The benefits of the saying of Allah the Exalted: ((And as for Thamud, We guided them, but they preferred blindness to guidance, so the thunderbolt of painful punishment seized them for what they used to earn.))
Machine translationRead the Arabic original
In what preceded, some of you mentioned that we had not taken the benefits from the previous part of the saying of Allah the Exalted: [Fussilat 41:17] Is that so? Well, in this verse there are benefits: among them is that Allah the Exalted conveyed His messages to everyone and did not leave anyone without guidance, meaning without guidance of indication, due to His saying: And this detailed sentence, as mentioned previously in the exegesis, is conjoined to [Fussilat 41:15].
And among the benefits of this verse is that guidance is not restricted to the guidance of success, but it is also used for the guidance of indication and clarification, due to His saying:[Fussilat 41:17] meaning We indicated to them the truth.
And among them is the refutation of the Jabriyyah who said: that the human being is compelled in his action. My brother, where do you take this from? Where do you take the refutation of the Jahmiyyah from this verse?[Fussilat 41:17]
The student: ....
The Shaykh : I told you: No, it is in, because I am afraid that you are going to proceed word by word until you reach the end of the verse. But what is the basis for our taking the refutation of the Jabriyyah from the saying of Allah the Exalted: ?
The student: ....
The Shaykh : Yes, because indicates their choice of this thing and that they preferred it over guidance.
Well, and among the benefits of this noble verse is that whoever does not walk upon the guidance of Allah is blind. Mas'ud, why?
The student:
The Shaykh :? Well, if they are seeing with their eyes, then they are blind in their insight. So we take from that a benefit, which is: that blindness is of two types: blindness of sight and blindness of insight. Which of the two is more severe? Yes, blindness of insight. How many people are blind in sight but seeing in insight, and how many people are seeing in sight but—O Ayoub—blind in insight.
Well, and among the benefits of the noble verse is the hastening of the punishment for whoever preferred blindness over guidance. Who took it, my brother? Where do we take this benefit from, the hastening of the punishment for whoever preferred blindness over guidance?
The student: ... فأخذتهم صاعقة العذاب...
الشيخ : وجه الدلالة؟
الطالب: أنه الفاء تفيد الترتيب والتعقيب
الشيخ : الترتيب والتعقيب نعم، هذا وجه وجه آخر: أنَّ الفاء هنا للسببية والمسَبَّبُ يعقُبُ السَّبَب انتبه! الفاء للسببية والمسبب يعقُبُ ايش؟ يعقُبُ السَّبَب.
طيب ومِن فوائد الآية الكريمة التحذير من إِيثَارِ العمى على الهدى وأنَّ الإنسان إذا بُيِّنَ له الحق ولكنَّه عَمِيَ عنه فإنه جديرٌ بأن يعاقِبَهُ الله عز وجل مِن أين؟ لأنَّ الله أخبرَنا بأَخْذِهم لِنَحْذَرَ مِن ذلك أخبرَنا الله تعالى بعقوبتهم حين خالفوا لِنَحْذَرِ من ذلك، انتبه لهذه الفائدة العظيمة دليلُ ذلك -أنَّ الله يخبِرُنا عمَّن سبق لِنحذر طريقهم- دليلُ ذلك قوله تعالى: لقد كان في قصصِهم عِبْرَةٌ لأولي الألباب هذا دليل، دليل آخر أَفَلَمْ يَسِيرُوا فِي الأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ دَمَّرَ اللَّهُ عَلَيْهِمْ وَلِلْكَافِرِينَ أَمْثَالُهَا [محمد:10].
ومن فوائد الآية الكريمة أنَّ ثمود أُهْلِكُوا بصاعقة أي بشيءٍ صَعِقُوا به وهلَكوا وقد بيَّن الله في آية أخرى -يا مسعود- أنه أخذَتْهم الرجفة فيكون أُخِذُوا بالرجفة حتى صَعِقُوا وهلكوا.
