Is there a difference between the two guidances mentioned in the two verses?

The questioner : I am sitting at home, in a position, roughly... The Holy Quran Radio, the Saudi one, the Riyadh one, all day long, just as you are saying, I am sitting as if I were among you.

The Shaykh : Yes.

The questioner : Yes, Allah the Exalted said: In the name of Allah, the Most Gracious, the Most Merciful. To whom does the Book belong here?

The Shaykh :

The questioner :

The Shaykh : Yes, by Allah.

The questioner : They are gathered, like... four people gathered, and one said this is not that. is not , one said this is not that, he said the Quran was revealed for the people and for the righteous, for the whole world.

The Shaykh : Yes.

The questioner : As for the Book, it is guidance for the righteous. Then, another one said: It became two.

The Shaykh : What do you want with this matter? The Noble Quran is guidance for all people.

The questioner : Yes, exactly.

The Shaykh : But do you believe that the disbelievers who disbelieved in the Quran were guided?

The questioner : I do not know.

The Shaykh : How do you not know?

The questioner : Those who disbelieved...

The Shaykh : Do you want me to answer you? Was not the Messenger sent among the Arabs, some of whom believed and some of whom disbelieved?

The questioner: Yes.

The Shaykh : So, did these disbelievers find guidance in the Quran?

The questioner : No, they did not find guidance.

The Shaykh : Therefore, , the word "people" in Arabic usage generally includes the righteous and includes the non-righteous. Do you see that when you say there is guidance for the righteous, you want to interpret the first verse with the other verse? You have two verses, and . These are two verses. The word "people" is general, it includes...

The questioner : The righteous and the non-righteous.

The Shaykh : Yes, so interpret this general verse with the specific verse, and say guidance for the people, the righteous... No, guidance for the people, the righteous. Why? Because... You want me to understand, you do not want to give me the interpretation you have. Be patient, may Allah rectify my state and your state, say Amen?

The questioner: Amen.

The Shaykh : I understood you completely, correct? What remains for you?

The questioner : To be silent and listen.

The Shaykh : No, it is not that you remain silent, it remains for you to understand me as I understood you, okay.

The questioner : Yes, exactly.

The Shaykh : "Guidance for the people" in Arabic usage means all people, but when the second verse comes, it clarifies the first verse, and it means guidance for the people, meaning for the righteous among them. The evidence is that the Messenger was sent to his uncle Abu Talib and his uncle Abu Jahl, and these are among the people. These people did not find guidance in the Quran, why? Because they did not fear their Lord. Do you know what Abu Talib said at the end of his life? He said: "Were it not that my people would blame me for it, I would have pleased your eye with it." So he did not fear Allah, but he feared that his people would blame and rebuke him.

The questioner : ... .

The Shaykh : Yes, therefore "guidance for the people." You understand this point better than I do, be completely at ease. "Guidance for the people" means those who fear Allah, as for those who do not fear Allah, they do not find guidance. And therefore, here a verse comes that supports this meaning. What does the Lord of the Worlds say? Help me with the verse that says What is the verse before it?

The questioner :

The Shaykh : Yes, before it, before it, I remember the verse

The questioner :

The Shaykh : No, no.

The questioner :

The Shaykh : I saw in the Quran, except for the wrongdoers. So the Quran is guidance for those who fear Allah, as for the one who is stubborn and arrogant, the Quran is not guidance for him. And this reality testifies to the second verse, which we tell you is the explanation of the first, just as the Messenger, peace be upon him, said: In one who refuses, yes, . So all people enter Paradise, meaning the righteous, and here means the righteous, so there is no contradiction between the two verses unless we take each verse on its own, then there is a contradiction.

The questioner : It is each verse on its own.

The Shaykh : "Guidance for the people," meaning the righteous among the people...

The questioner : ... .

The Shaykh : No problem, we are the ones who understood from him and we went around it, around the issue of "guidance for the people"...

The questioner : Your words, O Shaykh, are clear... but he intends something else...

The Shaykh : No problem, he intends that, but it is possible he intends something else. I agree with you, we listen to you. But we are done with this, that "guidance for the people" is not all people, but the righteous people. So the verse "guidance for the righteous" explains the verse "guidance for the people." Now, what do you have from what he intends?

