Explanation of the author's statement, Chapter: The saying of Allah the Exalted: ((So when He gave them a good child, they associated partners with Him in what He had given them. So Exalted is Allah above what they associate.)) [Surat

The Shaykh : Then he said... the author (may Allah have mercy on him): "Chapter: The saying of Allah" This... today?
The student: Yes.

The Shaykh :"Chapter: The saying of Allah the Exalted

But when He gives them a good [child], they ascribe partners to Him concerning that which He has given them

فلما آتاهما صالحا جعلا له شركاء فيما آتاهما

[Al-A'raf 7:190]

the verse" When He gave them, the pronoun refers to what came before, and therefore it is necessary that we explain the verse from its beginning. He created you from a soul. Is the meaning from a soul, i.e., from a single eye, which is Adam, or is the meaning from a single kind and type? In this, the scholars have two opinions: The first opinion is that the meaning of the single soul is the single eye, meaning a specific thing, which is Adam (peace and blessings be upon him). From it, the min is for partiality, because Hawwa was created from a rib of Adam.
And the second opinion is that the meaning of the soul is the kind, i.e., from a single kind, and He made from this kind his wife so that he might find rest in her. He did not make his wife from the kind of cows or camels or sheep or angels, but from her kind. And the soul may be intended to mean the kind, as in His saying, the Exalted: No meaning from their kind, from the kind. Let us leave this until we return to it later. So that he might find rest, meaning the husband in her, i.e., here? In the wife. And the man's rest in his wife is a clear matter, because between them is affection and mercy that necessitates comfort, tranquility, and stability between them. Indeed, the young man when he marries, without doubt, is anxious and agitated and endures the hardship of desire until he marries, and when he marries, he finds rest. So the rest here is from two aspects: from the aspect of the feeling of rest that a person finds until he marries, and from the aspect that when he marries, he finds rest in her in a special way that has no parallel, not even between a mother and her son. And His saying this is an explanation of why? Because she is of his kind or from him, if we say that the soul is the specific one. Covers her, meaning he had intercourse with her. And the expression of the Qur'an and the Sunnah regarding intercourse and its euphemism is a required matter, as if modesty from mentioning it by its explicit name is a natural disposition. Yes, therefore the expressions of the Qur'an and the like, all this is because sound natures abhor mentioning this thing by its specific name unless necessity calls for it, in which case it may be stated explicitly, as in the saying of the Messenger (peace and blessings be upon him) to Ma'iz ibn Malik, when he confessed to him that he had committed zina, he said to him because the necessity here calls for explicitness so that the matter becomes clear, because the hudud are repelled by doubts.
And His saying I think that likening the man's elevation over the woman during intercourse to covering is a clear matter, just as the night covers the earth with its darkness but He did not say "when he covered her" but rather "when he covered her" because this is a covering that involves some treatment, as came in the hadith Look, sitting between the four limbs is covering, but then he exerted himself, this is covering, and it is more eloquent than saying "he covered her."
And His saying, the Exalted and Majestic And when does the heaviness occur? At the end of the pregnancy. Why did He not say "they called" but rather "they called"? Because they are two. Why did He not say "they called" as in the colloquial language?
The student: ...

The Shaykh : Yes, because the verb is waw-based... waw-based, so it returned to its original form and became "they called" not "they called." He mentioned the uluhiyyah and the rububiyyah, because supplication is worship, and attaining the desired thing is from the aspect of what? Rububiyyah. So supplication is related to two aspects: uluhiyyah from the aspect of whom? From the aspect of the servant, that he is a supplicant and supplication is worship, and it is also related to the aspect of rububiyyah, because in supplication there is the attainment of the desired thing, or the attainment of the desired thing. By this, it is related to the aspect of rububiyyah, because Allah, Mighty and Majestic, is the Creator, the Owner, the Manager. Therefore He said So they said, "Our Lord, our Lord." This is the apparent meaning, and it is possible that it is in another form than that, but this is an explanation of the reality that they called upon a God, a Lord, the Exalted and Majestic.
This is the desired thing, if You give us, "You give us" means You gave us, whereas "You came to us" means You came to us. , the sentence here contains an answer, and in it is an oath and a condition. An oath that precedes and a condition that follows. And the answer in it is for which one? For the oath, and therefore it came with the lam
And His saying Is the meaning the rectification of religion or is the meaning the rectification of the body, i.e., if You give us a sound child in which there is no defect or lack, or a good one in the rectification of religion, that he is pious and performs the obligatory, or does it include both matters?
The student: It includes both matters.
Another student: It does not include both matters.

The Shaykh : No, it includes both matters, it includes both matters. Indeed, many of the mufassirun did not mention except the first matter, which is the physical rectification, but there is no harm in it including both matters altogether. Yes meaning from those who stand by thanking this good child. Those who prefer that the meaning of rectification is the rectification of the body say that he said , and the condition is subsequent, and the answer is subsequent to the condition, and this indicates that their shirk occurred when? At the time of the giving, and this is correct. And such a thing is not known, will it be good in the future or not? Therefore, most of the mufassirun are of the opinion that the meaning of rectification is the physical rectification. Yes, The desired thing occurred, and if not? But the result was the opposite; the gratitude they promised Allah did not occur. , and look, glory to Allah, the covenant of a person with his Lord to perform worship in exchange for Allah's favor upon him, the general rule is that it does not happen. In Surat al-Tawbah and in this verse so they were from among the mushrikin, not from among the grateful. And by this you know the secret of the Prophet's (peace and blessings be upon him) prohibition of vows, meaning a vow is a covenant with Allah, the Exalted. He prohibited vows and said And many of the scholars have gone to the prohibition of vows, and the apparent of the words of the Shaykh al-Islam is that he leans toward that, toward the prohibition of vows, because the Messenger (peace and blessings be upon him) prohibited it and denied that it brings good. So then, what do we benefit from a matter that the Messenger (peace and blessings be upon him) prohibited and informed us that it does not bring good? We benefit only hardship upon ourselves and obliging ourselves with what we are in ease from. Therefore, the opinion of the prohibition of vows is a very strong opinion. Yes, and the weight of this opinion is not known except by one who knows the questions of people and their multitude. They say, "We vowed that if such and such happens, we will do such and such," and then what they vowed upon happens and they do not fulfill it. They go to every scholar hoping to find a way out of what they vowed. The important thing is that this is a matter we brought up incidentally. He says , in what He gave them, the one He gave them, which is the child, is the place of shirk, it is the place of shirk. How did they make partners in what He gave them? Did they worship the child? Let us look at this child that Allah, the Exalted, gave them, and he is good, how did they make in this child shirk with Allah, rather partners? We say this is in three ways:
The first way is that they believe that this child is from such and such a wali or such and such a righteous person who brought him here. So this is shirk. What type of shirk is this? Major shirk, because they attributed creation to other than Allah, so this is major shirk without doubt. And this is with some of the Islamic nations now. You find the woman, if a child does not come to her, she goes to the grave of such and such a wali, as they claim he is a wali, and Allah knows his wali-ship, and then she says to him, "O my master, O so-and-so, O so-and-so, O so-and-so, I do not get a child, give me a child." Yes, but they attribute the causes of his safety and protection to the doctors and their advice and to the midwives and the like, to other than Allah, to the cause. And this is a type of shirk, even though it does not reach the level of major shirk, because he attributed the blessing to the cause and forgot the causer, who is Allah, the Exalted and Majestic.
Third, he does not associate partners with Him in terms of lordship; he believes that this child was born safe and sound by the grace and mercy of Allah (Mighty and Majestic). However, he associates partners with Him in terms of worship, by prioritizing his love for this child over his love for Allah and His Messenger, and by having the child distract him from obeying Allah. In this regard, Allah (Mighty and Majestic) says: Yes, is that so? This is a type of shirk (associating partners with Allah) regarding the child whom Allah has granted you, a sound and righteous human being. You associate partners with Allah by making this child an equal to Allah in love, and perhaps you prioritize his love over what Allah (Mighty and Majestic) loves. This is the essence of the statement: "they made partners for Him in that which He gave them." Reflect on the sharp critique in this phrase: "in that which He gave them." How can they make partners with the One who bestowed the favor? It would have been more fitting for them not to make any partner for Him, because He is the One who bestowed the favor. This shirk that you have made alongside Him has no merit regarding this child at all. So how can you make him a partner with the One who gave you? Then Allah the Exalted said: The verse is therefore explicit and clear. According to the view that the phrase means "of one kind," it does not refer to Adam and Eve in any way. Or is that not the case? The context in it follows the style of eloquent Arabic, which has a parallel in the Qur'an: "He created you" meaning "of their kind." With this clear and evident interpretation, a person is saved from many difficulties.
As for the view that the phrase means "from one person," namely Adam, and "He made from it his wife," namely Eve, here we follow the verse: "He created you from Adam and Eve." So when Adam had intercourse with Eve, yes, meaning Adam and Eve, , Adam and Eve associated partners with Allah. But they say it is shirk of obedience, not shirk of worship. This interpretation aligns with what will be mentioned regarding Ibn Abbas (may Allah be pleased with him). We will explain, if Allah wills, the weakness and invalidity of this view.
The third view states that the verse is about Adam and Eve. The speech shifted from the specific individual to the general kind. From the specific individual, which is Adam and Eve, to the kind, which is the genus of the children of Adam. So when a man, who is a descendant of Adam and Eve, covered his wife, she became pregnant with a light burden, and it passed by her. When it became heavy, they called upon Allah, their Lord, and so on. They cited as evidence for this the phrase using the plural, and it did not say "what they two associate." So here the pronoun shifted from the specific individual to the genus. They said that there are parallels for this in the Qur'an, including the statement of Allah the Exalted: "We made them" meaning the lamps, or the shooting stars coming out of them? The shooting stars coming out of them are missiles for the devils. And the statement of Allah the Exalted: "We made it from" what? The specific human being, or the human kind? The human kind, because the specific human being, who is Adam, created from a lineage of clay, does not return and become in the wombs. Rather, it is the kind of this human being that is in the wombs. They said that the verse begins with Adam and Eve, then shifted from where? From the specific individual to the kind. It shifted from the specific individual to the kind. This interpretation has a point and it purifies Adam and Eve from shirk, but it has some awkwardness. What is the awkwardness in it? The scattering of pronouns. The scattering of pronouns. It says "when he covered her," meaning something other than the first. Yes, there is a type of unease, there is a type of unease. But in any case, it is less severe than the one who says that the entire verse, in its entirety, is about Adam and Eve, without a doubt, as we will explain, if Allah wills. The closest view to me is that the noble verse is about the kind, not the specific individual, from the very beginning. "He created you from one kind and made from this kind his wife," yes, to reside with her, and so on. And His statement is plural because the intended meaning of the dual is the kind, or two of this kind, so it is correct for the pronoun to return to them in the plural, as in the statement of Allah the Exalted: and it did not say "they two fought" because the two groups are a collective. Yes, we now return to the words of the author (may Allah have mercy on him).