The benefits of the saying of Allah the Exalted: << وإن تكذبوا فقد كذب أمم من قبلكم وما على الرسول إلا البلاغ المبين >

Then Allah the Exalted said: [Al-'Ankabut: 18]. From this verse, it is derived that the disbelievers in the Messenger (peace and blessings be upon him) are threatened, because of His saying: And they knew what befell them. So in this, there is a threat to these disbelievers in the Messenger (peace and blessings be upon him).
And among its benefits is that it is obligatory upon the messengers to convey the message, because of His saying: This indicates obligation. Allah the Exalted said: [Al-Imran: 97], meaning it is obligatory. So when it is said "upon so-and-so is such and such," it indicates obligation. So from the verse, it is derived that the obligation of conveying the message is upon whom? Upon the messengers.
And among its benefits is that it is not obligatory upon them to guide the creation, or is it? Yes, it is not upon them except to convey the message. As for guidance, that is with Allah (Mighty and Majestic), and likewise the reckoning is with Allah (Mighty and Majestic) [Ar-Ra'd: 40].
And among its benefits is the obligation of conveying the message upon the people of knowledge. From where is this taken?
The student: And upon the Messenger is only the clear conveying.

The Shaykh : And the scholars are the heirs of the prophets, so it is obligatory upon them to convey the message just as it is obligatory upon the messengers.
And from it is that the Qur'an contains all the rulings, both creedal and practical, and that it came with them in the most perfect and clearest manner, because of His saying: for everything with which he was sent, because he is a messenger, so upon him is the clear conveying of everything with which he was sent. And the Prophet (peace and blessings be upon him) was sent with sound, correct creeds, with upright deeds, and with straight words. And on this basis, we say from this verse, we use this verse as evidence that the entire Shari'ah is clear, complete, and evident. So we refute with it all the people of innovation; every person of innovation we refute with this, because the claim of the people of innovation necessitates that the Prophet (peace and blessings be upon him) did not convey the clear message. For example, those who deny the reality of Allah's rising above His Throne say: the meaning of istiwaa' is dominion over the Throne. These people are refuted by this verse. If the meaning of istiwaa' were dominion, this meaning would have come, even if in just one verse. And how many verses of istiwaa' are there in the Qur'an? Seven verses. Not one verse came in which Allah says: He dominated the Throne. So we say: You are liars. This verse refutes you. Is that clear? And likewise the rest of the doubts by which the people of ta'til (denial of the divine attributes) or the people of tashbih (likening Allah to creation) also argue, even the people of tashbih who say: Yes, Allah rose above His Throne in reality, but His rising is like the rising of the created over the created, like the king's rising over the throne of kingship, and the like of that. We say these people are also refuted by His saying:

And there is not upon the Messenger except the [responsibility for] clear notification."

وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلاغُ الْمُبِينُ

[An-Nur 24:54]

because the messenger conveyed the clear message, and it has come to us from his clarification His saying:

There is nothing like unto Him

لَيْسَ كَمِثْلِهِ شَيْءٌ

[Ash-Shura: 11]. Yes, if someone were to say: There are cases occurring now for which we see no mention in the Qur'an or the Sunnah, what is the answer to this verse? Or is there not? Do not cases occur, past and present, for which there is no mention in the Book or the Sunnah? .... Yes, we say they are clarified by the clarification of the genus. That is, it is not necessary that the Qur'an comes with every individual case, or that the Sunnah comes with every individual case, because the individuals of cases have no limit. What do you think if Allah (Glorified and Exalted is He) mentioned in the Qur'an every case that will come until the Day of Resurrection, how many volumes would the Qur'an be? Volumes without limit. But we say these individuals of these issues exist by their genera, their causes, and their rules, as the brother 'Umar said, meaning either by analogy or they are silent upon, and silence in the place of clarification is clarification, as the Prophet (peace and blessings be upon him) said:

what he said nothing about is allowable

ما سكَتَ عنه فهو عَفْوٌ

Sunan Abi Dawud 3800Sahih in chain (Al-Albani)

The important thing is that we say there is no case that occurs except that its ruling is found in the Qur'an or the Sunnah, either as an individual or as a genus? As a genus. So the genus of this case is found in the Qur'an, either by a general rule or by correct analogy or the like of that. But the defect and deficiency comes from one of matters: either a lack of knowledge, where the person does not have knowledge, and the defect here is from where? From the person. A person who did not encompass the Sunnah. The Qur'an, a person can encompass it, but the Sunnah, a person cannot encompass it. There are hadiths that come to a person that were not circulating in his mind.
Or it is due to a deficiency in understanding, where the person has knowledge but his understanding is deficient, and he does not sleep either, like some people who sleep in the lesson, they have a deficiency in understanding. Yes, and note that the difference of people in understanding is more and greater than their difference in knowledge. There are some people who derive several issues from one piece of evidence, and another who does not derive except one or two issues.
Thirdly, among the causes of not knowing the truth from the Qur'an and the Sunnah is that the person has bad intention, such that he does not want the truth—seeking refuge in Allah—he does not want except for his opinion to prevail. So this, seeking refuge in Allah, prevents him from reaching the correct and the true knowledge, because he does not want it. These are three causes. The fourth cause is sins, for sins are humiliation and darkness that necessitate that the person be prevented from reaching the truth from the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him). Indeed, sins necessitate the forgetting of what exists, yes, just as they prevent the existence of what is preserved. Allah the Exalted said:

So for their breaking of the covenant We cursed them and made their hearts hard. They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded

فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ

[Al-Ma'idah: 13]. So these are four causes, all of which prevent the person from reaching the knowledge of the ruling of Allah that is in the Book and the Sunnah. As for the Book and the Sunnah themselves, there is no doubt that they encompass all cases until the Day of Resurrection, meaning this Book until the Day of Resurrection. And as for the saying of some of the people of knowledge, which is one of the most amazing things: " The Book and the Sunnah do not contain except the ruling of a few of the cases " until some of them claim that there is not in the Qur'an and the Sunnah except about a tenth of the cases. " This is a great error. And for this, Allah the Exalted said in the Qur'an: .
Among the benefits of the verse is that the messengers are the most eloquent of the creation. From where is this taken? From His saying: [Al-'Ankabut: 18] the clear. Whether we say that "al-mubin" means clear or means revealer, and the correct is that it means revealer. I think it ended? Up to this?