The meaning of the poet's statement: (And explaining Ibn al-Qayyim's opinion regarding the reconciliation of the two preceding verses) and the first opinion is the opinion of 'Ikrimah and the opinion of Qatadah, and both are scholars for us
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The Shaykh : He said: "And the second opinion is the opinion of 'Ikrimah and the opinion of Qatadah, and they are two proofs for us"
"And al-Hasan al-Rida chose it, and al-Bahr al-'Ulum, the interpreter of the Qur'an, narrated it from him"
Now, all of these who chose it, they are all great imams, greater than those who chose what Ibn al-Qayyim (may Allah have mercy on him) went with. He said:
"And two matters make the opinion that our masters stated in their differences more probable"
The opinion of whom is more probable?
The student: The opinion of the majority
The Shaykh : The opinion of the majority. And this is from the justice and fairness of Ibn al-Qayyim (may Allah have mercy on him), where he mentioned what is for him and what is against him.
"The first is what is in the authentic hadith regarding the prevention of the zakah of these specific items"
"Al-ayyan" means the plural of "ayn," which is gold and silver.
"On the Day of Resurrection, his back, his forehead, and his two sides will be branded with it"
"Fifty thousand is the measure of that day in this hadith, and that is a clear explanation"
This is clear. This supports, supports the opinion of the majority, and that the intended meaning of[Al-Ma'arij 70:4] Yes, in Surat Saa' the Day of Resurrection. For this reason, he said:
"So the apparent meaning is that the two days in both cases are one day, and they are not two days"
It appears that the two days in the two aspects are one day. By this, he means that the day in Saa' and the day in the hadith are one day.
"*** and they are not two days"
"Ma" is a negation and "in" is superfluous. "In" is superfluous. The parallel to this is the statement of the Arab poet:
"O Banu Ghadana, you are not gold, nor are you silver, but you are pottery"
The evidence is his saying: "you are not gold" The "inna" here is superfluous, and the intended meaning is "you are not good gold"
"They said, and the context of the speech makes its content clear with the clearest explanation"
Who said?
The student: The majority
The Shaykh : The majority.
"And the context of the speech makes the content clear with the clearest explanation"
This rule preceded in the words of Ibn al-Qayyim, that the context determines the intended meaning.
"And al-Hasan al-Rida chose it, and al-Bahr al-'Ulum, the interpreter of the Qur'an, narrated it from him"
Now, all of these who chose it, they are all great imams, greater than those who chose what Ibn al-Qayyim (may Allah have mercy on him) went with. He said:
"And two matters make the opinion that our masters stated in their differences more probable"
The opinion of whom is more probable?
The student: The opinion of the majority
The Shaykh : The opinion of the majority. And this is from the justice and fairness of Ibn al-Qayyim (may Allah have mercy on him), where he mentioned what is for him and what is against him.
"The first is what is in the authentic hadith regarding the prevention of the zakah of these specific items"
"Al-ayyan" means the plural of "ayn," which is gold and silver.
"On the Day of Resurrection, his back, his forehead, and his two sides will be branded with it"
"Fifty thousand is the measure of that day in this hadith, and that is a clear explanation"
This is clear. This supports, supports the opinion of the majority, and that the intended meaning of
fifty thousand years.
خمسين ألف سنة"So the apparent meaning is that the two days in both cases are one day, and they are not two days"
It appears that the two days in the two aspects are one day. By this, he means that the day in Saa' and the day in the hadith are one day.
"*** and they are not two days"
"Ma" is a negation and "in" is superfluous. "In" is superfluous. The parallel to this is the statement of the Arab poet:
"O Banu Ghadana, you are not gold, nor are you silver, but you are pottery"
The evidence is his saying: "you are not gold" The "inna" here is superfluous, and the intended meaning is "you are not good gold"
"They said, and the context of the speech makes its content clear with the clearest explanation"
Who said?
The student: The majority
The Shaykh : The majority.
"And the context of the speech makes the content clear with the clearest explanation"
This rule preceded in the words of Ibn al-Qayyim, that the context determines the intended meaning.