Continuation of the benefits of the saying of Allah the Exalted: (( ... Have they not seen that Allah, who created them, is mightier than they in strength, and they used to deny Our signs? * So We sent upon them a wind

But this is a context of argumentation, and in a context of argumentation, there is no harm in mentioning the preference of the preferred over the one preferred to. Similar to this, and more eloquent than it, is the saying of Allah the Exalted: Do you inform me: Is there any good in their idols?
The student: No.

The Shaykh : But this is from the category of argumentation, and that a person argues with his opponent using what the opponent acknowledges. Now, regarding His saying: , branching from this is a benefit: the error of whoever interprets the saying of Allah the Exalted: and the like, where they interpret as a scholar like al-Jalalayn (may Allah have mercy on him) says: A scholar. This is a great error and a distortion of the Qur'an. Which is more eloquent, "a scholar" or "a scholar"? "A scholar" is more eloquent, because "a scholar" precludes sharing, and does not preclude sharing. You say: So-and-so is a scholar, and so-and-so is a scholar, and so-and-so is a scholar. But if you say: So-and-so is a scholar, it means that no one equals him in his rank. So interpreting as is undoubtedly a distortion of the Qur'an and a great deficiency.
Among the benefits of this noble verse is the clarification that these disbelievers in Hud, who were 'Ad, combined between two things: between arrogance and between disbelief. The arrogance is in His saying: The disbelief is .
And among the benefits of this noble verse is that Allah Mighty and Majestic sent the messengers with signs and established clear proofs and arguments that He is the truth and that His messengers are the truth, by His saying: .
And among the benefits of these verses is that the winds move by the command of Allah, by His saying: . And there is no doubt that everything moves by the command of Allah, even the actions of humans are by the command of Allah Mighty and Majestic, as is the doctrine of the people of the Sunnah and the community. So everything moves by the command of Allah Mighty and Majestic: the winds, the clouds, the seas, the rivers, all of them move by the command of Allah Mighty and Majestic.
And among the benefits of this noble verse is the clarification of the state of this wind by which Allah destroyed 'Ad, and that it was a violent, severe wind. And in other verses there is what indicates that it contained no rain and no good, but rather it was barren of all good.
And among the benefits of these noble verses is the wisdom of Allah Mighty and Majestic in recompensing whoever deserves recompense, where he is recompensed with the like of his deed. For this reason, the scholars say: The recompense is of the kind of the deed. The point of that is: that Allah sent upon these arrogant ones who say: Who is mightier than we in strength? He sent upon them the gentle, soft wind. And among the wisdom of Allah Mighty and Majestic in this punishment is that it did not sweep them away all at once, but it was unleashed upon them for seven nights and eight days, so that this would be more severe in the encompassing of the punishment. Because if the punished person were punished with what destroys him immediately, the punishment would end. But if the punishment comes upon him in hours or days, this becomes more severe.
And among the benefits of this noble verse is the clarification that the actions of Allah the Exalted are accompanied by wisdom, by His saying? The apparent is that you are daydreaming, isn't it? Likewise, now, I think we decided that the one who daydreams, and daydreaming requires walking, that he stands up until the lesson ends ... So would you stand up, or would you straighten up? Now, in this is the clarification of the affirmation that the actions of Allah the Exalted are accompanied by wisdom, by His saying: . And this is the doctrine of the people of the Sunnah and the community, that the actions of Allah the Exalted are accompanied by wisdom, and that His legislation is accompanied by wisdom. So everything He legislated or decreed, it is for a wisdom. But is this wisdom known? Some of it is known and some of it is not known. And I ask the brother al-Mali, give me an example of a wisdom that is not reasonable, meaning we do not grasp it with the intellect?
The student: Meaning something the intellect does not grasp? There is nothing the intellect does not grasp ...

The Shaykh : In some things of the legislation or of the decree, the wisdom is known, and in some things it is not known. I want you to give me an example of the things that are not known, whose wisdom we do not know?
The student: ... from the decreed matters ...?

The Shaykh : No, from the legislated matters, it is easier for you.
The student: From the legislated matters, meaning like how the disbelievers are punished ...

The Shaykh : No, no, that is a known wisdom, yes.
The student: ... five prayers.

