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 righteousness
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The questioner :"The Jahili society is one that adopts the systems of disbelief in Allah and His Messenger. 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 it practically, or they realize some and leave some. In that case, it is not permissible to call their society a Jahili or disbelieving society; rather, it is said that it is a society in which there is Jahiliyyah, on the level of the saying of the Messenger (peace and blessings be upon him) to Abu Dharr , because if we apply to it the name of a Jahili or disbelieving society, we would be doing injustice to its faith, especially if it is 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 ruling is based on the apparent. This society that we have seen does not say La ilaha illa Allah, nor... The apparent action for us, without asking this society, without asking it.
The Shaykh : This, my brother, is not conceivable, so we included "or some of that".
Al-'Id 'Abassi: Yes, exactly.
The Shaykh : In reality, a society does not achieve this, and it does not appear, even from some of its individuals, that they testify to their faith...
The questioner : My lord, why don't we correct the phrase.
The Shaykh : Please... us.
Al-'Id 'Abassi: There is nothing wrong with it.
The Shaykh : No, my lord, if it is, for example, for clarification.
The questioner : So that the apparent ruling on it, we say he realizes it in his heart and some of the action, meaning.
Another questioner: Here he says to you practically.
Another questioner: He realizes it, what is the realization? It is known practically, was it?
The questioner : And if he does not realize that...
The Shaykh : I understood the phrase, put a word of your own.
The questioner : Very well.
The Shaykh : We have no objection if it is for the sake of clarification.
The questioner : As for realizing practically what he believes in his heart, that is the complete Muslim society.
Al-'Id 'Abassi: What he believes in his heart.
The questioner : Yes, that...
Another questioner: He realizes what...
The questioner : Or he does not realize anything of that practically.
Al-'Id 'Abassi: From what he believes, meaning.
The questioner : Yes, anything of that practically.
Another questioner: ...
The questioner : Until... he said La ilaha illa Allah.
Al-'Id 'Abassi: What is "that"?
The questioner : From that faith, meaning.
Another questioner: Here a Muslim gathered, he is called Muslim, he believed, or he did not realize anything of the faith.
The questioner : As for realizing practically what he believes in his heart.
...
The questioner : Either he does not believe in anything of that in his heart, it is clear that...
Another questioner: How do you want it to be?
The questioner : Or he does not realize.
Another questioner: You said the mistake, the original of faith.
The questioner : Or he does not realize.
...
The Shaykh : Yes?
Al-'Id 'Abassi: Is there a continuation to the answer?
The Shaykh : No, there is no continuation.
.
The questioner : Every individual with what is in his heart... generally, Professor, he is saying if the society generally changes, it changes, and there are individuals in the society.
Another questioner: ...
The Shaykh : What from the perspective of the Shari'ah?
The questioner : The worldly aspect, we are talking about the worldly aspect, if the society is serious in it, all of them, and there is a small percentage of lazy people, the society changes and these lazy people catch up with the seriousness of the diligent, and they attain comfort without their own effort, but by the effort of others. And the same may be the case in a society where people are as active as can be, but the majority are lazy and sluggish, and the laziness and sluggishness of the lazy reflect on the seriousness of the diligent, and they suffer harm because of their shortcoming.
Another questioner: Meaning, if the people...
The questioner : So if the whole society, excuse me, if the whole society changes, it changes from the worldly aspect, but if the whole society does not change, it does not change from the worldly aspect.
The Shaykh : When he explained the verse[Ar-Ra'd 13:11], he mentioned... does it include what relates to the world and the Hereafter?
The questioner : Yes, of course... 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 he mentioned, and I naturally commented on this even in my book... my book, why did he not put faith and disbelief, so he addressed the aspect from a religious perspective, he did not address it from a Hereafter perspective because he is saying "a worldly sunnah, not a Hereafter one"... another section, "a worldly sunnah, not a Hereafter one" in another title.
The Shaykh : Can you bring the verse?
The questioner : And speech that talks about the verse itself, the same verse, changing the society... itself, so it is a worldly sunnah he is taking, now the Hereafter sunnah is outside the research, in the field of the worldly sunnah now, and he is to speak about the worldly sunnah.
Another questioner: Previous speech...
The questioner : And it is not the field of the Hereafter sunnah, because the Hereafter sunnah is that every person is reckoned individually with Allah (Mighty and Majestic), we do not reckon a group, so he now wants to look at the society as a whole, he reckons 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 aspect before the Hereafter aspect, this is what he aims for in the book.
Al-'Id 'Abassi: He focuses on the worldly aspect more than.
The questioner : No, this is in a special chapter, a worldly sunnah, not a Hereafter one.
The Shaykh : Is this verse presented directly with worldly matters or Hereafter matters? [Ar-Ra'd: 11].
The questioner : This is a deficiency from him, another research, Professor, the intent is that this speech he carried to the worldly aspect is correct or wrong, as for him being shortcoming?
The Shaykh : Correct... the previous one that drew the attention of brother Ahmad to it.
The questioner : And he?
The Shaykh : Correct, it is not necessary that it must be, meaning.
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 the decree".
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 thing, in ordinary matters, he is talking about the sunnah that Allah (Mighty and Majestic) established, the extraordinary...
The Shaykh : I don't know, is there an extraordinary thing from the Hereafter matters? Meaning one believes and is rewarded with the reward of the disbeliever?
The questioner : No.
Another questioner: This is fundamental.
The Shaykh : So there is a difference between the two directions.
The questioner : If you allow me, by Allah, there is an example that may clarify the matter, meaning with a comparison with a difference slightly, Allah (Glorified and Exalted is He) means he says like...
.
The Shaykh : Like this, because of success in the Hereafter, he must be a success.
The questioner : So the society as a whole.
The Shaykh : Yes, indeed.
The questioner : Meaning, either, correct, the expression is correct.
The Shaykh : Okay, this is what I understood, like this, and you are saying as.
The questioner : The society changed, if the society changed and took the complete causes, correct.
The Shaykh : No, I want to speak, no problem.
The questioner : I understood you, meaning.
The Shaykh : I understood me, please, I do not repeat if I understood me.
The questioner : ... this you say in the beginning, meaning it gathers.
The Shaykh : I understood me.
The questioner : Yes, this is it.
The Shaykh : And I felt that I did not understand me.
The questioner : No, I understood you, listen, and that is why I started... the society changed, not by itself from the worldly causes, and started with seriousness and activity and work, so this is like the individual who means was... moved to faith, so he guaranteed, meaning from the Hereafter aspect, so these guarantee the world, meaning as those guarantee the Hereafter.
The Shaykh : ... likewise?
The questioner : Meaning, as it appears, of course, like this.
The Shaykh : Why did it remain?
The questioner : Because as long as he submitted in the circumstance in the time and took the complete causes, then he took the complete cause, the complete cause is faith, so he attains the reward and it does not fail, likewise here he took the complete cause from the striving and work, so the society as a whole, so this does not fail.
The Shaykh : ... on you the verse of Al-Isra.
The questioner : How?
The Shaykh : [Al-Isra: 18].
The questioner : An individual, this is not... an individual, an individual, this is not a society, .
The Shaykh : This is not an individual.
The questioner : From the words of generality, from the words of generality.
The Shaykh : This is a response to you, please, you say from an individual and from the words of generality.
The questioner : Here the person is addressed individually, the society is not addressed in it.
The Shaykh : My lord, it means from every one, "min" means every one.
Another questioner:[Al-Baqarah 2:62].
The Shaykh : Was it? Later, my brother, this is from the perspective of the Shari'ah, from the perspective of logic, suppose for me the smallest society, however you like, take for example five, fifteen, a hundred, two hundred, and so on, suppose for me.
The questioner : ... the smallest society, we return to the individual if we want to call an individual a society, if the naming is correct.
The questioner : He is now a society of three, the smallest society, if we suppose, a gathering, meaning.
The Shaykh : All right, a community composed of three individuals is going to ask you three questions, all of them the same. See what the result turns out to be? The first individual: if he changes what is in himself from the worldly perspective, is it necessary that he also change what is in himself from the hereafter perspective?
The questioner : No... it is not necessary.
The Shaykh : This is difficult. Number two, the same question, the same answer. This is difficult. The third, the same question, the same answer.
The questioner : Why the same answer three times if they are living in a matter?
The Shaykh : Give me a different answer; I am listening to you.
The questioner : If we want to specify...
The Shaykh : The question is far off, the question is far off.
Al-'Aid 'Abassi: Go ahead.
The Shaykh : Number one of three: he engaged in the causes of change regarding the world. Is it necessary that he succeed?
The questioner : It is not a condition. No.
