Exegesis of the saying of Allah the Exalted: “Say: I am only a human being like you. It is revealed to me that your God is one God. So be upright to Him and seek His forgiveness. And woe to the associators.”
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Then Allah the Exalted said: [Al-Kahf 18:110] meaning, I am not a stranger to you. Why do you disbelieve in Me when I am a human being like you? I am not a jinn that you would be repelled by, nor an angel that you would be repelled by, but rather I am a human being like you. And humans are the sons of Adam, and they were called "bashar" (humans) because of the exposure of their skin, as their bodies appeared naked, uncovered. This is from the grace of Allah (Mighty and Majestic) upon us, and from His mercy, Allah made the human being naked except for clothing, so that he would remember that he is naked of faith except for the covering of what? Taqwa (mindfulness of Allah), by the saying of Allah the Exalted: So Allah made us in need of physical covering so that we would know that we are also in need of spiritual covering. Thus, you are naked of faith except for the garment of taqwa. So, who are the humans? The sons of Adam. They were named so because of the exposure of their skin, naked with no cover, unlike other animals, which are covered either with wool, or fleece, or hair, or feathers, or something else. He says: [Al-Kahf 18:110] This is an emphasis of the meaning of humanity. Otherwise, if it had been limited to , the implication would be that he is like us, with no difference. But he emphasized this meaning by saying: However, he is distinguished by and so on. This is the distinction and the difference: that Muhammad (peace and blessings be upon him) is a human being to whom revelation is sent, and يوحى الموحِي هو الله لقول الله تعالى: وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا [الشورى:7] فالموحِي هو الله وحُذِف للعلم به، وربما يُقال حُذِف للعلم به وللتعميم لأنَّ الله تعالى قد يوحي إلى نبيه محمد صلى الله عليه وسلم بواسطة جبريل وقد يُوحي إليه بدون واسطة، والإيحاء هو الإعلام بسرعة وخفاء هذا الإيحاء الإعلام بسرعة وخفاء يسمى إيحاءً ولذلك إذا كان إلى جنبِك واحد وأردت أن تسأله والدرس مُكْتَظٌّ بالطلبة وخِفْت أن يُسمع إليك تقول .. سمع.. ولَّا لا؟ بخُفْية وسرعة لئلا يُتَفَطَّن لك، فكل إعلام بسرعة وخفية يسمى وحيًا وإنما كان كذلك لأنَّ النبيَّ صلى الله عليه وسلم يُوحَى إليه وعنده الناس جالسون لا يدرون ماذا قال الرسول، يوحى إلي أنما إلهكم إله واحد هذه الجملة في محلِّ رفعٍ نائب فاعل أي: يوحى إلي هذا الخبَر أنما إلهكم إله واحد وأنما أداة حصر فعلى هذا تكون الجملة متضمنة لنفيٍ وإثبات لأنَّ الحصر هو إثبات الحكم في المذكور ونفيُه عما سواه، والآن نتعرَّض لطرق الحصر أو لِبعضها: مِن طرق الحصر إنما أو أنما هي واحدة، والثاني: النفي والإثبات مثل لا قائم إلا محمد، والثالث: تقديم ما حقُّه التأخير مثل : لله ما في السماوات وما في الأرض ، والرابع: دخولُ ضمير الفصل مثل أن تقول: زيدٌ هو الفاضِل فإنَّ ضمير الفصل تفيد الحصر هذه أربعة طرق وهي الأكثر دورانًا.
فاستقيموا إليه واستغفروه وويل للمشركين استقيموا إليه أي اقصدوا ولهذا لم يقل: استقيموا له بل قال إليه فضمَّن استقيموا معنى اقصدوا إليه فتكون أبلَغ مِن استقيموا له، لأنَّ المستقيم للشيء قد يستقيم له وهو في مكانه دون أن يسعى إليه، أمَّا إذا قيل استقيموا إليه فتفيد السعي إلى الله عز وجل وقصْدَه فلهذا عُدِّيَت بـإلي فهل هنا نابَ حرف عن حرف؟ أو إنَّ الحرف على معناه ولكن ضُمِّن الفعل ما يناسب الحرف؟ فيها قولان: قول أنَّ الاستعارة في الحرف، وقول أنَّ الاستعارة في المتعلَّق، عربي أو أعجمي كلامي الآن؟ عربي عينًا يشرب بها عباد الله يشرب بها هل العين يشرَب بها الإنسان؟ هل يشرب بها يعني هل النهر تأخذه مثلًا بيدك كذا وترفعه إلى فمك كما يكون الإناء؟ نعم تقول: شربت بالإنَاء واضح عينًا يشرب بها عباد الله العين تشال باليد ويُشرب بها؟ لا، طيب إذًا ماذا نقول؟ في هذا رأيان للعلماء أحدُهما أن الاستعارة في الحرف يعني أنَّ الباء بمعنى مِن يشرَب مِنها عبادُ الله والعين يُشرَب منها ولَّا لا؟ يُشرب منها باليد ولَّا بإناء ولَّا بأي وسيلة، القول الثاني: أن الاستعارة في الفعل أي أنَّ يشرب ضُمِّنَ فعلًا يناسب الباء فما الذي يناسب الباء هنا؟ يَرْوَى، يروى بها عباد الله يعني أنَّها عين تُروِي فأيُّهما أحسن؟ أيُّهما أحسنما أقول أيهما أسهل
الطالب: الثاني.
الشيخ : عدلت عن رأيك ولّا إلى الآن؟ ما فيها تصويت الآن حصل ما ترى، أمَّا إذا قلنا: إنَّ الباء بمعنى مِن فهي سهلة، لأنك تقدر أي حرف مناسب وينتهى الموضوع، لكن إذا قلنا إن الباء على بابها وأن الفعل ضُمِّن معنى يتناسب معها فحينئذ قد يصعب على الإنسان أن يُقدِّر الفعل المناسب لكن نقول: إن تضمِين الفعل معنًى مناسبًت للحرف أولى أُبَيِّن لكم ذلك إذا قلنا: يشرب بها عباد الله إن الباء بمعنى مِن فهل استفدنا فائدة لِاستعارة الباء بدل مِن استفدنا ولّا لا؟ ما استفدنا، إذًا إتيانه بهذا الحرف يوجب بعض الإشكال فنكون قد تضرَّرنا فضلًا عن كونِنا لم نستفِد، لأنَّ كونَك تضعُ حرفًا بدل حرف بدون مُوجِب هذا يُوجب التشويش والإيهام، لكن إذا ضمَّنَّا الفعل معنى يتناسب مع الحرف ازددْنا فائدة فإنَّ قولك إنَّ التقدير: يروى بها. يتضمن الشُّرْب الذي ذُكِر ويتضَمن الرِيّ فاستفدنا فائدة، وهذا الرأي -أعني أنَّ الفعل يُضَمَّن معنى يناسب الحرف- هو الذي ذهب إليه البِصْريون وأظنُّه اختيار شيخ الإسلام ابن تيمية رحمه الله لهذه الفائدة التي ذكرْنا، وانتهى الوقت، أنا أرجو دائما من الطلاب أن يفهموا الفروق الدقيقة هذه لأنَّ هذه تشحَذُ الذهن من وجه وتفتَح آفاقًا بعيدة لفهم المعاني وزيادة في الاستفادة انتبهوا لها
The one who reveals is Allah, by the saying of Allah the Exalted: “And thus We have revealed to you a Qur'an in Arabic, that you may warn the Mother of Cities and those around it” [Ash-Shura: 7]. So the one who reveals is Allah, and it was omitted because it is known. It may also be said that it was omitted because it is known and for generalization, because Allah the Exalted may reveal to His Prophet Muhammad (peace and blessings be upon him) through the intermediary of Jibril, and He may reveal to him without an intermediary. And revelation is informing with speed and secrecy. This informing with speed and secrecy is called revelation. Therefore, if there is a person next to you and you want to ask him, and the class is full of students, and you fear that he will hear you, you say... heard... or not? With secrecy and speed so that you are not noticed. So, every informing with speed and secrecy is called revelation. And it was so because the Prophet (peace and blessings be upon him) is revealed to while people are sitting with him, not knowing what the Messenger said. “It is revealed to me that your God is one God.” This phrase is in the position of a raised substitute for the subject, meaning: This news is revealed to me: that your God is one God. And "inna" (or "anna") is a tool of restriction. So, on this basis, the phrase includes a negation and an affirmation, because restriction is the affirmation of the ruling in the mentioned thing and its negation from everything else. Now, we address the methods of restriction, or some of them: One of the methods of restriction is "inna" or "anna," which is one. The second is negation and affirmation, like "No one is standing