Explanation of the statement: “And the scholars are the heirs of the prophets, may they be the most noble of heirs and the most noble of the bequeathed. As for after, …”
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The Shaykh : He said: “And the scholars are the heirs of the prophets”. It is as if he, may Allah have mercy on him, feared that someone might think that his statement “and their followers are the followers of the Companions” meant that those who inherited their knowledge … thereby inherited the knowledge of the Prophet (peace and blessings be upon him). For this reason, he said: “The scholars are the heirs of the prophets”. May Allah make me and you among them. But who are the scholars who are the heirs? They are the scholars described with correct, pure knowledge; the scholars who act upon their knowledge; the scholars who spread the Shari'ah of Allah; the scholars who call to the religion of Allah; and the scholars who strive in the path of Allah. This is because the heir must be similar to the one who bequeathed, otherwise his inheritance will be deficient. So not every scholar is an heir to the Prophet, but he has a share of the Prophet’s inheritance if he has knowledge but falls short in worship, or if he has knowledge but falls short in spreading knowledge, or if he has knowledge but falls short in calling to Allah, or if he has knowledge but falls short in jihad. We say: they have a share of their inheritance. And inheritance is not realized except by inheriting the entirety of what was bequeathed. A son and a mother: what is the mother’s share? Is she an heir to her son, or to a portion of his wealth?
The student: To a portion of his wealth.
The Shaykh : To a portion of his wealth. Likewise, the inheritance of the prophets, if it is not in the form in which the prophets came, then the inheritance will be deficient according to what is lacking in the inheritance. Then he said: “May they be the most noble of heirs and the most noble of the bequeathed”. What is this form?
The student: ...
The Shaykh : It is a form of wonder, meaning “How noble they are as heirs and as the bequeathed” — may Allah reward you with good. But wonder is expressed with *af'ala* and with *af'ala bihi*. “May they be the most noble of heirs and the most noble of the bequeathed”. They say that *akrama* differs from the usual forms because it is on the form *af'ala* and because its subject is apparent, for the *ha* in *bi-him* is actually the subject, even though it is a preposition and a genitive.
And his saying: “as heirs”. It is either a *hal* (state) from the pronoun in *bi-him*, because it is a derived noun, or it can be a *tamyiz* (specification), on the level of their saying: “For Allah is his excellence as a knight”, where it is said to be a *tamyiz* even though it is a derived noun. In any case, the issue of grammar is easy. And *al-mawruth* (the bequeathed): who is the bequeathed? The prophets. The prophets, peace and blessings be upon them, are the bequeathed, and the heir is the one after them who inherited the knowledge.
He said: “As for after, this is a concise phrase that encompasses”, etc. “As for after” — some authors said: it is a word used to transition from one style to another. But there is a consideration in this. However, it is a word used to transition from the introduction to the subject. It is not from one style to another. If the style changed, one would not say “As for after.” But one says it from the introduction to the subject.
The student: ...
The Shaykh : No, there is no question …
The student: ...
The Shaykh : Huh? The apparent meaning?
The student: ...
The Shaykh : Very well.
The student: ...
The Shaykh : Yes?
The student: ...
The Shaykh : No, no, it is sufficient. But, if Allah wills, from tonight we will proceed with what we do. Yes?
The questioner : Shaykh, may Allah reward you. It is difficult for me to understand that the etiquettes of the Shari'ah … We said that it is permissible for a person to perform the dhikr for which the Shari'ah has arranged worldly benefits … and the reward of the Hereafter.
The Shaykh : Yes.
The questioner : It is difficult for me to understand that jihad in the path of Allah includes this, like the saying of the Prophet (peace and blessings be upon him):Muwatta Malik 21:21 And at the same time, the one who strives in the path of Allah should intend thereby the abode of the Hereafter.
The Shaykh : He is deprived of the reward entirely.
The questioner : ...
The Shaykh : No one does this, but encouraging this, yes?
The questioner : ...
The Shaykh : Yes?
The questioner : ...
The Shaykh : What?
The questioner : ...
The Shaykh : Yes, that is correct.
The questioner : ...
The Shaykh : There is nothing wrong with it. It appears that there is nothing wrong with it, because this is not from the matters of worship where we would say that one must restrict oneself to what the text has brought. Yes?
The questioner : Shaykh, may Allah bless you. Some …
The Shaykh : Yes.
The questioner : In the definition of a Companion, you said, as established in the science of hadith terminology, that it is the one who saw the Prophet (peace and blessings be upon him) …
The Shaykh : He met, he met.
The questioner : He met the Prophet (peace and blessings be upon him) and then died upon Islam. Meaning they say …
The Shaykh : Yes.
The questioner : ...
The Shaykh : Yes, based on the apparent meaning.
The questioner : ...
The Shaykh : It does not contradict. We have only the apparent meaning. We cannot say that among them are hypocrites when we do not know them. How can we say this? For this reason, the Messenger (peace and blessings be upon him) entrusted their inner secrets to Allah, but Allah may have informed him of some of them.[Muhammad 47:30] Yes?
The questioner : May Allah bless you …
The Shaykh : Yes.
The questioner : Is the supplication for them …
The Shaykh : It appears that it is general.
The questioner : ...
The Shaykh : He also must worship.
The student: To a portion of his wealth.
The Shaykh : To a portion of his wealth. Likewise, the inheritance of the prophets, if it is not in the form in which the prophets came, then the inheritance will be deficient according to what is lacking in the inheritance. Then he said: “May they be the most noble of heirs and the most noble of the bequeathed”. What is this form?
The student: ...
The Shaykh : It is a form of wonder, meaning “How noble they are as heirs and as the bequeathed” — may Allah reward you with good. But wonder is expressed with *af'ala* and with *af'ala bihi*. “May they be the most noble of heirs and the most noble of the bequeathed”. They say that *akrama* differs from the usual forms because it is on the form *af'ala* and because its subject is apparent, for the *ha* in *bi-him* is actually the subject, even though it is a preposition and a genitive.
And his saying: “as heirs”. It is either a *hal* (state) from the pronoun in *bi-him*, because it is a derived noun, or it can be a *tamyiz* (specification), on the level of their saying: “For Allah is his excellence as a knight”, where it is said to be a *tamyiz* even though it is a derived noun. In any case, the issue of grammar is easy. And *al-mawruth* (the bequeathed): who is the bequeathed? The prophets. The prophets, peace and blessings be upon them, are the bequeathed, and the heir is the one after them who inherited the knowledge.
He said: “As for after, this is a concise phrase that encompasses”, etc. “As for after” — some authors said: it is a word used to transition from one style to another. But there is a consideration in this. However, it is a word used to transition from the introduction to the subject. It is not from one style to another. If the style changed, one would not say “As for after.” But one says it from the introduction to the subject.
The student: ...
The Shaykh : No, there is no question …
The student: ...
The Shaykh : Huh? The apparent meaning?
The student: ...
The Shaykh : Very well.
The student: ...
The Shaykh : Yes?
The student: ...
The Shaykh : No, no, it is sufficient. But, if Allah wills, from tonight we will proceed with what we do. Yes?
The questioner : Shaykh, may Allah reward you. It is difficult for me to understand that the etiquettes of the Shari'ah … We said that it is permissible for a person to perform the dhikr for which the Shari'ah has arranged worldly benefits … and the reward of the Hereafter.
The Shaykh : Yes.
The questioner : It is difficult for me to understand that jihad in the path of Allah includes this, like the saying of the Prophet (peace and blessings be upon him):
Whoever kills someone can have his effects
من قتل قتيلًا فله سلبهThe Shaykh : He is deprived of the reward entirely.
The questioner : ...
The Shaykh : No one does this, but encouraging this, yes?
The questioner : ...
The Shaykh : Yes?
The questioner : ...
The Shaykh : What?
The questioner : ...
The Shaykh : Yes, that is correct.
The questioner : ...
The Shaykh : There is nothing wrong with it. It appears that there is nothing wrong with it, because this is not from the matters of worship where we would say that one must restrict oneself to what the text has brought. Yes?
The questioner : Shaykh, may Allah bless you. Some …
The Shaykh : Yes.
The questioner : In the definition of a Companion, you said, as established in the science of hadith terminology, that it is the one who saw the Prophet (peace and blessings be upon him) …
The Shaykh : He met, he met.
The questioner : He met the Prophet (peace and blessings be upon him) and then died upon Islam. Meaning they say …
The Shaykh : Yes.
The questioner : ...
The Shaykh : Yes, based on the apparent meaning.
The questioner : ...
The Shaykh : It does not contradict. We have only the apparent meaning. We cannot say that among them are hypocrites when we do not know them. How can we say this? For this reason, the Messenger (peace and blessings be upon him) entrusted their inner secrets to Allah, but Allah may have informed him of some of them.
And if We willed, We could show them to you, and you would know them by their mark; but you will surely know them by the tone of [their] speech
ولو نشاء لأريناكهم فلعرفتهم بسيماهم ولتعرفنّهم في لحن القولThe questioner : May Allah bless you …
The Shaykh : Yes.
The questioner : Is the supplication for them …
The Shaykh : It appears that it is general.
The questioner : ...
The Shaykh : He also must worship.