Explanation of the author's statement: It contains issues. The first, and the most significant, is that whoever mocks this is a disbeliever.
Machine translationRead the Arabic original
The Shaykh :"That whoever mocks this is a disbeliever". What is this that is being referred to? By Allah, His verses, and His Messenger. "The second: that this is the interpretation of the verse regarding whoever says that, whoever he may be", whether he is a hypocrite or one whose hypocrisy has not been manifested but then he mocked, he is declared a disbeliever, whoever he may be. This phrase is always repeated; what is its grammatical parsing?
The student: It is a predicate (khabar).
The Shaykh : What is the predicate?
The student: ...
The Shaykh : Is it the predicate of the omitted *kana* or the existing one?
The student: ...
The Shaykh : No, "whoever" is the predicate.
The student: ...
The Shaykh : Omitted, or the other...
The student: ...
The Shaykh : What is the name of what precedes it? It precedes it, yes, it exists? That is...
The questioner : ...
The Shaykh : ...it becomes fixed.
The student: "Whoever" is the predicate...
The Shaykh : ...the meaning is clear, yes?
The student: It comes frequently.
The Shaykh : It comes frequently, yes, yes, frequently. "The third: the difference between talebearing and advice for the sake of Allah and His Messenger". Talebearing comes from *namma* (to report) when one conveys a report and attributes it to another. It is the speech intended to cause corruption among people. The scholars said it is conveying the speech of one person to another with the intention of causing corruption. This talebearing is conveying the speech of one person to another with the intention of causing corruption. You come to a person and say, "So-and-so is insulting you and saying such and such about you, and saying such and such about you, and saying such and such about you." This is among the greatest of sins. The Prophet (peace and blessings be upon him) saidSahih Muslim 105b, and the Prophet (peace and blessings be upon him) informed that a man is being punished in his grave because he used to walk with talebearing. As for advice for the sake of Allah and His Messenger, that is not intended by it; rather, it is intended to respect the symbols of Allah (Mighty and Majestic), establish His limits, and preserve His Shari'ah. Awf ibn Malik conveyed the speech of this man to the Prophet (peace and blessings be upon him) that he was insulting the Prophet (peace and blessings be upon him) and his Companions. Did he intend to cause corruption between them, or did he intend that the limit be established, or what must be established against this man? The latter. This is advice. This is advice for the sake of Allah and His Messenger. And among that, if you see a person relying on someone and trusting him, and that person exposes his secrets and mocks him in gatherings, then in this case, if you go to him and say, "Do not trust so-and-so; you see that he exposes your secrets and mocks you in gatherings," is this talebearing? No, but it is advice. So there is a difference between advice intended to repel evil and reform, and a person whose only intention is to cause corruption between these two men; his only intention is that.
He says: "The fourth: the difference between the forgiveness that Allah loves and harshness toward the enemies of Allah". The forgiveness that Allah loves is that which contains reform, because Allah conditioned forgiveness by saying[Ash-Shuraa 42:40]. Some interpreted this verse to mean "and reform the relationship between him and the one who wronged him." This is deficient. The correct view is that whoever forgives and reforms in his forgiveness, such that his forgiveness includes reform, his reward is with Allah. The recommendation to forgive in such a context is clear. As for one whose forgiveness is corruption rather than reform, he is sinful with this forgiveness, and the indication of this from the verse is apparent. What is the indication from the verse? That Allah said "forgave and reformed." The indication from the meaning is also apparent, because forgiveness is doing good and corruption is doing wrong. Which is more worthy: repelling the wrong or doing the good? Repelling the wrong is more worthy. So if we know that this forgiveness results in harm and wrong, then forgiveness at that time is not recommended; rather, it is forbidden. The Prophet (peace and blessings be upon him) did not forgive the man here but was harsh with him. The reason for the harshness is that he (peace and blessings be upon him) did not pay attention to him and did not go beyond this speech that Allah commanded, even though stones were striking this man, striking his legs, and the Messenger did not have mercy on him or feel compassion for him. For every occasion there is a saying, meaning a person should be severe in the place of severity and gentle in the place of gentleness. But the default for the enemies of Allah (Mighty and Majestic) is severity. [At-Tawbah 9:73] Allah mentioned this verse in its entirety in two surahs of the Qur'an, and it did not differ in its letters or words, in Surat al-Tawbah and Surat al-Tahrim. This indicates that it is among the most important things. It is rare to find a verse repeated in the Qur'an with its wording, and it is a complete verse. Part of a verse can be repeated often, but a complete verse repeated in the Qur'an with its wording is rare. The result is that the default for the enemies of Allah is to use severity; this is the default. But using gentleness at some times for the call to Allah (Mighty and Majestic) and reconciliation may be considered good.
The questioner : ...
The Shaykh : ...
The questioner : And after that he said...
The Shaykh : Yes, in the case where there is a benefit that implies there is a benefit, yes. For this reason, he qualified it by saying[Al-Baqarah 2:109]. Yes?
The questioner : ...
The Shaykh : There is a disagreement among scholars regarding such verses: whether they are abrogated or revealed according to circumstances. He says, "harshness toward the enemies of Allah."
"The fifth: that some excuses should not be accepted". Correct? Although it is better that an excuse be accepted, but if it is known that it is a false excuse and the only intention is to deceive, then it is not accepted; it is not accepted according to the state of its owner. Otherwise, the default is that if a person comes to you making an excuse, you should accept his excuse, especially if you know that the man is a doer of good but a slip occurred from him. Here, if the excuse comes from him, you should excuse him.
The student: It is a predicate (khabar).
The Shaykh : What is the predicate?
The student: ...
The Shaykh : Is it the predicate of the omitted *kana* or the existing one?
The student: ...
The Shaykh : No, "whoever" is the predicate.
The student: ...
The Shaykh : Omitted, or the other...
The student: ...
The Shaykh : What is the name of what precedes it? It precedes it, yes, it exists? That is...
The questioner : ...
The Shaykh : ...it becomes fixed.
The student: "Whoever" is the predicate...
The Shaykh : ...the meaning is clear, yes?
The student: It comes frequently.
The Shaykh : It comes frequently, yes, yes, frequently. "The third: the difference between talebearing and advice for the sake of Allah and His Messenger". Talebearing comes from *namma* (to report) when one conveys a report and attributes it to another. It is the speech intended to cause corruption among people. The scholars said it is conveying the speech of one person to another with the intention of causing corruption. This talebearing is conveying the speech of one person to another with the intention of causing corruption. You come to a person and say, "So-and-so is insulting you and saying such and such about you, and saying such and such about you, and saying such and such about you." This is among the greatest of sins. The Prophet (peace and blessings be upon him) said
The beater of false tales would never enter heaven.
لا يدخل الجنة قتات - أو نمام -He says: "The fourth: the difference between the forgiveness that Allah loves and harshness toward the enemies of Allah". The forgiveness that Allah loves is that which contains reform, because Allah conditioned forgiveness by saying
but whoever pardons and makes reconciliation - his reward is [due] from Allah
فمن عفى وأصلح فأجره على اللهO Prophet, fight against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.
يا أيها النبي جاهد الكفار والمنافقين واغلظ عليهم ومأواهم جهنم وبئس المصيرThe questioner : ...
The Shaykh : ...
The questioner : And after that he said...
The Shaykh : Yes, in the case where there is a benefit that implies there is a benefit, yes. For this reason, he qualified it by saying
So pardon and overlook until Allah delivers His command
فاعفوا واصفحوا حتى يأتي الله بأمرهThe questioner : ...
The Shaykh : There is a disagreement among scholars regarding such verses: whether they are abrogated or revealed according to circumstances. He says, "harshness toward the enemies of Allah."
"The fifth: that some excuses should not be accepted". Correct? Although it is better that an excuse be accepted, but if it is known that it is a false excuse and the only intention is to deceive, then it is not accepted; it is not accepted according to the state of its owner. Otherwise, the default is that if a person comes to you making an excuse, you should accept his excuse, especially if you know that the man is a doer of good but a slip occurred from him. Here, if the excuse comes from him, you should excuse him.