except Muhammad." The third is bringing forward what is right to be delayed, like "To Allah belongs what is in the heavens and what is in the earth." The fourth is the entry of the separating pronoun, like if you say: "Zayd is the excellent one." The separating pronoun implies restriction. These are four methods, and they are the most common. “So be upright to Him and seek His forgiveness. And woe to the associators.” "Be upright to Him" means aim for Him. That is why He did not say "Be upright for Him" but said "to Him." So He included in "be upright" the meaning of aiming for Him, making it more emphatic than "be upright for Him," because the one who is upright for a thing may be upright for it while in his place, without striving toward it. But if it is said "be upright to Him," it implies striving toward Allah (Mighty and Majestic) and aiming for Him. That is why it was connected with "to." Did a preposition here take the place of a preposition? Or is the preposition in its meaning, but the verb was given a meaning that suits the preposition? There are two opinions: one that the metaphor is in the preposition, and one that the metaphor is in the object of the preposition. Arabic or non-Arabic? My speech now? Arabic. "An eye with which the servants of Allah drink." Does "drink with it" mean that the eye is drunk from? Does "drink with it" mean, for example, do you take the river with your hand like this and raise it to your mouth, as is done with a vessel? Yes, you say: "I drank with the vessel." It is clear. "An eye with which the servants of Allah drink." Is the eye lifted by hand and drunk from? No. Well, then what do we say? In this, there are two opinions among the scholars. One is that the metaphor is in the preposition, meaning that the "ba" (with) means "min" (from). The servants of Allah drink from it. And the eye is drunk from, or not? It is drunk from by hand, or by vessel, or by any means. The second opinion is that the metaphor is in the verb, meaning that "drinks" was given a meaning that suits the "ba." What suits the "ba" here? "It quenches." It quenches the servants of Allah, meaning that it is an eye that quenches. Which is better? Which is better? What do I say, which is easier? The student: The second. The Shaykh: Did you change your opinion, or is it still the same? There is no voting now. It happened, you see. But if we say that the "ba" means "min," it is easy, because you can determine which preposition is suitable, and the matter is done. But if we say that the "ba" is in its place and the verb was given a meaning that corresponds to it, then it may be difficult for a person to determine the suitable verb. But we say: Giving the verb a meaning that suits the preposition is preferable. Let me explain that to you. If we say "the servants of Allah drink with it" and the "ba" means "min," did we benefit from the metaphor of the "ba" instead of "min"? Did we benefit or not? We did not benefit. So, coming with this preposition necessitates some difficulty, and we would have been harmed, in addition to the fact that we did not benefit, because placing a preposition in place of a preposition without a cause necessitates confusion and ambiguity. But if we give the verb a meaning that corresponds to the preposition, we gain a benefit. Because saying that the estimation is: "It quenches with it," includes the drinking that was mentioned and includes the quenching, so we gained a benefit. And this opinion—that the verb is given a meaning that suits the preposition—is what the Basrans adopted, and I think it is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) for this benefit that we mentioned. The time has ended. I always hope that the students understand these subtle differences, because they sharpen the mind from one aspect and open far horizons for understanding meanings and increasing benefit. Pay attention to them.
