Explanation of the Issues of the Chapter
Machine translationRead the Arabic original
The Shaykh : Then the author mentioned the issues that are derived from this chapter and the texts contained in it, and he said that there are issues in it.
The student : Shaykh
The Shaykh : Yes
The student: Do those who commit major sins...
The Shaykh : Yes
The student: It contains a type of shirk (associating partners with Allah).
The Shaykh : Yes, it contains a type, but it is not the shirk referred to in His saying: "Do not associate anything with Me," rather it is a type of shirk.
The student: If he were truly a monotheist, he would not...
The Shaykh : It is known, and for this reason Allah the Exalted said: But sometimes a person may let his desires override the guidance; his self may overcome him, and he may do something out of ignorance without realizing it. Now, he says: "First: There is abundance in the favor of Allah" Where is this taken from?
The student: ...
The Shaykh : Ah?
The student: ... regarding what was done.
The Shaykh : It can be taken from this, or from His saying: But not from the apparent meaning, because the author followed the order: "The abundance of the reward for tawhid (the oneness of Allah) with Allah" and his saying: Mishkat al-Masabih 2309 Yes.
"Third: It expiates sins despite that" due to his saying:
"Fourth: The interpretation of the verse in Surat al-An'am:[Al-An'am 6:82]" Now, where is the interpretation?
The student: ...
The Shaykh : Now, the hadith with us, the Messenger of Allah (peace and blessings be upon him) said:
The student: ...
The Shaykh : It appears that he is referring to the hadith that Ahmad mentioned, which is when:
The student: He did not cite it.
The Shaykh : The author did not cite it, but he wants you to look for the interpretation of the verse, even though you are interpreting it yourself and looking for what is in it. Now.
"Fifth: Reflect on the five things in the hadith of 'Ubadah" Five, or more?
The student: ...
The Shaykh : Five. Now, but they are actually six; you have to combine two of them into one.
The student: Testifying that there is no god but Allah.
The Shaykh : The two testimonies are one.
The student: Yes, that is right.
The Shaykh : Because the Messenger of Allah (peace and blessings be upon him) made them one in his saying:Sunan an-Nasa'i 5001Sahih (Darussalam) Whoever testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, this is one; and that 'Isa is the servant of Allah and His Messenger, His word which He cast to Maryam, and a spirit from Him; and that Paradise is true and the Fire is true.
The student: These are four.
The Shaykh : No, the author must have considered something.
The student: He considered Paradise...
The Shaykh : Ah?
The student: He considered Paradise and the Fire as one.
The Shaykh : I say that he probably considered the testimony that there is no god but Allah as one, and that Muhammad is the servant of Allah and His Messenger as one, and that 'Isa is the servant of Allah and His Messenger, His word which He cast to Maryam, and a spirit from Him as one, and that Paradise is true as one, and that the Fire is true, making them five. That is, whatever was mentioned in one topic, the author considered it as one. That is, Muhammad is His servant and Messenger is one, and 'Isa is the servant of Allah and His Messenger, His word which He cast to Maryam, and a spirit from Him is considered one. In that case, it becomes five. Yes, that is right. Now.
The student: Now, "He admitted him to Paradise" is not counted among them.
The Shaykh : No, no, no. The five that are the cause of entering Paradise. Now.
"Sixth: He says that if you combine it with the hadith of 'Utbah and what follows it" The hadith of Ibn Sa'd, and the second is the hadith of Anas: "It becomes clear to you the meaning of the saying 'There is no god but Allah,' and it becomes clear to you the error of the deluded" Yes, that is right.
The student: ...
The Shaykh : That is, he seeks thereby the Face of Allah. This is necessary, and it is what drives a person to righteous deeds. Some people, some people think that if a person does not do good, if he testifies to these testimonies, if he does not do any good... It is necessary that he seeks thereby the Face of Allah, Glorified and Exalted is He, so that it drives him to righteous deeds.
