Allah the Exalted said: << و إذا سمعوا اللغو أعرضوا عنه و قالوا لنآ أعمالنا و لكم أعمالكم سلام عليكم لانبتغي الجاهلين >

He said: We must know the difference between and . The one who hears is the one who perceives the sound without intention, and the one who listens is the one who perceives it with intention; he perceives the sound with intention. For this reason, we say: prostration of recitation is recommended for whom? For the listener, not the one who merely hears. Here he said: This indicates that these people do not listen to the speech, but they hear it. So His saying, the Exalted: They pass by it; they do not sit with it, but when they pass by it, these people also The author says: "The abuse and harm from the disbelievers" This is also a specification of what is more general, for idle talk includes what the author mentioned, the abuse and harm, and it also includes every word in which there is no good, whether it contains evil or not, for it is from idle talk. These people are at the peak of seriousness and preserving time; they do not listen to idle talk. And Allah, Blessed and Exalted is He, praised those who do not listen to idle talk, and the Prophet (peace and blessings be upon him) said: So let him say good, and the opposite of good is evil, and what has neither good nor evil is idle talk. So the most correct is that it includes It includes every word in which there is no good, whether it contains harm and evil or not With their bodies, or with their bodies and hearts, or with their hearts only. The origin is the hearts, but it may also include the bodies, such that when they hear a word in which there is no good, they stand up and leave the place, even if it is not forbidden, even if it is not forbidden. As for turning away the body while the heart is attentive, does this benefit? It does not benefit. So the standing here is of four types: standing with idle talk is of four types: sometimes one turns to it with his body and heart, in which case he becomes a partner to its people; sometimes he turns away from it with his body and heart such that he does not listen to it... and sometimes he turns away with his heart but not his body, and sometimes he turns away with his body but not his heart. And the focus here is on what? Turning away with the heart.
It is as if he is saying: If it is said to them: Why do you stand up? Why do you not respond? Why do you not submit to their harm? They say: So we are not asked about what you do, and you are not asked about what we do, and we do not agree with you in this action. And this does not mean that they do not enjoin good and forbid evil, for the speech here is about idle talk, which is speech contrary to good. As for evil, there is no doubt that they forbid it and enjoin good.
They greet them with a greeting of salutation, or a greeting other than salutation? The author says: "A greeting of separation" Meaning: You are safe from us from abuse and the like, and they do not greet with a greeting of salutation. So when they hear idle talk, they turn away and stand up and say to these people: Peace be upon you, meaning: Peace be upon you from us, not from Allah. Peace be upon you from us, so you are safe; we do not confront you with what you do to us. And this is from the author based on the understanding that the intended meaning of his saying "idle talk" is the harm and abuse from the disbelievers. But if we say it is general, it is possible that the intended meaning of the peace here is peace from Allah, meaning a greeting of salutation, for it is prescribed for one who stands up from a gathering to greet, and it is possible that it is a greeting of separation. And if we wish, we can make it distributed, and say: If we say that idle talk is abuse and harm, then the peace here is a greeting of separation... that you are safe from us and we are safe from you. And if we say that the intended meaning of idle talk in this speech is that which has no good in it, even if it is not cursing or abuse, then it is a greeting of salutation, for these people did not wrong those who turned away until they say to them: Peace be upon you from us. And this is also permissible to attribute the meaning of peace, whether it is separation or a greeting of salutation, to the meaning of idle talk.
The student: ...

The Shaykh : Similarly, he said: We do not accompany them. "And this interpretation from the author is deficient; I think it is deficient... Do you agree with me on this or not?

We do not seek the ignorant

لا نبتغي الجاهلين

He says: " We do not accompany them." If that were the case, he would have said: We do not accompany the ignorant. But Seeking means requesting. Meaning they request. So the meaning of We do not request. And if the request for the ignorant is negated, is the accompanying of them negated?
The students: All the more so.

The Shaykh : All the more so. Do you say this because this is a pillar we always say, or do you say it with conviction?
The student: ...

The Shaykh : If the request for the ignorant is negated, the accompanying is negated all the more so, for they do not request the ignorant one nor revolve around him, let alone that if they find him they accompany him. So which is more eloquent, the interpretation of the author or the apparent meaning of the verse? The apparent meaning of the verse is more appropriate and more eloquent, meaning: We do not request the ignorant, let alone accompany them. And that is because they are people of knowledge and insight, and a person of knowledge and insight does not request the ignorant to be with them, but they do not accompany except the good, those of knowledge, honor, dignity, and religion. As for the ignorant, they do not seek them, nor request them, nor desire them either. And the ignorant here, is the intended meaning the foolish one or the one who is not a scholar? The foolish one. The intended meaning is the foolish one, even if he is a scholar, for if he behaves badly, even if he is a scholar, he is in the position of the ignorant, or even worse than the ignorant, for the one who goes against knowledge is worse than the one who goes against ignorance. And the one who goes against knowledge is called a fool and is called a compound ignorant. Yes, if he claims that he knows, unlike the ignorant person who has not received knowledge at all, for this one may become correct when he knows. So the ignorant here are not those who do not know, but the foolish ones. And if someone says: What indicates that ignorance comes to mean foolishness? We say: His saying, the Exalted: [Al-Nisa: 17]. So His saying: There is no doubt that the intended meaning is foolishness, for the one who does evil in ignorance without knowledge has no sin upon him until we say that he repents. So ignorance here means foolishness. Meaning the foolish ones who act in ignorance. Okay, does a person seek the ignorant one who is not a scholar? Perhaps he seeks him, he likes him in order to teach him. Perhaps he requests him to teach him, as long as he is ignorant. And for this reason, the Messenger (peace and blessings be upon him) used to offer himself to the tribes in the season of Hajj; he would come to a tribe, take their pledge, and call them to Allah. So he was requesting these ignorant ones to teach them. But the intended meaning of ignorance here is foolishness, for the action of the foolish one is in reality exactly like the action of the ignorant one, for he goes against the truth and does not act upon it, but he is worse than the ignorant one, for he is not excused. And... Okay, we and you are now reading such descriptions. Is the intended meaning that we read them for knowledge or for action? For knowledge and action, for some of the Companions (may Allah be pleased with them) used to learn... verses you have learned, and the knowledge and action in them. And most people when they read such verses say: ... How beautiful their descriptions are, and how beautiful their actions are. And this is the utmost they benefit from the verse. But this is not sufficient. The intended meaning of mentioning these praiseworthy descriptions, whether by way of reporting the state or by way of narrative, the purpose of it is to take a lesson, that a person takes a lesson from what happened. And we ask Allah to help us all to understand His Book and to act upon it.
Upon whom turned away from idle talk,