Explanation of the author's statement: And the saying of Allah the Exalted: "And do not invoke besides Allah that which does not benefit you and does not harm you"
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The Shaykh : He said: "And the saying of Allah the Exalted: [Yunus 10:106]"
His statement:[Yunus 10:106] Is the address here to the Messenger (peace and blessings be upon him) or to everyone to whom the address is valid? What comes before it? What comes before the verse is
الْمُشْرِكِينَ * ولا تدع من دون الله مالا ينفعك ولا يضرك And the apparent meaning of the noble verse and the context indicates that the address is directed to the Messenger (peace and blessings be upon him), indicating that it is... [Yunus 10:105-106] In any case, whether we say it is specific to the Messenger or general to everyone to whom the address is valid, some of the scholars of knowledge said: It is not valid to direct it to the Messenger (peace and blessings be upon him), because it is impossible for that to occur from the Messenger (peace and blessings be upon him), so it is not valid to direct it to him, because the verse, on the assumption of "Say, 'Do not invoke,'" would be as if the Messenger was commanded to say to others: But this is very weak, and it is their taking the verses out of their context and taking the verses out of their context. The correct view, without doubt, is that either the address is specific to the Messenger (may Allah's prayer and peace be upon him), meaning it is for him and the ruling applies to him and others, or it is for everyone to whom the address is valid, and who is included in it? The Messenger (may Allah's prayer and peace be upon him). And the fact that such an address is directed to him does not imply that it is possible for him to do it. Allah the Glorious and Exalted says to him: [Az-Zumar 39:65] All the messengers [Az-Zumar 39:65] And is it possible for this to occur?
The student: No.
The Shaykh : It is not possible for it to occur from the Messenger (may Allah's prayer and peace be upon him) by virtue of his status, not by virtue of him being a human and a person. Yes, but by virtue of his status, it is not possible for this thing to occur from him. So we say that the wisdom of this prohibition is that others should follow his example. If such a prohibition is directed to one from whom it is not possible by virtue of his status, then it is all the more so directed to one from whom it is possible. Is that clear, everyone?
So there remains no difficulty in the issue, and the matter may be posited as a hypothetical even if its occurrence is not possible. He said:[Yunus 10:106] "Invoke": The meaning of invocation is seeking what benefits or seeking the removal of what harms. This invocation is of two types, as the scholars of knowledge said:
Invocation of worship and invocation of request. The meaning of the invocation of worship is that you perform the command of Allah, because the one who performs the command of Allah, who prays, gives zakah, fasts, and performs Hajj, if we asked him why he does this, he would say: I want the reward and safety from the punishment. So his action includes what? It includes invocation. His action includes invocation. As for the invocation of request, it is clear. And neither of them is permissible to direct to other than Allah. Is that clear, everyone? Good. And his statement:[Al-Baqarah 2:23] "Besides Allah" means other than Him. [Al-Baqarah 2:23] That is: other than Allah. And his statement: [Yunus 10:106] And does not ward off harm from you. It was said: "And does not harm you" means if it were to become angry with you, it would not be able to take revenge. And this is the apparent meaning of the wording.
And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'"
ولا تدع من دون الله مالا ينفعك ولا يضرك * فإن فعلت فإنك إذاً من الظالمينHis statement:
And do not invoke besides Allah
ولا تدع من دون اللهSay, "O mankind, if you are in doubt about my religion, then I do not worship those whom you worship besides Allah, but I worship Allah who causes you to die, and I have been commanded to be among the believers. And that you set your face toward the religion, inclining to truth, and do not be among the associators. And do not invoke besides Allah that which does not benefit you and does not harm you
قُلْ يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي شَكٍّ مِنْ دِينِي فَلَا أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ وَلَكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ * وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا وَلَا تَكُونَنَّ مِنَالْمُشْرِكِينَ * ولا تدع من دون الله مالا ينفعك ولا يضرك
(105) And [commanded], 'Direct your face toward the religion, inclining to truth, and never be of those who associate others with Allah; (106) And do not invoke besides Allah that which neither benefits you nor harms you
وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ * ولا تدع من دون الله مالا ينفعك ولا يضركAnd do not invoke
ولا تدعAnd it was already revealed to you and to those before you
وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَthat if you should associate [anything] with Allah, your work would surely become worthless, and you would surely be among the losers."
لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَThe student: No.
The Shaykh : It is not possible for it to occur from the Messenger (may Allah's prayer and peace be upon him) by virtue of his status, not by virtue of him being a human and a person. Yes, but by virtue of his status, it is not possible for this thing to occur from him. So we say that the wisdom of this prohibition is that others should follow his example. If such a prohibition is directed to one from whom it is not possible by virtue of his status, then it is all the more so directed to one from whom it is possible. Is that clear, everyone?
So there remains no difficulty in the issue, and the matter may be posited as a hypothetical even if its occurrence is not possible. He said:
And do not invoke besides Allah
ولا تدع من دون اللهInvocation of worship and invocation of request. The meaning of the invocation of worship is that you perform the command of Allah, because the one who performs the command of Allah, who prays, gives zakah, fasts, and performs Hajj, if we asked him why he does this, he would say: I want the reward and safety from the punishment. So his action includes what? It includes invocation. His action includes invocation. As for the invocation of request, it is clear. And neither of them is permissible to direct to other than Allah. Is that clear, everyone? Good. And his statement: