Explanation of the author's statement: And the saying of Allah the Exalted: (And if you were to ask them, they would surely say, "We were only idling and playing.") Say, "Do you mock Allah and His verses and His Messenger?"
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The Shaykh : He said: "And the saying of Allah the Exalted [At-Tawbah 9:65]" If you were to ask them, whom did you ask? You asked those who engage in idle talk and play by mocking Allah, His Messenger, His Book, and the Companions of the Messenger (peace and blessings be upon him). If you were to ask them, meaning the Messenger (peace and blessings be upon him), so the address in His saying returns to the Prophet (peace and blessings be upon him). [At-Tawbah 9:65], The phrase "they would surely say" is the answer, but why? Is it for the oath or for the condition? For the oath?
The student: Yes.
The Shaykh : You say that based on the rule...
The student: Yes.
The Shaykh : Who mentioned it?
The student: Ibn Malik
The Shaykh : What does it say?
The student: In the chapter on the factors of jussive mood
The Shaykh : And omit
The student: "And omit when a condition and an oath meet *** ..."
The Shaykh : Yes, "And omit when a condition and an oath meet *** The answer you delayed is the one that is bound"
And now the delayed element is the condition, and for this reason the lam appeared in the answer "they would surely say." And His saying "they would surely say" means the ones being asked,[At-Tawbah 9:65] meaning, "We were not doing anything but idling and playing. What was our intention??? But we were idling and playing." The difference between them is that play is intended for mockery, while idle talk is floating speech with no reins; we speak merely to waste time. As for play, it is intended for mockery. This is if the speech is described as such. If the speech is not described as such, then idling in speech and playing with the limbs—idling in speech and playing with the limbs—and we were... or what? Yes, it means, "Our state and affair is nothing but that we were idling and playing." So Allah the Mighty and Majestic says to the Messenger (peace and blessings be upon him), if they say that to you, [At-Tawbah 9:65], this interrogative is a negation and an expression of wonder. It means He denies their mocking of these great matters, and He wonders how the most deserving of truth could be a place for mockery and ridicule. Yes, [At-Tawbah 9:65] So the legislative is like mocking the Qur'an, like saying, "This is the myths of the ancients," and what is this? Everyone can give an example of this, may Allah protect us. Or mocking one of the laws, such as prayer, fasting, Hajj, zakah, and so on.
And as for the cosmic verses, as I told you a moment ago, it is like mocking what Allah the Exalted decrees in this universe, saying, "How does this come at this time? How does this fruit come from this thing?" Mockery and ridicule. Yes, how does He create what harms people, yes, and kills and destroys them, what is this? And so on, of the types of mockery, may Allah protect us. Yes, so we say this is mockery of the cosmic verses. And His Messenger, who is intended by this in this place? Muhammad, it is intended to be Muhammad (peace and blessings be upon him), because this is what happened. You were mocking, so Allah the Exalted made their idling and playing into mockery, and mockery is ridicule.
No, the prohibitive particle, and what is intended by the prohibition here is despair, meaning He causes them to despair of their excuse by making them despair of its acceptance.
[At-Tawbah 9:66], [At-Tawbah 9:66], ... The verse, qad is for realization. Disbelief was realized after faith. So they were originally believers, but their faith was weak. They were not pure hypocrites, meaning there was no faith in their hearts. They had faith, but it was weak faith, and because of its weakness, they dared to mock Allah, His verses, and His Messenger. Otherwise, a person with strong faith cannot mock. For this reason, He said, "You have disbelieved after your faith." With what? With the mockery. The mockery is what erased the faith and replaced it with disbelief. If We pardon a group of you, We will punish a group because they were criminals. If We pardon, here the pronoun is plural, why? For magnification. If We pardon means Allah the Mighty and Majestic, yes, a group of you, meaning from those who mocked. Some scholars said that these are the ones about whom Allah said, "If We pardon," who were present and developed a dislike for this matter, but they compromised, so they were considered by their sitting with them. But they became lighter because of the dislike in their hearts to some extent. For this reason, Allah pardoned them and guided them to faith, and they repented.
We will punish a group. This is the answer to the condition. If We pardon, it means it is not possible to pardon everyone. So if We pardon, the others must be afflicted. We will punish a group because they were criminals. The ba here is for causality, meaning because of their being criminals through mockery. And they have a crime, may Allah protect us, so they cannot be guided to repentance until they are pardoned. If a person reflects on this verse, he will find that it contains several benefits. First, it clarifies the knowledge of Allah the Mighty and Majestic, because He said, "If you were to ask them, they would surely say such and such." And is this future or past?
The student: Future
The Shaykh : Future, so it indicates the knowledge of Allah the Mighty and Majestic of what will be, and this is a matter of no doubt. So Allah the Exalted knows what was and what will be, and if it were, how it would have been.[Hud 11:123]
And among the benefits of the verse is that the Messenger (peace and blessings be upon him) judges by what Allah revealed to him, where Allah commanded him to say, "Do you mock Allah," and so on.
And among the benefits of the verse is that one of the greatest forms of disbelief is mocking Allah, His verses, and His Messenger, or not? By the evidence of the interrogative, "Do you mock Allah and His verses?" Yes.
And among its benefits is that mocking these, Allah, His verses, and His Messenger, is the greatest mockery. It is as if He said, "Do you mock these things?" And the fronting of the object indicates restriction. It means as if nothing remained but that you mock these, who are not a place for mockery, but are the most deserving of truth. These three, yes.
And among the benefits of the verse is that the one who mocks Allah disbelieves. Where is this taken from? His saying[At-Tawbah 9:66]
And among the benefits of the verse is the use of harshness in its proper place. Otherwise, the principle is that one who comes to make an excuse should be shown mercy and his excuse accepted. But in such a place, he is not worthy of mercy. So using harshness in its proper place is the wisdom.
And among the benefits of the verse is the acceptance of the repentance of the one who mocks Allah. Yes, the acceptance of the repentance of the one who mocks Allah, by His saying[At-Tawbah 9:66] If We pardon a group. And this is a matter that has occurred. So among those who were mocking, some were pardoned by Allah and guided to Islam, and they repented, and Allah accepted their repentance. And in that is evidence for the stronger position mentioned previously, which is that the repentance of the one who mocks Allah is accepted, or not? It is accepted. But there must be clear evidence of the truth of his repentance. Because, as I told you, mockery is not like the disbelief of turning away. It is a great disbelief, and there must be evidence of the truth of his repentance. Yes.
The questioner : ... those whom Allah accepted the repentance of ...
The Shaykh : But if they are present, if they are present, they are like them, as Allah the Mighty and Majestic said in another verse,[An-Nisa 4:140] and they are able to leave if they wish. Yes.
The questioner : If we say that ...
The Shaykh : Yes, yes, no, no.
The questioner : ...
The Shaykh : It was presented to us that, it was presented to us ... three states, three conditions. Each state differs from the other in ruling. And we said, if the matter is attributed to the essence of Allah the Mighty and Majestic, what happens? It becomes disbelief. And if it is attributed to time because it is a cause, if he believes that it is the doer, it is also disbelief. And if he does not believe that, it is forbidden and foolishness. And if he intends mere reporting, there is no harm in it. This was presented to us.
And if you ask them, they will surely say, "We were only conversing and playing."
ولئن سألتهم ليقولن إنما كنا نخوض ونلعبIf you were to ask them
لئن سألتهمthey will surely say, "We were only conversing and playing."
ليقولن إنما كنا نخوض ونلعبThe student: Yes.
The Shaykh : You say that based on the rule...
The student: Yes.
The Shaykh : Who mentioned it?
The student: Ibn Malik
The Shaykh : What does it say?
The student: In the chapter on the factors of jussive mood
The Shaykh : And omit
The student: "And omit when a condition and an oath meet *** ..."
The Shaykh : Yes, "And omit when a condition and an oath meet *** The answer you delayed is the one that is bound"
And now the delayed element is the condition, and for this reason the lam appeared in the answer "they would surely say." And His saying "they would surely say" means the ones being asked,
We were only conversing and playing.
إنما كنا نخوض ونلعبSay, "Is it Allah and His verses and His Messenger that you were mocking?"
قل أبالله وآياته ورسوله كنتم تستهزؤونIs it Allah and His verses and His Messenger
أبالله وآياته ورسولهAnd as for the cosmic verses, as I told you a moment ago, it is like mocking what Allah the Exalted decrees in this universe, saying, "How does this come at this time? How does this fruit come from this thing?" Mockery and ridicule. Yes, how does He create what harms people, yes, and kills and destroys them, what is this? And so on, of the types of mockery, may Allah protect us. Yes, so we say this is mockery of the cosmic verses. And His Messenger, who is intended by this in this place? Muhammad, it is intended to be Muhammad (peace and blessings be upon him), because this is what happened. You were mocking, so Allah the Exalted made their idling and playing into mockery, and mockery is ridicule.
Do not make excuses
لا تعتذرواyou have disbelieved after your belief
قد كفرتم بعد إيمانكمyou have disbelieved after your belief
قد كفرتم بعد إيمانكمWe will punish a group. This is the answer to the condition. If We pardon, it means it is not possible to pardon everyone. So if We pardon, the others must be afflicted. We will punish a group because they were criminals. The ba here is for causality, meaning because of their being criminals through mockery. And they have a crime, may Allah protect us, so they cannot be guided to repentance until they are pardoned. If a person reflects on this verse, he will find that it contains several benefits. First, it clarifies the knowledge of Allah the Mighty and Majestic, because He said, "If you were to ask them, they would surely say such and such." And is this future or past?
The student: Future
The Shaykh : Future, so it indicates the knowledge of Allah the Mighty and Majestic of what will be, and this is a matter of no doubt. So Allah the Exalted knows what was and what will be, and if it were, how it would have been.
to Allah belong the unseen [aspects] of the heavens and the earth and to Him will be returned the matter, all of it
له غيب السماوات والأرض وإليه يرجع الأمر كلهAnd among the benefits of the verse is that the Messenger (peace and blessings be upon him) judges by what Allah revealed to him, where Allah commanded him to say, "Do you mock Allah," and so on.
And among the benefits of the verse is that one of the greatest forms of disbelief is mocking Allah, His verses, and His Messenger, or not? By the evidence of the interrogative, "Do you mock Allah and His verses?" Yes.
And among its benefits is that mocking these, Allah, His verses, and His Messenger, is the greatest mockery. It is as if He said, "Do you mock these things?" And the fronting of the object indicates restriction. It means as if nothing remained but that you mock these, who are not a place for mockery, but are the most deserving of truth. These three, yes.
And among the benefits of the verse is that the one who mocks Allah disbelieves. Where is this taken from? His saying
Make no excuse; you have disbelieved after your belief.
لا تعتذروا قد كفرتم بعد إيمانكمAnd among the benefits of the verse is the use of harshness in its proper place. Otherwise, the principle is that one who comes to make an excuse should be shown mercy and his excuse accepted. But in such a place, he is not worthy of mercy. So using harshness in its proper place is the wisdom.
And among the benefits of the verse is the acceptance of the repentance of the one who mocks Allah. Yes, the acceptance of the repentance of the one who mocks Allah, by His saying
If We pardon one faction of you
إن نعف عن طائفة منكمThe questioner : ... those whom Allah accepted the repentance of ...
The Shaykh : But if they are present, if they are present, they are like them, as Allah the Mighty and Majestic said in another verse,
And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation
وقد نزل عليكم في الكتاب أن إذا سمعتم آيات الله يكفر بها ويستهزأ بها فلا تقعدوا معهم حتى يخوضوا في حديث غيرهThe questioner : If we say that ...
The Shaykh : Yes, yes, no, no.
The questioner : ...
The Shaykh : It was presented to us that, it was presented to us ... three states, three conditions. Each state differs from the other in ruling. And we said, if the matter is attributed to the essence of Allah the Mighty and Majestic, what happens? It becomes disbelief. And if it is attributed to time because it is a cause, if he believes that it is the doer, it is also disbelief. And if he does not believe that, it is forbidden and foolishness. And if he intends mere reporting, there is no harm in it. This was presented to us.