Allah the Exalted said: << قل أرأيتم إن جعل الله عليكم اليل سرمدا إلى اليوم القيامة من إله غير الله يأتيكم بضياء أفلا تسمعون >

for the people of Makkah inform me"the address is to the Prophet (peace and blessings be upon him)

Did you see

أرأيتم

Say, but who is the one being addressed? The author says: the people of Makkah"The correct view is that it is general for everyone"

Did you see

أرأيتم

meaning, inform methe author’s interpretation of it by an interpretation by meaning, not by wording, because from visual sight, and the meaning is: Did you see that, so tell me about it? But the author interpreted it, and others among the scholars interpret it by its necessary implication, because a necessary implication of sight is for a person to report what he sees. Regarding "ra'aytum" (you saw), they say that it takes two objects here, knowing that it is visual and takes two objects. The first object may be present or omitted; it is most often omitted, but it may be present, for example:[Yunus:59] Here the first object is present. and so on. Here the first object is omitted, here. The first object is omitted; we said Did we say the first object? It is present It is the first object, here The first object is omitted, and the implied meaning is "Have you seen your condition," meaning "Inform us about your condition: what would it be if such and such were to happen." So the first object is omitted, and the clause in the position of the second object always"Ja'ala" means "made" (transformed), so its first object

the night

الليل

and its second object

perpetual

سرمدا

If Allah had made the night for you continuous. The night is from the setting of the sun to its rising; this night means the disappearance of the sun in the horizon is the night, and its appearance is the day. The light that follows it after sunset or precedes it after dawn is part of the introduction of the day or its conclusion; otherwise, the reality of the matter is that the night is from the setting of the sun to its rising. And regarding His saying:

perpetual

سرمدا

It was said: Its origin is *sard* (continuous), and *sard* means succession, i.e., continuous. According to this interpretation, the *nun* is superfluous, and its morphological pattern is

perpetual

سرمدا

؟
The student: Fa'lam.

The Shaykh : Fa'lam, because the noon is an extra letter. It was also said that the noon is original and that it is from "sarmad" if it continues. On this view, its morphological pattern is Fa'lam, because the noon is original. What matters to us is the meaning of "sarmad," which means permanent and continuous until the Day of Resurrection. If the night were perpetual until the Day of Resurrection, could anyone bring a day? No one can. In fact, no one can bring the day before its time or delay it after its time. Now, if the whole world, for example, agreed that the sun rises at twelve, if the whole world agreed that it rises at twelve minus one minute, can they do it? They cannot. How can they try to cancel it once, or agree that it is delayed to twelve and one minute? They cannot. Or to shift it slightly from its place? They cannot. So, if the one who cannot change it in time or place cannot bring it or bring a day ever, that is why the Exalted said:

a god other than Allah

من إله غير الله

"In your claim."

brings you light

يأتيكم بضياء

"A day in which you seek your livelihood."

Whoever

مَن

is the subject, and

God

إله

is its predicate, and

other than Allah

غير الله

is its description, and

brings you

يأتيكم

is the state of

God

إله

... meaning: "Which god will bring you light?" The author says: "In your claim." Only a person who understands the Arabic language would notice this, because

Whoever

مَن

is used to ask for specification, so it accepts plurality, because specification is only sought when? When there is plurality. If things are plural, specification is sought. So if I say, "Who stood up?" I am now affirming by this question that a number of people have stood up, but I am asking for the specification of this one who stood up. So if he says:

a god other than Allah

من إله غير الله

it means now ... I have affirmed in the verse that there are gods, and what is required is: "Who? Specify the god that comes to you." Is the reality that there are multiple gods? That is why the author said: "In your claim," meaning: If you claim that there are gods, then which god is it that brings you light? And this is more eloquent in the challenge. If he had said:

is there a god other than Allah

هل إله غير الله

then the question here would be about the existence of a god, not about specifying the god. But the question about specifying it is more eloquent in the challenge, meaning: Even on your claim that these are gods, we challenge you: where is the god that brings this thing? If you say, "By Allah, we have no one among the gods who does this," it becomes clear that their divinity is false, because a god must be capable, hearing, seeing, and so on. It appears I am speaking in English now, or is it clear? Is it clear? What is asked for by it?
The student: Specification.

The Shaykh : Specification for the plural. It is required from it to specify for the plural, and here

From a god

من إله

implies that there are multiple gods, and this is not in its reality but according to the claim of these polytheists, their claim that there is a god who is deserving. And if that is the case, according to your claim, that He is deserving of worship, then let Him be capable. If He is not capable, then He is not deserving of worship.

brings you light

يأتيكم بضياء

The "ba" here is for transitivity, meaning it brings the light to you. And he said:

shining light

ضياء

, because it is a sign of the day, or rather it is the day in reality, either its sign or it is the day itself.

Do you not hear?

أفلا تسمعون

That is hearing with understanding, so you turn back from associating partners with Allah." Meaning, were your ears made deaf so you do not hear? And the intended meaning of the interrogative here is hearing with understanding by which a person is deterred from his error, whereas mere hearing of perception which does not... Here someone might ask: Why did He not say: Because the day is, and sight in it is more apparent, but He said: We say: because it is an explanation of His saying: And the night is a place of sight and not a place of hearing? It is a place of hearing, and for this reason He said: And it is not an explanation of the end of the verse which is So it is an explanation of the beginning of the verse. The meaning is: that you do not hear a hearing from which you benefit, because the night is the place of hearing and not the place of sight. Yes...