Explanation of the author's statement: And the saying of Allah the Exalted: "Indeed, there has come to you a Messenger from among yourselves, to whom it is hard to cause you any hardship, eager for your well-being."

The Shaykh : And the saying of Allah the Exalted:
This sentence is confirmed by three confirmers: the oath, the letter lam, and qad. It is confirmed for all of its scope: that he is a Messenger, that he is from among us, that it is hard for him to cause us hardship, and that he is merciful and compassionate to the believers. So the oath is directed at all these four attributes of this Messenger (peace and blessings be upon him).
The address in His saying: It was said: It is for the Arabs; because of His saying: ; so the Messenger (peace and blessings be upon him) is from the Arabs because of the saying of Allah the Exalted: It is also possible that it is general for the entire Ummah, and the intended meaning of "nafs" (self) here is the species; the species means: not from the jinn, not from the angels, but he is of your species, as Allah the Exalted said: . . On the second assumption, on the second possibility, there is no problem with the verse.
And on the first possibility, there is a problem; because the Messenger (peace and blessings be upon him) was sent to all people, from the Arabs and the non-Arabs, he was sent to all people, from the Arabs and the non-Arabs. So how do we reconcile this verse with what is established regarding the generality of his message?
We say in answer to that: He was addressed to the Arabs because Allah's favor upon them with it is greater than His favor upon others, since He was from among them. Indeed, that is an honor for the Arabs without doubt, that the Messenger (peace and blessings be upon him) be from among them. So here there is a specification and a presentation of the address. Why? Because Allah's favor with them is greater than His favor upon others. Yes. But the generality is more appropriate, because Allah said: . And since the Arabs were intended, it began with His saying: not . He the Exalted said regarding Ibrahim and Isma'il: And He said: and... generally... a messenger from among themselves who recites to them His verses.
The student: ... .

The Shaykh : ... It is more likely to me that the intended meaning is that the address is for whom? Not for the generality, for the generality, because when the Arabs were intended, it was said "from among them" (minhum), as in the verse of Jumu'ah and in Surat al-Baqarah And what indicates the generality is general .
The student: ... .

The Shaykh : ... .
And His saying: From whom? From Allah, as Allah the Exalted said: Fu'ul here means Muf'il; that is: one who sends.
And His saying: : It has been mentioned to us before that the intended meaning is "from your species" (min jinsikum), from your species, in a general sense. There is an anomalous reading "from yourselves" (min anfusikum), but it is anomalous and it is not permissible to recite with it, because the anomalous reading is forbidden to be used in recitation.
And His saying: Let us first look at the grammatical parsing of "Aziz 'alaykum" (hard upon you):
... "ma" is a source particle (masdariyyah) and not a relative pronoun. That is, your hardship is hard upon him. Your hardship, meaning your difficulty, because "aun" (hardship) means difficulty, as in the saying of Allah the Exalted regarding those for whom marriage to a slave woman is permissible in Surat al-Nisa, He said: meaning difficulty. So "aunukum" (your hardship) means your difficulty, that is, what is hard upon you. So "ma" is a source particle, and the verb after it leads to a raised source (masdar muf'ul). But why is it raised? It varies depending on the grammatical parsing of "Aziz" (hard).
If we say that "Aziz" is an attribute of the Messenger; then the derived source (masdar mu'awwal) becomes the subject (fa'il) of "Aziz".
If we say that "Aziz" is an attribute of the Messenger; then the derived source becomes the subject with it, meaning: "Aziz 'alayhi 'unukum" (hard upon him is your hardship), so it is the subject with it. And if we say: "Aziz" is not an attribute of the Messenger, but it is a preceding predicate (khabar muqaddam), the subject (mubtada') is in its place, or a subject in its place. If it is a preceding predicate, then "aunukum" (your hardship), yes? is the subject, and "Aziz" is the preceding predicate, meaning: "Aunukum Aziz 'alayya" (Your hardship is hard upon me), that is, difficult upon me. And in that case, the entire sentence becomes an attribute of the Messenger. Or we say: "Aziz" is the subject, and "aunukum" is the subject that fills the place of the predicate, according to the opinion of the Kufans, which Ibn Malik referred to in his saying:
"And it is permissible, for example, 'Fayyiz awl al-rushd' (A winner is the one of sound judgment)". Yes. Well, in any case, the meaning is that this Messenger (peace and blessings be upon him) finds it hard, it is difficult for him, it is difficult for him what is hard upon his Ummah.
And "Aziz" (hard) means difficult; because the original in the Arabic language, the root 'ayn-zay, indicates hardness. From this: "Ard 'Azaz" (hard earth). What is the meaning of "Ard 'Azaz"? Hard and strong. So the meaning is: it is difficult for him what is hard upon you. For this reason, he was sent with the smooth, easy Hanifiyyah, and he was never given a choice between two things except that he chose the easier of them, as long as it was not a sin. And this is from the love of making things easy that was given to the Prophet (may Allah's prayers and blessings be upon him) for his Ummah.
Well, "Haris" (eager): exerting effort to attain a desired matter. "Haris" means that a person exerts his effort to attain a desired matter. For example, we say so-and-so is eager for the lesson, meaning he is exerting his effort to attain this matter... So "Haris 'alaykum" (eager for you) means he has exerted the utmost effort in what is in your benefit. So the description of the Messenger combines two things: repelling the disliked from him, which his saying implies, and attaining the good for us, which his saying implies. So the Prophet (may Allah's prayers and blessings be upon him) combined these two descriptions, and this, praise be to Allah, is from the favor of Allah upon us and upon the Messenger (may Allah's prayers and blessings be upon him), that he is of this great character, represented by the saying of Allah the Exalted: .