The Meaning of the Saying of Allah the Exalted: "Indeed, your efforts are diverse..."
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The Shaykh :[Al-Layl 92:4] The word *sa'y* (effort) here means work, not running with intensity. Pay attention. The term *sa'y* is sometimes used to mean running with intensity, as the Prophet (peace and blessings be upon him) said: What does that mean? It means you run with intensity, you sprint. And sometimes *sa'y* is intended to mean work in general. As Allah the Exalted said: [Al-Jumu'ah 62:9] The brother, complete the verse.
The student:.
The Shaykh : What does "hasten" mean? Does it mean run with intensity? What does it mean?
The student: ... .
The Shaykh : Okay, so does it mean work in general? Go to it. This noble verse is in Surat al-Layl:[Al-Layl 92:4] What is intended by it?
Running with intensity or work in general? The second one or the first one?
The second one.
People's efforts are diverse; *shatya* means diverse. And Allah Mighty and Majestic has spoken the truth. People's efforts are diverse, both in religion and in this world.
In this world, this one is a farmer, this one is a merchant, this one is a builder, this one is a blacksmith, and this one is a carpenter. They are different, because if people's efforts were all the same, what would happen? The necessities of life would be neglected. If we suppose that all people were builders, who would make the pots and vessels?
If they were all farmers, who would bring goods to the markets?
If they were all merchants, who would farm?
But it is from the wisdom of Allah Mighty and Majestic that He made our efforts what? Different. Each person strives according to what is decreed for him, so that this world may be populated and developed.
Likewise in religion. How great is the diversity in religion, and how much there is of it!
A man, may Allah protect us from that, is created for disbelief, arrogance, and denial. And another man is a believer, but the aspect of worship predominates in him along with ignorance. And another is a believing worshipper in whom the aspect of knowledge predominates, but he is not the first in worship. And the second one combines two things: knowledge and worship.
A man of bad character. Arrogant, proud, and haughty. And another is the opposite: of good character, humble toward people, humble toward the truth, cheerful, he initiates the greeting and returns it readily, and so on.
A man who is eager to follow the Sunnah. The Sunnah of whom? The Sunnah of the Messenger of Allah (peace and blessings be upon him).
He does not sell it for any price. Not in creed, not in action, not in deed. Yes. Not in creed, not in speech, not in deed, and not in leaving off.
He walks in accordance with the guidance of the Prophet (peace and blessings be upon him) in creed, speech, deed, and leaving off.
And another is the opposite: an innovator who says in the religion of Allah what is not part of it. He does what he was not commanded to do. He leaves what he was commanded to do. There is a great difference between them, and the greatest thing in that is deviation in creed. Deviation in creed is the most dangerous thing. And we give you an example of what many of the theologians are upon, where they do not affirm most of the attributes of Allah Mighty and Majestic. They affirm a few attributes that do not reach the number of fingers on two hands, and they deny the rest. But their denial of them is not denial by way of refutation, but denial by way of figurative interpretation. Because if it were denial by way of refutation, what would happen? They would be disbelievers. But it is denial by way of figurative interpretation, in which they may be excused or they may not be excused.
And we give you an example that clarifies for you the difference between denial by way of refutation and denial by way of figurative interpretation: A man said, in interpreting the verse we referred to a moment ago:[Yunus 10:26] He said: It is looking at the Face of Allah. He said: And what is intended by looking at the Face of Allah is looking at the reward of Allah, i.e., what Allah has prepared in Paradise. Did he affirm looking at the Face of Allah or not?
The student: First, first.
The Shaykh : He affirmed it. He did not say there is no looking. But he interpreted it with a defective figurative interpretation. Because there is a great difference between saying "looking at the Face of Allah" and "looking at the pleasure of Allah." So what do we say to the one who says, "They will never look at the Face of Allah"? This one is a disbeliever because he lied. And the one who says, "They will not look at the Face of Allah, but what is intended by that is looking at His reward," this one is an interpreter. The interpreter has degrees: sometimes his interpretation reaches what is not permissible linguistically or religiously. This is in the ruling of refutation. And sometimes it has a permissible aspect, either in language or in other texts that include it, and this is given the ruling that befits it.
[Taha 20:5] One said: *Istawa* means He took control. And another said: No, He did not *istawa* upon the Throne. And the third said: *Istawa* means He rose in a manner befitting His Majesty and Greatness. How many sayings? Three. The one who said He did not *istawa* upon the Throne is a refuter, a refuter who is a disbeliever. And the one who says He *istawa* upon the Throne but its meaning is He took control is an interpreter.
And the one who says *istawa* means He rose in a manner befitting His Majesty and Greatness, without asking how and without likening Him to creation, is a Salafi upon the methodology of the Prophet (peace and blessings be upon him) and his Companions.
Since no one from the Companions ever said that *istawa* means He took control. Rather, they say *istawa* means He rose upon His Throne in a manner befitting Him, without asking how and without likening Him to creation.
So the *sa'y* intended by the verse, what is it?[Al-Layl 92:4] What? Work. Meaning diverse.
What is the correspondence between the oath and the thing sworn upon?
The student: Allah swore by time...
The Shaykh : Okay. Well done. The correspondence is very clear. Allah swore by things that are opposites: night and day, and He mentioned what? Male and female. Effort is also opposite: faith and disbelief, sins and righteousness, and so on.
Indeed, your efforts are diverse.
إن سعيكم لشتىDo not come to the prayer while you are running
لا تأتوا الصلاة وأنتم تسعونO you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah
يا أيها الذين آمنوا إذا نودي إلى الصلاة من يوم الجمعةThe student:
So hasten to the remembrance of Allah
فاسعوا إلى ذكر اللهThe Shaykh : What does "hasten" mean? Does it mean run with intensity? What does it mean?
The student: ... .
The Shaykh : Okay, so does it mean work in general? Go to it. This noble verse is in Surat al-Layl:
Indeed, your efforts are diverse.
إن سعيكم لشتىRunning with intensity or work in general? The second one or the first one?
The second one.
People's efforts are diverse; *shatya* means diverse. And Allah Mighty and Majestic has spoken the truth. People's efforts are diverse, both in religion and in this world.
In this world, this one is a farmer, this one is a merchant, this one is a builder, this one is a blacksmith, and this one is a carpenter. They are different, because if people's efforts were all the same, what would happen? The necessities of life would be neglected. If we suppose that all people were builders, who would make the pots and vessels?
If they were all farmers, who would bring goods to the markets?
If they were all merchants, who would farm?
But it is from the wisdom of Allah Mighty and Majestic that He made our efforts what? Different. Each person strives according to what is decreed for him, so that this world may be populated and developed.
Likewise in religion. How great is the diversity in religion, and how much there is of it!
A man, may Allah protect us from that, is created for disbelief, arrogance, and denial. And another man is a believer, but the aspect of worship predominates in him along with ignorance. And another is a believing worshipper in whom the aspect of knowledge predominates, but he is not the first in worship. And the second one combines two things: knowledge and worship.
A man of bad character. Arrogant, proud, and haughty. And another is the opposite: of good character, humble toward people, humble toward the truth, cheerful, he initiates the greeting and returns it readily, and so on.
A man who is eager to follow the Sunnah. The Sunnah of whom? The Sunnah of the Messenger of Allah (peace and blessings be upon him).
He does not sell it for any price. Not in creed, not in action, not in deed. Yes. Not in creed, not in speech, not in deed, and not in leaving off.
He walks in accordance with the guidance of the Prophet (peace and blessings be upon him) in creed, speech, deed, and leaving off.
And another is the opposite: an innovator who says in the religion of Allah what is not part of it. He does what he was not commanded to do. He leaves what he was commanded to do. There is a great difference between them, and the greatest thing in that is deviation in creed. Deviation in creed is the most dangerous thing. And we give you an example of what many of the theologians are upon, where they do not affirm most of the attributes of Allah Mighty and Majestic. They affirm a few attributes that do not reach the number of fingers on two hands, and they deny the rest. But their denial of them is not denial by way of refutation, but denial by way of figurative interpretation. Because if it were denial by way of refutation, what would happen? They would be disbelievers. But it is denial by way of figurative interpretation, in which they may be excused or they may not be excused.
And we give you an example that clarifies for you the difference between denial by way of refutation and denial by way of figurative interpretation: A man said, in interpreting the verse we referred to a moment ago:
For them who have done good is the best [reward] and extra
للذين أحسنوا الحسنى وزيادةThe student: First, first.
The Shaykh : He affirmed it. He did not say there is no looking. But he interpreted it with a defective figurative interpretation. Because there is a great difference between saying "looking at the Face of Allah" and "looking at the pleasure of Allah." So what do we say to the one who says, "They will never look at the Face of Allah"? This one is a disbeliever because he lied. And the one who says, "They will not look at the Face of Allah, but what is intended by that is looking at His reward," this one is an interpreter. The interpreter has degrees: sometimes his interpretation reaches what is not permissible linguistically or religiously. This is in the ruling of refutation. And sometimes it has a permissible aspect, either in language or in other texts that include it, and this is given the ruling that befits it.
The Most Merciful [who is] above the Throne established.
الرحمن على العرش استوىAnd the one who says *istawa* means He rose in a manner befitting His Majesty and Greatness, without asking how and without likening Him to creation, is a Salafi upon the methodology of the Prophet (peace and blessings be upon him) and his Companions.
Since no one from the Companions ever said that *istawa* means He took control. Rather, they say *istawa* means He rose upon His Throne in a manner befitting Him, without asking how and without likening Him to creation.
So the *sa'y* intended by the verse, what is it?
Indeed, your efforts are diverse.
إن سعيكم لشتىdiverse
شتىWhat is the correspondence between the oath and the thing sworn upon?
The student: Allah swore by time...
The Shaykh : Okay. Well done. The correspondence is very clear. Allah swore by things that are opposites: night and day, and He mentioned what? Male and female. Effort is also opposite: faith and disbelief, sins and righteousness, and so on.