Explanation of the author's statement: It contains issues. The first: The Jews' recognition of minor shirk.
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The Shaykh : ... So he said: You associate partners with Allah. Yes, that is good.
The reader: "The second: A person's understanding when he has a passion"
The Shaykh : Its meaning is that if a person has a passion, he understands something, even if he commits the same thing or something worse. The Jews objected to the Muslims' saying: "What Allah wills and what you will," while they say something greater and more severe than that, saying that Uzayr is the son of Allah. This phrase "A person's understanding when he has a passion" means that some people understand the texts according to their passion. This often happens with those who follow a scholar without knowing his evidence; you find them interpreting the texts to match their school of jurisprudence, and attributing to them meanings they cannot bear. Likewise, some of the modern people today attribute to the texts meanings they cannot bear, just to make them agree with what modern science has discovered in medicine, astronomy, and so on. All of this is something for which a person is not praised. A person must understand the texts as they are, and then his understanding must follow them, not that he subjects the texts to his understanding or to what he believes. For this reason, they say: "Seek evidence, then believe, and do not believe, then seek evidence" because if you believe first and then seek evidence, your belief may lead you to distort the texts to fit what you believe. This is evident in all the religions and schools of thought that contradict what the Messenger (peace and blessings be upon him) brought; you find them distorting these texts to agree with what they are upon.
The conclusion is that if a person has a passion, he attributes to the texts meanings they cannot bear in order for them to agree with his passion. Yes.
The student: Shaykh, is the Shaykh's intention that the one with a passion understands the truth but it is hidden from him?
The Shaykh : And this falls under the expression, that he understands the truth but he commits what is worse than it, so he understands something and Allah blinds him to something else.
The student: ...
The Shaykh : You will surely find
The student: ...
The Shaykh : For those who believe, those who said
The student: Those who said "We are Christians," so they say that the Christians are closer than the Jews...
The Shaykh : If this matter is a reality regarding the Christians, they are the closest in affection. What does it mean? That we love them? We do not love them at all, neither close nor distant affection. But they are the closest people in affection to those who believe. The closest people in affection to those who believe. Where does the affection come from? From them to us, not from us to them. It is not permissible for us to love them no matter what. But they are the closest people in affection to those who believe for this reason: because among them are priests and monks. If that is found in them, it indicates that they are the closest people in affection to those who believe. But if that is not found in them, as is the case now, then they are like the Jews. For this reason, Allah the Exalted said:[Al-Ma'idah 5:51] Meaning, yes.
The student: The one who brings them closer now and loves them because they...
The Shaykh : He did not understand the Qur'an. What do you understand now?[Al-Ma'idah 5:82] What do you understand from it? That we love them or that they love us?
The student: ...
The Shaykh : Yes, but those who believe became believers, and the description of Christianity was removed from them. The discussion is about the Christians in their capacity as Christians.[Al-Ma'idah 5:82] But it said: [Al-Ma'idah 5:82], they bring us closer. Yes, yes.
The reader: "The third: His saying (peace and blessings be upon him) So what about the one who said: To whom shall I take refuge other than You, and the two verses that follow it?"
The Shaykh : Have I made myself equal to Allah, and he did not say anything other than "What Allah wills and what you will." So what about the one who forgot Allah the Exalted regarding the Messenger (peace and blessings be upon him), and said this statement that the Shaykh (may Allah have mercy on him) mentioned: "To whom shall I take refuge other than You." He is referring to two verses by al-Busiri in "al-Burdah", the famous poem. He says:
"O most noble of creation, to whom shall I take refuge *** other than You when the general calamity befalls"
What are the two verses that follow it?
"If you are not taking my hand on the Day of Resurrection *** out of favor, then say: O slip of the foot
For from Your generosity is the world and its neighbor *** And from Your knowledge is the knowledge of the Tablet and the Pen"
Did this make the Messenger equal to Allah?
The student: Greater.
The Shaykh : It is not greater. He did not make anything for Allah, ever. He did not make anything for Allah. He made everything for the Messenger (peace and blessings be upon him). And this, may Allah protect us from it, is the ultimate of disbelief. Yes.
The student: ...
The Shaykh : No, it is not correct.
The student: When the general calamity befalls
The Shaykh : When the general calamity befalls. Yes, this is not correct. Because his saying: "To whom shall I take refuge other than You," even Allah is not for him. And intercession does not occur except with Allah's permission. Yes, they interpret it, even though the hadith is general. Then the Messenger (peace and blessings be upon him) is not one who will take his hand or anyone else's hand until he intercedes for him. This, may Allah protect us from it, is extremism. The cure for it is that Allah the Exalted places in the heart of the servant a great reverence for Allah (Glorified and Exalted is He) and love for Allah, and that he knows that the Messenger (peace and blessings be upon him) did not attain honor except because he is the Messenger of Allah, not because he is Muhammad ibn 'Abd Allah. He attained that only because he is the Messenger of Allah. Because he is the Messenger of Allah, he attained this great status. Yes, yes?
The student: Okay, what is the ruling on the one who said this statement?
The Shaykh : He is ruled to be one who denies the Lord of the worlds, and that he is a disbeliever in Allah the Exalted. A disbeliever in Allah. He is to be asked to repent, and if he repents, well and good; otherwise, he is killed as a disbeliever. Yes, is that clear?
The student: The one who composed the poem?
The Shaykh : The one who composed it is like what we have said many times: that declaring a specific person a disbeliever is not possible until the evidence is established against him. Yes.
The reader: "The second: A person's understanding when he has a passion"
The Shaykh : Its meaning is that if a person has a passion, he understands something, even if he commits the same thing or something worse. The Jews objected to the Muslims' saying: "What Allah wills and what you will," while they say something greater and more severe than that, saying that Uzayr is the son of Allah. This phrase "A person's understanding when he has a passion" means that some people understand the texts according to their passion. This often happens with those who follow a scholar without knowing his evidence; you find them interpreting the texts to match their school of jurisprudence, and attributing to them meanings they cannot bear. Likewise, some of the modern people today attribute to the texts meanings they cannot bear, just to make them agree with what modern science has discovered in medicine, astronomy, and so on. All of this is something for which a person is not praised. A person must understand the texts as they are, and then his understanding must follow them, not that he subjects the texts to his understanding or to what he believes. For this reason, they say: "Seek evidence, then believe, and do not believe, then seek evidence" because if you believe first and then seek evidence, your belief may lead you to distort the texts to fit what you believe. This is evident in all the religions and schools of thought that contradict what the Messenger (peace and blessings be upon him) brought; you find them distorting these texts to agree with what they are upon.
The conclusion is that if a person has a passion, he attributes to the texts meanings they cannot bear in order for them to agree with his passion. Yes.
The student: Shaykh, is the Shaykh's intention that the one with a passion understands the truth but it is hidden from him?
The Shaykh : And this falls under the expression, that he understands the truth but he commits what is worse than it, so he understands something and Allah blinds him to something else.
The student: ...
The Shaykh : You will surely find
The student: ...
The Shaykh : For those who believe, those who said
The student: Those who said "We are Christians," so they say that the Christians are closer than the Jews...
The Shaykh : If this matter is a reality regarding the Christians, they are the closest in affection. What does it mean? That we love them? We do not love them at all, neither close nor distant affection. But they are the closest people in affection to those who believe. The closest people in affection to those who believe. Where does the affection come from? From them to us, not from us to them. It is not permissible for us to love them no matter what. But they are the closest people in affection to those who believe for this reason: because among them are priests and monks. If that is found in them, it indicates that they are the closest people in affection to those who believe. But if that is not found in them, as is the case now, then they are like the Jews. For this reason, Allah the Exalted said:
O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another
يا أيها الذين آمنوا لا تتخذوا اليهود والنصارى أولياء بعضهم أولياء بعضThe student: The one who brings them closer now and loves them because they...
The Shaykh : He did not understand the Qur'an. What do you understand now?
and you will find the nearest of them in affection to the believers
ولتجدن أقربهم مودة للذين آمنواThe student: ...
The Shaykh : Yes, but those who believe became believers, and the description of Christianity was removed from them. The discussion is about the Christians in their capacity as Christians.
you will find the nearest of them in affection to the believers those who say, "We are Christians."
لتجدن أقربهم مودة للذين آمنوا الذين قالوا إنا نصارىthe nearest of them in affection to the believers
أقربهم مودة للذين آمنواThe reader: "The third: His saying (peace and blessings be upon him)
Have you made me equal to Allah?
أجعلتني لله نداThe Shaykh : Have I made myself equal to Allah, and he did not say anything other than "What Allah wills and what you will." So what about the one who forgot Allah the Exalted regarding the Messenger (peace and blessings be upon him), and said this statement that the Shaykh (may Allah have mercy on him) mentioned: "To whom shall I take refuge other than You." He is referring to two verses by al-Busiri in "al-Burdah", the famous poem. He says:
"O most noble of creation, to whom shall I take refuge *** other than You when the general calamity befalls"
What are the two verses that follow it?
"If you are not taking my hand on the Day of Resurrection *** out of favor, then say: O slip of the foot
For from Your generosity is the world and its neighbor *** And from Your knowledge is the knowledge of the Tablet and the Pen"
Did this make the Messenger equal to Allah?
The student: Greater.
The Shaykh : It is not greater. He did not make anything for Allah, ever. He did not make anything for Allah. He made everything for the Messenger (peace and blessings be upon him). And this, may Allah protect us from it, is the ultimate of disbelief. Yes.
The student: ...
The Shaykh : No, it is not correct.
The student: When the general calamity befalls
The Shaykh : When the general calamity befalls. Yes, this is not correct. Because his saying: "To whom shall I take refuge other than You," even Allah is not for him. And intercession does not occur except with Allah's permission. Yes, they interpret it, even though the hadith is general. Then the Messenger (peace and blessings be upon him) is not one who will take his hand or anyone else's hand until he intercedes for him. This, may Allah protect us from it, is extremism. The cure for it is that Allah the Exalted places in the heart of the servant a great reverence for Allah (Glorified and Exalted is He) and love for Allah, and that he knows that the Messenger (peace and blessings be upon him) did not attain honor except because he is the Messenger of Allah, not because he is Muhammad ibn 'Abd Allah. He attained that only because he is the Messenger of Allah. Because he is the Messenger of Allah, he attained this great status. Yes, yes?
The student: Okay, what is the ruling on the one who said this statement?
The Shaykh : He is ruled to be one who denies the Lord of the worlds, and that he is a disbeliever in Allah the Exalted. A disbeliever in Allah. He is to be asked to repent, and if he repents, well and good; otherwise, he is killed as a disbeliever. Yes, is that clear?
The student: The one who composed the poem?
The Shaykh : The one who composed it is like what we have said many times: that declaring a specific person a disbeliever is not possible until the evidence is established against him. Yes.