The investigation into the assumption of the authenticity of the narration regarding the cause of the revelation of His saying, the Exalted: “And they almost would have lured you away”
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The questioner: ... I have verified this extensively regarding the statement of my brother 'Awni concerning the noble verse: [Al-Isra 17:73] assuming [this] by the Messenger of Allah (peace and blessings be upon him) ... .
The Shaykh: Yes.
The questioner: And then he ... says:[Al-An'am 6:89] Is this an assumption or not?
The Shaykh: This is an assumption ... [for] the Creator of the servants, and it is not for the servants, O professor. And what is permissible for the Lord of the servants is not permissible for the servants; as proof, you know that Allah said: and you do not say: “And the sun, except ...” So why do you say ... Lord of the worlds? It means that Allah has the right to do what He wills.
The questioner: In reality, that is what it means.
The Shaykh : That is it.
The questioner: As for me ... from what I say, if the Messenger of Allah (peace and blessings be upon him) ... [is accused] of shirk and disbelief, and he is at the highest peak in servitude to Allah, meaning it is not permissible for me to say this;[Az-Zumar 39:65], so if the Messenger of Allah (peace and blessings be upon him) was prevented from such and such, then I am more entitled [to be prevented].
The Shaykh: Who brought this up? If you recite the verse, you are merely narrating ... the words of Allah, whereas he assumes a matter that concerns the Messenger of Allah on his own.
The questioner: So I ... the narration he mentioned may be ... .
Another questioner : ... .
The questioner: ... reports ... may be authentic, meaning all of it is a narration ...[Al-Isra 17:73-75], so the truth of the narration is that we say: this or this, that the Messenger of Allah (peace and blessings be upon him) was told ... and we will not leave you until ... unless you touch our idols ... this thought occurred to his heart (peace and blessings be upon him) and he said: , he did not assume ... the Messenger of Allah (peace and blessings be upon him) says.
The Shaykh: Allow me a moment, it is an assumption because it did not occur.
The questioner: Excellent, but did the Messenger of Allah (peace and blessings be upon him) say this or not?
The Shaykh: Did he say this, as you know?
The questioner: He said ..., so Allah, Mighty and Majestic, revealed this verse.
The Shaykh: To Allah we complain, allow me a moment, to Allah we complain about investigating something that has no connection to the topic we are discussing.
The questioner: I ... the benefit, if Allah wills, meaning in the first or last session.
The Shaykh: We are all that man, if Allah wills.
We investigated that they say that the Messenger touched the idols.
The questioner : ... .
The Shaykh: ... So why do we assume this assumption? This story, first of all, if it is authentic, it is exactly like the occasion in which His saying, Blessed and Exalted is He, was revealed:['Abasa 80:2-6], did not the Lord of the Worlds reprimand him for this standing up [to them]?
The questioner: Yes.
The Shaykh: What did the Messenger intend by this standing up?
The questioner: Guiding the people and .
The Shaykh: So what was his intention?
The questioner: Guidance.
The Shaykh: Guidance, his intention, if the Messenger ... meaning: if he had achieved the goal of the polytheists, what would it be?
The questioner: To flatter them ... .
The Shaykh: No, it is not flattery, his intention was to draw them closer.
The questioner : ... .
The Shaykh: Do not say: flattery, may Allah reward you.
The questioner: No, meaning therefore this ... that it did not occur - praise be to Allah - from the Messenger of Allah (peace and blessings be upon him) ... .
The Shaykh: I want to prove to you that the brother's statement is wrong and not permissible to say; because when you agree with me in the case of the blind man who stood up to the disbelievers of Quraysh, it was not with arrogance and insolence toward them, but rather to draw them in, according to his saying, peace be upon him:Sahih al-Bukhari 3941, but even so, the Lord of the Worlds reprimanded him. Likewise, I say: if the Messenger (peace be upon him) wanted to touch, with what? This is the occasion we were discussing: is this touch practical disbelief or creedal disbelief, or did he want to touch in order to draw those disbelievers to him, to please them, to support them in ... Mu'awiyah, “If there is a hair between me and my people, I will not let it break,” they said to him: How? They said: ... politics, meaning, so the Messenger (peace be upon him), if he touched, he did not touch with this touch that we are discussing; that is: a touch we call practical disbelief, God forbid! So on the assumption of the authenticity of this narration, this is an assumption for the brother here, and I think ... the difference is that the narration proves the assumption of the Messenger touching the idols for a noble purpose.
The questioner: For the purpose of da'wah.
The Shaykh: Yes.
The questioner: For the purpose of da'wah.
The Shaykh: Yes, our investigation has absolutely no relation to these purposes. Our investigation is about a person who committed a major sin: did he become a disbeliever with a disbelief that takes him out of the religion, or a disbelief that is said to be only practical disbelief? Did it become clear to you, O my professor, the difference between the two cases?
The questioner: There is a difference now, but you mean from the interest of da'wah now ... .
The Shaykh: We do not approve of it, we do not approve of it.
The questioner: ... Allah, Mighty and Majestic, on the basis that it is disbelief ... .
The Shaykh: I am explaining to you ... he does not approve of it, the end does not justify the means for us, but there is a difference between this and ... let us assume that the Messenger touched.
The questioner : ... .
...
