Continuation of the explanation of the Qudsi Hadith of Anas (may Allah be pleased with him), regarding the second section, which is His saying: (So seek My forgiveness; I will forgive you)

The Shaykh : ... I heard the Messenger of Allah (peace and blessings be upon him) say: . Al-Tirmidhi narrated it and said: It is a good hadith. Qirab al-ard (the measure of the earth): with a kasrah on the qaf, and its dammah is more common; it is what approximates its fullness.
Then we read this hadith to you in the previous lesson and commented on what Allah (Blessed and Exalted is He) facilitated regarding its first sentence, and especially His saying (peace and blessings be upon him) about his Lord: . We clarified that supplication in Islam has a very great importance, and that supplication, seeking refuge, and humility before Allah (Mighty and Majestic) is the way of the prophets. And among what some people suffered from as a deviation from Islam is their saying: that the sincere ones who stand for Allah (Mighty and Majestic) do not resort to supplication; until one of them said: "Your seeking from Him is an accusation against Him." And we clarified that this is a deviation from this hadith and the many hadiths and verses of similar meaning, some of which we referred to at that time.
Now we continue the commentary on what remains of this hadith. The Messenger (peace and blessings be upon him) relates from his Lord that He said: . The purpose of this section is to draw the Muslim's attention to be constantly desirous of Allah (Mighty and Majestic), humbling himself to Him to forgive his sins, and not forgetting that he is in need of the pardon and forgiveness of his Lord (Mighty and Majestic). He said (the Exalted): . The clouds of the sky means the clouds, and this is an allusion to the fact that the Muslim servant, no matter how many his sins are, such that some people weak in faith may fall into despair that Allah (Mighty and Majestic) will forgive these sins for him because of their multitude, their horror, and their danger, in this hadith the servant's attention is drawn not to despair of the spirit of Allah; because by the explicit text of the Noble Qur'an. Rather, the servant should turn to Allah (Blessed and Exalted is He) with a sincere heart in his worship of his Lord, asking Him to forgive his sins; for Allah (Mighty and Majestic) forgives these sins no matter how many they are, even if they reached the clouds, for Allah (Mighty and Majestic) is Oft-Forgiving, Most Merciful.
But here is a note that must be reminded of again and again; in this hadith there is a promise to the servant, without doubt, of the forgiveness of Allah (Mighty and Majestic) and His vast pardon, but that is conditioned and tied to the servant's request from his Lord (Mighty and Majestic) to forgive him. So this promise mentioned in this hadith to the servant regarding the pardon of Allah (Mighty and Majestic) is not a mere hope from the servant that Allah will forgive his sins no matter how many they are, but rather it is with a condition and a requirement that he seeks the forgiveness of Allah (Mighty and Majestic); because He says: . So this is also an emphasis on the necessity of the servant turning to Allah (Mighty and Majestic) with supplication and seeking forgiveness from Him.
This is supported by the authentic hadith that Imam Muslim extracted in his "Sahih" from the hadith of Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: . So this hadith explicitly states that the forgiveness in which our Lord (Mighty and Majestic) gives hope to His servants is tied to the servants turning to Him by seeking forgiveness from Him. And in this hadith, as some of the heedless imagine, there is no encouragement to increase in sins; because the hadith says: , so they take the first part of the hadith and deduce from it that it encourages the Muslim to turn to the disobedience of Allah (Mighty and Majestic). But the truth is that the hadith was not reported for this purpose, and it is not conceivable that there would be in the Shari'ah a promise from Allah (Mighty and Majestic) to the servants regarding disobedience. Rather, the hadith was reported to address what a person may fall into of disobedience and sins, to address that by what? By seeking forgiveness and humility before Allah (Mighty and Majestic) that He forgive him; therefore He said: , He did not say: A group came who sin and Allah forgives them, but rather He said: . So forgiveness is tied to the servant's request for it from Allah (Blessed and Exalted is He), and in that is an affirmation, as we explained in the previous lesson, of the servant's servitude and submission to his Lord (Mighty and Majestic) and his not being self-sufficient without His pardon and forgiveness.
Yes, in this hadith, the hadith of Abu Hurayrah that I mentioned earlier, there is a reference to the nature of man upon which Allah (Blessed and Exalted is He) created him; and that is that man was not created and not endowed with the nature of not committing disobedience; because Allah (Blessed and Exalted is He), by His wisdom, created the creatures in two categories: a category that is accountable and a category that is not accountable. The accountable category includes humans, jinn, and angels, and then He made this category into two parts: a part protected from disobedience, and they are the angels only; and that is the saying of Allah (Blessed and Exalted is He).

