Allah the Exalted said: << الذين ءاتيناهم الكتاب من قبله هم به يؤمنون >

Allah the Exalted said: meaning We gave them. Is the giving here legal or natural? It is legal giving. It is also possible that it is natural giving, meaning We decreed that the Book, which is the revelation, would come to them, so it came to them. And His saying: means the written one, and what is intended by it is the Torah, and likewise the Gospel; all of them are called a Book. And His saying: the pronoun refers back to the Qur'an meaning before the Qur'an meaning those to whom We gave meaning with the Qur'an, they believe, meaning they affirm it and submit to it. Now, regarding the grammar: the pronoun is the subject and the clause is the relative clause of the relative pronoun, and is the second subject, and is the predicate of the second subject clause. And the clause consisting of the second subject and the predicate... Abdullah!
The student: ...

The Shaykh : Correct. The clause consisting of the second subject and its predicate is the predicate of the first subject. The benefit of repeating the subject is so that its attribution is as if the attribution of faith to them is twice, because he said it twice: once with the pronoun and once with the first subject ... Now, and he came with his saying: with the present tense verb indicating continuity ... He came with the present tense verb indicating continuity to point to the fact that they received it with acceptance and submission, and that they continued in this state. And this clause, in relation to what came before it in meaning, is like establishing proof for those who denied the Qur'an, meaning it is as if he is saying: الذين أوتوا الكتاب من قبلكم آمنوا بالقرآن. مما يدل على ايش على أنّه حقّ ولّا باطل؟ على أنه حق، لأنهم هم مع أنهم أهل كتاب ترَكُوا كتابهم وآمنوا بالقرآن، وأنتم جهل وليس لديكم كتاب فكان حقاً عليكم أن تكونوا قبْلهم في الإيمان لأنه من الصعب أن الإنسان ينتقل من كتابه أو مِن دينه إلى دْين آخر، لكن ليس من الصعب أن الإنسان ينتقل من جهل إلى حقّ وعِلم، ثم إن فِيه أيضا في هذا تأنيب لهؤلاء، فيه أيضا دليل على أنه حق، لأن الذين أوتوا الكتاب ما آمنوا به إلا عن علم، وهو كذلك فإِنه ما فيه شك أن النبي صلى الله عليه وسلم كان مكتوباً عند بني إسرائيل في التوراة والإنجيل يعرِفونه كما يعرِفون أبناءهم حتى أوصافه الخلْقية موجودة عندهم بقطع النظر عن منهاجه وسيرته يأمرهم بالمعروف وينهاهم عن المنكر ويحل لهم الطيبات ويحرم عليهم الخبائث ويضع عنهم إصرهم والأغلال التي كانت عليهم هذا كله موجود في التوراة والإنجيل ومعروف، ولِهذا تجمع اليهود في المدينة من أجل أن يستقبلوا هذا النبي الذي وجدوا صفته عندهم .. وكانوا كما قال الله تعالى: وكانوا من قبل يستفتحون على الذين كفروا أي يستنصرون عليهم بهذا النبي فلما جاءهم ما عرفوا كفروا به فالحاصل إنه في هذه الآية أقول: إنها وجه تعلقها بما قبلها من وجهين: الوجه الأول تأنيب هؤلاء الجاهليِّين -وش يا علي!- على الكفر بمحمد صلى الله عليه وسلم معَ أن أهل الكتاب وهم على دين انتقلوا من دينهم إلى دينه، فكنتم أولى باتباعه، والوجه الثاني أنّه إقامة دليل على صحة ما جاء به الرسول عليه الصلاة والسلام، لأن هؤلاء الذين عِنْدهم علم من الكتاب ما انتقلوا إلا عن علم بأنّه حق وهذا المناسبة واضح جدا الصلة بين هذه والنصوص التي قبلها، ولا ريب أيضا أن في هذه الآية ثناء على الذين آمنوا بالرسول عليه الصلاة والسلام مِن الذين أوتوا الكتاب ولِهذا .. هم به يؤمنون ولم يستكبروا عنه معَ أنّ لديهم كتابهم، نعم.
الطالب:....

الشيخ : يقول الذين أوتوا الكتاب من قبله هم به يؤمنون ...
الطالب:

الشيخ : .. جنس القول ما جهِلوا كلام هذا الكتاب .. يقول: ما أتاهم من نذير من قبلك
الطالب:...

