Explanation of the author's statement and his words regarding Iblis: (So by Your might, I will surely mislead them all)

The Shaykh : Now, regarding his statement about Iblis: Is the preposition "ba" here for seeking assistance or for swearing an oath?
The student: It is for swearing an oath.

The Shaykh : It is for swearing an oath, but he chose to swear by might rather than by any other attribute because the situation is one of overpowering; it is a situation of overpowering. So it is as if he said, "By Your might by which You overpower everyone else, I will mislead these people and dominate them," meaning the creation, the children of Adam. "I will surely mislead them all," except for the sincere servants of Allah, for Iblis is unable to mislead them. So in these two verses, the attribute of might is affirmed for Allah, and in the second verse, it is affirmed that Satan acknowledges the attributes of Allah, Mighty and Majestic.
The student: So by Your might.

The Shaykh : Yes, "so by Your might." If Satan acknowledges the attributes of Allah, how do we find among the children of Adam those who deny the attributes of Allah, or some of them? Yes, on this basis, the devils would be more knowledgeable about Allah and more rational in their conduct than these deniers. Yes, now, regarding his statement: Now we have finished speaking about might. Let us now see what we can benefit from in terms of conduct from what has preceded, and I think many things passed us by that we did not notice.
The student: Hearing.

The Shaykh : Yes, what?
The student: Hearing and sight and the eye.

The Shaykh : No, I found it. Yes, by Allah, I found it. In fact, I forget, and you do not remind me. I think we stopped at...
The student: Shaykh, after the anger...

The Shaykh : ...from the coming of Allah, Mighty and Majestic. Yes, now let us see. Regarding the coming, let us start with the coming. What do we benefit from in terms of conduct from our belief that Allah the Exalted comes to judge between His servants? What we benefit from that is that we prepare for this meeting, for...
The student: ...

The Shaykh : Yes, did we speak about it?
The student: Yes.

The Shaykh : Now, what do we benefit from affirming the attribute of the Face for Allah, Mighty and Majestic, and majesty and honor? What we benefit from that is knowing the perfection of Allah, Mighty and Majestic, and that He has a Face described with majesty and honor. And if we know the perfection of Allah, that necessitates that we worship Him in the most perfect manner, because He is perfect in all His attributes. This requires that we magnify Him more and that we carry out His obedience more. The two hands: affirming them, what do we benefit from in terms of conduct? We also benefit from the perfection of Allah. We benefit from the perfection of Allah, Mighty and Majestic, that He has hands... as He wills.
As for the two eyes, we benefit from them, or from believing in them, in terms of conduct, fear and hope. Fear during sin, because Allah the Exalted sees us, and hope during obedience, because Allah sees us. The fact that Allah the Exalted sees us during His obedience undoubtedly means that He will reward us for it. So our resolve in obeying Allah is strengthened, and our will to disobey Him is weakened. As for hearing, the matter is apparent in it, because if a person believes in the hearing of Allah, his belief necessitates the perfection of watching over Allah the Exalted in what he says, out of fear and... and then? And hope. Fear and hope. Fear, so he does not say what Allah hears from him of evil, and hope, so he says the words that please Allah, Mighty and Majestic.
Now, we say the same regarding the eye. If a person knows that Allah the Exalted sees him, his belief in that necessitates that he fears Allah the Exalted such that He, Glorified and Exalted is He, does not find him where He commanded him not to be, and does not see him where He forbade him. So his action revolves between fear and hope.
Scheming: this also benefits the person in terms of conduct. He benefits from it by watching over Allah, Glorified and Exalted is He, and not scheming against His prohibitions. And how many are those who scheme against the prohibitions! These schemers, if they know that Allah the Exalted is better in scheming than they are and faster in scheming than they are, that necessitates what? That they refrain from scheming. Perhaps a person does something that appears to people to be permissible, no harm in it, but it is not permissible with Allah. So he fears and is cautious. And this has many examples in sales and marriages and other things. An example of that in sales: a man came to another and said, "Lend me ten thousand dirhams." He said, "I will not lend you except for twelve thousand." Ten for twelve thousand. What is this?
The student: Riba.

The Shaykh : This is riba (usury or interest) and forbidden. He will avoid it because he knows it is explicit riba and does not do it. But he sold him a commodity for twelve thousand, and the contract was written, and the buyer committed to the price. Then the seller came to him...
The student: Deferred.

The Shaykh : Yes, deferred. Deferred for one year. He sold him a commodity for twelve thousand, deferred for one year, a complete sale, and the document was written between them. Then the seller came to the buyer and said, "Sell it to me for ten thousand." He said, "I have sold it to you," and they wrote a document between them for the sale. This sale appears...
The student: Permissible.

The Shaykh : Valid. A man sold a commodity and wrote the document and finished. Then he returned and bought it with a complete contract, the conditions appearing to be in order. We say this is a scheme. This is because he knew that it is not permissible to give him ten for twelve thousand, so he said, "I will sell the commodity to you for twelve and buy it for cash for ten." Is that clear?
The student: Yes.

The Shaykh : Perhaps a person continues in this transaction because it appears to people to be a transaction with nothing wrong in it, but it is a scheme against the prohibitions of Allah. It is a scheme against the prohibitions of Allah. Perhaps Allah the Exalted will allow this wrongdoer, and may Allah protect us from that, until when He takes him, He will not let him go. Meaning, He leaves him to grow his wealth and it increases and grows with this riba. But when He takes him, He will not let him go. These things will be a loss for him in the future, and his end will be bankruptcy. And among the famous sayings on the tongues of people: "Whoever lives by scheming dies poor." "Whoever lives by scheming dies poor." Now, this is in sales. In marriages, in scheming? A woman whose husband divorced her three times, so she does not become lawful to him except after another husband. So a friend of his came and married her on the condition that whenever he frees her, meaning whenever he has intercourse with her, he will divorce her. So he did it. He married with a contract and witnesses and a mahr (bridal gift), and entered upon her and had intercourse with her, then divorced her. And when he divorced her, she came with the 'iddah (waiting period). Does she become lawful to the first husband? Apparently, she becomes lawful. We do not know. Apparently, she becomes lawful, but in reality, no, because this is a scheme. So whenever we know that Allah is faster in scheming and that Allah is the best of schemers, that obligates us to stay as far away as possible from scheming against the prohibitions of Allah. Now, regarding forgiveness and pardon...
The student: Hearing and sight.

The Shaykh : We have finished with them. Forgiveness and pardon. Yes.
The student: Hope.

The Shaykh : It is that if we know that Allah is Forgiving and that He is All-Powerful, that obligates us to always ask Him for forgiveness and to hope for His forgiveness for what has occurred from us of shortcoming in the obligatory. As for might, we also say that if we know that Allah is Mighty, then we cannot do an action in which we fight Allah. For example, the transaction of the usurer with Allah, what is it?
The student: Fighting.

The Shaykh : Fighting. If we know that Allah is the Possessor of Might who is not overpowered, then we cannot proceed to fight Allah, Mighty and Majestic. Cutting off the road is fighting. If we know that cutting off the road is fighting against Allah, and that might belongs to whom?
The student: For Allah

The Shaykh : To Allah. We refrain from this action because Allah is the Prevailing One.
Now, we can say that there is a benefit in it from the conduct aspect as well, which is that the believing person should be mighty in his religion such that he does not humiliate himself before anyone, whoever he may be. Yes, except before the believers. He is mighty over the disbelievers and humble before the believers. And Allah knows best.
The student: ...

The Shaykh : Yes
The student: ... I say we can benefit from benefits.

The Shaykh : From where?
The student: From affirming the Face. We say that we work to strive now, meaning that a person sees the Face of Allah in the Hereafter.

The Shaykh : Yes, this comes, if Allah wills, at the end, the affirmation of the vision.
The student: ...

The Shaykh : This is one of the attributes of Allah.
In the name of Allah, the Most Gracious, the Most Merciful.
We have previously affirmed from the attributes of Allah, Mighty and Majestic, forgiveness, power, might, pardon, and mercy. His statement We mentioned what it indicated regarding the affirmation of the attribute of might for Allah, Mighty and Majestic. But in what occasion was this verse revealed? It was revealed when 'Abdullah ibn Ubay, the head of the hypocrites, said: And he meant by the most noble himself, and by the most humble the Prophet (peace and blessings be upon him) and his Companions. So Allah, Mighty and Majestic, said: And the implication of the rule of 'Abdullah ibn Ubay, the wicked one, is that he is the one who is humiliated by the Messenger and the believers, because might belongs to them, and the hypocrite has no share of might. And it indicates that he treats himself as the weak one who fears for himself. So when he sees the believers, what does he say out of fear of them?
The student: We believed.

The Shaykh : He says, "We believed," out of fear of them. And when he goes to his devils, he says that he is with them. Is this might or is this humiliation?
The student: Humiliation.

The Shaykh : This is the ultimate humiliation. The believers, as Allah the Exalted says, declare it openly that they are Muslims and believers and do not fear. But the hypocrites cannot; they are unable to declare the disbelief they are upon because they are afraid. So the honor belongs not to 'Abd Allah ibn Abi and his companions, but to Allah, His Messenger, and the believers. As for His saying: this is from Iblis when he despaired of the mercy of Allah, may Allah protect us from that, because of his arrogance in refusing to prostrate to Adam, whom Allah had commanded him to prostrate to. He swore by the honor of Allah that he would mislead the children of Adam. Misguidance is moving from the truth to falsehood, and this is what Satan wants from every one of the children of Adam. However, he said: