Allah the Exalted said: << And they said, "If we follow the guidance with you, we will be seized from our land." Have We not made for them a secure sanctuary to which the fruits of all things are brought as provision from Us?

"O my people" "The people of whom? The people of the Messenger (peace and blessings be upon him)

And they said

وقالوا

meaning Quraysh

If we were to follow the guidance with you, we would be swept from our land

إن نتبع الهدى معك نُتَخَطَّف من أرضنا

[Al-Qasas 28:57]

I seek refuge in Allah, whether they said it out of conviction or not, this statement is a lie

They said: If we follow the guidance with you

قالوا إن نتبع الهدى معك

As-Sunan al-Kubra lil-Nasa'i 65:406

The companionship here is for accompaniment and following, meaning if we follow the guidance and be with you in what you call to, and the guidance intended is what the Messenger (peace and blessings be upon him) brought, and in His saying:

If we follow the guidance with you

إن نتبع الهدى معك

As-Sunan al-Kubra lil-Nasa'i 65:406

is an acknowledgment that what is with the Messenger is guidance, and it is strange of them that they say: if we follow the guidance with you. They acknowledge that it is guidance and then they disbelieve, and what happens?

If we follow the guidance with you, we will be snatched from our land

إن نتبع الهدى معك نتخطف من أرضنا

As-Sunan al-Kubra lil-Nasa'i 65:406

meaning the author said: " we will be seized from it quickly" seizing is taking something quickly, meaning people will seize us, they will seize us and be over us because we opposed what they were upon of shirk (associating partners with Allah) and idols, so they will destroy us quickly, and this is like His saying:

That is only Satan who frightens [you] of his supporters

إنما ذالكم الشيطان يخوف أوليائه

[Ali 'Imran 3:175]

so Satan frightens the believers, the disbelievers say: look, if you believe, such and such will happen, if you hold to your religion, such and such will happen, if you compel the people to follow Islam outwardly and inwardly, the people will rise up against you, the people ... they want to commit open sinfulness, so if you compel them to the religion, they will rise up against you. There is no doubt that Satan throws this into the hearts of people

That is only the Satan frightening his allies

إنما ذلكم الشيطان يخوف أوليائه

but what is obligatory for us regarding this station?

So fear them not, but fear Me, if you are [indeed] believers.

فلا تخافوهم وخافونِ إن كنتم مؤمنين

[Ali 'Imran 3:175]

It is obligatory that we do not fear as long as we see that we are proceeding on the truth, for then we will not fear anyone, rather we know with certainty that if we were on the truth, the people would fear us and we would not fear them, right?

They who believe and do not mix their belief with injustice - those will have security

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُوْلَئِكَ لَهُمُ الأَمْنُ

[Al-An'am: 82] Where does security come from?
The student: From Allah.

The Shaykh : Security is from Allah, but where does security come from? Security from fear, if He fed them from hunger and secured them from fear, they would have security from fear, not from Allah or anyone else, meaning they do not fear the punishment of Allah, because they believed with a clear belief ... and likewise Allah secures them from what they fear, and this is one of the interpretations of His saying:

The Believer, the Guardian

المؤمن المهيمن

that the believer who secures His obedient servants from what they fear, did you understand? But this requires faith in reality, it requires true faith, so if true faith is found and the Shari'ah is implemented, I guarantee that complete security will occur, more than what occurs with tanks and machine guns and the like. These conditions that we hear of now, especially in this year, of assassinations and explosions and the like, do the states where this happened not have weapons to deter people? They have strong weapons, stronger than the weapons of these saboteurs, but they do not have faith by which security is achieved, so however strong people's weapons are, security will not be achieved by them; security is truly by faith. Faith and security are linked. Yes, here these disbelievers say:

If we were to follow the guidance with you, we would be swept from our land

إن نتبع الهدى معك نتخطف من أرضنا

[Al-Qasas 28:57]

