Discussion of the interpretation of the saying of Allah the Exalted: (( Then they will be partners in the punishment on that Day * Thus We do to the criminals * Indeed, they used to, when it was said to them, There is no deity
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The Shaykh : Allah the Mighty and Majestic said [As-Saffat 37:33] What is the grammatical status of "mushtarakun" (partners), Bandar?
The student : The predicate of "inna" (indeed)
The Shaykh : The predicate of "inna" (indeed). And does this partnership lighten the punishment for them?
The student : It does not lighten the punishment for them
The Shaykh : What is the evidence?
The student: His saying, the Exalted,
The Shaykh : I forgot
The student : His saying, the Exalted[Az-Zukhruf 43:39]
The Shaykh : His saying, the Exalted with a dammah on the 'ayn
The student : No, with a fathah
The Shaykh : Yes. And does partnership in this world lighten it?
The student : If a person is struck by a calamity and another is struck by the same or a greater one, it lightens it for him.
The Shaykh : This is known by the nature of man, but is there a precedent for this from the words of those who came before?
The student : They cited a verse from al-Khansa in mourning her brother Sakhr
"And they do not weep for one like my brother, but I restrain my soul by taking comfort in others
And were it not for the multitude of mourners around me for their brothers, I would have killed myself
And they do not weep for one like my brother, but I console my soul regarding him by taking comfort in others "
The Shaykh : Well done, may Allah reward you, Ryan. Parse "kadhika" (thus)?
The student : The kaf is a noun meaning "like"
The Shaykh : A noun meaning "like." What is its grammatical position?
The student : Accusative as an absolute object
Accusative as an absolute object. What is the implied meaning?
The student: ...
The Shaykh : We have estimated it, and it passes us by often. Is this the first time?
The student: ...
The Shaykh : No.
The student : We, like this action, do to the criminals
The Shaykh : No.
The student : We, like that action, do to the criminals
The Shaykh : And the implied meaning is: We, like that action, do to the criminals. Now, Alian, where is the predicate of "inna" (indeed)?
The student : The sentence "we do"
The Shaykh : The sentence "we do." Well done. Allah the Exalted said[As-Saffat 37:35] Who is the speaker, Fahd?
The student: ...
The Shaykh : Either the Messenger or others from the people of truth. Now, what is the meaning of "La ilaha illa Allah" (There is no deity but Allah)?
The student : No worshipped entity with truth except Allah
The Shaykh : No worshipped entity with truth, or no worshipped entity of truth?
The student : No worshipped entity of truth
The Shaykh : No worshipped entity of truth except Allah. So "illa" (except) becomes the predicate of "la" (no)
The student: ...
The Shaykh : And "Allah" (the Name of Majesty) is a substitute for the deleted predicate. Now, if we were presented with the context of "La ilaha illa Allah" that there are gods other than Allah, Ya Isa?
The student : We answer that their divinity is not with truth
The Shaykh : So the answer is that their divinity is not truth, and the evidence
The student : His saying, the Exalted[Al-Hajj 22:62]
The Shaykh : Well done, perfect. Now, how did the majority of speakers interpret "La ilaha illa Allah"?
The student: ...
The Shaykh : No.
The student : They affirmed the oneness of lordship and the oneness of the names and attributes, and they did not mention the oneness of worship
The Shaykh : So they said "La ilaha illa Allah" means "No one is capable of creation except Allah." This is their interpretation of it, as transmitted by Shaykh al-Islam Ibn Taymiyyah in al-Tadmiriyyah. He says: They interpret "La ilaha illa Allah" to mean "No one is capable of creation except Allah." They interpreted it in a way that necessitates the oneness of lordship. Is this interpretation true or not true?
The student: ...
The Shaykh : It is correct. But if we interpret "La ilaha illa Allah" to mean "No one is capable of creation except Allah," meaning creation, is this interpretation correct or not?
The student : This contains ambiguity, for Allah is capable of creation from the beginning
The student : This is not correct
The Shaykh : Not correct means it is invalid from the root. The evidence is that the polytheists do not become arrogant about this. Do they become arrogant to say that there is no Creator except Allah, or do they acknowledge it? They acknowledge it. So whoever interprets it with this interpretation has erred. And the polytheists whom the Messenger of Allah (peace and blessings be upon him) fought did not interpret it this way, because if they had interpreted it this way, they would not have become arrogant about it. So this expression is considered invalid; it is not a deficiency or a shortcoming, but invalidity from the root. Now,[As-Saffat 37:36] the interrogation here
The student : For negation
The Shaykh : For negation, meaning we will not leave our gods for a mad poet. What do they do with their gods?
The student : They draw near to them
The Shaykh : But what do they do with their gods? Do they slaughter them?
The student : They worship them
The Shaykh : They worship them other than Allah, and they claim that they worship them to bring them closer to Allah. Now, did Allah lie to them in their claim that he is a poet?
The student : Yes
The Shaykh : Bring the evidence?
The student : The evidence is His saying ...
The Shaykh : Well done. And also His saying[Ya-Sin 36:69] Now, did Allah lie to them in their claim that he is a madman, Ya Khalid?
The student:[Al-Qalam 68:2]
The Shaykh : In His saying, the Exalted[Al-Qalam 68:2] May Allah reward you. Now, His saying [As-Saffat 37:37] Is it abrogation or transfer?
The student: ...
The Shaykh : Do you know the difference between them?
The student : No
The Shaykh : So how do you distinguish between them, so that you affirm this and deny this, while you do not know ...
The student : Abrogation
The Shaykh : Do you know the difference between abrogation and transfer?
The student : In the ruling by transfer, it remains, and in abrogation, the ruling is invalidated and transferred to what comes after. Rather,
The Shaykh : Well done, Zayn. His saying "confirmed the messengers." We mentioned that confirming the messengers, Ya Ahmad, has two aspects?
The student : Confirming what they reported
The Shaykh : Confirming what they reported
The student : The second is that he said they are truthful ...
The Shaykh : Their truthfulness occurred in accordance with what they reported, and this is confirmation. And "their truthfulness" means he said they are truthful, and it is obligatory to believe in them. And this is the way of the Messenger and the believers. [al-Baqarah:285]
So indeed they, that Day, will be sharing in the punishment.
فإنهم يومئذ في العذاب مشتركونThe student : The predicate of "inna" (indeed)
The Shaykh : The predicate of "inna" (indeed). And does this partnership lighten the punishment for them?
The student : It does not lighten the punishment for them
The Shaykh : What is the evidence?
The student: His saying, the Exalted,
The Shaykh : I forgot
The student : His saying, the Exalted
And never will it benefit you that Day, when you have wronged, that you are [all] sharing in the punishment.
ولن ينفعكم اليوم إذ ظلمتم أنكم في العذاب مشتركونThe Shaykh : His saying, the Exalted
And it will not benefit you
ولن ينفعكمThe student : No, with a fathah
The Shaykh : Yes. And does partnership in this world lighten it?
The student : If a person is struck by a calamity and another is struck by the same or a greater one, it lightens it for him.
The Shaykh : This is known by the nature of man, but is there a precedent for this from the words of those who came before?
The student : They cited a verse from al-Khansa in mourning her brother Sakhr
"And they do not weep for one like my brother, but I restrain my soul by taking comfort in others
And were it not for the multitude of mourners around me for their brothers, I would have killed myself
And they do not weep for one like my brother, but I console my soul regarding him by taking comfort in others "
The Shaykh : Well done, may Allah reward you, Ryan.
Thus We do to the criminals
إنا كذلك نفعل المجرمينThe student : The kaf is a noun meaning "like"
The Shaykh : A noun meaning "like." What is its grammatical position?
The student : Accusative as an absolute object
Accusative as an absolute object. What is the implied meaning?
The student: ...
The Shaykh : We have estimated it, and it passes us by often. Is this the first time?
The student: ...
The Shaykh : No.
The student : We, like this action, do to the criminals
The Shaykh : No.
The student : We, like that action, do to the criminals
The Shaykh : And the implied meaning is: We, like that action, do to the criminals. Now, Alian, where is the predicate of "inna" (indeed)?
The student : The sentence "we do"
The Shaykh : The sentence "we do." Well done. Allah the Exalted said
Indeed they, when it was said to them, "There is no deity but Allah," were arrogant
إنهم كانوا إذا قيل لهم لا إله إلا الله يستكبرونThe student: ...
The Shaykh : Either the Messenger or others from the people of truth. Now, what is the meaning of "La ilaha illa Allah" (There is no deity but Allah)?
The student : No worshipped entity with truth except Allah
The Shaykh : No worshipped entity with truth, or no worshipped entity of truth?
The student : No worshipped entity of truth
The Shaykh : No worshipped entity of truth except Allah. So "illa" (except) becomes the predicate of "la" (no)
The student: ...
The Shaykh : And "Allah" (the Name of Majesty) is a substitute for the deleted predicate. Now, if we were presented with the context of "La ilaha illa Allah" that there are gods other than Allah, Ya Isa?
The student : We answer that their divinity is not with truth
The Shaykh : So the answer is that their divinity is not truth, and the evidence
The student : His saying, the Exalted
That is because Allah is the Truth, and that which they call upon other than Him is falsehood
ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُThe Shaykh : Well done, perfect. Now, how did the majority of speakers interpret "La ilaha illa Allah"?
The student: ...
The Shaykh : No.
The student : They affirmed the oneness of lordship and the oneness of the names and attributes, and they did not mention the oneness of worship
The Shaykh : So they said "La ilaha illa Allah" means "No one is capable of creation except Allah." This is their interpretation of it, as transmitted by Shaykh al-Islam Ibn Taymiyyah in al-Tadmiriyyah. He says: They interpret "La ilaha illa Allah" to mean "No one is capable of creation except Allah." They interpreted it in a way that necessitates the oneness of lordship. Is this interpretation true or not true?
The student: ...
The Shaykh : It is correct. But if we interpret "La ilaha illa Allah" to mean "No one is capable of creation except Allah," meaning creation, is this interpretation correct or not?
The student : This contains ambiguity, for Allah is capable of creation from the beginning
The student : This is not correct
The Shaykh : Not correct means it is invalid from the root. The evidence is that the polytheists do not become arrogant about this. Do they become arrogant to say that there is no Creator except Allah, or do they acknowledge it? They acknowledge it. So whoever interprets it with this interpretation has erred. And the polytheists whom the Messenger of Allah (peace and blessings be upon him) fought did not interpret it this way, because if they had interpreted it this way, they would not have become arrogant about it. So this expression is considered invalid; it is not a deficiency or a shortcoming, but invalidity from the root. Now,
And were saying, "Are we to leave our gods for a mad poet?"
ويقولون أإنا لتاركوا آلهتنا لشاعر مجنونThe student : For negation
The Shaykh : For negation, meaning we will not leave our gods for a mad poet. What do they do with their gods?
The student : They draw near to them
The Shaykh : But what do they do with their gods? Do they slaughter them?
The student : They worship them
The Shaykh : They worship them other than Allah, and they claim that they worship them to bring them closer to Allah. Now, did Allah lie to them in their claim that he is a poet?
The student : Yes
The Shaykh : Bring the evidence?
The student : The evidence is His saying ...
The Shaykh : Well done. And also His saying
And We did not give Prophet Muhammad, knowledge of poetry
وما علمناه الشعرThe student:
You are not, [O Muhammad], by the favor of your Lord, a madman.
ما أنت بنعمة ربك بمجنونThe Shaykh : In His saying, the Exalted
You are not, [O Muhammad], by the favor of your Lord, a madman.
ما أنت بنعمة ربك بمجنونRather, the Prophet has come with the truth and confirmed the [previous] messengers.
بل جاء بالحق وصدق المرسلينThe student: ...
The Shaykh : Do you know the difference between them?
The student : No
The Shaykh : So how do you distinguish between them, so that you affirm this and deny this, while you do not know ...
The student : Abrogation
The Shaykh : Do you know the difference between abrogation and transfer?
The student : In the ruling by transfer, it remains, and in abrogation, the ruling is invalidated and transferred to what comes after. Rather,
The Shaykh : Well done, Zayn. His saying "confirmed the messengers." We mentioned that confirming the messengers, Ya Ahmad, has two aspects?
The student : Confirming what they reported
The Shaykh : Confirming what they reported
The student : The second is that he said they are truthful ...
The Shaykh : Their truthfulness occurred in accordance with what they reported, and this is confirmation. And "their truthfulness" means he said they are truthful, and it is obligatory to believe in them. And this is the way of the Messenger and the believers.