Explanation of the author's statement: It contains issues; the first is the definition of the greeting of peace, the second that it is a greeting, the third that it is not appropriate for Allah, the fourth the reason for that, and the fifth

The Shaykh : The author says in the hadith "It contains issues: The first issue is the definition of the greeting of peace". The definition of the greeting of peace: We mentioned that, in terms of it being one of the names of Allah, what is its meaning? It is the One who is safe from every deficiency and flaw. And in terms of it being a greeting, "Peace be upon you, so-and-so." They said it has two meanings: The first meaning is that it is on the assumption of an added word, meaning "The name of Peace be upon you," just as I say "In the name of Allah be upon you," for example. "The name of Peace be upon you" means this name, the name of Allah (Mighty and Majestic), which contains blessing, good, and safety, be upon you. It was fitting to choose the name "Peace" rather than the name "Allah," for example "The name of Allah be upon you," because "Peace" is appropriate to what you want to direct to this person you are greeting, because you want Allah to keep him safe from deficiencies and calamities, so you say "The name of Peace be upon you."
And the second meaning is that "Peace" means submission, a noun of action, like what? Like "speech" meaning the act of speaking, a noun of action. That is, you convey a message intended as a supplication that peace be upon so-and-so, but it is a statement in form and an act of creation in meaning, for it is a supplication: "Peace be upon you" means I ask Allah to keep you safe with complete safety. For this reason, if you say to a person "Peace be upon you" and he says "Welcome and may Allah greet you and welcome you, and may He make Paradise your home and protect you from the Fire and forgive you," is that sufficient as a return of the greeting? It is not sufficient, because you supplicated for him with peace, so let him return it to you. He must return to you just as you supplicated for him. So this is the meaning of the greeting of peace. Thus, the definition of the greeting of peace: The author said the definition of the greeting of peace... The definition of the greeting of peace has two aspects:
The first aspect is considering it as one of the names of Allah
And the second aspect is considering it as a greeting, and you have understood the meaning
So "The second is that it is a greeting". From where is it taken that it is a greeting?
The student: ...

The Shaykh : Meaning they greet them? Here?
The student: ...

The Shaykh : Upon so-and-so and so-and-so
The student: ...

The Shaykh : That is, upon so-and-so and so-and-so. And it may also be with respect to Allah, for "all greetings are for Allah," meaning all words indicating life, greatness, sovereignty, and permanence are for Allah. So, thirdly, "The third is that it—meaning this greeting—is not appropriate for Allah". From where is it taken that it is not appropriate for Allah...?
The student: ...

The Shaykh : No, "Peace be upon Allah"
The student: ...

The Shaykh : What did he say?
The student: ...

The Shaykh : Do not say, do not say "Peace be upon Allah." Yes, correct. "The fourth is the reason for that". Thamer?
The student: ...

The Shaykh : No, no, the reason that the Messenger (peace and blessings be upon him) mentioned
The student: That Allah is the Source of Peace

The Shaykh : That Allah is the Source of Peace. So, if Allah is the Source of Peace, and if you supplicate for Him with peace, you have implied that He might be deficient and that calamities might befall Him, so you ask Him to keep Himself safe from that.
He says "The fifth is teaching them the greeting that is appropriate for Allah". It is not appropriate, what? Teaching them the greeting that is appropriate for Allah. Do you have "not appropriate"? No, no, "that is appropriate." Yes.

The questioner : ...

The Shaykh : That is, his statement is taken from the completion of the hadith. So, the hadith does not contain this meaning, but it is taken from it.
And in the hadith, in this chapter, there are also issues:
The good teaching of the Messenger (peace and blessings be upon him), where he forbade them and explained the reason for the prohibition. Mentioning the reason along with the ruling has a great benefit. We mentioned several benefits previously. The greatest benefit is that a person feels reassured about the ruling when he understands its meaning. And a person is human; there may be something in his heart, especially if Satan tries to make him doubt the ruling and its appropriateness. So if you mention the reason, yes, he increases in what? Reassurance.
And among the benefits, and among the benefits of mentioning the reason along with the ruling, is clarifying the nobility of the Islamic Shari'ah, and that its commands and prohibitions are accompanied by wisdom. Because the reason is wisdom. The reason for the ruling means the wisdom for which the ruling was established. Is that clear?
And we also mentioned a third benefit, which is analogical reasoning to what shares that reasoned ruling with that reason. With that reason. Yes.
So, it is also derived from the hadith, and it may be, meaning, from the issues of the chapter, that it is not permissible to approve of what is not permissible. From where is it taken? From the denial of the Messenger (peace and blessings be upon him) of it to them. He said , and this is obligatory for every Muslim not to approve of what is not permissible. Because in the silence of the scholars about clarifying the rulings of the Shari'ah, in addition to the fact that they are sinful for not clarifying the rulings, there is the fact that people become accustomed to this matter and consider it permissible, because they say, "If this were forbidden, the scholars would have spoken about it and clarified it." For this reason, Allah the Exalted said , and His statement . And even though this was for the Jews and the Christians, the Muslims who were given the Book, the Qur'an, the best of books, are like them, like them. For this reason, He said "those who were given the Book," so that it becomes clear that the reason is that everyone to whom Allah has given knowledge must clarify it when the need for clarification arises, such that he is asked about it by the language of circumstance or by the language of speech.