Is this statement correct or not? This is not correct, and whether they said it to repel what the Messenger (peace and blessings be upon him) calls them to, without conviction, or they said it out of conviction, the matter is not realized. The evidence is

Have we not established for them a safe sanctuary to which are brought the fruits of all things

أو لم نمكن لهم حرما آمنا يجبى إليه ثمرات كل شيء

[Al-Qasas 28:57]

We make for them a secure sanctuary

نُمَكِّن لهم حرمنا آمنا

meaning we make for them a place, yes, like

We made them secure in the land

مكناهم في الأرض

We will make for them a safe sanctuary

نمكن لهم حرما آمنا

meaning We make for them a place, which is that secure sanctuary. And His saying:

a sanctuary

حرما

"secure" is on the pattern of "batil" (invalid), so it is a descriptive adjective, meaning from sanctity, a descriptive form from sanctity, meaning a place that is secure, meaning possessing sanctity. And there is no doubt that the noble Mecca has a great sanctity in the hearts of people, even in the pre-Islamic age of ignorance. And His saying: "secure" here, the word

safe

آمِن

is an active participle. Is the sanctuary the secure one, or is the one in it the secure one?
The student: Meaning this sanctuary itself...

The Shaykh : The author says: " they are secure in it from the raids and killings that occur among some Arabs against others" so he made

safe

آمن

meaning secure, its people, meaning he interpreted "secure" by saying:

they will feel secure

يأمنون

so the meaning is that its people are secure. And I hold that the description here is for the sanctuary, because the author ... now it is a causal description, and I see that it is a real description. They have the adjective called a causal adjective and a real adjective. The real adjective is what is a description of the described, and the causal is what is a description of something other than it that is connected to it. Yes, so if I say: I have a fasting man. This adjective is real

fasting

صائم

it refers to the man. I have a man whose father is fasting, this adjective is causal, because the description

qayyim

قائم

does it refer to the described or to what is connected to it? To what is connected to it. Yes, the author wants it from the perspective of the causal adjective, meaning its people are secure. And I hold that it is a real adjective and that the sanctuary is the secure one. And if the place is secure, there is no doubt that those in it will be secure. So this place is secure. And as Muhammad said: it is secure, no one transgresses against it, even if someone intends it with evil, Allah destroys him.

and [also] whoever intends [a deed] therein of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment.

ومن يرد فيه بإلحاد بظلم نذقه من عذاب أليم

[Al-Hajj 22:25]

Now, this secure sanctuary, the Arabs themselves, with their disbelief, no matter what Quraysh did, they could never raid this House. Then, the people of this House are the masters of the Arabs, even in the pre-Islamic age of ignorance, so how can they say: we will be seized from our land? This is impossible, because the sanctuary is secure, so they are secure in it, they cannot be seized in it. Then, with that, this land, in addition to being secure, is also a life of ease, no hardship befalls its people. For this reason he said:

to which are brought the fruits of all things

يجبى إليه ثمرات كل شيء

[Al-Qasas 28:57]

"brought in." The author says: " with the fatha and the kasrah" ...

is brought

يُجبى

and is brought

وتُجبى

two of the seven canonical recitations, and the meaning of

is brought

يُجبى

is

is gathered

يُجمع

from collection, and His saying:

to Him

إليه

meaning ... "brought in" also means "brought to," the fruits are collected from every land and brought to it, brought to this land. And this is the reality. Ibrahim said:

Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.

رَبَّنَا إِنِّي أَسْكَنتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ

[Ibrahim: 37] so the fruits used to come to this land in every season from the nearby place, like Ta'if and others, and from the distant place. Yes.
The student: ...

