The benefits of the saying of Allah the Exalted: << قالوا اطيرنا بك وبمن معك قال طآئركم عند الله بل أنتم قوم تفتنون >
Machine translationRead the Arabic original
The student: ...
The Shaykh : Did we mention this? We mentioned that hastening to evil occurs by seeking it or by the actions that cause it. Did we mention this?
The student: The explanation begins with[An-Naml 27:47]
The Shaykh : Allah the Exalted said: [Surat al-Naml: 47].
What is derived from this verse is the clarification of the path taken by those who denied the messengers; they follow the paths of likening and deception. When they said that they were afflicted with drought and famine:[An-Naml 27:47], even though this matter is from Allah (Glorified and Exalted is He) and not due to the causes of the Prophet. Thus, the people of falsehood liken and confuse people with such matters.
In this is evidence that the calamities that befall a person are from Allah (Glorified and Exalted is He), as He said:[An-Naml 27:47]. This does not contradict His saying: [Surat al-Shura: 30], nor His saying: [Surat al-Rum: 41], because attributing these matters to Allah is an attribution of creation and origination, while attributing them to the created is an attribution of causation. They are attributed to people as a thing is attributed to its cause, and they are attributed to Allah (Glorified and Exalted is He) as a created thing is attributed to its Creator.
Accordingly, the difficulty of many verses that appear to contradict each other in this matter is resolved.
In this is evidence that it is wisdom to refute falsehood with truth without remaining silent, as He said in His response to them: [Surat al-Naml: 47]. One does not remain silent in the face of falsehood; rather, it is refuted and mentioned. This is the benefit.
The fourth benefit is that the response should be of the same kind as the objection. Here, they took an omen from Salih and those with him, so he clarified that their omen and misfortune were due to their deeds. However, he said: [Surat al-Naml: 47], meaning: the wording is like the wording. The response should be like the objection, and the responder should strive to match even the wording.
Fifth: It is necessary for one who refutes another or invalidates his statement to bring forth a matter in which there is no argument. If Salih, peace and blessings be upon him, had said: "This drought is not from me, and I did not come as its cause," or something similar, there would have been room for debate and rebuttal. However, the responder should choose a response after which there is no further discussion.
A parallel to this is the argument of Ibrahim with the one who argued with him about Allah: [Surat al-Baqarah: 258]. He did not say: "No, you do not give life and cause death, but you kill those who do not deserve killing and lift killing from those who do deserve it, and this is not giving life or causing death." Even though this is the truth, it would involve debate. Instead, he brought forth a matter in which there is no argument and which he could not dispute. For this reason, the one who disbelieved was confounded.
Similarly, a person should, when arguing with one who argues with him, choose responses that do not lead to dispute and debate. Because if they lead to dispute and debate, falsehood may overcome truth due to the length of the debate and going back and forth. Rather, one should bring forth something in which there is no argument. This is among the etiquettes of debate, even for those who speak of these matters, who consider it an etiquette of debate to take what cannot be disputed.
The sixth benefit: [Surat al-Naml: 47] is evidence that Allah the Exalted may bring about matters that become a cause of trial for some people. When Salih came and the drought came, in reality, it was a trial for some people. For example, some people say: "This is one of the causes of this message." Thus, it becomes a cause of trial, were it not for the protection of Allah (Blessed and Exalted is He). This always occurs in the actions of Allah the Exalted, whether they are of divine decree or of the Shari'ah.
In the Shari'ah, [Surat al-Ma'idah: 94], Allah forbade hunting for those in the state of ihram. So Allah sent game to the Companions (may Allah be pleased with them) that their hands and spears could reach. They could hold it in their hand without effort, or with their spear without needing a bow.
[Surat al-Ma'idah: 94] So they feared Him in secret.
And Allah the Exalted tried the people of Musa with the fish that came to them on their Sabbath, even though hunting was forbidden for them. On the day they did not observe the Sabbath, the fish did not come to them. But they did not give thanks; they deceived and devised a scheme. They used to place nets for the fish on Friday, so the fish would come and fall into them on Saturday. When Sunday came, they would come and take them, saying: "We did not hunt on Saturday." So Allah the Exalted turned them into monkeys [Surat al-Baqarah: 65].