The Shaykh : It is not a condition. The second: is it necessary that he succeed?
The questioner : It is not necessary...
The Shaykh : May Allah guide you. You were apparently asleep.
...
The Shaykh : Or you found that the speech does not work in your opinion, so you vented a little.
The questioner : ... The second cooperates with the first as one body, or is each one for himself?
...
The questioner : We must divide this division individual by individual.
Another questioner: The community... contradicts the community together... the three.
The Shaykh : These three individuals.
The questioner : These three individuals, if the work they want to achieve, to carry out, is delayed, meaning they took the complete causes for it, can they achieve it? But if they want to achieve something greater than their capacity, they cannot achieve it. For example, they are three and they want to carry this plate.
The Shaykh : Please, please.
The questioner : O Abu Ahmad.
.
The Shaykh : Now reveal what is in your heart.
The questioner : This condition must be...
The Shaykh : All right, on the contrary...
The questioner : The individual, except by the will of Allah.
The Shaykh : No, the individual who strives for the hereafter and takes the causes of success.
The questioner : ... .
The Shaykh : Success, except by the will of Allah. Is his success certain? Is the community composed of individuals like these, cooperating as you compared earlier, these who want to establish, who want to lift the plate from the ground, this trunk they want to lift from one place to another, if they cooperate and take the causes of success that Allah has prescribed, etc., except by the will of Allah? Now we take a community composed of Muslim individuals. Can we not say that one, two, or three can build the Muslim community, the Islamic state, etc., 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. Does the Muslim state necessarily come into being?
The questioner : No, except by the will of Allah.
The Shaykh : No, is this speech not correct?
The questioner : Why?
The Shaykh : You say necessarily.
The questioner : No, except by the will of Allah. We agree, except by the will of Allah.
The Shaykh : You... between two examples.
The questioner : A worldly work.
The Shaykh : No, this worldly one is hereafter, that is material and this is hereafter.
The questioner : Establishing the Muslim state is not worldly, it is hereafter, religious, worldly, this is it.
The Shaykh : What is this matter?
The questioner : Please be patient. It is not religious hereafter; we are talking about that there.
The Shaykh : What does[Muhammad 47:7] mean? I will bring you something other than the state... the state. I will bring you an example. A Muslim army took the means of victory, of both the material and the legal types. Is it possible that they will be victorious? Excuse me, will they necessarily be victorious, or do you say except by the will of Allah?
The questioner : By the will of Allah, Mighty and Majestic.
The Shaykh : ... He will answer...
The questioner : Except by the will of Allah.
The Shaykh : What... this speech, what is this? If you see that you are saying in the first example that you did not say they will necessarily lift the plate.
The questioner : ... .
The Shaykh : You want to say they will necessarily be victorious, necessarily...
The questioner : Except by the will of Allah. Take the causes, and Allah brings victory, and Allah does not break His promise.
Another questioner: ...[Al-Anfal 8:65] meaning here, of course, as long as they were twenty, patient, meaning they took all the causes, so Allah, Mighty and Majestic, promised them...
The Shaykh : Do not narrow the path for yourself. It is not two hundred overcoming how many?
Al-'Aid 'Abassi: Two thousand.
The Shaykh : Two thousand. Ten thousand Muslims and before them two thousand disbelievers.
The questioner : The opposite...
The Shaykh : No, no, I mean what I am saying. Ten thousand Muslims and before 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, will help them.
The Shaykh : Do you say except by the will of Allah?
Al-'Aid 'Abassi: Including the legal ones.
The questioner : No, if they took them.
The Shaykh : I am telling you the worldly and legal causes.
The questioner : Necessarily, Allah, Mighty and Majestic, will help them because He promised that.
The Shaykh : Ah, the opposite: ten thousand disbelievers taking the means of strength and success and overcoming, etc., 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 sides. 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 : As for 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, as the Asha'irah say exactly, it is possible for a person to live eternally believing in Allah and His Messenger.
...
The Shaykh : Entering Paradise, but the opposite is possible...? Now you are saying? 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? This would be what? A favor from Him. But the narrative texts came to us[An-Nisa 4:48]. But I will bring you another picture. Who said, yes [Az-Zukhruf 43:72]? So righteous work and faith are the cause of entering Paradise. Now, is it possible for our Lord, Mighty and Majestic, to create people in Paradise who did not do righteous work? This is possible as a favor. But is it possible He creates people He tortures in the Fire without them having engaged in the cause of torture?
