Continuation of the explanation of the author's statement and his saying (peace and blessings be upon him): "."

The Shaykh :
The "crawling creature" here means everything that crawls on the earth, including that which moves on its belly; it is included in this hadith. It is like His saying (Glorified and Exalted is He): Although "crawling creature" is used in common usage for four-legged animals, and in a more specific usage for donkeys only, yes, but in a hadith like this, it means everything that crawls on the earth. Now, what crawls on the earth has evil in it?
The student: Yes.

The Shaykh : Yes, some of it is pure evil, and some of it has good in it and evil in it. Even that which has good in it is not free from evil. A sheep might gore you with its horns and split your belly, and likewise a cow or a camel might
The student: ram you

The Shaykh : ram you
The student: or eat you

The Shaykh : or eat you, yes

The questioner : the camel

The Shaykh : Yes, the camel eats

The questioner : bites, meaning

The Shaykh : yes, yes, it bites, bites, here
The student: kill

The Shaykh : kill, especially if you turn a male away from a female. If you turn a male away from a female, beware of this male, even after years. Yes, and this has happened. They say that one day, in a camel market, a camel saw a man who had prevented him from a she-camel a long time ago. When he saw him, he grabbed his head, bit him with his teeth, and lifted him up. Oh my, they pulled him off. Yes, the important thing is that "the evil of every crawling creature" includes creatures that are all evil and creatures that have good in them. There is no creature that has good in it except that it also has evil in it. Yes, but the evil is relative. Now, his saying: The forelock is the front of the head. It was specified because it is the front, and it is what is held to lead the camel and its like. It was said that it was specified because the brain, where perception and reception occur, is in the front of the head. Here, knowledge is with Allah. He says: This is an explanation by the Prophet (peace and blessings be upon him) of his saying And "the First" is among the names of Allah. We mentioned when explaining the verse that the philosophers call Allah
The student: the Ancient

The Shaykh : the Ancient. And we mentioned that "the Ancient" is not among the Most Beautiful Names of Allah, and it is not permissible to name Him with it. But it is permissible to inform about Him with it, because the chapter of information is broader than the chapter of naming. "The Ancient" is not among the Most Beautiful Names, and the names, as we all know, are Most Beautiful, with no deficiency in any way. "The Ancient" has a deficiency, because antiquity can be relative. Have you not seen His saying (Glorified and Exalted is He):
The student: the Ancient

The Shaykh : Yes, Is the old palm fiber eternal? No, it is created, but it is old relative to what came after it.
Second, the names of Allah the Exalted are based on revelation, so we cannot name Him "the Ancient" since it was not revealed. Instead, "the First" was revealed, which is better than it. The Prophet (peace and blessings be upon him) explained it as the One
The student: for whom there is nothing before Him

The Shaykh : for whom there is nothing before Him. He said: And what? These two are opposites, and in them is temporal comprehensiveness: the First from the first, and the Last from the last.
He said: From manifestation, which is elevation, as He said (Glorified and Exalted is He): meaning He is above it. So the meaning of is the High One, for whom there is nothing above Him. As for the one who says "the Manifest by His signs," this is an error, because if he says "the Manifest by His signs," it means not by His Essence. It means the One who is known with certain knowledge by His signs is the Manifest in his view. But no one is more knowledgeable about the interpretation of Allah's words than?
The student: the Messenger of Allah (peace and blessings be upon him)

The Shaykh : the Messenger of Allah, and he said: Rather, He is above everything. He said: The meaning is: there is nothing beneath Allah. No one manages beneath Allah, and no one is independent of anything beneath Allah. Everything, Allah the Exalted encompasses it. For this reason, he said: meaning nothing intervenes between anything, and nothing prevents anything beneath Him, and nothing benefits the possessor of wealth from his wealth, and so on.
He said: O Allah, send prayers and peace upon the Messenger of Allah. And what is the debt? The debt is what is due from a person in money or right, what is due from him in money or right. So it is a debt. I bought a need from you and did not pay you the price. What is this called?
The student: a debt

The Shaykh : It is called a debt, even if it is not deferred. I rented a house from you and did not pay you the rent. Yes, this is a debt. I promised you a right. Yes
The student: a debt

The Shaykh : This is a debt. For this reason, it is said: "The promise of the believer is a debt"
Now, Poverty is the emptiness of the hand. Undoubtedly, poverty causes pain to the soul, and debt involves humiliation. The debtor is humiliated to whom?
The student: to the creditor

The Shaykh : to the creditor. And the poor person is in need. Poverty might lead him to a forbidden matter. Has the news of not reached you? It is clear, O Hamad. Yes, did you agree to this? A great word. The man, glory to Allah the Great, when this word came from the heart, it affected him, so he rose from it. But this great admonition was mentioned to him, so he desisted.
I say: Look at poverty. This woman wanted to sell her honor because of
The student: Poverty.

The Shaykh : what? Because of poverty, because of poverty. Now, the saying of the Messenger The Prophet (peace and blessings be upon him) asked his Lord to free him from poverty, because poverty has great harms. Now