Explanation of the author's statement: Second: Interpretation of the verse from the women. Third: Interpretation of al-jibt and al-taghut, and the difference between them.
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The reader: "Second: Interpretation of the verse from the women".
The Shaykh : And it is His saying:[An-Nisa 4:51] And 'Umar (may Allah be pleased with him) interpreted al-jibt as sorcery, and al-taghut as Shaytan, and interpreted it otherwise, saying that al-jibt is everything in which there is no good, such as sorcery and others. As for al-taghut, it is everything by which a person exceeds his limit, whether it is an object of worship, a leader, or an obeyed authority. Yes.
The reader: "Third: Interpretation of al-jibt and al-taghut, and the difference between them" Fourth
The Shaykh : And this is based on the interpretation of 'Umar (may Allah be pleased with him). Yes.
The reader: "Fourth: That al-taghut may be from the jinn and may be from the humans". Fifth
The Shaykh : From where is it taken?
The student: ... .
The Shaykh : The taghut are the fortune-tellers, and likewise al-taghut is Shaytan. So if Shaytan is mentioned in a general sense, the intended meaning is the Shaytan of the jinn. If it is mentioned in a general sense, and the fortune-tellers are the Shaytan of the humans.
The student: ... .
The Shaykh : Huh?
The student: ... .
The Shaykh : So it is a taghut. Yes.
The reader: "Fifth: Knowing the seven destructive sins specifically prohibited".
The Shaykh : Yes. The ones specifically prohibited, is there a prohibition in the hadith? It did not say "do not do it," but the prohibition is the command to avoid, which is more emphatic, more emphatic, because the meaning is "do not approach them; be on one side and they are on the other," as has passed.
The student: ... .
The Shaykh : Huh?
The student: ... .
The Shaykh : ... From where is the warning?
The student: His statement: .
The Shaykh : Fine, "avoid" indicates prohibition and more.
The student: ... .
The Shaykh : No, his intention is the seven destructive sins; they are not for dislike, they are not for dislike. Yes.
The reader: "Sixth: That the sorcerer is declared a disbeliever"
The Shaykh : Fine, from where do we take it?
The student: ... .
The Shaykh : Hm?
The student: The hadd of the sorcerer.
The Shaykh : The hadd of the sorcerer does not necessitate disbelief. Just as we say the hadd of the married fornicator is stoning, and he is not declared a disbeliever.
The student: ... .
The Shaykh :[Al-Baqarah 2:102].
The student: What is taken from the verse.
The Shaykh : Correct[Al-Baqarah 2:102].
The student: .
The Shaykh : All of these, the rest of it.
The reader: "Seventh: That he is killed and not asked to repent" .
The Shaykh : From where is it taken? From his saying: And the hadd is one whose perpetrator is not asked to repent; when it reaches the Imam, its execution is obligatory in all cases. But as for disbelief, we have passed over the fact that he is asked to repent. And this is the difference between the hadd and disbelief. And by this we know the error of some of the later scholars who included the ruling of the apostate in the hudud. They said: The hudud are the hadd of stoning, the hadd of killing, the hadd of theft, and they counted the killing of the apostate among them. The killing of the apostate is not among the hudud, because if he repents, the hadd of killing is lifted from him. Also, the hudud are expiations, and their perpetrator is not declared a disbeliever. The killing for apostasy is an expiation, or is it not? It is not an expiation, and the one killed for it is a disbeliever, even if he prays, even if he fasts.
Correct, because matters become worse and more evil, and everything as people move away from the time of the Message, ignorance and misguidance take hold of them. Yes. The further people move from the time of the Message, the more ignorance and misguidance take hold of them. Is ignorance misguidance, or is it something else?
The student: Ignorance contains misguidance.
The Shaykh : Ignorance is committing an error intentionally, and misguidance is committing it out of ignorance. For this reason we say: Whoever does evil out of ignorance is sinful, and whoever does evil out of ignorance (jaahl) is not sinful.[An-Nisa 4:17] And the intended meaning of ignorance here is not the opposite of knowledge, but the opposite of soundness, which is foolishness. Yes. For this reason, we must know the difference between ignorance (jaahl) and ignorance (jahlah). Yes.
The student: Ignorance (jahlah), if he knew ... .
The Shaykh : No, we do not say he is ignorant (jaahil); he has ignorance (jahlah), meaning foolishness. Ignorance (jahlah) and foolishness mean the same thing.
The Shaykh : And it is His saying:
who believe in superstition and false objects of worship
يؤمنون بالجبت والطاغوتThe reader: "Third: Interpretation of al-jibt and al-taghut, and the difference between them" Fourth
The Shaykh : And this is based on the interpretation of 'Umar (may Allah be pleased with him). Yes.
The reader: "Fourth: That al-taghut may be from the jinn and may be from the humans". Fifth
The Shaykh : From where is it taken?
The student: ... .
The Shaykh : The taghut are the fortune-tellers, and likewise al-taghut is Shaytan. So if Shaytan is mentioned in a general sense, the intended meaning is the Shaytan of the jinn. If it is mentioned in a general sense, and the fortune-tellers are the Shaytan of the humans.
The student: ... .
The Shaykh : Huh?
The student: ... .
The Shaykh : So it is a taghut. Yes.
The reader: "Fifth: Knowing the seven destructive sins specifically prohibited".
The Shaykh : Yes. The ones specifically prohibited, is there a prohibition in the hadith?
Avoid
اجتنبواThe student: ... .
The Shaykh : Huh?
The student: ... .
The Shaykh : ... From where is the warning?
The student: His statement:
Avoid
اجتنبواThe Shaykh : Fine, "avoid" indicates prohibition and more.
The student: ... .
The Shaykh : No, his intention is the seven destructive sins; they are not for dislike, they are not for dislike. Yes.
The reader: "Sixth: That the sorcerer is declared a disbeliever"
The Shaykh : Fine, from where do we take it?
The student: ... .
The Shaykh : Hm?
The student: The hadd of the sorcerer.
The Shaykh : The hadd of the sorcerer does not necessitate disbelief. Just as we say the hadd of the married fornicator is stoning, and he is not declared a disbeliever.
The student: ... .
The Shaykh :
But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve
ومايعلمان من أحد حتى يقولا إنما نحن فتنة فلا تكفرThe student: What is taken from the verse.
The Shaykh : Correct
But the two angels do not teach anyone
وما يعلمان من أحدThe student:
And they certainly knew
ولقد علمواThe Shaykh : All of these, the rest of it.
The reader: "Seventh: That he is killed and not asked to repent" .
The Shaykh : From where is it taken? From his saying:
The hadd of sorcery is a strike
حد السحر ضربةCorrect, because matters become worse and more evil, and everything as people move away from the time of the Message, ignorance and misguidance take hold of them. Yes. The further people move from the time of the Message, the more ignorance and misguidance take hold of them. Is ignorance misguidance, or is it something else?
The student: Ignorance contains misguidance.
The Shaykh : Ignorance is committing an error intentionally, and misguidance is committing it out of ignorance. For this reason we say: Whoever does evil out of ignorance is sinful, and whoever does evil out of ignorance (jaahl) is not sinful.
The repentance accepted by Allah is only for those who do wrong in ignorance
إنما التوبة على الله للذين يعملون السوء بجهالةThe student: Ignorance (jahlah), if he knew ... .
The Shaykh : No, we do not say he is ignorant (jaahil); he has ignorance (jahlah), meaning foolishness. Ignorance (jahlah) and foolishness mean the same thing.