The questioner : He... says there is a difference between the word "Book" and "Quran" in rulings. When the word "Book" comes with something, and in the Quran it means something else. The Quran comes to all people, and the Book comes with rulings, meaning the Quranic issues are the issues that concern creed, and the issues of rulings are the issues of the Book. This is his question that he wrote to us from Sham, what is the difference between the Quran and the Book?

The Shaykh : Do you mean...

The questioner : As you said that the Book is the Quran?

The Shaykh : That the Book is the Quran, and the Book is the Quran.

The questioner : This is the question, then may Allah send blessings and peace upon Muhammad.

The Shaykh : Yes.

The questioner : These are the Mother of the Book and the ambiguous ones, are these them? The Mother of the Book has no ambiguous ones. The clear verses are the Mother of the Book, and others are ambiguous. There is another verse, like this, the Mother of the Book,

The Shaykh : Yes.

The questioner : There is a third verse.

The Shaykh : The Mother of the Book...

The questioner :

The Shaykh : The Mother of the Book, what is the meaning of "Mother"? What does "Mother" mean?

The questioner : "Mother" means the mother of all.

The Shaykh : "Mother" means the origin, the origin. The Mother of the Book is the origin of the Book. . The intended meaning of the Mother of the Book is different from the Book. If the Book is mentioned, the intended meaning is the Quran, but if the Mother of the Book is mentioned, the intended meaning is the origin of the Quran. The origin of the Quran is the Preserved Tablet, as in the noble verse that says in Surah 'Abasa, what did he say? , it is not in our hands, , this is from the Preserved Tablet, this is it.

The questioner : Meaning the Mother of the Book is from the Preserved Tablet.

The Shaykh : The Mother of the Book is the Preserved Tablet, but this Book that Allah revealed to the heart of Muhammad is from the Preserved Tablet. So the Mother of the Book is one thing and the Book is another thing. And this returns, in reality, to what we mentioned regarding the people, "guidance for the people," and "guidance" is not for the righteous, so the righteous are the intended meaning of the word "people." Yes, these are part of the people, but who are the ones who find guidance? The ones who find guidance are the righteous. Yes, the Mother of the Book, as Allah the Exalted said in another verse: . Here, some people make a mistake among the exegetes, past and present, they want to exalt the Quran, they say all these discoveries, and all these sciences are mentioned in the Noble Quran, why? Because he said , and this places on the Quran what it cannot bear. It is not in it, but the intended meaning here is , which is the Preserved Tablet, in which nothing, great or small, is not mentioned. , and as in the hadith, he, peace be upon him, said: . So what is written in the Preserved Tablet is the Mother of the Book, it contains everything. From these things that exist in the Preserved Tablet, this Noble Quran that was revealed to Muhammad, peace be upon him, is sometimes called the Book, as in the beginning of Surah al-Baqarah.

The questioner : You mentioned...

The Shaykh : Listen, it is not possible to interpret the Book here as the Mother of the Book for two reasons, because he said: , what is in the Preserved Tablet, no one reaches it, no one knows it, but we know the Quran through the path of the Messenger, peace be upon him, to whom this Noble Quran was revealed. So, my brother, the issue truly requires knowledge, of what the scholars of the principles of jurisprudence say, general and specific, absolute and restricted. Sometimes the Book is used and the Mother is intended, and sometimes the Book is used and what is derived from it, which is the Noble Quran, is intended. If a person notices this, the difficulties we hear in some gatherings disappear...

The questioner : So the entire Mushaf is present in the Preserved Tablet.

The Shaykh : It is undoubtedly in the Preserved Tablet. And therefore, what did Imam Malik say? In the interpretation of the verse that some mentioned, , he said: "The best I have heard regarding this verse is that it is like the one in Surah 'Abasa." He did not say , it is not in our hands, , meaning that the saying of Allah the Exalted , the intended meaning is not what is in our hands, but what is in their hands are the scrolls, what? Purified.

The questioner : No one reaches it.

The Shaykh : No one reaches it. The argument using the verse , which has become widespread among people as the most correct interpretation of the Quran, is that you are pure from major and minor ritual impurity. It has no relation to the verse at all. Rather, the matter is as Malik said, which is the best I have heard in the interpretation of : that it is like the verse "He who frowned and turned away" . They are the angels, and they are the purified ones, meaning they are the ones intended by the statement "None touches it except the purified." As for us, we are contaminated.

The questioner : We are all sinners...

The Shaykh : Yes, but relatively... The important thing now, have we finished with this topic?

The questioner : If the Book, the Quran, and the Criterion are all one, and from cover to cover it is the speech of the Lord of the Worlds. And the speech of the Lord of the Worlds in the Preserved Tablet—let us speak of something else. We understood this. I am listening from Saudi Arabia, it comes on the radio...

The Shaykh : Yes, exactly.

The questioner : ... A man came and said to the Prophet (peace and blessings be upon him), and he said to him: Do not write anything from me.

The Shaykh : Yes.

The questioner : That is one. A second man came and said to him, "The predecessors or us..."

The Shaykh : How?

The questioner : The predecessors, are they better or are we? We say, "Are they better or not?" How? He said to him, "They interpreted the Quran for the problems of their era, and their writings no longer benefit us, because our problems are not their problems. We want to interpret the Quran for our era. The Quran is valid for all times and places. A thousand years ago, they interpreted it with something, and we want to interpret the Quran for our problems. I heard this with my own ears."

The Shaykh : What does this have to do with it? Is it in your hand or with your permission? But what does this speech have to do with the hadith, ?

The questioner : ... The doubt that is raised: Is the hadith authentic, or was it narrated after two hundred years, so most of it is not authentic and is not cited as evidence? And the Quran is valid for all times and places, interpreted at every time with an interpretation valid for its time, and we leave what the others said?

The Shaykh : Is that what you mean?

The questioner : No, not all of that.

The Shaykh : Not all of that.

The questioner : I clarified it...

The Shaykh : Excuse me, let us see... What is "not all of that"?

The questioner : And a second man said...

The Shaykh : No, I do not want a second man, I want the first one.

The questioner : Like each other...

The Shaykh : No, you say "not all of that." We want to see the extent of what?

The questioner : The second one said to them...

The Shaykh : "A spear, even if it flies, O Abu Sulayman. A spear, even if it flies." You say "not all of that." We want to see the extent of what? Meaning its weight is a qintar. No, not all of that. What is the extent? Half a qintar? No, a kilo? Half a kilo? We want to know the extent of what?

The questioner : This third one said...

The Shaykh : No, no, I do not want to hear speech. I want to hear your opinion, my dear. I tell you this: I said, "No, not all of that." Bring it, let us see. Explain it to us, you?

Another questioner : This is my uncle's speech...

The questioner : No, it is the radio's speech. I am building on the radio. Your uncle is building on the radio. We are building on the radio. One said...

The Shaykh : Which radio is this?

The questioner : The Noble Quran Radio.

The Shaykh : The Syrian one? This Syrian one? You agreed and said, "Yes, indeed."

The questioner : Yes, indeed. We are bound by the Prophet (may Allah pray upon him) in acts of worship only. As for what to eat and what to wear, how he slept, how he worked, how, how? That was in his era... We are bound by it in acts of worship only.

The Shaykh : In Saudi Arabia, this speech does not come out...

The questioner : Never in Saudi Arabia. "Live Islam."

The Shaykh : This is permissible from the perspective that a transmitter of disbelief is not a disbeliever. But as for one who says this speech...

The questioner : I heard it. I was surprised when he said this statement, and there is "Live Islam."

The Shaykh : I do not know you, like my story, a blond, hasty person. Now, if I said to you and you said, "I heard it from me."The Shaykh : He said: ButThe Shaykh : He said, "Woe to the praying ones, except"

The questioner :

The Shaykh : Except, this speech I heard it correctly. But is it permissible for what they mentioned on the Saudi radio? They mentioned it in the way of refuting it, not in the way of adopting it, because this is disbelief itself.

The questioner : It is permissible.

The Shaykh : So you want to encompass it, meaning you are on the radio all day. It means you want to become a second radio. So it means you must memorize the radio well. Do not say: He said this.The Shaykh ؟

The questioner : I want to ask about the whole speech.