Explanation of the author's statement: "And His saying: 'Say: Come, I will recite to you what your Lord has forbidden to you: that you not associate with Him anything.'" The verses

The Shaykh : Then the author (may Allah have mercy on him) said: "And His saying:

Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him

قل تعالوا أتل ما حرم ربكم عليكم ألا تشركوا به شيئاً

[Al-An'am 6:151]

"
The address is a command to the Prophet (peace and blessings be upon him). "Come" means "approach" and "hasten." Its root is from "height," as if the one calling is calling you to rise to his place, as if he is calling you from a distance from a high place, saying "come," meaning "rise up to me."
And his saying: in the jussive form is a response to the command in his saying "Come."
And his saying: Therefore, He said "your Lord." And his saying:
Then he said: meaning "and I will recite to you the command to be kind to parents." If you ask: How is it true that the negation of shirk is forbidden, and that kindness is forbidden? We say: It is forbidden to avoid it; it is forbidden to avoid it. This means it is forbidden for you to avoid the absence of associating with Him, and to avoid being kind to parents. And when that is forbidden, its opposite becomes obligatory. Therefore, tawhid (the oneness of Allah) and kindness to parents are obligatory. And his saying: "ma dumna" — we have parsed it as explanatory, so "la" here
The student: is prohibitive.

The Shaykh : It is prohibitive, and this is also what strengthens the view that "an" is explanatory, so that the sentences correspond and are all imperative.
When he mentioned the right of the ancestors, the parents, he mentioned the right of the descendants, saying: So "children" here includes both male and female, because that is how it is in the Arabic language. Allah the Exalted said: And his saying: "min" here is for causation, meaning because of poverty, and poverty is destitution. Then he said: meaning that if you keep them, provision will not be narrow for you because of keeping them, because the One who provides is Allah. He began here with the provision of the parents, and in Surat al-Isra he began with the provision of the children. The wisdom in this is apparent, because here he said: so destitution is present, so he began with mentioning the parents who may have become destitute. And there he said: so they are wealthy, so he began with the provision of the children before the provision of the parents. And what comes after that?
He said: and he did not say "do not commit." There is a difference between the expression with this and that. If he had said "do not commit the immoralities," it would be a prohibition against committing the immorality directly. But when he said "do not approach," it became a prohibition against it and against what leads to it. So we must stay away from all immoralities. For this reason, it is forbidden for a man to look at a woman who is not a mahram (a relative one may not marry) to him, because that brings him close to what? To the immoralities. And it is forbidden for him to be alone with a woman who is not a mahram to him, because that brings him close to the immoralities. And it is forbidden for a woman to travel without a mahram, because that brings her close to the immoralities.
And his saying: has several meanings. One is: what is apparent of it is its obscenity, and what is hidden, meaning the immoralities. Some of them are known by their obscenity, and they are considered obscene in the souls of all people. And some of them have a hidden aspect. Another meaning is: what is apparent of it and what is internal, meaning what you make public and what you keep secret. So making it public is like making zina (unlawful sexual intercourse) public, may Allah protect us. And keeping it internal is doing it in secret. A third meaning is: what is apparent and what is internal, meaning what is great in its obscenity, what is great in its obscenity, and what is less than that. Because the immoralities are not all on the same level. For this reason, it came in the hadith: "The greatest of the major sins is " And this indicates that among the major sins there are greater ones and ones that are less, even though they are all major sins. So in his saying "what is apparent of it and what is internal," there are three meanings. Our brother Husayn will read them to us.
The student: First, "what is apparent of it and what is internal" means

The Shaykh : These are four souls; do not kill them except by right. And right is what the Shari'ah has established, and falsehood is what the Shari'ah has negated. So from the right that the Shari'ah has established in killing the protected soul is that we say: if a person commits zina and he is muhsan (married), then if he commits zina while muhsan, he is stoned to death. And from that, if he kills his equal, he is killed for it. And from that, if he leaves the community and cuts off the road. And in this is the saying of the Prophet (peace and blessings be upon him): And the second is: And the third is: So this is the meaning of "the soul which Allah has forbidden, except by right."
Now, here he said: Now, here he said: And before that he said: So the prohibition against killing children due to poverty is repeated twice: once by mentioning the specific, and once by mentioning the general. "That" refers to what came before. And "al-mawaddah" (affection) is: that you not associate with Him anything, and to the parents, kindness, and do not kill your children due to poverty, and do not approach the immoralities, what is apparent of it and what is internal, and do not kill the soul which Allah has forbidden, except by right. Five things. And his saying: The recommendation of a thing is the covenanting with it with care. For this reason, it is said "his recommendation is upon so-and-so," meaning I entrusted him to him if he cared for him. Does it mean understanding, or does it mean good conduct? Here, good conduct. Unlike his saying: So there, "perhaps you will understand." So "intellect" here means good conduct. And this is proof that if a person commits to these matters, he is a sane, wise person. And if he deviates from them, he is a fool and not sane. He said: meaning "so as for that which is better, approach it." And his saying: This is a fence and protection for the orphans' wealth, that we do not approach it, nor any part of it, except with what we see as best, meaning except with the quality that is best. And He did not say, Blessed and Exalted is He, "except with the good." He said: So do not approach it with any action of the actions except with what you see as best. So if two actions appear to you, one that profits ten and the other that profits fifteen, it is obligatory for you to take what profits fifteen, because it is better. And "good" here includes worldly good and religious good. So if two actions appear to you, one with more profit but more riba (usury or interest), like banks for example, and the other with less profit but safer from riba, which do you prioritize? The latter. Because the Shari'ah good takes precedence over the financial, worldly good.
And his saying: "So when they reach maturity, then deliver to them their wealth."
The student: No.

The Shaykh : Here, why? Up to the limit, because when he reaches maturity, we do not have the authority to act. What do we do? We give it to him after we test him and look at his good conduct. We hand it over to him, and it is not permissible for us to keep it with us. And the orphan, as mentioned before, is one whose father has died and who has not reached maturity.
And here he says: To whom is the address? The address is to the awliya (guardians) of the orphan. If he has a specific wali (guardian) appointed by his father, then that is it. And if he does not have a specific wali, then his wali is the ruler, according to the opinion of some scholars, or his wali is the one who is more entitled to him from the 'asabah (the residuary male heirs), according to the second opinion.
The student: Maturity.

The Shaykh : Maturity means his mental and physical strength. And although this is apparent in what is measured and what is weighed, in what is measured of foods like grains and fruits, and in what is weighed like meats for example, it includes even in other things that you give to another or take from him. You must give full measure and weight with justice, meaning with fairness. And when his saying "with justice" may be difficult in some cases, he said: Because a person sometimes fails to give full measure or full weight. Is he considered a violator? We say no, as long as he has exerted effort and energy. For Allah says: meaning except their capacity. And what goes beyond capacity, a person is excused in it.
And here He did not say: "We do not burden a soul beyond that it can bear," because speech does not become difficult. When He says, "So if you speak, be just," whatever speech you utter, it is obligatory for you to be just in it, whether you say it between two people to judge between them, or you say it to yourself about another, or you say it to another about yourself. For the obligatory, the obligatory thing is justice. And justice means not leaning to the right or to the left, because the meaning of justice in language is uprightness, and its opposite is what? Injustice and deviation. So if you speak, it is obligatory for you to be just, even if you are looking to judge between two people.