Explanation of the author's statement: His saying: "And We have certainly sent in every nation a messenger, [saying], 'Worship Allah and avoid the Taghut.'"

The Shaykh : And "His saying:

And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut."

ولقد بعثنا في كل أمة رسولا أن اعبدوا الله واجتنبوا الطاغوت

[An-Nahl 16:36]

"
First, the lam in His saying: is a preparatory particle for the oath, meaning it prepared the sentence for the oath that came before it. This is why we call it preparatory; preparing a thing means making it ready. And qad is for realization. Accordingly, a sentence of this structure is confirmed by three confirmers. What are they? The implied oath, the lam, and qad.
Meaning We sent out and dispatched in every nation. The ummah here is a group of people. The ummah is mentioned in the Noble Qur'an with several meanings, including this meaning of a group, and time, as in His saying, the Exalted: And it means leadership, and it means religion, meaning upon a religion, or . The intended meaning here is a group. Every nation to which Allah sent a messenger, indeed in it a messenger, from the time of Noah to their seal, Muhammad (peace and blessings be upon him). So the message remained present from the time of Noah to Muhammad (peace and blessings be upon him). The wisdom of sending the messengers is the establishment of the argument and mercy. Allah the Exalted said: And He said, the Exalted: Because a person does not independently know what is obligatory for Allah in detail. Do you know how to perform wudu'? Here, except through the messengers. And not how to pray, nor how to fast, nor how to give zakah. Indeed, one does not know what is obligatory for Allah, the Exalted, in terms of names and attributes in a way of realization except through the messengers. So the need is a driver toward them. Therefore, the sending of the messengers was from the mercy of Allah, Glorified and Exalted is He.
And His saying: Is the an a source particle or an explanatory particle? Here?
The student: It is possible.

The Shaykh : It is possible. After that, it can be a light particle from the heavy one. You said it is possible, or it is an extra particle. You said it is possible. Yes, the explanatory particle: they say it is that which is preceded by what indicates speech without the letters, meaning what contains the meaning of speech without its letters. This is the explanatory one: that which is preceded by what contains the meaning of speech without its letters. For example: Meaning the revelation is an explanation of the speech. It has its letters, here? It does not have letters. So every time an is preceded by what includes the meaning of speech without its letters, it becomes explanatory. ... If you say it is possible that it is explanatory, where is ... from speech without its letters? He says: "We sent" includes the meaning of revelation, because every messenger is one to whom revelation is sent. So it is as if it included the meaning of "We revealed," meaning: So We revealed to him that, an, "Worship Allah." As for those who said it is a source particle, they said it is on the assumption of the ba: "We sent in every nation a messenger that, an, worship Allah," that, an, worship Allah. And accordingly, it is more likely that it is explanatory due to the lack of assumption.
And His saying "Worship Allah" means humble yourselves to Him through worship. Humble yourselves to Him through worship. Worship is used for the act of worship and for that which is worshipped. So it means the act of worship: it is humbling oneself to Allah, Mighty and Majestic, with love and exaltation by doing His commands and avoiding His prohibitions. And it is ... worship is a comprehensive name for everything Allah loves and is pleased with. An example of that is a man who prays: he stood up, prayed, and said the taslim from the prayer. This worship is his action of praying, or the prayer itself, here? Both are called worship. So his action of praying is worship, which is the act of worship, and the prayer itself is worship, which is that which is worshipped.
His saying: This contains the affirmation of worshipping Allah, but does it contain tawhid? Here? No, there is no tawhid in it. But now tawhid has come: "Avoid" means stay away from it by being on one side while it is on another. So what is the Taghut? Taghut is derived from transgression, and it is a descriptive noun. Transgression is exceeding the limit, as in His saying, the Exalted: Meaning he exceeded the limit. Its definition: The most comprehensive thing said about it is that it is what a servant exceeds his limit with, whether it is a worshipped thing, a followed thing, or an obeyed thing. This limit was mentioned by Ibn al-Qayyim, and it is the most comprehensive of the limits. "What a servant exceeds his limit with, whether it is a worshipped thing, a followed thing, or an obeyed thing". A worshipped thing, like what? Like the idols. The idols are Taghut, right? Or a followed thing, like the fortune-tellers, the scholars of evil, the sorcerers, and others. We call these Taghut. Or an obeyed thing, like the rulers who go out of the Shari'ah of Allah. If a person takes them as lords, legalizing what Allah has forbidden because of their legalization of it, and forbidding what Allah has legalized because of their prohibition of it, then we call these Taghut.
Now, is the doer called a Taghut or a follower of a Taghut? We say he is a follower of a Taghut. And for this reason, Allah the Exalted said: And He did not say "they are Taghut." So He said: "They believe in the Jibt and the Taghut." So this is the Taghut. "Avoid the Taghut." Now, from the Taghut are the idols worshipped besides Allah. And in that case, the verse indicates what? It indicates tawhid completely. Yes, because tawhid is not completed except with two pillars, which are affirmation and negation. Because pure negation is pure denial, and pure affirmation does not prevent association. Pure affirmation does not prevent association. If I say "Zayd is standing," I affirm standing for him, but does this indicate his uniqueness in standing? No, because it is mere affirmation. And if I say "No one stood," this is denial, pure negation. But if I say "No one stood except Zayd," this is tawhid, or not? Yes, he made him unique in standing because it included affirmation and negation.
He said: The author says: "The verse". And what does "the verse" mean? It means to the end of the verse. And for this reason, we read it with the accusative case. We say "al-ayah" (the verse), either as the object of an implied verb, estimated as "complete the verse" or "read the verse," or as being in the accusative case ... meaning to the end of the verse.
"From among them," meaning from the ummah. How does he say "from among them" when the ummah is singular? Because it is singular in form but plural in meaning. Meaning from the ummah. And the intended meaning of guidance here is what? It is guidance of success, because guidance of indication has been taken from the sending of the messengers. So some of them Allah guided and granted success, and some of them delusion became inevitable for them. What is the point of citing this verse in the book of Tawhid? That it indicates the consensus of the messengers, peace and blessings be upon them, on calling to tawhid and that they were sent with it. As in His saying: And His saying:
The student: And your Lord has decreed

The Shaykh : Yes, yes