The benefits of the saying of Allah the Exalted: “But if they turn away, then say: I have warned you of a thunderbolt like the thunderbolt of 'Aad and Thamud. When the messengers came to them from before them and from behind them, saying: Do not worship except Allah. They said: If our Lord had willed, He would have sent down angels. So we are disbelievers in that with which you have been sent.”
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In this verse is the command for the Prophet (peace and blessings be upon him and his family) to warn these deniers of the punishment of those before them, as He said: .
Among the benefits of this verse is the establishment of analogical reasoning (qiyas), because if the warning of the deniers did not intend to analogize the condition of the deniers of the Messenger to the condition of the deniers of Hud and Salih, this warning would have no benefit. Without analogical reasoning, this warning would have no benefit. Therefore, it includes the permissibility of analogical reasoning and considering similar and like cases. Allah the Exalted said in another verse:[Yusuf 12:111] The establishment of analogical reasoning as evidence is among the excellences of the Shari'ah, because establishing analogical reasoning as evidence is the requirement of sound intellect, for the intellect can never distinguish between two similar things. Thus, those who denied analogical reasoning contradicted both the textual evidence and the rational evidence. They denied it and said: There is no analogical reasoning in the Shari'ah. Glory be to Allah! The entire Qur'an points to this. All the parables cited in the Qur'an are evidence for analogical reasoning, without doubt, otherwise there would be no benefit in the parable. The Sunnah also came with analogical reasoning: Sahih al-Bukhari 7315 They are also contrary to intellect, because if analogical reasoning were not established, the Shari'ah would be incomplete, as it would not bring together similar things. Thus, in the verse with us is the establishment of analogical reasoning.
Among the benefits of this noble verse is that the messengers came to their people from every direction, approaching and receding, showing them the past signs and the future signs, but to no avail.
Among the benefits of these noble verses is that the messengers (may the prayers and peace of Allah be upon them) came to establish the oneness of Allah (tawhid), as He said:[Hud 11:2] This is the fundamental principle to which all the messengers called. The evidence that they were all sent is: [An-Nahl 16:36] And a more explicit verse than this, O 'Abd Allah ibn 'Uthay.
The student:[Al-Anbya 21:25]
The Shaykh : This is explicit:[Al-Anbya 21:25]. Now, we mentioned in His saying: [Fussilat 41:14] that the author says: approaching and receding. And we said another meaning is that they brought them the past and future signs. And there also occurred to my mind now: the messengers who came to them directly, meaning: Salih came to Thamud and Hud came to 'Aad, and the previous messengers. Therefore, He said: [Fussilat 41:14] It is known that the one sent to 'Aad was Hud and to Thamud was Salih, and they are two, while "messengers" is plural, which implies that the meaning is: When the previous and subsequent messengers came to them. And perhaps this is the most likely of the three possibilities. Yes.
Among the benefits of this noble verse is that the people of falsehood compare things to what has no reality, and that is when they rejected the call of the messengers with what is not a valid rejection. So what did they reject with, my brother? What did they reject with, and what was their doubt?
The student:[Fussilat 41:14]
The Shaykh : Now, well done. Is this doubt an argument? It is not an argument. What is your evidence that it is not an argument?
The student: The evidence is that Allah the Mighty and Majestic says in another verse:[Al-An'am 6:9] ... Allah the Mighty and Majestic sent down ... to make him a man, and the doubt returns.
The Shaykh : Perfect, now,
Among the benefits of this verse is the extreme stubbornness of the deniers of Salih and 'Aad.
The student: Hud.
The Shaykh : Yes, and Hud, well done. What is its aspect?
The student: That by their saying, they confined their disbelief to what their messengers brought.
The Shaykh : As if they are saying: If we believed in everything, we would not believe specifically in what you have been sent with. And the aspect of specificity is the advancement of the preposition and its object over its related noun.
Now, among the benefits of this noble verse is that the deniers of the messengers believe in the angels while they are disbelievers, as He said:.
Now, among its benefits also is that the one who acknowledges lordship (rububiyyah) is not considered a believer until he acknowledges worship (uluhiyyah), as He said:[Fussilat 41:14], and so were the disbelievers among whom the Messenger (peace and blessings be upon him) was sent; they were acknowledging lordship [Az-Zukhruf 43:9] [Az-Zukhruf 43:87] But belief in lordship is not sufficient for a person to be a Muslim; it is necessary to believe in what? In worship (uluhiyyah) in addition to belief in lordship. Which one necessitates the other, and which one includes the other? The one that necessitates the other: whoever believes in lordship, it is necessary for him to believe in worship (uluhiyyah). Thus, the one that necessitates is lordship. And whoever believes in worship (uluhiyyah), his belief in worship (uluhiyyah) includes belief in lordship. So one includes the other, and the other necessitates the other.
And among the manifestations of stubbornness from these people is that they affirmed their disbelief with إن فإنَّا بما أرسلتم به كافرون فصار تأكيدهم لكفرهم وعنادِهم مِن عدة أوجه: أولا: التأكيد بـإن، وثانيًا: الحصر وذلك بتقديم ما حقُّه التأخير أي بتقديم الجار والمجرور على متعلَّقِه، والثالث: أنهم أتوا به بالجملة الاسمية الدالَّة على الثبوت والاستمرار بخلاف الفعلية فهي دالة على الحدوث وعدم الاستمرار وهنا أتوا بالجملة الاسمية الدالة على الثبوت والاستمرار. أظن انتهى الوقت والله أعلم، نعم يا زكي؟
Indeed, we are disbelievers in what you were sent with. Thus, their affirmation of their disbelief and stubbornness came from several angles: First: the affirmation by the particle "inna" (indeed). Second: the restriction (hasr), which is achieved by fronting what is normally delayed, that is, by placing the prepositional phrase before its related noun. Third: they expressed it using a nominal sentence, which indicates permanence and continuity, unlike a verbal sentence, which indicates occurrence and non-continuity; here, they used a nominal sentence indicating permanence and continuity. I think the time has ended, and Allah knows best. Yes, Zaki?
Then say: I have warned you
فقل أنذرتكمAmong the benefits of this verse is the establishment of analogical reasoning (qiyas), because if the warning of the deniers did not intend to analogize the condition of the deniers of the Messenger to the condition of the deniers of Hud and Salih, this warning would have no benefit. Without analogical reasoning, this warning would have no benefit. Therefore, it includes the permissibility of analogical reasoning and considering similar and like cases. Allah the Exalted said in another verse:
There was certainly in their stories a lesson for those of understanding
لقد كان في قصصِهم عبرةٌ لأولي الألبابNarrated Ibn `Abbas: A woman came to the Prophet (ﷺ) and said, "My mother vowed to perform the Hajj but she died before performing it. Should I perform the Hajj on her behalf?" He said, "Yes! Perform the Hajj on her behalf. See, if your mother had been in debt, would you have paid her debt?" She said, "Yes." He said, "So you should pay what is for Him as Allah has more right that one should fulfill one's obligations to Him. "
أرأيت لو كان على أمِّكِ دينٌ أكنتِ قاضِيَتَه؟ اقضوا الله فالله أحقُّ بالوفاءAmong the benefits of this noble verse is that the messengers came to their people from every direction, approaching and receding, showing them the past signs and the future signs, but to no avail.
Among the benefits of these noble verses is that the messengers (may the prayers and peace of Allah be upon them) came to establish the oneness of Allah (tawhid), as He said:
Do not worship except Allah
ألَّا تعبدوا إلا اللهAnd We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut."
ولقد بعثنا في كل أمة رسولًا أن اعبدوا الله واجتنبوا الطاغوتThe student:
And We sent not before you any messenger except that We revealed to him that, "There is no deity except Me, so worship Me."
