The benefits of the saying of Allah the Exalted: << إن الذين لا يؤمنون بالأخرة زبنا لهم أعمالهم فهم يعمهون >
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Now, [An-Naml 27:4] What is derived from this verse, Ahmad?
The student: .... beautification .....
The Shaykh : This which passed by is beautification.
The student: Beautification of bad deeds....
The Shaykh : Correct, meaning: that, may Allah protect us, one becomes blind until bad deeds are beautified for him, so the truth does not become clear to him. The beautification of bad deeds for those who do not believe in the Hereafter. Is this considered a miracle or a punishment?
The student: A punishment.
The Shaykh : Yes. So: it is a punishment for those who do not believe in the Hereafter, this great punishment, which is the beautification of bad deeds. Mustafa?
The student: ....
The Shaykh : He punishes them with this punishment, we are done with it.... it was mentioned before
The student:[Surat al-Naml:4] they lie .... this is a punishment .....
The Shaykh : We are done with it. The brother 'Ubaid said it.
The student: .... in the second verse[Surat al-Naml:4] We beautified for them the deeds .... the previous deed this ...
The Shaykh : No ... We beautified for them their bad deeds, not the good ones. Yes, brother! Behind you... we cannot hear you, speak up, men .... the one who does not know anything.
The student: .....
The Shaykh : What?
The student: .....
The Shaykh : That belief in the Hereafter necessitates ...
The student: .....
The Shaykh : I understood from your words, which is what he wants, that it necessitates that a person sees the truth as truth and sees falsehood as falsehood, so falsehood is not beautified for him, or did you not understand me? Since he does not believe, bad deeds are beautified for him; the one who believes, only good deeds are beautified for him, so he is suitable for this. Meaning: that the more a person believes in the Hereafter, the clearer the truth becomes to him. The one after him.
The student: ...
The Shaykh : I actually do not allow you to say we do not know, this is something before us.
The student: ...to the extent
The Shaykh : To the extent of what?
The student: .....
The Shaykh : Or to the extent of his doubt, his bad deeds increase, and this is clear: to the extent of his doubt in the Hereafter, his bad deeds increase, because he has no deed. Come on, Ahmad!
The student: .....
The Shaykh : No, we have not reached that in the same verse, we have not reached[Surat al-Naml:4] but only to this. 'Abdullah! Ibrahim!
The student: The reward is of the kind of the deed.
The Shaykh : How is the reward of the kind of the deed?
The student: Whoever does not believe in the Hereafter, Allah will beautify .... Allah, Glorified and Exalted is He, beautified for them their deeds, just as they see in it the truth while it is falsehood, Allah, Glorified and Exalted is He, beautified for them the bad deeds and made them .....
The Shaykh : Is this clear? So: the reward is of the kind of the deed, because when they did not have certainty in the Hereafter despite its clarity, the truth became confused for them despite its clarity, their bad deeds were beautified for them, and the truth became confused for them despite its clarity. What do you think?
The student: .....
The Shaykh : No, what you said is correct, this.
The student: ....
The Shaykh : Yes, it is this, but just that the reward is of the kind of the deed. Hamd!
The student: That the life of the disbelievers is in the mirage of illusion.
The Shaykh : Where did you take that from?
The student: His saying:[Surat al-Naml:4].
The Shaykh : Correct, this is correct, he says: that the life of the disbelievers is in doubt and anxiety, because they are hesitant and confused.
The student: ......
The Shaykh : We did not understand this from you, if you wanted it, we did not understand this.
The student: That the cause of misguidance is from the servants ..... they did not believe ......
The Shaykh : Meaning: so Allah did not wrong the disbelievers, for example.
The student: Such that they did not believe the first time, so He extended their life .....[Surat al-Naml:4]
The Shaykh : They hesitate, this is the doubt that Hamd mentioned.
The student: ....
The Shaykh : It is not clear, yes.
The student: That confusion and doubt ....
The Shaykh : This is not clear, yes.
The student: The obligation of belief in the Hereafter, because when this is the reward of those who do not believe in the Hereafter, it necessitates belief in it.
The Shaykh : Correct, the obligation of belief in the Last Day, by the evidence of the punishment of those who did not believe in it, this great punishment indicates the obligation of belief in it. Now. Come on, Muhammad!
The student: That this punishment occurs even if this person is not a believer, devoid of faith, ...
