Explanation of the author's statement: And his saying: "Only those who believe in Allah and the Last Day, establish prayer, give zakah, and fear none but Allah, enliven the mosques of Allah."

The Shaykh : Then the author said: the successful ones
The student: From the guided ones

The Shaykh : From the guided ones?
The student: Yes.

The Shaykh : Yes, he said: What is it that enlivens them? For "inna" (only) is a particle of restriction. And his saying: Is the intended meaning spiritual enlivenment or physical enlivenment? It is spiritual, and also physical in terms of the soul, because one who does not believe in Allah and the Last Day, if he enlivens it physically, has not truly enlivened it because he does not benefit from it. So the beneficial physical and spiritual enlivenment is only from whom? From the one who believes in Allah. This is because the polytheists boasted of enlivening the Sacred Mosque, so Allah the Exalted said: And his saying: He attributed them to Himself, Blessed and Exalted is He, because they are the place of His worship; people worship and prostrate to Allah the Exalted in them, so Allah attributed them to Himself as an honor.

The questioner : ... .

The Shaykh : Correct, correct. And he also says: Who? What is its grammatical parsing? It is the subject of "enlivens." It was mentioned earlier that belief in Allah includes belief in four matters: His existence, His Lordship, His Divinity, and His names and attributes. These are the four pillars of belief in Allah; they are necessary. Belief in His existence, His Lordship, His Divinity, and His names and attributes. As for belief in the Last Day, the Last Day is the Day of Resurrection. It is called the "Last" Day because there is no day after it; it is a day that continues to infinity. The Shaykh al-Islam Ibn Taymiyyah said: "And included in belief in the Last Day is everything the Prophet (peace and blessings be upon him) informed about that occurs after death" such as the trial of the grave and the punishment of the grave, because the reality of the matter is that when a person dies, his resurrection occurs; he ends his worldly life and departs to the abode of recompense. And Allah the Exalted always pairs belief in Him with belief in the Last Day, because belief in the Last Day drives a person to work. For if he believes that there is a resurrection and recompense for the good deed with goodness and the evil deed with its evil, when he knows this and believes in it, what does it drive him to? It drives him to work for this Day. But one who does not believe in the Last Day is not a worker. The one who does not believe in the Last Day cannot work for it. How can he work for it when he does not... in it? For this reason, Allah the Exalted always pairs belief in Him with the Last Day, because belief in Him is the beginning and the Last Day is the end. He said: "Established it" means he said, "The prayer has been established."
The student: No.

The Shaykh : No, "established it" means he performed it in a correct, valid manner without any deficiency. Establishing prayer is of two types: obligatory establishment, which includes performing the conditions, pillars, and obligations; and recommended establishment, which includes performing what is obligatory and what is recommended.
"Gave" takes two objects. Zakah is the first object, and the second object is omitted, estimated to be "its recipient." So "gave zakah to its recipient." And zakah is known to you; it is the wealth that the Lawgiver made obligatory in zakatable wealth. The amounts differ according to what the wisdom of Allah, Mighty and Majestic, requires. Is there restriction in this or not? Is there restriction?
The student: Yes.

The Shaykh : And what is its method? Negation and affirmation. "Did not fear" is negation, "but Allah" is affirmation, meaning that his fear was restricted to Allah, Mighty and Majestic; he does not fear anyone else. Fear (khashyah) is a type of fear (khawf), but it is more specific than fear. It is more specific than fear because it occurs with knowledge of the one feared and his state, as Allah the Exalted said: So it occurs with knowledge of the state of the one feared. And fear (khashyah) also occurs because of the greatness of the one feared, unlike fear (khawf). Fear (khawf) may come from ignorance, and fear (khawf) may also come from the weakness of the one fearing, not from the strength of the one feared, unlike fear (khashyah). The difference between them is clear to you. This is a weak man, a small boy, who feared a larger boy. Are both weak or not? But why did the fear occur from the smaller one? Because of the weakness of the one fearing, not the strength of the one feared. But fear of the Lord, Mighty and Majestic, if it comes from one who knows Him, Blessed and Exalted is He, it becomes fear (khashyah) because of the strength of the one feared, even if the one fearing is strong. If the fear (khashyah) is because of the strength of the one feared, and fear (khawf) is because of the weakness of the one fearing, and if the one feared is not strong, these are two differences between fear (khashyah) and fear (khawf). Allah the Exalted said: "Perhaps" (Ussan) what does it mean? It means explanation. And for this reason, Ibn Abbas (may Allah be pleased with him) said: But it came in the form of hope so that a person would not be deceived into thinking he has attained this description. For this reason, he said: So that a person does not become arrogant and say, "That's it, I believe in Allah and the Last Day, I establish prayer, I give zakah, and I fear none but Allah, so I am guided." And this is like His saying, the Exalted: And we know that He, Blessed and Exalted is He, does not burden a soul beyond its capacity. Those who cannot find a way or be guided to a path, are they punished? No. And for this reason, "Perhaps" (Ussan) is for explanation regarding the news of Allah, Mighty and Majestic, but it came in the form of hope so that a person would not be deceived and become arrogant. This is from the wisdom and eloquence of the Qur'an. The point of this verse is his saying: And for this reason, Allah said: And this is one of the signs of the truth of faith that a person fears none but Allah in everything he does and in everything he says. And if you want to verify this path, consider the saying of the Messenger (peace and blessings be upon him): So be truthful in your dealings with Allah, Mighty and Majestic, and you will attain good in this world and the Hereafter. Your question, Muhammad.

The questioner : His saying, the Exalted: The Last Day...

The Shaykh : The Last Day, the Last Day.

The questioner : Does it mean the Hereafter?

The Shaykh : Yes.

The questioner : Its specific mention

The Shaykh : Its specific mention because of what we said, that it drives a person to work. For one who does not believe in the Last Day does not work. The one who does not believe that there is a resurrection and recompense is not a worker. So it is necessary.

The questioner : ... its mention in the Qur'an because the disbelievers deny the resurrection.

The Shaykh : Because

The questioner : Because the disbelievers of Quraysh deny the resurrection.

The Shaykh : No, and for this reason also, also the disbelievers of Quraysh lie about the messengers. There is also lying about the messengers, even if they believe in divine decree. They say, "If Allah had willed, we would not have associated partners with Him, nor would our fathers."

The questioner : Now, in His saying, the Exalted: ...

The Shaykh : They can, they can enliven them.

The questioner : ... workers ...

The Shaykh : Yes, it is permissible for them to be directly involved if the execution is by a Muslim, meaning the one directing the construction is a Muslim. These are just workers who take the basket and carry the bricks and the like. But that they be given the execution so that they design it as they wish, this is not permissible, because its outcome is not guaranteed, and it is not safe that they make it like churches, as has happened in some instances. Yes, do you have a question? There is one, good...

The questioner : ... Only Allah is feared by the scholars among His servants

The Shaykh : Only Allah is feared

The questioner : Fear, the scholars who fear Allah, or Allah, Blessed and Exalted is He, wants to clarify it for us because there is much confusion about it. Anyone who tells you

The Shaykh : When he said: Allah is the one feared, and for this reason it is in the accusative case. If Allah were the one who fears them, he would have said: "Only Allah fears the scholars among His servants."

The questioner : Only Allah is feared

The Shaykh : ...with the fathah. This is why the scholars said, "The doer is in the nominative case." But who are the scholars? If the verse were not with us, would the scholars be the craftspeople? A man, when it was said that one of the Russians, whose name is Gagarin, went up to the moon and saw the earth while he was on the moon, and he said, "I believe that this universe must have a Manager; this great universe cannot exist without a Manager," a man said, "Allahu Akbar" Yes. So this man became one of the scholars who fear Allah, even though he did not affirm anything but a rational issue that everyone acknowledges. Everyone acknowledges that a created thing must have a Creator; no one denies this except one who has been deprived of his intellect. But this is not enough. You must acknowledge and believe that the Creator of the universe is Allah alone. It is not enough to say that a created thing must have a Creator. So, the scholars are the scholars of Allah, because this is the object of the fear. They feared Him because of their knowledge of Him (Blessed and Exalted is He). And by the natural order of things, you do not fear anything unless you know that it is worthy of being feared. Yes, if someone said to you, "Fear the cat, fear the mouse," would you be afraid? But if he said, "Fear the lion; I know the lion... I fear it," then no one can fear anything unless he has knowledge of it. So, the scholars are the scholars of Allah.