the good.
The Shaykh : with the good before the bad, not that he hastens with the bad before the good, but the foolish person -may Allah protect us- is foolish, just as Quraysh said:

O Allah, if this should be the truth from You, then rain down upon us stones from the sky or bring us a painful punishment."

اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ

[Surah al-Anfal: 32] They did not say: if this is the truth, then guide us to it, rain stones on us, and this -we ask Allah for safety- is the extreme of arrogance ... these people hasten with the bad before the good and say: bring us the punishment of Allah if you are among the truthful. Yes. And this challenge from the enemies of the messengers to the messengers indicates their persistence in stubbornness, and that they are not believers, but that is not... this matter is not responded to, and even if there is victory for the messenger in that, they are not responded to in that, because if they were responded to in that, it would mean: that they are responded to on their suggestions, just as they said when they were told about the resurrection they said:

Bring [back] our forefathers, if you should be truthful."

ائْتُوا بِآبَائِنَا إِنْ كُنتُمْ صَادِقِينَ

[Surah al-Jathiyah: 25] It will be said to them: the messengers did not tell you that you are being resurrected now, when are you being resurrected? On the Day of Resurrection, if they had said you are being resurrected now, it would be said: yes, ... but they said: you are being resurrected on the Day of Resurrection, wait for the Day of Resurrection and you will find your fathers.
We say: Allah, Mighty and Majestic, narrates from Salih: " [Surah al-Naml: 46] from shirk " Lawla means: why did you not, and this is one of the meanings... of the meanings of lawla: that it be for urging, and it has other meanings also, and what are they?
The student: ...
The Shaykh : Yes. And it is said in it: a particle?
The student: ...
The Shaykh : Prevention due to existence. [Surah al-Hajj: 40] What was prevented?
The student: The demolition of the monasteries.
The Shaykh : The demolition of the monasteries for Allah, Glorified and Exalted is He, to drive people to one another. Who confirms this meaning from this meaning?
The student: The context.
The Shaykh : The context confirms it, and by this and many of its like, it becomes clear that words do not have an intrinsic meaning in the sense that they were created for it, but rather they are molds and clothes for the meaning indicated by the context, so whatever garment you wear with a meaning indicated by the context, it is it, and by this report also, it becomes clear that what the Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, went to, that there is no metaphor in the Arabic language, is a correct matter, and that every word used in its place is a reality in it, and every example that is known in this word except for that meaning in which it was not used indicates that that is its intrinsic meaning, because we say: the created things do not have an intrinsic meaning. Yes, yes, and Allah knows best.
... O brothers! That we ... the time based on the fact that we spoke in the previous tafsir ... and we extracted from it that ... over the time, instead of the lesson being an hour and a quarter, it becomes half an hour. Huh?
The student: ...?
The Shaykh : And the study is as it is.
The student: ...?
The Shaykh : Yes. This is from .... or ....
The student: ...
The Shaykh : . ...
The student: ...
The Shaykh : Huh?
The student: ...
The Shaykh : Yes, ... from seven and a half to eight for the teacher, for the students from seven and a half.