The Shaykh : No. Faith, we mentioned this, it remains that the disbeliever hesitates .... the believer is in the certainty of his self, this was mentioned.
The student: That the beautification of the deed in the eye of the person means it does not indicate that it is truth conforming to the Shari'ah, because some deeds were beautified for him and they are contrary to the Shari'ah, so the criterion is what conforms to the Shari'ah ...
The Shaykh : That it is not necessary that a person seeing something as good means it is good likewise.
The student: Yes. That it conforms to the Shari'ah, meaning: that it conforms to the deed only after it is presented to the Shari'ah...
The Shaykh : Do you understand this? He says: it is not necessary that a person beautifying a deed means it is correct, like this?
The student: Yes. This is correct ....
The Shaykh : Yes. I fear that this will be raised against us.
The student: How?
The Shaykh : I fear that someone will say: this is for the disbelievers, because they are the ones for whom bad deeds were beautified, just as Ibn Mas'ud said: what the Muslims see as good is good in the sight of Allah. This has this objection, so: it is nullified so that... Muhammad!
You do not see in it evidence for the methodology of the people of the Sunnah and the community.
The student: Yes, the refutation of the Qadariyyah.
The Shaykh : The refutation of the Qadariyyah.
The student: The Qadariyyah and the Murji'ah.
The Shaykh : ... the Qadariyyah ...[Surat al-Naml:4] because this is the cause of their misguidance, the beautification of deeds for them is the cause of misguidance.
And the extremists of the Qadariyyah say: that the actions of the servant have no connection to Allah at all, not by decree, not by creation, not by beautification, nor by anything.
This would be a refutation of the Qadariyyah. As for the Murji'ah, I do not know its aspect.
The student: Their deeds.
The Shaykh : Huh?
The student: ....[Surat al-Naml:4] ....
The Shaykh : This is against the Jabriyyah.
The student: Against the Jabriyyah, yes.
The Shaykh : Not the Murji'ah.
The student: But they do not believe?
The Shaykh : Yes?
The student: They do not believe in the Hereafter.
The Shaykh : Who?
The student: The Qadariyyah.
The Shaykh : No, no. They believe in the Hereafter, but they do not believe that Allah has a connection to the actions of the servant, and the verse says in it:[Surat al-Naml:4].
The student: Yes, but this is the condition of the clause that they do not believe.
The Shaykh : It does not contradict, they do not believe, but bad deeds are beautified for them so they do them, so Allah, the Exalted, has influence in their actions.
The student: ..... but from the verse.
The Shaykh : No, from the verse there is nothing.[Surat al-Naml:4].
The student: Yes. But they do not believe.
The Shaykh : In what?
The student: The same Qadariyyah .....
The Shaykh : No. They believe, but the fact that Allah says:[Surat al-Naml:4] transfers the beautification of deeds to Him, indicates the negation of the claim, otherwise they believe in the Hereafter, and they see themselves as Muslims.
And in it also, their deeds are not by deeds ........ a refutation of the Jabriyyah, because the Jabriyyah do not attribute the deed to the person except by way of metaphor, since they see that the person is compelled to the deed.
The student:... but .... they do not believe.
The Shaykh : No. They believe, they.. they believe in the Hereafter, but they do not believe that Allah, the Exalted, has a connection to the action of the servant.
The student:..... that they do not believe .....
The Shaykh : No, no. I am not saying that the deed of the Murji'ah is bad and their deed is beautified for them, if I were saying it is derived from it that the Qadariyyah had their bad deeds beautified, it is correct, you would object to me that they believe in the Hereafter, they say: they believe in the Hereafter, but attributing the beautification of deeds to Allah is what contains the refutation.
The student:.....
The Shaykh : Yes?
The student: There is evidence in this verse ........ that everything ............
The Shaykh : No. This is from the beautification of Allah[Surat al-Naml:4] Allah is the one who beautified.
The student: His saying:[Surat al-An'am:43].
The Shaykh : This is not in that meaning .........
The student: .... that those who do not believe .....
The Shaykh : Yes, correct, that these who do not believe in the Hereafter see that their deeds are good, for this reason they persist in them and take pride in them, and Abu Sufyan said at Uhud: Exalted be Hubal.
The student: O Shaykh! How can they be beautified for them, meaning: to the extreme.... but they take pride in them while they are in confusion and blindness.
The Shaykh : Yes. They are in confusion and blindness regarding belief in the Hereafter and regarding anxiety, but when they persist in these deeds, they see them as right.
[Surat al-Naml:5].
The student:.... the deed with confusion, meaning which ......
The Shaykh : They do, for example, sins and it is beautified for them, so they see that there is no harm in it, just as they see, for example, those who engage in riba see that riba is a source of economy and that there is no harm in it, those who play chess say: this is a good deed because it develops the mind and intellect, those who do things like thefts and others, the important thing is that their bad deeds were beautified for them.
The student: ..... the deeds he sees as good and his children see that, he is confused in...?.
The Shaykh : No, no, he is not confused here in its result, he is confused in the whole matter, even in belief in the Hereafter he is confused, and he claims that its result for him is good, for this reason it was beautified for him.. he claims that the result of this bad deed is good.
The student: How are they confused .....?
The Shaykh : No, no, they are not confused in ...., they are confused in their whole matter, even in the matter of the Hereafter they have no certainty.
The student: We see some of the people of sins; you find, I mean, one who admits he is in the wrong and says: "I am upon falsehood, and Allah will forgive me." How is this, I mean...?
The Shaykh : This is beautified for him, and it is hope in an inappropriate place. If he is hoping that Allah will forgive him in an inappropriate place, this is from bad deeds. The helpless one is the one who follows his own desires and hopes for Allah's promises.
The student: Is this regarding the disbelievers?
The Shaykh : Yes, that is correct.
The student: But it is not mentioned in response to them.
The Shaykh : No, no. If it were mentioned, this would be its answer, because sins in reality are comprehensive... disbelievers and non-disbelievers. And everyone who disobeys has a deficiency in faith in the Hereafter. Every person who disobeys Allah has a deficiency in his faith in the Hereafter.
Good. Do you have a question? [Surat al-Naml: 5].
The student: ...
The Shaykh : No. This specific meaning does not apply to it.
The student: .....
The Shaykh : No. Allah did not speak about the polytheists. He did not say: "The polytheists..." He said: [Surat al-Naml: 4].
The student: ....
The Shaykh : No, the text addresses those who do not believe from these and those. Now, Yusuf.
[Surat al-Naml: 5].
The student: The punishment of this world and the Hereafter.
The Shaykh : Establishing the punishment?
The student: Yes, in this world and the Hereafter, for those who do not believe.
The Shaykh : In this world and the Hereafter, from where?
The student: [Surat al-Naml: 5].
The Shaykh : "Bad punishment" means in this world, bad punishment, or is it in the Hereafter?
The student: No. In this world.
The Shaykh : And what is the evidence that it is in this world?
The student: Because He said: [Surat al-Naml: 5].
The Shaykh : ... Bad punishment in this world and the Hereafter, and the second sentence indicates that they have no share in the Hereafter at all.
This... the author comes to what I said. We indicated that it is general. And the second sentence indicates that they have no share at all in the Hereafter.
Good. Muhammad!
The student: From the same verse?
The Shaykh : Yes, from the same verse.
The student: That these...
The Shaykh : Ahmad!
The student: Faith...
The Shaykh : It indicates that people in the Hereafter are of three categories:
The student: The most losers, the losers, and the winners.
The Shaykh : The most losers, the losers, and the winners. Yes.
The student: ....
The Shaykh : He sees it; the matters are material. Paradise is bodily and spiritual pleasure.
The student: ...
The Shaykh : This division is clear, but it is not derived from the verse. Otherwise, there is no doubt that the loss is both spiritual and material.
Mustafa!
The student: ....
The Shaykh : It is derived from this that the punishment varies, of course, according to the sins, because the recompense is of the same kind as the deed.
The student: ... the absence of... the absence of faith in the Hereafter. They may have blessings, I mean: they may not... I mean, among those who do not believe in the Hereafter...
The Shaykh : Express this. I mean, you are saying: They are the most losers in the Hereafter, which means that they may be winners in this world, is that your intention?
The student: No. They win, I mean...
The Shaykh : Materially.
The student: Materially.
The Shaykh : What do you think of this?
The student: This world is the paradise of the disbeliever and the prison of the believer.
The Shaykh : Leave the saying aside. The prison of the believer and the paradise of the disbeliever, but... is it derived from this that His saying: [Surat al-Naml: 5]?
The student: It is not necessary.
The Shaykh : That it is necessary for them to be winners in this world?
The student: No. It is not necessary.
The Shaykh : I mean: It is silent on this in reality. It is actually silent on this in worldly life, but in the Hereafter they are the most losers.
The student: .......
The Shaykh : No. It is said to be silent on it, and that is all. They may win or they may lose.
The student: In the Hereafter they lose,[An-Naml 27:4]...
The Shaykh : Generally, the author adds "this world," so on this basis, it means that they have no share in this world either, if "bad punishment" means by killing and captivity, it means they have no share in this world.
The important thing is that the verse indicates that they are the most losers in the Hereafter only [Surat al-Naml: 5].
And is it necessary for them to be the most losers in this world? It is not necessary.
The student: ....
The Shaykh : Yes, but it is not understood from the verse that they are winners in this world. It is understood from the verse that they are silent on this in this world; they may win or they may lose, I mean, it is silent on this. But bad punishment: a person may be killed if we interpret bad punishment as the author does, by captivity and killing. He may be killed while he is rich, so he would be a winner even though he is captured and killed. Good, is there not an establishment of the Hereafter?
The student: .....
The Shaykh : [Surat al-Naml: 5] and from this also. Yes, Abdullah!
The student: ....
The Shaykh : Is the one who does not believe in the Hereafter a disbeliever?
The student: .....
The Shaykh : It does not contradict. They, I mean, those who do not believe in the Hereafter are the most losers. I mean: if we return the verse to what came before.
The student: ... to what came before.
The Shaykh : To what came before.
The student: ... they are the most losers.
The Shaykh : Yes, but they are in the Hereafter. This is a report that they are losers in the Hereafter, but why? Because the verse [Surat al-Naml: 4] then mentioned [An-Naml 27:6] in something after?
The student: The loss is restricted to them...
The Shaykh : That the most loser.
The student: Is restricted to them. I mean: it returned to the pronoun...
The Shaykh : Correct. In any case, there is a restriction in it, and there is no doubt that they are among the most losers. Otherwise, if others lost, they would not have this description.
The student: ......
The Shaykh : Because if they were made eternal, they would be the most losers. This is correct. It says: It is understood from this is the refutation of the Khawarij and the Mu'tazilah, because if they were made eternal in the Fire as these people say, they would be included among the most losers.
The student: ...
The Shaykh : Because the people of major sins believe in the Hereafter, and the most losers?
The student: Those who do not believe in the Hereafter.
The Shaykh : Those who do not believe in the Hereafter. So if we say that the people of major sins who believe in the Hereafter are also the most losers? Then the loss or the losing or the state of being the most loser is not restricted to these people. Is this clear? I think it is clear to everyone.
If we said that the people of major sins who believe in the Hereafter are made eternal in the Fire... if we said they are made eternal, they would have this description, they would be among the most losers, or not? Even though Allah only restricted the most loser to those who do not believe in the Hereafter.
The student: ....
The Shaykh : I mean, he has a profit, but he is not the winner, because he may lose. We said that people are of three categories: a loser, and a winner: a winner with a profit in which there is no loss, and the most loser. So the person of sins among the believers is in the category of the losers, but he is not the most loser in anything after?
The student: ... the conditions of the corrupt...
The Shaykh : Are you listening to his speech? That Allah makes the believers see the descriptions of the non-believers...
The student: By the conditions of the disbelievers in the Hereafter.
The Shaykh : By the conditions of the disbelievers in the Hereafter, why?
The student: .....
The Shaykh : For warning.
The student: ......
The Shaykh : From His saying: "Guidance"? No. This is different from this. I mean, Mustafa intends to say: There is evidence of the eloquence of the Qur'an, for example, that it clarifies the conditions of the disbelievers for warning against them.
Indeed, for those who do not believe in the Hereafter, We have made pleasing to them their deeds, so they wander blindly.
إِنَّ الَّذِينَ لا يُؤْمِنُونَ بِالآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَThe student: .... beautification .....
The Shaykh : This which passed by is beautification.
The student: Beautification of bad deeds....
The Shaykh : Correct, meaning: that, may Allah protect us, one becomes blind until bad deeds are beautified for him, so the truth does not become clear to him. The beautification of bad deeds for those who do not believe in the Hereafter. Is this considered a miracle or a punishment?
The student: A punishment.
The Shaykh : Yes. So: it is a punishment for those who do not believe in the Hereafter, this great punishment, which is the beautification of bad deeds. Mustafa?
The student: ....
