Explanation of the author's statement: Chapter: The saying of Allah the Exalted: "And if We give him a taste of Our mercy after hardship has touched him, he will surely say, 'This is for me.'" [Surat Fussilat, verse

The Shaykh : Then the author (may Allah have mercy on him) said: "Chapter: The saying of Allah the Exalted

And if We let him taste mercy from Us after an adversity which has touched him, he will surely say, "This is [due] to me

ولئن أذقناه رحمة منا من بعد ضراء مسته ليقولن هذا لي

[Fussilat 41:50]

the verse" This is what We have given him; to whom does the pronoun refer? It refers to the human being, referring to the species. It is said the intended meaning is the disbeliever, but the apparent meaning is the species, except that faith prevents this state, so the believer does not say it. The beginning of the verse is the state of the human being as a human being, but faith prevents the bad traits mentioned. Look at the emphasis "from Us"; Allah attributed it to Himself to clarify or to make it clear that it is from Allah. Second, "after a hardship has touched him"; what is it? A human being in mercy from the start? No, he was struck by a hardship, by illness, by poverty, by the loss of children, or other harm. After this hardship which he has no power to bear, Allah makes him taste mercy, until he feels it as a taster feels food. So what does he say? "He will surely say." And also look at "touched him," meaning it affected him. "He will surely say this is for me." This is great disbelief. The lam in "he will surely say" is in the answer to the implied oath before the lam in his saying . What does "this is for me" mean? "Mujahid said: This is by my work" We read the verse because the author said "the verse." We ask Allah for well-being. He immersed himself in enjoyment until he forgot the Hereafter. He immersed himself in enjoyment until he forgot the Hereafter, unlike the believer. The believer, when hardship strikes him and he turns to Allah the Majestic and Exalted, and then Allah removes it from him, finds pleasure and joy in it, thanks Allah for it, and reminds himself before being struck by it, meaning by this blessing, so he knows the value of Allah's blessing. But this one, and may Allah protect us, is the opposite. Arrogance and insolence took him, and he immersed himself until he forgot the Hereafter and denied it. He said: I do not think the Hour is coming. And is this disbelief? Yes, because the one who denies the coming of the Hour or doubts it is a disbeliever. After that, look, and may Allah protect us, at the claiming of divinity and exaltation. He said . The "in" is conditional and comes in what can happen and what cannot happen. It cannot happen, is that so? And here he said , huh?
The student: ...

The Shaykh :, this is in Surah Fussilat, in Surah Fussilat. As for in Surah al-Kahf, I returned, no, verify it if you have another...
The student: No, it is not authentic

The Shaykh : And if I return to my Lord, meaning on the assumption that I return to Allah, on this assumption and condition, I will surely have the best with Him. "Al-Hasanah" is a superlative name, meaning that which is better than this. Look, the poor man was deceived by his own soul. So the man did not believe in the Resurrection, but he says: on the assumption that we concede for the sake of argument that it will happen, I will turn to something better than that. I will surely have the best with Him. How is that? He said: because the One who gave me this will give me something better than it when I return to Him. If He honors me while I am not far from Him, then when I return to Him, the honor will be greater and stronger. Yes, even though the man originally denied that this is from Allah. And what does he say? This is for me, this is for me. Allah the Exalted said , meaning We will surely inform this human being, but He made it explicit in the place of implication in order to judge this speaker as a disbeliever. Yes, and in order to include him in His warning. So every disbeliever by this statement or otherwise... And whoever says this is a disbeliever who deserves... of a great punishment. And Allah knows best.
, Okay, his saying , to whom does the pronoun refer? To the human being as a human being. "I was given it by knowledge." I have in it "by knowledge I have."
The student: ...

The Shaykh : No, there is not...
The student: ...

The Shaykh : Yes, okay, "I was given it by knowledge," do you have "I have" in it?
The student: Yes.

The Shaykh : The verse has two verses, the verse and the second is , and this last one is the saying of Qarun. He said: "I was only given it by knowledge I have." And the apparent meaning from the author's interpretation of it is that he intends as will become clear. "I was given it by knowledge," what does his saying "by knowledge" mean? There are statements:
First, Qatadah said "by my knowledge of the means of earning", so the knowledge refers to the human being, meaning that I am knowledgeable about the means of earning, and no one has any merit over me in what I was given; rather, the merit is mine. This is a statement.
The second statement: And others said, "by Allah's knowledge that I am worthy of it." So by that, he is boasting about Allah and that he is worthy and deserving that Allah bless him. And in this case, does the knowledge here refer to the human being or to Allah? It refers to Allah, meaning I was given this thing by the knowledge that I am deserving of it and worthy of it, or by knowledge, meaning that I am knowledgeable about the means of earning, so I earned it with my hand, and no one has any merit over me. And this is something a human being can say; a human being may say this and may say that. And he said, and this is the meaning of Mujahid's statement "I was given it by nobility", meaning I was given this thing because I am noble and worthy of being given it. So the meaning of the verse revolves around two aspects:
The first aspect is that he denied that what he was given of blessing was from the favor of Allah, but rather he claimed that it was from his hand's earning, his knowledge, and his skill - may Allah have mercy on you - and the second is that he denied that Allah has any merit, as if he is the one who has merit over Allah, because Allah gave it to him because he was worthy of this blessing. So in both cases, he is ungrateful to Allah the Majestic and Exalted. And the truth is that what we are given of blessings is from Allah; He is the One who made it easy and facilitated it until we obtained it. Even if we assume that we have a cause in obtaining this thing, from knowledge and understanding, who taught us? Allah the Majestic and Exalted, as He said the Exalted , and the One who enabled us to obtain this thing, because we may know but not be able to. Who is it? Allah the Majestic and Exalted, as He said the Exalted . So everything that happens to us of knowledge, will, or power is from Allah. And on this basis, it is obligatory upon us to attribute these blessings to Allah the Glorious and Exalted. Even if it is by your skill or your knowledge, look at who gave you this skill and who gave you this knowledge? Yes, Allah the Majestic and Exalted. Then, the skill itself or the knowledge may not be a cause for obtaining sustenance. How many a person is knowledgeable, skilled, good, and proficient, and yet is not successful; people do not come to him to benefit from what he has, and he does not benefit them with what he has. So he remains unemployed, not working and not benefiting. So the important thing is that we must believe that everything that befalls us of blessings, whether internal or external, is from Allah the Glorious and Exalted, so that we know the favor of the Bestower and thank Him for it. And it has been mentioned to us before that the pillars of gratitude are three: acknowledgment with the heart, praise with the tongue, and action with the limbs. And on this basis, the poet said:
"The blessings have benefited me with three: *** My hand, my tongue, and the hidden conscience"
"Allah has benefited me with three things" meaning that you have mastered these three things by your grace: your hands, which is the work of the limbs; my tongue, which is praise with the tongue; and the hidden intention, which is acknowledgment by the heart and confession that they are from this Benefactor. As for the one who speaks of them with his tongue but does not act with his limbs, he is not a grateful person; his gratitude is deficient. Likewise, the one who speaks with his tongue but has a feeling inside himself that he is the cause, that by his skill, quality, and expertise he is the cause, this one also has not thanked the blessing. And likewise, the one who praises with his tongue and acknowledges with the heart but does not obey the Benefactor and does not fulfill what Allah has made obligatory upon him in this blessing, he is not a grateful person. As we will come to in the hadith mentioned by the author from Abu Hurayrah (may Allah be pleased with him) This is a strange story; the intention is not merely the report, but the intention is the lesson and the admonition. Along with the comfort and joy that the soul gains, because stories provide consolation for the person, so in addition to being consolation, they also contain admonition. For this reason, the Prophet (peace and blessings be upon him) sometimes narrated to his Companions such admonitions or such stories so that they would benefit from them and obtain consolation thereby.
, The Children of Israel, it has been established that they are the sons of Ya'qub (Jacob), son of Ishaq (Isaac), son of Ibrahim (Abraham).
, The leper is the one whose skin has turned white, and leprosy is a known disease, one of the incurable diseases that cannot be treated. Yes, perhaps they have finally reached a point where it does not spread, but cutting it off completely is not possible. For this reason, Allah made it a sign for 'Isa (Jesus) to cure the blind and the leper by the permission of Allah. The second is the bald one, meaning there is no hair on his head; his head hair is smooth. And the third is the blind one, who has lost his sight. All these three are things that if a person loses them, or if a person is afflicted with them, he must be psychologically affected, and he must miss out on benefits to the extent of these blessings. And the most of them, and the most missed in terms of benefit, are these three? The blind one. But the psychological effect may be greater in the others, and the reason for that is the prevalence of blindness among the children of Adam. Otherwise, if the other diseases were prevalent, they would not be psychologically exhausting. For the prevalence of defects consoles the person. Yes, al-Khansa said about her brother Sakhr:
"And if it were not for the multitude of mourners around me *** for their brothers, I would have killed myself
And what they mourn is not like my brother, but *** I console my soul about him by taking comfort in others"
Yes, these three. He says: , Here I have a confirmed *fa* (conjunction), and in some copies it is "Allah intended." So, as for the confirmation of the *fa*, there is a problem; and as for its deletion, there is no problem. The problem is with the news (predicate) of *inna* when the *fa* is present: "Indeed, three from the Children of Israel were a leper, a bald one, and a blind one," because "a leper, a bald one, and a blind one" is an apposition to "three." They cannot be the news (predicate). And if they are an apposition, then *inna* requires a news (predicate). So, with the deletion of the *fa*, the news (predicate) is the sentence "Allah intended to test them," and there is no problem with it. But with the deletion of the *fa*—with the presence of the *fa*—the news (predicate) is omitted, indicated by the context, and the estimation is: "Indeed, three from the Children of Israel were a leper, a bald one, and a blind one. I will narrate to you their story. I will narrate to you their story." The news (predicate) is omitted and estimated by what is appropriate to the occasion. So, "Allah intended to test them"—is it a cosmic intention or a legislative intention? It is a cosmic intention. He says, "He tests them," meaning He examines them, as Allah the Exalted said And Sulayman (Solomon) (peace be upon him) said
, *Malakan* or *malaikan*?
The student: *Malakan*