Say, "I am only a man like you
قل إنما أنا بشر مثلكمand the garment of righteousness, that is best
ولباس التقوى ذلك خيرI am only a man like you, to whom has been revealed
إنما أنا بشر مثلكم يوحى إليlike you
مثلُكمI am only a human being
إنما أنا بشرlike you
مثلكمIt is revealed to me that your God is one God
يوحى إلي أنما إلهكم إله واحدفاستقيموا إليه واستغفروه وويل للمشركين استقيموا إليه أي اقصدوا ولهذا لم يقل: استقيموا له بل قال إليه فضمَّن استقيموا معنى اقصدوا إليه فتكون أبلَغ مِن استقيموا له، لأنَّ المستقيم للشيء قد يستقيم له وهو في مكانه دون أن يسعى إليه، أمَّا إذا قيل استقيموا إليه فتفيد السعي إلى الله عز وجل وقصْدَه فلهذا عُدِّيَت بـإلي فهل هنا نابَ حرف عن حرف؟ أو إنَّ الحرف على معناه ولكن ضُمِّن الفعل ما يناسب الحرف؟ فيها قولان: قول أنَّ الاستعارة في الحرف، وقول أنَّ الاستعارة في المتعلَّق، عربي أو أعجمي كلامي الآن؟ عربي عينًا يشرب بها عباد الله يشرب بها هل العين يشرَب بها الإنسان؟ هل يشرب بها يعني هل النهر تأخذه مثلًا بيدك كذا وترفعه إلى فمك كما يكون الإناء؟ نعم تقول: شربت بالإنَاء واضح عينًا يشرب بها عباد الله العين تشال باليد ويُشرب بها؟ لا، طيب إذًا ماذا نقول؟ في هذا رأيان للعلماء أحدُهما أن الاستعارة في الحرف يعني أنَّ الباء بمعنى مِن يشرَب مِنها عبادُ الله والعين يُشرَب منها ولَّا لا؟ يُشرب منها باليد ولَّا بإناء ولَّا بأي وسيلة، القول الثاني: أن الاستعارة في الفعل أي أنَّ يشرب ضُمِّنَ فعلًا يناسب الباء فما الذي يناسب الباء هنا؟ يَرْوَى، يروى بها عباد الله يعني أنَّها عين تُروِي فأيُّهما أحسن؟ أيُّهما أحسنما أقول أيهما أسهل
الطالب: الثاني.
الشيخ : عدلت عن رأيك ولّا إلى الآن؟ ما فيها تصويت الآن حصل ما ترى، أمَّا إذا قلنا: إنَّ الباء بمعنى مِن فهي سهلة، لأنك تقدر أي حرف مناسب وينتهى الموضوع، لكن إذا قلنا إن الباء على بابها وأن الفعل ضُمِّن معنى يتناسب معها فحينئذ قد يصعب على الإنسان أن يُقدِّر الفعل المناسب لكن نقول: إن تضمِين الفعل معنًى مناسبًت للحرف أولى أُبَيِّن لكم ذلك إذا قلنا: يشرب بها عباد الله إن الباء بمعنى مِن فهل استفدنا فائدة لِاستعارة الباء بدل مِن استفدنا ولّا لا؟ ما استفدنا، إذًا إتيانه بهذا الحرف يوجب بعض الإشكال فنكون قد تضرَّرنا فضلًا عن كونِنا لم نستفِد، لأنَّ كونَك تضعُ حرفًا بدل حرف بدون مُوجِب هذا يُوجب التشويش والإيهام، لكن إذا ضمَّنَّا الفعل معنى يتناسب مع الحرف ازددْنا فائدة فإنَّ قولك إنَّ التقدير: يروى بها. يتضمن الشُّرْب الذي ذُكِر ويتضَمن الرِيّ فاستفدنا فائدة، وهذا الرأي -أعني أنَّ الفعل يُضَمَّن معنى يناسب الحرف- هو الذي ذهب إليه البِصْريون وأظنُّه اختيار شيخ الإسلام ابن تيمية رحمه الله لهذه الفائدة التي ذكرْنا، وانتهى الوقت، أنا أرجو دائما من الطلاب أن يفهموا الفروق الدقيقة هذه لأنَّ هذه تشحَذُ الذهن من وجه وتفتَح آفاقًا بعيدة لفهم المعاني وزيادة في الاستفادة انتبهوا لها
The one who reveals is Allah, by the saying of Allah the Exalted: “And thus We have revealed to you a Qur'an in Arabic, that you may warn the Mother of Cities and those around it” [Ash-Shura: 7]. So the one who reveals is Allah, and it was omitted because it is known. It may also be said that it was omitted because it is known and for generalization, because Allah the Exalted may reveal to His Prophet Muhammad (peace and blessings be upon him) through the intermediary of Jibril, and He may reveal to him without an intermediary. And revelation is informing with speed and secrecy. This informing with speed and secrecy is called revelation. Therefore, if there is a person next to you and you want to ask him, and the class is full of students, and you fear that he will hear you, you say... heard... or not? With secrecy and speed so that you are not noticed. So, every informing with speed and secrecy is called revelation. And it was so because the Prophet (peace and blessings be upon him) is revealed to while people are sitting with him, not knowing what the Messenger said. “It is revealed to me that your God is one God.” This phrase is in the position of a raised substitute for the subject, meaning: This news is revealed to me: that your God is one God. And "inna" (or "anna") is a tool of restriction. So, on this basis, the phrase includes a negation and an affirmation, because restriction is the affirmation of the ruling in the mentioned thing and its negation from everything else. Now, we address the