The Shaykh : ...the House, what contradicts it we will mention, if Allah wills, later. And His saying:

from every land

مِن كل أرض

meaning from every direction or any direction, and "sawb" and "awb" mean the side, meaning from every side.

a provision for them from Us

رزقاً لهم من لدنا

provision

رزقا

What does this mean? What is the meaning of provision? Giving, and it is in the accusative case as the object for the sake of which, or as a verbal noun, or as an absolute object for His saying

is brought

يُجبى

"brought in," giving. And His saying:

from Us

من لدنا

meaning from Our side, and they have no power or ability regarding it, but the matter is from Allah (Mighty and Majestic), He is the One who made these fruits be brought to it.

but most of them do not know."

ولكن أكثرهم لا يعلمون

[Al-An'am 6:37]

that what you say is the truth" His saying: the known here is omitted in the verse, it did not say: they do not know such and such, but the author specified it by saying: "they do not know that what you say is the truth" And I hold that the matter is more general and comprehensive, because the omission of the object indicates generality. So we say: they do not know that what you say is the truth, and they do not know the outcome either, for the outcome is that if this sanctuary is secure in the state of disbelief and the fruits are brought to it in the state of disbelief, what about in the state of faith? How, and Ibrahim said: , so if the people of this land are believers, then its security will be stronger from the aspect that the place itself is secure, and from the aspect that the believer in this place is also secure. So if this security is with these being among the polytheists, then if they were believers, it would be more. For this reason, when what happened from the Muslims of violating this great land occurred, the oppressors were unleashed upon them, like the case of the Barmakids, and like what will be at the end of time, where a man from Abyssinia will be unleashed upon the House, and he will come to it and demolish it stone by stone. For this reason, we truly fear greatly what we see in Mecca of open sinfulness and sins. We fear that this will be the beginning of violating the sanctuary severely, until this wicked one is unleashed upon it. But we do not know what will be in the future. Only the sins in the sanctuary have a great effect, either on the sanctuary itself or on those around it. Now, he says: So we say: it is not specific to what he brought being the truth, but it is general, even in the end and the goal, if they had believed.
This is a benefit in mentioning the destruction of previous towns, so that it can be said to Quraysh: Disbelief does not prevent fear, nor does it prevent punishment; rather, it is the cause of punishment. You say: "If we believe, people will snatch us away." This is not the truth; rather, the opposite is the truth. For this reason, He said: It is as if Allah is refuting the denial of these people by showing that disbelief does not save, because of what He destroyed with it the previous nations who became arrogant with their livelihood. The speech of these disbelievers to the Messenger of Allah (peace and blessings be upon him) ... "We will be snatched from the earth," Allah the Exalted refuted this by negation and affirmation. As for the affirmation, He said: "We made for them a secure sanctuary." How could this land be fearful? If it is secure in the state of disbelief, then in the state of faith it is even more so. As for the negation, His saying: Disbelief does not make its owner safe; rather, it is the cause of what? Of his destruction. So your remaining in disbelief is not what saves you from people snatching you away; rather, it is the cause of your destruction. And this is the reality. The leaders and chiefs of Quraysh went out to Badr to be destroyed, or not? The sanctuary is safe, but ... they were the ones who went out to their destruction, and they were killed at Badr. So the result is that Allah says: We refute what you said for two reasons. The first is a positive reason, which is that this sanctuary is safe, and it is the people around it who are snatched away . The second is that disbelief is not a cause of survival, or is it? What is the evidence? So you believe, so that you may be in safety and in a safe place. Yes. And His saying: What is the meaning of the hamzah here? Its meaning is affirmation, meaning: We have made. As in His saying: Meaning: We have expanded for you. And His saying: I think we have passed through many expressions like this, and we said: The grammarians have two positions regarding this. The first position is that the hamzah is attached to something implied, and the waw or fa is a conjunction to that implied thing. The second position is that the hamzah after the waw is in its place, but it was brought forward because it is for interrogation, and its original form is "Have they not seen,"
The student: The implied ...

The Shaykh : The implied is according to what suits the context. "Will you be snatched away?" means: Will they be snatched away, and did We not make for them a secure sanctuary?
The student: ...

The Shaykh : ...