So, in conclusion, I say: Allah the Exalted may try a person with trials of the Shari'ah and of divine decree, in order to know who fears Him in secret, and who gives thanks and who does not.
Sometimes, a person is also tested with calamities [Surat al-Hajj: 11]. And among people are those who worship Allah the Exalted based on what is on a slope. If good befalls them, they are reassured by it and give thanks for it. If a trial befalls them, they are patient until... clear?
And indicating this here is His saying: [Surat al-Naml: 47].
The Shaykh : Did we mention this? We mentioned that hastening to evil occurs by seeking it or by the actions that cause it. Did we mention this?
The student: The explanation begins with
They said, "We consider you a bad omen
قَالُوا اطَّيَّرْنَا بِكَThe Shaykh : Allah the Exalted said:
They said, "We consider you a bad omen, you and those with you." He said, "Your omen is with Allah. Rather, you are a people being tested."
قَالُوا اطَّيَّرْنَا بِكَ وَبِمَنْ مَعَكَ قَالَ طَائِرُكُمْ عِنْدَ اللَّهِ بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَWhat is derived from this verse is the clarification of the path taken by those who denied the messengers; they follow the paths of likening and deception. When they said that they were afflicted with drought and famine:
We consider you a bad omen, you and those with you.
اطَّيَّرْنَا بِكَ وَبِمَنْ مَعَكَIn this is evidence that the calamities that befall a person are from Allah (Glorified and Exalted is He), as He said:
Your omen is with Allah
طَائِرُكُمْ عِنْدَ اللَّهِAnd whatever strikes you of disaster - it is for what your hands have earned
وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْCorruption has appeared throughout the land and sea
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِAccordingly, the difficulty of many verses that appear to contradict each other in this matter is resolved.
In this is evidence that it is wisdom to refute falsehood with truth without remaining silent, as He said in His response to them:
Your omen is with Allah
قَالَ طَائِرُكُمْ عِنْدَ اللَّهِThe fourth benefit is that the response should be of the same kind as the objection. Here, they took an omen from Salih and those with him, so he clarified that their omen and misfortune were due to their deeds. However, he said:
Your ill omen
طَائِرُكُمْFifth: It is necessary for one who refutes another or invalidates his statement to bring forth a matter in which there is no argument. If Salih, peace and blessings be upon him, had said: "This drought is not from me, and I did not come as its cause," or something similar, there would have been room for debate and rebuttal. However, the responder should choose a response after which there is no further discussion.
A parallel to this is the argument of Ibrahim with the one who argued with him about Allah:
he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west."
قَالَ أَنَا أُحْيِي وَأُمِيتُ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِSimilarly, a person should, when arguing with one who argues with him, choose responses that do not lead to dispute and debate. Because if they lead to dispute and debate, falsehood may overcome truth due to the length of the debate and going back and forth. Rather, one should bring forth something in which there is no argument. This is among the etiquettes of debate, even for those who speak of these matters, who consider it an etiquette of debate to take what cannot be disputed.
The sixth benefit:
Rather, you are a people being tested."
بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَIn the Shari'ah,
O you who have believed, Allah will surely test you through something of the game that your hands and spears [can] reach, that Allah may make evident those who fear Him unseen
يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْءٍ مِنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ اللَّهُ مَنْ يَخَافُهُ بِالْغَيْبِthat Allah may make evident those who fear Him unseen
لِيَعْلَمَ اللَّهُ مَنْ يَخَافُهُ بِالْغَيْبِAnd Allah the Exalted tried the people of Musa with the fish that came to them on their Sabbath, even though hunting was forbidden for them. On the day they did not observe the Sabbath, the fish did not come to them. But they did not give thanks; they deceived and devised a scheme. They used to place nets for the fish on Friday, so the fish would come and fall into them on Saturday. When Sunday came, they would come and take them, saying: "We did not hunt on Saturday." So Allah the Exalted turned them into monkeys
and We said to them, "Be apes, despised."
فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَSo, in conclusion, I say: Allah the Exalted may try a person with trials of the Shari'ah and of divine decree, in order to know who fears Him in secret, and who gives thanks and who does not.
Sometimes, a person is also tested with calamities
And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face
وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِAnd indicating this here is His saying: