Explanation of the author's statement: His saying: (And say to them within themselves a forceful word).

The Shaykh :, the exegetes differed on this verse, presenting three opinions. Some said: "Say to them in their own selves," with being a noun and a prepositional phrase attached to "baligha" (eloquent), meaning: say to them an eloquent word in their own selves, that is, one that has an effect in their selves. Yes. Some others said: this is not correct, because it would imply that the attribute reaches by what preceded it, which is not correct. Some others said: the meaning is "Say to them in their own selves an eloquent word," meaning between you and them, that is, advise them in secret. Others said: "Say to them in their own selves" means regarding their affair and their state, an eloquent word, meaning one that reaches their hearts and has an effect in them.
And eloquence, the eloquence of speech, is achieved through several things. Among them: that it contains eloquence and clarity, as it is said: "This is a forceful statement." And among them: that it be concise, grand, and impactful, meaning that its words are strong, interconnected, and specific. This is also considered forceful due to the strength of its impact. It is also considered forceful in terms of the speaker's demeanor, for if the speaker speaks with lethargy and low energy, it does not have an impact, but if he speaks with enthusiasm and strength, it has an impact. . Sometimes some people speak to you with enthusiastic words, and you feel as if something is lifting you up, and you want to go immediately. Is this forceful or not forceful? This is forceful and impactful. And sometimes someone comes and speaks, and, what Allah willed, if you did not sleep, sleep would come to you. Is this forceful or not forceful? No, this is... this is not forceful.
So the important thing is that the eloquence of speech is achieved through three things now. What are they? ... So that he understands, by what is it achieved?
First: by the demeanor of the speaker, that his delivery of the speech be in an impactful and forceful manner.
Second: that his words be concise, grand, interconnected, and specific to the topic. He should not, for example, wander into every ditch, but rather be specific and impactful.
The third: that he reaches the peak of clarity according to what is possible. But I think some people may have concise words, good expression, and arrangement in speech, as well as strong momentum and enthusiasm in speech, but if Sibawayhi were next to him, he would almost rise up to flee from hearing him. Why? Because of the great grammatical errors. This affects the common people, without a doubt, because the common person does not know, but a student of knowledge feels constrained by this. Therefore, we said that it is necessary for the eloquence of speech to include eloquence, sound structure, and conformity with the rules. And I think this is very clear if some person stands up, and he is a common person, a common person who has nothing, and he speaks with concise and clear words, with momentum, strength, and enthusiasm, and you find that it affects the hearts of people. But if there is a student of knowledge present, he feels constrained. Even if he is affected and knows that the topic is good and concise, he feels constrained by the great grammatical errors.
A man told me that he attended a gathering where the brothers of the Tabligh Jama'ah were speaking. So one of them stood up, and these people of the group actually have an impact. So he stood up and spoke, and it had an impact. But he started raising the nominative case and making the nominative case accusative, and making the nominative case genitive, and the like. He was flailing about blindly. There was a man sitting there who knew grammar, and every time the speaker said a word with an error, he would shake his head like this.
The student: ...

The Shaykh : Yes, so when he finished, he said, "May Allah reward you with good. This is a beneficial sermon, but in reality, you made many grammatical errors." What did this Tablighi say to him? He said: "May Allah reward you with good. After all, you are the one who pointed out my errors to me and showed that I am weak and that I am not capable. So now you have made me know myself. But may Allah reward you with good. You stand up and speak." He says: So this man stood up and spoke, but that one made errors in six lines in six places, and this one made errors in six lines in twelve places.
The student: ...

The Shaykh : Yes, the critic says, "He makes more errors than that," and this is strange. And people say: "Do not blame people, lest they blame you." The general rule is that the person who criticizes people for the sake of criticism, not for the sake of reform, generally makes mistakes. The criticism directed at him is greater. So every one of us knows himself.
The important thing is that Allah the Exalted says: . Look, Allah the Exalted guides the Prophet (peace and blessings be upon him) to these great directives: in contempt and humiliation, to establish the argument against them, in order that perhaps Allah may guide them and they may be affected by this. And how many a hypocrite repented and Allah accepted his repentance. Therefore, He the Exalted said: . The Shaykh al-Islam (may Allah have mercy on him) said regarding this verse: "It applies exactly to the people of distortion and figurative interpretation regarding the attributes of Allah". Because these people of denial, without a doubt, believe in Allah and the Messenger, do they not? And they say so. If they are told, "Come to what Allah has revealed and to the Messenger," they turn away and refuse. And they say: "We go to so-and-so and so-and-so, the such-and-such Shaykh and the such-and-such scholar." If they find them, they say: "We want excellence and success, and that we combine the indication of reason with the indication of hearing, which is transmission." They claim that by their figurative interpretation and distortion, they have combined the two indications, between transmission and reason. He (may Allah have mercy on him) mentioned in "The Hama Fatwa" that the state of these people of denial who distort the words from their places, following their leaders, is that they resemble those about whom Allah said: to the end of it. So the matter is serious, and the issue of referring to Allah and His Messenger... ...
. I think the connection of this chapter to the one before it is clear. The first is about judging by other than what Allah has revealed, and the second is that whoever judges by other than what Allah has revealed, his claim of faith is a lie. So the connection of this chapter to the one before it is apparent. Yes.