Explanation of the author's statement: The saying of Allah the Exalted: "There is no partner for Him, and with that I have been commanded, and I am the first of the Muslims," and His saying: "So sacrifice to your Lord and offer the neck (in sacrifice)."

The Shaykh : And His saying: This clause is a circumstantial phrase describing His statement: meaning, in the state that He has no partner. And He, Glorified and Exalted is He, has no partner in His worship, no partner in His lordship, and no partner in His names and attributes. For this reason, He, Glorified and Exalted is He, said: So, He has no partner in any type of tawhid (the oneness of Allah): in tawhid al-uluhiyyah (oneness of worship), tawhid al-rububiyyah (oneness of lordship), and tawhid al-asma' wa al-sifat (oneness of the names and attributes). No one shares with Him. And those who claimed partners for Allah have gone astray, such as those who worship idols, including those who worship 'Isa ibn Maryam (peace be upon him), and some of the extreme poets who placed the created being at the level of the Creator. Yes, some of them said, addressing one they praised:
"Be as you will, O He who has no like, *** For as you will, no creation is equal to you."
So this is a quality that belongs only to Allah (Mighty and Majestic).
And as al-Busiri said in his poem praising the Messenger (peace and blessings be upon him):
"O noblest of creation, to whom do I take refuge *** Other than You when the general calamity befalls
If you are not taking my hand on the Day of Resurrection *** Pardon me, or else say, 'O slip of the foot'
"For from Your generosity are the world and its twin, *** And from Your knowledge is the knowledge of the Tablet and the Pen."
This is considered shirk (associating partners with Allah), indeed greater than shirk, because he made the world and the Hereafter from whom? From the Messenger. This means that Allah (Exalted is His mention) has nothing in them. And he said:
"From Your knowledge is the knowledge of the Tablet and the Pen" From Your knowledge is all knowledge, so nothing remains for Allah: no knowledge, no management, no lordship, may Allah protect us from that.
The student: ... .

The Shaykh : Yes, indeed, it is greater than shirk, may Allah protect us from that. Also, he says: We all know that the preposition and the noun in the phrase "with that" in His saying: are connected to "I have been commanded" , so it indicates restriction and specification. And it was specified with that because it is the greatest of the commanded things. The greatest of the commanded things is ikhlas (sincerity) to Allah the Exalted and the negation of a partner. For this reason, it is as if He was not commanded except with this. And it is known that whoever is sincere to Allah will perform the worship of Allah, Glorified and Exalted is He, in all matters. And His saying: This is from the category of magnification and glorification. The ambiguity of the doer here is for the purpose of magnifying Him and glorifying Him. Otherwise, it is known that the command is from whom? From Allah, Glorified and Exalted is He, due to His saying: The word "first" can mean temporal priority or conceptual priority. If it is temporal priority, then it must mean that I am the first of the Muslims of this Ummah (community), because we know that those who preceded him in time, from whom? From those who submitted to Islam. So it must mean the first of the Muslims of this Ummah. If we say that he is the first of the Muslims in terms of conceptual priority, then there is no doubt that the highest in Islam and the most complete in submission is whom? The Messenger (peace and blessings be upon him). So the priority is absolute priority. And this often happens: that conceptual priority is intended by the word "first," such as when you say, "I am the first to believe in this thing," even if others believed before you, but you mean that there is no denial in my case. Yes. And like his saying (peace and blessings be upon him): When he said: It does not mean that Ibrahim was in doubt, but if it is assumed that there was doubt, then we are more deserving of doubt than he was, otherwise we are not in doubt. And likewise, Ibrahim was not in doubt. And his saying: Know that Islam, when used in a general sense, includes iman (faith), because what is meant by it is submission to Allah the Exalted, outwardly and inwardly. And this is indicated by His saying: This is the Islam of the inward, not the outward? The inward, because he is doing this outward act with excellence. So Islam is used for Islam outwardly and inwardly. And like His saying: This includes the outward and the inward, and iman (faith) is included in it. And like His saying: So here, does iman (faith) include Islam or not? It includes it. And when iman (faith) is mentioned, Islam is included in it absolutely. If iman (faith) is mentioned alone, Islam is included in it. Yes. So Islam is included in it, and the true believer must submit, because whenever true iman (faith) is found, the existence of Islam is necessitated. Now, if they are mentioned together, if they are mentioned together, Islam becomes the outward and iman (faith) becomes the inward, like the hadith of Jibril So he informed him of outward deeds. He informed us about iman (faith), so he informed them of inward deeds, inward beliefs. And like His saying: And His saying: "So sacrifice to your Lord."
Now, the point of this verse for the chapter is clear: that slaughter must be pure for Allah. And His saying: The "fa" (so) is causal, so it is connected to His saying: meaning, so because of our giving of that, pray to your Lord in gratitude to Him for this blessing. The intended meaning of "prayer" here is the prayer with the known acts of worship. And as for His saying: the intended meaning is slaughter, meaning, make your sacrifice for Allah, just as your prayer is for Him. So this noble verse indicates that sacrifice is a form of worship. For this reason, Allah commanded it and paired it with prayer. And His saying: is general, so it includes everything whose permissibility for sacrifice has been established in the Shari'ah, and these are three things: the 'Id sacrifices, the hady (sacrificial animals of the pilgrimage), and the 'aqiqah (sacrifice for a newborn). These are three things, all of which are required for a person to do. As for the hady, some of it is obligatory and some is recommended. The obligatory is as in tamattu' (combining 'Umrah and Hajj with a break between them) and as for the one who is prevented from completing Hajj and as for shaving the head , if it is correct to say that it is hady. But it is better to call it fidyah (a ransom payment), as Allah (Mighty and Majestic) named it, because it is in the position of kaffarah (expiation). As for the 'Id sacrifices, the scholars differed on them. Some said they are obligatory, and some said they are recommended. The majority of the scholars are of the opinion that they are recommended and that it is disliked for the capable person to leave them. The madhhab (school of jurisprudence) of Abu Hanifa (may Allah have mercy on him) is that the 'Id sacrifices are obligatory, and this was chosen by Shaykh al-Islam Ibn Taymiyyah, and that the capable person must sacrifice. The 'Id sacrifice is not for the dead, as the common people understand, but it is for the living. As for the dead, one does not sacrifice for them independently, meaning it is not prescribed to sacrifice for them independently, except for what they bequeathed. So one acts according to what they bequeathed. But independently, no, because that did not come from the Messenger (peace and blessings be upon him).
The student : Shaykh

The Shaykh : Yes
The student: If one slaughters for other than Allah, is it permissible to eat from it?

The Shaykh : ... Now, the third: what is it? The 'aqiqah (sacrifice for a newborn) that is slaughtered for the newborn on his seventh day. If it is a male, two animals; if it is a female, one animal. In the case of inability to pay, one animal suffices for males. It is a sunnah (recommended practice) according to the majority of the scholars, and some scholars said it is obligatory. That the 'aqiqah is obligatory for the newborn, because the Prophet (peace and blessings be upon him) said: Now, the important point is that sacrifice includes everything whose slaughter has been legislated, from the hady, the 'Id sacrifices, and the 'aqiqah. Yes.
He said: We remain with the question mentioned by Ghanim, and even though it has no bearing on the topic, we are talking about sacrifice from the perspective of tawhid (the oneness of Allah), not from the perspective of eating or not eating, but what is slaughtered for other than Allah is not eaten.
The student: ... .

The Shaykh : What is slaughtered for other than Allah is forbidden, due to His saying: until He said: Just as what is named over other than Allah is forbidden, due to His saying: And from 'Ali (may Allah be pleased with him), he said:
The student: ... .

The Shaykh : No, no, some of it is obligatory and some is recommended. The obligatory is like the difference we mentioned, and the recommended is voluntary.
Tell me with four words, combining a word, and perhaps you remember the saying of Ibn Malik.