Explanation of the Book of Tawhid-53

The Shaykh : He said: "It was narrated from Ibn Mas'ud (may Allah be pleased with him) that he said:

Narrated Umm Salamah, Ummul Mu'minin: The clothing which the Messenger of Allah (ﷺ) liked best was shirt.

جاء حَبر من الأحبار إلى رسول الله صلى الله عليه وسلم

Sunan Abi Dawud 4025Sahih (Al-Albani)

" A learned man from among the learned men: The *hibr* is a scholar with abundant knowledge, and he is from the *ahbar* (learned men) of the Children of Israel, from the Jews. If you compare *hibr* and *bahr* (sea), you will find that they agree in derivation but differ in letters: *hibr* and *bahr*. For this reason, a scholar is sometimes called *hibr* and sometimes called *bahr*. Ibn Abbas (may Allah be pleased with him) was called *bahr* and also called *hibr*.
Now, why did he not say "O Messenger of Allah"?
The student: He is not a Muslim.

The Shaykh : He is not a Muslim, he is not a Muslim, and he does not believe that he is the Messenger of Allah, because if he believed that he was the Messenger of Allah, he would have said "O Messenger of Allah."
Now, and who says this? Allah (Mighty and Majestic), and when will this placement occur?
The student: On the Day of Resurrection.

The Shaykh : It will occur on the Day of Resurrection. Now, in what?
The student: In the Torah.

The Shaykh : Either in the Torah or in the Gospel, and it is most likely in the Torah, because the people in the city were Jews.
Now, he says: He laughed in confirmation of the learned man's statement. The word "laughed," if not for what follows it, could have implied denial or approval, because if someone told you a report that you were not reassured by, yes, you would laugh at what he conveyed to you because it is not correct. But he said: And what indicates that it was confirmation of his statement is his saying: ثم قرأ : وما قدروا الله حق قدره والأرض جميعا قبضته يوم القيامة Then he recited: And they did not estimate Allah according to His true estimate, and the earth all is in His hand on the Day of Resurrection ... So this indicates that the Messenger (peace and blessings be upon him) cited as evidence for this learned man's statement what? A verse from the verses of Allah. So what was the cause of the laughter? The cause of the laughter was the joy of the Messenger (may the prayer and peace of Allah be upon him) because what came in the Qur'an confirmed what this scholar found in his books. Because there is no doubt that if what confirms this Qur'an comes, there is no doubt that the Messenger (peace and blessings be upon him) would be pleased with it. Even though the Messenger knew with certainty that the Qur'an is from Allah, the convergence of proofs strengthens the matter. Have you seen Usamah ibn Zayd and his father Zayd? Was there any doubt in the Prophet (peace and blessings be upon him) regarding Usamah ibn Zayd? No? He had no doubt about it. This hadith or its meaning is that the Messenger entered, pleased, his face beaming with joy. Why? Because in that was support for the truth. And the polytheists were criticizing Usamah ibn Zayd and his father due to the difference in their skin colors, but the matter was not as they said; rather, they were liars in that. Yes.
And it is known that the water and the soil are on one finger; the water and the soil are on one finger.
The student: ...

The Shaykh : Yes.
The student: We do not have the water.

The Shaykh : You do not have the water, you have it, but it is known that the water and the soil are on one finger. So it is five, and this needs to be reviewed, because the author (may Allah have mercy on him) did not attribute it to al-Bukhari, but his saying "and in a narration by Muslim" indicates that it is agreed upon by al-Bukhari and Muslim.
Finger: It has been mentioned to us repeatedly that it is broad; hardly anyone makes a grammatical error in it regarding morphology, because it is a triliteral word with the first and third letters and the second letter is known to be silent, and the last letter is known to be according to the
The student: factors.

The Shaykh : factors. So it is four letters: the first and third allow the three vowel movements, the second is silent, and the fourth is according to the factors.
Yes. I am the King on that day; no one has kingship. There is no king; the King is Allah. All people, the kings among them and the slaves, are all on an equal footing. They will be gathered barefoot, naked, uncircumcised, with no attendants or servants or ... So people are on an equal footing, even men and women, all naked. So there is no kingship except for Allah. And by this, the kingship of Allah (Mighty and Majestic) becomes manifest on that day in a clear manner, because He (Glorified and Exalted is He) calls out: "To whom belongs the kingship today?" No one answers Him, so He answers Himself: Saying: The King, meaning the King who possesses authority. So He is not merely the one who disposes, but He is the one who disposes in what He owns in terms of authority and elevation. As for the owner (*malik*), that is less than that. For this reason, Allah praises Himself as the King (*al-Malik*), and there are two recitations: *Malik* and *Malik*, to make it clear that He is the King who is the Owner. For this reason, it was placed in the opening of the Book (Surat al-Fatihah) so that everything mentioned in the Qur'an of the word "King" can be measured by it, that He is the King who is the Owner. Because among people are kings of this world who are a *malik* (king) but not a *malik* (owner), overpowered in their affairs. And among them are those who are an owner (*malik*) but not a king (*malik*). The one who owns the sheep and the camel, he is an owner (*malik*) but not a king (*malik*). Laughed: Laughter is known, and means they appeared, and is the plural of *najadh*, which is the extreme molars. And this laughter of the Prophet (may the prayer and peace of Allah be upon him) was denial or approval.
The student: Approval.

The Shaykh : Approval. And for this reason, Abdullah ibn Mas'ud said: If he had been denying it, the Messenger (may the prayer and peace of Allah be upon him) would not have laughed, nor would he have cited the verse. If he had been denying it, he would have said "You lied," just as they lied who claimed that the one who commits zina is not stoned. But he laughed in confirmation of the learned man's statement and in joy that what this learned man mentioned agreed with what came in the Qur'an that was revealed to Muhammad (peace and blessings be upon him). Who recited?
The student: The Messenger.

The Shaykh : The Messenger (peace and blessings be upon him) recited to the end. This is the meaning of the verse that does not admit any other, because who interpreted it? The Messenger (peace and blessings be upon him). And the interpretation of the Prophet (peace and blessings be upon him) of the words of Allah is in the second rank in terms of order, but it is like the first rank in terms of acceptance. Pay attention, because the Qur'an is interpreted by what? By the Qur'an first, then by the Sunnah, then by the statements of the Companions. So it is in the second rank in terms of order, but in terms of acceptance, it is equal to the Qur'an. The interpretation of the Messenger is like the interpretation of Allah (Mighty and Majestic). So in this is proof that this is the meaning of the noble verse and it does not admit any other. And everyone who interpreted it from the people of distortion with something else is in error. Yes, like the saying of some of them: meaning in His grasp and His kingship and His disposal. And this is an error, because kingship and disposal exist on the Day of Resurrection.
The student: And before it.

The Shaykh : And before the Day of Resurrection. And also some of them say: meaning destroyed and perished, just as you say "the mention of so-and-so has folded up and his mention has vanished." And meaning by His division, because He said: So they made the intended meaning of the oath the oath of swearing, and so on from the nonsense that the people of distortion resort to, due to their false assumption about Allah (Mighty and Majestic), where they claimed that affirming such attributes necessitates likening Allah to creation. So they, may Allah protect us from that, deny what Allah affirmed for Himself and what His Messenger and the Salaf of the Ummah affirmed for Him, with doubts they call proofs. Refuted and defective proofs. It is said to him: Are you more knowledgeable about Allah than Allah?
The student: No.

The Shaykh : Yes, if they say yes, they are disbelievers. If they say no, we say: Are you more eloquent in expressing things and their realities than Allah? If they say no. If they say yes, they are disbelievers. And if they say no, they are refuted. We said: Why? Allah (Mighty and Majestic) clarified that with the clearest clarification, that the earth all of it will be in His grasp on the Day of Resurrection, and the Messenger (may the prayer and peace of Allah be upon him) approved the learned man for what he mentioned with what matches the verse. So are you more eloquent than Allah? Now, are you more sincere to the servants of Allah than the Messenger (may the prayer and peace of Allah be upon him)?
The student: No.

The Shaykh : Never, and not more sincere than Allah either, because Allah (Mighty and Majestic) says: So if Allah (Mighty and Majestic) wants to clarify, and He is the most eloquent in speech, the most eloquent of words and the truest of words, and He is the most knowledgeable of speakers about what He says, it is obligatory and incumbent upon us to say what He said about Himself. And if we say that, are we sinners? Never, because if we are asked on the Day of Resurrection, the question is directed: What did you believe about what Allah informed you about Himself? If we say we believed what your words indicated, yes, we are safe. And if we say we went right and left, we will fall into destruction and ruin.