The benefits of the saying of Allah the Exalted: << فتلك بيوتهم خاوية بما ظلموا إن في ذلك لأيات لقوم يعلمون >

[Surat al-Naml:52].
“Those are their homes, desolate,” when He said: This is a general, vague statement. It specifies a particular thing, which is that their homes are desolate now. What does “desolate” mean?
The student: There are two opinions: either empty, or ruined.

The Shaykh : Destroyed, desolate. We might say that there is a benefit in this, which is: clarification after generalization, because clarification after generalization has a greater impact on the heart. When something comes in a general form, the soul looks for its clarification and knowledge. So when it comes to it clarified after being vague, it finds dry ground that absorbs water. But if it is clarified from the start, it passes by like a guest. And you always find this in the Qur'an: What is this matter?
When you stand at you find yourself with “this matter” with the definite article. What is this matter? Then you find and it becomes clear to you the impact of this clarification after the vagueness.
And in this is evidence that wastefulness and destruction are among the causes of oppression, due to His saying: because the preposition “bi” here indicates causality.
The student: Among the causes of oppression, or by the causes of oppression?

The Shaykh : Both are correct, because “min” indicates causality.
And in this is evidence that the recompense is of the same kind as the deed.
And in this is evidence that Allah (Glorified and Exalted is He) is not unjust, as long as He does not punish except for the cause of the servant's action. So that means injustice is negated from Him, (Glorified and Exalted is He).
And in this is evidence of the warning against oppression, because if we clarify that wastefulness is among the causes of oppression, it means that we are repelled by it and flee from it. And in it is the warning against practicing oppression, whether it is transgressive or self-inflicted, or whether you are oppressing yourself alone by neglecting the obligation of Allah, or oppressing others as well.
And in this is evidence that these events which Allah (Mighty and Majestic) brings about are signs among His signs, indicating the perfection of His power and dominion, and also the perfection of His justice, O my son. For this reason He said: meaning: a sign of the power and dominion of Allah, and of His wisdom, and that He (Glorified and Exalted is He) does not do anything except with a necessitating cause for the action.
And in this is a refutation of those who deny wisdom, such as the Jahmiyyah. The Jahmiyyah say: There is no wisdom for Allah (Glorified and Exalted is He) in His actions. The Mu'tazilah completely contradicted them and said: His actions are accompanied by wisdom, and wisdom is obligatory. For this reason they said: It is obligatory for Him to do what is good, and some of them said: It is obligatory for Him to do what is best.
As for the Jahmiyyah, it is the opposite. And this is one of the places where the Jahmiyyah and the Mu'tazilah differed, even though they share in many things, but they also differ in other things, among which is this issue: Is the action of Allah for a wisdom, or merely for His will?
The Jahmiyyah say: Merely for His will. The Mu'tazilah say: For a wisdom. But they exaggerated in affirming wisdom, where they made it obligatory upon Allah (Glorified and Exalted is He) to do what is best.
This has passed us in the creed, and we clarified that the correct view is that it is obligatory for Allah to do what is best, but not by our obligation, but by the necessitation of His wisdom, because wisdom necessitates it this way.
The student: And the Asha'irah?

The Shaykh : The Asha'irah are like the Jahmiyyah.
And in this is evidence that only the people of knowledge benefit from the signs, due to His saying: As for the one who is not among the people of knowledge, much is lost to him; he does not consider it and does not take a lesson from it. For this reason Allah (Mighty and Majestic) said: The parables include rational parables and tangible, observed parables. So Allah the Exalted strikes rational parables and strikes tangible parables ... to the end. This is called the witnessed, tangible.
For example: This is from the rational parables.
The conclusion is: The people of knowledge are those who understand these verses, consider them, and benefit from them.
And in this is evidence of the virtue of knowledge... And in this is also evidence of the encouragement of knowledge, because if its virtue is established, it means that Allah mentioned it for us so that we learn.
And there is no doubt that knowledge is among the best of what Allah has bestowed upon the servant. I mean: after Islam, there is no blessing like knowledge. It is better than the blessing of wealth, better than the blessing of physical strength, and better than the blessing of sons. Only the blessing of Islam is equal to it.
And therefore you find that the scholars, but those who exemplified knowledge, were callers to Allah, and they were scholars of the religion, not scholars of the state. Because among the scholars, there are scholars of the religion who call to the religion and the Shari'ah and guide by the command of Allah, and there are scholars of the state who call to what the state wants. And you know that the first time the innovation of socialism appeared, or the first time the sinfulness of socialism appeared, because from long ago, people from among the people of knowledge—in the countries where this innovation appeared—began to call to it and claim that the Qur'an and the Sunnah indicated it. They bring verses that indicate this. Like
The student: This is in the context of denial.

The Shaykh : Yes. He said: So you are equal in provision, and people are partners in three... and so on. And they began to distort the Book and the Sunnah. Why? Because they are scholars of the state, not scholars of the religion. And this is also common.
And in this are also hadith scholars of the state. It passed us that the one who said, al-Mahdi Ibrahim ibn Ghiyath or Ghiyath ibn Ibrahim, said: “There is no race except in a hoof, a blade, or a wing—and he excepted—”.
The conclusion is that this is an indication of the intent, but the intended knowledge that is praised is the knowledge that has an effect on action and calling.
And the truth is that the station of the students of knowledge is not a station of knowledge only, and the knowledge remains dormant, O Ahmad, in their chests, if there is no calling. You are now the heir of the prophets, or not? The scholars are the heirs of the prophets. So: Call to Allah... Call as the prophets called to Allah (Glorified and Exalted is He). Know, then call. We do not say: Call with ignorance. Calling with ignorance is harm to you and to Islam as well. But know and call, and do not be concerned.
And know that you did not say a word seeking the Face of Allah except that it had an inevitable impact. And we always strike for you an example with the saying of Musa before the magicians and before Pharaoh and his soldiers and his general followers. He said to the magicians: What did this word do?
The student:

The Shaykh : And no bomb their morale and their gathering were gone.
And finally they believed in Allah, they declared a complete declaration with determination and resolve. Glory be to Him who gave it to them at that moment So He promised them What did they say: ...