الشيخ : ولا نفي لكن هذه من باب الجنس يعني معناه أننا ما تركناهم بل إن القول وصل إليهم كما وصل إلى غيرهم مثل ما قلنا في تفسيره، إن الله ما زال سبحانه وتعالى ينزل الكتب على من سبق، قال: أيضاً" وش معنى أيضاً؟ "هم به يؤمنون أيضاً" وش معنى أيضا؟
الطالب: يعني اللي بعدهم.

الشيخ : يعني كما آمنوا بكتبهم، وأيضا يقولون إنها من الأسماء الملازِمة للنصب على المصدرية، لأن فعلها آض يئيض أيضاً مثل باع يبيع بيعاً لأنّ معناها رجع، نعم، فالمعنى أنهم هم أيضاً يُؤمنون بالقرآن، قال المؤلف: نزلت في جماعة أسلموا مِن اليهود كعبد الله بن سلام وغيرِه ومِن النصارى قدِموا مِن الحبشة ومِن الشام وكذلك مِن غير الشام، أسلموا من اليهود مثل عبد الله بن سلام واشتهر عبد الله بن سلام بالإسلام وهو مِن اليهود، لأنّه كان حبراً من أحبار اليهود وكان كما قال اليهود عنه في حضرة النبي عليه الصلاة والسلام أنّه خيرهم وابن خيرهم وسيدهم وابن سيدهم. معترفون له بالفضل والعلم والسيادة، نعم، فلهذا كانوا يضربون بِه المثل لأنّ مثل هذا -يا جماعة- الذي يكون سيدا في قومه قد تحمِله السيادة على أن ينافق وقد يحمله أيضاً حبُّ الرئاسة على عدم الإتباع لغيره، لأنه إذا تبِع غيره صار مرؤوسا لا رئيسا ولّا لا؟ لكنه رضى الله عنه تواضع للحقّ فكان مؤمناً بالرسول عليه الصلاة والسلام وقصة إيمانِه معروفة يعني الرسول خبَّأهُ ودعا اليهود وسألهم عنه وأثنوا عليه وسألهم عن رسالة الرسول فكذبوا الرسول عليه الصلاة والسلام فقال لهم: ما رأيكم لو أسلم عبد الله بن سلام قالوا: حاشاه من ذلك ما يسلم لأنه خيرهم، فخرج وقال: أشهد أن لا إله إلا الله وأن محمد رسول الله، فما خرجوا إلا وهم يثنون عليه شرًا، لأنه أسلم، "كذلك نزلت جماعة من النصارى قدموا من الحبشة" هذا ما أعرف له مثلاً تعرفون له مثالاً؟ قدم النصارى من نجران وأسلموا وفيهم نزلت وإذا سمِعوا ما أنزل من الرسول ترى أعينهم تفيض من الدمع ولكن الحبشة معروف أنه أسلم فيها نصارى مثل من؟ مثل النجاشي فإنه أسلم ودخل دين الإسلام وهو على دين النصرانية، ووصفه النبي عليه الصلاة والسلام بأنّه أخ للصحابة وأنّه رجل صالح، وهو كذلك أخ لهم ورجل صالح فالمهم على كل حال ما يهمنا أعيان الذين أسلموا المهم أنّ مِن الذين أوتوا الكتاب مِن اليهود والنصارى قوم آمنوا بالقرآن أيضا Those who were given the Scripture before you believed in the Qur'an. What does this indicate? It indicates that it is the truth, not falsehood. It is the truth because they, although they were People of the Book, left their Scripture and believed in the Qur'an. As for you, you were in ignorance and did not have a Scripture, so it was obligatory upon you to be ahead of them in faith. It is difficult for a person to move from his Scripture or his religion to another religion, but it is not difficult for a person to move from ignorance to truth and knowledge. Also, in this is a rebuke of these people. It is also evidence that it is the truth, because those who were given the Scripture did not believe in it except with knowledge. And so, there is no doubt that the Prophet (peace and blessings be upon him) was written about among the Children of Israel in the Torah and the Gospel. They knew him as they know their own sons, even his physical descriptions were with them, regardless of his methodology and biography. He commands them to do what is right and forbids them from doing what is wrong, makes lawful for them the good things, and forbids them the bad things, and removes from them their burden and the shackles that were upon them. All of this is present in the Torah and the Gospel and is known. For this reason, the Jews gathered in Madinah in order to receive this Prophet whose description they had found with them. And they were, as Allah the Exalted said: "And before that, they used to seek help against those who disbelieved," meaning they sought support against them with this Prophet. But when that which they knew came to them, they disbelieved in it. So the result is that I say: the connection of this verse to what came before it is from two aspects. The first aspect is the rebuke of these people of ignorance—what is this, O Ali?