Is there a difference between the two guidances mentioned in the verses, "That is the Book about which there is no doubt, a guidance for the righteous" and "The month of Ramadan in which the Qur'an was revealed, a guidance for mankind"?

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

The Shaykh : Yes

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

The Shaykh :

The questioner :

The Shaykh : Yes, by Allah.

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

The Shaykh : Yes

The questioner : As for the Book being a guidance for the righteous, after this, another one said so they became two

The Shaykh : What concerns you in this matter, the Noble Qur'an is a guidance for all people.

The questioner : Yes, that is right.

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

The questioner : I do not know.

The Shaykh : What do you not know.

The questioner : Those who disbelieved...

The Shaykh : Do you want to answer me, did not the Messenger (peace and blessings be upon him) send among the Arabs, some of whom believed and some of whom disbelieved?

The questioner : Yes.

The Shaykh : So, did these who disbelieved become guided by the Qur'an?

The questioner : They did not become guided.

The Shaykh : So , the word "people" in Arabic usage generally includes the righteous and includes the non-righteous. I saw when you say there, "guidance for the righteous," you want to interpret the first verse with the other verse. Now you have two verses and , these are two verses, the word "people" is general, it includes...

The questioner : The righteous and the non-righteous.

The Shaykh : Yes, so interpret this general verse with the specific verse, and you say "guidance for the people, the righteous,"... no, "guidance for the people, the righteous," why? Because... you want to understand me, what you want to give me is the interpretation that you have, be patient, may Allah rectify my state and your state, say "Ameen"?

The questioner : Amen.

The Shaykh : I understood you completely, correct? Is there nothing left for you?

The questioner : To be silent and listen.

The Shaykh : No, there is nothing left for you to be silent, what is left for you is to understand me, just as I understood you, okay.

The questioner : Yes, exactly.

The Shaykh : "Guidance for the people" in Arabic usage means all people, but when the second verse comes, it clarifies the first verse, and it means "guidance for the people," meaning for the righteous among them, as evidenced by the fact that the Messenger (peace and blessings be upon him) was sent to his uncle Abu Talib and his uncle Abu Jahl, and these are from the people, these did not become guided by the Qur'an, why? Because they did not fear their Lord. Do you know what Abu Talib said at the end of his life? He said: "Were it not that my people would blame me for it, I would have been pleased with it", so he did not fear Allah, but he feared that his people would blame and rebuke him.

The questioner : ... .

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

The questioner :

The Shaykh : Yes, before it, before it, I am remembering the verse

The questioner :

The Shaykh : No, no.

The questioner :

The Shaykh : I saw except for the wrongdoers, so the Qur'an is guidance for whoever fears Allah, as for the one who is stubborn and arrogant, the Qur'an is not guidance for him, and this reality testifies to the second verse, which we are telling you is the interpreter of the first, just as the Messenger (peace and blessings be upon him) said in Uhud, he refuses, yes , so all people enter Paradise, meaning the righteous, and here means the righteous, so there is no contradiction between the two verses unless we take each verse in isolation, then there would be a contradiction.

The questioner : It is each verse in isolation.

The Shaykh : "Guidance for the people" means the righteous among the people...

The questioner : ... .

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

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

The Shaykh : No problem, he intends this, but it is permissible that he intends something else, I am with you, we are listening to you. Just this, we are done with it, that "guidance for the people" is not all people, but the righteous people, so the verse "guidance for the righteous" interprets the verse "guidance for the people," now what do you have from what he intends?

The questioner : He... says there is a difference between the word "Book" and the "Qur'an"... when the word "Book" comes... and the Qur'an means something else, the Qur'an comes to all people, and the Book comes with rulings, meaning the Qur'anic issues are the issues that concern creed, and the issues of rulings are the issues of the Book, so this is his question that we wrote for you from Sham, what is the difference between the Qur'an and the Book?

The Shaykh : Do you mean...

The questioner : As you said, that the Book is the Qur'an?

The Shaykh : That the Book is the Qur'an, and the Book is the Qur'an.

The questioner : This is the question, after this, O Allah, send blessings upon Muhammad

The Shaykh : Yes

The questioner : These are the clear verses and the ambiguous ones, these are not the clear verses, there are no ambiguous ones among them, the clear verses are the clear verses, and others are ambiguous, in that there is another verse, like this is the clear verse,

The Shaykh : Yes

The questioner : There is a third verse

The Shaykh : The clear verse...

The questioner :

The Shaykh : The clear verse, what does "clear" mean, what does "clear" mean?

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

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

The questioner : Meaning the clear verse is from the Preserved Tablet.

The Shaykh : The clear verse is the Preserved Tablet, but this Book that Allah revealed to the heart of Muhammad (peace and blessings be upon him) is from the Preserved Tablet, so the clear verse is one thing and the Book is another thing, and this actually returns, as we mentioned in the people, "guidance for the people," and "guidance" is not for the righteous, so the righteous are the intended meaning of the word "people," meaning these are part of the people, but who are the ones who become guided? The ones who become guided are the righteous, yes, the clear verse, as Allah the Exalted said in another verse , here some people err among the interpreters, old and new, they want to exalt the Qur'an, they say all these discoveries, and all these sciences are mentioned in the Noble Qur'an, why? Because he said and this places on the Qur'an what it cannot bear, it is not in it, but the intended meaning here is the Preserved Tablet, in which nothing, great or small, is not mentioned, , and as in the hadith, he (peace and blessings be upon him) said , so what is written in the Preserved Tablet is the clear verse, so in it is everything, from these things that exist in the Preserved Tablet, this Noble Qur'an that was revealed to Muhammad (peace and blessings be upon him) is sometimes called the Book, as in the beginning of Surah al-Baqarah

The questioner : You mentioned...

The Shaykh : Listen, it is not possible to interpret the Book here as the clear verse for two reasons, because he said , what is in the Preserved Tablet, no one reaches it, no one knows it, but we know the Qur'an by the way of the Messenger (peace and blessings be upon him) to whom this Noble Qur'an was revealed, so my brother, the issue actually needs knowledge, of what the scholars of the principles of jurisprudence say, general and specific, absolute and restricted, so sometimes the Book is mentioned and the clear verse is intended, and sometimes the Book is mentioned and what came from it, which is the Noble Qur'an, is intended, so if a person does not notice this, the difficulties that we hear in some gatherings disappear...

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

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

The questioner : No one reaches it.

The Shaykh : No one reaches it. The argument using the verse , which has become common among people, is that ... touching the Qur'an means you are pure from major and minor ritual impurity. It has no relation to the verse at all. Rather, the matter is as Malik said, which is the best I have heard in the interpretation of : that it is like the verse "He who turned away" (Abasa) , where "they" refers to the angels, and "the purified ones" means they are the ones intended by the statement "none touch it except the purified ones." As for us, we are defiled.

The questioner : We are all sinners ... .

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

The questioner : If the Book, the Qur'an, and the Furqan are all one, and from cover to cover it is the speech of the Lord of the Worlds ... and the speech of the Lord of the Worlds is in the Preserved Tablet. Let us talk about something else. We understood this. I hear from Saudi Arabia ... the radio.

The Shaykh : Yes, that is right.

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

The Shaykh : Yes

The questioner : This is one case. Another person came and said ... .

The Shaykh : How?

The questioner : ... They are better, and we say "better" and not "best." Why? He said, "They interpreted the Qur'an for the problems of their era, and their books no longer benefit us, because our problems are not their problems. We want to interpret the Qur'an for our era. The Qur'an is valid for all times and places. A thousand years ago, they interpreted it with something, and we want to interpret the Qur'an for our problems. I heard this ... with my own hands."

The Shaykh : What does this have to do with it? In your hand or with your permission ... What does this speech have to do with the hadith, ?

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

The Shaykh : Is that what you mean?

The questioner : No, not all of that.

The Shaykh : Not all of that.

The questioner : I clarified it ... .

The Shaykh : No problem, let us see ... What do you mean by "not all of that"?

The questioner : And another person said ... .

The Shaykh : No, I do not want another person. I want the first one.

The questioner : Like some of it ... .

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

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

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

The questioner : This third one said ... .

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

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

The Shaykh : Which radio is this?

The questioner : The Al-Quran Al-Karim Radio.

The Shaykh : Saudi Arabia. This is Saudi Arabia. Here, you agreed and said, "Yes."

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

The Shaykh : Saudi Arabia. This speech does not come out ... .

The questioner : Never in Saudi Arabia. Live Islam.

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

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

The Shaykh : I do not know you like my story, Ashqar Ajul, meaning. Now, if I say to you and you say, "I heard the Shaykh say Malik ...?", but the Shaykh said, "Woe to the worshippers, except"

The questioner :

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

The questioner : It is permissible.

The Shaykh : So you want to encompass it, meaning you are on the radio all day. It means you want to become a second radio. So it means you must memorize the radio well. You do not say, "The Shaykh said ?"

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