Continuation of the Tafsir of Surat al-Najm from the words of Allah the Exalted ((19-26)) and what is derived from them.

The Shaykh : The topic of this meeting today is discussing what has been facilitated regarding verses from Surat al-Najm. We previously concluded with verses in the saying of Allah, Blessed and Exalted is He: So when Allah, Glorified and Exalted is He, explained what the Prophet (peace and blessings be upon him) saw of the great signs of his Lord in the horizons, He said: This interrogative is for belittling and degradation, meaning: the degradation of the rank of these idols that Allah, Mighty and Majestic, mentioned. I mean, tell me, after you have heard what you have heard of the great signs of Allah, tell me about the status of these idols: what is their value? What is their rank? What is their honor? Three famous idols among the Arabs that they worship besides Allah, submitting to them as they submit to Allah and drawing near to them as they draw near to Allah, Mighty and Majestic. And yet, they believe that they do not benefit them in times of hardship. When they board ships, they call upon Allah, sincere to Him in religion, and they know that none can save them from this hardship except the Lord of the worlds. But Satan made it seem good to them and inspired them to worship these idols, which they claim bring them closer to Allah the Exalted, as Allah said about them: But in reality, they do not bring them closer to Allah; rather, they distance them from Him. The third is later than the two before it, meaning the later one. And it is, may Allah know best, lower in rank among the Arabs than al-Lat and al-Uzza. Then He, the Exalted, rebuked these polytheists, saying: Meaning: Do you assign males for yourselves and females for Allah? This is in their statement that the angels are the daughters of Allah. They did not witness the creation of the angels and were not informed of it, as Allah the Exalted said: The answer, the answer: No, they did not witness their creation. But even so, this testimony will be recorded against them. We ask Allah for safety. When one of them is informed of the birth of a female, what does he do? And yet, they assign daughters to the Lord of the worlds, who created the male and the female. They assign daughters to Him and sons to themselves. Is this division a division of justice or a division of injustice? Listen to the answer: Meaning: That division, which is that they assign daughters to Allah and sons to themselves, is: unjust, deviating from the truth. Because if we said that it is permissible for Allah to have a child, it would be more fitting for Him to have sons, because sons are higher than daughters without a doubt. And He, Glorified and Exalted is He, is higher than the created beings, so the higher should be for the higher and the lower for the lower; that is the just division. Then there is another division lower than that in justice, but it contains justice: that they assign daughters to Allah and daughters to themselves, and sons to Allah and sons to themselves. But they did not do this; they assigned the lower to the Creator and the higher to themselves. For this reason, He, the Exalted, said: Then Allah, Mighty and Majestic, returned to explaining the reality of these worshipped idols, saying: Here, "inna" is a negation, meaning "ma" (not). This is a rule that a student of knowledge benefits from: when "illa" (except) comes as an affirmation after "inna," then "inna" here becomes a negation, like: "Inna hadha illa basar" (This is only a human) or "Inna hadha illa mujtahid" (This is only a jurist), and the like. So "inna" here is a negation, meaning "ma." "Ma hiya illa asma'" means: these idols are nothing but mere names with no reality. Names that they called deities, that they called worshipped, but there is no reality to that. They are nothing but mere names. Does the name indicate its named thing? No. If you named iron wood, it did not become wood. If you named wood iron, it did not become iron. If you named a mule a donkey, it was not a donkey. And so on. These idols, they call them deities. Do they become a deity? Answer, my brothers: No, it is a mere name. And a name without a named thing has no benefit. For this reason, He said: Meaning: These idols and named things The addressed ones who witnessed the mission meaning the previous ancestors. A mere name. And evidence is called "sultan" (authority) because the one who has evidence has authority with which he rises above his opponent, and the one who has no evidence has no authority. So "sultan" always comes to mean the argument, i.e., the evidence, because the one with evidence has authority over whom?
The student: ...

The Shaykh : My brothers, over his opponent. He has authority over his opponent. What do you say about "inna"? It is a negation, meaning "ma," based on the rule I mentioned to you: when "illa" comes as an affirmation after "inna," then "inna" becomes a negation. Meaning: These and their fathers meaning: the illusion that has no reality. Because they say: these are deities. On what did they rely? On the illusion. So "zann" (assumption) here means illusion, meaning: what these people follow in their statement that they are deities. Meaning: the illusion, the imagination that has no reality. And indeed, assumption does not avail anything against the truth.
The student: And what the souls desire.

The Shaykh : Yes. Meaning: and what their souls incline to from falsehood. Then He, the Exalted, said: The sentence here is affirmed by three affirmers: the omitted oath, the lam (particle), and "qad" (already). This expression is frequent in the Noble Qur'an, and it is affirmation by three affirmers, as I told you: the oath, the lam, and "qad." The oath is estimated as "Wallahi" (By Allah). "Laqad ja'ahum min Rabbihim al-huda" (Indeed, there has come to them from their Lord guidance). The lam is present, and "qad" is present. So Allah—may He have mercy on you—Allah, Mighty and Majestic, affirms here that guidance has indeed come to them from their Lord. And in His saying: And He did not say: "from Allah," indicating that it is not permissible to receive the Shari'ah except from Allah, because Allah, Glorified and Exalted is He, is the Lord, and the Lord is the Creator, the Owner, and the Manager.
The doer of "ja'a" (came) is "al-'ilm" (knowledge), and what is meant by it is the knowledge that is the opposite of His saying: They follow assumption, and knowledge came from Allah. Meaning: knowledge on the tongue of whom? On the tongue of His messengers, peace and blessings be upon them, who were concluded by the Prophet (peace and blessings be upon him and his family).
"Am" here is disconnected, because it comes disconnected and connected. If there is a counterpart, it is connected, and if there is no counterpart, it is disconnected. If you say: "A'indaka Zayd am 'Amr" (Do you have Zayd or 'Amr?), it is connected. And if you say in a verse like this: It means "bal" (rather) and the interrogative hamza, meaning: "Bal al-insan ma tamanna" (Rather, man does not get what he wishes). And the interrogation here is for rebuke and negation, meaning: Man does not get what he wishes. How much does a man wish for something, but it does not happen, because there is a Manager, and He is Allah, Mighty and Majestic. So man does not get what he wishes. What is this an indication of? It is an indication of refuting the action of these polytheists who worship idols, saying: they bring them closer to Allah. Do they have that? The answer: They do not have that. They do not bring them closer. It is also a refutation of their statement that Allah has daughters and they have sons. Do they have that? No. Even if they wished for this and it was in their imagination, it will not happen, because to Allah belongs the Hereafter and the First. For this reason, He said: And man does not get what he wishes. Often he wishes now in daily life. Often a man wishes for something, but it does not happen. Often he wishes for a thing and strives for its causes, but it does not happen, because the matter is in the hand of Allah, Exalted and Majestic. For this reason, He said: And He began with the Hereafter, because the dominion of Allah, Mighty and Majestic, in the Hereafter is more apparent than in this world. In this world, there are kings, there are leaders, there are chiefs, whom the common people see as having management. But in the Hereafter, there is no such thing. Thus said Allah, Mighty and Majestic.
"Kam" is a pluralizer, because it comes as a pluralizer, meaning "often," and it comes as an interrogative. If I say to you: "Kam maluka?" (How much is your wealth?)
The student: Interrogative.

The Shaykh : It is an interrogative form, and in His saying, the Exalted: it is a form of pluralization. Here, it means that many of the angels in the heavens do not benefit with their intercession. And here He says: And the angels are not honored as Allah, the Exalted, said: No, in the earth and the heavens, there is nothing higher than the earth. If these noble angels, whose abode is the heavens, are not to be excepted from those permitted to descend to the earth, and if their intercession does not benefit, then is it possible that the intercession of al-Lat, al-‘Uzza, and Manat can benefit? The answer is: No. It is as if Allah is saying to them: What are these idols of yours by which you seek intercession with Allah? And He is more noble than these idols, and they are more noble than the earth. If they were to intercede, it would not benefit except under two conditions: That one of the angels intercedes and is permitted to do so, meaning: that He is pleased with the one for whom intercession is sought, and He is pleased with the intercessor, because it is not possible for Him to permit the intercessor except after being pleased with him, and He must be pleased with the one for whom intercession is sought, otherwise the intercession does not benefit. As He, Mighty and Majestic, said: So these idols of yours will not benefit you, and Allah will not accept their intercession. So the conditions of intercession are now three: The first: Allah’s pleasure with the intercessor, by being worthy of intercession because he is among those brought near to Allah, the Exalted. The second: That He is pleased with the one for whom intercession is sought, by being worthy of intercession for him. As for the disbeliever, the intercession of the intercessors does not benefit them. The third: Permission, as He, the Exalted, said: So it is necessary that there be three conditions: Allah’s pleasure with the intercessor and with the one for whom intercession is sought, and His permission for the intercession. And in this is the despair of these polytheists regarding the intercession of their gods for them.
Then Allah, the Exalted, said: This will be, if Allah wills, in the next lesson, by the permission of Allah, the Exalted. And now let us return to the questions, starting with the guests first, then the family second. The guests, the guests, are you from here or not?