The benefits of the saying of Allah the Exalted: << فلما جآءهم الحق من عندنا . . . . . . . . . . . . . . >

Allah the Exalted said: [Surah al-Qasas: 48]. This verse is known to be a consequence of what came before it. In it is the refutation of the claim of these people in their saying: For the truth had come to them with the Messenger, and despite that, they lied, did they not? They lied and said, "Why was not given to him what was given to Moses?" So in the verse is the refutation of these who said: "Why was no messenger sent to us so that we might follow your signs."
Among its benefits is that what the Prophet (peace and blessings be upon him) brought is the truth. Truth means the established thing; it is truthfulness with regard to reports and justice with regard to rulings.
Among its benefits is that what contradicts what the Prophet (peace and blessings be upon him) brought is false, due to His saying, the Exalted: So every report that entails lying to the report of Allah and His Messenger is a lie. For example, if someone says, "The origin of man is the ape, and then he evolved to become a human," what do we say to him? He is lying, because it contradicts what the Prophet (peace and blessings be upon him) brought. Yes. And if a person legislates laws that contradict the Shari'ah, we say: This is false and misguidance, because the truth is only in what the Shari'ah brought. Yes.
Among the benefits of the verse is the clarification of the stubbornness of these who denied the Messenger (peace and blessings be upon him). Their stubbornness and defiance is that they lied about the truth after they had said: "Why was no messenger sent to us so that we might follow your signs."
And among the benefits of the verse is that the Quraysh had some information about the previous messengers, where they said: "Why was not given to him what was given to Moses?" By what means did they obtain this knowledge?
The student: Through the Jews.

The Shaykh : Through the Jews, because when the Messenger (peace and blessings be upon him) was sent, they sent to the Jews to ask about the news of this man, and they wrote to them what they knew of his news and what Moses had brought.
Among the benefits of the verse is the affirmation of the message of Moses (peace be upon him), due to their saying: .
Among its benefits is that Allah the Exalted gave Moses (peace and blessings be upon him) signs by which people believe. This is not specific to him, but it is for every messenger Allah sent; it is necessary that He give him signs by which people believe, because people do not believe a man who says, "I am the Messenger of Allah to you, I command you with such and such, I forbid you from such and such, leave what your fathers were upon of worshipping idols, and leave what your fathers were upon of forbidding the lawful, and the like of that." They do not accept it except with signs that indicate his truthfulness and support it. Good.
And among them, from the benefits of the verse, is the refutation of the argument of these deniers: .
And among its benefits is also that it is necessary in the context of debate and argumentation to silence the opponent by refuting his statement with his own statement or his own action, showing that his statement is refuted by what he himself did. Why? Because what he did cannot be denied, and even if he denied it, it would not be accepted. So establishing the argument against the opponent from his action and statement is more effective in silencing him - .. with you- .
And among them is that the nature of humans is one, based on His saying: The pronoun refers to the genus of humanity because the human nature is one.
And among them, from the benefits of the verse, is also that it is necessary in dispute or debate to refute the opponent's statement with reality. You refute the opponent's statement with the established fact. The signs that Moses brought and .. these were denied, were they not? They were denied. People did not believe in them. So the criterion is not the type of signs, but the criterion is the state of the one addressed. Otherwise, the signs are present and clear, but the signs and warnings do not benefit a people who do not believe.
And among them is that the people of falsehood label the people of truth with bad titles to deter people from accepting them. Where is this taken from?
The student: .

The Shaykh : or or , so whether they described what the messengers brought as sorcery or described the messengers themselves as sorcery, the intent in that is deterrence: deterring people from accepting what the messengers brought. Good.
Do we say that this rule is established for the followers of the messengers?
The student: ..

The Shaykh : By the evidence of His saying: And Allah, Blessed and Exalted is He, has made for every prophet an enemy from among the criminals. Is the enemy from the criminals an enemy to the prophet in his person, or an enemy to him by his status?
The student: By his status.

The Shaykh : By his status, by the evidence that Muhammad (peace and blessings be upon him), before the message came to him, was known among the Arabs as the truthful and the trustworthy, and they saw him as one of the best of the Banu Hashim and the most just of them. So when he came with the truth, what did he become? He became the traitor and the liar. Clear? If these criminals are enemies of the messengers because of their status, then that means this enmity will transfer to those who followed these messengers, because the meaning by which the enmity occurred also exists in the followers of the messengers. And based on this, we can take a benefit from it, which is reassuring the followers of the messengers and strengthening them in that they will receive bad titles and enmity just as the messengers received. Yes. So they should meet that with patience, steadfastness, and strength. Yes, not that they should be discouraged, but that they should be as their leaders were: Yes. Good.
And among them, from the benefits of the verse, is that cooperation, even in falsehood, has an effect, does it not? Cooperation even in falsehood has an effect and strengthens. Where is this taken from? From His saying: So if cooperation in falsehood has an effect, what about cooperation in truth? And based on this, it is necessary for us - and this is the benefit that follows from it - it is necessary for us to be cooperative in what we are upon of calling to the truth, and that some of us should not discourage others. Yes, contrary to the state of people today, for they are not cooperative in this regard. Even the people of truth and the people of da'wah, you find them not cooperative - peace be upon you - because first, each one's concern is only himself, and second, they sometimes differ in a simple, partial matter of the religion and become enemies over it. Yes, they might differ in how to raise the hands at the takbir of ihram; this one says: "You raise your hands to the ears," and this one says: "To the shoulders," and then he says: "You are on misguidance," and .. he says: "You are on misguidance." And then what is this word? Hatred, enmity, and hostility. And I have narrated to you the story of two groups from the people of Africa, each group declaring the other disbelievers in a simple issue of the religion. One group says: "The Sunnah is that a person places his right hand over his left hand on his chest," and another group says: "The Sunnah is that a person lets his hands hang by his sides." Each one says to the other: "You are a disbeliever and cursed, because you left the Sunnah intentionally and deliberately, and the person who hates what Allah has revealed is a disbeliever." And there is great contention, and in the same Hajj those days in Mina, oh, people from the Ikhwan of the Awareness Group gathered against them and calmed them down and explained that this is not permissible, because this is harm to you, you people of truth, because if you declare each other disbelievers, what is the result for the people of superstitions and the people of innovation? Yes, the one who declares disbelievers is a disbeliever. So we say that cooperation has a profound effect, and I think you know how the document that Quraysh wrote in boycotting the Banu Hashim was broken. No one from the people came to break it; no one was able to. But he went to so-and-so and rebuked him and said: "The Banu Hashim are a people from you; how do you accept boycotting them until they die of hunger?" And he went to another, and a third, and a fourth, until they formed a group and went to this document at the Ka'bah and tore it up. So cooperation is the foundation of success, as the common people say. Look at the word "criminals": .
Good. Second, from the benefits of the verse is the clarification of the stubbornness of these people from the side that they did not believe in the two matters and said: .
And among them is also that the fronting of the object in His saying: What does it benefit? Restriction, even though they disbelieved in it and in other things. But we previously said that this restriction is intended to anger the opponent, as if they are saying: "If we believed in everything, we would not disbelieve except in these two." Otherwise, it is known that they disbelieve in .. and other things. And this is a benefit that few pay attention to, which is that if a thing is not restricted to this thing, but it is restricted to it, then there must be a purpose. The purpose here is to anger, as if they are saying: "We, even if we believed in everything, we are disbelievers in what you brought":