Commentary on the poet's saying: O faction of deception, may you never be greeted *** with honor, but only with humiliation. But we complain of them and their deeds *** to you forever, for you are the one with authority
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The Shaykh :"O faction of deception, may you never be greeted *** with honor, but only with humiliation"
How can he say "may you never be greeted" and then say "but only with humiliation"? He means: may you never be greeted with a greeting of honor, but only with a greeting of humiliation. This is like the saying of Allah the Exalted:[Al-Anfal 8:17]
"But we complain of them and their deeds *** to you forever, for you are the one with authority"
Truly, the one with the greatest, eternal authority is Allah. So we complain of them to Him. But look at the difference between our complaint and their complaint:
"So hear our complaint and grant our vindication *** and turn back the one who is in error from his error"
Allah is the Greatest! We complain of them to Allah, asking Him to guide them and turn them back from falsehood. They complain of us to the ruler for what? For revenge, to take revenge on us. We did not say, "O Allah, punish them" or "O Allah, take revenge on them." We say, "O Allah, guide them." Imam Ahmad (may Allah have mercy on him) was severely tortured by al-Ma'mun, yet he would pray for him and say: "If I knew that I had a supplication that would be answered, I would direct it to the ruler", contrary to what some people do today who claim to be zealous for the sake of Allah. They curse the ruler when he has not wronged them; he has not wronged them. You find them cursing him, and they are wrong regarding themselves, regarding the ruler, and regarding the Muslims in general. If they are sincere in their advice to Allah and His Messenger, let them pray for him, because if he is righteous, the people will be righteous. The matter is difficult; he holds the power and the authority. If you curse him, his evil increases. If you pray for him, Allah is Able to do all things; perhaps Allah will open his heart. Do we pray for the people of innovation or against them?
The student : For them.
The Shaykh : And they?
The student : They pray against us.
The Shaykh : They complain to the ruler so that he will be against us. Therefore, the poet says:
"*** and turn back the one who is in error from his error
Refer to "
We say: "al-mubtila" (the one who is in error, as an object) or "al-mubtilu" (the one who is in error, as a subject)?
The student : It is a fronted object.
The Shaykh : The better option is not that it is a fronted object. There is an engagement here. "Irdadhu" came with a pronoun, which indicates engagement. The rule is that if the noun is fronted and followed by a command, the stronger position is the accusative case. You say, "Zayd, strike him," and you say, "Zayd, strike him," but the better is "Zayd" (accusative), because of the strength of the operator, since it is a verb of request.
He says: "*** and turn back the one who is in error from his error"
How can he say "may you never be greeted" and then say "but only with humiliation"? He means: may you never be greeted with a greeting of honor, but only with a greeting of humiliation. This is like the saying of Allah the Exalted:
And you threw not, [O Muhammad], when you threw, but it was Allah who threw
وما رميت إذ رميت ولكن الله رمى"But we complain of them and their deeds *** to you forever, for you are the one with authority"
Truly, the one with the greatest, eternal authority is Allah. So we complain of them to Him. But look at the difference between our complaint and their complaint:
"So hear our complaint and grant our vindication *** and turn back the one who is in error from his error"
Allah is the Greatest! We complain of them to Allah, asking Him to guide them and turn them back from falsehood. They complain of us to the ruler for what? For revenge, to take revenge on us. We did not say, "O Allah, punish them" or "O Allah, take revenge on them." We say, "O Allah, guide them." Imam Ahmad (may Allah have mercy on him) was severely tortured by al-Ma'mun, yet he would pray for him and say: "If I knew that I had a supplication that would be answered, I would direct it to the ruler", contrary to what some people do today who claim to be zealous for the sake of Allah. They curse the ruler when he has not wronged them; he has not wronged them. You find them cursing him, and they are wrong regarding themselves, regarding the ruler, and regarding the Muslims in general. If they are sincere in their advice to Allah and His Messenger, let them pray for him, because if he is righteous, the people will be righteous. The matter is difficult; he holds the power and the authority. If you curse him, his evil increases. If you pray for him, Allah is Able to do all things; perhaps Allah will open his heart. Do we pray for the people of innovation or against them?
The student : For them.
The Shaykh : And they?
The student : They pray against us.
The Shaykh : They complain to the ruler so that he will be against us. Therefore, the poet says:
"*** and turn back the one who is in error from his error
Refer to "
We say: "al-mubtila" (the one who is in error, as an object) or "al-mubtilu" (the one who is in error, as a subject)?
The student : It is a fronted object.
The Shaykh : The better option is not that it is a fronted object. There is an engagement here. "Irdadhu" came with a pronoun, which indicates engagement. The rule is that if the noun is fronted and followed by a command, the stronger position is the accusative case. You say, "Zayd, strike him," and you say, "Zayd, strike him," but the better is "Zayd" (accusative), because of the strength of the operator, since it is a verb of request.
He says: "*** and turn back the one who is in error from his error"