Those present : .

The Shaykh: , so the angels of Allah, their characteristic is that they do not disobey Allah (Blessed and Exalted is He), but rather their nature is to obey the command of Allah (Mighty and Majestic).
And from here we can remind of the invalidity of the story attributed to Harut and Marut, and they claim that they were two angels, and that Allah (Mighty and Majestic) sent them down from the sky to teach people sorcery when sorcery was a profession and craft exploited to mislead people and to make them submit to the arrogant kings. And that when these two came down to the earth, they were tested in a long story with a beautiful woman, so they persisted with her until they fell upon her and she led them astray from their religion, so Allah (Mighty and Majestic) transformed them and transformed the woman, making her the star known as Venus.
This story is narrated, unfortunately, in some books of tafsir and hadith, but it is a story that is not established as being attributed to the Prophet (peace and blessings be upon him), but rather it is from the Isra'iliyyat, and it contradicts the previous verse: ; how can it be attributed to the angels that they drank intoxicants and committed zina with that woman? This is impossible; therefore the first category is that Allah (Mighty and Majestic) created the angels not to disobey Allah as He said in the Noble Qur'an, and He created the two heavy ones, humans and jinn, endowed with the nature of disobedience, but Allah (Mighty and Majestic), by His wisdom, enabled them and decreed for them that they not drown in disobedience first, and then since He endowed them with the nature of disobedience, He enabled them to be saved from their burdens and sins by seeking refuge in Allah (Mighty and Majestic) and asking Him for forgiveness; so the previous hadith: ; meaning that the will and wisdom of Allah (Mighty and Majestic) preceded in creating the accountable creatures in two categories: a category that does not disobey Allah, and another category that disobeys Allah, so He says to humans: ; so that there would be a creation other than the creation of the angels, and so that a characteristic or effect of one of the characteristics of Allah (Mighty and Majestic) in His creation would appear, which is the characteristic of forgiveness, Oft-Forgiving, Most Merciful.
So if there were no creation that disobeys Allah (Mighty and Majestic), there would be no effect of the characteristic of Allah (Mighty and Majestic) which is forgiveness; so in this hadith there is an explanation of the reality of this accountable category that was endowed with the nature of disobedience, that they not rely on this nature and say: Since we were created not protected like the angels, disobedience is inevitable; the answer is: Yes, disobedience is inevitable, but this disobedience may be small and may be large, and it is within the ability of a person to strive against his self and not fall into the larger part of it, as for the small amount of it, it is inevitable so that the characteristic of the forgiveness of Allah (Mighty and Majestic) appears in this accountable person.
So we emphasize and say: It is inevitable for a person to make mistakes; because Allah (Mighty and Majestic) decreed this in the creation of man, unlike the angels, as the Messenger (peace and blessings be upon him) also affirmed in the hadith whose authenticity is known by the narration of Imam al-Bukhari and Muslim from the Prophet (peace and blessings be upon him), he said: . It was written upon the son of Adam, not upon the angels, .
These preliminaries, which are among the minor sins, have been decreed for the human being, so he will inevitably reach them. Therefore, the first part of the hadith: means that Allah (Mighty and Majestic) decreed by His wisdom to create, in contrast to the angels who do not disobey Allah, human beings who do disobey Allah. However, He did not create them to disobey Allah under compulsion, force, or defeat, but rather they have the choice in that matter. Nevertheless, no matter how much they choose to fear Allah (Mighty and Majestic) and stay away from sins and disobedience, their foot will inevitably slip, whether a little or a lot.
But Allah (Mighty and Majestic) provided them with a way out, saying: . As in the other Qudsi hadith, also narrated by Imam Muslim in his Sahih: . . So, do we rely on the guidance of Allah (Mighty and Majestic) as most sinful people say when they are called to turn into righteous people? They are told: "Fear Allah." And they say: "My brother, guidance is from Allah (Mighty and Majestic); if He wills to guide us, He will guide us." Yes, He will guide us, but one must knock on the door to hear the answer. He (Glorified and Exalted is He) said in this hadith: . All these hadiths take hold of one another and converge on this reality: that if a human being is created with a disposition toward sin or some sin, that does not mean he should remain in his sin, stained by its filth and dirt. Rather, he must follow the path of purifying himself from it, and that is by turning to Allah (Mighty and Majestic) and seeking His forgiveness from Him.