Explanation of the author's statement: It contains issues: The first: Exegesis of the two verses.
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The Shaykh : Then the author said: "It contains issues:
The first: Exegesis of the two verses", and they are:[Al-A'raf 7:191-192] And we have previously explained that the interrogation in them is for rebuke and denial. Good.
"Second: The story of Uhud", where the face of the Prophet (peace and blessings be upon him) was wounded, and he said:Sahih Muslim 1791 So Allah revealed this verse. And regarding Uhud, we have previously spoken about it, and that it was a battle that took place between the polytheists of Quraysh and the Prophet (peace and blessings be upon him) at a mountain called Uhud. Yes.
"And the third: The qunut of the Master of the Messengers and his followers, the masters of the awliya (close friends of Allah), who say 'Ameen' in the prayer". The qunut of the Prophet (may Allah's prayer and peace be upon him) in the prayer, and his followers, the masters of the awliya (close friends of Allah), who say "Ameen" in the prayer. The author intended by this third issue that the Prophet (may Allah's prayer and peace be upon him), who is the Master of all the Messengers, and his Companions, the masters of the awliya (close friends of Allah), did not save themselves, so how can they save others? And his intention, may Allah have mercy on him, is not merely to affirm the qunut and the saying of "Ameen" upon it. And for this reason, the expressions came with "Master" and "Master" with "Master" and "Masters." Can anyone say that he is closer to Allah than the Messenger? And can any of the awliya (close friends of Allah) say that he is better than the Companions? Never. And yet, they turn to Allah (Glorified and Exalted is He) for the removal of distress. And how can one in this state be turned to for the removal of distress? It is clear, my brothers. So the author's intention is not the jurisprudential issue of affirming the qunut and the saying of "Ameen" upon it, but rather affirming that these people, although they are masters—this one is the Master of the Messengers (peace and blessings be upon him) and those are the masters of the awliya (close friends of Allah)—yet they did not benefit themselves in any way.
"The fourth: That those upon whom the supplication was made are disbelievers". Where do we take this from?
The student: From the narration.
The Shaykh : What is the narration? ...
The student: Safwan ibn Umayr, Suhayl ibn Amr, and al-Harith ...
The Shaykh : In the saying of Allah the Exalted:[Ali 'Imran 3:128] Because it is evidence that they are not in a satisfactory state at that time. It is known that Safwan ibn Umayyah, Suhayl ibn Amr, and al-Harith ibn Hisham were disbelievers at the time of the supplication against them.
The student: ... .
The Shaykh : Good. What is the aim of this issue, that those upon whom the supplication was made are disbelievers? It aims to show that the Messenger (may Allah's prayer and peace be upon him), even though he thought he was supplicating against them rightfully, Allah (Glorified and Exalted is He) cut off from him having any part in the matter. That is, someone might say: If they were disbelievers, does the Messenger (may Allah's prayer and peace be upon him) not have the right to supplicate against them? We say: No. Even in this state, he does not have any control over their affairs. This is the aspect of this issue: that those upon whom the supplication was made are disbelievers. It is not an issue of the author teaching us that they are disbelievers so that we supplicate against them. I think this issue is sufficient and does not deserve a heading, but the meaning is that even in this state where these people were disbelievers, the Prophet (may Allah's prayer and peace be upon him) did not have any control over their affairs.
The student: ....
The Shaykh : Yes, correct ...
"The fifth: That they did things that most disbelievers did not do. Among them: They wounded their Prophet and were eager to kill him, and among them: They mutilated the dead, even though they were their paternal cousins". Is this correct?
The student: Yes.
The Shaykh : It means that even with their disbelief, they were transgressing. And yet, it was said regarding them:[Ali 'Imran 3:128] So they wounded the Prophet (peace and blessings be upon him) and mutilated the dead, such as Hamzah ibn Abd al-Muttalib. And they also were eager to kill the Prophet (may Allah's prayer and peace be upon him), even though all of these were their paternal cousins. Among them were some of their paternal cousins and some of the Ansar. They only mutilated Hamzah ibn Abd al-Muttalib, who was one of their paternal cousins.
And among them "The sixth: That Allah revealed to him regarding that, meaning with all these circumstances:[Ali 'Imran 3:128]", meaning with all these matters and circumstances which necessitate that the Messenger (may Allah's prayer and peace be upon him) has the right to supplicate against them, Allah revealed [Ali 'Imran 3:128]. To whom does the matter belong?
The student: For Allah
The Shaykh : To Allah alone. So if the Messenger (may Allah's prayer and peace be upon him) has been cut off from this thing, then others are even more so.
