Allah the Exalted said: << إنك لا تهدي من أحببت ولكن الله يهدي من يشآء و هو أعلم بالمهتدين >

Then Allah the Exalted said: The author said: “And it was revealed regarding his (peace and blessings be upon him) eagerness for the faith of his uncle Abu Talib”. Abu Talib is Abu Ali, and this uncle sheltered the Messenger of Allah (peace and blessings be upon him), defended him, and supported him. But, may Allah protect us, a barrier was placed between him and faith due to the misery that Allah had decreed for him. There is a great wisdom in his not believing, for if he had believed, he would not have been able to provide the defense he did for the Messenger of Allah (peace and blessings be upon him). If he had believed, he would have been a target for the harm of the polytheists. But because he remained on their religion, they respected him to some extent. So in his remaining a disbeliever, there was a wisdom from Allah that is apparent. Otherwise, he would not have been able to protect the Messenger (may the prayer and peace of Allah be upon him) with that protection. This man has a virtue in Islam because of his defense of it. For this reason, Allah permitted His Prophet (peace and blessings be upon him) to intercede for him, even though no other disbeliever can intercede for anyone. No intercession was made for any disbeliever, nor will it be made, except for this man, because of his virtue in Islam through protecting the Messenger of Allah (peace and blessings be upon him) and defending him. But this intercession did not benefit him completely; it could not benefit him... rather, it benefited him in that he was in a shallow pool of fire, and he had two sandals from which his brain boiled, and he saw that he was the most severely punished of the people of the Fire, while he was the least of them, may Allah protect us. The Prophet (may the prayer and peace of Allah be upon him) said: “If not for me,” meaning that I interceded for him, or that he also did what he did in protecting the Messenger of Allah (peace and blessings be upon him). This uncle was the object of the Prophet’s (peace and blessings be upon him) utmost eagerness to believe, to the extent that in the context of death he said to him: “O my uncle, say: There is no god but Allah,” a word with which I will argue for you before Allah. So he said, as his last words: “I am upon the religion of 'Abd al-Muttalib,” may Allah protect us, and that he would not leave the way of the elders, the great elders of the pre-Islamic age of ignorance.
The student:.....

The Shaykh : Yes, there were two polytheists with him who were teaching him: “Do you desire to turn away from the religion of 'Abd al-Muttalib?” So, may Allah protect us, his end was sealed with the seal of misery, and this attempt by the Messenger of Allah (peace and blessings be upon him) did not benefit him. The Prophet (peace and blessings be upon him) regretted this matter and said: So he was prohibited from it, and it was said to him: [Al-Tawbah: 113]. As for his regret over his not believing, Allah the Exalted consoled him with this matter: “His guidance” “O Muhammad” — the address is to him — for him and for anyone other than the Messenger, a fortiori. If the Messenger of Allah (peace and blessings be upon him), who is the most noble of creation in the sight of Allah and the greatest in status, cannot guide anyone, how can anyone else do so? And His saying: The guidance intended here is guidance of success, meaning: you do not place guidance in the hearts of people. It is not guidance of indication and direction, for guidance of indication and direction is established for the Messenger (may the prayer and peace of Allah be upon him), due to His saying: But guidance of success, which is casting guidance into the hearts, is for whom? This is for Allah (Glorified and Exalted is He) alone. And His saying: The author estimated it by saying: “His guidance” And the correct is: “Whom you love.” Why did the author deviate to ? He said because the Messenger cannot love Abu Talib while he is a disbeliever, for a believer does not love disbelievers. But we say: natural love does not contradict faith. A person loves, for example, his relative even if he is a disbeliever, but it is a natural love, just as a mother loves her child. Yes, religious love is not permissible between a believer and a disbeliever. Also, the author says: “Whom you love to guide” In fact, if we took it as the author said, it would encompass all people, because the Messenger loves to guide all people, not just Abu Talib. But this is specific to Abu Talib, for example, or others of his relatives. Also, if we said as the author said, there would be an implied meaning in the verse. What is the implied meaning according to the author’s interpretation?
The student: The implied guidance.

The Shaykh : The implied guidance, because the original rule for the pronoun of the relative clause is that it refers back to the relative clause itself, and This is a relative pronoun. Who does it refer to? To Abu Talib. And the return of the relative clause refers to the relative clause itself. And by this, it became clear that the stronger position from is from three aspects: one semantic aspect and two linguistic aspects. The semantic aspect is that the verse was revealed regarding Abu Talib. If we said: it would be?
The student: General.

The Shaykh : General. And two linguistic aspects: that if we estimated it would necessitate that there is something omitted in the verse, and the original rule is no omission. And the second of the two linguistic aspects is that the return of the relative clause refers to what?
The student: To the relative clause.

The Shaykh : No, not to the relative clause. The return of the relative clause refers to the relative pronoun. So if it returns to in His saying: the intended meaning becomes: “Whom you love, it is he.” And as for what the author did not notice, it appears to me that the author noticed that the Messenger of Allah (peace and blessings be upon him) cannot love Abu Talib. The answer to that is that love is of two types: natural love and religious love. So natural love does not contradict religious love; it may coexist with it or be alone. If the believer is a relative of yours, does he have?
The student: Both loves.

The Shaykh : Both loves. And if he is distant from you, one love is found in him, which is the religious love. And if he is a relative and he is not a believer, then he has one love, which is the natural love.
So for whom is the guidance? He guides with what kind of guidance?
The student: Guidance of success.

The Shaykh : Guidance and success that is, whoever He wills to guide... We say: whoever He wills to guide, based on His saying: and His saying: He attached the action to His will and every action that Allah attaches to His will among His actions is accompanied by wisdom, for all of Allah's actions are built upon wisdom. Therefore, His guidance is not arbitrary, but the matter is based on wisdom. He does not guide whom He guides except that he is worthy of guidance. Allah the Exalted said: And He is the One who knows best where this message is to be. So whoever was worthy of the message was sent, and whoever was worthy of fulfilling the duty of the message was guided to it. Therefore, the general statement in His saying: ? is based on wisdom. He said: The author said: "That is, He is All-Aware of those who are guided" The author's wording is strange. We mentioned that we criticize the author from two angles. The first angle is that this is a distortion of the Qur'an, is it not? Where he turned which indicates perfection in knowledge and superiority in it, into which does not preclude others sharing this attribute with Him, is it not? So I say: Muhammad is knowledgeable, and Zayd is knowledgeable, and Bakr is knowledgeable, and so on, is it not? But if I said, for example, "Zayd is more knowledgeable," it means that no one equals him in knowledge. The author has now distorted the Qur'an by what? By interpreting as and interpreting what indicates perfection as what indicates sharing. The second angle is that we say: describing Allah as is more perfect than describing Him as All-Aware, more perfect without doubt. So what prevents us from saying "more perfect"? It is as if he wants to say: We cannot say that Allah is more knowledgeable. So we make a partner for Allah in knowledge. We say: I did not make a partner for Allah equal to Him, I made a partner for Allah who is lower than Allah's knowledge. So Allah is more knowledgeable, but if you say that Allah is All-Aware, you have given Allah a knowledge in which others might equal Him. So the correct view is that is a superlative and is in its proper place. And his saying: actually, or with whom it is worthy to be among the guided. If we say: or with whom is capable of receiving guidance, because the discussion now is about creating guidance in the heart of the person. What does it mean? Those who have already been guided? No, rather, He is more aware of whom it is worthy to accept guidance. For this reason, some of them interpreted it as "those who are guided in the knowledge of Allah," meaning those whom Allah knows will be guided. In any case, "the guided" means: whoever is capable of receiving guidance, and it means whoever has actually been guided. And the intended meaning of the first verse, not the second? The first, meaning: He is more aware of whom will accept guidance and He guides him. Yes. Okay, "the guided" here are those who have been guided in the sense that they accepted the guidance and held fast to it. Combining this verse with the verse we referred to a moment ago that the affirmed is not the negated, is it not? So we say: The intended meaning is guidance of indication, as He the Exalted said: As for the guidance here, it is guidance of success, and this is not for anyone; it is for Allah alone, Glorified and Exalted is He. Okay, from this verse we actually benefit by knowing that if a person strives and exerts effort in calling people to the guidance and they are not guided, then he should be consoled by this verse, which is: Otherwise, many people now have relatives, either with them in their homes or outside their homes, whom they call to the guidance but they are not guided. So we say: Praise be to Allah that Allah, Glorified and Exalted is He, has made clear that this matter is not up to us, but it is up to Him. If they are guided, the reward of directing them is for them and for us. And if they are not guided, the reward of directing and calling is for us, and the burden of going astray is upon them. Yes.