Explanation of the author's statement: The chapter on the saying of Allah the Exalted: “Do they associate with Him that which creates nothing, while they themselves are created? And they cannot help them, nor can they help themselves.”

The Shaykh : They associate with Him whom? They associate with Allah. That which creates nothing. Here he used "ma" (that which) instead of "man" (who). And in His saying: And otherwise, who does not respond to them? The connection is apparent, because the callers there were placed in the position of the rational, whereas here, that which creates is inanimate. That which creates nothing and makes nothing... this is inanimate. For this reason he said: And his saying: is an indefinite noun in the context of negation, so it implies generality. These idols that they worship do not create anything. And do they ward off harm from themselves? No.
And his saying: also The worshipped Lord cannot be a created thing; rather, He is the Creator, not the created. The created is an occurrence, and an occurrence is subject to non-existence, is it not? Because whatever is subject to non-existence in the beginning is subject to non-existence in the end. And the Lord, (Glorified and Exalted is He), is not subject to occurrence, nor is He subject to perishing. These are created, so how are they worshipped besides Allah? The created is not worshipped because it is itself in need of its Creator, and it is itself an occurrence after it was not, so it is deficient in its need and in its existence. He said: And we have a problem with his saying: along with his saying: meaning he did not say "that which they do not create, while they create." He said: So the answer is, oh... what is the answer? The question is a problem with the pronoun. He said: in the singular, then he said: in the plural.
The student: ... .

The Shaykh : Yes, it is that which is worshipped. Yes, but "they are created"—does this refer to the polytheists or to the idols?
The student: ... .

The Shaykh : It refers to the idols. There is no doubt; it refers to the idols. So what is the answer? Who knows the answer? Yes, oh...
The student: His saying: refers to... refers to...

The Shaykh : Wrong. "That which does not create"—we mentioned to you, and we repeat this, that although you read in *Al-Aliyyah* that "ma" is a relative pronoun, its form is singular, and its meaning is what?
The student: Reconciliation

The Shaykh : Its meaning is the plural. So it is suitable in its form for the singular and in its meaning for the plural. And his saying: the pronoun returned to it considering the form. It returned to it considering the meaning. It is the same thing. We explained this before when we said: "Who does not respond" considering the form, and "and they are heedless of their calling" considering the meaning. Now, his saying: also, they do not benefit them. These worshipped ones do not benefit the worshippers. They cannot help them. And "help" means warding off harm from the created being so that it prevails over its enemy. In addition to that, they are also incapable of helping themselves. So Allah, (Glorified and Exalted is He), explained the incapacity of these idols from four aspects. The first aspect, oh Ghanim, the first aspect.
The student: That they cannot...

The Shaykh : No, in order, according to the context of the verse.
The student: ... .

The Shaykh : The first aspect is that they do not create, and whoever does not create does not deserve to be worshipped.
The second aspect: That they are created, existing from non-existence, so they are incapable, in need, and continuous, meaning from the beginning and continuously. The third aspect.
The student: They do not help them.

The Shaykh : They do not help the callers. They cannot help them. The word "cannot" is more eloquent than saying "they do not help them," because if he said "they do not help them," someone might say: "But they are able to." But if he said "they cannot help them," it is more eloquent, or not? ...
The student: This indicates...

The Shaykh : What contradicts this is an explanation of reality.
The fourth. Yes, they cannot help themselves. With these four aspects, the refutation is apparent against these polytheists. What is the grammatical analysis of his saying: Abdullah al-Sayigh?
The student: ... .

The Shaykh : Fine.
The student: ... .

The Shaykh : Do you agree with this grammatical analysis? It seems you have an objection?
The student: ... .

The Shaykh : Is it from the chapter of "Ishghal" (occupation)?
If he had said "and their own selves do not help it," it would be from the chapter of "Ishghal," is it not? Ibn Malik says regarding "Ishghal":
"If a hidden pronoun precedes a verb, it occupies it *** from it by making its form or its place accusative"
... "Ishghal," then, oh people, this is not from the chapter of "Ishghal," because the working verb did not occupy the hidden pronoun it was occupied from. But it is from the chapter of the fronted object. Yes, yes.
The student: The pronoun refers to

The Shaykh : to "ma"
The student: ... we said that "ma" is...

The Shaykh : We said it is permissible to consider the meaning and the form. It is permissible to consider the meaning and the form, even regarding the rational and the non-rational, everything.
The student: ...

The Shaykh : No, there is nothing... meaning there is no establishment of proofs for this.
Now, the connection of the chapter. The author says: The chapter on the saying of Allah the Exalted. It did not have an independent translation, but the connection of the chapter to what came before it is that the author, (may Allah have mercy on him), is presenting the proofs indicating the invalidity of worshipping other than Allah. For this reason, he made the title the same as the verse, the same as the proof. The chapter here contains clear proofs of the invalidity of worshipping other than Allah. Did you understand? So it seems that when the author mentioned in the previous part seeking refuge and calling for aid other than Allah, (Mighty and Majestic), he mentioned the clear proof that worship is not for anyone but Allah, so he made the title the same as the proof. He said: And His saying: the verse. And those whom you call upon besides Him. Is it a call for a request or a call of worship, or both? Both. You call them a call for a request or a call of worship. And his saying: meaning: besides Allah, meaning: other than Allah. And his saying, (Glorified and Exalted is He): This is the predicate of the subject. The sentence "they do not possess" is the predicate of the subject, which is his saying: "Ma" is a negator. "Min" from "qatamir" is an extra preposition in form. Yes, and some say: The extra preposition in the Qur'an, we should not say it is extra, but we should say it is a connection, from a connection. But in my opinion, the word "min" as a connection is also questionable. Rather, we say "min" is for emphasis, because it passed us in rhetoric that the particles of emphasis are extra letters. And the best here is to say "min" is for emphasis. And his saying: meaning they do not possess a "qatamir." So what is the "qatamir"? The "qatamir" is the husk of the pit. Do you know it? Do you know the pit? What is it? ..., the husk on it is called "qatamir," and the wick in the slit is called "fatil," and the notch on its back is called "naqir." So in the pit there are three things mentioned by Allah in the Qur'an: the "qatamir," the "naqir," and the "fatil." And the "fatil" is the cord, the thing, yes, the wire, a wire that is in the slit of the pit. Yes, after... the wisdom of it. The "naqir" in His saying, (Glorified and Exalted is He), yes: He said: It is the notch on the back of the pit. And the "qatamir": the wrapping of the pit. This wrapping is the "qatamir." These do not possess a "qatamir." Now, does not the person own the whole palm tree? Yes, but his ownership is deficient, so it is not real ownership. The proof is that my ownership of my property now, am I its owner in an absolute sense such that I dispose of it as I wish, burn it, destroy it, and the like? No, it is not permissible for me to dispose of it except according to what was legislated for me. So the ownership is deficient...
Then Allah, (Glorified and Exalted is He), said: And it has been mentioned before that these idols that they worship are created, and the worshipped cannot be a created thing. And it has been mentioned before that they are incapable, and the worshipped cannot be incapable, because they cannot help these people. And it has been mentioned before that they are weak as well, and for this reason they cannot help themselves. And it has also been mentioned in the second verse that those who are called upon besides Allah do not have ownership in the heavens or on the earth. They do not possess a "qatamir," which is the wrapping on the pit. And that if you call them If you call them. This sentence is conditional. The verb of the condition is "tad'u" (you call), and it is in the jussive case by dropping the noon and the waw of the subject, and its original form is: "tad'unahum" (you call them).
And his saying: This is the answer to the condition, and for this reason it is in the jussive case by dropping the noon and the waw of the subject. Meaning, these idols, if you called them, they would not hear. And even if it were assumed that they heard, they would not respond, because they are not able to do so. So they do not hear and they do not benefit. For this reason Ibrahim said to his father: If that is the case, they do not hear and they do not benefit, so what intellect calls for these to be called upon besides Allah? Rather, this is foolishness. .
The student: ... .

The Shaykh : ... never, as Allah said: We do not say except as Allah said.
The student: The earth...

The Shaykh : These idols, may Allah reward you, these idols do not hear supplication, and even if they did hear it, they would not respond to it.