"The seventh: His saying:[Ali 'Imran 3:128] So He accepted their repentance and they believed". And this is also evidence of the perfection of the sovereignty of Allah (Mighty and Majestic) and the perfection of His power. These people, regarding whom what happened did happen, Allah accepted their repentance and they believed, because the entire matter is in His hand (Glorified and Exalted is He). He is the one who misguides whom He wills and guides whom He wills. And we all know what happened to 'Umar ibn al-Khattab (may Allah be pleased with him) before his Islam and what happened from him after his Islam. And the entire matter is for Allah. So neither the Messenger (may Allah's prayer and peace be upon him) nor anyone below him can change anything of the decree of Allah.
The first: Exegesis of the two verses", and they are:
(191) Do they associate with Him those who create nothing and they are [themselves] created? (192) And the false deities are unable to [give] them help, nor can they help themselves.
أَيُشْرِكُونَ مَا لا يَخْلُقُ شَيْئاً وَهُمْ يُخْلَقُونَ وَلا يَسْتَطِيعُونَ لَهُمْ نَصْراً ولا أنفسهم ينصرون"Second: The story of Uhud", where the face of the Prophet (peace and blessings be upon him) was wounded, and he said:
How will these people attain salvation who have wounded their Prophet
كيف يُفلح قوم شجوا وجه نبيهم"And the third: The qunut of the Master of the Messengers and his followers, the masters of the awliya (close friends of Allah), who say 'Ameen' in the prayer". The qunut of the Prophet (may Allah's prayer and peace be upon him) in the prayer, and his followers, the masters of the awliya (close friends of Allah), who say "Ameen" in the prayer. The author intended by this third issue that the Prophet (may Allah's prayer and peace be upon him), who is the Master of all the Messengers, and his Companions, the masters of the awliya (close friends of Allah), did not save themselves, so how can they save others? And his intention, may Allah have mercy on him, is not merely to affirm the qunut and the saying of "Ameen" upon it. And for this reason, the expressions came with "Master" and "Master" with "Master" and "Masters." Can anyone say that he is closer to Allah than the Messenger? And can any of the awliya (close friends of Allah) say that he is better than the Companions? Never. And yet, they turn to Allah (Glorified and Exalted is He) for the removal of distress. And how can one in this state be turned to for the removal of distress? It is clear, my brothers. So the author's intention is not the jurisprudential issue of affirming the qunut and the saying of "Ameen" upon it, but rather affirming that these people, although they are masters—this one is the Master of the Messengers (peace and blessings be upon him) and those are the masters of the awliya (close friends of Allah)—yet they did not benefit themselves in any way.
"The fourth: That those upon whom the supplication was made are disbelievers". Where do we take this from?
The student: From the narration.
The Shaykh : What is the narration? ...
The student: Safwan ibn Umayr, Suhayl ibn Amr, and al-Harith ...
The Shaykh : In the saying of Allah the Exalted:
Not for you, [O Muhammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.
أو يتوب عليهمThe student: ... .
The Shaykh : Good. What is the aim of this issue, that those upon whom the supplication was made are disbelievers? It aims to show that the Messenger (may Allah's prayer and peace be upon him), even though he thought he was supplicating against them rightfully, Allah (Glorified and Exalted is He) cut off from him having any part in the matter. That is, someone might say: If they were disbelievers, does the Messenger (may Allah's prayer and peace be upon him) not have the right to supplicate against them? We say: No. Even in this state, he does not have any control over their affairs. This is the aspect of this issue: that those upon whom the supplication was made are disbelievers. It is not an issue of the author teaching us that they are disbelievers so that we supplicate against them. I think this issue is sufficient and does not deserve a heading, but the meaning is that even in this state where these people were disbelievers, the Prophet (may Allah's prayer and peace be upon him) did not have any control over their affairs.
The student: ....
The Shaykh : Yes, correct ...
"The fifth: That they did things that most disbelievers did not do. Among them: They wounded their Prophet and were eager to kill him, and among them: They mutilated the dead, even though they were their paternal cousins". Is this correct?
The student: Yes.
The Shaykh : It means that even with their disbelief, they were transgressing. And yet, it was said regarding them:
Not for you, [O Muhammad, but for Allah], is the decision
ليس لك من الأمر شيءAnd among them "The sixth: That Allah revealed to him regarding that, meaning with all these circumstances:
Not for you, [O Muhammad, but for Allah], is the decision
ليس لك من الأمر شيءNot for you, [O Muhammad, but for Allah], is the decision
ليس لك من الأمر شيءThe student: For Allah
The Shaykh : To Allah alone. So if the Messenger (may Allah's prayer and peace be upon him) has been cut off from this thing, then others are even more so.
"The seventh: His saying: