Explanation of the Book of Tawhid-20
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The Shaykh : He said: "And Ibn Jarir, through his chain, from Sufyan, from Mansur, from Mujahid".
Ibn Jarir, Ibn Jarir is the Imam Ibn Jarir al-Tabari, the famous Imam in exegesis. His exegesis is the foundation of exegesis based on reports (athar). Ibn Jarir's exegesis is the reference for all exegetes who rely on reports. It is strange that I have seen some of the later scholars warn against his exegesis because, in their claim, it is full of Isra'iliyyat. They warn students against it and say, "You should use al-Kashshaf and the like." These people are serious in our view. These people are serious because, due to their ignorance of the virtue of exegesis based on the reports of the Salaf, and their pride in themselves and their admiration for their own opinions, they say this. Otherwise, it is the reference for all exegetes who rely on reports. It is true that the book is not free from weak matters. It seems that, may Allah have mercy on him, he wanted to collect what was narrated from the Salaf in the exegesis of the Noble Qur'an and leave it to the reader to judge their authenticity or weakness according to their tracing of the men of the chain. This is a good method in one aspect and not good in another. In one aspect, we collect the reports so that they are not lost, and perhaps their chains are weak, but some of them corroborate others, so it is good in this regard. And in another aspect, a person who is limited in knowledge might mix the chaff with the grain and take this... But whoever knows the man's method knows and reviews, for example, if something is difficult for him, he reviews the men of the chain and sees their conditions and what the scholars said about them. Also, the man, in addition to his exegesis based on reports, also has exegesis based on opinion, meaning rational exegesis, especially what relates to the Arabic language. For this reason, he always prefers opinions and argues for them with evidence from the Arabs and evidence from the Qur'an. This is known to whoever knows this exegesis. The exegesis is with you and all the exegetes who rely on reports. As for him from the scientific jurisprudential aspect, he is a mujtahid, but, may Allah have mercy on him, he followed a method in which he differed from others regarding consensus (ijma'). He did not consider the disagreement of one or two men and would transmit consensus if the disagreement of one or two men was established, and he did not consider it. This is his method. And this is a method that is held against him, because consensus must be from all the scholars considered in consensus. The truth might be with this one dissenting person. Is that not so? ... There is consideration. In any case, he, may Allah have mercy on him, says the author: "He narrated through his chain from Sufyan, from Mansur, from Mujahid".
"Sufyan": We have two famous men with this name. Who are they? Sufyan al-Thawri and Ibn 'Uyaynah. Which one? Good. By which path do we know that it is al-Thawri or Ibn 'Uyaynah? We mentioned previously that the ambiguous can be identified by knowing his teachers and students. Here it says in the explanation: "It appears that it is Sufyan al-Thawri."
"From Mujahid": Mujahid ibn Jabir al-Makki, one of the famous ones, indeed he is the Imam of the exegetes from the Tabi'un, the Imam of exegesis from the Tabi'un, because, may Allah have mercy on him, he says: "He presented the mushaf to 'Abdullah ibn 'Abbas (may Allah be pleased with them both) from its beginning to its end". He did not pass a verse without stopping at it and asking him about its exegesis. And 'Abdullah ibn 'Abbas does not need us to say that he is an Imam in exegesis; he is an Imam in exegesis and has much speech in it. Yes. So Mujahid says in his exegesis regarding the statement of Allah the Exalted: The hamza here is for interrogation, and the intended meaning is belittlement, and the address is to the worshippers of these idols O you who worship these idols. These idols are al-Lat and al-'Uzza, etc. This verse was mentioned after the statement of Allah the Exalted: [An-Najm 53:18] from what Allah mentioned in the story of the Ascension, that the story of the Night Journey and the Ascension was mentioned in the Qur'an. The Night Journey is in the beginning of Surat al-Saffat and the Ascension is in the beginning of Surat al-Najm. When Allah mentioned what happened in this Ascension of the great signs, He said: [An-Najm 53:18-19] What is the status of these idols in relation to these great signs that the Prophet (peace and blessings be upon him) saw on that night?
