Explanation of the author's statement: And from Khawlah bint Hakim, she said: I heard the Messenger of Allah (peace and blessings be upon him) say [and in a copy of the reciter
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The Shaykh :"And from Khawlah bint Hakim, she said: I heard the Messenger of Allah (peace and blessings be upon him) say: Mishkat al-Masabih 2422" Who stops, the answer to the condition, and he said no, the answer to the condition did not harm him, because of the saying: Does it include one who stops for permanent residence or temporary? Yes, it includes both, as evidenced by the fact that it is an indefinite noun in the context of a condition, and an indefinite noun in the context of a condition implies generality. And his saying: Sunan Abi Dawud 3898Sahih (Al-Albani) I seek refuge means: I take refuge and I hold fast, not in the sense of I take shelter. We asked, take shelter in what? In what is expected. I seek refuge means I take refuge and I hold fast. And his saying: The words of Allah, are they the words of creation or the words of legislation?
The student: The words of legislation.
The Shaykh : Or all of them.
The student: All of them.
The Shaykh : All of them. The words of creation by which He preserves you, and the words of creation by which the books were revealed that the messengers brought. So he seeks refuge in the words of Allah, both the words of creation and the words of legislation. And his saying: Words is the plural of word, implying multiplicity, because the plural implies plurality. Yes, and here it is a plural of few, not a plural of many?
The student: A plural of few.
The Shaykh : A plural of few? Words, how is it a plural of few, and what is a plural of few, Ya Waleed?
The student: ... .
The Shaykh : A plural of few is what indicates less than ten, and a plural of many is what indicates more than that. It was said that a plural of many is from three to infinity, so the plural of few and the plural of many agree in the beginning and differ in the limit of the end. The few reaches ten, and the many has no limit. And it was said that the plural of many...
So Muslimun is a plural of few, and Muslimat is a plural of few. And it is in what is on the pattern of Af'ilah, Af'ul, Fi'lah, Af'al, from the broken plurals. Yes, it is in what is on these patterns from the broken plurals. Did you understand? Good. These are from the plurals of few. So the plurals of few, and the sound masculine plural, and the sound feminine plural, and Af'ilah, Af'ul, Af'al, and Fi'lah are from the broken plurals. Words, are they from the plurals of few or from the plurals of many? From the plurals of few, because it is a sound feminine plural. Words is a sound feminine plural, so it is from the plurals of few. Yes, it has a sound feminine plural, a plural of few, but the stronger position is that the plurals of few indicate multiplicity by context. For this reason, Ibn Malik said in *Al-Afiah*:
"And some of it, by placement, suffices for many" meaning it may come and be intended as a plural of many.
"Like arms, and the reverse came like the chosen"
Good. The words of Allah, we have a context that it is not a plural of few, but a plural of many, because Allah says:[Al-Kahf 18:109] A verse more eloquent than this: [Luqman 31:27] All the trees were sharpened and made into pens [Luqman 31:27] Glory be to Allah the Great. So can we say that words here is a plural of few, meaning it does not exceed ten? No.
The student: ... .
The Shaykh : No. The singular, when added to a definite noun, for Allah... indicates generality, not specificity. And his saying... The complete speech is in two matters: truth in reports and justice in judgments.
[Al-An'am 6:115] And what next? It remains for us that seeking refuge, we said: it may be shirk (associating partners with Allah) and it may not be shirk. And the apparent statement of the author is that it is all from shirk, and the clarification of that will come in the next lesson.
A burden, and we said that the manner of this seeking refuge is that one of them, when he stops at a place, says: I seek refuge in the master of this valley from the foolish of his people. So here, the Exalted says:[Al-Jinn 72:6] Who is the doer? The doer is the jinn, and the object is the humans. So the jinn increased a burden for the humans. And it was said the opposite, that the humans increased a burden for the jinn, meaning they increased their arrogance and transgression. But the correct is what we established first, that the doer is the jinn, they increased a burden for the humans, so they got the opposite of what they wanted. They wanted the jinn to seek refuge for them, but the matter became the opposite; they increased a burden for them.
He said: And from Khawlah bint Hakim (may Allah be pleased with her), she said: I heard the Messenger of Allah (peace and blessings be upon him) say:Mishkat al-Masabih 2422 We mentioned this also, and we mentioned that the intended meaning of words here is the words of creation and the words of legislation. And his saying: Sunan Abi Dawud 3899Da'if in chain (Al-Albani) But evil is not attributed to Him, because this evil that He created, He created it for a wisdom, so it returned with this wisdom, it returned as good. So on this basis, we say that evil is not in the action of Allah, but it is in the actions of Allah, meaning: His creations. And on this basis, is there any evil? Is it a relative pronoun or a source noun?
The student: A relative pronoun.
The Shaykh : A relative pronoun, not otherwise, meaning: from the evil of what He created, not from the evil of His creation. Because if you interpreted it as a source noun and said: from the evil of His creation, then creation here is a source noun, it is permissible that it be intended as the action and it is permissible that it be intended as the object. But when you make it a relative noun, it is determined that it is intended as the object, which is the created thing. From the evil of what Allah created. But not everything Allah created has evil in it, but from its evil, if there is evil in it. Because the creations of Allah, Glorified and Exalted is He, are divided into three categories: some is pure evil, some is pure good, and some has good and evil. So Paradise is pure good, and the Fire is pure evil, and Iblis is pure evil, and the messengers are pure good. And some has good and evil, like the majority of Allah's creations, they have good and they have evil. And you only seek refuge from whom? From the evil of what has evil, from the evil of what was created.
if anyone says when he alights somewhere, "I seek refuge in God’s perfect words from the evil of what He has created," no evil will befall him till he departs from that alighting-place of his.
من نزل منزلاً ، فقال : أعوذ بكلمات الله التامات من شر ما خلق لم يضره شيء حتى يرحل من منزله ذلكWhoever stops at a place
من نزل منزلاI take refuge in the perfect words of Allah
أعوذ بكلمات الله التاماتIn the words of Allah
بكلمات اللهThe student: The words of legislation.
The Shaykh : Or all of them.
The student: All of them.
The Shaykh : All of them. The words of creation by which He preserves you, and the words of creation by which the books were revealed that the messengers brought. So he seeks refuge in the words of Allah, both the words of creation and the words of legislation. And his saying:
In the words of Allah
بكلمات اللهThe student: A plural of few.
The Shaykh : A plural of few? Words, how is it a plural of few, and what is a plural of few, Ya Waleed?
The student: ... .
The Shaykh : A plural of few is what indicates less than ten, and a plural of many is what indicates more than that. It was said that a plural of many is from three to infinity, so the plural of few and the plural of many agree in the beginning and differ in the limit of the end. The few reaches ten, and the many has no limit. And it was said that the plural of many...
So Muslimun is a plural of few, and Muslimat is a plural of few. And it is in what is on the pattern of Af'ilah, Af'ul, Fi'lah, Af'al, from the broken plurals. Yes, it is in what is on these patterns from the broken plurals. Did you understand? Good. These are from the plurals of few. So the plurals of few, and the sound masculine plural, and the sound feminine plural, and Af'ilah, Af'ul, Af'al, and Fi'lah are from the broken plurals. Words, are they from the plurals of few or from the plurals of many? From the plurals of few, because it is a sound feminine plural. Words is a sound feminine plural, so it is from the plurals of few. Yes, it has a sound feminine plural, a plural of few, but the stronger position is that the plurals of few indicate multiplicity by context. For this reason, Ibn Malik said in *Al-Afiah*:
"And some of it, by placement, suffices for many" meaning it may come and be intended as a plural of many.
"Like arms, and the reverse came like the chosen"
Good. The words of Allah, we have a context that it is not a plural of few, but a plural of many, because Allah says:
Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement."
قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًاAnd if whatever trees upon the earth were pens
وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌand the sea [was ink], replenished thereafter by seven [more] seas, the words of Allah would not be exhausted
وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَا نَفِدَتْ كَلِمَاتُ اللَّهِThe student: ... .
The Shaykh : No. The singular, when added to a definite noun, for Allah... indicates generality, not specificity. And his saying... The complete speech is in two matters: truth in reports and justice in judgments.
And the word of your Lord has been fulfilled in truth
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقاًand in justice
وَعَدْلاA burden, and we said that the manner of this seeking refuge is that one of them, when he stops at a place, says: I seek refuge in the master of this valley from the foolish of his people. So here, the Exalted says:
And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden.
وأنه كان رجال من الإنس يعوذون برجال من الجن فزادوهم رهقاHe said: And from Khawlah bint Hakim (may Allah be pleased with her), she said: I heard the Messenger of Allah (peace and blessings be upon him) say:
if anyone says when he alights somewhere, "I seek refuge in God’s perfect words
من نزل منزلاً ، فقال : أعوذ بكلمات الله التاماتfrom the evil of what He created
من شر ما خلقThe student: A relative pronoun.
The Shaykh : A relative pronoun, not otherwise, meaning: from the evil of what He created, not from the evil of His creation. Because if you interpreted it as a source noun and said: from the evil of His creation, then creation here is a source noun, it is permissible that it be intended as the action and it is permissible that it be intended as the object. But when you make it a relative noun, it is determined that it is intended as the object, which is the created thing. From the evil of what Allah created. But not everything Allah created has evil in it, but from its evil, if there is evil in it. Because the creations of Allah, Glorified and Exalted is He, are divided into three categories: some is pure evil, some is pure good, and some has good and evil. So Paradise is pure good, and the Fire is pure evil, and Iblis is pure evil, and the messengers are pure good. And some has good and evil, like the majority of Allah's creations, they have good and they have evil. And you only seek refuge from whom? From the evil of what has evil, from the evil of what was created.