Discussion of the hadith: “O My servants, I have forbidden oppression for Myself…”
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The questioner : … When a person is created and is in his mother’s womb, …
The Shaykh : Ah, Abu Sulayman, about the time we wasted?
The questioner : Give him the summary.
The Shaykh : No, I am telling you no, but I am lamenting that all these lessons that were delivered in your home have gone to waste.
The questioner : All of this for this hadith?
The Shaykh : Yes, for this hadith. We delivered lectures around this hadith…
The questioner : Yes, I forgot, by Allah, but I remember something, just once, at the end: Is this the hadith?
The Shaykh : No, the hadith that begins with is not what is intended. What is intended is that the Lord of the Worlds, as He said in the Noble Qur’an, [Ash-Shuraa 42:11], and as He said [Fussilat 41:46], when He wrote in the womb of his mother that so-and-so is happy and so-and-so is wretched, this reveals the future of this fetus when he enters the sphere of accountability. He will respond to the call of Allah, obey Him, and engage in the causes of happiness, so He wrote him as happy. Why did He write him as happy? Not by force upon him, but by discovering what will be in his life. And the opposite is the opposite: He wrote that one as wretched because the Lord of the Worlds knows things before what? Their occurrence. So He wrote him as wretched because he will truly be wretched and will disobey Allah, Blessed and Exalted is He. Therefore, He said in the Noble Qur’an, . This is the happy one, [Al-Layl 92:8-9], and this is the wretched one. But the difference between us, the servants, and the Lord of the servants is that He knows the wretched and the happy one while he is in his mother’s womb. So He records while he is in his mother’s womb that this one is happy and this one is wretched. It is not a compulsory obligation upon Him, but a binding of him to what he will be called to.
The questioner : So he has become compelled… given a choice.
The Shaykh : Given a choice. You reminded me of the word “compelled” and “given a choice.” What did we repeat this word for? That it is compelled or given a choice? We used to say it is not permissible for a person to say about a person that he is absolutely compelled or absolutely given a choice. Rather, he is compelled in some things and given a choice in others. The basis of accountability lies in the part where he is given a choice. Accountability, meaning the forbidden and the lawful, and the reward and the punishment, is tied to what? To the thing that is by his choice.
The questioner : So accountability is not written upon him from eternity.
The Shaykh : No, it is written. No, it is written. But this is something we taught you. We gave you an example. We said we will photograph you as killers. One goes up the mountain for a picnic, his foot slips, and he goes down, as we say in Syria,
The questioner : And he killed.
The Shaykh : Not only did he kill, but he dragged with him what? Women and children and girls, like the dead on the foot of the mountain. This is a killer, but our Lord on the Day of Resurrection will not say to him, “Why did you kill these?” because he did not intend to kill. But another man has an enemy at the top of the mountain, and there is personal enmity between them. He takes the gun and loads it, and with his finger on the trigger, what do they say?
The questioner : ... .
The Shaykh : And he goes out on a night with no moon, a little from here, a little from here, until he reaches that man’s house and shoots him and kills him. This is a killer and that one is a killer, but this one is a deliberate killer and that one is an accidental killer. Look, but it is written in the Preserved Tablet that this one is a killer and this one is a killer. But every… the trial on the Day of Reckoning: the first one is not held accountable, why? Because the basis of accountability, which is choice, was not found. As for the second one, choice was found, so he is held accountable. Is that clear?
The questioner : Yes, exactly.
The Shaykh : This has nothing to do with whether it is written or not written, and, in the Noble Qur’an, everything is inscribed and written, as we said in the previous verse, [Al-An'am 6:38], meaning the Preserved Tablet has everything written in it. The happiness that was written upon the fetus while he was in his mother’s womb, and the wretchedness, this is a prior writing, and it is in the Preserved Tablet. So we do not say there is no writing, there is no divine decree. No, everything is by divine decree, even weakness and strength. But we must keep the details in mind. The divine decree upon the first killer was killing, but without his intention, so he is not held accountable. The divine decree upon the second killer, but with his intention, so he is punished. And so on. This is divine decree and this is divine decree. Perhaps you remember, on this occasion, we used to mention to you the hadith of al-Bukhari. When ‘Umar ibn al-Khattab went out with his Muslim army for jihad in the path of Allah, when he reached the borders of Sham, they said to him: “The plague is ahead of you. Where are you going? The plague is ahead of you.” He held a council and consulted the Companions: “What is your opinion? Do we proceed or do we return?” They differed with him; some said this and some said that. A little while later, ‘Abd al-Rahman ibn ‘Awf came and heard that ‘Umar had held a council and that they had differed with him. He said: I heard the Messenger of Allah (peace and blessings be upon him) say: . He brought the clarification. Did you see the hadith? This is not in the Qur’an; the hadith is light. ‘Umar heard the hadith and declared a general mobilization: “Let us go to our country,” meaning to Madinah, because the hadith is saying: “Do not enter upon a people who are afflicted with a plague if you know it.” He said to him: “O ‘Umar, are you fleeing from the decree of Allah?” He said: “No, rather we flee from the decree of Allah to the decree of Allah. Do you see?” Here is the point: “Do you see if you had sheep between the two sides of the mountain, meaning between the two ends of the mountain, one side is green and the other is barren, withered, in which side would you graze your sheep or your goats?”
The questioner : In the green one.
The Shaykh : He said: “In the green one.” He said to him: “So you leave the barren one for what? The green one. So you flee from the decree of Allah to the decree of Allah.” So it is all by the decree of Allah. If we take the causes, it does not mean it is not decreed. It is all by decree. But it is upon us to bring the causes. Therefore, the Exalted said in the previous verse:[Al-Layl 92:5-9]. We hope that Allah, Mighty and Majestic, will make the path easy for us to the left one and not to the right one.
The questioner : Amen, amen.
The Shaykh : And Glory be to You, O Allah, and praise be to You. I bear witness that there is no god but Allah. You are the One I seek forgiveness from and to whom I turn in repentance.
The questioner : The issue of hijab is…
The Shaykh : The pocket of the book… a copy.
The Shaykh : The issue of hijab is a practical issue. It concerns us when we go down to Sham. And it seems he is making them understand that hijab is obligatory upon the Prophet and his wives and daughters, and not obligatory upon the women and daughters of the Muslims…
The Shaykh : May Allah guide him, if Allah wills.
The questioner : So we need them to understand that the issue of hijab is an obligation upon everyone…
The Shaykh : Stick to the old matter, O Abu Sulayman.
The questioner : Exposing the face is an ‘awrah. If she exposes it in the road, is there something upon her?
The Shaykh : No, there is nothing upon her.
The questioner : That is it.
The Shaykh : This is not what he is talking about. This is not what he is talking about.
The questioner : Exposing the face, whether she is beautiful or ugly.
The Shaykh : Yes, if she likes to cover, she covers, and if she likes to expose, she exposes. It is not an ‘awrah.
The questioner : The head covering for the women of the Muslims.
The questioner : I am talking about the face.
The questioner : The face is a matter of scholarly disagreement. I know there are opinions that she covers the face.
The Shaykh : No, it is a matter of scholarly disagreement, yes. But the correct one—please take your right hand—and ask for me that Allah makes us among the people of the right.
The questioner : Amen. Which one is the book?
The Shaykh : Two parts. The two complete the book.
The questioner : The two are one.
The Shaykh : Yes, indeed.
The questioner : May Allah reward you with good.
The Shaykh : Let us go. Glory be to You, O Allah…
His provision, his lifespan, his deeds, and whether he is wretched or happy are written.
يكتب رزقه وعمره وعمله وشقي أم سعيدThe Shaykh : Ah, Abu Sulayman, about the time we wasted?
The questioner : Give him the summary.
The Shaykh : No, I am telling you no, but I am lamenting that all these lessons that were delivered in your home have gone to waste.
The questioner : All of this for this hadith?
The Shaykh : Yes, for this hadith. We delivered lectures around this hadith…
The questioner : Yes, I forgot, by Allah, but I remember something, just once, at the end:
Whoever sees [good], let him praise Allah, and whoever sees other than that, let him not blame himself.
من رأى فليحمد الله ومن رأى غير ذلك فلا يلومن نفسهThe Shaykh : No, the hadith that begins with
O My servants, I have forbidden injustice for Myself and made it forbidden among you, so do not wrong one another. O My servants, you are all hungry except the one I feed, so ask Me for food and I will feed you. O My servants, you are all naked except the one I clothe, so ask Me for clothing and I will clothe you. O My servants, you are all astray except the one I guide, so ask Me for guidance and I will guide you. O My servants, it is only your deeds that I record for you, so whoever finds good, let him praise Allah, and whoever finds other than that, let him blame no one but himself.
يا عبادي إني حرمت الظلم على نفسي وجعلته بينكم محرما فلا تظالموا يا عبادي كلكم جائع إلا من أطعمته فاستطعموني أطعمكم ، يا عبادي كلكم عار إلا من كسوته ، فاستكسوني أكسكم ، يا عبادي كلكم ضال إلا من هديته ، فاستهدوني أهدكم يا عبادي إنما هي أعمالكم أحصيها عليكم ، فمن وجد خيرا فليحمد الله ، ومن وجد غير ذلك فلا يلومن إلا نفسهThere is nothing like unto Him
ليس كمثله شيءAnd your Lord is not ever unjust to [His] servants.
