The benefits of the saying of Allah the Exalted: << و نريد أن نمن على الذين استضعفوا. . . . . . . . . . . . >

And among the benefits of the verse is the affirmation of the will of Allah in His saying: "And We will." The aspect of affirming the will from His saying: "And We will," even though is a verb and not a noun, we say: because the verb indicates the event and its time. In , from where is it derived? From the will. So we say: it indicates the affirmation of the will for Allah. Did the Mu'tazilah affirm the will? They denied it. The Asha'irah affirmed the will, saying: that Allah the Exalted has a will, because the specification of the night being night, the day being day, the heat being heat, and the cold being cold, indicates the affirmation of the will, for specification does not occur except by will. And as we have known before, they only argue for the affirmation of the attributes by reason, and whatever contradicts their reason must be interpreted and directed to what agrees with reason. This has passed for us, but there is no harm in repeating it: It has passed that this is a method contrary to the Qur'an . Imam Malik (may Allah have mercy on him) said: "I wish I knew by what the Book and the Sunnah were revealed. Is it that whenever a man comes to us who is more eloquent than another, we follow him and leave the saying of the other?" Does this make sense or not? It does not make sense. So we say: affirming the attributes of Allah by rational methods and denying what reason does not indicate, this is in reality aggression and a defective path. Moreover, we say: it is possible for us to affirm what you denied by the path of reason, just as you affirmed what you affirmed by the path of reason, but more successful and more eloquent. The manifestation of the attribute of mercy in the created things is more eloquent than the manifestation of the attribute of will. Doing good to the creation in provision, support, and preparation, and in all that they enjoy, this is established for everyone, is it not? But that this is hot and this is cold indicates the will. Is this indication of the will stronger than the indication of blessings for mercy, or not? Good. Also, His support of the obedient and His causing the disobedient to fail indicates love and hatred, is it not? If He did not love these, He would not support them, and if He did not hate these, He would not cause them to fail. This is known, even if a person comes to hate one, he does not support him, and if he comes to love him, he supports him. So His support of these and His humiliation of these indicates the affirmation of love and hatred, and they deny... from reason what indicates it. So, praise be to Allah, the truth is clear. There is nothing... that these say reason denies or does not affirm, except we find that reason affirms it just as the Shari'ah affirmed it. Good. In it is also a proof from the benefits of the verse: the perfection of the power of Allah the Exalted, the completeness of power. Its aspect: that these oppressed ones He made them leaders and heirs of these tyrants, is it not? Good. Did He make them heirs by their power or by the power of Allah alone?
The student: ...

The Shaykh : The truth is, there is no one from the Children of Israel... meaning the Muslims of this Ummah who inherited the lands of the Romans and the lands of the Persians by their action and their jihad. But the Children of Israel... Pharaoh, without any cause from them, but it was from Allah the Exalted. For this reason, His saying: "And We will make them the heirs," so it is by the making of Allah the Exalted. From this it is derived, as I said a moment ago, the completeness of the power of Allah the Exalted, and that Allah brings down upon His servants victory that was not in their capability and not in their calculation. Clear? Yes, very good.
In it is also from the benefits of the verse: that whoever is oppressed for standing for the truth, the outcome must be for him. Because His saying: And even if it is in the context of the Children of Israel, others are included in the generality. So the linguistic generality, if we say it is for those who were oppressed in any place and time, or the conceptual generality, and that is by analogizing others to them, because the indications of generality are either linguistic or conceptual. So the correct analogy is the indication of the word to the analogized thing as a conceptual indication. So at that time we say: for those who were oppressed on earth, if we make them only the Children of Israel, then the oppressed for their standing for the truth from others are like them, is it not? Like them. Because Allah says: The decree of Allah in creation is one. Because He, Glorified and Exalted is He, has no kinship with anyone that He would consider it, or lineage that He would consider it . So we say: in this verse is a proof that whoever is oppressed in the path of truth, meaning for standing for the truth, then the outcome is for him. Here you may raise to me that people were oppressed in the truth and were killed or expelled or the like, so where is the outcome for them...? We say: the outcome is not only for the physical person, but for the conceptual person. His argument, his argument must be supported. It must be supported. And look now at those who preceded from the people of knowledge. Every scholar who was harmed in the truth, whether he was killed or not, you will find that his arguments remain and spread more than others, much more than others. And this is clear to whoever reflects on it. So the victory is for the speaker in his life, or for his argument after his death. And the person who strives for Allah does not want to avenge himself. What is his concern? That this truth which he stood for be raised. It does not concern him whether he remains or does not remain, if he is calling to Allah. But whoever calls to himself, and we ask Allah to protect us all from that, this is the one who says if he is killed or harmed: I did not achieve victory. But whoever calls to Allah, it does not concern him except that this call is victorious. And for this reason he fights for it and for its sake. Yes.
The student: ...reckless, weak. How is it against his enemy? He reads this story and says: victory is necessary.