ومن فوائد الآية الكريمة أنَّ هؤلاء الذين غرَّهم الكِبْر أنهم أُهِينُوا وأُذِلُّوا مِن أين نأخذها؟ فأخَذَتْهم صاعقة العذاب الهون يعني عذاب الذل.
ومن فوائد هذه الآية الكريمة إثباتُ الأسباب لقوله: بما كانوا يكسبون والباء هنا للسببية، طيب واعلم أن الله تعالى لن يحْكُمَ حكْمًا شرعِيًّا ولا حكْمًا قدَرِيًّا ولا حكمًا جَزائِيًّا إلا بسبَب هذه خُذْها قاعدة: لن يحكم حكما شرعِيًّا كالإيجاب والتحريم والإباحة، ولا قدَرِيًّا كالخلق والتكوين، ولا جزائِيًّا إلا بسبَب، نعْلَمُ ذلك عِلْم اليقين ونأخذُه مِن أنَّ الله تعالى حكِيم والحكيم هو الذي يضَع الأشياء مواضِعَها لا يمكن أن يكونَ فعْلُ الله فَلْتَة ولا صُدْفَة ولا لغْوًا ولا لعِبًا بل لا بد له مِن سبَب اقتضَاه لكن هل كُلُّ سببٍ اقتَضَى حكمَ الله يكون معلومًا للخلق؟ لا، لأنَّ الخلق أعجَز مِن أن يُدْرِكوا حكمةَ الله عز وجل، وكم مِن أحكام شرْعيَّة وكوْنِيَّة وجزائية لا نعلم حكمتَها، لأننا أقصَر مِن أن نُحِيطَ بحكمة الله عز وجل.
ومن فوائد الآية الكريمة أيضًا إثباتُ أنَّ العمَلَ كَسْبٌ للإنسان
الطالب: بما كانوا يكسبون
الشيخ : بما كانوا يكسبون يتفَرَّع على هذه الفائدة أنَه إذا كان العمل كسْبًا للإنسان فإنه يجِب عليه بمقتضى العقل كما هو مقتضى الشرع أن يسعَى إلى الكسْبِ المفيد لا إلى الكسب الضَّارّ كما كان يفعَل في الدنيا أليس الواحدُ منا في الدنيا يسعَى إلى الكسْب النافع أجيبوا: بلى، إذًا يجِب أن تسعَى إلى الكسب النافع في الآخرة ولهذا ضَلَّ مَن ضَلّ في عقلِه ودينِه مَن احتَجَّ بالقدر على معاصي الله ولم يحتَجَّ بالقدَر على أمور الدنيا، في أمور الدنيا يعمَل ويكدح ويسعى لِمَا فيه المصلحة والمنفعة، لكن في أمور الآخرة يتكاسل ثم يقول: هذا القدَر فنقول: قد ضلَلْت كيف تحتَجُّ بالقدَر على كسْبِ الآخرة ولا تحتَجُّ به على كسب الدنيا؟
Then a bolt of the punishment struck them... The Shaykh: What is the indication? The student: That the fa' indicates sequence and immediacy. The Shaykh: Sequence and immediacy, yes. This is one indication. Another indication is that the fa' here indicates causality, and the effect follows the cause. Pay attention! The fa' indicates causality, and the effect follows what? It follows the cause. Now, among the benefits of this noble verse is the warning against preferring blindness over guidance. If a person is shown the truth but is blind to it, he is deserving of being punished by Allah (Mighty and Majestic). From where do we take this? Because Allah informed us of their being seized so that we would be wary of that. Allah the Exalted informed us of their punishment when they defied, so that we would be wary of that. Pay attention to this great benefit. The evidence for this—that Allah informs us about those who came before so that we would be wary of their path—is His saying: "Indeed, in their stories is a lesson for people of understanding." This is one piece of evidence. Another piece of evidence is: "Have they not traveled through the land and observed what was the end of those before them? Allah destroyed them, and for the disbelievers are the like of them" [Muhammad: 10]. Among the benefits of this noble verse is that the people of Thamud were destroyed by a bolt, meaning by something that stunned them and caused their destruction. Allah has clarified in another verse—O Mas'ud—that the earthquake seized them, so they were seized by the earthquake until they were stunned and destroyed. Among the benefits of this noble verse is that these people, who were deluded by arrogance, were humiliated and made lowly. From where do we take this? "Then a bolt of the punishment of humiliation seized them," meaning the punishment of humiliation. Among the benefits of this noble verse is the affirmation of causes, due to His saying: "for what they used to earn." The ba' here indicates causality. Now, know that Allah the Exalted will not issue a