Explanation of the author's statement: He said: Then he came to the leper in his form and his appearance.

The Shaykh : He said: The difference between form and appearance is that form pertains to the body, while appearance pertains to the shape, clothing, and the like. Yes, he said: , and this indicates that he came to the leper initially when his form was filthy and his appearance was ragged clothing, not good, and he bore the mark of poverty. This is the meaning of appearance. He said: , this is a statement with an omitted subject, the estimation being "I am a poor man." The poor man is a needy person, and the needy person is called a poor man because poverty settled him and humiliated him, because the wealthy person generally has strength and activity, unlike the poor man. The poor man is generally calm, weak in spirit, and sees himself in a lowly place. , the ropes are the means, so the rope is used for the means, and the means is used for the rope. Allah the Exalted said: , meaning by rope. Here he said ropes, meaning means. It is very clear that this is used for that and that for this, because the rope is a means by which a person reaches his objective, like a rope by which a person reaches the water in the well. He said: , this is a negation of the genus, no reaching. Reaching means arrival, and from it is conveying, conveying the message, meaning delivering it to the one to whom it is sent. It means nothing reaches me to... and I am unable to do so except through Allah, then through you. So the matter is one of dire necessity, that he give him, or not? It is dire necessity. As long as the man has nothing except Allah, then this man.
, the question here is a question of inquiry or a question of begging, because "asked" comes to mean begged and comes to mean inquired. I asked you about so-and-so, I inquired of you. I asked you for money, I begged you and I implored you. Yes, , who did that? Allah the Mighty and Majestic. So the angel wiped over him, the angel wiped over him. Yes, it is nothing but a mere means, otherwise the One who removed the filth from him and gave him the beautiful color, the beautiful skin, and the wealth is Allah, Blessed and Exalted is He. Here he said, "I ask you by the One who gave you," he did not say, "I ask you by Allah," in order to remind him of Allah's blessing upon him. Yes, otherwise if he had said, "I ask you by Allah to give me such and such," it would have been correct, but he said, "I ask you by the One who gave you the beautiful color, the beautiful skin, and the wealth," to remind him of Allah's blessing upon him, so that this would be an incentive for him to help this poor man. Because this poor man, my brothers, combined two things: being a poor man and being a traveler. A traveler and a poor man means there are two causes that necessitate giving. Yes, "I ask you for a camel to travel with." Look, the word "camel" indicates that the leper was given what? Camels. It indicates that he was given camels. And in the first [narration], Ishaq, when he mentioned camels or cows, this is from his scrupulousness, from his scrupulousness. He said this or that, otherwise when he related the hadith, we knew that the first [one] was given camels. , not a better camel, a camel to travel with on his journey, to reach his family. So what did this man say, may Allah protect us? , we ask Allah for well-being. "There are many rights" means that this wealth I have... has many rights, it is not only your right. And this is an excuse, an excuse from him, a rejection of this poor man's request, who is a poor man and a traveler. Yes, and he forgot, may Allah protect us, that Allah blessed him with the beautiful skin, the beautiful color, and the wealth. He forgot it. So when this was a forgetting on his part of what Allah bestowed upon him, the angel reminded him of it and said: "It seems I know you." "It seems I know you," what do you say about "it seems" here?
The student: A comparison.

The Shaykh : Is it a simile? But he knows him, he knows him, right? We said that "it seems," when it enters a static noun, is for similitude, like "so-and-so is like a sea" or "a lion." And when it enters a derived noun, it is for suspicion, for suspicion and estimation. Yes, and "it seems I know you" means that I used to know you, meaning he knows this, so he says I know you completely.
, he reminded him of the blessing. "Were you not a leper whom people disliked and poor, and Allah gave you wealth?" Good, remaining, "Were you not a leper whom people disliked, and Allah gave you the beautiful color, or not?" Yes, it would be like that, but he wanted to clarify it with what was in it of the previous defect, so that he would know the magnitude of the blessing. And he himself carries or completes what remained, because he cannot deny that he was a leper. Look, he denied the wealth and said: "I only inherited this wealth from father to grandfather." I seek refuge in Allah. Now he denied that the wealth was from Allah and said that he inherited it from father to grandfather, because he might be stubborn and say that I inherited it from father to grandfather. But the leprosy he cannot deny, because this man, meaning the angel, , and here the interrogative is for affirmation, because the interrogative, when it enters "were you not," becomes what? For affirmation, like his saying "Did We not expand for you your chest?" meaning We have expanded for you your chest. So you were a leper and you were poor, but he did not deny the leprosy and denied the wealth. And some said that the intended meaning is the conceptual greatness, meaning that we are noble and we are in dominion and in blessing from the origin, so this is not something that is new to us, but we are great and noble. And the truth is that the wording allows for both meanings. He said, so he said to him, he said: Does he know?
The student: Yes.

The Shaykh : He knows that he is lying and he affirmed it for him in the beginning with the blessing of Allah upon him. So how does he say "If you are lying"? We say this is from the category of conceding to the opponent, from the category of conceding to the opponent. How is the concession to the opponent? He says, "If you are as you described yourself, that you inherited it from father to grandfather, may Allah preserve this blessing upon you. And if you are lying and you did not inherit it from father to grandfather, may Allah return you to what you were." And he did not say "to what I say," he said "to what you were," because he was upon that without doubt. And this is from the category of conceding to the opponent, and it often occurs in matters of certainty. Allah the Exalted said: And in his saying "If you are lying," there is evidence for suspending the curse, or not? Is it present or not present? ... in the Qur'an. Yes, , and you say it is , Allahu Akbar, ... Blessed and Exalted is He, and people are divided into two categories: one who is a disbeliever in the blessing and one who is thankful for it. The explanation of the verses has preceded and will come, if Allah wills, in the mention of the issues. His saying
In the story of the leper, he said, "Camels or cows," and Ishaq was uncertain. We mentioned that the context indicates that he said "camels." It was also established earlier that the leper and the bald man did not ask for the amount of sufficiency, but rather asked for more than sufficiency. They also did not ask for the least of the wealth, but rather asked for what is higher than camels and cows. It was previously mentioned that Allah, Mighty and Majestic, sent to him the angel in their two forms before the blessing, but they denied and rejected it, and each of them said, "I inherited this wealth from father to grandfather." And the blind man remained; the blind man appears, from the outset, to be a man of asceticism because he did not ask except that Allah restore his sight so that he could see the crescent moon at midday. Hah, no, but what? So that he could see people only. So he saw the people. And he chose the least of the wealth, which was sheep. This indicates his asceticism and that he did not want except sufficiency. For this reason, he was grateful for the blessing and content with what Allah gave him. The author, may Allah have mercy on him, says in the context of the hadith: