Explanation of the author's statement: And from Salman (may Allah be pleased with him): that the Messenger of Allah (peace and blessings be upon him) said

The Shaykh : Al-Tabarani narrated it with a sound chain. His statement: Individuals or categories? Categories...
The Prophet (peace and blessings be upon him) said It is a beginning, and it is an indefinite noun, so what justified beginning with it while it is an indefinite noun?
The student: ...

The Shaykh : A description
The student: No, not a description

The Shaykh : What is the description...
The student: Because it added [meaning]

The Shaykh : Yes.
The student: It added [meaning]
The student: Because it is a name in which detail is mentioned

The Shaykh : Yes, because it added [meaning]. This is a general answer, and its basis is the statement of Ibn Malik: "And it is not permissible to begin with an indefinite noun *** unless it adds [meaning]" But, but the type of addition here is detail, detailing, meaning generalization then detailing, there is nothing in...
He said: Speaking is known as making speech heard, and nothing is called speech except what is heard. As for the mental speech that a person imagines in himself, it is not called speech in an absolute sense, although it is called speech in a restricted sense. As for in the absolute sense, this is never called speech. But if it is restricted by "in the mind," it is restricted, as in His saying, the Exalted: And 'Umar (may Allah be pleased with him) said "I imagined speech in my mind" in the story of the sound [hadith], "I imagined speech in my mind" meaning he imagined it. So in the absolute sense, it is not [speech] except with letters and a heard sound. The scholars... differed regarding the speech of Allah with several opinions, and Ibn al-Qayyim brought them to eight opinions in the terminology. But we, if we reject these opinions and say we return to what the righteous Salaf (may Allah be pleased with them) were upon, and we take our creed pure from the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him), and we cut off looking at these arguments and disputes, because a people are not given argumentation except that they go astray. If we return to that, we know that the meaning of speech is clear and explained, and it is what is heard from the speaker. And on this basis, the speech of Allah, Mighty and Majestic, is real speech; He speaks and it is heard. But the sound is not like the sounds of the created beings. As for what is heard of the speech of Allah, there is no doubt that it is of the kind of the speech of the created beings with letters that the addressed person understands. And if it were not so, it would not be understood. If it were not so, if Allah, the Exalted, spoke with letters that do not include the letters we speak with, we would say we do not understand that at all. So what distinguishes Him in His speech is that His sound, Exalted and Majestic is He, does not resemble the sounds of the created beings. As for the letters that are heard, they are the letters of the language with which Allah addresses whom He addresses. And Allah, the Exalted, addresses everyone in their language. So the negation of speech here is proof of its affirmation, or not?
The student: Yes.

The Shaykh : Because when He negated it for some people, it indicated its affirmation for others. And by this method, some of the scholars of knowledge argued for the affirmation of seeing Allah on the Day of Resurrection by the believers, and argued with His saying, the Exalted: meaning the wicked. So the wicked were veiled, yes? The righteous see Allah, the Exalted. For if the seeing were absolutely prevented, the disbelievers, the wicked and the righteous, would be equal in it. Likewise here, if the speech of Allah, the Exalted, were negated for everyone, there would be no reason for the specification of negating speech for these people.
So the speech of Allah, the Exalted, is with letters and a heard sound. But it is not understood from His speech, Blessed and Exalted is He, that He has an instrument as the human has. We have instruments without which our speech is not completed, such as the tongue, teeth, throat, and the like. And it is not necessary from the affirmation of the speech of Allah that He has this. Just as it is not necessary from hearing it that He has what?
The student: Ears

The Shaykh : Ears. And look at the earth; it hears and speaks, it hears and speaks. Does it have ears?
The student: No.

The Shaykh : Does it have a tongue and two lips? And teeth? Yes... It absolutely has no throat. And yet Allah, the Exalted, says: Look at the skin; it speaks on the Day of Resurrection Yes, with what they used to earn. And in the second verse here And yet it does not have legs, or hands, or tongues, or lips. So Allah, Exalted and Majestic is He, speaks, and it is not necessary from His speech that He has tools like the tools of the created beings. So He, Exalted and Majestic is He, is the Creator of everything, and everything of His creations is accompanied by its causes and tools. As for the Lord, the Exalted, as for the Lord, the Exalted, it is not necessary from His speech what is necessary from the speech of the created beings. As for the hand, it is affirmed for Allah, but it is not like our hands. Allah knows best its modality, but he...
Now, his statement: If it is said that Allah speaks to those who are greater than them, He speaks to the people of the Fire. Yes, does He not speak to the people of the Fire? He speaks to them and they speak to Him. In the end, He says: So how is speech negated here? It is said the intended meaning is the speech of pleasure, the speech of pleasure. As for the speech of anger and reprimand, this hadith does not indicate it. And what is the meaning of purification? Purification means success... meaning that on the Day of Resurrection, these people are not punished, nor are they made successful, nor does He, Blessed and Exalted is He, testify for them with faith. And that is due to what follows from, due to what they did of these vile actions. Punishment, what is the penalty? And painful means painful and hurting. These are three penalties, and refuge is sought in Allah. There is no speaking, there is no purification, ... the painful punishment. Who are they? He explained them, he said This is one: the gray-haired: he is the one whose black hair is mixed with white because he is old in age. And the old man's desire has cooled, and there is nothing in him that calls him to fornication. But despite that, he fornicated, which indicates evil in his will and bad conduct. For the gray-haired person usually has reached his prime and settled, and he knows the trial, and his reason controls him more than his desire. This is from one side. And he had, with this reason, to conduct himself well.
Second: The gray-haired person's desire has cooled, and he has no urgent need to commit fornication. From him what? It is strange. Fornication is strange from him. It is not from a nature that calls him to do it, but from bad intention and purpose and weakness of his faith in Allah, the Exalted. So the cause necessitating his fornication is his weak faith. And the wisdom he gained by reaching his prime is much, or not? Much. And he had, at this age, to give precedence to the side of what? Reason. And therefore the young man has strength, but he has a desire that sometimes stimulates him without the praiseworthy conduct. And as for the old man, he has lethargy and he has wisdom, and yet he went to fornicate, he went to fornicate, and refuge is sought in Allah. And fornication is the act of lewdness in the front or back, and Allah has forbidden it and explained that it is a lewd act and that it is an evil path And He diminished it to belittle it, as if He is saying what is this and what is this old man? If it is correct to express it as an old woman... But it is famous that some Arabs call the old man an old woman. They say my father is an old woman, glory be to Allah, an old father? Say my mother is an old woman, and the father is an old man. This is I say this is gray-haired, diminished to belittle his status. And what is this who has reached extreme old age and goes to fornicate?
And I have a problem with his statement: Fornicator: why was it declined while it is a description of a raised noun? Yes, because it is a name that is not declined? Why?
The student: ...

The Shaykh : Yes, so the nun is not the last letter of the word. The nun is not the last letter of the word. The movement in it is not a movement of inflection. Now What is this?
The student: ...

The Shaykh : Yes
From the poor man? The poor one, and the proof is His saying, the Exalted: Look The comparison of one thing with another clarifies the meaning. The poor man is poor, and arrogance usually comes from the rich. The majority is that arrogance is from the rich. It is the one who sees himself as not needing people and higher than them. So he is able to obtain what they do not obtain, so he becomes arrogant and elevates himself. This is a poor man whose clothes are tattered, his head is disheveled, he cannot shave his head, he does not have... Yes, his feet are torn... all of them are cracks. Yes, his clothes, he does not have... And yet, if you see him, he is arrogant, raising his head always. You come to greet him, oh, you hear him say "Peace be upon you" if he says it, and then he says "Welcome," and he omits the "and." Yes, this is the poor arrogant man. And what is his ruling?
The student: Allah does not look at him

The Shaykh : Allah will not speak to him on the Day of Resurrection, nor will He purify him, and he will have a painful punishment. This is because the motive for arrogance in his case is nonexistent or very weak. Why would you be arrogant? What do you have that makes you arrogant? Look at your tattered clothes and... how can you be arrogant toward people? If he were rich, we might say he has a motive for arrogance, but if he is poor, he has no motive for arrogance. Therefore, his arrogance is evidence of the weakness of his faith and the corruption of his nature. For this reason, his punishment is more severe and greater, because the motive for sin in his case is the weakest. Yes.
The third: How did Allah make his merchandise... what you do, you made Allah... Yes, and this is a mistake on your part. Is it fitting for a person to deny in others what he does himself? We say: what we did not do with ourselves, we did not do in interpreting the Messenger (peace and blessings be upon him). With what did he interpret it? He said: So the Messenger (peace and blessings be upon him) interpreted the merchandise. And if the speaker of the statement is the one who took it out of its apparent meaning, he is the most knowledgeable about his intended meaning. And it is obligatory for us to interpret it with what? With what he interpreted it with, as in the authentic Hadith Qudsi: Allah is He who... who asks anyone for food? He feeds and is not fed. How is this? ... Allah the Mighty and Majestic said: So if we take the wording out of its apparent meaning by the interpretation of the speaker himself, are we to be blamed? No, rather if we interpreted it by its apparent meaning, we would be blamed and wrong. And on this basis, the meaning of His saying: is His saying: And so the sentence here is an introductory explanatory sentence, introductory to explain the meaning of How does he not buy except with an oath... and by Allah, we don't want anything... and what would this be? He bought with his oath, he bought with an oath, or I said... for ten, he said no... fifteen, by Allah... so-and-so, by Allah... sixteen, or for nine, after this he also bought with his oath. As for not selling except with an oath, it is as mentioned before. Whenever you wanted a commodity, he would swear over it, or its type, or its price, or... or something similar. Why did he deserve this great punishment? For two reasons. First, his disrespect for Allah the Mighty and Majestic... his disrespect for Allah the Mighty and Majestic. Second: his lying. Third: his consuming wealth unjustly, because the norm... this commodity is [acquired] by oaths. Yes, and then he falls under the category of the sinful oath, and may Allah protect us from it. So in it are these four reprehensible things: lying, and what else? And disrespect for Allah the Mighty and Majestic, and consuming wealth unjustly, and the sinful oath. Therefore, his punishment was that Allah does not speak to him, does not purify him, and he has a painful punishment.
When we hear this hadith, my brothers, we must be educated by it, educated by its implications, meaning that we should avoid these matters... The benefit from it: if the implications of the texts do not appear in our beliefs, our words, and our actions, then we are... with them, rather we are greater [in sin]. Therefore, it is not permissible for such texts to pass us by lightly, so that we only know their meaning, but it is obligatory for us to know their meaning and to act according to its implications. Then it is also obligatory for us, in our capacity as those to whom Allah has given knowledge, even if this knowledge is... upon us to warn people from it, to warn people from it, so that we may be the inheritors of the Messenger (peace and blessings be upon him). The Prophet (peace and blessings be upon him) was a scholar, a practitioner, and a caller (peace and blessings be upon him). As for the student of knowledge who does not adopt... he is not an inheritor of the Messenger (peace and blessings be upon him), and he is not among the inheritors of the scholars. The scholars are scholars who practice, yes, and callers. Yes, it is upon us to warn our Muslim brothers from this action... which is common among people, and it is
Now, the connection of the hadith to the chapter is clear: that whoever makes Allah his merchandise, the norm is that he swears a lot by Allah the Exalted and Majestic. "And in the authentic hadith from 'Imran ibn Husayn (may Allah be pleased with him)"

The questioner : Shaykh.

The Shaykh : Yes

The questioner : The rational evidence, is it not enough...

The Shaykh : Yes.

The questioner : I say the rational evidence...

The Shaykh : It is possible that the rational evidence is not possible... like this, because the distorters of the attributes of Allah the Exalted all say this is the requirement of their minds. Therefore, no... but yes, the clear mind, safe from doubts and desires... its requirement would be to take the wording out of its apparent meaning. But we say: taking the wording out of its apparent meaning is permissible if it is by the arrangement of the speaker or if the circumstances indicate it, whether verbal or situational. Yes, this issue, in fact, expanding on it is difficult, or mentioning it in a general way is difficult, because it opens up many doors for you. Yes.

The questioner : ...

The Shaykh : No... it is serious, and we only said it is not forgiven because...
The student: ...