And you were not at the side of the mount
وما كنت بجانب الطور
the mountain
When
إذ
when
We called
نادينا
Moses, saying, "Take the Book with strength
" This is a report other than the first report concerning the beginning of revelation, for Allah the Exalted, after He destroyed the first generations, promised Moses thirty nights and completed them with ten, and He chose whom He chose from his people, then he went to Allah, Glorified and Exalted is He, to converse with Him and for the Torah to be revealed to him. Allah the Exalted says: by the side
جانب
meaning the side of the Mount or near the Mount, and the Mount
الطور
is the mountain known in Sinai. When
إذ
when When We called
نادينا
The author indicated that When
إذ
here is not causal but circumstantial, being a circumstance for the past, and If
إذا
is a circumstance for the future. Good, he said: and so it is a circumstance for the present, and thus the three circumstances are complete: If
إذا
for the future, When
إذ
for the past, and If
إذاً
for the present. He said: When We called
إذ نادينا
Moses, saying, "Take the Book with strength" And Allah said to him: Take the Book with strength, for Moses? Or for the Children of Israel?
The student: ...
The Shaykh : When He raised the Mount above them, He said:
Take what We have given you with determination
خذوا ما آتيناكم بقوة
So it appears that the author was mistaken in this. Yes, and let us reflect later on His saying, the Exalted:
and order your people to take the best of it
وأمر قومك يأخذوا بأحسنها
What is before it? What is in Surat al-A'raf? ...
The student:
And We wrote for him on the tablets [something] of all things
وكتبنا له في الألواح مِن كل شيء
.
The Shaykh :And We wrote for him on the tablets [something] of all things - instruction and explanation for all things, [saying], "Take them with determination and order your people to take the best of it
وَكَتَبْنَا لَهُ فِي الأَلْوَاحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً وَتَفْصِيلًا لِكُلِّ شَيْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا
[Al-A'raf: 145] So the author's saying:
"Take the Book with strength" came by meaning, otherwise Allah says: So take them, meaning the tablets containing the Torah, with strength. He says: So Moses was commanded to take them with strength, to take the tablets with strength. In any case, the author's statement is correct, but he came by meaning, not by wording.
And We wrote for him on the tablets [something] of all things - instruction and explanation for all things, [saying], "Take them with determination
وَكَتَبْنَا لَهُ فِي الأَلْوَاحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً وَتَفْصِيلًا لِكُلِّ شَيْءٍ فَخُذْهَا بِقُوَّةٍ
meaning take these tablets with strength.
and order your people to take the best of it
وأمر قومك يأخذوا بأحسنها
Allah, the Mighty and Majestic, says:
but
ولكن
We sent you.
mercy from your Lord
رحمة من ربك
We have accustomed it to be said that:
Mercy
رحمة
is the object for the sake of which, its verb is omitted, the estimation being: We sent you as a mercy. And his saying:
Mercy
رحمة
the meaning is not that he is the mercy, but the meaning is that he was sent with mercy to show mercy through him, so the mercy is from Allah, Glorified and Exalted is He, and He sent him as a mercy, as He said in another verse:
And We have not sent you, [O Muhammad], except as a mercy to the worlds.
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
But: except for the sake of mercy. There is a difference between the two meanings.
But [it is] a mercy from your Lord
ولكن رحمة مِن ربك
He attributed lordship to the Messenger (peace and blessings be upon him) by way of specification and fame, and this is a specific mercy, and there is a general mercy. And in it is evidence—in his saying:
From your Lord
مِن ربك
—that the sending of the Prophet (peace and blessings be upon him) to creation to be shown mercy through him is from the specific lordship, for among the blessings of Allah upon the servant is that He inspires him with guidance so that he guides people with it, for this is in reality among the greatest blessings. So the Prophet (peace and blessings be upon him) was revealed to so that creation would be shown mercy with what was revealed to him, and this is a requirement of the specific lordship. And for this he said:
From your Lord
من ربك
and he did not say:
from their Lord
من ربهم
from your Lord who raised you with a specific upbringing.
