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﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

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The benefits of the saying of Allah the Exalted: << وإذا يتلى عليهم قالوا ءامنا به . . . . . . . . . . . . . . . . . . . . >

Machine translationRead the Arabic original
Then he said:
And when it is recited to them, they say, "We have believed in it; indeed, it is the truth from our Lord. Indeed we were, [even] before it, Muslims [submitting to Allah]." وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ
[al-Qasas:53] From this verse, it is also derived an increase in praise for these people, in that they believe in everything that is recited to them. They did not merely believe in the Qur'an in a general sense, but in both general and specific details. We derive this from His saying:
And when it is recited وإذا يتلى
and
is recitedيتلى
This is a present-tense verb indicating occurrence and continuity, signifying renewal and recurrence, and that this is their state whenever it is recited to them.
It is also derived from the noble verses that they did not believe merely out of whim, but they believed with a faith based on conviction. Where is this taken from? From their saying:
We have believed in it; indeed, it is the truth from our Lord آمنا بِه إنه الحق من ربنا
[Al-Qasas 28:53]
They did not believe in this way by following people, but they believed out of conviction.
Indeed, it is the truth from our Lordإنه الحق من ربنا
It is also derived from this that the Qur'an is from Allah, based on His saying:
From our Lord من ربنا
.
It is also derived from this the perfection of the intellect of those who believed, where they expressed this here in terms of Lordship
From our Lordمن ربنا
rather than Divinity, because the context requires it. For the Lord has the judgment; He judges as He wills in creation and in legislation... He wills.
It is also derived from this that these people were believers, Muslims, submissive to the previous scriptures, based on His saying:
Indeed we were, [even] before it, Muslims [submitting to Allah]." إنا كنا من قبله مسلمين
[Al-Qasas 28:53]
.
It is also derived from this the permissibility of a person praising himself with praiseworthy attributes, on the condition that there is a benefit in it, and that it does not involve boasting or arrogance over others, based on His saying:
Indeed we were, [even] before it, Muslims [submitting to Allah]." إنا كنا من قبله مسلمين
[Al-Qasas 28:53]
This is a reality from the Messenger of Allah (peace and blessings be upon him), from the Companions, and from the people of knowledge. The Prophet (peace and blessings be upon him) said:
I am the Prophet without lie, I am the son of 'Abdul-Muttalib. أنا النبي لا كذب أنا ابن عبد المطلب
Jami` at-Tirmidhi 1688Sahih (Darussalam)
And Ibn Mas'ud said: "If I knew that there was someone whom camels could reach who knew the Book of Allah better than I do, I would go to him" This is praise of himself, but for a benefit. Scholars, when they write in a book, always praise it with the attributes of praise that the book requires, and it is known that praising the book is praising its author. If you praised this building and said, "What Allah willed, this is a good, sound, and beautiful building," you did not actually praise it; you praised the builder. Yes, so in this matter, it is permissible for a person to praise himself with attributes of praise, on the condition that he does not intend to boast over others. The second condition is also that there be a benefit in it. As for the first condition, its aspect is clear, because if he intends by it boasting and arrogance over people, then that is a forbidden intention. For this reason, the Messenger of Allah (peace and blessings be upon him) said:
I am the master of the children of Adam on the Day of Judgement, and I am not boasting. أنا سيد ولد آدم يوم القيامة ولا فخر
Jami` at-Tirmidhi 3615Hasan (Darussalam)
Also, the condition that there be a benefit in it, because if there is no benefit in it, it is idle talk. At the very least, we say it is idle talk, because why would a person praise himself without a benefit? Unless it were not that he wants to display his attributes to boast with them over others, he would not do it. Even if he says, "I do not want to boast," we say, "Then why?" Yes, Allah the Exalted said:
Those will be given their reward twice for what they patiently endured and [because] they avert evil through good, and from what We have provided them they spend. أُوْلَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
[al-Qasas:54] Yes.
The student: ...

The Shaykh : Their benefit is that it encourages them to take from them.
The student: ...

The Shaykh : Now, if we have clarified that he memorizes such and such, I, for example, might not have these things, so I strive for them, or I know that he, for example, is more memorizing than I am, so I refer to him in matters. It is not believed of the people of knowledge, especially those famous for virtue, that they merely want to display their good attributes. This is a meaning that is not sound at all. But they intend a benefit, and this benefit varies according to circumstances.
The student: ...

The Shaykh : No, no, the original ruling is that this is idle talk, as it has no benefit, and the Messenger said:
And whoever believes in Allah and the Last Day, then let him say what is good or remain silent. من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت
Jami` at-Tirmidhi 2500Sahih (Darussalam)
So as long as there is no good in it, and then it leads to harm, because if we assume that this man is one hundred percent not intending to boast, but he opens a door for others, he opens a door for others to boast with it.
Source alathar.net

The Arabic text is copied verbatim from the original source, without any edits.

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