A discussion on the meaning of the Jahili society, and what are the paths that must be followed to take the Muslim society out of the circle of corruption into the circle of
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The Shaykh : ... to Allah and His Messenger, then ... and did not realize any of that practically. What do we call this person, a believer or a disbeliever?
The questioner: For us, this is a disbeliever whose true reality we do not know, because we only see his outward appearance.
The Shaykh: And as for the Lord of the worlds who created him?
The questioner: As for the Lord of the worlds, He knows his true reality and gives him his right as a believer.
The Shaykh: Yes, that is settled.
The questioner: But we are now in the process of judging this society, in the process of judging this society based on its outward appearance.
The Shaykh: All right.
The questioner: So when we see a society that does not say: "La ilaha illa Allah, Muhammad is the Messenger of Allah."
The Shaykh: Yes.
The questioner: So we must judge it as a disbelieving society.
The Shaykh: All right.
The questioner: A disbelieving society, and after this, what is in its heart is left to Allah.
The Shaykh: Yes, but this image is not realized ... because we cannot imagine a believing society in its heart, nor that anything appears from its deeds that testifies to what is in its heart at all.
The questioner: Yes, if we were to correct the expression.
The Shaykh: No problem, let us reconsider it now.
Eid Abbasi: It is possible - Professor - to record it from your first words, meaning your first words ... .
The Shaykh: Okay; is the recording device working now?
Eid Abbasi: Yes.
The Shaykh: Please, read, my brother.
The questioner: "The Jahili society is the one that adopts the systems of disbelief in Allah and His Messenger, and this name can only be applied to any people who do not believe in Allah and His Messenger at all. As for the Muslim people who submit to the rulings of Allah and His Messenger in belief, they are of two types: either they practically realize what they believe in their hearts, and that is the complete Muslim society, or they do not realize any of that practically, or they realize some and leave some; in that case, it is not permissible to call their society a Jahili or disbelieving society, but rather it is said of them: 'a society with Jahiliyyah in it,' in accordance with the saying of the Messenger (peace and blessings be upon him) to Abu Dharr:Sahih Muslim 1661c; because if we apply to them the name of a Jahili or disbelieving society, we would be unjust to their faith which is referred to; especially if they are realizing some of it practically as we hinted at earlier."
The questioner: But, from the perspective of the ruling ... Professor.
The Shaykh : Yes?
The questioner: The expression regarding the ruling, we judge based on the outward appearance, this society that we saw does not say: "La ilaha illa Allah," and does not perform the outward deeds for us without asking this society, without asking it.
The Shaykh: This - my brother - is not conceivable; therefore we included: "or some of that."
Eid Abbasi: Yes.
The Shaykh: This is practically not realized, a society does not exist and does not appear - even from some of its individuals - what testifies to their faith ... .
The questioner: My lord, why don't we correct the expression?
The Shaykh: Please ... we.
Eid Abbasi : There is nothing.
The Shaykh: No, no problem my lord, if it is a matter of clarification.
The questioner: So that the outward ruling, we say: he realizes that in his heart and some of the deeds, meaning.
Another questioner: He is telling you practically, he realizes that, what is the realization? It is known practically, was it?
The questioner: And if he does not implement that.
The Shaykh: I understood the expression, put a word of your own.
The questioner: All right.
The Shaykh: We have no objection if it is for the sake of clarification.
The questioner: As for him who practically implements what he believes in his heart, it is the complete Muslim society.
Eid Abbasi: What he believes in his heart.
The questioner: Yes, here you go ... .
Another questioner: He realizes what ... .
The questioner: Or he does not realize any of that practically.
Eid Abbasi: From what he believed in; meaning something.
The questioner: Yes, something of that practically.
Another questioner: From that.
The questioner: So that it is not said "La ilaha illa Allah."
Eid Abbasi: What is that?
The questioner: Of that faith, meaning.
Another questioner: Here a Muslim, he said about him a Muslim, he believed, or he did not realize any of the faith.
The questioner: Either he practically realizes what he believed in his heart.
...
The questioner: Either he does not believe in any of that in his heart, it is clear that it needs.
Another questioner: How do you want it to be?
The questioner: And either he does not implement.
Another questioner: I said ... on the basis of faith.
The questioner: And either he does not implement.
...
Eid Abbasi: The answer has ended.
...
The Shaykh : Yes?
Eid Abbasi: Is there a continuation to the answer?
The Shaykh: No, it has no continuation.
The Shaykh: Every individual with what is in his heart ... .
The questioner: ... the general - Professor - he is saying if the society in general changes, it changes, and there are individuals in the society.
The Shaykh: ... now, what is the perspective from the Sharia?