To warn
لِتُنْذِر
The lam here is a preposition, because it is attached to
That
أنْ
the estimated, meaning
So that you warn
لأن تنذر
then it is converted to a verbal noun, so it becomes
For your warning of a people
لإنذارك قوماً
And for this, according to the school of the Basrans, you say the lam is a preposition, and
You warn
تنذر
is a present tense verb in the accusative case by
that
أن
hidden by permission after the lam. According to the opinion of the Kufans, they say that the lam is the one that puts it in the accusative, so they say: the lam is the lam of "in order to" and it is the one that puts it in the accusative. But the Basrans are more precise than them in this aspect, and in fact the matter is that the lam is a preposition and that
that
أنْ
is the one that puts it in the accusative, estimated. Good, where is the attachment of
to warn
لتنذر
? Its attachment is this omitted one that the author estimated:
We sent you
أرسلناك
.
a people
لتنذر قوما
Warning is informing about what is feared. This warning is informing about what is feared, and informing about what is desired, what is it called?
The student: Good news.
The Shaykh : Good news or bringing good news. And his saying:
a people
قوماً
the intended meaning is Quraysh, and that does not mean that the Messenger (peace and blessings be upon him) was sent to them specifically, but because the first ones he warned were Quraysh, otherwise he was sent to them and to others.
Blessed is He who sent down the Criterion upon His Servant that he might be a warner to the worlds
تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ -مِن قريش وغيرِهم- نَذِيرًا
.
to warn a people to whom no warner had come before you
لِتُنذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ
not
ما
is a negation, and
Brought them
أتاهم
means "came to them," and
from
مِن
is an extra preposition grammatically, not in meaning, and
warner
نذير
is the subject of "came," meaning:
no warner came to them
ما جاءهم نذير
And the benefit of adding
from
مِن
is the explicit statement of generality: in all past times, no one came to them warning them before the Messenger (peace and blessings be upon him). And his saying:
To warn a people to whom no warner had come.
لتنذر قوما ما أتاهم
The sentence
no one came to them
ما أتاهم
is in the position of an attribute, is it not?
The student: People.
The Shaykh : For
a people
قوما
And his saying:
no warner came to them before you
ما أتاهم من نذير من قبلك
The author said:
"And they... in Mecca" This is an interpretation of
the people
القوم
. If someone says: Is not Ismail a messenger?
The student: Yes.
The Shaykh : Good, so did he come to them before the Prophet (peace and blessings be upon him) or not?
The student: The intended meaning is his children, his children did not...
The Shaykh : Or it is said: when the time had passed until it was erased, they became in need of a warner and no warner came to them, so
To whom no warner had come.
ما أتاهم من نذير
after the signs of Ismail's message perished, otherwise there is no doubt that Ismail was sent to them, for he was a prophet, but it perished. And for this, among the supplication of Ismail and Ibrahim was that they said:
Our Lord, and send among them a messenger from themselves
ربنا وابعث فيهم رسولاً مِنْهم
And the exegetes agreed that the intended meaning is Muhammad (peace and blessings be upon him). So from Ismail until the Messenger (peace and blessings be upon him) was sent, no prophet came to them, and the signs of prophethood perished. And the first one who changed it was Amr ibn Luhy al-Khuzai, for he was the one who introduced the worship of idols and introduced the "sawab" (dedicated animals) to the Arabs until the truth was erased by him.
The student: And they have no connection to... Israel, Moses, and Jesus?
The Shaykh : No, they have no connection, for the message of Moses and Jesus was to their people, to the Children of Israel.
to warn a people to whom no warner had come before you that they might be reminded.
لتنذر قوما ما أتاهم من نذير من قبلك لعلهم يتذكرون
Perhaps
لعل
This is for the cause and is attached to
warn
تنذر
to warn them so that they may remember, meaning so that they may take a lesson from what I brought. And this causal aspect, we will mention in the benefits, if Allah wills, what its benefit is.
The student: ...
The Shaykh : It is not a noun, meaning it did not enter upon a noun.
The student: ...
The Shaykh : No, it is added in the predicate of
not
ما
but here it is not in it, it did not enter upon a nominal sentence. The addition of
from
مِن
is that if it is deleted, the speech is correct without it.
The student: ...
The Shaykh : The rule is that if you delete it here, you say: No warner came to them. It is correct, so it is evidence of its addition.
