I will give the banner tomorrow to a man who loves Allah and His Messenger, and whom Allah and His Messenger love. This is a sentence affirmed by three affirmers: the implied oath, the lam, and the nun.

The Shaykh : I will give. This is a sentence affirmed by three affirmers: the implied oath, the lam, and the nun. Because the meaning of "I will give" is "By Allah, I will give." And his saying: the banner. The banner is the standard. It is called a banner because it is seen, and it is what the army commander takes as a marker for his location. Now, the liwa' (standard): it is said that the liwa' is the banner, and it is said that the liwa' is what is folded, either its top or all of it. So the difference between them is that the banner is fixed and not folded, while the liwa' is folded, either its top or all of it. But in any case, the intended meaning of both is the banner and the standard. Therefore, it is called a standard.
And his saying "tomorrow" is intended to mean after today, and "yesterday" is intended to mean before it. But the original meaning is that "tomorrow" is the day following your day, and "yesterday" is the day following that. However, "tomorrow" can be intended to mean beyond that, and likewise "yesterday" can be intended to mean beyond that, meaning beyond the day that follows your day. Allah the Exalted said:
The student: Tomorrow.

The Shaykh : And what is intended by "tomorrow" is the Day of Resurrection, yes. It establishes love from both sides. And the love of Allah, Glorified and Exalted, is established. So is it from His essential attributes or His action attributes?
The student: Essential.

The Shaykh : It is from the action attributes, because anything among the attributes of Allah that has a cause is from the action attributes. And love has a cause; Allah may hate a person at one time and love him at another. And love is a true attribute of Allah, Glorified and Exalted. The Asha'irah interpret it
The student: As the desire for reward.

The Shaykh : Either by the desire or by the bestowal. And the Mu'tazilah and others interpret it by the bestowal. There are three interpretations of love: either the reward, or the desire for it, or something additional to that, of which the reward is an effect. Which of these is the position of the people of the Sunnah and the community? The last one: that love is an attribute additional to the desire for reward or the reward. And those who affirm the desire for Allah say it is the desire for reward, and those who deny the desire say it is the reward, meaning the reward is a created thing.
"Allah will open" what? What will He open? He will open Khaybar, yes, through his hands. And this is a glad tidings of victory.
"Iduukun" means they were discussing. And what is the grammatical status of the phrase "iduukun"?
The student: A state (hal).

The Shaykh : Error.
The student: The news (khabar) of "baata" (spent the night).

The Shaykh : The news of "baata." The news of "baata" has passed us in "kana" and its sisters. What... about it? Yes. Who wants to be given this banner that the Messenger of Allah mentioned? and so on. The truth is that this is what the research should be about: who wants to be given it or not? Or who wants to attain the prize, the Nobel Prize? Which is more deserving? This one is more deserving. This one loves Allah and His Messenger, and Allah and His Messenger love him, unlike the one who wants to take this, or the one who wants this matter to come to him. Everyone says so-and-so, so-and-so, so-and-so. They went to him early in the morning.
The student: I have "ghaduwa" (they went in the morning).

The Shaykh : No, "ghadu" upon the Messenger of Allah (peace and blessings be upon him). All those who came hoped that he would be the one to take it, because it is a banner, or because he loves Allah and His Messenger, and Allah and His Messenger love him. This is the reason: because he loves Allah and His Messenger, and Allah and His Messenger love him. But, glory to Allah, Allah reserved it for the Commander of the Faithful, 'Ali ibn Abi Talib, while he was absent. The one who said it is the Messenger of Allah (peace and blessings be upon him). "Yashkhi" means he is in pain from it, yes. But to whom does he complain? To Allah. He raises the complaint to Allah because his eye is sick, yes. He complains of his eyes. They sent for him by the order of the Messenger of Allah (peace and blessings be upon him), yes. And it is as if, may Allah be pleased with him, he had gone blind in his eyes. And he says "uta bihi" (he was brought), which means he was led. So he was brought. Allah is the Greatest, glory to Allah the Magnificent. No ointments, no medicines, nothing. A sign from the signs of Allah. The Prophet (peace and blessings be upon him) spat in his eyes and prayed for him, so he was cured as if he had never had any pain, meaning no trace of redness or anything, immediately. Glory to Allah. So it is true of him, may Allah be pleased with him, that he loves Allah and His Messenger, and Allah and His Messenger love him. And this is among the virtues of 'Ali ibn Abi Talib (may Allah be pleased with him) that he attained this virtue among the Companions. It was not given to Abu Bakr, nor 'Umar, nor 'Uthman, nor al-'Abbas, nor others. It was given to 'Ali ibn Abi Talib (may Allah be pleased with him). And he said: Meaning, at your own pace, at your own pace. It is taken from the "rusul" (milk) of the camel, which is milked little by little. And the meaning is: walk gently, gently, because the situation is dangerous. What is feared? It is feared that there is an ambush by the Jews, the wicked people of treachery. So he said: walk at your own pace. Do not approach them, meaning surround them. And when you descend upon their courtyard, the Messenger of Allah (peace and blessings be upon him) says: But at what time do we descend upon the courtyard of a people? If we are at the time of Muhammad (peace and blessings be upon him) and his Companions, then if we descend upon the courtyard of a people, the morning of the warned ones is bad. But if we are at the time of the modern state, then if we descend in their laps, it is possible that they and we are the opposite. But if we descend upon the courtyard of a people, the Messenger (peace and blessings be upon him) says: Yes.
The student: What is the verse from the Qur'an?

The Shaykh : We know that it is a verse, Ya 'Amir. We know that it is a verse... The Messenger said: "Indeed, if we descend upon the courtyard of a people..."
The student: Shaykh, regarding...

The Shaykh : Yes, he said: Invite the people of Khaybar to Islam. He does not say "Submit" only. Inform them of what is obligatory upon them of the right of Allah in it, so that they are convinced by it and commit to it. And is this declaration before the invitation or after it?
The student: ... the invitation.

The Shaykh : Ah?
The student: ...

The Shaykh : The waw does not imply precedence or succession, yes. So does that mean that if they submit, we say, "Look, now you have submitted, so you must do such and such and such"? Or do we say, "Submit, and look, if you submit, you must do such and such"?
The student: The order...

The Shaykh : I mean, this issue now, for example, right now we want to invite someone. Do we teach them about Islam first? Enter Islam: you testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and you establish the prayer, and you give the zakah, and you fast Ramadan, and you perform Hajj to the House? Or do we say, "Submit," and if they submit, we say, "You must do such and such"?
The student: ... the latter.
The student: No, the former.

The Shaykh : Yes, and then we teach them. So on this basis, it is in order. On this basis, it is in order. Some people say we teach them first; it is necessary that they enter out of conviction. And if they enter, because the problem is that if they disbelieve after entering, it becomes obligatory to kill them. But before they submit, it is not obligatory to kill them. So if they submit and then return, yes, it becomes obligatory to kill them. So do we teach them, do we study Islam first? We say, "Take, read these teachings of Islam, read." Or do we leave this to reality and according to what the situation requires? Yes, the issue is truly one in which a person hesitates. If we look at the apparent meaning of the hadith of Mu'adh, or for example the hadith of 'Ali, the hadith of Sahl, we say that the preferable thing is to invite him to Islam, and if he submits, we inform him. Yes. And if we look at the reality of people now, what... in the present time, especially, one may submit today... "My father, I pray five prayers a day by force, and I perform wudu with cold water in winter. Yes. And if I fast the month of Ramadan..."
The student: ...

The Shaykh : Yes
The student: ...

The Shaykh : No.
The student: If he is convinced by the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah.

The Shaykh : Yes.
The student: It means he accepted, he accepted to take it.
The student: ...

The Shaykh : Now, the problem is after he submits and he is forced that after...
The student: If he submits, it is out of faith, O Shaykh.

The Shaykh : If we inform him and he says, "It is light," he says, "All this is Islam, I am not a Muslim, it is light," yes.
The student: They kill him.

The Shaykh : Yes.
The student: We do not inform him of all these things at once. We inform him of the prayer only.
The student: ...

The Shaykh : This is not adornment; this ruling, we follow what the Shari'ah has brought. Yes... that is if he apostatized after his Islam, then what is applied to apostates is applied to him. Yes.
The student : Shaykh

The Shaykh : Yes
The student: The apparent meaning of the hadith of Mu'adh

The Shaykh : Yes
The student: I mean, what...

The Shaykh : Yes, indeed.
The student: It would be... La ilaha illa Allah

The Shaykh : ... This is what went beyond what we discussed. Okay, this is our discussion.
The student: ...

The Shaykh : Yes
The student: Or do we say that the hadith of Mu'adh was sent to the People of the Book, who know the laws of the religion but do not know the meaning of La ilaha illa Allah? And they know the meaning of La ilaha illa Allah and that Muhammad is the Messenger of Allah, and they accept what he brought...

The Shaykh : Okay, the people of Khaybar respond to us; they are People of the Book.
The student: Yes.

The Shaykh : The people of Khaybar are People of the Book.
The student: ...

The Shaykh : And another one of them said...
The student: ...

The Shaykh : Yes, but it does not negate it if we say that they differentiate. In any case, we differentiate between the knowledgeable and the ignorant. There is no doubt that the ignorant one is explained to before, but do we say he has entered Islam if he says, "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah," and then we say, "Commit to the rulings; you must do this in Islam and you must do that in Islam," or do we explain to him the obligations in Islam and say, "Take it now... enter... enter for Allah"?
The student: ... He alerted him.

The Shaykh : Yes, it is a point of difficulty, but the one who said, "Ghanim separated," is decisive. Yes, okay, he says, yes.
The student: If...

The Shaykh : Yes, we said he knows this, there is no need to teach him after that, we say he has entered Islam... He said