The Shaykh : And the difference between them? That *malak* is a sultan (ruler), and *malak* is one of the angels. The angels are a hidden realm created by Allah the Glorious and Exalted from light, and He made them standing in obedience to Allah; they do not eat or drink. They glorify night and day without weariness. They have forms and duties and jobs mentioned in the Book and the Sunnah, and it is obligatory upon us to believe in them, and belief in them is one of the six pillars of faith. The people of language said that the origin of *malak* is taken from *al-uluwwah* (the message), and on this basis, its origin is *mala'ak*, then it underwent a weakening of the heart (vowel shift), becoming *mala'ak*, then the movement of the hamzah was transferred to the silent lam and the hamzah was deleted for lightness, becoming *malak*. For this reason, in the plural, the hamzah appears and it is said *malaa'ika*. So, Allah sent to him an angel, and this angel Allah the Glorious and Exalted made capable of taking on a form and being of the same kind as these people.
The student: The one whom the people have made disgusting

The Shaykh : The one whom the people have made disgusting because of it. Yes, look, he is greedy. He said, "A good color," and he did not settle for merely the removal of the defect, but he asked for more than that. And the second, "good skin," like him. He said, "And it goes away." Do we say *yadhhabu* or *yadhhaba*?
The student: *Yadhhabu*

The Shaykh : *Yadhhabu*?
The student: *Yadhhaba*

The Shaykh : *Yadhhaba*? Yes, the grammarians differed.
The student: It is in the accusative case by a hidden *an*

The Shaykh : It is not in the accusative case by a hidden *an*. "And the exceptional deletion of *an* and the accusative case in what other than what has passed" because what precedes it is something that necessitates its deletion. Yes, because *lawn* (color) is a verbal noun, it is a pure noun. Also, the estimation is "I love a good color and it goes away," and on this basis, the nominative case is more appropriate, but it is estimated by a verbal noun, as they say: "You hear of al-Ma'idi, which is better than that you see him", and it is estimated by a verbal noun... the letter *al* and on this estimation, "and the going away of the...". And his saying and what does "made me disgusting" mean? It means they found me disgusting and disliked me and disliked my company because of it. "The people made me disgusting because of it"—the *ba* is for causality, meaning because of it. He said, "So he wiped him, and his disgust went away, and he was given a good color and good skin." Allah is the Greatest. This is from the power of Allah the Glorious and Exalted. He wiped him to make it clear that everything has a cause. When he wiped him by the permission of Allah the Glorious and Exalted, he was cured; the disgust went away from him, and he was given a good color and good skin, as he wanted, or not? Yes, as he wanted. But he began with the removal of the disgusting thing before the attainment of the desired thing, just as it is said: "Purification before beautification"