—for disbelieving in Muhammad (peace and blessings be upon him), even though the People of the Book, who were upon a religion, moved from their religion to his. So you were more deserving of following him. The second aspect is that it establishes evidence for the truth of what the Messenger (may Allah's prayers and peace be upon him) brought, because these people who had knowledge of the Scripture did not move except with the knowledge that it is the truth. And this connection is very clear between this and the texts that came before it. And there is no doubt that in this verse there is praise for those who believed in the Messenger (may Allah's prayers and peace be upon him) from among those who were given the Scripture. For this reason... they believe in it and did not be arrogant toward it, even though they had their Scripture. Yes. The student: ... The Shaykh: He says, "Those who were given the Scripture before him believe in it..." The student: The Shaykh: ... The general type of speech, they did not ignore the speech of this Scripture... He says: "No warner came to you before him." The student: ... The Shaykh: And there is no negation, but this is from the category of the general type, meaning its meaning is that we did not leave them, but the speech reached them as it reached others, just as we said in its exegesis, that Allah, Glorified and Exalted is He, continued to send down Scriptures to those who came before. He said: Also, "What does 'also' mean?" They believe in it, "also." What does "also" mean? The student: It means those who came after them. The Shaykh: It means just as they believed in their Scriptures. And "also" is said to be from the names that accompany the accusative case of the verbal noun, because its verb is "a'ada ya'udu a'adan," just as "ba'a yabii'u bai'an," because its meaning is "returned." Yes, so the meaning is that they also believe in the Qur'an. The author said: It was revealed regarding a group who embraced Islam from the Jews, such as Abdullah ibn Salam and others, and from the Christians who came from Abyssinia and from Sham, and also from other than Sham. They embraced Islam from the Jews, like Abdullah ibn Salam. Abdullah ibn Salam became famous for his Islam, and he was from the Jews, because he was a scholar among the scholars of the Jews. And as the Jews said about him in the presence of the Prophet (may Allah's prayers and peace be upon him), he was the best of them, the son of the best of them, their master, and the son of their master. They acknowledged his virtue, knowledge, and leadership. Yes, so for this reason, they used to cite him as an example, because such a person—O people—who is a master in his people, his mastery might lead him to hypocrisy, and his love of leadership might also lead him to not following others, because if he follows others, he becomes a subordinate, not a leader, right? But he, may Allah be pleased with him, humbled himself for the truth, so he believed in the Messenger (may Allah's prayers and peace be upon him). The story of his faith is known, meaning the Prophet hid him and called the Jews and asked them about him, and they praised him. He asked them about the message of the Messenger, and they lied about the Messenger (may Allah's prayers and peace be upon him). So he said to them: "What do you think if Abdullah ibn Salam embraced Islam?" They said: "Far be it from him that he would embrace Islam, because he is the best of them." So he went out and said: "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah." So they did not go out except while speaking ill of him, because he had embraced Islam. "Also, a group of Christians came from Abyssinia." I do not know an example for this. Do you know an example for it? The Christians from Najran came and embraced Islam, and it was revealed regarding them: "And when they hear what has been revealed to the Messenger, you see their eyes overflow with tears because of the truth they have heard." But it is known that Christians in Abyssinia embraced Islam, like whom? Like the Negus, for he embraced Islam and entered the religion of Islam while he was upon the religion of Christianity. And the Prophet (may Allah's prayers and peace be upon him) described him as a brother to the Companions and a righteous man. And he was indeed their brother and a righteous man. So the important thing, in any case, is not the specific identities of those who embraced Islam. The important thing is that from those who were given the Scripture, from the Jews and the Christians, there were people who believed in the Qur'an as well.