The questioner : No.
The Shaykh : Ah, so there is a difference between religious matters and worldly matters.
The questioner : It is authentic.
The Shaykh : These worldly matters, the natural cosmic rule, the causes proceed with their effects. You eat and are satisfied, you drink and are quenched, etc. But do not take them... material. Do not take them 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...
Al-'Aid 'Abassi: It is close to the issue of contagion, professor. This isSahih Muslim 2222a.
The Shaykh : Yes, indeed.
Al-'Aid 'Abassi: So there is contagion between...
The questioner : I do not think he takes it... in what I claim, he does not take it... material. Rather, he wants to mean, he wants to show that the Muslims have settled on the earth and did not take the causes that Allah made obligatory upon them. This is what he wants to do...
Al-Id Abbas: ... .
The questioner : This ... .
The Shaykh : It is fine, but the thing you know to be taken from before, even if last, is in withdrawal. No, there is no withdrawal, but in this precise aspect, it must be clarified so that the reader of the book knows that... he distinguishes between material causes.
The questioner : ... .
The questioner : He, yes, he is shortening. This is it. There is shortening in the research...
Al-'Aid 'Abassi: It follows a military rule. What is it? Supporting the result the professor reached, that an army... when it organizes, we discussed.
The questioner : ... Adnan.
Al-'Aid 'Abassi: What is the military rule that...
The questioner : ... Adnan.
...
The questioner : The best... the best defense for the best elements, they lose before the worst... the worst...?
The Shaykh : Why?
The questioner : So, the nature of the yellow opposition, this contradicts the theory... that you are talking about.
Al-'Aid 'Abassi: This is as if... meaning.
...
The questioner : The group is weak... their faith and their mindfulness of Allah. Allah, Glorified and Exalted, provides them with the means to eliminate a strong group.
Another questioner: I mean, these material things are also not devoid of the legal and faith-based causes. For example, when Khalid ibn al-Walid at the Battle of Yarmuk, for example, one hundred thousand and he had ten thousand, where are the two powers relative to each other?
The questioner : Professor... he puts it in their saying, it includes much, and first of all it includes. It cannot be observed and seen from the midst of society, from wealth and poverty, honor and humiliation, health and sickness, do you see?
Faith and disbelief, he did not put them. So when I commented, I said that faith and disbelief are the first to bear fruit, and why not.
Al-'Aid 'Abassi: A thing.
.
The Shaykh : ... from that, his saying.
You are a man in whom there is some of the pre-Islamic age of ignorance.
إنك امرئٌ فيك جاهليةThe questioner : But from the perspective of the ruling... Professor.
The Shaykh : Yes?
The questioner : The ruling is based on the apparent. This society that we have seen does not say La ilaha illa Allah, nor... The apparent action for us, without asking this society, without asking it.
The Shaykh : This, my brother, is not conceivable, so we included "or some of that".
Al-'Id 'Abassi: Yes, exactly.
The Shaykh : In reality, a society does not achieve this, and it does not appear, even from some of its individuals, that they testify to their faith...
The questioner : My lord, why don't we correct the phrase.
The Shaykh : Please... us.
Al-'Id 'Abassi: There is nothing wrong with it.
The Shaykh : No, my lord, if it is, for example, for clarification.
The questioner : So that the apparent ruling on it, we say he realizes it in his heart and some of the action, meaning.
Another questioner: Here he says to you practically.
Another questioner: He realizes it, what is the realization? It is known practically, was it?
The questioner : And if he does not realize that...
The Shaykh : I understood the phrase, put a word of your own.
The questioner : Very well.
The Shaykh : We have no objection if it is for the sake of clarification.
The questioner : As for realizing practically what he believes in his heart, that is the complete Muslim society.
Al-'Id 'Abassi: What he believes in his heart.
The questioner : Yes, that...
Another questioner: He realizes what...
The questioner : Or he does not realize anything of that practically.
Al-'Id 'Abassi: From what he believes, meaning.
The questioner : Yes, anything of that practically.
Another questioner: ...
The questioner : Until... he said La ilaha illa Allah.
Al-'Id 'Abassi: What is "that"?
The questioner : From that faith, meaning.
Another questioner: Here a Muslim gathered, he is called Muslim, he believed, or he did not realize anything of the faith.
The questioner : As for realizing practically what he believes in his heart.
...
The questioner : Either he does not believe in anything of that in his heart, it is clear that...
Another questioner: How do you want it to be?
The questioner : Or he does not realize.
Another questioner: You said the mistake, the original of faith.
The questioner : Or he does not realize.
...
The Shaykh : Yes?
Al-'Id 'Abassi: Is there a continuation to the answer?
The Shaykh : No, there is no continuation.
The audio was cut off.
انقطع الصوتThe questioner : Every individual with what is in his heart... generally, Professor, he is saying if the society generally changes, it changes, and there are individuals in the society.
Another questioner: ...
The Shaykh : What from the perspective of the Shari'ah?
The questioner : The worldly aspect, we are talking about the worldly aspect, if the society is serious in it, all of them, and there is a small percentage of lazy people, the society changes and these lazy people catch up with the seriousness of the diligent, and they attain comfort without their own effort, but by the effort of others. And the same may be the case in a society where people are as active as can be, but the majority are lazy and sluggish, and the laziness and sluggishness of the lazy reflect on the seriousness of the diligent, and they suffer harm because of their shortcoming.
Another questioner: Meaning, if the people...
The questioner : So if the whole society, excuse me, if the whole society changes, it changes from the worldly aspect, but if the whole society does not change, it does not change from the worldly aspect.
The Shaykh : When he explained the verse
Indeed, Allah will not change the condition of a people
إن الله لا يغير ما بقومThe questioner : Yes, of course... 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 he mentioned, and I naturally commented on this even in my book... my book, why did he not put faith and disbelief, so he addressed the aspect from a religious perspective, he did not address it from a Hereafter perspective because he is saying "a worldly sunnah, not a Hereafter one"... another section, "a worldly sunnah, not a Hereafter one" in another title.
The Shaykh : Can you bring the verse?
The questioner : And speech that talks about the verse itself, the same verse, changing the society... itself, so it is a worldly sunnah he is taking, now the Hereafter sunnah is outside the research, in the field of the worldly sunnah now, and he is to speak about the worldly sunnah.
Another questioner: Previous speech...
The questioner : And it is not the field of the Hereafter sunnah, because the Hereafter sunnah is that every person is reckoned individually with Allah (Mighty and Majestic), we do not reckon a group, so he now wants to look at the society as a whole, he reckons 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 aspect before the Hereafter aspect, this is what he aims for in the book.
Al-'Id 'Abassi: He focuses on the worldly aspect more than.
The questioner : No, this is in a special chapter, a worldly sunnah, not a Hereafter one.
The Shaykh : Is this verse presented directly with worldly matters or Hereafter 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 لا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنفُسِهِمْ وإذا أراد الله بقوم سوء فلا مرد لهThe questioner : This is a deficiency from him, another research, Professor, the intent is that this speech he carried to the worldly aspect is correct or wrong, as for him being shortcoming?
The Shaykh : Correct... the previous one that drew the attention of brother Ahmad to it.
The questioner : And he?
The Shaykh : Correct, it is not necessary that it must be, meaning.
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 the decree".
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 thing, in ordinary matters, he is talking about the sunnah that Allah (Mighty and Majestic) established, the extraordinary...
The Shaykh : I don't know, is there an extraordinary thing from the Hereafter matters? Meaning one believes and is rewarded with the reward of the disbeliever?
The questioner : No.
Another questioner: This is fundamental.
The Shaykh : So there is a difference between the two directions.
The questioner : If you allow me, by Allah, there is an example that may clarify the matter, meaning with a comparison with a difference slightly, Allah (Glorified and Exalted is He) means he says like...
The audio was cut off.
انقطع الصوتThe Shaykh : Like this, because of success in the Hereafter, he must be a success.
The questioner : So the society as a whole.
The Shaykh : Yes, indeed.
The questioner : Meaning, either, correct, the expression is correct.
The Shaykh : Okay, this is what I understood, like this, and you are saying as.
The questioner : The society changed, if the society changed and took the complete causes, correct.
The Shaykh : No, I want to speak, no problem.
The questioner : I understood you, meaning.
The Shaykh : I understood me, please, I do not repeat if I understood me.
The questioner : ... this you say in the beginning, meaning it gathers.
The Shaykh : I understood me.
The questioner : Yes, this is it.
The Shaykh : And I felt that I did not understand me.
