Reading from the author's statement: "Know that Allah (Glorified and Exalted is He) sent Muhammad (peace and blessings be upon him) to all of creation during a period of absence of the messengers
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The reader: "Chapter: Know that Allah (Glorified and Exalted is He) sent Muhammad (peace and blessings be upon him) to all of creation during a period of absence of the messengers, and the people of the earth had become corrupt: Arabs and non-Arabs alike, except for remnants of the People of the Book who died—or most of them—before his mission".
The Shaykh : Before, a copy, perhaps a copy from before, could be a copy for the one who has it from before.
The reader: "The people at that time were of two types: either a follower of a Book who held fast to a Book, either altered, or altered and abrogated".
The Shaykh : How?
The reader: "The people at that time were of two types: either a follower of a Book who held fast to a Book, either altered, or altered and abrogated".
The Shaykh : It is not with us, "either altered and abrogated"
The student: ...
The Shaykh : Here, and either abrogated, this is better, or abrogated is better "either altered or abrogated".
The student: ...
The Shaykh : How?
The student: ... altered or either altered and abrogated.
The Shaykh : No, it is correct, either altered meaning without abrogation, or altered and abrogated meaning combining the two matters.
The reader: "The people at that time were of two types: either a follower of a Book who held fast to a Book, either altered, or altered and abrogated, with a religion that had become obscure, part of it unknown and part of it abandoned; or an illiterate person, Arab or non-Arab, devoted to worshipping whatever he deemed good and thought would benefit him: a star, an idol, a grave, a statue, or something else.
The people were in a state of profound ignorance, holding opinions they thought were knowledge but were actually ignorance, and performing deeds they considered righteous but were actually corrupt, and the limit of the most accomplished among them in knowledge and practice was to acquire a little of the knowledge inherited from the earlier prophets, in which its truth had become confused with its falsehood for them.
Or they would engage in the practice of a little of it that was prescribed, while most of it was religious innovation, which hardly had any effect on their righteousness except a little, or they would labor with their intellects like the philosophers, their life force melting away in natural and mathematical matters and the reform of morals, until they reached—if they reached at all—after an indescribable effort, a small, confused amount that neither quenches thirst nor cures illness of divine knowledge, whose falsehood is many times its truth—if they achieved anything at all—and how could they achieve that, given the abundance of disagreement among their people, the confusion, and the difficulty of the evidence and causes for them
So Allah guided the people by the blessing of the prophethood of Muhammad (peace and blessings be upon him) and by what he brought of clear proofs and guidance, a guidance that is too great for describers to describe and surpasses the knowledge of the knowledgeable, until there came to his community of believers, generally".
The student: ...
The Shaykh : How? Raise your voice.
The student: Generally, by it
The Shaykh : Until there came to his community of believers.
The student: Generally, by it.
The Shaykh : The believers, generally, by it?
The student: This is from the printed text, O Shaykh.
The Shaykh : There is no harm, it does not change the meaning.
The student: ... .
The Shaykh : Yes.
The reader: ..."and it neither quenches thirst nor cures illness".
The Shaykh : We passed over it, O Zaki. Yes.
The reader: "Until there came to his Ummah, the believers in general and the people of knowledge among them in particular, such beneficial knowledge, righteous deeds, great morals, and straight Sunnahs that if the wisdom of all other nations, in knowledge and action, were gathered together, pure from any admixture, and compared to the wisdom with which he was sent, there would be a disparity that prevents knowing the proportion between them. So praise be to Allah as our Lord loves and is pleased with. The proofs and corroborations of this are not the subject of this place.
Then, He, Exalted is He, sent him with the religion of Islam, which is the straight path, and He made it obligatory upon creation to ask Him for its guidance every day in their prayers. He described it as the path of those upon whom He has bestowed favor, namely the prophets, the truthful ones, the martyrs, and the righteous, not those upon whom anger has fallen, nor those who are astray.
'Adi ibn Hatim (may Allah be pleased with him) said:".
The Shaykh : In my hand.
The student: And he said
The Shaykh : Yes, and he had said
The student: And he said
The Shaykh : What contradicts.
The reader: So a woman and a child with her came to him, and they said, "We have
The Shaykh : That Allah place His hand
The reader: In his hand
The Shaykh : In his hand
The reader: A copy.
The Shaykh : And that is better, because the preposition "in" is more apparent than "with." It should be said, "So he stood up with me, and I met him." So he stood up with me
The reader: So he stood up with him
The Shaykh : Yes, and I met him
The reader:.
The Shaykh : He said: So he stood up with me, and I met him.
The reader: " He said: And he mentioned a long hadith. Al-Tirmidhi narrated it and said: This is a good, strange hadith.
And the Book of Allah has indicated the meaning of this hadith. Allah, Exalted is He, said:[Al-Ma'idah 5:60]"
The Shaykh : From that reward, the connection is better
The reader: "[Al-Ma'idah 5:60] The pronoun refers to the Jews, and the address is to them, as indicated by the context of the speech. And He, Exalted is He, said: [Al-Mujadila 58:14]. And they are the hypocrites who turned to the Jews, by the consensus of the people of exegesis, and the context of the verse indicates this.
And He, Exalted is He, said:[Ali 'Imran 3:112] And he mentioned in Al-Imran the saying of Allah, Exalted is He: " .
The Shaykh : Yes.
The reader:[Ali 'Imran 3:112] .
The Shaykh : It is not extra for me, it is essential.
The reader: " And he mentioned in Al-Imran the saying of Allah, Exalted is He: " .
The student: ...
The Shaykh : Here, how?
The student: And he mentioned in Al-Baqarah ...
The reader: The Shaykh Nasser drew attention to it. He said in the printed edition: " He said: And he mentioned in Al-Baqarah " But in all the manuscript copies it is Al-Imran, as I have established, and it is in Al-Baqarah from verse 90.
The Shaykh : Yes, it became in both surahs.
The reader: No, it is in Al-Baqarah, O Shaykh.
The Shaykh : how
The reader: In Al-Baqarah
The Shaykh : Not for me, it is in Al-Imran.
The reader: Shaykh Nasser says it is not in Al-Imran, it is in Al-Baqarah.
The Shaykh : Strange, it is not in Al-Imran, yes, it is in Al-Imran[Ali 'Imran 3:112] in the first eighth, after the part, in any case, it is in both surahs.
The reader: " And he mentioned in Al-Imran the saying of Allah, Exalted is He: And this is an explanation that the Jews are those upon whom anger has fallen " .
The student: And his saying also: .
The Shaykh : So they returned with anger. Is it not with us? This one is present in Al-Baqarah . Al-Baqarah, what is its number for you?
The reader: Ninety.
The Shaykh : Ninety, look at the mushaf, there is no mushaf
The student: So they returned with anger, upon anger
The Shaykh : Yes, it is not present with us
The student: Verse one and sixty
The Shaykh : Verse one and sixty, Al-Baqarah, one and sixty, and what does it say in one and sixty
The student: And they returned
The Shaykh : And what comes after it
The student:[Al-Baqarah 2:61]
The Shaykh : So it is in both surahs then.
The reader: " And he said regarding the Christians:[Al-Ma'idah 5:73] up to his saying: [Al-Ma'idah 5:77]. And this is an address to the Christians, as indicated by the context, and for this reason he forbade them from exaggeration, which is transgressing the limit, just as he forbade them from it in His saying: [An-Nisa 4:171] the verse. And the Jews are short of the truth, and the Christians are exaggerating in it. As for describing the Jews with anger and the Christians with being astray, there are apparent and hidden reasons for it, and this is not the place for them.
And the summary of that is: that the disbelief of the Jews, its origin is from the side of not acting upon their knowledge, so they know the truth and do not follow it in action, or neither in speech nor in action. And the disbelief of the Christians is from the side of their action without knowledge, so they strive in various types of worship without a Shari'ah from Allah, and they say about Allah what they do not know.
And for this reason, the Salaf: Sufyan ibn 'Uyaynah and others, used to say: Whoever among our scholars has gone astray, there is in him a resemblance to the Jews! And whoever among our worshippers has gone astray, there is in him a resemblance to the Christians, and this is not the place to explain that " .
The Shaykh : The time has not come.
The student: It is finished, O Shaykh, it is finished and 'Adi.
The Shaykh : I did not hear.
The student: No, I heard it.
The Shaykh : Did you hear it?
The student: Yes, you drew attention to it, but ...
The Shaykh : The time is finished, O brothers. Brother Ahmad, look, the time is finished now. Do you have a question or two questions? Do you have a question or two questions?
The Shaykh : Before, a copy, perhaps a copy from before, could be a copy for the one who has it from before.
The reader: "The people at that time were of two types: either a follower of a Book who held fast to a Book, either altered, or altered and abrogated".
The Shaykh : How?
The reader: "The people at that time were of two types: either a follower of a Book who held fast to a Book, either altered, or altered and abrogated".
The Shaykh : It is not with us, "either altered and abrogated"
The student: ...
The Shaykh : Here, and either abrogated, this is better, or abrogated is better "either altered or abrogated".
The student: ...
The Shaykh : How?
The student: ... altered or either altered and abrogated.
The Shaykh : No, it is correct, either altered meaning without abrogation, or altered and abrogated meaning combining the two matters.
The reader: "The people at that time were of two types: either a follower of a Book who held fast to a Book, either altered, or altered and abrogated, with a religion that had become obscure, part of it unknown and part of it abandoned; or an illiterate person, Arab or non-Arab, devoted to worshipping whatever he deemed good and thought would benefit him: a star, an idol, a grave, a statue, or something else.
The people were in a state of profound ignorance, holding opinions they thought were knowledge but were actually ignorance, and performing deeds they considered righteous but were actually corrupt, and the limit of the most accomplished among them in knowledge and practice was to acquire a little of the knowledge inherited from the earlier prophets, in which its truth had become confused with its falsehood for them.
Or they would engage in the practice of a little of it that was prescribed, while most of it was religious innovation, which hardly had any effect on their righteousness except a little, or they would labor with their intellects like the philosophers, their life force melting away in natural and mathematical matters and the reform of morals, until they reached—if they reached at all—after an indescribable effort, a small, confused amount that neither quenches thirst nor cures illness of divine knowledge, whose falsehood is many times its truth—if they achieved anything at all—and how could they achieve that, given the abundance of disagreement among their people, the confusion, and the difficulty of the evidence and causes for them
So Allah guided the people by the blessing of the prophethood of Muhammad (peace and blessings be upon him) and by what he brought of clear proofs and guidance, a guidance that is too great for describers to describe and surpasses the knowledge of the knowledgeable, until there came to his community of believers, generally".
The student: ...
The Shaykh : How? Raise your voice.
The student: Generally, by it
The Shaykh : Until there came to his community of believers.
The student: Generally, by it.
The Shaykh : The believers, generally, by it?
The student: This is from the printed text, O Shaykh.
The Shaykh : There is no harm, it does not change the meaning.
The student: ... .
The Shaykh : Yes.
The reader: ..."and it neither quenches thirst nor cures illness".
The Shaykh : We passed over it, O Zaki. Yes.
The reader: "Until there came to his Ummah, the believers in general and the people of knowledge among them in particular, such beneficial knowledge, righteous deeds, great morals, and straight Sunnahs that if the wisdom of all other nations, in knowledge and action, were gathered together, pure from any admixture, and compared to the wisdom with which he was sent, there would be a disparity that prevents knowing the proportion between them. So praise be to Allah as our Lord loves and is pleased with. The proofs and corroborations of this are not the subject of this place.
Then, He, Exalted is He, sent him with the religion of Islam, which is the straight path, and He made it obligatory upon creation to ask Him for its guidance every day in their prayers. He described it as the path of those upon whom He has bestowed favor, namely the prophets, the truthful ones, the martyrs, and the righteous, not those upon whom anger has fallen, nor those who are astray.
'Adi ibn Hatim (may Allah be pleased with him) said:
I came to the Messenger of Allah (peace and blessings be upon him) and he was sitting in the mosque, and the people said: This is 'Adi ibn Hatim. And I came without a safe conduct or a letter. So when I approached him, he took my hand, and he had said before that: I hope that Allah will place His hand in my hand
أتيت رسول الله صلى الله عليه وسلم وهو جالس في المسجد، فقال القوم : هذا عدي بن حاتم ، وجئت بغير أمان ولا كتاب، فلما دفعت إليه أخذ بيدي، وقد كان قال قبل ذلك : إني لأرجو أن يجعل الله يده بيديThe Shaykh : In my hand.
The student: And he said
The Shaykh : Yes, and he had said
The student: And he said
The Shaykh : What contradicts.
The reader: So a woman and a child with her came to him, and they said, "We have
The Shaykh : That Allah place His hand
The reader: In his hand
The Shaykh : In his hand
The reader: A copy.
The Shaykh : And that is better, because the preposition "in" is more apparent than "with." It should be said, "So he stood up with me, and I met him." So he stood up with me
The reader: So he stood up with him
The Shaykh : Yes, and I met him
The reader:
So he stood up with me, he said: So I met a woman and a child with her
فقام بي قال : فلقيته امرأة وصبي معهاThe Shaykh : He said: So he stood up with me, and I met him.
The reader: " He said:
So he stood up with me, and I met a woman and a child with her, and they said, a woman and a child with her, and they said: We have a need to you, so he stood up with them until he fulfilled their need, then he took my hand until he brought me to his house, so the slave woman threw a cushion for him, so he sat on it, and I sat between his hands, so he praised Allah and extolled Him, then he said: What do you think? Do you think that you will say: There is no god but Allah? And do you know of a god other than Allah? He said: I said: No. Then he spoke for a while, then he said: It is only that you say: Allah is the Greatest, and do you know something greater than Allah? He said: I said: No. He said: Then the Jews are those upon whom anger has fallen, and the Christians are astray. He said: So I said: Then I am a Hanif Muslim. He said: So I saw his face expand with joy
فقام بي فلقيته امرأة وصبي معها فقالا امرأة وصبي معها فقالا: إن لنا إليك حاجة، فقام معهما حتى قضى حاجتهما، ثم أخذ بيدي، حتى أتى بي داره، فألقت له الوليدة وسادة، فجلس عليها، وجلست بين يديه، فحمد الله وأثنى عليه ثم قال : ما يُفرك ؟ أيفرك أن تقول : لا إله إلا الله ؟ فهل تعلم من إله سوى الله ؟ قال : قلت: لا، ثم تكلم ساعة ثم قال : إنما يُفرك أن تقول : الله أكبر، وتعلم شيئاً أكبر من الله ؟ قال قلت : لا، قال : فإن اليهود مغضوب عليهم، وإن النصارى ضلال، قال : فقلت : فإني حنيف مسلم، قال فرأيت وجهه ينبسط فرحاًAnd the Book of Allah has indicated the meaning of this hadith. Allah, Exalted is He, said:
Say, "Shall I inform you of [what is] worse than that as penalty from Allah? [It is that of] those whom Allah has cursed
قل هل أنبئكم بشر من ذلك مثوبةً عند الله من لعنه اللهThe Shaykh : From that reward, the connection is better
The reader: "
Say, "Shall I inform you of [what is] worse than that as penalty from Allah? [It is that of] those whom Allah has cursed and with whom He became angry and made of them apes and pigs and slaves of Taghut
قل هل أنبئكم بشر من ذلك مثوبةً عند الله من لعنه الله وغضب عليه وجعل منهم القردة والخنازير وعبد الطاغوتHave you not considered those who make allies of a people with whom Allah has become angry? They are neither of you nor of them
ألم تر إلى الذين تولوا قوما غضب الله عليهم ما هم منكم ولا منهمAnd He, Exalted is He, said:
They have been put under humiliation [by Allah] wherever they are overtaken, except for a covenant from Allah and a rope from the Muslims. And they have drawn upon themselves anger from Allah
ضربت عليهم الذلة أين ما ثقفوا إلا بحبل من الله وحبل من الناس وباءوا بغضب من اللهThe Shaykh : Yes.
The reader:
and have been put under destitution
وضربت عليهم المسكنةThe Shaykh : It is not extra for me, it is essential.
The reader: " And he mentioned in Al-Imran the saying of Allah, Exalted is He:
And they returned with the anger of Allah.
وباءوا بغضب من اللهThe student: ...
The Shaykh : Here, how?
The student: And he mentioned in Al-Baqarah ...
The reader: The Shaykh Nasser drew attention to it. He said in the printed edition: " He said: And he mentioned in Al-Baqarah " But in all the manuscript copies it is Al-Imran, as I have established, and it is in Al-Baqarah from verse 90.
The Shaykh : Yes, it became in both surahs.
The reader: No, it is in Al-Baqarah, O Shaykh.
The Shaykh : how
The reader: In Al-Baqarah
The Shaykh : Not for me, it is in Al-Imran.
The reader: Shaykh Nasser says it is not in Al-Imran, it is in Al-Baqarah.
The Shaykh : Strange, it is not in Al-Imran, yes, it is in Al-Imran
And they have drawn upon themselves anger from Allah and have been put under destitution. That is because they
وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ذَلِكَ بِأَنَّهُمْ كَانُواThe reader: " And he mentioned in Al-Imran the saying of Allah, Exalted is He:
And they returned with the anger of Allah.
وباءوا بغضب من اللهThe student: And his saying also:
So they were visited with wrath upon wrath
فباءوا بغضب على غضبThe Shaykh : So they returned with anger. Is it not with us? This one is present in Al-Baqarah
So they were visited with wrath upon wrath
فباءوا بغضب على غضبThe reader: Ninety.
The Shaykh : Ninety, look at the mushaf, there is no mushaf
The student: So they returned with anger, upon anger
The Shaykh : Yes, it is not present with us
The student: Verse one and sixty
The Shaykh : Verse one and sixty, Al-Baqarah, one and sixty, and what does it say in one and sixty
The student: And they returned
The Shaykh : And what comes after it
The student:
and returned with anger from Allah [upon them]. That was because they [repeatedly] disbelieved in the signs of Allah
وباؤوا بغضب من الله ذلك بأنهم كانوا يكفرون بآيات اللهThe Shaykh : So it is in both surahs then.
The reader: " And he said regarding the Christians:
They have certainly disbelieved who say, "Allah is the third of three."
لقد كفر الذين قالوا إن الله ثالث ثلاثةSay, "O People of the Scripture, do not exceed limits in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way."
قل يا أهل الكتاب لا تغلوا في دينكم غير الحق ولا تتبعوا أهواء قوم قد ضلوا من قبل وأضلوا كثيراً وضلوا عن سواء السبيلO People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word
يا أهل الكتاب لا تغلوا في دينكم ولا تقولوا على الله إلا الحق إنما المسيح عيسى ابن مريم رسول الله وكلمتهAnd the summary of that is: that the disbelief of the Jews, its origin is from the side of not acting upon their knowledge, so they know the truth and do not follow it in action, or neither in speech nor in action. And the disbelief of the Christians is from the side of their action without knowledge, so they strive in various types of worship without a Shari'ah from Allah, and they say about Allah what they do not know.
And for this reason, the Salaf: Sufyan ibn 'Uyaynah and others, used to say: Whoever among our scholars has gone astray, there is in him a resemblance to the Jews! And whoever among our worshippers has gone astray, there is in him a resemblance to the Christians, and this is not the place to explain that " .
The Shaykh : The time has not come.
The student: It is finished, O Shaykh, it is finished and 'Adi.
The Shaykh : I did not hear.
The student: No, I heard it.
The Shaykh : Did you hear it?
The student: Yes, you drew attention to it, but ...
The Shaykh : The time is finished, O brothers. Brother Ahmad, look, the time is finished now. Do you have a question or two questions? Do you have a question or two questions?