Explanation of the author's statement: The sixth: Interpretation of the verse in Surat Nuh. The seventh: The innate nature of the human being in that truth decreases in his heart, and falsehood increases.
Machine translationRead the Arabic original
The Shaykh :"The sixth: Interpretation of the verse in Surat Nuh" We have explained this and said that these people advise one another to falsehood [Nuh 71:23] This is contrary to the path of the believers. The believers advise one another to truth, patience, and mercy. Those are the ones who advise one another to falsehood, may Allah protect us from that. [Nuh 71:23] etc. And we said that they resemble the people of falsehood and misguidance who advise one another to what they are upon, whether they are political leaders or religious leaders who claim affiliation with the religion. You will find that one of them does not die until he has established a successor after him to promote this matter he is upon and to advise one another to it.
"The seventh: The innate nature of the human being in that truth decreases in his heart and falsehood increases".
His statement: "Innate nature". The word *jibilah* follows the pattern *fa'ilah* and refers to what a person is molded upon, meaning created and imprinted. It means nature, specifically the nature of a human being in his capacity as a human, regardless of whether he has purified his soul or let it sink. For the human being, in his capacity as a human, Allah described him with two descriptions. He said:[Ibrahim 14:34] And He said: [Al-Ahzab 33:72] This is from the perspective of the human's weakness. But from the perspective of what Allah bestows upon him of faith and righteous deeds, he rises above this. [At-Tin 95:4-6] Therefore, for the person upon whom Allah bestows guidance, the falsehood in his heart decreases and may even disappear entirely. Is that not so? Do you remember examples of this? The Companions: 'Umar ibn al-Khattab, Khalid ibn al-Walid, Ikrimah ibn Abi Jahl, and others.
Likewise, the scholars and imams, such as Abu al-Hasan al-Ash'ari, who was a Mu'tazili, then became a Kallabi, and then became a follower of the Sunnah. Yes.
Likewise, Ibn al-Qayyim was a Sufi, then Allah granted him the companionship of Shaykh al-Islam Ibn Taymiyyah, and Allah guided him through his hand until he became a man of deep piety. May Allah be pleased with them all.
The important point is that the author says: "The innate nature of the human being in that truth decreases in his heart and falsehood increases" What do we say about this phrase? It must be qualified in terms of his being human, regardless of those upon whom Allah bestows the purification of the soul, because Allah says:.
The student: Shaykh...
The Shaykh : Not innovations... the sound fitrah. Its opposite passed us by: the sound fitrah.
The student: I mean the *jibilah*.
The Shaykh : It is not from the *jibilah*. It is not from the *jibilah*. The *jibilah* in a human being, in his capacity as one who was oppressive and ignorant, is only if Allah grants him rectitude. Yes.
The student: ... .
The Shaykh : Yes? He mentioned that in the *Nuniyyah*. He mentioned that in the *Nuniyyah*. He says: And I was always identifying with the words of the poet:
"The wolf howled, and I felt safe with the wolf when it howled *** And the voice of a man made me nearly fly"
And I was... and I distanced myself from people and abandoned them. Then Allah granted him Shaykh al-Islam. And he said in the *Nuniyyah* about Shaykh al-Islam:
"By Allah, He saved me through him and guided me" "By Allah, He saved me through him and guided me" The word "saved" indicates that he was previously in a state of destruction.
Never leave your gods and never leave Wadd or Suwa'
لا تذرن آلهتكم ولا تذرن ودا لا سواعاNever leave your gods and never leave Wadd or Suwa'
لا تذرن آلهتكم ولا تذرن ودا ولا سواعا"The seventh: The innate nature of the human being in that truth decreases in his heart and falsehood increases".
His statement: "Innate nature". The word *jibilah* follows the pattern *fa'ilah* and refers to what a person is molded upon, meaning created and imprinted. It means nature, specifically the nature of a human being in his capacity as a human, regardless of whether he has purified his soul or let it sink. For the human being, in his capacity as a human, Allah described him with two descriptions. He said:
Indeed, mankind is [generally] most unjust and ungrateful.
إن الإنسان لظلوم كفارbut man [undertook to] bear it. Indeed, he was unjust and ignorant.
وحملها الإنسان إنه كان ظلوما جهولا(4) We have certainly created man in the best of stature; (5) Then We return him to the lowest of the low, (6) Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.
لقد خلقنا الإنسان في أحسن تقويم ثم رددناه أسفل سافلين إلا الذين آمنوا وعملوا الصالحات فلهم أجر غير ممنونLikewise, the scholars and imams, such as Abu al-Hasan al-Ash'ari, who was a Mu'tazili, then became a Kallabi, and then became a follower of the Sunnah. Yes.
Likewise, Ibn al-Qayyim was a Sufi, then Allah granted him the companionship of Shaykh al-Islam Ibn Taymiyyah, and Allah guided him through his hand until he became a man of deep piety. May Allah be pleased with them all.
The important point is that the author says: "The innate nature of the human being in that truth decreases in his heart and falsehood increases" What do we say about this phrase? It must be qualified in terms of his being human, regardless of those upon whom Allah bestows the purification of the soul, because Allah says:
He has truly succeeded who purifies it, and he has truly failed who withholds it.
قد أفلح من زكاها * وقد خاب من دساهاThe student: Shaykh...
The Shaykh : Not innovations... the sound fitrah. Its opposite passed us by: the sound fitrah.
The student: I mean the *jibilah*.
The Shaykh : It is not from the *jibilah*. It is not from the *jibilah*. The *jibilah* in a human being, in his capacity as one who was oppressive and ignorant, is only if Allah grants him rectitude. Yes.
The student: ... .
The Shaykh : Yes? He mentioned that in the *Nuniyyah*. He mentioned that in the *Nuniyyah*. He says: And I was always identifying with the words of the poet:
"The wolf howled, and I felt safe with the wolf when it howled *** And the voice of a man made me nearly fly"
And I was... and I distanced myself from people and abandoned them. Then Allah granted him Shaykh al-Islam. And he said in the *Nuniyyah* about Shaykh al-Islam:
"By Allah, He saved me through him and guided me" "By Allah, He saved me through him and guided me" The word "saved" indicates that he was previously in a state of destruction.