The Shaykh : He punishes them with this punishment, we are done with it.... it was mentioned before
The student:
those who do not believe in the Hereafter
إِنَّ الَّذِينَ لا يُؤْمِنُونَ بِالآخِرَةِThe Shaykh : We are done with it. The brother 'Ubaid said it.
The student: .... in the second verse
those who do not believe in the Hereafter
إِنَّ الَّذِينَ لا يُؤْمِنُونَ بِالآخِرَةِThe Shaykh : No ... We beautified for them their bad deeds, not the good ones. Yes, brother! Behind you... we cannot hear you, speak up, men .... the one who does not know anything.
The student: .....
The Shaykh : What?
The student: .....
The Shaykh : That belief in the Hereafter necessitates ...
The student: .....
The Shaykh : I understood from your words, which is what he wants, that it necessitates that a person sees the truth as truth and sees falsehood as falsehood, so falsehood is not beautified for him, or did you not understand me? Since he does not believe, bad deeds are beautified for him; the one who believes, only good deeds are beautified for him, so he is suitable for this. Meaning: that the more a person believes in the Hereafter, the clearer the truth becomes to him. The one after him.
The student: ...
The Shaykh : I actually do not allow you to say we do not know, this is something before us.
The student: ...to the extent
The Shaykh : To the extent of what?
The student: .....
The Shaykh : Or to the extent of his doubt, his bad deeds increase, and this is clear: to the extent of his doubt in the Hereafter, his bad deeds increase, because he has no deed. Come on, Ahmad!
The student: .....
The Shaykh : No, we have not reached that in the same verse, we have not reached
So they are blind
فَهُمْ يَعْمَهُونَThe student: The reward is of the kind of the deed.
The Shaykh : How is the reward of the kind of the deed?
The student: Whoever does not believe in the Hereafter, Allah will beautify .... Allah, Glorified and Exalted is He, beautified for them their deeds, just as they see in it the truth while it is falsehood, Allah, Glorified and Exalted is He, beautified for them the bad deeds and made them .....
The Shaykh : Is this clear? So: the reward is of the kind of the deed, because when they did not have certainty in the Hereafter despite its clarity, the truth became confused for them despite its clarity, their bad deeds were beautified for them, and the truth became confused for them despite its clarity. What do you think?
The student: .....
The Shaykh : No, what you said is correct, this.
The student: ....
The Shaykh : Yes, it is this, but just that the reward is of the kind of the deed. Hamd!
The student: That the life of the disbelievers is in the mirage of illusion.
The Shaykh : Where did you take that from?
The student: His saying:
So they are blind
فَهُمْ يَعْمَهُونَThe Shaykh : Correct, this is correct, he says: that the life of the disbelievers is in doubt and anxiety, because they are hesitant and confused.
The student: ......
The Shaykh : We did not understand this from you, if you wanted it, we did not understand this.
The student: That the cause of misguidance is from the servants ..... they did not believe ......
The Shaykh : Meaning: so Allah did not wrong the disbelievers, for example.
The student: Such that they did not believe the first time, so He extended their life .....
They wander blindly.
يَعْمَهُونَThe Shaykh : They hesitate, this is the doubt that Hamd mentioned.
The student: ....
The Shaykh : It is not clear, yes.
The student: That confusion and doubt ....
The Shaykh : This is not clear, yes.
The student: The obligation of belief in the Hereafter, because when this is the reward of those who do not believe in the Hereafter, it necessitates belief in it.
The Shaykh : Correct, the obligation of belief in the Last Day, by the evidence of the punishment of those who did not believe in it, this great punishment indicates the obligation of belief in it. Now. Come on, Muhammad!
The student: That this punishment occurs even if this person is not a believer, devoid of faith, ...
The Shaykh : No. Faith, we mentioned this, it remains that the disbeliever hesitates .... the believer is in the certainty of his self, this was mentioned.
The student: That the beautification of the deed in the eye of the person means it does not indicate that it is truth conforming to the Shari'ah, because some deeds were beautified for him and they are contrary to the Shari'ah, so the criterion is what conforms to the Shari'ah ...
The Shaykh : That it is not necessary that a person seeing something as good means it is good likewise.
The student: Yes. That it conforms to the Shari'ah, meaning: that it conforms to the deed only after it is presented to the Shari'ah...
The Shaykh : Do you understand this? He says: it is not necessary that a person beautifying a deed means it is correct, like this?
The student: Yes. This is correct ....
