Explanation of the author's statement: And from Mu'adh ibn Jabal (may Allah be pleased with him), who said: (I was riding behind the Prophet (peace and blessings be upon him) on a donkey, and he said to me:

The Shaykh :"From Mu'adh ibn Jabal (may Allah be pleased with him), who said:

I was riding behind the Prophet on an ass

كنت رديف النبي صلى الله عليه وسلم على حمار

Mishkat al-Masabih 24Muttafaqun 'alayh (Zubair `Aliza'i)

" "Radeef" means "one who rides behind," so it is a fa'il form meaning fa'il, like how we say "rahim" meaning "one who is merciful" and "sami'" meaning "one who hears," and so on. And his saying "on a donkey," is it a domestic donkey or a wild one?
The student: A domestic one.

The Shaykh : A domestic one, yes, that is right.
The student: In general.

The Shaykh : Yes
The student: In general...

The Shaykh : It is well known that the wild ass is not a domesticated animal. That is, the Prophet (peace and blessings be upon him) threw it at Mu'adh in the form of a question so that it would be more present in his heart, so that he would understand what the Messenger (peace and blessings be upon him) was saying. Do you know? Do you know? The right that He obligated upon them, meaning what they must treat Him with. Yes, and the right that Allah obligated, He obligated it upon the servants. And this second right was not obligated by the servants, but by Allah, Glorified and Exalted is He, because the servant does not obligate anything upon his Lord, nor does he bind Him to anything. But Allah, the Exalted, by His grace, commits to it for them. He wrote, He obligated that He will have mercy. What is wrong with this man? He did evil out of ignorance, not out of ignorance that he does not know his ruling, but out of ignorance meaning foolishness and lack of good conduct. He will forgive him, Glorified and Exalted is He. The subject is composed of two things, and "know best" is singular, not dual. Yes, because here it means "from," so if the name of superlative means "from," then the most common usage for it is to be constructed with the genitive and singular. Okay, so does it mean "knows best other than them" or not? And "knows best" than me as well. They worship Him, they humble themselves to Him through obedience, and they do not associate anything with Him, meaning in His worship and what is specific to Him. The word "anything" is an indefinite noun in the context of negation, which generalizes everything: not a messenger, not an angel, not a close friend of Allah, not a friend, nor anyone else. No one associates with Allah in worship. Their right upon Him is that He does not worship anyone who does not associate anything with Him.
The student: That He does not punish.

The Shaykh : And this is a right from Allah that He obligated upon Himself, and it is not something we obligated upon Allah.
And his saying: And whoever is described with servitude, he must worship. This is the second point. In the first, he says: But if someone said, "I do not worship Allah and I do not associate with Him; I am not a worshipper of Allah and not a worshipper of anyone else," will he be punished or not?
The student: He will be punished.

The Shaykh : He will be punished. We do not say that the man did not associate with Allah. We say that the speech here contains an ellipsis: "whoever worships Him and does not associate anything with Him." And we said that this is indicated by two things. The first thing is that he says "the right of the servants" here, and whoever is described with servitude must worship.
The second is that this is the counterpart to his saying, as mentioned earlier, "that they worship Him and do not associate anything with Him." So, He does not punish whoever worships Him and does not associate anything with Him.
"Should I not inform the people" means "Should I remain silent and not inform the people?" And this construction has passed us many times, or not? That is, the hamza (interrogative particle) then the conjunction, then the sentence. And we mentioned that the grammarians have two opinions on this. One opinion says that there is an ellipsis between the hamza and the conjunction, which is estimated to be what suits the context. The second opinion is that the interrogative hamza is advanced, and its proper place is after the conjunction. And on this view, there is nothing omitted, but rather there is a reordering, meaning a change in order. ... The estimation of "af la ubashshir" is "fa la ubashshir," but when such a phrase is awkward, and the interrogative hamza is not valid except at the beginning of the speech, it was advanced before the conjunction. And the like of this is common in the Qur'an, such as: and the like of them. Yes. Here. Okay, here. If we say by the first opinion, we say the hamza is included in an estimated thing. What will be the estimation? "Should I remain silent and not inform the people?" And if it is according to the second opinion, like "fa la ubashshir al-nas" ... conjoined to what preceded, and the place of the fa' is before the hamza, but the hamza was advanced because the interrogative has the precedence.
"Inform" means what is the meaning of "bushra" (good news)? It is informing with what brings joy. And it may be, and it is sometimes used in informing with what brings harm, like His saying, the Exalted: But the most common is the first. "Should I not inform the people" means with this hadith that Allah does not punish whoever does not associate anything with Him, meaning that the sins, the sins will be forgiven by establishing the oneness of Allah. So the Messenger of Allah (peace and blessings be upon him) said: Meaning lest they become complacent, lest they rely on it. Here they rely on it where they did not understand the meaning, because establishing the oneness of Allah is difficult, and establishing the oneness of Allah necessitates avoiding sins, because there is no sin except that it proceeds from what? From desire. All sins proceed from desire, and whatever proceeds from desire is a type of associating partners with Allah. Have you seen the one who takes his desire as his god? Clear? Okay, the relevance of this hadith to the heading is very apparent, and it is the virtue of the oneness of Allah, and that it is a barrier from the punishment of Allah: that He does not punish whoever does not associate anything with Him.