Explanation of the Author's Statement: It contains issues: The first: Exegesis of the verse from al-Nisa and what is in it regarding assistance in understanding al-Taghut.
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The Shaykh :"It contains issues: The first is the exegesis of the verse from al-Nisa, and what is in it regarding assistance in understanding al-Taghut", the verse from al-Nisa is His saying, the Exalted: [An-Nisa 4:60], "And what is in it regarding assistance in understanding al-Taghut, what is its meaning?", and it has been mentioned to us previously that al-Taghut, from where, Ya Husayn, from where is it derived?
The student: ...
The Shaykh : From where is it derived? The derivation of al-Taghut, from where?
The student: From transgression.
The Shaykh : From transgression. Well, if it is from transgression, which is exceeding the limit, then it includes everyone by whom a servant exceeds his limit, whether a followed one, a worshipped one, or an obeyed one, as Ibn al-Qayyim (may Allah have mercy on him) said. And on this basis, the idols are al-Taghut, and the rulers and judges who make lawful what Allah has forbidden and forbid what Allah has made lawful, these are al-Taghut. And likewise the followed one, like the rulers, and the obeyed one, like whom? Like the princes. So whatever by which a servant exceeds his limit is al-Taghut, because it is from transgression. Yes.
"The second is the exegesis of the verse from al-Baqarah:[Al-Baqarah 2:11]"
The questioner : ... Oh Shaykh, is it al-Taghut itself?
The Shaykh : No,[Al-Baqarah 2:11], and in it is evidence that hypocrisy is corruption on the earth, because the verse is in the context of the hypocrites. And Allah the Exalted said: [Al-A'raf 7:56], which includes all sins as mentioned previously. And we have mentioned that corruption on the earth includes moral corruption, like what?
The student: ...
The Shaykh : And physical corruption, like wasting wealth, burning palm trees, demolishing buildings, and the like.
The third, I have the third verse, what is in the verse?
The student: What is in it.
The Shaykh : Yes, "The third is the exegesis of the verse from al-A'raf"[Al-A'raf 7:56].
"The fourth is the exegesis of:[Al-Ma'idah 5:50]" And we have previously explained its exegesis, and we clarified that the interrogative in the negation is for rebuke and denial. And what is meant by the judgment of the pre-Islamic age of ignorance?
The student: ...
The Shaykh : Yes, the judgment of the pre-Islamic age of ignorance is everything that contradicts the Shari'ah.
Well, and based on this, it includes what the pre-Islamic age of ignorance judged in the past and what is judged in the future that contradicts the Shari'ah. Why is it attributed to the pre-Islamic age of ignorance?
The student: ...
The Shaykh : To deter from it and to show its ugliness, and that it is based on ignorance and misguidance.
[Al-Ma'idah 5:50], 'Abbas, why is the interrogative here? What is its intent?
The student: ...
The Shaykh : What is the intent of the interrogative in His saying:?
The student: ...
The Shaykh : No.
The student: Negation.
The Shaykh : Negation, meaning: No one is better in judgment than Allah. The intent is negation, meaning: No one is better in judgment than Allah.
Well, why does the interrogative come with "who"? What is the rhetorical effect achieved by that?
The student: ...
The Shaykh : Yes, so it includes the meaning of challenge, ... Is there anyone better in judgment than Allah? If you are truthful, bring him.
He said: "The fifth: What al-Sha'bi said about the occasion of revelation of the verse", what did he say?
The student: He said that it was about the Jew and the hypocrite ...
The Shaykh : Who is this from?
The student: The Jew wanted to seek judgment from the Prophet (peace and blessings be upon him), and the hypocrite wanted to seek judgment from the soothsayer. So when they went to 'Umar, he raised the case, he told the story to 'Umar, so 'Umar killed the hypocrite for not submitting to the judgment of the Prophet (peace and blessings be upon him).
The Shaykh : Do you agree? Well, did they agree to bring a soothsayer?
The student: ...
The Shaykh : But did the hypocrite say, "I want the soothsayer"?
The student: ...
The Shaykh : It is the apparent meaning, the apparent meaning from the hypocrite's suggestion. Well, hmm?
The student: ...
The Shaykh : The Jews, meaning but they later agreed to bring a soothsayer in Jahina, and it is apparent that the one who suggested it was the hypocrite, as evidenced by the context of the verse[An-Nisa 4:60].
Well, this report in explaining the occasion of revelation ... Ya Muhammad?
The student: ...
The Shaykh : ...؟
The student: ...
The Shaykh : Now, it is now before us this ...
The student: ...
The Shaykh : No, ... .
The sincere and the false, exegesis of sincere and false faith, from where is it taken, Mustafa?
The student: ...
The Shaykh : From the verse? And ...
The student: ...
The Shaykh : From where do we take it? From His saying ... it becomes restricted ... that their claim of faith is false, so ... Yes.
"The seventh: The story of 'Umar with the hypocrite", and that he killed him, but the reason for that was the strength of jealousy ... .
"The eighth: That faith does not come to anyone until his desire follows what the Messenger of Allah (peace and blessings be upon him) brought", from where, Ya Husayn, from where is it taken?
The student: ...
The Shaykh : ... The eighth issue, hmm?
The student: ...
The Shaykh :"The eighth: That faith does not come to anyone until his desire follows what the Messenger of Allah (peace and blessings be upon him) brought".
The student: ...
The Shaykh : From the hadith? Well.
Have you not seen those who claim to have believed in what was revealed to you
ألم تر إلى الذين يزعمون أنهم آمنوا بما أنزل إليكThe student: ...
The Shaykh : From where is it derived? The derivation of al-Taghut, from where?
The student: From transgression.
The Shaykh : From transgression. Well, if it is from transgression, which is exceeding the limit, then it includes everyone by whom a servant exceeds his limit, whether a followed one, a worshipped one, or an obeyed one, as Ibn al-Qayyim (may Allah have mercy on him) said. And on this basis, the idols are al-Taghut, and the rulers and judges who make lawful what Allah has forbidden and forbid what Allah has made lawful, these are al-Taghut. And likewise the followed one, like the rulers, and the obeyed one, like whom? Like the princes. So whatever by which a servant exceeds his limit is al-Taghut, because it is from transgression. Yes.
"The second is the exegesis of the verse from al-Baqarah:
And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers."
وإذا قيل لهم لا تفسدوا في الأرض قالوا إنما نحن مصلحونThe questioner : ... Oh Shaykh, is it al-Taghut itself?
The Shaykh : No,
"Do not cause corruption on the earth," they say, "We are but reformers."
لا تفسدوا في الأرض قالوا إنما نحن مصلحونAnd cause not corruption upon the earth after its reformation
ولا تفسدوا في الأرض بعد إصلاحهاThe student: ...
The Shaykh : And physical corruption, like wasting wealth, burning palm trees, demolishing buildings, and the like.
The third, I have the third verse, what is in the verse?
The student: What is in it.
The Shaykh : Yes, "The third is the exegesis of the verse from al-A'raf"
And cause not corruption upon the earth after its reformation
ولا تفسدوا في الأرض بعد إصلاحها"The fourth is the exegesis of:
Then is it the judgement of [the time of] ignorance they desire?
أفحكم الجاهلية يبغونThe student: ...
The Shaykh : Yes, the judgment of the pre-Islamic age of ignorance is everything that contradicts the Shari'ah.
Well, and based on this, it includes what the pre-Islamic age of ignorance judged in the past and what is judged in the future that contradicts the Shari'ah. Why is it attributed to the pre-Islamic age of ignorance?
The student: ...
The Shaykh : To deter from it and to show its ugliness, and that it is based on ignorance and misguidance.
But who is better than Allah in judgement for a people who are certain [in faith].
ومن أحسن من الله حكما لقوم يوقنونThe student: ...
The Shaykh : What is the intent of the interrogative in His saying:
And who is better
ومن أحسنThe student: ...
The Shaykh : No.
The student: Negation.
The Shaykh : Negation, meaning: No one is better in judgment than Allah. The intent is negation, meaning: No one is better in judgment than Allah.
Well, why does the interrogative come with "who"? What is the rhetorical effect achieved by that?
The student: ...
The Shaykh : Yes, so it includes the meaning of challenge, ... Is there anyone better in judgment than Allah? If you are truthful, bring him.
He said: "The fifth: What al-Sha'bi said about the occasion of revelation of the verse", what did he say?
The student: He said that it was about the Jew and the hypocrite ...
The Shaykh : Who is this from?
The student: The Jew wanted to seek judgment from the Prophet (peace and blessings be upon him), and the hypocrite wanted to seek judgment from the soothsayer. So when they went to 'Umar, he raised the case, he told the story to 'Umar, so 'Umar killed the hypocrite for not submitting to the judgment of the Prophet (peace and blessings be upon him).
The Shaykh : Do you agree? Well, did they agree to bring a soothsayer?
The student: ...
The Shaykh : But did the hypocrite say, "I want the soothsayer"?
The student: ...
The Shaykh : It is the apparent meaning, the apparent meaning from the hypocrite's suggestion. Well, hmm?
The student: ...
The Shaykh : The Jews, meaning but they later agreed to bring a soothsayer in Jahina, and it is apparent that the one who suggested it was the hypocrite, as evidenced by the context of the verse
Have you not seen those who claim to have believed
ألم تر إلى الذين يزعمون أنهم آمنواWell, this report in explaining the occasion of revelation ... Ya Muhammad?
The student: ...
The Shaykh : ...؟
The student: ...
The Shaykh : Now, it is now before us this ...
The student: ...
The Shaykh : No, ... .
The sincere and the false, exegesis of sincere and false faith, from where is it taken, Mustafa?
The student: ...
The Shaykh : From the verse? And ...
The student: ...
The Shaykh : From where do we take it? From His saying ... it becomes restricted ... that their claim of faith is false, so ... Yes.
"The seventh: The story of 'Umar with the hypocrite", and that he killed him, but the reason for that was the strength of jealousy ... .
"The eighth: That faith does not come to anyone until his desire follows what the Messenger of Allah (peace and blessings be upon him) brought", from where, Ya Husayn, from where is it taken?
The student: ...
The Shaykh : ... The eighth issue, hmm?
The student: ...
The Shaykh :"The eighth: That faith does not come to anyone until his desire follows what the Messenger of Allah (peace and blessings be upon him) brought".
The student: ...
The Shaykh : From the hadith? Well.