The Shaykh : Yes, but victory for the truth is necessary by its causes. Victory for the truth is necessary by its causes. If matters become difficult for you, victory comes from Allah, so you are victorious. But as long as you are commanded with a specific path, you may not be victorious for contradicting it. You may not be victorious because of your contradiction of it and your shortcoming. Because a person does not mean that everyone who has a good intention has a good action and is victorious. No, the matter may turn around. And therefore these matters, these things, are among the most delicate matters, and we have spoken about them much, because these matters are very delicate. And a person walks as if he is a ball in the sea, yes, the winds turn it. Sometimes a stormy wind comes and pushes it miles away. So a person must be balanced, not reckless. If he is reckless and then victory contradicts him, the affliction is from himself. Yes.
In it is also from the benefits of the verse: the virtues of the Children of Israel, for His saying: And here it may be difficult for a person that Allah the Exalted says here: And in many verses He blames the Children of Israel. We say: Allah the Exalted explained the reason for making these leaders. So He said in Surat al-Sajdah: So when they were characterized by these two descriptions, patience and certainty, they were leaders. And the Shaykh al-Islam took a phrase from this verse and said: "By patience and certainty, leadership in religion is attained" But when patience and certainty were absent from them, what did they become? They became the opposite, apes and outcasts. And the verses came with their blame. The verses do not contradict each other, but there are things that cause the fluctuation of the rulings of some verses due to the absence of the cause.
And among the benefits of the verse: that the Muslims, when they take control of the lands of the disbelievers, they own them. Why? For His saying: "And We will make them the heirs." And the heir owns what he inherits, is it not? The owner owns what he inherits. So Allah makes them heirs. And for this reason, the people of knowledge said: lands are owned. And among the benefits of the verse is that lands are not from the pure spoils of war. And here He said: "We will make them the heirs," even though the Messenger (peace and blessings be upon him) says Look at this now.... Look, is it correct or not correct? I believe it is correct, because Allah the Exalted made the Children of Israel inherit their land and their wealth, the land of Pharaoh and their wealth. Allah the Exalted said in Surat al-Shu'ara: So the treasures, there is no doubt that they are from the spoils of war. And He says: "And We made them inherit it." So how do we answer regarding the hadith? The answer is that we say: these did not inherit it by fighting. And spoils of war are known to be taken by the path of fighting the enemies. These did not inherit it by fighting, but by the power of Allah the Exalted, to which they have no way. And on this basis, it does not contradict the saying of the Messenger (peace and blessings be upon him): Yes.
The student: And the dwellings and lands?

The Shaykh : The dwellings and lands are also treasures.
The student:.....

The Shaykh : ... Is it correct or not correct.
The student: Lands are value

The Shaykh : Yes, lands are value
The student:.....

The Shaykh : We said that war spoils are movable property, and then we refuted this and said that the Children of Israel inherited the lands and the treasures. Are the treasures movable or not? We raised this difficulty regarding the saying of the Messenger (peace and blessings be upon him): . Suppose you said that the lands are among the war spoils, but the treasures are among the war spoils. We answered this by saying: The ownership of the Children of Israel over the land of the family of Pharaoh and their treasures was without fighting, and the war spoils that are acquired are acquired through the path of fighting. This is what the Messenger (peace and blessings be upon him) said: that they were not made lawful for anyone before him.