Explanation of the Author's Statement: The Chapter on the Virtue of Tawhid and What It Expiates of Sins, and the Statement of Allah the Exalted
Machine translationRead the Arabic original
The Shaykh : In what has come before, the Book of Tawhid was mentioned, meaning the obligation, meaning the obligation of tawhid, and that it is necessary, and that it is the meaning of the statement of Allah the Exalted: [Adh-Dhariyat 51:56] for there is no worship except through tawhid. Here he mentions "the virtue of tawhid". Know that the establishment of virtue for a thing does not imply that it is not obligatory. Mentioning the virtue of a thing means its effects and consequences. If we say that there is virtue in tawhid, that does not mean that tawhid is not obligatory. By this principle that we have established, and which we have previously discussed, the weakness of the argument of those who said that congregational prayer is not obligatory becomes clear, based on the saying of the Prophet (peace and blessings be upon him): Sahih Muslim 650a. They say that its being superior is proof that it is not obligatory. It is said: The establishment of virtue in a thing does not imply that it is not obligatory; rather, it is obligatory and has virtue. Tawhid is the most obligatory of obligations, and deeds are not accepted except through it, and the servant does not draw near to Allah except through it. And with that, it has virtue. The author will mention of its virtues what the verse and hadiths indicate. And his statement: "and what it expiates of sins" is conjoined to what? To "virtue" or to "tawhid"?
The student: To tawhid.
The student: No, to virtue.
The Shaykh : Let us see. If we say it is conjoined to tawhid, the meaning becomes "The Chapter on the Virtue of Tawhid and the Virtue of What Expiates Sins." Does this make sense or not?
The student: It does not make sense.
The Shaykh : Right, it does not make sense. If we say it is conjoined to virtue, the meaning becomes "The Chapter on the Virtue of Tawhid and the Chapter on What Expiates Sins." Does this make sense or not? It makes sense. And "The Chapter on What Expiates Sins" because this chapter was established for two things: to explain the virtue of tawhid and to explain what tawhid expiates of sins, because tawhid is the cause for the expiation of sins. Yes...
The questioner : It is conjoined to what?
The Shaykh : It is conjoined to virtue, conjoined to virtue, because "and the Chapter on What Expiates Sins." Well, what it expiates of sins is, in reality, from the effects of its virtue, from the effects of its virtue, that it expiates sins. And among the virtues of tawhid is that it is the greatest aid for desire in obedience, because the one who practices tawhid always desires obedience, because for whom does he work? For Allah (Glorified and Exalted is He). And the one who does not practice tawhid does not work except where he finds his desire. Suppose, and may Allah protect us, if he is a hypocrite, he mentions [Allah] with hypocrisy, prays with hypocrisy, and gives charity with hypocrisy. When does he do these things? When he has someone to see him. But if he is a monotheist sincere to Allah (Mighty and Majestic), he does it in secret and in public. Indeed, some of the Salaf said:. And why? So that they would know about it, or so that they would not know about it and it would be a secret between him and Allah... This is, in reality, sincerity. Yes. As for a person exposing himself to the praise of people, and they see him and praise him, and the like of that, this is a great deficiency in tawhid. So among its virtues is that it is the greatest aid for a person to do obedience. And among its virtues is what he mentioned in the statement of Allah the Exalted: "[Al-An'am 6:82]". "Those who believe and did not mix." What does "did not mix" mean? They did not mix their faith with injustice. When he said "their faith with injustice," we know here that injustice is the opposite of faith. Injustice is the opposite of faith, and it is shirk, as the Prophet (peace and blessings be upon him) interpreted it. Yes. Is this faith pure or not? Pure, with no injustice. These will have security. Allah established security for them, and that means they are safe from eternal abode in the Fire, safe from eternal abode in the Fire, if we interpret injustice with its highest form, which is how the Prophet (peace and blessings be upon him) interpreted it. Yes, because shirk is undoubtedly a form of injustice, but it is the greatest injustice. If this injustice, which is the greatest injustice, is present, there is no security at all, do you understand? And if this injustice is absent, security is obtained. But does "those will have security" mean this security is complete? The verse here did not specify for them the security, but is it complete or not complete? I hope you pay attention, because this verse has a type of difficulty here. Allah established security for the one who did not associate partners, or not? So the one who did not associate partners is safe, but is it absolute security or absolute safety? The verse did not specify; rather, he is safe, but if the faith is complete and not mixed with disobedience, the security is absolute. Meaning, if the faith is absolute, absolute faith, then the security is absolute security. If the faith is absolute faith, he has absolute security, he has absolute security, do you understand? For example, the person who commits major sins, commits major sins, he has security from one aspect and is not safe from one aspect. Is he safe from eternal abode in the Fire? Is he safe from it or not? Is he safe from it? Can he be eternally in the Fire's punishment?
The student: He is not safe.
The Shaykh : He is not safe, because Allah says[An-Nisa 4:48] for whom He wills. So it became clear by this that absolute faith is opposed by absolute security, and absolute faith with absolute security, meaning it is not complete security. But in any case, he is safe from eternal abode. As for being safe from the punishment of Allah, that is under the will. Because we must combine the speech of Allah (Mighty and Majestic); the speech of Allah does not contradict. If he does not associate partners with Allah, he is safe from eternal abode in the Fire, but he is not safe from the punishment, because it is under what? Under the will of Allah (Mighty and Majestic). But the one who meets Allah (Glorified and Exalted is He) at his death realizing tawhid, he is safe even from the punishment, safe even from the punishment, as will come, if Allah wills, in the hadiths, because in this state, the maximum of his faith is this, because when he reaches death, he cannot do [more], but he realized tawhid at the time of meeting [death], and at that time he is safe with complete safety. This verse was mentioned by Ibrahim (peace be upon him) in response to his people when he said: [Al-An'am 6:81]. I said Ibrahim, and I made a mistake; Allah the Exalted said it, judging between Ibrahim and his people, meaning... How do I fear what you associated with, and you do not fear that you associated with Allah, for which no authority has been sent down to you? So which of the two groups is more deserving of security, if you know? Allah the Exalted said: [Al-An'am 6:82]. It is possible that someone says it is from the speech of Ibrahim to make clear to his people, and for this he said afterwards [Al-An'am 6:83]. Yes. His statement: [Al-An'am 6:82] . And there is no doubt that shirk is the most unjust injustice in the right of Allah, in the right of Allah (Mighty and Majestic). But there is injustice between a person and the servants, and there is injustice between a person and himself, is that not so? Well, a person may wrong himself and not give him his right, such as fasting and not breaking the fast, and standing [in prayer] and not sleeping. This is injustice to the self. But is it injustice in the right of Allah? It is not injustice; he did not do it except to fulfill the right of Allah (Mighty and Majestic), but it is injustice to himself, and Allah the Exalted is not pleased with that from him. Well, a person may wrong another, encroaching on a person by killing or wounding or taking money or the like of that. What happens? As for himself, he did not wrong him apparently, because he attained his desire and his objective. But as for the other, he wronged him. The injustice in the right of Allah is shirk with Him, shirk with Him. Yes, and Allah the Exalted does not forgive that He is associated with. What is the connection or relevance of this verse to the heading? Its relevance is that Allah the Exalted established security for the one who did not associate partners, and the one who did not associate partners, what is he called? A monotheist. So among the virtues of tawhid is the obtaining of security for the monotheist, because he did not mix his faith with injustice. So that indicates that among the virtues of tawhid is the establishment of security.
Well, there is a discussion after it:[Al-An'am 6:82]. Are they rightly guided in this world or in the Hereafter?
The student: In this world and the Hereafter.