ruling, whether a legislative ruling, a decree of destiny, or a retributive ruling, except for a cause. Take this as a rule: He will not issue a legislative ruling, such as obligation, prohibition, or permissibility, nor a decree of destiny, such as creation and formation, nor a retributive ruling, except for a cause. We know this with certainty and take it from the fact that Allah the Exalted is Wise, and the Wise One is He who places things in their proper places. It is not possible for the action of Allah to be a slip, a chance occurrence, a waste, or a play; rather, it must have a cause that necessitated it. But is every cause that necessitated the ruling of Allah known to the creation? No, because the creation is too weak to grasp the wisdom of Allah (Mighty and Majestic). How many legislative, cosmic, and retributive rulings are there whose wisdom we do not know, because we are too limited to encompass the wisdom of Allah (Mighty and Majestic)? Among the benefits of this noble verse is also the affirmation that action is an earning for the person. The student: "for what they used to earn." The Shaykh: "for what they used to earn." Branching from this benefit is that if action is an earning for the person, then it is obligatory for him, by the requirement of reason as well as the requirement of the Shari'ah, to strive for beneficial earning rather than harmful earning, as was done in this world. Is it not the case that each of us in this world strives for beneficial earning? Answer: Yes. Therefore, one must strive for beneficial earning in the Hereafter. For this reason, those who erred in their intellect and their religion are those who used the divine decree as an excuse for sins against Allah, but did not use the divine decree as an excuse for matters of this world. In matters of this world, they work, toil, and strive for what is in their benefit and interest, but in matters of the Hereafter, they are lazy and then say: "This is the divine decree." We say: You have erred. How do you use the divine decree as an excuse for earning in the Hereafter, but not for earning in this world?
And as for Thamud, We guided them, but they preferred blindness over guidance
وأما ثمودُ فهديناهم فاستحبوا العمى على الهدىAnd as for Thamud
وأما ثمودAs for 'Aad, they were arrogant upon the earth
فأما عاد فاستكبروا في الأرض - وأما ثمودAnd among the benefits of this verse is that guidance is not restricted to the guidance of success, but it is also used for the guidance of indication and clarification, due to His saying:
And as for Thamud, We guided them
وأما ثمود فهديناهمAnd among them is the refutation of the Jabriyyah who said: that the human being is compelled in his action. My brother, where do you take this from? Where do you take the refutation of the Jahmiyyah from this verse?
And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them
وأما ثمود فهديناهم فاستحبوا العمى على الهدى فأخذتهم صاعقة العذاب الهونThe student: ....
The Shaykh : I told you: No, it is in
preferred
استحبواpreferred blindness
فاستحَبُّوا العمىThe student: ....
The Shaykh : Yes, because
preferred
استحَبُّواWell, and among the benefits of this noble verse is that whoever does not walk upon the guidance of Allah is blind. Mas'ud, why?
The student:
preferred blindness
استحَبُّوا العمىThe Shaykh :
preferred blindness
استحَبُّوا العمىWell, and among the benefits of the noble verse is the hastening of the punishment for whoever preferred blindness over guidance. Who took it, my brother? Where do we take this benefit from, the hastening of the punishment for whoever preferred blindness over guidance?
The student: ... فأخذتهم صاعقة العذاب...
الشيخ : وجه الدلالة؟
الطالب: أنه الفاء تفيد الترتيب والتعقيب
الشيخ : الترتيب والتعقيب نعم، هذا وجه وجه آخر: أنَّ الفاء هنا للسببية والمسَبَّبُ يعقُبُ السَّبَب انتبه! الفاء للسببية والمسبب يعقُبُ ايش؟ يعقُبُ السَّبَب.
طيب ومِن فوائد الآية الكريمة التحذير من إِيثَارِ العمى على الهدى وأنَّ الإنسان إذا بُيِّنَ له الحق ولكنَّه عَمِيَ عنه فإنه جديرٌ بأن يعاقِبَهُ الله عز وجل مِن أين؟ لأنَّ الله أخبرَنا بأَخْذِهم لِنَحْذَرَ مِن ذلك أخبرَنا الله تعالى بعقوبتهم حين خالفوا لِنَحْذَرِ من ذلك، انتبه لهذه الفائدة العظيمة دليلُ ذلك -أنَّ الله يخبِرُنا عمَّن سبق لِنحذر طريقهم- دليلُ ذلك قوله تعالى: لقد كان في قصصِهم عِبْرَةٌ لأولي الألباب هذا دليل، دليل آخر أَفَلَمْ يَسِيرُوا فِي الأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ دَمَّرَ اللَّهُ عَلَيْهِمْ وَلِلْكَافِرِينَ أَمْثَالُهَا [محمد:10].
ومن فوائد الآية الكريمة أنَّ ثمود أُهْلِكُوا بصاعقة أي بشيءٍ صَعِقُوا به وهلَكوا وقد بيَّن الله في آية أخرى -يا مسعود- أنه أخذَتْهم الرجفة فيكون أُخِذُوا بالرجفة حتى صَعِقُوا وهلكوا.
ومن فوائد الآية الكريمة أنَّ هؤلاء الذين غرَّهم الكِبْر أنهم أُهِينُوا وأُذِلُّوا مِن أين نأخذها؟ فأخَذَتْهم صاعقة العذاب الهون يعني عذاب الذل.
ومن فوائد هذه الآية الكريمة إثباتُ الأسباب لقوله: بما كانوا يكسبون والباء هنا للسببية، طيب واعلم أن الله تعالى لن يحْكُمَ حكْمًا شرعِيًّا ولا حكْمًا قدَرِيًّا ولا حكمًا جَزائِيًّا إلا بسبَب هذه خُذْها قاعدة: لن يحكم حكما شرعِيًّا كالإيجاب والتحريم والإباحة، ولا قدَرِيًّا كالخلق والتكوين، ولا جزائِيًّا إلا بسبَب، نعْلَمُ ذلك عِلْم اليقين ونأخذُه مِن أنَّ الله تعالى حكِيم والحكيم هو الذي يضَع الأشياء مواضِعَها لا يمكن أن يكونَ فعْلُ الله فَلْتَة ولا صُدْفَة ولا لغْوًا ولا لعِبًا بل لا بد له مِن سبَب اقتضَاه لكن هل كُلُّ سببٍ اقتَضَى حكمَ الله يكون معلومًا للخلق؟ لا، لأنَّ الخلق أعجَز مِن أن يُدْرِكوا حكمةَ الله عز وجل، وكم مِن أحكام شرْعيَّة وكوْنِيَّة وجزائية لا نعلم حكمتَها، لأننا أقصَر مِن أن نُحِيطَ بحكمة الله عز وجل.
