Completion of the Tafsir of Verses from Surat al-Najm.

The Shaykh : We begin this session with what we were doing, which is the Tafsir of the Qur'an. We had reached the saying of Allah, Blessed and Exalted is He: This is in Surat al-Najm. The verse indicates two things:
The first thing: the comprehensiveness of the ownership of Allah, Glorified and Exalted is He, over the heavens and the earth. This verse indicates two things: The first thing: the comprehensiveness of the ownership of Allah, Glorified and Exalted is He, over what is in the heavens and the earth. This comprehensiveness is taken from His saying: Because what is it? It is comprehensiveness. And the second thing: the exclusivity of the ownership of the heavens and the earth to Allah, Mighty and Majestic. This is taken from the fronting of the news. And the scholars say: fronting what is supposed to be delayed indicates comprehensiveness. This is a linguistic rhetorical rule, and it has many examples, including this verse, and including His saying, the Exalted: This is a fronted object in both sentences: "so that we worship" and "so that we seek help." The object is supposed to be delayed, but it was fronted for the sake of exclusivity. And we give an example of this from what happens among us. If I say to a person: "It is you I intended," that is not like saying: "I intended you." Because "It is you I intended" means I did not intend anyone else, but "I intended you" could mean I intended him and also intended others. The important thing is that you understand this rule: fronting what is supposed to be delayed indicates
The student: ...

The Shaykh : No, it indicates restriction, meaning the exclusivity of this thing to this thing. So, does anyone own what is in the heavens and the earth? No, except Allah, Mighty and Majestic. He is the one who owns what is in the heavens and the earth. And when He, Glorified and Exalted is He, mentioned the comprehensiveness of Lordship, He mentioned what follows from this comprehensiveness in His saying: Explain to me "the best." What does "the best" mean? "The best" is that one good deed is rewarded with ten times its like, up to seven hundred times, up to many multiples. Did you understand? Good. "Those who did evil with what they did" means the evil deed is rewarded with its like only, it does not increase. Allah, Blessed and Exalted is He, said: And this is in the dealings with creation. As for the Creator, He said, Mighty and Majestic:
Then He, the Exalted, said: It was mentioned in the previous session that His saying: has two meanings. Who remembers them? Ah, meaning the minor sins. This is one, and the second
The student: ...

The Shaykh : No, a little of the major sins and the heinous sins. Yes, meaning except a little. We mentioned, based on the difference of opinion, the difference in "except" (illa): is it connected or disconnected? When is it disconnected? When we interpret it.
The student: When we interpret it as minor sins.

The Shaykh : If we interpret "al-lamm" as minor sins, it becomes disconnected. The sign of the disconnected one is that what comes after it is not of the same kind as what comes before it. The sign of the disconnected "except" is that what comes after it is not of the same kind as what comes before it. For example, If we say "al-lamm" is minor sins, are minor sins from the major sins and heinous sins? No. If we say: the meaning of "al-lamm" is a little of the major sins and heinous sins, then "except" becomes connected, because "al-lamm" (a little) is from what came before, so it is of its kind. So, the exception with us can be disconnected and connected. What is the connected one? If the excepted thing is of the same kind as the thing from which it is excepted, it is connected. And if it is of a different kind, it is disconnected. And here is what the grammarians used as an example. They say: If I say: "The people came except their leader," the exception
The student: is connected.

The Shaykh : Why? Because the leader is of their kind. And they said: If I say: "The people came except a donkey," the exception is disconnected, because the donkey is not of the kind of the people. Good. Then He, Mighty and Majestic, said: A reference to the fact that minor sins are forgiven. And it is established in the Noble Qur'an that minor sins are forgiven. And it is established in the Noble Qur'an that minor sins are forgiven by avoiding the major sins. So He, Glorified and Majestic, said: And for this reason He said: But if we say: "al-lamm" is a little of the heinous sins and major sins, then the reference, His saying: is a reference to the fact that if a person repents from the major sins, Allah forgives him, and it is as if they never happened. And if he does not repent from them, he is under the will of Allah. If Allah wills, He forgives him, and if He wills, He punishes him with what this major sin deserves.
There are people from this Ummah who say: the major sin is not forgiven. It is not forgiven. Who are they? The Khawarij and the Mu'tazilah. Look, the Khawarij and the Mu'tazilah say: if a person commits zina, he is done for, he is from the people of the Fire, and he is a disbeliever. And if he steals, likewise. If he drinks intoxicants, likewise. But their saying is invalid, and the correct thing is that the doer of a major sin is under His saying, the Exalted: If someone said: If you say this, you have opened the door wide for committing major sins, because any person who commits a major sin says: "Maybe Allah will forgive me." Did you understand? And this is indeed what the common people argue with. They say: If Allah says: So they will commit major sins and say: "Allah will forgive me." Did you understand? This is an argument. How do you answer him? Are you from the students of knowledge or from the listeners?
The student: The listeners.

The Shaykh : Good. We answer him by saying that Allah said: He did not say: "for everyone." He said: Do you know for sure now that you are among those whom Allah willed to forgive? Does anyone know for sure this? No one knows for sure. So, there is no argument in it for the people of sins. And also, His saying, the Exalted: We know that Allah is Wise. He does not will to forgive the sinner, other than shirk, except if wisdom requires it. And who among us can say: "The wisdom of Allah requires that He forgive me?" No one. No one says this. Rather, if he said this, we would say: your saying is one of the causes of being held accountable and punished, because you have made a claim about Allah. Then He, Mighty and Majestic, said: I know about you since that long, distant time. With what? With the creation of our father Adam. Because Adam was created from dust. Dust, then it became clay, then it became molded clay, then Allah created him with His hands as a body and breathed into him the soul, so he became what? He became an Adam, a human being. This is the first creation. So, we are from the earth. Subhan Allah. We are from the earth? Yes, we are from the earth. The extraction that is not followed by death on the Day of Resurrection. And therefore, now the children of Adam are exactly like the earth. In them is the hard, solid rock, and in them is the soft, and in them is what is in between, and in them is the white, and in them is the red, and in them is the black, because the lands, what are they? They differ like this. And it was mentioned that when Allah wanted to create Adam, He took from every land, every land, its soft and its hard, its black and its white, all of it. He, the Exalted, said: And this second creation is "ajin" (embryos), the plural of "janiyn" (embryo), which is the fetus. And the fetus is called "janiyn" because it is hidden. meaning hidden in the wombs of your mothers. From and to? I ask, from whom? From when the human was a drop of fluid (nutfah), and from the drop of fluid he is created. And this is the meaning of His saying: So from when he is a drop of fluid, he is an embryo. Then he develops. How many stages? Four stages. First: a drop of fluid, then a clot, then a lump of flesh, formed or unformed, then We created him as a new creation. The last stage in which the soul is placed.
So, He is aware of us in the first creation and in the second creation in the wombs of your mothers. Do not purify yourselves by saying: I did such and such, I prayed, I gave zakah, I fasted, I struggled in the path of Allah, I performed Hajj. Do not say this. Indicate to your Lord through your actions. This is not permissible. If someone asks: Does not Allah say: The answer is: Yes, but the meaning of is: whoever does a deed that purifies his soul. It does not mean that he praised himself and extolled himself for having done this and that. Rather, the meaning is that he did a deed that purifies his soul. Therefore, there is no contradiction between the two verses. For this reason, we say: whoever purifies himself by mentioning the good deeds he has done has not purified himself. Is that correct? Brothers, where is the answer? Whoever purifies himself has not purified himself. There is a difference between the purification for which a person is praised, which is that a person does a good deed that purifies his soul, and the purification for which he is blamed, which is that he indicates to his Lord through his actions and praises himself, as if he is bestowing a favor upon Allah, saying: I prayed, I gave charity, I fasted, I performed Hajj, I struggled, I was dutiful to my parents, and so on. This is not permissible for a person to purify himself and say: Who am I? This is a refutation of those Sufis who claim to be imams and purify themselves, saying: We have reached a level where obedience is not obligatory for us. Because now there are people who say: He has reached the realm of the Kingdom, and prayer is not obligatory for him, nor charity, nor fasting, and nothing is forbidden to him. These people have completely shed the religion. Therefore, we say: these people who purify themselves are the farthest people from purification because they became arrogant with their deeds and indicated them to Allah the Mighty and Majestic, and they assigned for themselves a status that Allah the Exalted did not assign for them. As if He is saying: Why do you purify yourselves? Do you want to inform Allah of what you are? The answer is: No. For this reason, He said: meaning: if you are mindful of Allah, then Allah knows you best. What is the need for you to say to Allah: I did this and that? This is an indication that speaking the intention when performing an act of worship may fall into a type of self-purification. Meaning, if you want to perform wudu, do you say: O Allah, I intend to perform wudu? Answer: No. Do you say it secretly? No. Some scholars say: Say it secretly, say it secretly between you and yourself. They explained this by saying: so that the tongue matches the heart, so that the tongue matches the heart. The heart intended, but say with the tongue: O Allah, I intend to perform wudu. I intend to pray. Do you also intend to pray? Say: O Allah, I intend to pray. When is it? Zuhr or Asr? Specify Zuhr. Do you need to mention the number of rak'ahs or not? Yes, no, you do not need it, you do not need the number as long as you have specified it, that is sufficient. Some scholars say this, O brothers, distinguished scholars from the jurists. The explanation is why, meaning why do we speak with the tongue? Answer: To match the verbal and the heart's intention. It is said: This is wrong. This is an analogy against the text. Did the Messenger, peace and blessings be upon him, legislate for his Ummah to speak the intention? Absolutely not. In no authentic or weak hadith is it stated that when a person intends to do a deed, he speaks the intention. It never exists. And from the funny stories, a man in the Sacred Mosque, an ordinary person, heard a person wanting to pray. So after the iqamah was called, he said: O Allah, I intend to pray Zuhr, four rak'ahs, in the Sacred Mosque. When he wanted to say the takbir, the man said to him: You are missing something. He said: What is missing? The date is missing. The date. Say: On such and such day. You have now mentioned the place and the deed, the date is missing. Say: On such and such day of such and such month of such and such year.

The questioner : ... .

The Shaykh : Yes... I do not know if he was a ma'mum or not, the important thing is that he said this to him, so the man paid attention and said to him: O my brother, you are informing your Lord of your intention. Allah knows your intention. What is the need? Well, for example, in fasting, if a person eats suhur and wants to fast, does he say: O Allah, I intend to fast until night? Yes, no, he does not say this, he does not say that. When we were young, they used to teach us this, saying: If you eat suhur, say: O Allah, I intend to fast until night. And we used to say it because we did not know, but in reality, this is from religious innovations.
It remains to be said regarding Hajj: do you say: O Allah, I intend to perform 'Umrah, or I intend to perform Hajj, or I intend to perform Qiran, or Tamattu'? No, you do not say it. Even in Hajj, when you take a bath and wear the ihram, do not say: O Allah, I intend to perform 'Umrah, or I intend to perform Hajj. The talbiyah is sufficient because you will say what? Labbaik 'Umrah if you are in 'Umrah, or Labbaik Hajj if you are in Hajj, or Labbaik 'Umrah and Hajj if you are performing Qiran. So there is no need. In all acts of worship, the intention is not spoken. For this reason, He the Exalted and Majestic said: Then He the Exalted said: Shall we stop here? We stop here for the sake of the questions. We start from the right, for the guests only.