And indeed, they were about to tempt you away from that which We revealed to you in order to [make] you invent about Us something else
وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُThe Shaykh: Yes.
The questioner: And then he ... says:
But if the disbelievers deny it, then We have entrusted it to a people who are not therein disbelievers.
فَإِنْ يَكْفُرْ بِهَا هَؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَيْسُوا بِهَا بِكَافِرِينَThe Shaykh: This is an assumption ... [for] the Creator of the servants, and it is not for the servants, O professor. And what is permissible for the Lord of the servants is not permissible for the servants; as proof, you know that Allah said:
And the sun and its brightness * And the moon when it follows it
وَالشَّمْسِ وَضُحَاهَا * وَالْقَمَرِ إِذَا تَلَاهَاThe questioner:
He is not questioned about what He does
لَا يُسْأَلُ عَمَّا يَفْعَلُThe Shaykh : That is it.
The questioner: As for me ... from what I say, if the Messenger of Allah (peace and blessings be upon him) ... [is accused] of shirk and disbelief, and he is at the highest peak in servitude to Allah, meaning it is not permissible for me to say this;
And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your work would surely become worthless
وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَThe Shaykh: Who brought this up? If you recite the verse, you are merely narrating ... the words of Allah, whereas he assumes a matter that concerns the Messenger of Allah on his own.
The questioner: So I ... the narration he mentioned may be ... .
Another questioner : ... .
The questioner: ... reports ... may be authentic, meaning all of it is a narration ...
(73) And indeed, they were about to tempt you away from that which We revealed to you in order to [make] you invent about Us something else; and then they would have taken you as a friend. (74) And if We had not strengthened you, you would have almost inclined to them a little. (75) Then [if you had], We would have made you taste double [punishment in] life and double [after] death
وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ وَإِذًا لَاتَّخَذُوكَ خَلِيلًا * وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا * إِذًا لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِWhat is upon me if I touched them, and Allah knows that I am averse to them?
وما علَيَّ إن ألمَمْتُ بها والله يعلم أني لها كاره ؟The Shaykh: Allow me a moment, it is an assumption because it did not occur.
The questioner: Excellent, but did the Messenger of Allah (peace and blessings be upon him) say this or not?
The Shaykh: Did he say this, as you know?
The questioner: He said ...
If I did such and such, and Allah knows that I am averse to them
لو فعلتُ كذا والله يعلم أني لهم لَكارهThe Shaykh: To Allah we complain, allow me a moment, to Allah we complain about investigating something that has no connection to the topic we are discussing.
The questioner: I ... the benefit, if Allah wills, meaning in the first or last session.
The Shaykh: We are all that man, if Allah wills.
We investigated that they say that the Messenger touched the idols.
The questioner : ... .
The Shaykh: ... So why do we assume this assumption? This story, first of all, if it is authentic, it is exactly like the occasion in which His saying, Blessed and Exalted is He, was revealed:
(2) Because there came to him the blind man, [interrupting]. (3) But what would make you perceive, [O Muhammad], that perhaps he might be purified (4) Or be reminded and the remembrance would benefit him? (5) As for he who thinks himself without need, (6) To him you give attention.
عَبَسَ وَتَوَلَّى * أَنْ جَاءَهُ الْأَعْمَى * وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى * أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَى * أَمَّا مَنِ اسْتَغْنَى * فَأَنْتَ لَهُ تَصَدَّىThe questioner: Yes.
The Shaykh: What did the Messenger intend by this standing up?
The questioner: Guiding the people and .
The Shaykh: So what was his intention?
The questioner: Guidance.
The Shaykh: Guidance, his intention, if the Messenger ... meaning: if he had achieved the goal of the polytheists, what would it be?
The questioner: To flatter them ... .
The Shaykh: No, it is not flattery, his intention was to draw them closer.
The questioner : ... .
The Shaykh: Do not say: flattery, may Allah reward you.
The questioner: No, meaning therefore this ... that it did not occur - praise be to Allah - from the Messenger of Allah (peace and blessings be upon him) ... .
The Shaykh: I want to prove to you that the brother's statement is wrong and not permissible to say; because when you agree with me in the case of the blind man who stood up to the disbelievers of Quraysh, it was not with arrogance and insolence toward them, but rather to draw them in, according to his saying, peace be upon him:
Had only ten Jews (amongst their chiefs) believe me, all the Jews would definitely have believed me.
لو آمَنَ بي عشرة من اليهود لَآمَنَت يهودThe questioner: For the purpose of da'wah.
The Shaykh: Yes.
The questioner: For the purpose of da'wah.
The Shaykh: Yes, our investigation has absolutely no relation to these purposes. Our investigation is about a person who committed a major sin: did he become a disbeliever with a disbelief that takes him out of the religion, or a disbelief that is said to be only practical disbelief? Did it become clear to you, O my professor, the difference between the two cases?
The questioner: There is a difference now, but you mean from the interest of da'wah now ... .
The Shaykh: We do not approve of it, we do not approve of it.
The questioner: ... Allah, Mighty and Majestic, on the basis that it is disbelief ... .
The Shaykh: I am explaining to you ... he does not approve of it, the end does not justify the means for us, but there is a difference between this and ... let us assume that the Messenger touched.
The questioner : ... .
...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.