Explanation of the author's statement: And his saying: ((And when Ibrahim said to his father and his people, "Indeed, I am disavowed of what you worship, * except the One who created me" )) .
Machine translationRead the Arabic original
The Shaykh : He said: "And his saying: [Az-Zukhruf 43:26-27] " Ibrahim (peace and blessings be upon him) was firm in the Oneness of Allah. He declared to his father and his people—his father's people, not his own people—he
The student: His people, he
The Shaykh : His people, he "Bara'" is on the pattern of Fa'al, and it is a descriptive noun from the verb "tabarra'a," which means to disavow, to disavow, meaning I am completely disavowed, to the utmost extent of disavowal, of what you worship. [Az-Zukhruf 43:27] "What you worship" here, worship is humility and submission. And among his people were those who worshipped idols, and among his people were those who worshipped the stars, is that not so?
The student : Yes
The Shaykh : They worshipped the sun, the moon, and the stars, the celestial bodies, and some of them worshipped the idols which he smashed into pieces, except for a large one of theirs. He says:[Az-Zukhruf 43:26-27] So he combined negation and affirmation. The negation is "disavowed of what you worship," and the affirmation is "except the One who created me." This indicates that tawhid (the oneness of Allah) is not complete except by disbelieving in what is other than Allah, yes, and believing in Allah. [Al-Baqarah 2:256] These people worship Allah and [they] do not [only] worship Allah.
The student: They worship Allah
The Shaykh : They worship Allah
The student: If it is connected
The Shaykh : Yes, because he said "except the One who created me," and the original rule for the exception is that it is connected. So that means the people of Ibrahim worshipped Allah and worshipped others. Yes, and he disavowed them because they were not monotheists. Also, the implication of the wording is this: a monotheist makes the thing one. These people who come to Makkah and perform Hajj, and fast, and give zakah, then go to the people of the graves and prostrate to them and bow— are they monotheists? No, they are disbelievers. They are disbelievers, and their deeds are not accepted, even their Hajj, their fasting, and their zakah are not accepted as long as they worship other than Allah... And therefore, this issue is actually very serious, one of the most serious things for Muslim societies is this, because disbelief in what is other than Allah is nothing to them. If you believe in Allah and pray to Allah and give zakah to Allah, the rest is you do what you want. And this is undoubtedly ignorance, ignorance from these common people, and negligence from their scholars. So they have a great responsibility from these common people, because the common person only takes from his scholar. If a scholar comes to us from any Islamic country and speaks, and we do not know about him, do we reject his saying and not accept it? I mean, if we are moderate, we pause. If we are moderate, and it is possible that the common people who have courage, and what is this... leave them, yes. These common people in the Islamic lands, if for example someone from the people of tawhid comes to them and calls them to Allah the Exalted and says to them, "O people, if you believe in Allah and pray and give zakah and perform Hajj, you are not Muslims," do they accept this from him? They do not accept it. But if the respected sheikh among them explains it to them, because it may be accepted or it may not be respected among them, if he explains this matter to them, they may not respect him and they may turn away from it. And some people, and I seek refuge in Allah, he is a scholar of the state, not a scholar of the religion. You find he looks at what is done with the rulers and with the common people, even though it is obligatory that a person's word be for Allah the Exalted.
The student: ...
The Shaykh : Ah?
The student: And the fatwa may come to him as a means...
The Shaykh : Yes, perhaps
The student: Shaykh, His saying, the Exalted:
The Shaykh : When they wronged themselves
The student:[An-Nisa 4:64]
The Shaykh : Yes
The student: When they came to you
The Shaykh : Came to you
The student:[An-Nisa 4:64]
The Shaykh : Yes
The student: It may be said that this is not specific to the life of the Prophet (peace and blessings be upon him)
The Shaykh : Yes
The student: And that it is absolute
The Shaykh : I mean, absolute like this?
The student: Yes.
The Shaykh : Yes, it appears that you do not know the Arabic language. Even if it were "idh" or "idha"?
The student: Idh
The Shaykh : When
The student: Yes.
The Shaykh : And what does it indicate, the past or the future?
The student: The future.
The Shaykh : "Idh" in the future? If you said "idh" you wanted such and such, you came to me, here, is it past or future?
The student: Past
The Shaykh : "Idh" is for the past. "Idh they wronged themselves." Then the forgiveness of the Messenger, is it possible after his death?
The student: No.