The questioner : No, I understood you, listen, and that is why I started... the society changed, not by itself from the worldly causes, and started with seriousness and activity and work, so this is like the individual who means was... moved to faith, so he guaranteed, meaning from the Hereafter aspect, so these guarantee the world, meaning as those guarantee the Hereafter.
The Shaykh : ... likewise?
The questioner : Meaning, as it appears, of course, like this.
The Shaykh : Why did it remain?
The questioner : Because as long as he submitted in the circumstance in the time and took the complete causes, then he took the complete cause, the complete cause is faith, so he attains the reward and it does not fail, likewise here he took the complete cause from the striving and work, so the society as a whole, so this does not fail.
The Shaykh : ... on you the verse of Al-Isra.
The questioner : How?
The Shaykh :
Whoever should desire the immediate
مَنْ كَانَ يُرِيدُ الْعَاجِلَةَThe questioner :
Whoever
من كانWhoever
من كانThe Shaykh : This is not an individual.
The questioner : From the words of generality, from the words of generality.
The Shaykh : This is a response to you, please, you say from an individual and from the words of generality.
The questioner : Here the person is addressed individually, the society is not addressed in it.
The Shaykh : My lord, it means from every one, "min" means every one.
Another questioner:
who believed in Allah and the Last Day
من أمن بالله واليوم الأخرThe Shaykh : Was it? Later, my brother, this is from the perspective of the Shari'ah, from the perspective of logic, suppose for me the smallest society, however you like, take for example five, fifteen, a hundred, two hundred, and so on, suppose for me.
The questioner : ... the smallest society, we return to the individual if we want to call an individual a society, if the naming is correct.
The questioner : He is now a society of three, the smallest society, if we suppose, a gathering, meaning.
The Shaykh : All right, a community composed of three individuals is going to ask you three questions, all of them the same. See what the result turns out to be? The first individual: if he changes what is in himself from the worldly perspective, is it necessary that he also change what is in himself from the hereafter perspective?
The questioner : No... it is not necessary.
The Shaykh : This is difficult. Number two, the same question, the same answer. This is difficult. The third, the same question, the same answer.
The questioner : Why the same answer three times if they are living in a matter?
The Shaykh : Give me a different answer; I am listening to you.
The questioner : If we want to specify...
The Shaykh : The question is far off, the question is far off.
Al-'Aid 'Abassi: Go ahead.
The Shaykh : Number one of three: he engaged in the causes of change regarding the world. Is it necessary that he succeed?
The questioner : It is not a condition. No.
The Shaykh : It is not a condition. The second: is it necessary that he succeed?
The questioner : It is not necessary...
The Shaykh : May Allah guide you. You were apparently asleep.
...
The Shaykh : Or you found that the speech does not work in your opinion, so you vented a little.
The questioner : ... The second cooperates with the first as one body, or is each one for himself?
...
The questioner : We must divide this division individual by individual.
Another questioner: The community... contradicts the community together... the three.
The Shaykh : These three individuals.
The questioner : These three individuals, if the work they want to achieve, to carry out, is delayed, meaning they took the complete causes for it, can they achieve it? But if they want to achieve something greater than their capacity, they cannot achieve it. For example, they are three and they want to carry this plate.
The Shaykh : Please, please.
The questioner : O Abu Ahmad.
The audio was cut off.
انقطع الصوتThe Shaykh : Now reveal what is in your heart.
The questioner : This condition must be...
The Shaykh : All right, on the contrary...
The questioner : The individual, except by the will of Allah.
The Shaykh : No, the individual who strives for the hereafter and takes the causes of success.
The questioner : ... .
The Shaykh : Success, except by the will of Allah. Is his success certain? Is the community composed of individuals like these, cooperating as you compared earlier, these who want to establish, who want to lift the plate from the ground, this trunk they want to lift from one place to another, if they cooperate and take the causes of success that Allah has prescribed, etc., except by the will of Allah? Now we take a community composed of Muslim individuals. Can we not say that one, two, or three can build the Muslim community, the Islamic state, etc., 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. Does the Muslim state necessarily come into being?
The questioner : No, except by the will of Allah.
The Shaykh : No, is this speech not correct?
The questioner : Why?
The Shaykh : You say necessarily.
The questioner : No, except by the will of Allah. We agree, except by the will of Allah.
The Shaykh : You... between two examples.
The questioner : A worldly work.
The Shaykh : No, this worldly one is hereafter, that is material and this is hereafter.
The questioner : Establishing the Muslim state is not worldly, it is hereafter, religious, worldly, this is it.
The Shaykh : What is this matter?
The questioner : Please be patient. It is not religious hereafter; we are talking about that there.
The Shaykh : What does
if you support Allah, He will support you
إن تنصروا الله ينصركمThe questioner : By the will of Allah, Mighty and Majestic.
The Shaykh : ... He will answer...
The questioner : Except by the will of Allah.
The Shaykh : What... this speech, what is this? If you see that you are saying in the first example that you did not say they will necessarily lift the plate.
The questioner : ... .
The Shaykh : You want to say they will necessarily be victorious, necessarily...
The questioner : Except by the will of Allah. Take the causes, and Allah brings 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. It is not two hundred overcoming how many?
Al-'Aid 'Abassi: Two thousand.
The Shaykh : Two thousand. Ten thousand Muslims and before them two thousand disbelievers.
The questioner : The opposite...
The Shaykh : No, no, I mean what I am saying. Ten thousand Muslims and before 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, will help them.
The Shaykh : Do you say except by the will of Allah?
Al-'Aid 'Abassi: Including the legal ones.
The questioner : No, if they took them.
The Shaykh : I am telling you the worldly and legal causes.
The questioner : Necessarily, Allah, Mighty and Majestic, will help them because He promised that.
The Shaykh : Ah, the opposite: ten thousand disbelievers taking the means of strength and success and overcoming, etc., 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 sides. 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 : As for 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, as the Asha'irah say exactly, it is possible for a person to live eternally believing in Allah and His Messenger.
...
The Shaykh : Entering Paradise, but the opposite is possible...? Now you are saying? 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? This would be what? A favor from Him. But the narrative texts came to us
Indeed, Allah does not forgive association with Him
إن الله لا يغفر أن يشرك بهAnd that is Paradise which you are made to inherit for what you used to do.
وتلك الجنة التي أورثتموها بما كنتم تعملونThe questioner : No.
The Shaykh : Ah, so there is a difference between religious matters and worldly matters.
The questioner : It is authentic.
The Shaykh : These worldly matters, the natural cosmic rule, the causes proceed with their effects. You eat and are satisfied, you drink and are quenched, etc. But do not take them... material. Do not take them 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...
Al-'Aid 'Abassi: It is close to the issue of contagion, professor. This is
There is no transitive disease, no ill omen
لا عدوى ولا طيرةThe Shaykh : Yes, indeed.
Al-'Aid 'Abassi: So there is contagion between...
The questioner : I do not think he takes it... in what I claim, he does not take it... material. Rather, he wants to mean, he wants to show that the Muslims have settled on the earth and did not take the causes that Allah made obligatory upon them. This is what he wants to do...
Al-Id Abbas: ... .
The questioner : This ... .
The Shaykh : It is fine, but the thing you know to be taken from before, even if last, is in withdrawal. No, there is no withdrawal, but in this precise aspect, it must be clarified so that the reader of the book knows that... he distinguishes between material causes.
The questioner : ... .
The questioner : He, yes, he is shortening. This is it. There is shortening in the research...
Al-'Aid 'Abassi: It follows a military rule. What is it? Supporting the result the professor reached, that an army... when it organizes, we discussed.
The questioner : ... Adnan.
Al-'Aid 'Abassi: What is the military rule that...
The questioner : ... Adnan.
...
The questioner : The best... the best defense for the best elements, they lose before the worst... the worst...?
The Shaykh : Why?
The questioner : So, the nature of the yellow opposition, this contradicts the theory... that you are talking about.
Al-'Aid 'Abassi: This is as if... meaning.
...
The questioner : The group is weak... their faith and their mindfulness of Allah. Allah, Glorified and Exalted, provides them with the means to eliminate a strong group.
Another questioner: I mean, these material things are also not devoid of the legal and faith-based causes. For example, when Khalid ibn al-Walid at the Battle of Yarmuk, for example, one hundred thousand and he had ten thousand, where are the two powers relative to each other?
The questioner : Professor... he puts it in their saying, it includes much, and first of all it includes. It cannot be observed and seen from the midst of society, from wealth and poverty, honor and humiliation, health and sickness, do you see?
Faith and disbelief, he did not put them. So when I commented, I said that faith and disbelief are the first to bear fruit, and why not.
Al-'Aid 'Abassi: A thing.
The audio was cut off.
انقطع الصوتThe Shaykh : ... from that, his saying.