The benefits of the saying of Allah the Exalted: “And We gave Moses the Book, and they differed concerning it. And if not for a word that had preceded from your Lord, the matter would have been decided between them, and indeed, they are in doubt concerning it, a disturbing doubt.”

In this verse, among the benefits is the emphasis of speech when the need calls for it, whether due to its importance, or due to doubt concerning it, or due to its denial. The scholars of rhetoric said: The addressee has three states. The first state is the state of beginning, which is when the addressee has no knowledge, no hesitation, and no denial. In this case, the sentence is conveyed to him without emphasis, because there is no need for emphasis, such as saying, “So-and-so arrived today,” to a person who had nothing in his heart regarding his arrival, neither affirmation nor negation. This sentence is called an introductory sentence. The second state is when the addressee is hesitant about the matter and doubtful about it, but he does not deny it. In this case, emphasis is needed, but it is not obligatory. For example, if you address a man about a matter he finds unlikely but does not deny, it is good to emphasize the speech to him so that the doubt and hesitation are removed from him. The third state is when he is a denier and a falsifier. In this case, it is necessary to emphasize the news to him, because that is more effective in establishing the argument against him and convincing him. Thus, the states of the addressee are three: beginning, hesitation, and denial, and each state has its ruling regarding emphasis. If someone were to say: “What comes against your statement is the saying of Allah the Exalted: , and the intended meaning is the first sentence . No one denies death to the extent that it needs to be emphasized to them.” They answered that their falsification, denial, arrogance, and rebellion are done in the manner of a denier, so they were addressed in the manner of a denier. And this is undoubtedly a correct answer. Now, the one with us now is emphasized with three emphases. Is it for the denial of the addressee, or for his hesitation, or what? We said: It is for the importance of the subject, because the subject is important, so it needs emphasis to console the Messenger (peace and blessings be upon him).
And among the benefits of this verse is the affirmation of the message of Moses. Where is this taken from, my brother? What is the aspect of that? Raise your voice.
The student: The aspect of that is that the Book is not brought except to a Prophet.

The Shaykh : You have done well. The aspect of that is that the Book is not brought to anyone except a Prophet. Good.
And among the benefits of this noble verse is the obligation of believing that Allah the Exalted gave Moses a Book, because Allah informed of it, and His information is true, and because that is part of believing in the Books of Allah.
And among the benefits of this noble verse is that disagreement was not an innovation among the nations, and there were those before this nation who differed in their Books and their Messengers, as He said: .
And among the benefits of this noble verse is consoling the afflicted by mentioning those who share in his affliction, because the purpose of that—yes, what is the purpose of informing that Allah gave Moses the Book and they differed in it—is to console the Prophet (peace and blessings be upon him). And on this basis, one should console the afflicted, and among this is what is called consoling the bereaved upon death. So whoever is afflicted by death, it is a recommended practice (sunnah) to console him, meaning to strengthen him in patience for the calamity. Thus, among the benefits of the verse is consoling the afflicted. Is this consolation a recommended practice (sunnah) or is it permissible? We say: It is a recommended practice (sunnah) because of the removal of the pain of the calamity from your Muslim brother.
And among the benefits of this noble verse is the wisdom of Allah Mighty and Majestic in delaying the punishment from those who falsified the Messengers, because Allah the Exalted made a measure for everything, and among His wisdom is the delay of punishment from the nations, perhaps they will return.
And among the benefits of this noble verse is the perfection of the dominion of Allah Mighty and Majestic, and that He (Exalted and Majestic is He) is the Manager of affairs, taking and raising, as He said: .
And among the benefits of this noble verse is the elevation of the rank of the Messenger (peace and blessings be upon him) with Allah. Is it taken, O Muhammad? The elevation of his rank, because He said: , so He attributed lordship to Him, and this is a specific lordship, and it signifies the elevation of the rank of the one who is under lordship with Allah Mighty and Majestic. And the two lordships, the general and the specific, came together in the saying of the magicians from the family of Pharaoh: . The first is general, and the second is specific.
And among the benefits of this noble verse is that Allah the Exalted refers to evil by constructing the verb for what whose doer is not named, as He said: , and He did not say, “He would have decided between them.” And this is the consistent pattern in the Qur'an and the predominant one. Look at the etiquette of the jinn where they said: . It is high etiquette. And regarding evil, they said: , and they did not attribute it to Allah. And regarding guidance, they said: , and they did not say, “Or do I intend for them guidance?” Rather, they said: . And this is from the etiquette of the jinn, and the jinn are sometimes more polite than humans. [Al-Ahqaf: 29] Some of them advised each other to listen until they listened completely. They also did not stop or become lazy. to the end of it.
And among the benefits of this noble verse is that the falsifiers of the Book of Moses are in a disturbing doubt that leads to suspicion, which is doubt accompanied by anxiety. The difference between suspicion and doubt is close, and for this reason, some scholars define suspicion as doubt. But the Shaykh al-Islam (may Allah have mercy on him) said: This is a close definition, and suspicion is more specific than absolute doubt, because it contains anxiety along with the suspicion. This is because the matter in which there is doubt is either not of importance, so you find the one who doubts about it saying, “It does not concern me whether it is established or not,” or it is of importance, so when he doubts about it, he will be in anxiety: will he believe in this or deny it, because it is an important matter. So the predominant case is that suspicion does not come except in important matters. As for the doubt where someone doubts whether so-and-so arrived or did not arrive, and it is not of importance whether he arrived or was absent, this does not necessitate suspicion.
Now, And among the benefits of the noble verse is that faith must not be mixed with doubt, and that if doubt enters the heart, even slightly, on the condition that he does not repel it but leans toward it, then this is a nullifier of faith. But if doubt enters the heart and he repels it and strives his soul to push it away, then this does not harm him at all. For this reason, the Prophet (peace and blessings be upon him) informed that people will ask each other: “Who created such and such? Who created such and such?” until they say: “Who created Allah?” And this is doubt, but the Messenger informed and said: . And the Companions informed him that they find in their souls what they wish were burnt embers, and they do not speak of it. So he said (peace and blessings be upon him): . So the result is that if doubt enters the heart and the person is at peace with it and leans toward it, let him know that he is not a believer, because faith is contradicted by two things: doubt and denial. But if it enters the heart and he pursues it and strives his soul to leave it, then in this state, does it harm him or not? It does not harm him; rather, this is the clear faith and the pure faith. And that is because Shaytan does not bring such matters to a dead heart. The dead heart is at rest from him. He only brings it to a living heart to kill it. When the Jews mentioned to Ibn Mas'ud, or to Ibn Abbas, that they did not have whispers in their prayer, intending by this to boast over the Muslims, he said: “They spoke the truth, and what does Shaytan do with a ruined heart?” A great word, meaning he says that their hearts are ruined, and what does Shaytan do in a ruined heart? Does he come to it to ruin it? The answer is: No. Rather, Shaytan comes with these whispers to a living heart to destroy it or make it sick. Now, he says: