Explanation of the author's statement: And Ibn 'Abbas said regarding the statement of Allah the Exalted: "And the ties between them were severed" [Surat al-Baqarah: 166], saying: "Affection."
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The Shaykh : He said: "And Ibn 'Abbas (may Allah be pleased with him and his father) said regarding the statement of Allah the Exalted: [Al-Baqarah 2:166]" Asbab is the plural of sabab, and it is everything by which one reaches a thing. Sabab is everything by which one reaches a thing. In the terminology of the scholars of usul al-fiqh (principles of jurisprudence): "That which necessitates existence when it exists and non-existence when it does not exist" This is the definition of sabab in the terminology of the scholars of usul al-fiqh. So everything that leads to a thing is a sabab. Allah the Exalted said: [Al-Hajj 22:15] [Al-Hajj 22:15] And from this, the rope was named a sabab because a person uses it to draw water from the well. So what are the asbab intended here? He says: "Affection" Where did he take this from? If the athar (report) is authentic from him, because this athar is weak. If it is authentic from him, he took it from the statement of Allah the Exalted: [Al-Baqarah 2:166] after His statement
The student: ...
The Shaykh : No, after His statement:[Al-Baqarah 2:165] because the two verses are in the same context. [Al-Baqarah 2:165-166] He said that the intended meaning of asbab is affection, meaning the affection of the polytheists for their idols. As for the affection of Allah (Mighty and Majestic), does it sever from the person? Never. Rather, it connects the person to Him. Likewise, the affection of the believers for one another raises them in degrees. The lovers in Allah. Allah the Exalted said: [Az-Zukhruf 43:67] Then the author (may Allah have mercy on him) said: "There are issues in it".
The questioner : Shaykh.
The Shaykh : Yes
The questioner : ...
The Shaykh : No, we said this, we explained this, but we still had the categories of wilayah (guardianship/authority) remaining for us.
The questioner : His statement: "And from Ibn 'Abbas" indicates that the hadith is an athar...
The Shaykh : And Ibn 'Abbas said.
The questioner : No, with us it is "and from Ibn 'Abbas."
The Shaykh : The first one means.
The questioner : The first one, the first one.
The Shaykh : No, it is mawquf (stopped at a Companion) if it is not raised (to the Prophet). If it is not raised, it is mawquf.
The questioner : ... Ibn 'Abbas, what does he say? He said Ibn 'Abbas.
The Shaykh : No, necessarily, if he said "and from Ibn 'Abbas" and did not say "from the Prophet (peace and blessings be upon him)," then it is mawquf.
The questioner : His statement "from" indicates that...
The Shaykh : It does not indicate that it is marfu' (raised to the Prophet).
The questioner : ... .
The Shaykh : Yes, it does not indicate.
and cut off from them are the ties [of relationship],
وتقطعت بهم الأسبابWhoever should think that Allah will not support
مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُlet him extend a rope to the ceiling, then cut off
فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ[And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship],
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُThe student: ...
The Shaykh : No, after His statement:
And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah.
ومن الناس من يتخذُ من دون الله أندادا يحبونهم كحب الله(165) And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment. (166) [And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship],
وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ * إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُClose friends, that Day, will be enemies to each other, except for the righteous
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَThe questioner : Shaykh.
The Shaykh : Yes
The questioner : ...
The Shaykh : No, we said this, we explained this, but we still had the categories of wilayah (guardianship/authority) remaining for us.
The questioner : His statement: "And from Ibn 'Abbas" indicates that the hadith is an athar...
The Shaykh : And Ibn 'Abbas said.
The questioner : No, with us it is "and from Ibn 'Abbas."
The Shaykh : The first one means.
The questioner : The first one, the first one.
The Shaykh : No, it is mawquf (stopped at a Companion) if it is not raised (to the Prophet). If it is not raised, it is mawquf.
The questioner : ... Ibn 'Abbas, what does he say? He said Ibn 'Abbas.
The Shaykh : No, necessarily, if he said "and from Ibn 'Abbas" and did not say "from the Prophet (peace and blessings be upon him)," then it is mawquf.
The questioner : His statement "from" indicates that...
The Shaykh : It does not indicate that it is marfu' (raised to the Prophet).
The questioner : ... .
The Shaykh : Yes, it does not indicate.