The questioner: ... we are talking about the perspective ... , if the society, they are all serious in it and there is a small percentage of lazy people, the society changes, and these lazy people are attached to the serious, striving ones, and they attain comfort without earning it themselves, but by the earning of others. And likewise, the matter may be in a society where people are as active as can be, but the majority are lazy and inactive, so the laziness and inactivity of the lazy ones reflects on the serious, striving ones, and they suffer harm because of their shortcoming.
Another questioner: Meaning, if the people ... .
The questioner: If the whole society, pardon, if the whole society changes; it changes from the worldly perspective, but if the whole society does not change, it does not change from the worldly perspective.
The Shaykh: When he explained the verse[Ar-Ra'd 13:11], did he mention an issue that covers what relates to the world and the Hereafter?
The questioner: Yes, of course, he mentioned wealth and poverty and.
The Shaykh: Did he mention faith and disbelief?
The questioner: No ... he did not mention it.
...
The questioner: ... but faith and disbelief he did not mention, and rather he mentioned - and I naturally commented on this even in my book, this is not my book -; that why did he not put faith and disbelief, so he addressed the perspective from a religious side, he did not address it from an otherworldly side; because he is saying "a worldly sunnah, not an otherworldly one" ... another section, "a worldly sunnah, not an otherworldly one" in another title.
The Shaykh : ... The verse?
The questioner: The speech is talking about the same verse, the same verse, changing the society on the same verse, so it is a worldly sunnah he is taking, now the otherworldly sunnah is a different research, in the field of the worldly sunnah now, he is talking about the worldly sunnah.
Another questioner: Previous speech ... .
The questioner: And it is not the place for the otherworldly sunnah; because the otherworldly sunnah is that every person is judged individually by Allah (Mighty and Majestic), we do not judge a group, so he now wants to look at the society as a whole, judging the society worldly; meaning the society is responsible for its shortcoming, not the individual, of course the individual is responsible for his shortcoming in the society, but the goal is the worldly perspective before the otherworldly perspective, this is what he aims for in the book.
Eid Abbasi: He focuses on the worldly perspective more than.
The questioner: No, there is a specific chapter, a worldly sunnah, not an otherworldly one.
The Shaykh: Is this verse presented directly with worldly matters or otherworldly matters?[Ar-Ra'd 13:11] .
The questioner: This is a deficiency from him, another research, Professor; the intention is that this speech which he carried to the worldly perspective, is it correct or wrong? As for him being short?
The Shaykh: Correct ... the previous one that you drew the attention of brother Ahmad to.
The questioner : And what is it?
The Shaykh: It is correct that it is not necessary, meaning it is not a must.
The questioner: It is not the.
Another questioner: It was necessary, meaning he said like the poet said; meaning: "Whoever wants life, he must respond to fate."
The Shaykh: Meaning a person eats and gets full, this is the sunnah of Allah in His creation.
The questioner: Yes.
The Shaykh: But he may eat and not get full, and he may drink water and not be quenched.
The questioner: This is the extraordinary regarding ordinary matters, he is talking about the sunnah that Allah (Mighty and Majestic) established, as for the extraordinary, set it aside.
The Shaykh: I don't know, is there an extraordinary from the otherworldly matters? Meaning a person believes and is rewarded with the reward of a disbeliever?
The questioner: No.
Another questioner: It is fundamental.
The Shaykh: So there is a difference between the two directions.
The questioner: If you allow me, with Allah, there is an example that may bring the topic closer, meaning with a slight analogy with a difference, Allah (Glorified and Exalted is He) means he says like ... .
...
The Shaykh: Like this, because of success in the Hereafter, he must be a savior.
The questioner : If the society as a whole?
Another questioner: Yes.
The Shaykh: Meaning about.
Another questioner: Correct, correct, the expression is correct.
The Shaykh: Okay, what I understood is like this, and you are saying as.
The questioner : The society changed, if the society changed and took the complete causes, correct.
The Shaykh: I want to speak, no problem.
The questioner: ... I understood you, meaning.
The Shaykh: I understood you? Please, I don't mind if you understood me.
The questioner: ... this you say at the beginning, meaning it gathers.
The Shaykh: I understood you.
The questioner : Yes, that is it.
The Shaykh : And I felt that you did not understand me.
The questioner: No, I understood you ... and therefore I started ... the society changed what is in itself from the causes of the world and started with seriousness, activity and work; so this is like the individual who means was ... transitioned to faith, so he guaranteed, meaning from the otherworldly perspective, so these people guarantee the world, meaning as those guarantee the Hereafter.
The Shaykh : Is that how it is?
The questioner : Meaning, as it appears, of course, it is so.
The Shaykh : Why is it so?
The questioner : Because as long as he submitted to the circumstances in time and took the complete causes, that is taking a complete cause. The complete cause is faith, and he will attain the reward, and it will not be withheld. Likewise here, he took the complete cause of striving and work, so the community as a whole will not be withheld from this.
The Shaykh : The verse of the Night Journey applies to you.
The questioner : How?
The Shaykh :[Al-Isra 17:18] .
The questioner: This is individual, not collective; each one is separate, .
The Shaykh : This is not an individual.
The questioner : "Who" is one of the words of generality. "Who" is one of the words of generality.
The Shaykh : This is a refutation of you. Please, say "who" is an individual and "who" is one of the words of generality.
The questioner : Here, the individual is addressed, not the community.
The Shaykh : My master, it means "who" is everyone. "Who" means everyone.
Another questioner :[Al-Baqarah 2:62] .
The Shaykh : Would it be? Then—my brother—this is from the legal perspective. Then from the logical perspective; suppose for me the smallest community you like. Say, for example, five, fifteen, a hundred, two hundred, and so on. Suppose for me.
The questioner : ... The smallest community, if we want to call an individual a community, if the naming is valid.
The questioner : It is now a community of three, the smallest community if we suppose, meaning a plural.
The Shaykh : Okay; question: A community composed of three people, three questions will be directed to you, all the same as each other. What result comes out? If the first individual changes what is in himself from the worldly aspect, is it necessary that he changes what is in himself from the hereafter aspect?
The questioner : No... it is not necessary.
The Shaykh : This is difficult. Number two, same question, same answer. This is difficult. The third, same question, same answer.
The questioner : Why the same answer? Three, if they are living in a matter.
The Shaykh : Give me an answer other than that, we will hear from you.
The questioner : If we want to specify.
The Shaykh : I will repeat the question, I will repeat the question.
The questioner: Go ahead.
The Shaykh : Number one of three, engaged in the causes of change regarding the world, is it necessary that he succeeds?
The questioner : It is not a condition, no.
The Shaykh : It is not a condition, is the second one necessary to succeed?
The questioner : It is not necessary...
The Shaykh : May Allah guide you, you were apparently sleeping.
...
The Shaykh : Or you found that the speech does not hold in your opinion, so you vented a little.
The questioner : ... The second is cooperating with the first as one body, or is each one for himself?
...
The questioner : We must divide this division individually, one by one.
Another questioner : The community is speaking, we take the community together... the three.
The Shaykh : These three people.
The questioner : Three people, if the work they want to achieve, to perform, is delayed, meaning they actually took the complete causes for it, they will be able to do it. But if they want to achieve something greater than their capacity, they will not be able to do it; meaning they—for example—three want to carry this plate.
The Shaykh : Please, please.
The questioner : O Abu Ahmad.
...
The Shaykh : Now you reveal what is in your heart.
The questioner : This condition must...
The Shaykh : Okay; on the contrary...
The questioner : The individual, except what Allah wills.
The Shaykh : No; the individual who strives for the hereafter and takes the causes of success.
The questioner : He will certainly succeed.
The Shaykh : Success, except what Allah wills?
The questioner : No, his success is certain.
The Shaykh : Okay; this community composed of individuals like these, cooperating as you compared earlier, these want to establish, they want to lift the plate from the ground, this trunk they want to lift from the place to the end, if they cooperate and are taking the causes of success that Allah has legislated, and so on, they will succeed, except what Allah wills. Now we take a community composed of Muslim individuals; we cannot, not one, not two, not three, build the Muslim society, the Muslim state, and so on, except by cooperating.
The questioner: Yes.
The Shaykh : Except by cooperating.
The questioner : Correct.
The Shaykh : So these cooperated and took the causes of establishing the Muslim state, will the Muslim state be established certainly?
The questioner : No, except as Allah wills.
The Shaykh : No, is this speech not correct?
The questioner : Why?
The Shaykh : You will say certainly.
The questioner : No, except what Allah wills, we said we agreed, except what Allah wills.
The Shaykh : You are now between two examples.
The questioner : A worldly work.
The Shaykh : That one is worldly and this one is hereafter, that one is material and this one is hereafter.
The questioner : Establishing the Muslim state is not otherworldly religious; it is this worldly religious matter.
The Shaykh : ... .
The questioner : Please be patient; it is not religious hereafter, we are speaking there.
The Shaykh: The verse:[Muhammad 47:7] What does it mean? I will give you an example other than the state... the state. I will give you an example: A Muslim army that takes the means of victory of both the material and the legal types, is it possible for them to be victorious? Excuse me, they will certainly be victorious, or do you say: "Except if Allah wills"?
The questioner : By the will of Allah—Mighty and Majestic.
The Shaykh : ... He will answer...
The questioner : Except what Allah wills.
The Shaykh : No... this speech, what is this? If you want to say the speech is in the first example when you were saying: they will certainly lift the plate.
The questioner : ... .
The Shaykh : You want to say they will certainly be victorious, certainly... except what Allah wills.
The questioner : Because Allah promised them victory, they take the causes and Allah promised them victory, and Allah does not break His promise.
Another questioner: ...[Al-Anfal 8:65] ; that is, here, of course, as long as they were twenty and patient, meaning they took all the causes in reality, Allah - Mighty and Majestic - promised them ... .
The Shaykh : Do not narrow the path for yourself, how many can two hundred defeat?
Eid Abbasi : Two thousand.
The Shaykh : Two thousand, ten thousand Muslims and in front of them two thousand disbelievers.
Eid Abbasi : The opposite...
The Shaykh : No, no, I mean what I am saying, ten thousand Muslims and in front of them two thousand disbelievers, and these Muslims are taking the means of victory, material and moral, can you say Allah will not help them?
The questioner : Of course, Allah (Glorified and Exalted is He) will help them.
The Shaykh : Do you say: except as Allah wills?
Eid Abbasi : Including the legal ones.
The questioner : No, if they take them.
The Shaykh : ... The worldly and legal causes.
The questioner : Yes, Allah—Mighty and Majestic—will certainly help them because He promised that.
The Shaykh : Ah, the opposite, I wonder? There are ten thousand disbelievers taking the means of strength, success, and overcoming, and so on, meaning everyone who studies their situation says victory is for them?
The questioner : They may be defeated.
The Shaykh : They may be defeated.
The questioner : Correct.
The Shaykh : This is the point of divergence between the two aspects. The material means, meaning the material causes that are usually linked to their effects, this is a system, but it sometimes fails if Allah wills.
The questioner : Correct.
The Shaykh : But the hereafter causes that Allah—Mighty and Majestic—made causes without causes, they cannot fail at all; because this is the meaning of your speech, and Allah, the Lord of the worlds—like the Asha'irah say exactly—may be that a person lives eternally, believes in Allah and His Messenger, and then...
The questioner : God forbid, God forbid!!
The Shaykh: Entering Hellfire, but the opposite is possible ... ? Now, what do you say? Is it possible for the Lord of the Worlds - logically now - is it possible for the Lord of the Worlds to take a disbeliever and put him in Paradise? That would be what? A favor from Him, but the narrative texts came to us[An-Nisa 4:48] , but I will give you a second picture that did not say, yes, indeed [Al-A'raf 7:43] ; so righteous deeds and faith are the cause of entering Paradise, good; is it possible for our Lord - Mighty and Majestic - to create people in Paradise who did not do any righteous deed? It is possible, that is a favor, but is it possible for Him to create people whom He tortures in the Fire without them having committed the cause of the torture?
The questioner: No.
The Shaykh : Ah; so there is a difference then between religious matters and worldly matters.
The questioner : Yes, correct.
The Shaykh : So worldly matters, the natural cosmic rule, the causes proceed with their effects; you eat and you are satisfied, you drink and you are quenched, and so on, but do not take it... material, do not take it material like doctors and others, the effect may be delayed from the cause.
The questioner : But this...
Another questioner : This, his intention is that this is exploitation, meaning...
Eid Abbasi: Close to the issue of contagion - Professor - this is;Sahih Muslim 2222a .
The Shaykh: Yes.
Eid Abbasi : So there is contagion between...
The questioner : He does not take it—as I believe, as I claim—he does not take it... material, but he wants to mean, he wants to clarify that the Muslims settled on the earth and did not take the causes that Allah made obligatory upon them, this is what he wants to do...
Eid Abbasi : ... .
The questioner : This...
The Shaykh : No problem; but the thing you knew to be criticized from before—and is not criticized—is there withdrawal? No, there is no withdrawal, but in this precise aspect it must be clarified so that the reader of the book knows that... between the material causes...
The questioner : He, yes, he is negligent, this is it, there is negligence in the research.
Eid Abbasi : He applies a military rule, what is it, it supports the result the professor reached; that an army... may not be organized, when we discussed.
The questioner : ... Adnan.
Eid Abbasi : What is the military rule that...
The questioner : ... Adnan.
...
The questioner : ... the best leader for the best elements can lose to the worst leader for the worst ... for the worst elements.
The Shaykh : Why?
The questioner : ... this is, so to speak, the result of observing the case; this refutes the theory ... that you are talking about.
Eid Abbasi : ... it is as if ... sometimes, I mean.
...
The questioner : ... it is possible that one group, for example, a weak group ... by their faith and their mindfulness of Allah, Allah (Glorified and Exalted is He) grants them the victory over a stronger group.
Another questioner : ... I mean, material things are also not stripped of the causes, nor the religious and faith-based causes; now, for example, when Khalid ibn al-Walid was at the Battle of al-Yarmuk, for example, there were one hundred thousand against him and he had ten thousand; so where does the strength of one lie in relation to the other?
The questioner : Professor, ... they put it in a way that includes a lot, and the first thing it includes is what can be observed and seen in the midst of society, such as wealth and poverty, honor and humiliation, health and sickness, do you see?
Faith and disbelief, he did not include them, so when I commented, I meant that faith and disbelief are the first things to bear fruit; and it is not ... .
Eid Abbasi : A matter ... .
...
The questioner: For us, this is a disbeliever whose true reality we do not know, because we only see his outward appearance.
The Shaykh: And as for the Lord of the worlds who created him?
The questioner: As for the Lord of the worlds, He knows his true reality and gives him his right as a believer.
The Shaykh: Yes, that is settled.
The questioner: But we are now in the process of judging this society, in the process of judging this society based on its outward appearance.
The Shaykh: All right.
The questioner: So when we see a society that does not say: "La ilaha illa Allah, Muhammad is the Messenger of Allah."
The Shaykh: Yes.
The questioner: So we must judge it as a disbelieving society.
The Shaykh: All right.
The questioner: A disbelieving society, and after this, what is in its heart is left to Allah.
The Shaykh: Yes, but this image is not realized ... because we cannot imagine a believing society in its heart, nor that anything appears from its deeds that testifies to what is in its heart at all.
The questioner: Yes, if we were to correct the expression.
The Shaykh: No problem, let us reconsider it now.
Eid Abbasi: It is possible - Professor - to record it from your first words, meaning your first words ... .
The Shaykh: Okay; is the recording device working now?
Eid Abbasi: Yes.
The Shaykh: Please, read, my brother.
The questioner: "The Jahili society is the one that adopts the systems of disbelief in Allah and His Messenger, and this name can only be applied to any people who do not believe in Allah and His Messenger at all. As for the Muslim people who submit to the rulings of Allah and His Messenger in belief, they are of two types: either they practically realize what they believe in their hearts, and that is the complete Muslim society, or they do not realize any of that practically, or they realize some and leave some; in that case, it is not permissible to call their society a Jahili or disbelieving society, but rather it is said of them: 'a society with Jahiliyyah in it,' in accordance with the saying of the Messenger (peace and blessings be upon him) to Abu Dharr:
You are a person who has (remnants of) Ignorance in him
إنك امرؤٌ فيك جاهليةThe questioner: But, from the perspective of the ruling ... Professor.
The Shaykh : Yes?
The questioner: The expression regarding the ruling, we judge based on the outward appearance, this society that we saw does not say: "La ilaha illa Allah," and does not perform the outward deeds for us without asking this society, without asking it.
The Shaykh: This - my brother - is not conceivable; therefore we included: "or some of that."
Eid Abbasi: Yes.
The Shaykh: This is practically not realized, a society does not exist and does not appear - even from some of its individuals - what testifies to their faith ... .
The questioner: My lord, why don't we correct the expression?
The Shaykh: Please ... we.
Eid Abbasi : There is nothing.
The Shaykh: No, no problem my lord, if it is a matter of clarification.
The questioner: So that the outward ruling, we say: he realizes that in his heart and some of the deeds, meaning.
Another questioner: He is telling you practically, he realizes that, what is the realization? It is known practically, was it?
The questioner: And if he does not implement that.
The Shaykh: I understood the expression, put a word of your own.
The questioner: All right.
The Shaykh: We have no objection if it is for the sake of clarification.
The questioner: As for him who practically implements what he believes in his heart, it is the complete Muslim society.
Eid Abbasi: What he believes in his heart.
The questioner: Yes, here you go ... .
Another questioner: He realizes what ... .
The questioner: Or he does not realize any of that practically.
Eid Abbasi: From what he believed in; meaning something.
The questioner: Yes, something of that practically.
Another questioner: From that.
The questioner: So that it is not said "La ilaha illa Allah."
Eid Abbasi: What is that?
The questioner: Of that faith, meaning.
Another questioner: Here a Muslim, he said about him a Muslim, he believed, or he did not realize any of the faith.
The questioner: Either he practically realizes what he believed in his heart.
...
The questioner: Either he does not believe in any of that in his heart, it is clear that it needs.
Another questioner: How do you want it to be?
The questioner: And either he does not implement.
Another questioner: I said ... on the basis of faith.
The questioner: And either he does not implement.
...
Eid Abbasi: The answer has ended.
...
The Shaykh : Yes?
Eid Abbasi: Is there a continuation to the answer?
The Shaykh: No, it has no continuation.
The Shaykh: Every individual with what is in his heart ... .
The questioner: ... the general - Professor - he is saying if the society in general changes, it changes, and there are individuals in the society.
The Shaykh: ... now, what is the perspective from the Sharia?
The questioner: ... we are talking about the perspective ... , if the society, they are all serious in it and there is a small percentage of lazy people, the society changes, and these lazy people are attached to the serious, striving ones, and they attain comfort without earning it themselves, but by the earning of others. And likewise, the matter may be in a society where people are as active as can be, but the majority are lazy and inactive, so the laziness and inactivity of the lazy ones reflects on the serious, striving ones, and they suffer harm because of their shortcoming.
Another questioner: Meaning, if the people ... .
The questioner: If the whole society, pardon, if the whole society changes; it changes from the worldly perspective, but if the whole society does not change, it does not change from the worldly perspective.
The Shaykh: When he explained the verse
Indeed, Allah will not change the condition of a people
إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍThe questioner: Yes, of course, he mentioned wealth and poverty and.
The Shaykh: Did he mention faith and disbelief?
The questioner: No ... he did not mention it.
...
The questioner: ... but faith and disbelief he did not mention, and rather he mentioned - and I naturally commented on this even in my book, this is not my book -; that why did he not put faith and disbelief, so he addressed the perspective from a religious side, he did not address it from an otherworldly side; because he is saying "a worldly sunnah, not an otherworldly one" ... another section, "a worldly sunnah, not an otherworldly one" in another title.
The Shaykh : ... The verse?
The questioner: The speech is talking about the same verse, the same verse, changing the society on the same verse, so it is a worldly sunnah he is taking, now the otherworldly sunnah is a different research, in the field of the worldly sunnah now, he is talking about the worldly sunnah.
Another questioner: Previous speech ... .
The questioner: And it is not the place for the otherworldly sunnah; because the otherworldly sunnah is that every person is judged individually by Allah (Mighty and Majestic), we do not judge a group, so he now wants to look at the society as a whole, judging the society worldly; meaning the society is responsible for its shortcoming, not the individual, of course the individual is responsible for his shortcoming in the society, but the goal is the worldly perspective before the otherworldly perspective, this is what he aims for in the book.
Eid Abbasi: He focuses on the worldly perspective more than.
The questioner: No, there is a specific chapter, a worldly sunnah, not an otherworldly one.
The Shaykh: Is this verse presented directly with worldly matters or otherworldly matters?
Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it
إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُThe questioner: This is a deficiency from him, another research, Professor; the intention is that this speech which he carried to the worldly perspective, is it correct or wrong? As for him being short?
The Shaykh: Correct ... the previous one that you drew the attention of brother Ahmad to.
The questioner : And what is it?
The Shaykh: It is correct that it is not necessary, meaning it is not a must.
The questioner: It is not the.
Another questioner: It was necessary, meaning he said like the poet said; meaning: "Whoever wants life, he must respond to fate."
The Shaykh: Meaning a person eats and gets full, this is the sunnah of Allah in His creation.
The questioner: Yes.
The Shaykh: But he may eat and not get full, and he may drink water and not be quenched.
The questioner: This is the extraordinary regarding ordinary matters, he is talking about the sunnah that Allah (Mighty and Majestic) established, as for the extraordinary, set it aside.
The Shaykh: I don't know, is there an extraordinary from the otherworldly matters? Meaning a person believes and is rewarded with the reward of a disbeliever?
The questioner: No.
Another questioner: It is fundamental.
The Shaykh: So there is a difference between the two directions.
The questioner: If you allow me, with Allah, there is an example that may bring the topic closer, meaning with a slight analogy with a difference, Allah (Glorified and Exalted is He) means he says like ... .
...
The Shaykh: Like this, because of success in the Hereafter, he must be a savior.
The questioner : If the society as a whole?
Another questioner: Yes.
The Shaykh: Meaning about.
Another questioner: Correct, correct, the expression is correct.
The Shaykh: Okay, what I understood is like this, and you are saying as.
The questioner : The society changed, if the society changed and took the complete causes, correct.
The Shaykh: I want to speak, no problem.
The questioner: ... I understood you, meaning.
The Shaykh: I understood you? Please, I don't mind if you understood me.
The questioner: ... this you say at the beginning, meaning it gathers.
The Shaykh: I understood you.
The questioner : Yes, that is it.
The Shaykh : And I felt that you did not understand me.
The questioner: No, I understood you ... and therefore I started ... the society changed what is in itself from the causes of the world and started with seriousness, activity and work; so this is like the individual who means was ... transitioned to faith, so he guaranteed, meaning from the otherworldly perspective, so these people guarantee the world, meaning as those guarantee the Hereafter.
The Shaykh : Is that how it is?
The questioner : Meaning, as it appears, of course, it is so.
The Shaykh : Why is it so?
The questioner : Because as long as he submitted to the circumstances in time and took the complete causes, that is taking a complete cause. The complete cause is faith, and he will attain the reward, and it will not be withheld. Likewise here, he took the complete cause of striving and work, so the community as a whole will not be withheld from this.