The Shaykh : Yes. I fear that this will be raised against us.
The student: How?
The Shaykh : I fear that someone will say: this is for the disbelievers, because they are the ones for whom bad deeds were beautified, just as Ibn Mas'ud said: what the Muslims see as good is good in the sight of Allah. This has this objection, so: it is nullified so that... Muhammad!
You do not see in it evidence for the methodology of the people of the Sunnah and the community.
The student: Yes, the refutation of the Qadariyyah.
The Shaykh : The refutation of the Qadariyyah.
The student: The Qadariyyah and the Murji'ah.
The Shaykh : ... the Qadariyyah ...
We have made pleasing to them their deeds
زَيَّنَّا لَهُمْ أَعْمَالَهُمْAnd the extremists of the Qadariyyah say: that the actions of the servant have no connection to Allah at all, not by decree, not by creation, not by beautification, nor by anything.
This would be a refutation of the Qadariyyah. As for the Murji'ah, I do not know its aspect.
The student: Their deeds.
The Shaykh : Huh?
The student: ....
We have made pleasing to them their deeds
زَيَّنَّا لَهُمْ أَعْمَالَهُمْThe Shaykh : This is against the Jabriyyah.
The student: Against the Jabriyyah, yes.
The Shaykh : Not the Murji'ah.
The student: But they do not believe?
The Shaykh : Yes?
The student: They do not believe in the Hereafter.
The Shaykh : Who?
The student: The Qadariyyah.
The Shaykh : No, no. They believe in the Hereafter, but they do not believe that Allah has a connection to the actions of the servant, and the verse says in it:
We have made pleasing to them their deeds
زَيَّنَّا لَهُمْ أَعْمَالَهُمْThe student: Yes, but this is the condition of the clause that they do not believe.
The Shaykh : It does not contradict, they do not believe, but bad deeds are beautified for them so they do them, so Allah, the Exalted, has influence in their actions.
The student: ..... but from the verse.
The Shaykh : No, from the verse there is nothing.
We have made pleasing to them their deeds
زَيَّنَّا لَهُمْ أَعْمَالَهُمْThe student: Yes. But they do not believe.
The Shaykh : In what?
The student: The same Qadariyyah .....
The Shaykh : No. They believe, but the fact that Allah says:
We have made pleasing to them their deeds
زَيَّنَّا لَهُمْ أَعْمَالَهُمْAnd in it also, their deeds are not by deeds ........ a refutation of the Jabriyyah, because the Jabriyyah do not attribute the deed to the person except by way of metaphor, since they see that the person is compelled to the deed.
The student:... but .... they do not believe.
The Shaykh : No. They believe, they.. they believe in the Hereafter, but they do not believe that Allah, the Exalted, has a connection to the action of the servant.
The student:..... that they do not believe .....
The Shaykh : No, no. I am not saying that the deed of the Murji'ah is bad and their deed is beautified for them, if I were saying it is derived from it that the Qadariyyah had their bad deeds beautified, it is correct, you would object to me that they believe in the Hereafter, they say: they believe in the Hereafter, but attributing the beautification of deeds to Allah is what contains the refutation.
The student:.....
The Shaykh : Yes?
The student: There is evidence in this verse ........ that everything ............
The Shaykh : No. This is from the beautification of Allah
We have made pleasing to them their deeds
زَيَّنَّا لَهُمْ أَعْمَالَهُمْThe student: His saying:
and Satan made attractive to them that which they were doing.
وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَThe Shaykh : This is not in that meaning .........
The student: .... that those who do not believe .....
The Shaykh : Yes, correct, that these who do not believe in the Hereafter see that their deeds are good, for this reason they persist in them and take pride in them, and Abu Sufyan said at Uhud: Exalted be Hubal.
The student: O Shaykh! How can they be beautified for them, meaning: to the extreme.... but they take pride in them while they are in confusion and blindness.
The Shaykh : Yes. They are in confusion and blindness regarding belief in the Hereafter and regarding anxiety, but when they persist in these deeds, they see them as right.
Those are the ones for whom there will be the worst of punishment, and in the Hereafter they are the greatest losers.
أُوْلَئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الآخِرَةِ هُمُ الأَخْسَرُونَThe student:.... the deed with confusion, meaning which ......
The Shaykh : They do, for example, sins and it is beautified for them, so they see that there is no harm in it, just as they see, for example, those who engage in riba see that riba is a source of economy and that there is no harm in it, those who play chess say: this is a good deed because it develops the mind and intellect, those who do things like thefts and others, the important thing is that their bad deeds were beautified for them.
The student: ..... the deeds he sees as good and his children see that, he is confused in...?.
The Shaykh : No, no, he is not confused here in its result, he is confused in the whole matter, even in belief in the Hereafter he is confused, and he claims that its result for him is good, for this reason it was beautified for him.. he claims that the result of this bad deed is good.
The student: How are they confused .....?
The Shaykh : No, no, they are not confused in ...., they are confused in their whole matter, even in the matter of the Hereafter they have no certainty.
The student: We see some of the people of sins; you find, I mean, one who admits he is in the wrong and says: "I am upon falsehood, and Allah will forgive me." How is this, I mean...?
The Shaykh : This is beautified for him, and it is hope in an inappropriate place. If he is hoping that Allah will forgive him in an inappropriate place, this is from bad deeds. The helpless one is the one who follows his own desires and hopes for Allah's promises.
The student: Is this regarding the disbelievers?
The Shaykh : Yes, that is correct.
The student: But it is not mentioned in response to them.
The Shaykh : No, no. If it were mentioned, this would be its answer, because sins in reality are comprehensive... disbelievers and non-disbelievers. And everyone who disobeys has a deficiency in faith in the Hereafter. Every person who disobeys Allah has a deficiency in his faith in the Hereafter.
Good. Do you have a question?
Those are the ones for whom there will be the worst of punishment, and in the Hereafter they are the greatest losers.
أُوْلَئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الآخِرَةِ هُمُ الأَخْسَرُونَThe student: ...
The Shaykh : No. This specific meaning does not apply to it.
The student: .....
The Shaykh : No. Allah did not speak about the polytheists. He did not say: "The polytheists..." He said:
those who do not believe in the Hereafter
إِنَّ الَّذِينَ لا يُؤْمِنُونَ بِالآخِرَةِThe student: ....
The Shaykh : No, the text addresses those who do not believe from these and those. Now, Yusuf.
Those are the ones for whom there will be the worst of punishment, and in the Hereafter they are the greatest losers.
أُوْلَئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الآخِرَةِ هُمُ الأَخْسَرُونَThe student: The punishment of this world and the Hereafter.
The Shaykh : Establishing the punishment?
The student: Yes, in this world and the Hereafter, for those who do not believe.
The Shaykh : In this world and the Hereafter, from where?
The student:
Those are the ones for whom there will be the worst of punishment, and in the Hereafter they are the greatest losers.
أُوْلَئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الآخِرَةِ هُمُ الأَخْسَرُونَThe Shaykh : "Bad punishment" means in this world, bad punishment, or is it in the Hereafter?
The student: No. In this world.
The Shaykh : And what is the evidence that it is in this world?
The student: Because He said:
and in the Hereafter they are the greatest losers.
وَهُمْ فِي الآخِرَةِ هُمُ الأَخْسَرُونَThe Shaykh : ... Bad punishment in this world and the Hereafter, and the second sentence indicates that they have no share in the Hereafter at all.
This... the author comes to what I said. We indicated that it is general. And the second sentence indicates that they have no share at all in the Hereafter.
Good. Muhammad!
The student: From the same verse?
The Shaykh : Yes, from the same verse.
The student: That these...
The Shaykh : Ahmad!
The student: Faith...
The Shaykh : It indicates that people in the Hereafter are of three categories:
The student: The most losers, the losers, and the winners.
The Shaykh : The most losers, the losers, and the winners. Yes.
The student: ....
The Shaykh : He sees it; the matters are material. Paradise is bodily and spiritual pleasure.
The student: ...
The Shaykh : This division is clear, but it is not derived from the verse. Otherwise, there is no doubt that the loss is both spiritual and material.
Mustafa!
The student: ....
The Shaykh : It is derived from this that the punishment varies, of course, according to the sins, because the recompense is of the same kind as the deed.
The student: ... the absence of... the absence of faith in the Hereafter. They may have blessings, I mean: they may not... I mean, among those who do not believe in the Hereafter...
The Shaykh : Express this. I mean, you are saying: They are the most losers in the Hereafter, which means that they may be winners in this world, is that your intention?
The student: No. They win, I mean...
The Shaykh : Materially.
The student: Materially.
The Shaykh : What do you think of this?
