Reading from the author's text with commentary and collation of manuscripts: "The summary of the matter is that shirk (associating partners with Allah) is of two types: shirk in His lordship

The reader: "The summary of the matter is that shirk (associating partners with Allah) is of two types: shirk in His lordship by making something of management for other than Him alongside Him, as He the Exalted said:

Say, [O Muhammad], "Invoke those you claim [as deities] besides Allah." They do not possess an atom's weight [of ability] in the heavens or on the earth, and they do not have therein any partnership [with Him], nor is there for Him from among them any assistant.

قل ادعوا الذين زعمتم من دون الله لا يملكون مثقال ذرةٍ في السماوات ولا في الأرض وما لهم فيهما من شركٍ وما له منهم من ظهيرٍ

[Saba 34:22]

".

The Shaykh : And what?
The reader: "

nor is there for Him from among them any assistant.

وما له منهم من ظهير

[Saba 34:22]

So He the Exalted made clear that they do not possess an atom independently, nor do they associate Him in any of that, nor do they assist Him in His dominion. And whoever is not an owner, nor a partner, nor a helper, his connection is severed.
And shirk in His divinity: by calling upon other than Him with the call of worship, or the call of ".

The Shaykh : The fourth , but the Shaykh did not mention it, and with this all the hopes of the polytheists are cut off, because these whom they took as allies and partners do not possess an atom's weight independently meaning in partnership, meaning what belongs to Allah meaning a helper, and the fourth:
The reader: "And shirk in His divinity by calling upon other than Him with the call of worship or the call of asking, as He the Exalted said:

It is You we worship and You we ask for help.

إياك نعبد وإياك نستعين

[Al-Fatihah 1:5]

Just as establishing created things as causes does not harm the oneness of lordship, nor does it prevent Allah from being the Creator of everything, nor does it necessitate that the created thing be called upon with the call of worship or the call of seeking aid, so too establishing some of the actions"

The Shaykh : So too?
The reader: "So too, establishing some of the forbidden actions, such as shirk or otherwise, as causes does not harm the oneness of divinity, nor does it prevent Allah from being the One who deserves pure religion, nor does it necessitate that we use the words and actions that contain shirk if Allah is angered by that and punishes the servant for it, and the harm of that to the servant is greater than its benefit, for He has made all good in that we do not worship except Him, and we do not seek help except from Him ".

The Shaykh : We seek help, with the nasb (accusative case) in "that we do not worship"
The reader: I have in my copy: "in that we" .

The Shaykh : "Ana" with the alif?
The Reciter: Yes.

The Shaykh : Yes, fine.
The reader: "For He has made all good in that we do not worship except Him and we do not seek help except from Him, and most of the verses of the Qur'an establish this principle, until He the Exalted cut off the effect of intercession without His permission, as He the Exalted said:

Who is it that can intercede with Him except by His permission?

من ذا الذي يشفع عنده إلا بإذنه

[Al-Baqarah 2:255]

and as He the Exalted said:

And warn by the Qur'an those who fear that they will be gathered before their Lord - for them besides Him will be no protector and no intercessor

وأنذر به الذين يخافون أن يحشروا إلى ربهم ليس لهم من دونه وليٌ ولا شفيعٌ

[Al-An'am 6:51]

and His saying:

But remind with the Qur'an, lest a soul be given up to destruction for what it earned; it will have other than Allah no protector and no intercessor

وذكر به أن تبسل نفسٌ بما كسبت ليس لها من دون الله وليٌ ولا شفيعٌ

[Al-An'am 6:70]

".

The Shaykh : "Tubsal" means to be imprisoned, or it is said to be pledged, and the meaning is the same.
The reader: "And His saying:

Say, "Shall we invoke instead of Allah that which neither benefits us nor harms us

قل أندعو من دون الله ما لا ينفعنا ولا يضرنا

[Al-An'am 6:71]

, and His saying"

The Shaykh : In our copy: the verse.
The reader: Yes, shall I read it to you?

The Shaykh : No, it is not you who reads it, you did not read the verse.
The reader: "And His saying:

[It will be said to them], "And you have certainly come to Us alone as We created you the first time, and you have left whatever We bestowed upon you behind you. And We do not see with you your 'intercessors' which you claimed that they were among you associates [of Allah]. It has [all] been severed between you, and lost from you is what you used to claim."

ولقد جئتمونا فرادى كما خلقناكم أول مرةٍ وتركتم ما خولناكم وراء ظهوركم وما نرى معكم شفعاءكم الذين زعمتم أنهم فيكم شركاء لقد تقطع بينكم وضل عنكم ما كنتم تزعمون

[Al-An'am 6:94]

, and Surat al-An'am is a great surah containing the principles of faith. And so is His saying:

then He established Himself above the Throne. You have not besides Him any protector or any intercessor

ثم استوى على العرش ما لكم من دونه من وليٍ ولا شفيعٍ

[As-Sajdah 32:4]

and His saying:

And those who take protectors besides Him [say], "We only worship them that they may bring us nearer to Allah in position."

والذين اتخذوا من دونه أولياء ما نعبدهم إلا ليقربونا إلى الله زلفى

[Az-Zumar 39:3]

".

The Shaykh : His saying: is the speech of a deleted speaker, the estimation is: they say, "We do not worship them," and it is not a news clause for "those who."
The reader: "And His saying:

⁽⁴³⁾ Or have they taken other than Allah as intercessors? Say, "Even though they do not possess [power over] anything, nor do they reason?" ⁽⁴⁴⁾ Say, "To Allah belongs [the right to allow] intercession entirely

أم اتخذوا من دون الله شفعاء قل أولو كانوا لا يملكون شيئًا ولا يعقلون. قل لله الشفاعة جميعًا

[Az-Zumar 39:43-44]

. And Surat al-Zumar is a great principle in this. And from this is His saying:

And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.

ومن الناس من يعبد الله على حرفٍ فإن أصابه خيرٌ اطمأن به وإن أصابته فتنةٌ انقلب على وجهه خسر الدنيا والآخرة ذلك هو الخسران المبين

[Al-Hajj 22:11]

".

The Shaykh : "Upon the edge" means upon the brink meaning upon the brink, if good touches him, he is content with it, and if trial touches him, meaning he is turned away from the path of Allah, he turns on his face, so he has lost this world and the Hereafter, may Allah protect us.
And this is observed; some people commit, but it is an extreme commitment. If no one doubts him or diverts him, he continues, but if he is tried, he turns on his face, may Allah protect us, and he has lost this world and the Hereafter.
And from this also, some people may be struck by a great calamity, such as the loss of a child, or a father, or a wife, or wealth, or the like, and you find that before this calamity he was upright, but when he is struck by this calamity, he becomes despondent and sees that he is not worthy to be struck by this calamity, and perhaps he sees that Allah the Exalted has wronged him, so he turns on his face, we ask Allah for safety. Yes.
The reader: "

⁽¹²⁾ He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error. ⁽¹³⁾ He invokes one whose harm is closer than his benefit - how wretched the protector and how wretched the associate.

يدعو من دون الله ما لا يضره وما لا ينفعه ذلك هو الضلال البعيد. يدعو لمن ضره أقرب من نفعه لبئس المولى ولبئس العشير

[Al-Hajj 22:12-13]

. And so is His saying:

The example of those who take allies other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew.

مثل الذين اتخذوا من دون الله أولياء كمثل العنكبوت اتخذت بيتًا وإن أوهن البيوت لبيت العنكبوت لو كانوا يعلمون

[Al-'Ankabut 29:41]

".

The Shaykh : Do they know and not reason?
The student: Do they know.

The Shaykh : I do not have it in my copy, the end of the verse is not present.
The reader: I have in my copy, O Shaykh, the manuscript of the Mushaf, they have photographed the same Mushaf.

The Shaykh : Very well.