"Seventh: The indication of the condition in the hadith of 'Utbah" What is it? He seeks thereby the Face of Allah. One must pay attention to this. It is not just that saying "There is no god but Allah" enters one into Paradise or makes the Fire forbidden for him. Do the hypocrites say "There is no god but Allah" or not?
The student: Yes.
The Shaykh : And he says, "I testify that Muhammad is the Messenger of Allah," and yet it does not benefit them.
The student: O Shaykh
The Shaykh : Yes
The student: Allah, Glorified and Exalted is He, said:
The Shaykh : Yes
The student: ...
The Shaykh : Do they worship Paradise?
The student: They seek His favor.
The Shaykh : Yes, they worship for it.
The student: Yes.
The Shaykh : They worship Allah for it.
The student: For Paradise.
The Shaykh : Yes, yes, yes. They do not worship Paradise.
"Eighth: The fact that the Prophets need to be reminded of the virtue of 'There is no god but Allah'"
The student: The hadith of Musa.
The Shaykh : The hadith of Musa means that those other than him are all the more so. Those other than him are all the more so. Yes. And we, if Allah wills, will ask the brother Muhammad twice or three times to hasten with his research. Yes, Muhammad Ismail.
"Ninth: The indication of its preponderance over all created things, even though many of those who say it have a light scale" How is this?
The student: ...
The Shaykh : Because the trial is from the one who says it, not from the saying itself. The saying itself, if you weighed the seven heavens and the seven earths with it, they would not tip with it. But the discussion is about the one who says it. If the one who says it has a defect in one of the conditions, or if there is a preventer among the preventers, then it becomes light according to what he has.
"Tenth: The explicit text that the earths are seven like the heavens" Due to his saying "the seven earths." There is no explicit statement in the Qur'an that the earths are seven. The heavens are explicit:[Al-Mu'minun 23:86] But for the earths, there is no explicit statement except the saying of Allah the Exalted: [At-Talaq 65:12] So the similarity in quality does not apply here due to the clear difference between them in quality. Is that right? What remains for us is the number. We say they are not like the heavens in their creation, form, and elevation, yes, and their beauty, but they are like them in number. That is, only the number remains. As for the Sunnah, it is very explicit that they are seven, like the saying of the Messenger of Allah (peace and blessings be upon him): Musannaf Ibn Abi Shaybah 12:2048
The student : Shaykh
The Shaykh : Yes
The student: Do those who commit major sins...
The Shaykh : Yes
The student: It contains a type of shirk (associating partners with Allah).
The Shaykh : Yes, it contains a type, but it is not the shirk referred to in His saying: "Do not associate anything with Me," rather it is a type of shirk.
The student: If he were truly a monotheist, he would not...
The Shaykh : It is known, and for this reason Allah the Exalted said:
Have you seen the one who took his desire as his god?
أفرأيت من اتخذ إلهه هواهThe student: ...
The Shaykh : Ah?
The student: ... regarding what was done.
The Shaykh : It can be taken from this, or from His saying:
I would come to you with earth-full of forgiveness
لأتيتك بقرابها مغفرة‘There is no god but God’ would outweigh them
مالت بهن لا إله إلا الله"Third: It expiates sins despite that" due to his saying:
I would come to you with earth-full of forgiveness
لأتيتك بقرابها مغفرة"Fourth: The interpretation of the verse in Surat al-An'am:
They 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: ...
The Shaykh : Now, the hadith with us, the Messenger of Allah (peace and blessings be upon him) said:
The student: ...
The Shaykh : It appears that he is referring to the hadith that Ahmad mentioned, which is when:
He said, "O Messenger of Allah, which of us has not wronged himself?" He said, "Have you not heard the saying of the righteous man: 'Indeed, shirk (associating partners with Allah) is a great wrong'?"
قال يا رسول الله أينا لم يظلم نفسه؟ قال: أولم تسمعوا قول الرجل الصالح إن الشرك لظلم عظيمThe student: He did not cite it.