The student: This world is the paradise of the disbeliever and the prison of the believer.
The Shaykh : Leave the saying aside. The prison of the believer and the paradise of the disbeliever, but... is it derived from this that His saying:
and in the Hereafter they are the greatest losers.
وَهُمْ فِي الآخِرَةِ هُمُ الأَخْسَرُونَThe student: It is not necessary.
The Shaykh : That it is necessary for them to be winners in this world?
The student: No. It is not necessary.
The Shaykh : I mean: It is silent on this in reality. It is actually silent on this in worldly life, but in the Hereafter they are the most losers.
The student: .......
The Shaykh : No. It is said to be silent on it, and that is all. They may win or they may lose.
The student: In the Hereafter they lose,
We have made pleasing to them their deeds
زينا لهم أعمالهمThe Shaykh : Generally, the author adds "this world," so on this basis, it means that they have no share in this world either, if "bad punishment" means by killing and captivity, it means they have no share in this world.
The important thing is that the verse indicates that they are the most losers in the Hereafter only
and in the Hereafter they are the greatest losers.
وَهُمْ فِي الآخِرَةِ هُمُ الأَخْسَرُونَAnd is it necessary for them to be the most losers in this world? It is not necessary.
The student: ....
The Shaykh : Yes, but it is not understood from the verse that they are winners in this world. It is understood from the verse that they are silent on this in this world; they may win or they may lose, I mean, it is silent on this. But bad punishment: a person may be killed if we interpret bad punishment as the author does, by captivity and killing. He may be killed while he is rich, so he would be a winner even though he is captured and killed. Good, is there not an establishment of the Hereafter?
The student: .....
The Shaykh :
and in the Hereafter
وَهُمْ فِي الآخِرَةِThe student: ....
The Shaykh : Is the one who does not believe in the Hereafter a disbeliever?
The student: .....
The Shaykh : It does not contradict. They, I mean, those who do not believe in the Hereafter are the most losers. I mean: if we return the verse to what came before.
The student: ... to what came before.
The Shaykh : To what came before.
The student: ... they are the most losers.
The Shaykh : Yes, but they are in the Hereafter. This is a report that they are losers in the Hereafter, but why? Because the verse
those who do not believe in the Hereafter
إِنَّ الَّذِينَ لا يُؤْمِنُونَ بِالآخِرَةِ ...And indeed, [O Muhammad], you receive the Qur'an
وإنك لتلقى القرآنThe student: The loss is restricted to them...
The Shaykh : That the most loser.
The student: Is restricted to them. I mean: it returned to the pronoun...
The Shaykh : Correct. In any case, there is a restriction in it, and there is no doubt that they are among the most losers. Otherwise, if others lost, they would not have this description.
The student: ......
The Shaykh : Because if they were made eternal, they would be the most losers. This is correct. It says: It is understood from this is the refutation of the Khawarij and the Mu'tazilah, because if they were made eternal in the Fire as these people say, they would be included among the most losers.
The student: ...
The Shaykh : Because the people of major sins believe in the Hereafter, and the most losers?
The student: Those who do not believe in the Hereafter.
The Shaykh : Those who do not believe in the Hereafter. So if we say that the people of major sins who believe in the Hereafter are also the most losers? Then the loss or the losing or the state of being the most loser is not restricted to these people. Is this clear? I think it is clear to everyone.
If we said that the people of major sins who believe in the Hereafter are made eternal in the Fire... if we said they are made eternal, they would have this description, they would be among the most losers, or not? Even though Allah only restricted the most loser to those who do not believe in the Hereafter.
The student: ....
The Shaykh : I mean, he has a profit, but he is not the winner, because he may lose. We said that people are of three categories: a loser, and a winner: a winner with a profit in which there is no loss, and the most loser. So the person of sins among the believers is in the category of the losers, but he is not the most loser in anything after?
The student: ... the conditions of the corrupt...
The Shaykh : Are you listening to his speech? That Allah makes the believers see the descriptions of the non-believers...
The student: By the conditions of the disbelievers in the Hereafter.
The Shaykh : By the conditions of the disbelievers in the Hereafter, why?
The student: .....
The Shaykh : For warning.
The student: ......
The Shaykh : From His saying: "Guidance"? No. This is different from this. I mean, Mustafa intends to say: There is evidence of the eloquence of the Qur'an, for example, that it clarifies the conditions of the disbelievers for warning against them.