Allah the Exalted said: << قال سنشد عضدك بأخيك و نجعل لكما سلطانا فلا يصلون إليكما بآياتنآ أنتما و من اتبعكما الغالبون >

The Exalted Allah said: We will strengthen you" The word *shadd* means strengthening, and *'adud* is the complete bone in the arm and shoulder; this is the *'adud*. Strengthening the *'adud* is a metaphor for strengthening, because the hand is the tool of work; if its *'adud* is strengthened and made strong, it becomes powerful.

We will strengthen your arm through your brother

سنشد عضدك بأخيك

[Al-Qasas 28:35]

Aaron. Did Allah answer his request or not? Allah answered his request and said:

We will strengthen

سنشد

And what does the *sin* mean?
The student: ...

The Shaykh : Yes, it indicates relief, but what do the grammarians say about its parsing? It is for execution; the relief is for execution, and it indicates strengthening, affirmation, and proximity—affirming the thing and bringing it near, that it will happen soon. He said:

We will strengthen your back with your brother

سنشد عضدك بأخيك

And there is no doubt that if Allah said that to him, it means he is being strengthened now, because Allah promised him—not only that Aaron would be sent with him, but that he would be a helper for him in this matter

and grant you both supremacy

ونجعل لكما سلطاناً

[Al-Qasas 28:35]

dominance" This is a second good news for both of them. We will make for you a dominion, and the author says that the intended meaning of *sultan* here is: "dominance" *Sultan* in the Qur'an comes to mean dominance and power, and it comes to mean evidence, because a person is strengthened by evidence and has power through it. The Exalted Allah said: What is the meaning of "if you have no *sultan* with this"? It means you have no evidence for this. And His saying, the Exalted: means with power and dominance, and His saying: means his control and dominance. Here he says: He says: "dominance" They understood it from the second category.
with evil" The meaning is that they will not reach you with evil; what you feared will be removed by what Allah has made for you of support through your brother. This is good news for them and indicates strengthening, similar to His saying, the Exalted:

Fear not. Indeed, I am with you both; I hear and I see.

لا تخافا إنني معكما أسمع وأرى

[Taha 20:46]

, the author said: " Go " It seems the author considers his saying:

Our verses

بآياتنا

to be separate from his saying:

And We will grant you both authority

ونجعل لكما سلطاناً

, and for this reason he estimated a verb to which it relates. On this estimation, the pause would be on his saying:

so they will not reach you

فلا يصلون إليكما

[Al-Qasas 28:35]

And we start by saying:

through Our signs; you and those who follow you

بآياتنا أنتما ومن اتبعكما

[Al-Qasas 28:35]

Okay, the author estimated

Go with Our signs

اذهبا بآياتنا

and then he also said ...

you and those who follow you will be the predominant."

أنتما ومن اتبعكما الغالبون

[Al-Qasas 28:35]

So I read the verse according to the author's estimation

and grant you both supremacy so they will not reach you

ونجعلُ لكما سلطانا فلا يصلون إليكما

[Al-Qasas 28:35]

Our verses

بآياتنا

you and those who follow you will be the predominant."

أنتما ومن اتبعكما الغالبون

[Al-Qasas 28:35]

meaning he estimated

Go with Our signs

اذهبا بآياتنا

and it is not appropriate to say:

You and those who follow you will be the dominant ones

أنتما ومن اتبعكما الغالبون

is attached to it, because whoever followed them did not go with the verses understanding, my brothers? Okay, this is one view. Another view says: His saying:

Our verses

بآياتنا

is related to

We will grant

نجعل

And We will grant you both authority with Our signs

ونجعل لكما سلطاناً بآياتنا

meaning by the cause of Our verses, We make for you a dominion, so they cannot reach you or nullify your call. And on this, it requires an estimation in the verse or not? It does not require an estimation. And do we pause on his saying:

So they will not reach you

فلا يصلون إليكما

or do we connect? We connect, so the reading is

So they will not reach you with Our signs

فلا يصلون إليكما بآياتنا

meaning by the cause of what is with you of verses, and this meaning is the correct one, first because it does not require an estimation, because an estimation, my brothers, must be preceded by two stages: the first stage is establishing that there is an omission in the speech, and the second stage is establishing that the estimated omitted part is that. Or not? Now ... the verses ... these or others, it is necessary that his claim be preceded by two stages: the first stage is establishing that there is an omission in the speech that requires interpretation, and the second is establishing that the estimated part is this. Meaning specifying the estimated part, because on the assumption that the verse requires an estimation, he may be contested and it may be said to him: What is this estimation? We do not accept that the estimated omitted part is this ... Everyone who claims an omission in a verse needs two things or two stages: the first stage is establishing that there is an omission in the speech, and by what means do we know this? If the speech does not stand without an estimation, we know that there is an omission, this is one. The second stage is establishing that the omitted part is this thing that you estimated, because it is possible that the estimated part is something else, or not? And this is, of course, an estimation that the context specifies, because the context is what specifies the type of the omitted part. Okay, if the speech does not require this estimation, the best is not to estimate. This verse's meaning is very clear on the view {may Allah have mercy on you} on the view of not estimating, and that the meaning is: We make for you a dominion by the cause of Our verses that are with you, so they will not reach you. And this meaning is also clearer than what the author and others estimated, because in reality he is saying: by Our verses, here it is plural {may Allah have mercy on you}, and in the first he says:

for those are two proofs from your Lord to Pharaoh and his establishment

فذانك برهانان من ربك إلى فرعون وملئه

[Al-Qasas 28:32]

So Allah the Glorious and Exalted did not send them when He sent them except with two verses, or one verse? Two verses. The correct thing is that the verse is connected part by part, and that we read:

So they will not reach you with Our signs

فلا يصلون إليكما بآياتنا

Yes

And We will grant you both authority, so they will not reach you with Our signs

ونجعل لكما سلطانا فلا يصلون إليكما بآياتنا

and it is related to his saying: ونجعل لكما سلطانا بآياتنا فلا يصلون إليكما. وزعم بعض المُعربِين أن قوله: بآياتنا متعلق بـالغالبون وهذا في المعنى قريبٌ مما ذكرنا يعني: أنتما ومن اتبعكما الغالبون بآياتنا، والغالب في الآيات هو الذي جُعِل له بها سلطان ويقول على هذا: فلا يصلون إليكما أنتما ومَن اتبعكما الغالبون بآياتنا. وهذا لا شك أنه أحسن مِن تقدير المؤلف، لأنه ما يحتاج إلى حذف ولأنه يُوجِب أن يكون كلام بعضُه مُتصلاً ببعض، لكن فيه محذوف من حيث القواعد النحوية وهي أن الغالبون اسم فاعل وال المتصلة باسم الفاعل وش هي عند النحويين؟ اسم موصول " And We will grant you authority by Our signs, so they will not reach you. Some of the Arab grammarians claimed that His saying: “by Our signs” is connected to “the prevailing ones.” This is close in meaning to what we mentioned, meaning: You two and those who follow you are the prevailing ones by Our signs. The one who prevails in the signs is the one who is granted authority by them. He says on this basis: “So they will not reach you,” meaning you two and those who follow you are the prevailing ones by Our signs. There is no doubt that this is better than the author’s estimation, because it does not require deletion, and because it necessitates that some of the speech be connected to some of it. However, it contains an omission from the perspective of grammatical rules, which is that “the prevailing ones” is an active participle, and the attached alif-lam with the active participle—what is it according to the grammarians? It is a relative pronoun. and an explicit description of connection

al-

ال

" a relative noun, and it is known that a relative noun does not make what follows it affect what precedes it; its description does not affect it. So at that time, we need an answer to this rule. The answer they said: That

al-

ال

here is not a relative, and that it is like the *alif* entering a fixed noun, entering *al-rajul* (the man) and *al-asad* (the lion) and the like. So in this estimation, there is a contradiction with the known of the grammatical rules. We return now to the fact that the correct thing is to make his saying:

Our verses

بآياتنا

related to

We will grant you authority

نجعل لكما سلطانا

and we are safe from all of that, from the contradictions and from the estimations that we rely on and from specifying the estimated part.
And his saying:

so they will not reach you. [It will be] through Our signs

فلا يصلون إليكما بآياتنا

[Al-Qasas 28:35]

contains evidence that Allah the Exalted gave Musa and Harun signs, and He mentioned in another surah that He gave him nine signs, or not?

And We had certainly given Moses nine evident signs, so ask the Children of Israel [about] when he came to them

وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْألْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ

[Al-Isra: 101] And his saying:

you and those who follow you

أنتما ومَن اتبعكما

[Al-Qasas 28:35]

From where? From the Children of Israel and from the family of Pharaoh, because from the family of Pharaoh there were those who followed them, as Allah the Exalted said:

And a believing man from the family of Pharaoh

وقال رجل مؤمن من آل فرعون

[Ghafir 40:28]

And his saying:

Those who follow you

مَن اتبعكما

contains evidence that a person is supported and prevails by following the messengers, and that there is no path to victory and dominance except entering the path of the messengers and following them. And on this, it becomes ... a rule: " Everyone who is more attached to the messenger is closer to victory, and everyone who is further from following the messenger is further from victory " Because it is known in the established rules that if a ruling is attached to a description, its existence, strength, weakness, presence, and absence are according to that description. If the ruling is attached to a description, the existence of the ruling, its presence, absence, strength, and weakness {complete} are according to that description. For example,

Indeed, Allah is with the patient.

إن الله مع الصابرين

[Al-Baqarah 2:153]

its presence with the patient, its strength and weakness are according to what they have of patience.

Indeed, Allah is with those who fear Him

إن الله مع الذين اتقوا

[An-Nahl 16:128]

The presence of the companionship for the righteous, its strength and weakness are according to their piety, and so on. And his saying:

you and those who follow you will be the predominant."

أنتما ومن اتبعكما الغالبون

[Al-Qasas 28:35]

? The prevailing over whom? The author says:

The prevailing ones

الغالبون

for them" And the reality of the meaning is the prevailing over them, because the context ... but if we want to take this in the sense of generality, we say: You two and whoever follows you are the prevailing over the opponents. So the followers of the messengers are always and forever prevailing over those who opposed the messengers, or not? Always and forever. Indeed, these matters ... for the Hanafis over others, the Prophet (peace and blessings be upon him) said:

I have been supported with fear being struck into the hearts of my enemy for a distance of one month's travel

نُصِرتُ بالرعب مسيرة شهر

Sunan an-Nasa'i 432

Allah is the Greatest! How great is this benefit if we were at the level that is required, if we were truly following this noble Prophet (peace and blessings be upon him) in reality, our enemy would be terrified of us for a month's journey. But, unfortunately, we were not truly following the Messenger (peace and blessings be upon him) ... in reality, and so our wrath became among us, not among those who claim Islam from us, nor among those who wanted to hide under the umbrella of *jahiliyyah* (the pre-Islamic age of ignorance), which is Arab nationalism. It has not prevailed since its inception to this day, and it will never prevail, but it will only increase in failure, division, and disintegration, yes, and fighting among themselves. And also, in reality, we did not gather on an Islamic nationalism; we did not gather on it, so the Muslims remain neither on this nor on that. And for this reason, we did not have the victory that Allah promised His Prophet (peace and blessings be upon him).