وما ربك بظلام للعبيدSo as for he who gives and fears Allah and believes in the good, We will make easy for him the easy
فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى(8) But as for he who withholds and considers himself free of need (9) And denies the best [reward],
وأما من بخل واستغنى وكذب بالحسنى فسنيسره للعسرىThe questioner : So he has become compelled… given a choice.
The Shaykh : Given a choice. You reminded me of the word “compelled” and “given a choice.” What did we repeat this word for? That it is compelled or given a choice? We used to say it is not permissible for a person to say about a person that he is absolutely compelled or absolutely given a choice. Rather, he is compelled in some things and given a choice in others. The basis of accountability lies in the part where he is given a choice. Accountability, meaning the forbidden and the lawful, and the reward and the punishment, is tied to what? To the thing that is by his choice.
The questioner : So accountability is not written upon him from eternity.
The Shaykh : No, it is written. No, it is written. But this is something we taught you. We gave you an example. We said we will photograph you as killers. One goes up the mountain for a picnic, his foot slips, and he goes down, as we say in Syria,
The questioner : And he killed.
The Shaykh : Not only did he kill, but he dragged with him what? Women and children and girls, like the dead on the foot of the mountain. This is a killer, but our Lord on the Day of Resurrection will not say to him, “Why did you kill these?” because he did not intend to kill. But another man has an enemy at the top of the mountain, and there is personal enmity between them. He takes the gun and loads it, and with his finger on the trigger, what do they say?
The questioner : ... .
The Shaykh : And he goes out on a night with no moon, a little from here, a little from here, until he reaches that man’s house and shoots him and kills him. This is a killer and that one is a killer, but this one is a deliberate killer and that one is an accidental killer. Look, but it is written in the Preserved Tablet that this one is a killer and this one is a killer. But every… the trial on the Day of Reckoning: the first one is not held accountable, why? Because the basis of accountability, which is choice, was not found. As for the second one, choice was found, so he is held accountable. Is that clear?
The questioner : Yes, exactly.
The Shaykh : This has nothing to do with whether it is written or not written, and
Every thing is recorded.
كل شيء مستطرWe have not neglected in the Register a thing
ما فرطنا في الكتاب من شيءWhen you hear of the plague in a land, do not enter it, and if the plague breaks out in a land and you are in it, do not leave it.
إذا سمعتم بالطاعون بأرض ، فلا تدخلوا فيها ، وإذا وقع الطاعون بأرض وأنتم فيها ، فلا تخرجوا منهاThe questioner : In the green one.
The Shaykh : He said: “In the green one.” He said to him: “So you leave the barren one for what? The green one. So you flee from the decree of Allah to the decree of Allah.” So it is all by the decree of Allah. If we take the causes, it does not mean it is not decreed. It is all by decree. But it is upon us to bring the causes. Therefore, the Exalted said in the previous verse:
(5) As for he who gives and fears Allah (6) And believes in the best [reward], (7) We will ease him toward ease. (8) But as for he who withholds and considers himself free of need (9) And denies the best [reward],
فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى ، وأما من بخل واستغنى وكذب بالحسنى فسنيسره للعسرىThe questioner : Amen, amen.
The Shaykh : And Glory be to You, O Allah, and praise be to You. I bear witness that there is no god but Allah. You are the One I seek forgiveness from and to whom I turn in repentance.
The questioner : The issue of hijab is…
The Shaykh : The pocket of the book… a copy.
The Shaykh : The issue of hijab is a practical issue. It concerns us when we go down to Sham. And it seems he is making them understand that hijab is obligatory upon the Prophet and his wives and daughters, and not obligatory upon the women and daughters of the Muslims…
The Shaykh : May Allah guide him, if Allah wills.
The questioner : So we need them to understand that the issue of hijab is an obligation upon everyone…
The Shaykh : Stick to the old matter, O Abu Sulayman.
The questioner : Exposing the face is an ‘awrah. If she exposes it in the road, is there something upon her?
The Shaykh : No, there is nothing upon her.
The questioner : That is it.
The Shaykh : This is not what he is talking about. This is not what he is talking about.
The questioner : Exposing the face, whether she is beautiful or ugly.
The Shaykh : Yes, if she likes to cover, she covers, and if she likes to expose, she exposes. It is not an ‘awrah.
The questioner : The head covering for the women of the Muslims.
The questioner : I am talking about the face.
The questioner : The face is a matter of scholarly disagreement. I know there are opinions that she covers the face.
The Shaykh : No, it is a matter of scholarly disagreement, yes. But the correct one—please take your right hand—and ask for me that Allah makes us among the people of the right.
The questioner : Amen. Which one is the book?
The Shaykh : Two parts. The two complete the book.
The questioner : The two are one.
The Shaykh : Yes, indeed.
The questioner : May Allah reward you with good.
The Shaykh : Let us go. Glory be to You, O Allah…
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.