ومن فوائد الآية الكريمة أيضًا إثباتُ أنَّ العمَلَ كَسْبٌ للإنسان
الطالب: بما كانوا يكسبون
الشيخ : بما كانوا يكسبون يتفَرَّع على هذه الفائدة أنَه إذا كان العمل كسْبًا للإنسان فإنه يجِب عليه بمقتضى العقل كما هو مقتضى الشرع أن يسعَى إلى الكسْبِ المفيد لا إلى الكسب الضَّارّ كما كان يفعَل في الدنيا أليس الواحدُ منا في الدنيا يسعَى إلى الكسْب النافع أجيبوا: بلى، إذًا يجِب أن تسعَى إلى الكسب النافع في الآخرة ولهذا ضَلَّ مَن ضَلّ في عقلِه ودينِه مَن احتَجَّ بالقدر على معاصي الله ولم يحتَجَّ بالقدَر على أمور الدنيا، في أمور الدنيا يعمَل ويكدح ويسعى لِمَا فيه المصلحة والمنفعة، لكن في أمور الآخرة يتكاسل ثم يقول: هذا القدَر فنقول: قد ضلَلْت كيف تحتَجُّ بالقدَر على كسْبِ الآخرة ولا تحتَجُّ به على كسب الدنيا؟
Then a bolt of the punishment struck them... The Shaykh: What is the indication? The student: That the fa' indicates sequence and immediacy. The Shaykh: Sequence and immediacy, yes. This is one indication. Another indication is that the fa' here indicates causality, and the effect follows the cause. Pay attention! The fa' indicates causality, and the effect follows what? It follows the cause. Now, among the benefits of this noble verse is the warning against preferring blindness over guidance. If a person is shown the truth but is blind to it, he is deserving of being punished by Allah (Mighty and Majestic). From where do we take this? Because Allah informed us of their being seized so that we would be wary of that. Allah the Exalted informed us of their punishment when they defied, so that we would be wary of that. Pay attention to this great benefit. The evidence for this—that Allah informs us about those who came before so that we would be wary of their path—is His saying: "Indeed, in their stories is a lesson for people of understanding." This is one piece of evidence. Another piece of evidence is: "Have they not traveled through the land and observed what was the end of those before them? Allah destroyed them, and for the disbelievers are the like of them" [Muhammad: 10]. Among the benefits of this noble verse is that the people of Thamud were destroyed by a bolt, meaning by something that stunned them and caused their destruction. Allah has clarified in another verse—O Mas'ud—that the earthquake seized them, so they were seized by the earthquake until they were stunned and destroyed. Among the benefits of this noble verse is that these people, who were deluded by arrogance, were humiliated and made lowly. From where do we take this? "Then a bolt of the punishment of humiliation seized them," meaning the punishment of humiliation. Among the benefits of this noble verse is the affirmation of causes, due to His saying: "for what they used to earn." The ba' here indicates causality. Now, know that Allah the Exalted will not issue a ruling, whether a legislative ruling, a decree of destiny, or a retributive ruling, except for a cause. Take this as a rule: He will not issue a legislative ruling, such as obligation, prohibition, or permissibility, nor a decree of destiny, such as creation and formation, nor a retributive ruling, except for a cause. We know this with certainty and take it from the fact that Allah the Exalted is Wise, and the Wise One is He who places things in their proper places. It is not possible for the action of Allah to be a slip, a chance occurrence, a waste, or a play; rather, it must have a cause that necessitated it. But is every cause that necessitated the ruling of Allah known to the creation? No, because the creation is too weak to grasp the wisdom of Allah (Mighty and Majestic). How many legislative, cosmic, and retributive rulings are there whose wisdom we do not know, because we are too limited to encompass the wisdom of Allah (Mighty and Majestic)? Among the benefits of this noble verse is also the affirmation that action is an earning for the person. The student: "for what they used to earn." The Shaykh: "for what they used to earn." Branching from this benefit is that if action is an earning for the person, then it is obligatory for him, by the requirement of reason as well as the requirement of the Shari'ah, to strive for beneficial earning rather than harmful earning, as was done in this world. Is it not the case that each of us in this world strives for beneficial earning? Answer: Yes. Therefore, one must strive for beneficial earning in the Hereafter. For this reason, those who erred in their intellect and their religion are those who used the divine decree as an excuse for sins against Allah, but did not use the divine decree as an excuse for matters of this world. In matters of this world, they work, toil, and strive for what is in their benefit and interest, but in matters of the Hereafter, they are lazy and then say: "This is the divine decree." We say: You have erred. How do you use the divine decree as an excuse for earning in the Hereafter, but not for earning in this world?