Explanation of the Author's Statement: The Chapter on the Saying of Allah the Exalted: "Indeed, you cannot guide whom you love" [Surat al-Qasas, Verse: 56]
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The Shaykh : Then he said: "The Chapter on the Saying of Allah the Exalted: [Al-Qasas 28:56]". This is also a type of what came before, meaning that if no one can benefit anyone through intercession and deliverance from punishment, likewise no one can guide anyone unless they fulfill what Allah has commanded. No one can.
To whom is the address directed? To the Messenger (peace and blessings be upon him), whom Allah chose as a close friend, and the one He attempted to guide, right? Abu Talib or another of the polytheists? [Al-Qasas 28:56] So you, O Muhammad, are the one addressed by this, with the letter of address, and he has the elevated status with Allah. He cannot guide the one he loves to be guided; he cannot. And it is known that if he loves his guidance, he will strive for it, yet he is unable to accomplish this matter, for the entire matter is in the hand of Allah. [Ali 'Imran 3:128] [Hud 11:123] So the entire matter belongs to Allah. The definite article (al) was used, indicating comprehensiveness, because the "al" in His saying: is for what purpose? For comprehensiveness. It takes the place of "every," meaning to Him returns every matter. Then it was affirmed by His saying "all," and that is two affirmations.
By your love for him, you were eager that the guidance which Allah denied to His Messenger is the guidance of success (tawfiq), and the guidance which He affirmed for His Messenger is the guidance of indication (dalalah). And thus came the guidance of indication and direction. Therefore, the guidance of indication and direction came in an absolute form to clarify that what is in His hand is only the guidance and indication, not making this person a guided one. He said: and He did not say "so-and-so and so-and-so to guide." This clarifies that the intended meaning is to indicate, to indicate now, to open the path before people, to clarify it for them, to direct them, and to guide them. As for saying "so-and-so I guided him" in the sense of compelling him to guidance... to guidance, this is a matter not for the Messenger (peace and blessings be upon him), but rather it is something by which Allah (Glorified and Exalted is He) is unique. It is upon us to clarify, to call, and to convey. As for success, meaning that a person becomes guided, that is with Allah (Glorified and Exalted is He). This is the reconciliation between the two verses.
And in His saying:[Al-Qasas 28:56] is a reference to the Messenger (peace and blessings be upon him). Does he love Abu Talib?
The student: ... whom you love to be guided.
The Shaykh : Yes, either it is said that the object is omitted, and the implied meaning is "whom you love to be guided," not "whom you love" himself. Or it is said that this was before the prohibition of loving the polytheists, opposing them, fighting them, and striving against them. One of the two. But the first is closer, meaning he did not love his person, but he loved his guidance. Yes.
The student: Is there a difference between the love prescribed by the Shari'ah and natural love?
The Shaykh : There is no difference between them.
The student: The Messenger (peace and blessings be upon him) may have loved him out of kinship.
The Shaykh : It is permissible that he loved him out of kinship, and this does not contradict the love prescribed by the Shari'ah. Yes.
The student: ... whom you love to be guided.
The Shaykh : Yes.
The student: ... .
The Shaykh : One may love for a person to be guided while not loving him personally due to his disbelief, but I love for him to be guided. Not because he is so-and-so, but because I love for people to follow the religion of Allah, to follow the religion of Allah. So the answer to this is either we say it is natural love, not religious love, and a person loves his father and his son even if they are disbelievers, out of fatherhood and kinship. Or it is said "whom you love to be guided" encompasses whom? Abu Talib and others, even those with no kinship to the Messenger; the Messenger loves for them to be guided. Or it is said this was before the prohibition of loving the polytheists. Yes? Because[Al-Mujadila 58:22] is it Medinan or Meccan? Medinan. Yes.
The student: ... .
The Shaykh : ... It is the first one.
The student: ... .
The Shaykh : Yes. He said.
The student: ... .
The Shaykh : Yes, even love for the sake of Allah and hatred for the sake of Allah are among the signs of faith. Yes.
The student: The verse... its revelation was regarding Abu Talib? The occasion of revelation.
The Shaykh : He said: And in the authentic hadith from Ibn al-Musayyib.
The student: ... .
The Shaykh : Ibn al-Musayyib.
Indeed, [O Muhammad], you do not guide whom you like
إنك لا تهدي من أحببتIndeed, you
إنكIndeed, [O Muhammad], you do not guide whom you like
إنك لا تهدي من أحببتNot for you, [O Muhammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them
ليس لك من الأمر شيء أو يتوب عليهم أو يعذبهمAnd to Allah belong the unseen [aspects] of the heavens and the earth and to Him will be returned the matter, all of it
ولله غيب السماوات والأرض وإليه يرجع الأمر كلهthe matter
الأمرBy your love for him, you were eager that the guidance which Allah denied to His Messenger is the guidance of success (tawfiq), and the guidance which He affirmed for His Messenger is the guidance of indication (dalalah). And thus came the guidance of indication and direction. Therefore, the guidance of indication and direction came in an absolute form to clarify that what is in His hand is only the guidance and indication, not making this person a guided one. He said:
to guide to a straight path
لتهدي إلى صراط مستقيمAnd in His saying:
Indeed, [O Muhammad], you do not guide whom you like
إنك لا تهدي من أحببتThe student: ... whom you love to be guided.
The Shaykh : Yes, either it is said that the object is omitted, and the implied meaning is "whom you love to be guided," not "whom you love" himself. Or it is said that this was before the prohibition of loving the polytheists, opposing them, fighting them, and striving against them. One of the two. But the first is closer, meaning he did not love his person, but he loved his guidance. Yes.
The student: Is there a difference between the love prescribed by the Shari'ah and natural love?
The Shaykh : There is no difference between them.
The student: The Messenger (peace and blessings be upon him) may have loved him out of kinship.
The Shaykh : It is permissible that he loved him out of kinship, and this does not contradict the love prescribed by the Shari'ah. Yes.
The student: ... whom you love to be guided.
The Shaykh : Yes.
The student: ... .
The Shaykh : One may love for a person to be guided while not loving him personally due to his disbelief, but I love for him to be guided. Not because he is so-and-so, but because I love for people to follow the religion of Allah, to follow the religion of Allah. So the answer to this is either we say it is natural love, not religious love, and a person loves his father and his son even if they are disbelievers, out of fatherhood and kinship. Or it is said "whom you love to be guided" encompasses whom? Abu Talib and others, even those with no kinship to the Messenger; the Messenger loves for them to be guided. Or it is said this was before the prohibition of loving the polytheists. Yes? Because
You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah
لا تجد قوما يؤمنون بالله واليوم الآخر يوادون من حاد اللهThe student: ... .
The Shaykh : ... It is the first one.
The student: ... .
The Shaykh : Yes. He said.
The student: ... .
The Shaykh : Yes, even love for the sake of Allah and hatred for the sake of Allah are among the signs of faith. Yes.
The student: The verse... its revelation was regarding Abu Talib? The occasion of revelation.
The Shaykh : He said: And in the authentic hadith from Ibn al-Musayyib.
The student: ... .
The Shaykh : Ibn al-Musayyib.