Exegesis of Surat al-Najm, verses (1-4), and other selected verses, and what is derived from them.

The Shaykh : Here we return to the lesson. Allah the Exalted said: In the name of Allah, the Most Gracious, the Most Merciful. Al-Najm is a generic term intended to mean all the stars. And His saying: has two meanings: the first meaning is when it disappears, and the second meaning is when it falls, meaning when a meteor falls from it upon the devils who eavesdrop. This is the answer to the oath. The thing sworn by is the answer to the oath, meaning the thing sworn upon. "He has not gone astray" means he has not been ignorant, and "he has not erred" means he has not been obstinate, because opposing the truth is either due to ignorance or due to error. Allah the Exalted said: So when ignorance is negated regarding the Prophet (peace and blessings be upon him) and error is negated regarding him, it becomes clear that his methodology (peace and blessings be upon him) is knowledge and guidance. Knowledge is the opposite of what? Ignorance, which is misguidance. And guidance is the opposite of error. So the words of the Prophet (may Allah send prayers and blessings upon him) are truth and his Shari'ah is truth because it is based on knowledge and guidance. And His saying: addresses Quraysh. He used this description to indicate that they know him; they know his lineage, they know his truthfulness, they know his trustworthiness. He is not a stranger to them such that they would say: "We do not believe in him because we do not know him." Rather, he is their companion who grew up among them. This is one point.
Second: if he is their companion, then the implication of companionship is that they should complete it, that they should believe in him and support him, not that they should be his enemies. So in His saying: There are thus two benefits. The first benefit is praiseworthy. Yes.
The student: ...

The Shaykh : The first benefit: that he is their companion whom they know; he is not unknown among them and he is not a stranger to them. So how is it that yesterday they described him as the trustworthy one, and now they describe him as a liar and a traitor?
The second benefit: that the implication of companionship is that they should believe in him and support him, not that they should be against him. Meaning, he did not say: "The Messenger of Allah has not gone astray, Muhammad has not gone astray." So the benefit of this is what we mentioned to you: that the implication of companionship is that they should know him, and the implication of companionship is that they should support him. Meaning: he does not speak of anything that comes from desire under any circumstances. So he did not rule on anything for the sake of desire, but he speaks of what was revealed to him from the Qur'an, and what was revealed to him from the Sunnah, and what he exerted his independent reasoning (ijtihad) in (peace and blessings be upon him and his family), an ijtihad by which he sought the public benefit. His speech (may Allah send prayers and blessings upon him) is of three categories: first, that he speaks of the Qur'an; second, that he speaks of the Sunnah revealed to him which Allah the Exalted approved on his tongue; third, that he speaks of ijtihad by which he seeks nothing but the public benefit. We speak of what we seek the public benefit in, and we speak from desire. Is every one of us free from desire? No. One leans toward his companion, one leans toward his relative, one leans toward the rich, one leans toward the poor. But the Prophet (peace and blessings be upon him) cannot possibly speak from desire. So includes the brother.

The questioner : Three categories.

The Shaykh : And it is:

The questioner : He speaks of the revelation.

The Shaykh : Yes.

The questioner : Or of the Sunnah, of what is revealed to him, or of his own ijtihad.

The Shaykh : Or of his own ijtihad, meaning he cannot possibly speak from desire merely for the sake of desire. And if he cannot possibly speak from desire, then he does not speak except of truth. If it is from the Qur'an, then it is the Qur'an; or if it is from the revealed Sunnah, then it is from the Sunnah; or if it is from the Sunnah of ijtihad, then in any case he is rewarded.
Then He said: Meaning, the Noble Qur'an is nothing but a revelation that is revealed, meaning a revelation from Allah the Mighty and Majestic. Who is the intermediary between Allah and the Messenger? Meaning, the Prophet (peace and blessings be upon him) knew this revelation. Meaning, the one of intense strength, and that is Jibril (peace be upon him), as He the Exalted said: So Jibril (peace be upon him) is strong, intense, trustworthy, and noble. It is absolutely impossible for him to be negligent with this revelation which he conveyed to Muhammad (peace and blessings be upon him and his family), as He the Exalted said: Its meaning is the one of intense strength. So it is an addition of the attribute to its described. And we will come, if Allah wills, with the rest of the speech on this surah to devote ourselves to questions, as the time for questions is from eleven thirty, from the right side.