The Shaykh : In this world and the Hereafter, yes, because "rightly guided" is absolute. In this world, they are guided to the Shari'ah of Allah by knowledge and action. So guidance by knowledge is guidance of direction, and guidance by action is guidance of success. In the Hereafter, they are guided to the paths, to the path of Paradise. Allah the Exalted said:[As-Saffat 37:22-23]. And what after? . "Guide them." This is the guidance of the Hereafter to the path of the Hellfire. The people of Paradise are guided to the path of the people of Paradise, to the path of bliss. So guidance, although many of the exegetes said "those will have security in the Hereafter and guidance in this world," the correct view is that the verse is general, not regarding security or regarding guidance, in this world and the Hereafter. Yes.
The questioner : Security in the Hereafter means...
The Shaykh : No, it may be security after a person is misguided and does not get guided quickly... but after long paths. But if you are pointing out or being guided, you hold on. Yes.
The questioner : The verse does not indicate that the absence of the least injustice means that it is obtained by...
The Shaykh : No, we say that the Prophet (peace and blessings be upon him) explained it, because it is shirk (associating partners with Allah).
The questioner : But it is the lowest type of shirk.
The Shaykh : Yes, it is the lowest type of shirk. Because, as we have passed through, shirk is not forgiven, even if it is... Only what is less than major shirk, there is no doubt that its end is Paradise.
The questioner : But does it indicate what is less than...
The Shaykh : I mean, do you intend... that if shirk is found, even if it is minor, no safety is obtained at all?
The questioner : Yes, indeed.
The Shaykh : Correct. We might say this is the apparent meaning of the verse, but other texts indicate that minor shirk does not cause its owner to remain in the Fire eternally.
The questioner : But the definition of safety here is...
The Shaykh : Yes
The student: The safety in the verse.
The Shaykh : ...
The questioner : ...
The Shaykh : No, no, because we have nothing that precedes it.
The questioner : ...
The Shaykh : It is difficult.
The questioner : That whoever attains faith will attain absolute safety.
The Shaykh : No, it is not attained... because we do not have... which is absolute safety, so that we say it is granted to him... Therefore, we explained it by saying that absolute safety, or safety in general, is like the injustice that a person is afflicted with.
And I did not create the jinn and mankind except to worship Me.
وما خلقت الجن والإنس إلا ليعبدونPrayer said in a congregation is
صلاة الجماعة أفضل من صلاة الفذThe student: To tawhid.
The student: No, to virtue.
The Shaykh : Let us see. If we say it is conjoined to tawhid, the meaning becomes "The Chapter on the Virtue of Tawhid and the Virtue of What Expiates Sins." Does this make sense or not?
The student: It does not make sense.
The Shaykh : Right, it does not make sense. If we say it is conjoined to virtue, the meaning becomes "The Chapter on the Virtue of Tawhid and the Chapter on What Expiates Sins." Does this make sense or not? It makes sense. And "The Chapter on What Expiates Sins" because this chapter was established for two things: to explain the virtue of tawhid and to explain what tawhid expiates of sins, because tawhid is the cause for the expiation of sins. Yes...
The questioner : It is conjoined to what?
The Shaykh : It is conjoined to virtue, conjoined to virtue, because "and the Chapter on What Expiates Sins." Well, what it expiates of sins is, in reality, from the effects of its virtue, from the effects of its virtue, that it expiates sins. And among the virtues of tawhid is that it is the greatest aid for desire in obedience, because the one who practices tawhid always desires obedience, because for whom does he work? For Allah (Glorified and Exalted is He). And the one who does not practice tawhid does not work except where he finds his desire. Suppose, and may Allah protect us, if he is a hypocrite, he mentions [Allah] with hypocrisy, prays with hypocrisy, and gives charity with hypocrisy. When does he do these things? When he has someone to see him. But if he is a monotheist sincere to Allah (Mighty and Majestic), he does it in secret and in public. Indeed, some of the Salaf said:
I wish to draw near to Allah with an act of obedience that the recording angels do not write down.
إني لأود أن أتقرب إلى الله بطاعة لا يكتبها الحفظةThey who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided.
الذين آمنوا ولم يلبسوا إيمانهم بظلم أولئك لهم الأمن وهم مهتدونThe student: He is not safe.
The Shaykh : He is not safe, because Allah says
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills
إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاءAnd how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you should know?
وكيف أخاف ما أشركتم ولا تخافون أنكم أشركتم بالله ما لم ينزل به عليكم سلطانا فأي الفريقين أحق بالأمن إن كنتم تعلمونThey who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided.
الذين آمنوا ولم يلبسوا إيمانهم بظلم أولئك لهم الأمن وهم ومهتدونAnd that was Our [conclusive] argument which We gave Abraham against his people
وتلك حُجتنا أتيناها إبراهيم على قومهThey who believe and do not mix their belief with injustice
الذين آمنوا ولم يلبسوا إيمانهم بظلمWhen this verse was revealed, the Companions of the Prophet (peace and blessings be upon him) found it difficult, and they said, “O Messenger of Allah, which of us has not wronged himself? Which of us has not wronged himself?” So the Prophet (peace and blessings be upon him) said to them, “It is not as you think, but what is meant by it is shirk. Have you not heard the saying of Luqman: ‘Indeed, shirk is great injustice’?”
لما نزلت الآية هذه أصحاب النبي صلى الله عليه وسلم شق عليهم ذلك وقالوا يا رسول الله أينا لم يظلم نفسه؟ أينا لم يظلم نفسه؟ فقال لهم النبي عليه الصلاة والسلام : ليس الأمر ذلك - يعني ما تظنون - وإنما المراد به الشرك ألم تسمعوا قول لقمان إن الشرك لظلم عظيمWell, there is a discussion after it:
those will have security, and they are [rightly] guided.
أولئك لهم الأمن وهم مهتدونThe student: In this world and the Hereafter.
The Shaykh : In this world and the Hereafter, yes, because "rightly guided" is absolute. In this world, they are guided to the Shari'ah of Allah by knowledge and action. So guidance by knowledge is guidance of direction, and guidance by action is guidance of success. In the Hereafter, they are guided to the paths, to the path of Paradise. Allah the Exalted said:
Gather those who committed wrong, their kinds, and what they used to worship
احشروا الذين ظلموا وأزواجهم وما كانوا يعبدون من دون اللهThen guide them to the path of the Blazing Fire.
فهدوهم إلى صراط الجحيمThe questioner : Security in the Hereafter means...
The Shaykh : No, it may be security after a person is misguided and does not get guided quickly... but after long paths. But if you are pointing out or being guided, you hold on. Yes.
The questioner : The verse does not indicate that the absence of the least injustice means that it is obtained by...
The Shaykh : No, we say that the Prophet (peace and blessings be upon him) explained it, because it is shirk (associating partners with Allah).
The questioner : But it is the lowest type of shirk.
The Shaykh : Yes, it is the lowest type of shirk. Because, as we have passed through, shirk is not forgiven, even if it is... Only what is less than major shirk, there is no doubt that its end is Paradise.
The questioner : But does it indicate what is less than...
The Shaykh : I mean, do you intend... that if shirk is found, even if it is minor, no safety is obtained at all?
The questioner : Yes, indeed.
The Shaykh : Correct. We might say this is the apparent meaning of the verse, but other texts indicate that minor shirk does not cause its owner to remain in the Fire eternally.
The questioner : But the definition of safety here is...
The Shaykh : Yes
The student: The safety in the verse.
The Shaykh : ...
The questioner : ...
The Shaykh : No, no, because we have nothing that precedes it.
The questioner : ...
The Shaykh : It is difficult.
The questioner : That whoever attains faith will attain absolute safety.
The Shaykh : No, it is not attained... because we do not have... which is absolute safety, so that we say it is granted to him... Therefore, we explained it by saying that absolute safety, or safety in general, is like the injustice that a person is afflicted with.