The Shaykh : Yes, like the five prayers. We do not know the wisdom in them being five, or we do not know the wisdom in them being four, and four, and four, and two, and three. We do not know, because our intellects are limited. But we know that Allah does not do anything except for a wisdom. For this reason, the answer of Aisha to Mu'adh was that she said: That used to happen to us, and we were commanded to make up the fast, but we were not commanded to make up the prayer. Meaning: and if the matter is such, we are commanded to make up this and not that, so this must be for a wisdom. Now, among the scholars of the Ummah and its sects, there are those who say: that the actions of Allah are not attributed with a cause, they have no wisdom, and His legislation has no wisdom. He acts for the mere will, and He legislates for the mere will. And these, without doubt, have described Allah with deficiency and foolishness. And Allah has denied that in His saying: [Saad: 27] And He said: And He said: [Al-Mu'minun: 115]. And the verses in this are many, and every verse in which there is the letter of causation (lam al-ta'wil) indicates wisdom. Now, some people reversed it and said: that the actions of Allah are attributed with a wisdom, and that it is obligatory upon Him to do what wisdom necessitates, and to legislate what wisdom necessitates. And these hit the mark from one angle and erred from one angle. They hit the mark in that they thought that we, with our intellects, obligate upon our Lord what we see that wisdom necessitates. And this is wrong, right? Do you understand my words or not? These people say: It is obligatory upon Allah to do what has wisdom, as an obligation. This is wrong from one angle and correct from one angle. If they mean by that that we obligate upon Allah to do what our intellects deem to be wisdom, then this is wrong. And if they mean that Allah obligated upon Himself to do what has wisdom because He is Wise, then this is correct. And we do not doubt that wisdom is the intent of Allah Mighty and Majestic, and that He does not do anything and does not legislate anything except for a wisdom. But are we the ones who estimate the wisdom and then obligate upon Allah to do it? That is the error. So the second is the doctrine of the Mu'tazilah, and the first is the doctrine of the Asha'irah and their followers, and the truth is the middle, and always the best of things is the middle.
The student: What is the middle, O our Shaykh?

The Shaykh : The middle is that it is obligatory upon Allah to do [what He does] by His obligating upon Himself wisdom, because He denied that His action would be in vain, or play, or falsehood. And this necessitates that He, Glorified and Exalted is He, does the thing for a wisdom. But it is not we who obligate it upon Allah.
And among the benefits of this noble verse is that the punishment of the Hereafter is more severe than the punishment of this world, by His saying: .
And among its benefits is that the disbeliever is punished with the two punishments: the punishment of this world and the punishment of the Hereafter, by His saying:

The Shaykh : And the punishment of the Hereafter is more humiliating. As for the believer, Allah the Exalted does not combine both punishments upon him: if he is punished for a sin in this world, he will not be punished for it in the Hereafter, as He Blessed and Exalted said: And because the Prophet (peace and blessings be upon him) informed that whoever commits any of these abominable things, meaning sins, and is punished for it in this world, will not be tormented for it in the Hereafter. So if a believer is punished in this world for his deed, he will not be punished in the Hereafter. The disbeliever, however, is punished with both. Look at His saying, the Exalted: where He says: "His punishment will be doubled." Either the meaning is that the punishment of the Hereafter is more severe, so it is considered doubled relative to its severity, or it means that both the punishment of this world and the punishment of the Hereafter are combined for him. When we say that two punishments are combined for him, it does not mean that it is inevitable. Rather, we say that if he is tormented for his sin in this world, he will not be safe from being tormented for it in the Hereafter. Pay attention to this so that it does not occur to us that disbelievers are dying now in a state of extreme joy, health, wealth, and children, and have not found any punishment. The meaning is that they have not found a visible punishment, but the punishment of the heart is certainly present in them. The most severely punished people in terms of heart and anxiety are the disbelievers. The more disobedient a person is to his Lord, the more anxious he is and the less at ease he is. And the more he is in faith and righteous deeds, the more tranquility he has. Listen to His saying, the Exalted: [Al-Nahl: 97] And He did not say, Mighty and Majestic: "We will give him much wealth." No, "We will give him a good life." Even if he is poor, you will find his life to be good, his mind at ease, and he is at rest, not concerned with anything except what pleases Allah, Mighty and Majestic.
And among the benefits of this noble verse is that there is no helper for the punished on the Day of Resurrection, as He said: And there are corroborating verses for this, including His saying, the Exalted: And likewise, they acknowledge that they are Then He said: