Continuation of the explanation of the author's statement: ((Say: "Call upon those you claim [to be gods] besides Allah. They do not possess the weight of an atom in the heavens or on the earth.")).
Machine translationRead the Arabic original
The Shaykh :[Saba 34:3] This sentence is introductory to clarify their condition. Does the pronoun refer to the ones being worshipped or the ones worshipping? The ones being worshipped. [Saba 34:22] "Mithqal" means... and "dharrah" is what? It is the small ants, the singular of "dharar," which are the small ants. It is used as a metaphor for smallness, as in the saying of Allah the Exalted: [Az-Zalzalah 99:7-8]. Some rationalist exegetes say that the "dharrah" intended here is the atom, what?
The student: ... .
The Shaykh : The smallest, meaning an atom...
The student: ... .
The Shaykh : An atom... the atomic bomb and the like. Yes, so we say to them: This is a mistake. First: The Qur'an addresses people with what they know. Second: This "dharrah"... does it have weight? Does it have weight? What is its weight? Yes?
So we say: "Mithqal dharrah" refers to the known, customary "dharrah" in the time of the address in the Qur'an. But we say this is on the way of exaggeration, so it has no specific meaning. That is, its meaning is: if someone said... "Mithqal dharrah," an atomic bomb, an atom, a bomb, what is an atom... do they possess that? They do not possess it.
We derived from the verse, from this principle we mentioned, that when exaggeration is intended regarding something, whether in smallness or largeness, it has no specific meaning. An example of smallness:Sahih Muslim 1610a. And less than a cubit? ... But this was brought by way of exaggeration. [At-Tawbah 9:80] Likewise, this is also an exaggeration in largeness... . Therefore, if the Messenger of Allah (peace and blessings be upon him) said, "If I were to hope, or words to this effect, meaning that if I had increased beyond seventy, Allah would forgive them, I would have done so," or as he (peace and blessings be upon him) said. So we say: They do not possess the weight of an atom, or an atom? The ant's atom... it is from the category of exaggeration, encompassing what is lower and higher. [Yunus 10:18] They do not possess [anything] in the heavens, nor do they possess the weight of an atom on the earth. Even the earth in which they are, they do not possess the weight of an atom. Did you understand?
So if someone says: Is 'Isa ibn Maryam called upon besides Allah, and does he possess [sovereignty] or not?
... We say: True sovereignty belongs to Allah, because a person's sovereignty over what he has is not in the sense of absolute and unrestricted sovereignty; it is restricted according to what the Shari'ah requires. Therefore, if you wanted to dispose of your wealth as you please, would we say to you that? No. You do not have that right. Good... Yes?
The student: ... .
The Shaykh : What is in it?
The student: ... .
The Shaykh : And for this reason, he is punished regarding the branches of the Shari'ah...
The student: ... .
The Shaykh : ... prayer, zakah, and others, because these branches are not obligatory after the foundation; rather, he is punished for them. That is, if he disposes of his house in a manner contrary to the Shari'ah, he is sinful for it, and his punishment on the Day of Resurrection increases because of it.
And His saying:[Yunus 10:18]. What is the meaning of "the two verses"? It means complete the two verses... [Saba 34:22].
Meaning, even... So they do not have independent sovereignty, nor sovereignty by way of partnership. Clear? Good.
[Saba 34:22] "Ma" is a negation, and the pronoun in "lahu" refers to Allah. "Minhum" the pronoun refers to the ones being worshipped. [Saba 34:22] A specific helper, meaning a specific helper.
"Min" is a preposition that is extra in wording and extra in meaning. Good. Extra in meaning, extra in wording, extra in meaning. Good. What does "extra in meaning" mean? Please, it means it adds to the meaning. It is not that the meaning is extra in wording... it is extra in wording and extra in meaning because... ha, meaning the meaning increases with it. So the wording increased with it, and the meaning also increases with it because it serves as emphasis, it serves as emphasis. You have taken us by surprise. So every verbal addition in the Qur'an is an addition in meaning; it must have a meaning by which the context increases.
His saying: "Dhihir," what is its grammatical analysis? Yes, it is the object, but what is its position in the grammatical analysis?
The student: The name of "ma."
The Shaykh : The name of "ma"? ...
The student: ... The predicate.
The Shaykh : The predicate. But Ibn Malik rejects that.
The student: It is a predicate (khabar).
The Shaykh : The predicate... omitted...
The student: ...
The Shaykh : What do you say?
The student: ... .
The Shaykh : "Dhihir" is a delayed subject. "Dhihir" is a delayed subject. And "wa ma lahu minhu dhihir" is the original... so it is a delayed subject, and the predicate is his saying: "lahu." And here you did not know what, meaning Ibn Malik says... . With the negation remaining and the order of mention arranged, and here there is no arrangement. Good, so they do not possess [sovereignty] independently, nor by partnership, nor by assistance, right? Or not? Meaning, they did not assist Allah with anything in the creation of the heavens and the earth, with anything at all. So they are not partners, they are not independent, they are not partners, and they are not appointed ministers. What remains? Intercessors remain. He said: [Saba 34:23]. The fourth: They are also not intercessors, because Allah says: [Saba 34:23]. And is it possible that these idols would be permitted to intercede for their worshippers? No. So the ties of the polytheists are cut off from every angle regarding their idols: they do not possess [sovereignty], they are not partners, they are not assistants, and they are not intercessors. Clear? And this is among the most eloquent in cutting off the hope of these people, in cutting off the hope of these people from their idols. Good. The first meaning: ...?
The student: ... .
The Shaykh : ... .
The student: ... .
The Shaykh : Yes.
The student: From the verse?
The Shaykh : From the verse. Say: These idols do not possess anything.
The student: ... .
The Shaykh : ... .
The student:[Saba 34:22].
The Shaykh :[Yunus 10:18]. Good. And an example of partnership is the brother. You.
The student: ... .
The Shaykh : ... Ha?
The student: ... .
The Shaykh : No.
The student: ... .
The Shaykh :[Saba 34:22]. The one who does not answer, I have a book, I have an opinion to buy a book... the price... what is your opinion about this?
The student :
The Shaykh : Agreed? Good. Is... the book of Tawhid... next week.
The student: ... .
The Shaykh : No, no.
The student: ... .
The Shaykh : ... .
The student: ... .
The Shaykh : No, good... . Good, did you understand now? Shirk is participated in with... assistance...
The student: ... .
The Shaykh : ... .
The student: Assistance.
The Shaykh :[Saba 34:22].
The student:.
The Shaykh : His saying: "And they have no share in it, nor does He have a share in them."
The student: "Dhihir."
The Shaykh : "Dhihir," good. And intercession, which the polytheists cling to, by his saying:[Saba 34:23]. Then he said at the end of the verse: [Saba 34:23] The discussion on this has been mentioned before. Good... what do you say about it? [Saba 34:22] What is the meaning of the grammatical analysis? A preposition and a noun in the genitive case, its position in the grammatical analysis is other than the grammatical analysis.
The student: ... .
The Shaykh : Ha? ...
The student: ... .
The Shaykh : ... What is its grammatical analysis? The one we analyzed first, and it is after it.
The student: ... .
The Shaykh : Meaning, "And they have no share in them," yes. Abu al-Abbas said...
The student: ... .
The Shaykh : Yes... . Abu al-Abbas said: The one intended by Abu al-Abbas is Shaykh al-Islam Ahmad ibn 'Abd al-Halim ibn 'Abd al-Salam ibn Taymiyyah al-Harrani. He has this kunya, although he had no children and did not marry, may Allah have mercy on him. But its meaning is that... but he was occupied with knowledge and jihad, so he did not marry, yes. And this is also not asceticism regarding the Sunnah, because marriage is from the Sunnah of the messengers.
Abu al-Abbas said. And the strange thing is that... long ago... Shaykh al-Islam ibn Taymiyyah, so they went to his grave and said, "This is the grave of Shaykh al-Islam, and this is the grave of his son." He has no son...
an atom's weight within the heavens or within the earth
مثقال ذرة في السماوات ولا في الأرضThey do not possess
لا يملكونThey do not possess an atom's weight
لا يملكون مثقال ذرة(7) So whoever does an atom's weight of good will see it, (8) And whoever does an atom's weight of evil will see it.
فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يرهThe student: ... .
The Shaykh : The smallest, meaning an atom...
The student: ... .
The Shaykh : An atom... the atomic bomb and the like. Yes, so we say to them: This is a mistake. First: The Qur'an addresses people with what they know. Second: This "dharrah"... does it have weight? Does it have weight? What is its weight? Yes?
So we say: "Mithqal dharrah" refers to the known, customary "dharrah" in the time of the address in the Qur'an. But we say this is on the way of exaggeration, so it has no specific meaning. That is, its meaning is: if someone said... "Mithqal dharrah," an atomic bomb, an atom, a bomb, what is an atom... do they possess that? They do not possess it.
We derived from the verse, from this principle we mentioned, that when exaggeration is intended regarding something, whether in smallness or largeness, it has no specific meaning. An example of smallness:
He who wrongly took a span of land, Allah shall make him carry around his neck seven earths.
من اقتطع شبرا من الأرض ظلما طوقه يوم القيامة في سبع أرضينIf you should ask forgiveness for them seventy times - never will Allah forgive them
إن تستغفر لهم سبعين مرة فلن يغفر الله لهمin the heavens or on the earth
في السماوات ولا في الأرضSo if someone says: Is 'Isa ibn Maryam called upon besides Allah, and does he possess [sovereignty] or not?
... We say: True sovereignty belongs to Allah, because a person's sovereignty over what he has is not in the sense of absolute and unrestricted sovereignty; it is restricted according to what the Shari'ah requires. Therefore, if you wanted to dispose of your wealth as you please, would we say to you that? No. You do not have that right. Good... Yes?
The student: ... .
The Shaykh : What is in it?
The student: ... .
The Shaykh : And for this reason, he is punished regarding the branches of the Shari'ah...
The student: ... .
The Shaykh : ... prayer, zakah, and others, because these branches are not obligatory after the foundation; rather, he is punished for them. That is, if he disposes of his house in a manner contrary to the Shari'ah, he is sinful for it, and his punishment on the Day of Resurrection increases because of it.
And His saying:
or on the earth
ولا في الأرضThey do not possess an atom's weight [of ability] in the heavens or on the earth
ما يملكون مثقال ذرة في السماوات ولا في الأرضNor do they have any share in them
وما لهما فيهما من شركnor is there for Him from among them any assistant.
وما له منهم من ظهيرAnd He has
وما لهfrom among them any assistant.
منهم من ظهيرfrom a helper
من ظهيرHis saying:
from a helper
من ظهيرNor does He have any supporter from among them
وما له من ظهيرThe student: The name of "ma."
The Shaykh : The name of "ma"? ...
The student: ... The predicate.
The Shaykh : The predicate. But Ibn Malik rejects that.
The student: It is a predicate (khabar).
The Shaykh : The predicate... omitted...
The student: ...
The Shaykh : What do you say?
The student: ... .
The Shaykh : "Dhihir" is a delayed subject. "Dhihir" is a delayed subject. And "wa ma lahu minhu dhihir" is the original... so it is a delayed subject, and the predicate is his saying:
For Him
لهAnd intercession does not benefit with Him except for one whom He permits.
ولا تنفع الشفاعة عنده إلا لمن أذن لهAnd intercession does not benefit with Him except for one whom He permits.
ولا تنفع الشفاعة عنده إلا لمن أذن لهThe student: ... .
The Shaykh : ... .
The student: ... .
The Shaykh : Yes.
The student: From the verse?
The Shaykh : From the verse. Say: These idols do not possess anything.
The student: ... .
The Shaykh : ... .
The student:
They do not possess an atom's weight [of ability] in the heavens or
لا يملكون مثقال ذرة في السماوات ولاThe Shaykh :
or on the earth
ولا في الأرضThe student: ... .
The Shaykh : ... Ha?
The student: ... .
The Shaykh : No.
The student: ... .
The Shaykh :
nor is there for Him from among them any assistant.
وما لهم فيهما من ظهيرThe student :
The Shaykh : Agreed? Good. Is... the book of Tawhid... next week.
The student: ... .
The Shaykh : No, no.
The student: ... .
The Shaykh : ... .
The student: ... .
The Shaykh : No, good... . Good, did you understand now? Shirk is participated in with... assistance...
The student: ... .
The Shaykh : ... .
The student: Assistance.
The Shaykh :
They do not possess an atom's weight [of ability] in the heavens or on the earth, and they do not have therein any partnership
لا يملكون مثقال ذرة في السماوات ولا في الأرض وما لهم من شركThe student:
Nor do they have any supporter
وما لهم من ظهيرThe Shaykh : His saying: "And they have no share in it, nor does He have a share in them."
The student: "Dhihir."
The Shaykh : "Dhihir," good. And intercession, which the polytheists cling to, by his saying:
And intercession does not benefit with Him except for one whom He permits.
ولا تنفع الشفاعة عنده إلا لمن أذن لهuntil, when terror is removed from their hearts, they will say [to one another], "What has your Lord said?"
حتى إذا فزع عن قلوبهم قالوا ماذا قال ربكمand they do not have therein any partnership
وما لهم فيهما من شركfrom a share
من شركThe student: ... .
The Shaykh : Ha? ...
The student: ... .
The Shaykh : ... What is its grammatical analysis? The one we analyzed first, and it is after it.
The student: ... .
The Shaykh : Meaning, "And they have no share in them," yes. Abu al-Abbas said...
The student: ... .
The Shaykh : Yes... . Abu al-Abbas said: The one intended by Abu al-Abbas is Shaykh al-Islam Ahmad ibn 'Abd al-Halim ibn 'Abd al-Salam ibn Taymiyyah al-Harrani. He has this kunya, although he had no children and did not marry, may Allah have mercy on him. But its meaning is that... but he was occupied with knowledge and jihad, so he did not marry, yes. And this is also not asceticism regarding the Sunnah, because marriage is from the Sunnah of the messengers.
Abu al-Abbas said. And the strange thing is that... long ago... Shaykh al-Islam ibn Taymiyyah, so they went to his grave and said, "This is the grave of Shaykh al-Islam, and this is the grave of his son." He has no son...