The benefits of the saying of Allah the Exalted: << تلك ءايات الكتاب المبين >
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In these noble verses, first: there is a statement of the greatness and exaltation of the Qur'an, indicated by the reference to its distance: "Those are the verses."
Second: this Qur'an is written, as indicated by the word "the Book." From its being written, we know three things: the Preserved Tablet, the mushafs (written copies of the Qur'an), and the tablets in the hands of the angels.
Now, among the benefits is also that this Qur'an is a revealer and clarifier of matters, as indicated by His saying: It is therefore a revealer and clarifier of matters.
Now, does the omission of the object of "clarifier" imply that the Qur'an clarifies everything, or not? The omission of the object is a rule of exegesis: omitting the object implies generality.[Ad-Duhaa 93:8] He did not say "so He made you rich," because Allah made him rich and made him rich through it.
[Ad-Duhaa 93:7] He did not say "He guided you," why? Because Allah guided him and guided through him, yes? Now, the omission of the object in the word "clarifier" indicates that it clarifies everything. This is indicated by the saying of the Exalted: [An-Nahl 16:89] Is that clear? So what problem do we have in the religion...? It is from the Qur'an, and the Qur'an guides us to taking the Sunnah: And thus, no problem remains in this world except that its solution is found in the Book and the Sunnah. However, falling short of understanding it has a cause: either a followed desire or ignorance. Either from there, he does not intend the truth; he intends his desire and searches in the Book and the Sunnah hoping to find what justifies what he has adopted. For example, a person wants to justify socialism, so he goes around in the Book and the Sunnah looking for what supports this opinion, not intending the truth. This is indicated by the fact that if he finds in the Qur'an and the Sunnah what contradicts it, he leaves it and seeks something else, is that clear? And likewise, all those who want to legislate laws or juristic matters or something, if they are only running to the Book and the Sunnah in order to justify their positions, then if they see what contradicts them, they close their eyes, and if they see what points to them, even to refute them, they open their eyes to the top of their heads. These are the ones whose purpose is what they open up, but as the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in al-'Aqidah al-Wasitiyyah, he said a word that passed by us before, a great word, which is: "Whoever reflects upon the Qur'an seeking guidance from it, the ultimate truth becomes clear to him" Because he knows the truth and its weight is heavy. Whoever reflects upon the Qur'an seeking guidance from it does two things: reflection and seeking guidance. Reflection is the action, and seeking guidance is the good intention. Seeking guidance from it, the path of truth becomes clear to him; this is the answer to the condition. And the Shaykh (may Allah have mercy on him) affirmed it, because in the Qur'an there is no doubt about that. So the Qur'an clarifies all matters, either from the Qur'an itself or from what it guides to, which is the referral to the Sunnah. Sometimes we are confronted with issues we search for in the books of the jurists, the Hanbali jurists and the Shafi'i jurists and others, and we do not find them, so we return to the Qur'an and the Sunnah and find them there, and it becomes clear to you, is that clear? And the Book and the Sunnah, returning to them benefits the person with two great benefits.
First: tranquility and stability, because following the words of the people of knowledge, even if a person may feel some tranquility in it, his tranquility in it is not like his tranquility when the Book and the Sunnah point to it.
The second thing: that he is able to convince others and reassure them, right or not? Because if a person says to you: "Now, what is the evidence? Who says this is forbidden?" We say: "Because Allah says: forbidden, or the Messenger of Allah (peace and blessings be upon him) says: forbidden." At that point, he is reassured. But if you tell him: "Because it is forbidden in such-and-such a book," did such-and-such a book come from revelation? No. So the benefit is this: tranquility and convincing others... Muslim. And for this reason, I love that our return is always to the Book and the Sunnah. And this does not mean that I am saying: we discard the words of the people of knowledge. No, the words of the people of knowledge are keys to these treasuries. And how many a person does not find guidance in the Book and the Sunnah except where these scholars entered. So the difference is between the one who says: "Follow the Book and the Sunnah and emulate the words of the people of knowledge regarding opening these treasuries from the Book and the Sunnah," and the one who says: "Emulate the Book and the Sunnah and discard the words of the people of knowledge, do not look at them, and do not count them as anything." This is not correct. I mean, some people now do not see the words of the people of knowledge as anything at all, and do not return to them ever, and this is not correct. So always the truth is between two extremes. Now, the Qur'an is the way to everything.
Second: this Qur'an is written, as indicated by the word "the Book." From its being written, we know three things: the Preserved Tablet, the mushafs (written copies of the Qur'an), and the tablets in the hands of the angels.
Now, among the benefits is also that this Qur'an is a revealer and clarifier of matters, as indicated by His saying:
the clear
المبينNow, does the omission of the object of "clarifier" imply that the Qur'an clarifies everything, or not? The omission of the object is a rule of exegesis: omitting the object implies generality.
And He found you poor and made [you] self-sufficient.
ووجدك عائلا فأغنىAnd He found you lost and guided [you],
ووجدك ضالا فهدىAnd We have sent down to you the Book as clarification for all things
وأنزلنا عليك الكتاب تبيانا لكل شيءAnd what the Messenger has given you, take it
وما آتاكم الرسول فخذوهFirst: tranquility and stability, because following the words of the people of knowledge, even if a person may feel some tranquility in it, his tranquility in it is not like his tranquility when the Book and the Sunnah point to it.
The second thing: that he is able to convince others and reassure them, right or not? Because if a person says to you: "Now, what is the evidence? Who says this is forbidden?" We say: "Because Allah says: forbidden, or the Messenger of Allah (peace and blessings be upon him) says: forbidden." At that point, he is reassured. But if you tell him: "Because it is forbidden in such-and-such a book," did such-and-such a book come from revelation? No. So the benefit is this: tranquility and convincing others... Muslim. And for this reason, I love that our return is always to the Book and the Sunnah. And this does not mean that I am saying: we discard the words of the people of knowledge. No, the words of the people of knowledge are keys to these treasuries. And how many a person does not find guidance in the Book and the Sunnah except where these scholars entered. So the difference is between the one who says: "Follow the Book and the Sunnah and emulate the words of the people of knowledge regarding opening these treasuries from the Book and the Sunnah," and the one who says: "Emulate the Book and the Sunnah and discard the words of the people of knowledge, do not look at them, and do not count them as anything." This is not correct. I mean, some people now do not see the words of the people of knowledge as anything at all, and do not return to them ever, and this is not correct. So always the truth is between two extremes. Now, the Qur'an is the way to everything.