His statement: He said: "He used to mix the suwiq for them, so he died, and they stayed at his grave". And this is on the reading of al-Lat with shaddah (emphasis), a noun of the doer from *latta yaltu* so he is *lattan*. As for the reading with takhfif (lightening), it was lightened, it was lightened to facilitate speech, meaning the removal of the doubling for lightening. And it has been mentioned previously that they said: Who is al-Lat? From *ilah* (god). So this is the origin of the man who mixed suwiq for the pilgrims. When he died, they exalted him and stayed at his grave, then they made him a god, they made him a god, and they made the first name associated with the last name, so its origin is from mixing suwiq, then they turned it from that to deriving it, to making it from *ilah*. And this is on the reading of takhfif, al-Lat, they revealed it from it or from him on the reading of shaddah. The shaddah indicates that its origin is a man who mixes suwiq, and the takhfif indicates that it is from *ilah*. Either way, this idol, this idol became an idol, as is apparent from the context of the author, because they exaggerated in his grave, they exaggerated in his grave first, and said this man who does good, who does good to people and mixes suwiq for them and feeds them, then after that they worshipped him. So the exaggeration in graves makes them in the end idols worshipped besides Allah. And in this is a warning against exaggeration in graves and going to extremes in them. And for this reason, it is forbidden to plaster them, build on them, or write on them, out of fear of this great prohibition that makes them worshipped besides Allah. And for this reason, the Messenger (peace and blessings be upon him) would send the commanders, that when he sent them, they would not leave a prominent grave without leveling it, because this is a prominent grave distinguished from others, lest with the passage of time it be said, "Why was it distinguished?" If it did not have a distinguishing feature, it would not differ from other graves. So what should be is that graves are equal, and no one is given something special from them. Yes.
The student: ... .
The Shaykh : In terms of Arabic meaning, it is possible, it is possible, because the letters of the root of the word are present in this and this.
The student: ...
The Shaykh : Al-'Aziz is masculine, meaning they all return to *'izzah* (might). And it has been mentioned to us previously that the correct of the opinions of the Arabs is that derivation is from the noun, derivation from the noun, not from the verb.
The student: Shaykh.
The Shaykh : Yes.
The student: What is suwiq?
The Shaykh : Suwiq is the best thing. It appears that you know it by its presentation to us, yes, or not? Suwiq is barley that is roasted and ground, then mixed with dates or something similar.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes. Since the time of Ibrahim (peace be upon him).
The student: ... .
The Shaykh : The fat?
The student: The fat.
The Shaykh : The fat. Without anything?
The student: ... .
The Shaykh : Meaning it is cooked and that's it.
The student: ... .
The Shaykh : In any case, what is known to us is that it is barley, barley, and it also appears that other than barley is suitable, but they choose barley because it is lighter and because it is gentler. So barley has great benefits, yes. He said
The student: ... he does not know it.
The Shaykh : He does not know it...
The student: ... .
The Shaykh : ... if Allah wills... Good.
Ibn Jarir, Ibn Jarir is the Imam Ibn Jarir al-Tabari, the famous Imam in exegesis. His exegesis is the foundation of exegesis based on reports (athar). Ibn Jarir's exegesis is the reference for all exegetes who rely on reports. It is strange that I have seen some of the later scholars warn against his exegesis because, in their claim, it is full of Isra'iliyyat. They warn students against it and say, "You should use al-Kashshaf and the like." These people are serious in our view. These people are serious because, due to their ignorance of the virtue of exegesis based on the reports of the Salaf, and their pride in themselves and their admiration for their own opinions, they say this. Otherwise, it is the reference for all exegetes who rely on reports. It is true that the book is not free from weak matters. It seems that, may Allah have mercy on him, he wanted to collect what was narrated from the Salaf in the exegesis of the Noble Qur'an and leave it to the reader to judge their authenticity or weakness according to their tracing of the men of the chain. This is a good method in one aspect and not good in another. In one aspect, we collect the reports so that they are not lost, and perhaps their chains are weak, but some of them corroborate others, so it is good in this regard. And in another aspect, a person who is limited in knowledge might mix the chaff with the grain and take this... But whoever knows the man's method knows and reviews, for example, if something is difficult for him, he reviews the men of the chain and sees their conditions and what the scholars said about them. Also, the man, in addition to his exegesis based on reports, also has exegesis based on opinion, meaning rational exegesis, especially what relates to the Arabic language. For this reason, he always prefers opinions and argues for them with evidence from the Arabs and evidence from the Qur'an. This is known to whoever knows this exegesis. The exegesis is with you and all the exegetes who rely on reports. As for him from the scientific jurisprudential aspect, he is a mujtahid, but, may Allah have mercy on him, he followed a method in which he differed from others regarding consensus (ijma'). He did not consider the disagreement of one or two men and would transmit consensus if the disagreement of one or two men was established, and he did not consider it. This is his method. And this is a method that is held against him, because consensus must be from all the scholars considered in consensus. The truth might be with this one dissenting person. Is that not so? ... There is consideration. In any case, he, may Allah have mercy on him, says the author: "He narrated through his chain from Sufyan, from Mansur, from Mujahid".
"Sufyan": We have two famous men with this name. Who are they? Sufyan al-Thawri and Ibn 'Uyaynah. Which one? Good. By which path do we know that it is al-Thawri or Ibn 'Uyaynah? We mentioned previously that the ambiguous can be identified by knowing his teachers and students. Here it says in the explanation: "It appears that it is Sufyan al-Thawri."
"From Mujahid": Mujahid ibn Jabir al-Makki, one of the famous ones, indeed he is the Imam of the exegetes from the Tabi'un, the Imam of exegesis from the Tabi'un, because, may Allah have mercy on him, he says: "He presented the mushaf to 'Abdullah ibn 'Abbas (may Allah be pleased with them both) from its beginning to its end". He did not pass a verse without stopping at it and asking him about its exegesis. And 'Abdullah ibn 'Abbas does not need us to say that he is an Imam in exegesis; he is an Imam in exegesis and has much speech in it. Yes. So Mujahid says in his exegesis regarding the statement of Allah the Exalted:
Have you seen al-Lat and al-'Uzza
أفرأيتم اللات والعزىHave you seen
أفرأيتمHave you seen
أفرأيتمHe certainly saw of the greatest signs of his Lord.
لقد رأى من آيات ربه الكبرى(18) He certainly saw of the greatest signs of his Lord. (19) So have you considered al-Lat and al-'Uzza?
لقد رأى من آيات ربه الكبرى * أفرأيتم اللات و العزىHis statement:
al-Lat
اللاتThe student: ... .
The Shaykh : In terms of Arabic meaning, it is possible, it is possible, because the letters of the root of the word are present in this and this.
The student: ...
The Shaykh : Al-'Aziz is masculine, meaning they all return to *'izzah* (might). And it has been mentioned to us previously that the correct of the opinions of the Arabs is that derivation is from the noun, derivation from the noun, not from the verb.
The student: Shaykh.
The Shaykh : Yes.
The student: What is suwiq?
The Shaykh : Suwiq is the best thing. It appears that you know it by its presentation to us, yes, or not? Suwiq is barley that is roasted and ground, then mixed with dates or something similar.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes. Since the time of Ibrahim (peace be upon him).
The student: ... .
The Shaykh : The fat?
The student: The fat.
The Shaykh : The fat. Without anything?
The student: ... .
The Shaykh : Meaning it is cooked and that's it.
The student: ... .
The Shaykh : In any case, what is known to us is that it is barley, barley, and it also appears that other than barley is suitable, but they choose barley because it is lighter and because it is gentler. So barley has great benefits, yes. He said
The student: ... he does not know it.
The Shaykh : He does not know it...
The student: ... .
The Shaykh : ... if Allah wills... Good.