Explanation of the author's statement: It contains issues. The first: The prohibition against naming oneself "King of Kings."
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The Shaykh : Then he said: "It contains issues. The first: The prohibition against naming oneself 'King of Kings'" Where is this taken from, 'Abd al-Wahhab?
The student: The hadith of the Messenger (peace and blessings be upon him):.
The Shaykh : Now, if someone were to say: This does not contain a prohibition, and the author says there is a prohibition in it, clarify where the prohibition is?
The student: That the most despicable name with Allah.
The Shaykh : Where is the prohibition? The prohibition is demanding abstention in a manner of superiority using the letter "la" (no).
The student: There is no King but Allah.
The Shaykh : This "la" is a negation; it does not contain a prohibition. It informs that there is no King but Allah.
The student: ...
The Shaykh : The prohibition in the Shari'ah is not derived from the specific known form, but rather when there is blame in it, or cursing of its doer, or something similar, then it indicates the prohibition. It is true that the form of prohibition is the present tense verb accompanied by the prohibitive "la," such as: "Do not do it." However, if there is blame or a threat or something similar, it includes the meaning of prohibition and more.
Now, the second benefit, he says: "That what is in its meaning is like it, as Sufyan said" What is in its meaning?
The student: ... Judge of Judges, and as Sufyan said, Shahanshah.
The Shaykh : Yes, and Judge of Judges, yes, good.
"The third: Noticing the severity in this and similar matters, despite the certainty that the heart did not intend its meaning" Where is this taken from, 'Abd al-Rahman?
The student: ...
The Shaykh : Did not intend.
The student: There is no "lam" (did not).
The Shaykh : No "lam," did not intend. We have "lam." It is possible it is missing from some copies. Did not intend its meaning.
The student: He described him as the most angry man and the most wicked...
The Shaykh : Meaning, whether you intended it or did not intend it, if you were intending?
The student: ...
The Shaykh : Yes, it is more severe, because the one who intends either his statement matches reality, and it cannot match reality, or can it? Either it matches reality, in which case he falls into the prohibition and warning, or if it does not match reality, it includes both lying and falling into this name which is hated by Allah, Mighty and Majestic. For example, if we name a person "Judge of Judges" or "King of Kings" and he is not so, he is one of the most ignorant judges and weakest kings, we have combined two things: lying in meaning and falling into the prohibited phrase. And if it is truth, meaning it is true that this man is higher than the people of his time or place, and judges refer to him, this, even if it matches reality, he has fallen into what is prohibited. This is the meaning of the author's statement: "despite the heart not intending its meaning".
"The fourth: Noticing that this is for the sake of Allah" Noticing that this is for the sake of Allah, where is this taken from, Khalid? Noticing that this is for the sake of Allah?
The student: There is no King but Allah.
The Shaykh : Where from, where from, specify? Do you not read the whole hadith and say it is taken from this hadith!
The student: Meaning this prohibition is for the sake of Allah, Glorified and Exalted.
The Shaykh : Yes, I mean where do we take it from in the hadith.
The student: We take it from: There is no King but Allah.
The Shaykh : Do you agree?
The student: Yes.
The Shaykh : Yes, correct, clear. He indicated the cause for that, which is that there is no King but Allah. How can you say "King of Kings"? And there is no King but Allah, Mighty and Majestic.
Now, we mentioned previously the difference between "Malik" (King) and "Malik" (Owner), Ahmad?
The student: The King may... not every King is an Owner, and not every Owner is a King. One may be called King but not be... And a person may be an Owner of what he owns...
The Shaykh : Meaning, is the King one who possesses the Sultan's authority absolutely? Like that?
The student: ...
The Shaykh : One who possesses according to his status, this is the King. But he may execute and act, in which case he is a King who is an Owner, or he may not act, in which case he is a King in name but not an Owner. And so, the Owner is the one who has disposal over a specific thing, like the owner of a house, the owner of a car, the owner of a beast, and the like. This is not a King, because he does not have general authority. Yes.
Now, benefits other than these are also derived from this hadith, but it seems the author (may Allah have mercy on him) mentioned from them what relates to the Book of Tawhid. It is derived from it the affirmation of anger for Allah, Mighty and Majestic, and that it varies in degree, due to His saying: and "the angriest" is a superlative name.
And it is also derived from that that everyone who magnifies himself, his reward with Allah is that he will be placed and everyone Musannaf Ibn Abi Shaybah 34:438 because this is the requirement of the reward in this hadith.
And it is also derived from this hadith: The wisdom of the Messenger (peace and blessings be upon him) in expression and giving reasons. Because when he clarified that this is the most despicable name and the angriest, he indicated the reason, which is that there is no King but Allah. This is from the goodness of teaching and expression. And this is what every person who teaches people should do: associate rulings with what reassures the souls from Shari'ah evidence or considered causes. Did you understand? Because this knowledge, Ibn al-Qayyim said in the al-Nuniyyah:
"Knowledge is knowing the guidance with its proof *** That is not the same as taqlid (following a scholar without knowing his evidence), for they are not equal"
This is the knowledge: to link rulings to their evidential or theoretical proofs. Evidential means the Book and Sunnah or consensus, and theoretical means the rational considered causes that the Shari'ah takes into account.
Then he said: Yes?
The student: The hadith of the Messenger (peace and blessings be upon him):
That the most despicable name with Allah is a man who calls himself King of Kings
أن من أخنع الأسماء عند الله رجل تسمى بملك الأملاكThe Shaykh : Now, if someone were to say: This does not contain a prohibition, and the author says there is a prohibition in it, clarify where the prohibition is?
The student: That the most despicable name with Allah.
The Shaykh : Where is the prohibition? The prohibition is demanding abstention in a manner of superiority using the letter "la" (no).
The student: There is no King but Allah.
The Shaykh : This "la" is a negation; it does not contain a prohibition. It informs that there is no King but Allah.
The student: ...
The Shaykh : The prohibition in the Shari'ah is not derived from the specific known form, but rather when there is blame in it, or cursing of its doer, or something similar, then it indicates the prohibition. It is true that the form of prohibition is the present tense verb accompanied by the prohibitive "la," such as: "Do not do it." However, if there is blame or a threat or something similar, it includes the meaning of prohibition and more.
Now, the second benefit, he says: "That what is in its meaning is like it, as Sufyan said" What is in its meaning?
The student: ... Judge of Judges, and as Sufyan said, Shahanshah.
The Shaykh : Yes, and Judge of Judges, yes, good.
"The third: Noticing the severity in this and similar matters, despite the certainty that the heart did not intend its meaning" Where is this taken from, 'Abd al-Rahman?
The student: ...
The Shaykh : Did not intend.
The student: There is no "lam" (did not).
The Shaykh : No "lam," did not intend. We have "lam." It is possible it is missing from some copies. Did not intend its meaning.
The student: He described him as the most angry man and the most wicked...
The Shaykh : Meaning, whether you intended it or did not intend it, if you were intending?
The student: ...
The Shaykh : Yes, it is more severe, because the one who intends either his statement matches reality, and it cannot match reality, or can it? Either it matches reality, in which case he falls into the prohibition and warning, or if it does not match reality, it includes both lying and falling into this name which is hated by Allah, Mighty and Majestic. For example, if we name a person "Judge of Judges" or "King of Kings" and he is not so, he is one of the most ignorant judges and weakest kings, we have combined two things: lying in meaning and falling into the prohibited phrase. And if it is truth, meaning it is true that this man is higher than the people of his time or place, and judges refer to him, this, even if it matches reality, he has fallen into what is prohibited. This is the meaning of the author's statement: "despite the heart not intending its meaning".
"The fourth: Noticing that this is for the sake of Allah" Noticing that this is for the sake of Allah, where is this taken from, Khalid? Noticing that this is for the sake of Allah?
The student: There is no King but Allah.
The Shaykh : Where from, where from, specify? Do you not read the whole hadith and say it is taken from this hadith!
The student: Meaning this prohibition is for the sake of Allah, Glorified and Exalted.
The Shaykh : Yes, I mean where do we take it from in the hadith.
The student: We take it from: There is no King but Allah.
The Shaykh : Do you agree?
The student: Yes.
The Shaykh : Yes, correct, clear. He indicated the cause for that, which is that there is no King but Allah. How can you say "King of Kings"? And there is no King but Allah, Mighty and Majestic.
Now, we mentioned previously the difference between "Malik" (King) and "Malik" (Owner), Ahmad?
The student: The King may... not every King is an Owner, and not every Owner is a King. One may be called King but not be... And a person may be an Owner of what he owns...
The Shaykh : Meaning, is the King one who possesses the Sultan's authority absolutely? Like that?
The student: ...
The Shaykh : One who possesses according to his status, this is the King. But he may execute and act, in which case he is a King who is an Owner, or he may not act, in which case he is a King in name but not an Owner. And so, the Owner is the one who has disposal over a specific thing, like the owner of a house, the owner of a car, the owner of a beast, and the like. This is not a King, because he does not have general authority. Yes.
Now, benefits other than these are also derived from this hadith, but it seems the author (may Allah have mercy on him) mentioned from them what relates to the Book of Tawhid. It is derived from it the affirmation of anger for Allah, Mighty and Majestic, and that it varies in degree, due to His saying:
The angriest
أغيظAnd it is also derived from that that everyone who magnifies himself, his reward with Allah is that he will be placed
It is a right upon Allah that nothing rises except that He lowers it
إن حقا على الله ما ارتفع من شيء إلا وضعهWhoever humbles himself to Allah, He raises him
من تواضع لله رفعه اللهAnd it is also derived from this hadith: The wisdom of the Messenger (peace and blessings be upon him) in expression and giving reasons. Because when he clarified that this is the most despicable name and the angriest, he indicated the reason, which is that there is no King but Allah. This is from the goodness of teaching and expression. And this is what every person who teaches people should do: associate rulings with what reassures the souls from Shari'ah evidence or considered causes. Did you understand? Because this knowledge, Ibn al-Qayyim said in the al-Nuniyyah:
"Knowledge is knowing the guidance with its proof *** That is not the same as taqlid (following a scholar without knowing his evidence), for they are not equal"
This is the knowledge: to link rulings to their evidential or theoretical proofs. Evidential means the Book and Sunnah or consensus, and theoretical means the rational considered causes that the Shari'ah takes into account.
Then he said: Yes?