methods of restriction, or some of them: One of the methods of restriction is "inna" or "anna," which is one. The second is negation and affirmation, like "No one is standing except Muhammad." The third is bringing forward what is right to be delayed, like "To Allah belongs what is in the heavens and what is in the earth." The fourth is the entry of the separating pronoun, like if you say: "Zayd is the excellent one." The separating pronoun implies restriction. These are four methods, and they are the most common. “So be upright to Him and seek His forgiveness. And woe to the associators.” "Be upright to Him" means aim for Him. That is why He did not say "Be upright for Him" but said "to Him." So He included in "be upright" the meaning of aiming for Him, making it more emphatic than "be upright for Him," because the one who is upright for a thing may be upright for it while in his place, without striving toward it. But if it is said "be upright to Him," it implies striving toward Allah (Mighty and Majestic) and aiming for Him. That is why it was connected with "to." Did a preposition here take the place of a preposition? Or is the preposition in its meaning, but the verb was given a meaning that suits the preposition? There are two opinions: one that the metaphor is in the preposition, and one that the metaphor is in the object of the preposition. Arabic or non-Arabic? My speech now? Arabic. "An eye with which the servants of Allah drink." Does "drink with it" mean that the eye is drunk from? Does "drink with it" mean, for example, do you take the river with your hand like this and raise it to your mouth, as is done with a vessel? Yes, you say: "I drank with the vessel." It is clear. "An eye with which the servants of Allah drink." Is the eye lifted by hand and drunk from? No. Well, then what do we say? In this, there are two opinions among the scholars. One is that the metaphor is in the preposition, meaning that the "ba" (with) means "min" (from). The servants of Allah drink from it. And the eye is drunk from, or not? It is drunk from by hand, or by vessel, or by any means. The second opinion is that the metaphor is in the verb, meaning that "drinks" was given a meaning that suits the "ba." What suits the "ba" here? "It quenches." It quenches the servants of Allah, meaning that it is an eye that quenches. Which is better? Which is better? What do I say, which is easier? The student: The second. The Shaykh: Did you change your opinion, or is it still the same? There is no voting now. It happened, you see. But if we say that the "ba" means "min," it is easy, because you can determine which preposition is suitable, and the matter is done. But if we say that the "ba" is in its place and the verb was given a meaning that corresponds to it, then it may be difficult for a person to determine the suitable verb. But we say: Giving the verb a meaning that suits the preposition is preferable. Let me explain that to you. If we say "the servants of Allah drink with it" and the "ba" means "min," did we benefit from the metaphor of the "ba" instead of "min"? Did we benefit or not? We did not benefit. So, coming with this preposition necessitates some difficulty, and we would have been harmed, in addition to the fact that we did not benefit, because placing a preposition in place of a preposition without a cause necessitates confusion and ambiguity. But if we give the verb a meaning that corresponds to the preposition, we gain a benefit. Because saying that the estimation is: "It quenches with it," includes the drinking that was mentioned and includes the quenching, so we gained a benefit. And this opinion—that the verb is given a meaning that suits the preposition—is what the Basrans adopted, and I think it is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) for this benefit that we mentioned. The time has ended. I always hope that the students understand these subtle differences, because they sharpen the mind from one aspect and open far horizons for understanding meanings and increasing benefit. Pay attention to them.