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لا إِلَهَ إِلَّا أَنَا فَاعْبُدُونِThe Shaykh : This is explicit:
And We sent not before you any messenger except that We revealed to him that, "There is no deity except Me, so worship Me."
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لا إِلَهَ إِلَّا أَنَا فَاعْبُدُونِ[That occurred] when the messengers had come to them before them and after them, [saying], "Worship not except Allah."
إذْ جاءتهم الرسل مِن بين أيديهم ومن خلفهم ألا تعبدوا إلا اللهFrom before them
مِن بين أيديهمAnd from behind them
ومِن خلفهم[That occurred] when the messengers had come to them before them and after them
إذ جاءتهم الرسل من بين أيديهم ومن خلفهمAmong the benefits of this noble verse is that the people of falsehood compare things to what has no reality, and that is when they rejected the call of the messengers with what is not a valid rejection. So what did they reject with, my brother? What did they reject with, and what was their doubt?
The student:
They said, "If our Lord had willed, He would have sent down the angels
قالوا لو شاء ربنا لأنزل ملائكةThe Shaykh : Now, well done. Is this doubt an argument? It is not an argument. What is your evidence that it is not an argument?
The student: The evidence is that Allah the Mighty and Majestic says in another verse:
And if We had made him an angel, We would have made him [appear as] a man, and We would have covered them with that in which they cover themselves.
ولو جعلْنَاه ملَكًا لجعلناه رجلًا وللبسنا عليهم ما يلبسونThe Shaykh : Perfect, now,
Among the benefits of this verse is the extreme stubbornness of the deniers of Salih and 'Aad.
The student: Hud.
The Shaykh : Yes, and Hud, well done. What is its aspect?
The student: That by their saying, they confined their disbelief to what their messengers brought.
The Shaykh : As if they are saying: If we believed in everything, we would not believe specifically in what you have been sent with. And the aspect of specificity is the advancement of the preposition and its object over its related noun.
Now, among the benefits of this noble verse is that the deniers of the messengers believe in the angels while they are disbelievers, as He said:
He would have sent down angels
لأنزل ملائكةNow, among its benefits also is that the one who acknowledges lordship (rububiyyah) is not considered a believer until he acknowledges worship (uluhiyyah), as He said:
If our Lord had willed, He would have sent down the angels
لو شاء ربنا لأنزل ملائكةAnd if you should ask them, "Who has created the heavens and the earth?" they would surely say, "They were created by the Exalted in Might, the Knowing."
ولئن سألتهم من خلق السموات والأرض ليقلون خلقهن العزيز العليمAnd if you asked them who created them, they would surely say, "Allah."
ولئن سألتهم مَن خلقَهم ليقولن اللهAnd among the manifestations of stubbornness from these people is that they affirmed their disbelief with إن فإنَّا بما أرسلتم به كافرون فصار تأكيدهم لكفرهم وعنادِهم مِن عدة أوجه: أولا: التأكيد بـإن، وثانيًا: الحصر وذلك بتقديم ما حقُّه التأخير أي بتقديم الجار والمجرور على متعلَّقِه، والثالث: أنهم أتوا به بالجملة الاسمية الدالَّة على الثبوت والاستمرار بخلاف الفعلية فهي دالة على الحدوث وعدم الاستمرار وهنا أتوا بالجملة الاسمية الدالة على الثبوت والاستمرار. أظن انتهى الوقت والله أعلم، نعم يا زكي؟
Indeed, we are disbelievers in what you were sent with. Thus, their affirmation of their disbelief and stubbornness came from several angles: First: the affirmation by the particle "inna" (indeed). Second: the restriction (hasr), which is achieved by fronting what is normally delayed, that is, by placing the prepositional phrase before its related noun. Third: they expressed it using a nominal sentence, which indicates permanence and continuity, unlike a verbal sentence, which indicates occurrence and non-continuity; here, they used a nominal sentence indicating permanence and continuity. I think the time has ended, and Allah knows best. Yes, Zaki?