Explanation of the author's statement: It contains issues: The first: The vastness of Allah's favor.
Machine translationRead the Arabic original
The Shaykh : Then the author mentioned the issues, the issues that are derived from this chapter and the texts contained in it, and he said: It contains issues
The student : Shaykh
The Shaykh : Yes
The student: Did ... 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 that is attributed to the statement: "Do not associate anything with Me," otherwise it contains a type of shirk
The student: If he were a true monotheist, he would not
The Shaykh : It is known, and for this reason Allah the Exalted said: But sometimes a person may let desire prevail over guidance; his self may overcome him, and he may do something out of ignorance without realizing it. So he says: "The first: In it is the vastness of Allah's favor" 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 statement But not from the apparent, because the author followed the order: "The abundance of the reward for tawhid (the oneness of Allah) with Allah" and his statement: Mishkat al-Masabih 2309 Yes
"The third: Its expiation of sins despite that" due to his statement
"The fourth: The interpretation of the verse in Surat al-An'am[Al-An'am 6:82]" So where is the interpretation?
The student: ...
The Shaykh : So the hadith that is 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. So
"The fifth: Reflecting on the five items in the hadith of 'Ubadah" Five or more?
The student: ...
The Shaykh : Five. So, but they are actually six; you have to make two of them 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 statement: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 Jesus is the servant of Allah and His Messenger, and 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 perhaps he 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 Jesus is the servant of Allah and His Messenger, and 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, what was not mentioned in one topic, the author considered it one. That is, Muhammad is His servant and Messenger is one, and Jesus is the servant of Allah and His Messenger, and His word which He cast to Maryam, and a spirit from Him is considered one. In that case, it becomes five. Yes, yes, so
The student: So, Allah admitting him to Paradise is not counted among them
The Shaykh : No, no, no. The five that are the cause of entering Paradise. So
"The sixth: It 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 "The meaning of the statement La ilaha illa Allah becomes clear to you, and the error of the deluded becomes clear to you" Yes
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
"The seventh: Drawing attention to the condition in the hadith of 'Utbah" What is it? He seeks thereby the Face of Allah. One must pay attention to it. It is not just that saying La ilaha illa Allah enters one into Paradise or makes the Fire forbidden for one. Do the hypocrites say La ilaha illa 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
"The eighth: The fact that the prophets need to be reminded of the virtue of La ilaha illa 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
"The ninth: Drawing attention to 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 statement itself. The statement itself, if you weighed the seven heavens and the seven earths with it, they would not tip the scale. 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 a preventer from the preventers is present, then it becomes light according to what he has
"The tenth: The explicit statement that the earths are seven, like the heavens" due to his statement "the seven earths." And 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 statement 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. Or not? 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 statement 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: Did ... 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 that is attributed to the statement: "Do not associate anything with Me," otherwise it contains a type of shirk
The student: If he were a true 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 statement
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"The third: Its expiation of sins despite that" due to his statement
I would come to you with earth-full of forgiveness
لأتيتك بقرابها مغفرة"The 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 : So the hadith that is 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 statement 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. So
"The fifth: Reflecting on the five items in the hadith of 'Ubadah" Five or more?
The student: ...
The Shaykh : Five. So, but they are actually six; you have to make two of them 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 statement:
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 perhaps he 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 Jesus is the servant of Allah and His Messenger, and 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, what was not mentioned in one topic, the author considered it one. That is, Muhammad is His servant and Messenger is one, and Jesus is the servant of Allah and His Messenger, and His word which He cast to Maryam, and a spirit from Him is considered one. In that case, it becomes five. Yes, yes, so
The student: So, Allah admitting him to Paradise is not counted among them
The Shaykh : No, no, no. The five that are the cause of entering Paradise. So
"The sixth: It 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 "The meaning of the statement La ilaha illa Allah becomes clear to you, and the error of the deluded becomes clear to you" Yes
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
"The seventh: Drawing attention to the condition in the hadith of 'Utbah" What is it? He seeks thereby the Face of Allah. One must pay attention to it. It is not just that saying La ilaha illa Allah enters one into Paradise or makes the Fire forbidden for one. Do the hypocrites say La ilaha illa 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
"The eighth: The fact that the prophets need to be reminded of the virtue of La ilaha illa 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
"The ninth: Drawing attention to 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 statement itself. The statement itself, if you weighed the seven heavens and the seven earths with it, they would not tip the scale. 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 a preventer from the preventers is present, then it becomes light according to what he has
"The tenth: The explicit statement that the earths are seven, like the heavens" due to his statement "the seven earths." And there is no explicit statement in the Qur'an that the earths are seven. The heavens are explicit: