Explanation of the author's statement: And the saying of Allah the Exalted: "Say: I am only a human being like you, to whom it has been revealed that your God is one God"

The Shaykh :"And the saying of Allah the Exalted:

Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."

قل إنما أنا بشر مثلكم يوحى إلي أنما إلهكم إله واحد فمن كان يرجو لقاء ربه فليعمل عملا صالحا ولا يشرك بعبادة ربه أحدا

[Al-Kahf 18:110]

" He says: He affirmed this humanity by saying , meaning if he had said "I am only a human being to whom it is revealed," the statement would be complete, wouldn't it? It is complete, but mentioning the likeness is from the perspective of establishing his humanity, that he (peace and blessings be upon him) is a human being.
He said: This is the difference between us and him (peace and blessings be upon him). So he is distinguished by revelation, just like the other prophets and messengers. The scholars say that revelation (wahy) in language means informing quickly and secretly. They said that among its examples is the saying of Allah the Exalted: . As for in the Shari'ah, it is Allah (Mighty and Majestic) informing one of the humans or the angels with what His wisdom requires of legislation, or informing about the legislation; informing about the legislation by Allah. This is revelation; informing about the legislation by Allah is called revelation.
And His saying: This also contains restriction, meaning: Your God is none but one God. Who is He? Allah. So if the God worthy of worship is one God, how do you associate others with Him in worship? This is not fitting. If it is established that there is no god but Allah, and that He (Glorified and Exalted is He) is One, then it is not fitting for you to associate others with Him. For this reason He said: . The meaning of "meeting" here is . Hope, what does it mean? What is the meaning of hope?
The student: ...

The Shaykh : Hope is seeking and expectation. Meaning: So whoever hopes to meet his Lord, and the meaning of "meeting" here is the specific meeting, because meeting is of two types: general and specific. The general is like the saying of Allah the Exalted: . Who is meant by "the human being"? Every human being. For this reason He said, branching from that: . As for the specific meeting that includes seeing Him (Blessed and Exalted is He), as some scholars said, it is specific to the believers, as in this verse. Meaning: Whoever hopes to meet his Lord with a meeting of pleasure and bliss, let him work. The "fa" (so) in His saying ? It is a connector for the answer to the condition. Where is the condition? "Whoever." Whoever hopes to meet his Lord. And His saying: Is this command here for guidance or for obligation?
The student: ...

The Shaykh : Or for guidance? For guidance. Meaning: He says, whoever wants to meet Allah (Mighty and Majestic) in the way that pleases Him (Glorified and Exalted is He), let him do this; let him do a righteous deed. Yes.
And His saying . A righteous deed is what combines two things: that it be sincere and correct. This is the point of the verse: that it be sincere and correct. The sincere is what is intended for the Face of Allah, and the correct is what is in accordance with the Shari'ah of Allah. Did you understand? The sincere is what is intended for the Face of Allah, and the correct is what is in accordance with the Shari'ah of Allah. We have two men, one of whom innovated a specific tasbih (glorification) sincerely for Allah, not hoping for anything but His Face. Does it benefit him?
The student: No.

The Shaykh : Why? It is not in accordance with the Shari'ah, because it is not in accordance with the Shari'ah of Allah. And another did a deed in accordance with the Shari'ah of Allah, but he was showing off in it. This is also not accepted. What is missing? It is not sincere for Allah. So a righteous deed is what combines two things: sincerity for Allah and following the Messenger of Allah (peace and blessings be upon him), by the person intending the Face of Allah with it and proceeding in it in accordance with the Shari'ah of Allah. This is the righteous deed, and anything other than that is a defective deed rejected upon its doer.
The evidence for that from the Sunnah is very clear: This is on the side of sincerity. This is on the side of following. For this reason the scholars said: These two hadiths are the scales of deeds. The hadith of 'Umar is the scale of the hidden deeds, which are the intentions and purposes, and the hadith of 'A'ishah This is the scale of the apparent deeds.
And His saying: No, this is a prohibition. The meaning of the prohibition is... as we said regarding the meaning of the command. And His saying clarified with "worship." As for matters of custom, custom is for customs, but worship is the pure truth for Allah. For this reason He said: And He used the word "Lord" to indicate the cause. Just as He is your Lord who created you and no one was associated with Him in your creation, it is obligatory that worship be for Him alone. He did not say "do not associate in the worship of Allah," He said: , so the addition to "Lord" here is from the perspective of causation, as if He is saying: Since He is the Lord who created you, provided for you, and sustained you, let worship be for Him alone.
And His saying: "Anyone" is an indefinite noun in the context of prohibition, so it is general. One does not worship anyone, not a near angel, not a sent prophet, not a close friend of Allah, and not anyone from the created beings. Worship is for Allah alone.
The point of the evidence from this noble verse: The one who shows off, my brothers, does the one who shows off associate anyone with the worship of Allah? Yes, he associates, because now he stands to pray, for example, to draw near to the people by their praise and commendation of him. So he has associated someone with the worship of Allah. So the verse clearly shows its relevance to the translation; its relevance to the translation is clear.
And in this noble verse is evidence of the meeting of Allah (Mighty and Majestic), for His saying: Some scholars used it as evidence for the establishment of seeing Allah, because the meaning of meeting is facing. In any case, the matter has some obscurity, and the evidence for seeing Allah is clear in the Book and the Sunnah besides this, clear and explicit.
Now, it is derived from this verse that the Messenger of Allah (peace and blessings be upon him) is a human being who does not deserve to be worshipped, or not? Because he restricted his state to humanity, just as he restricted divinity to whom? To Allah. Then he branched from that that whoever hopes to meet Allah, let him do a righteous deed and not associate anyone with the worship of his Lord. Yes.