Discussion of al-Busiri's poem.

The Shaykh: And here, on the occasion of mentioning al-Busiri, there is a precise observation: everyone who has not deviated from the creed knows the invalidity of the second hemistich of the verse: "And among your sciences is the science of the Tablet and the Pen," but few are aware of the invalidity of his statement in the first hemistich: "For from your generosity are the world and its harm."

The questioner: The Hereafter, meaning.

The Shaykh: Yes, how can the Messenger be generous with the Hereafter? The least that can be said about this is that it is poetic speech with no meaning. The Messenger being generous with the world can be explained by what is established that the mountains were offered to him to be made of gold and silver, but he refused, and he said: .

Eid Abbasi: But this is not the meaning of generosity.

The Shaykh : Yes?

Eid Abbasi: The meaning of generosity is to own it and give it to others.

The Shaykh: No, he says it is possible that "generous" means it was offered to him and then he refused it; this can be explained, but how is the Hereafter—also—explained; "For from your generosity are the world and its harm"? How can he be generous with the Hereafter? And if he were able to be generous with the Hereafter, is that praise or blame? If he was generous with the lofty mountains that were offered to him of gold, which he refused out of contentment with the favor of Allah—Mighty and Majestic—and... the Hereafter.
Yes?

The questioner : ... .

Eid Abbasi: His desire for the Hereafter.

The Shaykh: So how can he desire the Hereafter while being generous with it? Knowing that in the Hereafter there is a blessing such that when the people of Paradise attain it, they forget all the pleasure of Paradise, and this is established in the authentic hadith, and that is the looking at the Face of the Noble Allah—Glorified and Exalted is He; therefore He—Exalted is He—said: , so if it is said that the Messenger was generous with the Hereafter, it means he is no longer a means to see Allah, he does not see Him.

The questioner: Its meaning is He is Allah.

The Shaykh: I do not know if this can be said.

The questioner: But this is his statement, its meaning is He is Allah.

Eid Abbasi: No, its meaning is...

The Shaykh : Yes?
Please proceed.

The questioner: Meaning there... it is not possible to send blessings upon the Messenger.

The Shaykh : (peace and blessings be upon him).

The questioner: ... how do you say that the formula... from its phrases...:
"Be generous with the Chosen One, O Generous One *** For He is the Merciful and Compassionate to us"
... but these second ones...:
"Whoever was in the ancient knowledge *** From Him existence is derived"

The Shaykh: "From Him existence is derived"
... this is the unity of existence, this is what exists in the sending of blessings upon the Messenger—peace and blessings be upon him?

Another questioner: Yes.

The Shaykh: Yes, what do they call it?

The questioner: A gathering for sending blessings...

The Shaykh: No, no, what do they call the formula of sending blessings?

The questioner: A blessed formula.

The Shaykh: Yes, a blessed formula, where did its blessing come from? And in it is misguidance, is there anything after misguidance?! Allah is the helper.

Eid Abbasi: The other formula of "O Allah"... the tawhid or the other state.

The questioner: ... is there nothing in it?

The Shaykh : There is nothing.

The questioner: Until one of them.

Eid Abbasi: ... and do not establish a principle.

The questioner: ... go back to the doctor and so on.

Another questioner: ... what is the last verse? The last verse of "Whoever was".