The Shaykh : When a person dies, his deeds are cut off, it is finished... with this
The student: ... the story of a Bedouin who came
The Shaykh : Yes... on the contrary of this
The student: Yes, the contrary
The Shaykh : It is not correct, it is not correct. The grave worshippers attached themselves to it, and they said that this man, the Bedouin, came from far away and brought his camel and tied it at the grave and said:
"O the best of those buried in the valley, its greatness *** So the valley and the hills became pure from those who purified them
My soul is the ransom for the grave in which you dwell *** In it is chastity, and in it is goodness and generosity"
O Messenger of Allah, seek forgiveness for me, O Messenger of Allah. Indeed, Allah is Forgiving[An-Nisa 4:64] and so on. And that he saw in a dream that he had been forgiven. It is said, first of all: Who is this al-Atabi? And what is his chain to al-Atabi? Yes, and what is the authenticity of this matter regarding this al-Atabi? And matters of truth are not established except by their correct chains. How are matters of falsehood [established]?!
The student: ...
The Shaykh : Yes, in any case, now Ibrahim (peace and blessings be upon him) disavowed his people and what they worshipped except the One who created him, and He is Allah who created him. And in his saying, peace and blessings be upon him:[Az-Zukhruf 43:27] And he did not say "except Allah," but rather "except the One who created me," as a reference to the cause of singling out Allah the Exalted for worship, because... the One who is unique in creation must be singled out for worship. Did you understand? He did not say "except Allah," he said "except the One who created me." And in it also... in the explanation of this, there is the refutation of the worship of these idols, because these idols did not create you so that you would worship them. Rather, it is an explanation of the comprehensive tawhid that combines negation and affirmation. Did you get it? And this is from the complete eloquence in... Ibrahim al-Khalil (peace and blessings be upon him).
The student : Shaykh
The Shaykh : Yes
The student: ... if he is ignorant
The Shaykh : If it is
The student: A common person, for example, ignorant, there are those who worship...
The Shaykh : In any case, the ignorant person, if it has reached him, if it has reached him that this is what is upon him, then it is invalid, he is not excused.
The student: If it has reached him, and a group of scholars with him deny this matter, and he trusts his scholars more than he trusts...
The Shaykh : What is his argument? What is his argument? He must reach the truth, he must reach the truth.
The student : Shaykh
The Shaykh : I say in it there are two benefits:
The first benefit: Establishing the right of Allah, Glorified and Exalted is He, to be worshipped, because He is the One who created you.
And in it also, secondly: The refutation of the idea that these idols are worthy of worship, and that they did not create them.
The student : Shaykh
The Shaykh : Yes
The student: The rule that the Shaykh mentioned... the oath on...
The Shaykh : Yes
The student: If we consider all that has come in it... we would find them to be informative matters.
(26) And [mention, O Muhammad], when Abraham said to his father and his people, "Indeed, I am disassociated from that which you worship (27) Except for He who created me
وإذ قال إبراهيم لأبيه وقومه إنني براء مما تعبدون إلا الذي فطرنيThe student: His people, he
The Shaykh : His people, he
Indeed, I am disavowed
إنني براءExcept for He who created me
إلا الذي فطرنيThe student : Yes
The Shaykh : They worshipped the sun, the moon, and the stars, the celestial bodies, and some of them worshipped the idols which he smashed into pieces, except for a large one of theirs. He says:
I am disassociated from that which you worship (27) Except for He who created me
أنا بريء مما تعبدون إلا الذي فطرنيSo whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold
فمن يكفر بالطاغوت ويؤمن بالله فقد استمسك بالعروة الوثقىThe student: They worship Allah
The Shaykh : They worship Allah
The student: If it is connected
The Shaykh : Yes, because he said "except the One who created me," and the original rule for the exception is that it is connected. So that means the people of Ibrahim worshipped Allah and worshipped others. Yes, and he disavowed them because they were not monotheists. Also, the implication of the wording is this: a monotheist makes the thing one. These people who come to Makkah and perform Hajj, and fast, and give zakah, then go to the people of the graves and prostrate to them and bow— are they monotheists? No, they are disbelievers. They are disbelievers, and their deeds are not accepted, even their Hajj, their fasting, and their zakah are not accepted as long as they worship other than Allah... And therefore, this issue is actually very serious, one of the most serious things for Muslim societies is this, because disbelief in what is other than Allah is nothing to them. If you believe in Allah and pray to Allah and give zakah to Allah, the rest is you do what you want. And this is undoubtedly ignorance, ignorance from these common people, and negligence from their scholars. So they have a great responsibility from these common people, because the common person only takes from his scholar. If a scholar comes to us from any Islamic country and speaks, and we do not know about him, do we reject his saying and not accept it? I mean, if we are moderate, we pause. If we are moderate, and it is possible that the common people who have courage, and what is this... leave them, yes. These common people in the Islamic lands, if for example someone from the people of tawhid comes to them and calls them to Allah the Exalted and says to them, "O people, if you believe in Allah and pray and give zakah and perform Hajj, you are not Muslims," do they accept this from him? They do not accept it. But if the respected sheikh among them explains it to them, because it may be accepted or it may not be respected among them, if he explains this matter to them, they may not respect him and they may turn away from it. And some people, and I seek refuge in Allah, he is a scholar of the state, not a scholar of the religion. You find he looks at what is done with the rulers and with the common people, even though it is obligatory that a person's word be for Allah the Exalted.
The student: ...
The Shaykh : Ah?
The student: And the fatwa may come to him as a means...
The Shaykh : Yes, perhaps
The student: Shaykh, His saying, the Exalted:
And if they, when they came to you
ولو أنهم إذا جاؤوكThe Shaykh : When they wronged themselves
The student:
And if, when they wronged themselves,
ولو أنهم إذ ظلموا أنفسهمThe Shaykh : Yes
The student: When they came to you
The Shaykh : Came to you
The student:
and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.
فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيماThe Shaykh : Yes
The student: It may be said that this is not specific to the life of the Prophet (peace and blessings be upon him)
The Shaykh : Yes
The student: And that it is absolute
The Shaykh : I mean, absolute like this?
The student: Yes.
The Shaykh : Yes, it appears that you do not know the Arabic language. Even if it were "idh" or "idha"?
The student: Idh
The Shaykh : When
The student: Yes.
The Shaykh : And what does it indicate, the past or the future?
The student: The future.
The Shaykh : "Idh" in the future? If you said "idh" you wanted such and such, you came to me, here, is it past or future?
The student: Past
The Shaykh : "Idh" is for the past. "Idh they wronged themselves." Then the forgiveness of the Messenger, is it possible after his death?
The student: No.
The Shaykh : When a person dies, his deeds are cut off, it is finished... with this
The student: ... the story of a Bedouin who came
The Shaykh : Yes... on the contrary of this
The student: Yes, the contrary
The Shaykh : It is not correct, it is not correct. The grave worshippers attached themselves to it, and they said that this man, the Bedouin, came from far away and brought his camel and tied it at the grave and said:
"O the best of those buried in the valley, its greatness *** So the valley and the hills became pure from those who purified them
My soul is the ransom for the grave in which you dwell *** In it is chastity, and in it is goodness and generosity"
O Messenger of Allah, seek forgiveness for me, O Messenger of Allah. Indeed, Allah is Forgiving
And if, when they wronged themselves, they had come to you
ولو أنهم إذ ظلموا أنفسهم جاؤوكThe student: ...
The Shaykh : Yes, in any case, now Ibrahim (peace and blessings be upon him) disavowed his people and what they worshipped except the One who created him, and He is Allah who created him. And in his saying, peace and blessings be upon him:
Except for He who created me
إلا الذي فطرنيThe student : Shaykh
The Shaykh : Yes
The student: ... if he is ignorant
The Shaykh : If it is
The student: A common person, for example, ignorant, there are those who worship...
The Shaykh : In any case, the ignorant person, if it has reached him, if it has reached him that this is what is upon him, then it is invalid, he is not excused.
The student: If it has reached him, and a group of scholars with him deny this matter, and he trusts his scholars more than he trusts...
The Shaykh : What is his argument? What is his argument? He must reach the truth, he must reach the truth.
The student : Shaykh
The Shaykh : I say in it there are two benefits:
The first benefit: Establishing the right of Allah, Glorified and Exalted is He, to be worshipped, because He is the One who created you.
And in it also, secondly: The refutation of the idea that these idols are worthy of worship, and that they did not create them.
The student : Shaykh
The Shaykh : Yes
The student: The rule that the Shaykh mentioned... the oath on...
The Shaykh : Yes
The student: If we consider all that has come in it... we would find them to be informative matters.