Explanation of the Book of Tawhid-10a

The Reciter: In the name of Allah, the Most Gracious, the Most Merciful. Praise is to Allah, and peace and blessings be upon the Messenger of Allah. Al-Bukhari (may Allah have mercy on him) said:
Mu'adh ibn Fudhala narrated to me, saying: Hisham narrated to us from Qatadah from Anas:

The Shaykh : Yes, we will first discuss this portion of the hadith. In this wording, it says: "Allah will gather the believers." However, the gathering on the Day of Resurrection is for the believers and others, and the hardship will be upon the believers and others. In this hadith, it says: "They will come to Adam and say: 'O Adam, do you not see the people?'" This means: Do you not see the people in the state they are in, of sorrow and distress that is unbearable? The second object is omitted, but the context indicates it. The meaning is: Do you not see that the people have been afflicted with the worry, sorrow, and distress that has befallen them? This is the point of the hadith that matches the chapter heading exactly: meaning, He commanded them to prostrate to you, so they prostrated. Here a question arises: How was it permissible for the angels to prostrate to other than Allah, and was their prostration an act of worship? The answer is that it was permissible for them to prostrate to other than Allah because Allah commanded them to do so, and their prostration to Adam was an act of worship. This is why Iblis's refusal to prostrate to Adam was disbelief; he was arrogant and became one of the disbelievers. Just as killing the soul is among the major sins, especially the killing of relatives. And killing a relative was a great merit for Ibrahim the Intimate Friend, when Allah commanded him to kill his son. He and the child submitted. When he brought him for the slaughter and laid him face down, he laid him down firmly so that mercy would not overcome him, and he placed his forehead toward the ground so that he would not be unable to carry out what Allah commanded him to do by seeing his son's face and the knife in front of him, or so that the child would not experience what happens when he sees the knife above his face. But relief came from Allah, and He lifted this heavy, costly obligation from him and said to him: and He wrote for you the reward of one who slaughtered his son who had reached the age of effort, in obedience to the command of Allah the Exalted. So this killing of the son became a nearness to Allah the Exalted. And Allah the Exalted has the right to do what He wills. If He burdens us with a command, our obedience to this command is worship, no matter what it is.
The third point of discussion in this is His saying: "the names of all things." It is known that if you take "all things" at its apparent meaning, it would mean that Allah taught him everything, even what will happen until the Day of Resurrection. But what is intended by "the names of all things" is the names of all things that are needed, or whose names need to be known at that time. There is nothing strange about the phrase "all things" being used to mean a specific thing. Have you not seen His saying about the wind of 'Ad: but it did not destroy the dwellings? But His teaching of the names of all things that are needed to be known. This is why it was said to the angels: a specific thing known to them. But did He teach him everything related to these named things? It is narrated from 'Abdullah ibn 'Abbas (may Allah be pleased with them both) that he said: "He taught him the large bowl, the small bowl, the large pot, and the small pot" meaning the augmentative and diminutive forms, everything that is needed. In this discussion, the scholars differed: are languages divinely ordained or acquired? The correct view is that some are divinely ordained and some are acquired. That is, some are what Allah taught, and some are what man acquired through experience, assigning a name to each meaning according to his experiences. This is why we see that languages develop, sometimes increasing and sometimes decreasing. Some words in languages have been abandoned and are never used; they have died. And new meanings have emerged for words, so the appropriate term for these new meanings was used. Good.
The fourth point of discussion: The saying: This is an excuse and an explanation of the argument for the excuse: "I am not the one for that," and the explanation of the argument is the sin he committed. That is because the intercessor must have a status with the one to whom he intercedes. If he does not have a status, or if he has committed a transgression, then he is the one who needs, what? Who intercedes for him? He would be ashamed to be an intercessor for others while he has committed what he has committed. This is something innate, innate. If a person came to you and said, "Intercede for me with so-and-so," you would say, "No, by Allah, I cannot. I had a quarrel with him yesterday." Would he intercede or not? He would not intercede. So Adam excused himself and mentioned the reason for the excuse: that he ate from the tree from which Allah forbade him to eat. Allah commanded him to eat from everything pleasant in Paradise and said: So the devil came to them. And he said: And man is a weak human being, so he submitted and ate from the tree. The private parts were exposed: the physical private parts and the moral private parts. The moral private part is through sin, and the physical private part is that what Allah had covered their private parts with fell off. And they began to stitch together for themselves from the leaves of Paradise. In this is proof of the falsehood of the narration attributed to Ibn 'Abbas (may Allah be pleased with them both) regarding His saying: where this narration claimed that Hawwa became pregnant, so the devil came to them and said: "Name him 'Abd al-Harith." They refused to obey him, so he left dead. Then she became pregnant again, and he came to them and said: "Either obey me, or I will put the horns of a gazelle on him, and he will come out of your womb and split it open." So their love for the child overcame them, and they named him 'Abd al-Harith. This is a lie, there is no doubt that it is a lie. And the strange thing is that in some of its contexts, it says he told them: "I am your companion who took you out of Paradise." Glory be to Allah! He seeks nearness to them by accepting his news that he took them out of Paradise. We mentioned this story in the explanation of Tawhid from more than eight angles that indicate its falsehood, including this hadith. Because if it had happened to Adam, it would have been greater than eating from the tree, because it involves a breach of tawhid (the oneness of Allah) and falling into shirk (associating partners with Allah), which is greater than sin. Allah is Great, Allah is Great.
If someone were to say: If it has become clear that the noble verse is not about Adam and Hawwa, then how do you answer His saying: We say the answer to this is easy. The meaning of His saying "from one soul" is from one kind, and "and made from it his spouse" is like His saying: And the meaning of "one soul" is not Adam, but rather the souls of the children of Adam. The meaning is that He created them from one kind, and it happened...