The Shaykh : The verse of the Night Journey applies to you.
The questioner : How?
The Shaykh :
Whoever should desire the immediate
مَنْ كَانَ يُرِيدُ الْعَاجِلَةَThe questioner:
Whoever
مَنْ كَانَWhoever
مَنْ كَانَThe Shaykh : This is not an individual.
The questioner : "Who" is one of the words of generality. "Who" is one of the words of generality.
The Shaykh : This is a refutation of you. Please, say "who" is an individual and "who" is one of the words of generality.
The questioner : Here, the individual is addressed, not the community.
The Shaykh : My master, it means "who" is everyone. "Who" means everyone.
Another questioner :
who believed in Allah and the Last Day
مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِThe Shaykh : Would it be? Then—my brother—this is from the legal perspective. Then from the logical perspective; suppose for me the smallest community you like. Say, for example, five, fifteen, a hundred, two hundred, and so on. Suppose for me.
The questioner : ... The smallest community, if we want to call an individual a community, if the naming is valid.
The questioner : It is now a community of three, the smallest community if we suppose, meaning a plural.
The Shaykh : Okay; question: A community composed of three people, three questions will be directed to you, all the same as each other. What result comes out? If the first individual changes what is in himself from the worldly aspect, is it necessary that he changes what is in himself from the hereafter aspect?
The questioner : No... it is not necessary.
The Shaykh : This is difficult. Number two, same question, same answer. This is difficult. The third, same question, same answer.
The questioner : Why the same answer? Three, if they are living in a matter.
The Shaykh : Give me an answer other than that, we will hear from you.
The questioner : If we want to specify.
The Shaykh : I will repeat the question, I will repeat the question.
The questioner: Go ahead.
The Shaykh : Number one of three, engaged in the causes of change regarding the world, is it necessary that he succeeds?
The questioner : It is not a condition, no.
The Shaykh : It is not a condition, is the second one necessary to succeed?
The questioner : It is not necessary...
The Shaykh : May Allah guide you, you were apparently sleeping.
...
The Shaykh : Or you found that the speech does not hold in your opinion, so you vented a little.
The questioner : ... The second is cooperating with the first as one body, or is each one for himself?
...
The questioner : We must divide this division individually, one by one.
Another questioner : The community is speaking, we take the community together... the three.
The Shaykh : These three people.
The questioner : Three people, if the work they want to achieve, to perform, is delayed, meaning they actually took the complete causes for it, they will be able to do it. But if they want to achieve something greater than their capacity, they will not be able to do it; meaning they—for example—three want to carry this plate.
The Shaykh : Please, please.
The questioner : O Abu Ahmad.
...
The Shaykh : Now you reveal what is in your heart.
The questioner : This condition must...
The Shaykh : Okay; on the contrary...
The questioner : The individual, except what Allah wills.
The Shaykh : No; the individual who strives for the hereafter and takes the causes of success.
The questioner : He will certainly succeed.
The Shaykh : Success, except what Allah wills?
The questioner : No, his success is certain.
The Shaykh : Okay; this community composed of individuals like these, cooperating as you compared earlier, these want to establish, they want to lift the plate from the ground, this trunk they want to lift from the place to the end, if they cooperate and are taking the causes of success that Allah has legislated, and so on, they will succeed, except what Allah wills. Now we take a community composed of Muslim individuals; we cannot, not one, not two, not three, build the Muslim society, the Muslim state, and so on, except by cooperating.
The questioner: Yes.
The Shaykh : Except by cooperating.
The questioner : Correct.
The Shaykh : So these cooperated and took the causes of establishing the Muslim state, will the Muslim state be established certainly?
The questioner : No, except as Allah wills.
The Shaykh : No, is this speech not correct?
The questioner : Why?
The Shaykh : You will say certainly.
The questioner : No, except what Allah wills, we said we agreed, except what Allah wills.
The Shaykh : You are now between two examples.
The questioner : A worldly work.
The Shaykh : That one is worldly and this one is hereafter, that one is material and this one is hereafter.
The questioner : Establishing the Muslim state is not otherworldly religious; it is this worldly religious matter.
The Shaykh : ... .
The questioner : Please be patient; it is not religious hereafter, we are speaking there.
The Shaykh: The verse:
if you support Allah, He will support you
إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْThe questioner : By the will of Allah—Mighty and Majestic.
The Shaykh : ... He will answer...
The questioner : Except what Allah wills.
The Shaykh : No... this speech, what is this? If you want to say the speech is in the first example when you were saying: they will certainly lift the plate.
The questioner : ... .
The Shaykh : You want to say they will certainly be victorious, certainly... except what Allah wills.
The questioner : Because Allah promised them victory, they take the causes and Allah promised them victory, and Allah does not break His promise.
Another questioner: ...
If there are among you twenty [who are] steadfast, they will overcome two hundred
إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِThe Shaykh : Do not narrow the path for yourself, how many can two hundred defeat?
Eid Abbasi : Two thousand.
The Shaykh : Two thousand, ten thousand Muslims and in front of them two thousand disbelievers.
Eid Abbasi : The opposite...
The Shaykh : No, no, I mean what I am saying, ten thousand Muslims and in front of them two thousand disbelievers, and these Muslims are taking the means of victory, material and moral, can you say Allah will not help them?
The questioner : Of course, Allah (Glorified and Exalted is He) will help them.
The Shaykh : Do you say: except as Allah wills?
Eid Abbasi : Including the legal ones.
The questioner : No, if they take them.
The Shaykh : ... The worldly and legal causes.
The questioner : Yes, Allah—Mighty and Majestic—will certainly help them because He promised that.
The Shaykh : Ah, the opposite, I wonder? There are ten thousand disbelievers taking the means of strength, success, and overcoming, and so on, meaning everyone who studies their situation says victory is for them?
The questioner : They may be defeated.
The Shaykh : They may be defeated.
The questioner : Correct.
The Shaykh : This is the point of divergence between the two aspects. The material means, meaning the material causes that are usually linked to their effects, this is a system, but it sometimes fails if Allah wills.
The questioner : Correct.
The Shaykh : But the hereafter causes that Allah—Mighty and Majestic—made causes without causes, they cannot fail at all; because this is the meaning of your speech, and Allah, the Lord of the worlds—like the Asha'irah say exactly—may be that a person lives eternally, believes in Allah and His Messenger, and then...
The questioner : God forbid, God forbid!!
The Shaykh: Entering Hellfire, but the opposite is possible ... ? Now, what do you say? Is it possible for the Lord of the Worlds - logically now - is it possible for the Lord of the Worlds to take a disbeliever and put him in Paradise? That would be what? A favor from Him, but the narrative texts came to us
Indeed, Allah does not forgive association with Him
إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِThis is Paradise, which you have been made to inherit for what you used to do."
تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَThe questioner: No.
The Shaykh : Ah; so there is a difference then between religious matters and worldly matters.
The questioner : Yes, correct.
The Shaykh : So worldly matters, the natural cosmic rule, the causes proceed with their effects; you eat and you are satisfied, you drink and you are quenched, and so on, but do not take it... material, do not take it material like doctors and others, the effect may be delayed from the cause.
The questioner : But this...
Another questioner : This, his intention is that this is exploitation, meaning...
Eid Abbasi: Close to the issue of contagion - Professor - this is;
There is no transitive disease, no ill omen
لا عدوى ولا طيرةThe Shaykh: Yes.
Eid Abbasi : So there is contagion between...
The questioner : He does not take it—as I believe, as I claim—he does not take it... material, but he wants to mean, he wants to clarify that the Muslims settled on the earth and did not take the causes that Allah made obligatory upon them, this is what he wants to do...
Eid Abbasi : ... .
The questioner : This...
The Shaykh : No problem; but the thing you knew to be criticized from before—and is not criticized—is there withdrawal? No, there is no withdrawal, but in this precise aspect it must be clarified so that the reader of the book knows that... between the material causes...
The questioner : He, yes, he is negligent, this is it, there is negligence in the research.
Eid Abbasi : He applies a military rule, what is it, it supports the result the professor reached; that an army... may not be organized, when we discussed.
The questioner : ... Adnan.
Eid Abbasi : What is the military rule that...
The questioner : ... Adnan.
...
The questioner : ... the best leader for the best elements can lose to the worst leader for the worst ... for the worst elements.
The Shaykh : Why?
The questioner : ... this is, so to speak, the result of observing the case; this refutes the theory ... that you are talking about.
Eid Abbasi : ... it is as if ... sometimes, I mean.
...
The questioner : ... it is possible that one group, for example, a weak group ... by their faith and their mindfulness of Allah, Allah (Glorified and Exalted is He) grants them the victory over a stronger group.
Another questioner : ... I mean, material things are also not stripped of the causes, nor the religious and faith-based causes; now, for example, when Khalid ibn al-Walid was at the Battle of al-Yarmuk, for example, there were one hundred thousand against him and he had ten thousand; so where does the strength of one lie in relation to the other?
The questioner : Professor, ... they put it in a way that includes a lot, and the first thing it includes is what can be observed and seen in the midst of society, such as wealth and poverty, honor and humiliation, health and sickness, do you see?
Faith and disbelief, he did not include them, so when I commented, I meant that faith and disbelief are the first things to bear fruit; and it is not ... .
Eid Abbasi : A matter ... .
...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.