Explanation of the Book of Inheritance, Fixed Punishments, and Blood Money-06b

The reciter: Muhammad ibn Salam narrated to us, Abdullah informed us, from 'Ubayd Allah ibn 'Umar, from Khubayb ibn 'Abd al-Rahman, from Hafs ibn 'Asim, from Abu Hurayrah, from the Prophet (peace and blessings be upon him), who said: .

The Shaykh : The virtue of abandoning major sins is apparent from the hadith, and that is His saying: .
These seven are not specific individuals but rather categories; millions of people may possess a single one of these attributes, so the intended meaning is seven types of people.
The first is a just ruler, and he was mentioned first because he is the most severe in his work and the most beneficial to creation if he possesses justice.
And His saying (peace and blessings be upon him): Some people understood this hadith incorrectly and said that the intended meaning of "His shade" is the shade of His own Self (Mighty and Majestic). This is a great denial. If the one who holds this view were to reflect on it, he would not proceed with it, because it is known that people are on the earth, and whoever shades you from something is shading you from something above you. This false and erroneous interpretation necessitates that there is something above Allah, and that His sacred Self is a barrier between that thing and the people. If we say that the shade is from the sun and the sun approaches the creatures by the distance of a bow's shot, then on this interpretation Allah would be descending very low, closer to the people than the bow's shot, and He would shade them like a cloud between them and the sun. This is a denial, and this is taking the apparent meaning whose falsity is evident.
The intended meaning of "shade" here is the shade that He (Mighty and Majestic) creates. He creates a shade from whatever material we do not know, because the shade of this world is of two types: a shade from Allah and a shade from creation. If a person builds a shelter, the one who takes shelter in it is taking shelter in the shade of the human being who made it, which was made by a human being. The shade of the clouds is the shade of Allah; creation does not make it.
On the Day of Resurrection, there is no shade for humans; no one can build a shade. Rather, the shade is the shade of Allah (Mighty and Majestic).
It was mentioned in a hadith, but it is weak: It is also weak because the sun approaches the creatures by the distance of a bow's shot, and the Throne is above all created things, and there is no sun above it to shade people from it.
So the correct view is that the intended meaning of "shade" here is the shade that Allah (Mighty and Majestic) creates, which people do not make.
There is no harm in us explaining the hadith because it is important.
Just in the Shari'ah of Allah and just with the servants of Allah. Just in the Shari'ah of Allah means he does not rule by other than it, does not follow other than it, and casts aside whatever contradicts it. This is justice. Justice in what? In the Shari'ah of Allah, because whoever introduces a law other than the Shari'ah of Allah, competing with the Shari'ah of Allah or prevailing over the Shari'ah of Allah, has not been just, due to the saying of Allah the Exalted: .
Just with the servants of Allah: he does not favor a relative because of his kinship, nor a noble person because of his nobility, nor a person of status because of his status. If his daughter were to steal, he would cut off her hand.
So if this just ruler, who is just in the Shari'ah of Allah and just with the servants of Allah, is found, then affairs will be set right.
And take 'Umar ibn 'Abd al-'Aziz (may Allah have mercy on him) as an example. Those who came before him were in a time of fear, fitnah, and turmoil, due to their lack of justice, either in the Shari'ah of Allah or with the servants of Allah. When he (may Allah have mercy on him) took office, he did not remain in rule except for two years and months. Yet, in his time, there was security and the return of many of the Khawarij from their opinion, which had not happened in tens of years, because he (may Allah have mercy on him) was a just ruler. Some scholars even considered him one of the caliphs and said that the Rightly Guided Caliphs are five: who are they? The four well-known ones, and 'Umar ibn 'Abd al-'Aziz.
So the just ruler has his affairs completed and set right, just as two hands are joined. And if a person deviates from the Shari'ah of Allah or deviates in ruling between the servants of Allah, the straightness of his affairs decreases by the amount he deviated, as a just recompense.
If the rulers of the Muslims today were to wake up and return to right guidance, they would know that if they ruled with justice, as we said, in the Shari'ah of Allah and with the servants of Allah, their affairs would become smooth internally and externally. They would attain the status of awe through the strength of the Qur'an and the strength of authority. Through the strength of the Qur'an by what they have of the Shari'ah of Allah, and through the strength of authority because they would comply with the saying of Allah the Exalted: There is no lack in the number of Muslims now; the number is large, but they are chaff like the chaff of a flood. Most of their rulers do not want anything but control and remaining in their positions, and they do not care about anything beyond that. And their people are likewise not at the level; rather, they are as they were, and they were ruled over as a just recompense.
So the result is that the just ruler was the one the Prophet (peace and blessings be upon him) began with, because with his justice the entire community is set right.
Then he said: He specified the young man because youth has impulses, indeed multiple impulses, and no one denies what is in youth of impulses and ideas. One wakes up with one idea and goes to sleep with another. And everyone can be attracted by his appearance, or his voice, or his eloquence, or his outward actions.
By his appearance, meaning his demeanor. One finds a person whose appearance is that of a pious, humble worshipper, so he is deceived by him, and he is deadly poison. How many young people have been deceived by such people, who feign righteousness and reform and lament the era, the people of the era, and the rulers of the era, in order to corrupt the people of the era. But the young man is young; there is no established intellect to know what harms him and what benefits him, so he is deceived by these people.
He is deceived by his voice. You find that when he preaches, he is like a warner to an army, saying: "Good morning and good evening to you." Raising of voice, shaking of the body, emotional display. So the man who does not fear blame from Allah in His cause is deceived by him.
He is deceived by his eloquence, meaning his fluency and style, with what he decorates for him of eloquence and arranging of words, some with others, and bringing forth premises and conclusions until one thinks his speech is revelation descending upon him.
So the important thing is that if the young man frees himself from all of this and grows up in the worship of Allah, turns to Allah, and walks on the guidance of Allah, then this is the young man whom Allah will shade in His shade on a day when there is no shade except His.
And generally, Allah (Mighty and Majestic) does not disappoint his effort. If one grows up from childhood in the worship of Allah, generally Allah confirms him and keeps him on what he is, because He (Mighty and Majestic) is more generous than the worker, , so by His wisdom and mercy, He keeps a young man who truly grew up in the worship of Allah and in which faith was established in his heart from stumbling or deviating after He has guided him.
The third: a man who remembered Allah in seclusion and his eyes overflowed. And in a narration: Is the seclusion here seclusion of the body or seclusion of the mind, or both? Seclusion of the body means that he has no one from the people with him so that he does not show off with his crying; he is alone with no one from the people so that he does not show off with his crying.
Or seclusion of the mind means that his heart is completely free for Allah (Mighty and Majestic). And generally, the eye does not overflow except when the mind is free, meaning in that hour when he remembers Allah (Mighty and Majestic) and his heart is completely free for the remembrance of Allah. This is what brings about the overflowing of the eye.
As for the one who remembers Allah but his heart is in another state, as is our condition, we ask Allah to treat us with His forgiveness. He remembers Allah and his heart is in a far valley from the place of remembrance, and from its time, and from its state. This person generally does not have his eyes overflow. And test yourself: hours come to you when you are alone, you read the Qur'an, and your eye overflows and your body trembles. And in some state, you read the same verses and they pass over you like smooth stones, and you are not affected.

The Shaykh : ... among those whom Allah will shade in His shade on a day when there is no shade except His: a just ruler, and a young man who grew up in the worship of Allah, and the third is a man who remembered Allah in seclusion and his eyes overflowed.
The fourth, he said: Meaning attached to it. And "mosques" may mean the places of prostration, which are the known mosques.
It is also possible that the intended meaning of "mosques" is prostration, meaning the prayers. This is because the word "masjid" can be a verbal noun with a mim, or a name of place, or a name of time, as is known in the Arabic language.
The hadith allows for both interpretations, but one might say: the most immediate understanding is that it refers to the mosques that are the places of prayer, meaning that because of his intense desire for good and prayer, specifically, his heart is attached to their location.
As for the fifth: he said: That is, what prompted this one to love the other is the worship of Allah, Glorified and Exalted is He, that he possesses, so he loves him; it is not that he possesses, for example, benefit for creation through wealth or knowledge or the like, so he loves him. If asked, "Why did you love so-and-so? Was it for his wealth, his lineage, his kinship, or the like?"
He said: "No, I do not love him except for Allah." These two who love each other for Allah, Allah will shade them in His shade on the Day when there is no shade except His. In some wordings of the hadith, this is included: meaning that the affection between them lasted until death, from the time they gathered together until they died.
The sixth: to herself, meaning to intercourse with her. She is one of high status and beauty, meaning she is beautiful in appearance and noble in lineage, because she is of high status. She is not among the lowly or promiscuous women, nor among the ugly women, but she is a beautiful woman and a woman of honor, such that being with her is not considered degrading because she is noble.
, meaning that the only thing that prevented him from doing so was the fear of Allah. There was no human being he feared might find out about his action, and there was no weakness in his strength; rather, he was capable of carrying it out. But what prevented him was the fear of Allah the Mighty and Majestic, despite the strength of the internal and external urges. The strength of the external urge was that the woman was of high status and beauty, and the internal urge was that the man had strength and ability for intercourse. Yet he said: "I fear Allah." Only the fear prevented him.
As for the seventh: and this is due to the perfection of his sincerity. He gave charity in such a way that no one found out about it, to the extent that if his left hand had a will or independent knowledge, it would not have known what his right hand spent or what his right hand did. It was also said that its meaning is: so that the one on his left does not know what his right hand spent, but the first interpretation is more eloquent, because the left hand is part of the body of the one giving charity, and yet it does not know, and this is more severe and more eloquent in terms of concealment.
If we look at this hadith, we find that it contains meanings. Why were these people among those whom Allah will shade in His shade?
The first is for the perfection of his justice, and he is the just imam.
The second is for the perfection of his worship and his righteous upbringing.
The third is for the perfection of his sincerity and his attachment to Allah the Mighty and Majestic.
The fourth is for the perfection of his love for the mosques and the remembrance of Allah that takes place in them.
The fifth is for the perfection of his loyalty for Allah, and that he does not show loyalty except to the awliya (close friends of Allah).
The sixth is for the perfection of his chastity.
The seventh is for the perfection of his sincerity and his distance from showing off in worship.
Who is the most apparent example that applies to his saying: ?
Yusuf (peace be upon him), for the wife of the Aziz called him to herself, and she was of high status and beauty, and there was no one with them, yet he refrained. meaning that due to the strength of the urge, the desire arose, but the deterrent became stronger, which was that he saw the proof of Allah, so he refrained. Some exegetes have a rejected statement here, so the correct view is what we mentioned: that the desire occurred, but the strength of the deterrent became greater than the strength of the attractor and the motivator, so he feared Allah.
Also among this is one of the three men about whom the Prophet (peace and blessings be upon him) informed, upon whom the cave collapsed. When he sat with his cousin's daughter in the manner of a man with his family, she said to him: "Fear Allah and do not open the seal except with its right." And she was the most beloved of people to him. He stood up, and she was the most beloved of people to him, out of fear of Allah the Mighty and Majestic.