The Shaykh : The author did not cite it, but he wants you to look for the interpretation of the verse, even though you are interpreting it yourself and looking for what is in it. Now.
"Fifth: Reflect on the five things in the hadith of 'Ubadah" Five, or more?
The student: ...
The Shaykh : Five. Now, but they are actually six; you have to combine two of them into one.
The student: Testifying that there is no god but Allah.
The Shaykh : The two testimonies are one.
The student: Yes, that is right.
The Shaykh : Because the Messenger of Allah (peace and blessings be upon him) made them one in his saying:
Islam is built on five
بني الإسلام على خمسThe student: These are four.
The Shaykh : No, the author must have considered something.
The student: He considered Paradise...
The Shaykh : Ah?
The student: He considered Paradise and the Fire as one.
The Shaykh : I say that he probably considered the testimony that there is no god but Allah as one, and that Muhammad is the servant of Allah and His Messenger as one, and that 'Isa is the servant of Allah and His Messenger, His word which He cast to Maryam, and a spirit from Him as one, and that Paradise is true as one, and that the Fire is true, making them five. That is, whatever was mentioned in one topic, the author considered it as one. That is, Muhammad is His servant and Messenger is one, and 'Isa is the servant of Allah and His Messenger, His word which He cast to Maryam, and a spirit from Him is considered one. In that case, it becomes five. Yes, that is right. Now.
The student: Now, "He admitted him to Paradise" is not counted among them.
The Shaykh : No, no, no. The five that are the cause of entering Paradise. Now.
"Sixth: He says that if you combine it with the hadith of 'Utbah and what follows it" The hadith of Ibn Sa'd, and the second is the hadith of Anas: "It becomes clear to you the meaning of the saying 'There is no god but Allah,' and it becomes clear to you the error of the deluded" Yes, that is right.
The student: ...
The Shaykh : That is, he seeks thereby the Face of Allah. This is necessary, and it is what drives a person to righteous deeds. Some people, some people think that if a person does not do good, if he testifies to these testimonies, if he does not do any good... It is necessary that he seeks thereby the Face of Allah, Glorified and Exalted is He, so that it drives him to righteous deeds.
"Seventh: The indication of the condition in the hadith of 'Utbah" What is it? He seeks thereby the Face of Allah. One must pay attention to this. It is not just that saying "There is no god but Allah" enters one into Paradise or makes the Fire forbidden for him. Do the hypocrites say "There is no god but Allah" or not?
The student: Yes.
The Shaykh : And he says, "I testify that Muhammad is the Messenger of Allah," and yet it does not benefit them.
The student: O Shaykh
The Shaykh : Yes
The student: Allah, Glorified and Exalted is He, said:
And do not associate anything with Allah.
ولا تشركوا بالله شيئاThe Shaykh : Yes
The student: ...
The Shaykh : Do they worship Paradise?
The student: They seek His favor.
The Shaykh : Yes, they worship for it.
The student: Yes.
The Shaykh : They worship Allah for it.
The student: For Paradise.
The Shaykh : Yes, yes, yes. They do not worship Paradise.
"Eighth: The fact that the Prophets need to be reminded of the virtue of 'There is no god but Allah'"
The student: The hadith of Musa.
The Shaykh : The hadith of Musa means that those other than him are all the more so. Those other than him are all the more so. Yes. And we, if Allah wills, will ask the brother Muhammad twice or three times to hasten with his research. Yes, Muhammad Ismail.
"Ninth: The indication of its preponderance over all created things, even though many of those who say it have a light scale" How is this?
The student: ...
The Shaykh : Because the trial is from the one who says it, not from the saying itself. The saying itself, if you weighed the seven heavens and the seven earths with it, they would not tip with it. But the discussion is about the one who says it. If the one who says it has a defect in one of the conditions, or if there is a preventer among the preventers, then it becomes light according to what he has.
"Tenth: The explicit text that the earths are seven like the heavens" Due to his saying "the seven earths." There is no explicit statement in the Qur'an that the earths are seven. The heavens are explicit: