The Meaning of the Saying of Allah the Exalted: "And as for he who is stingy and considers himself self-sufficient, and denies the best, We will make it easy for him to the difficult..."
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The Shaykh :[Al-Layl 92:8] Stinginess is the opposite of what?
The student: Giving.
The Shaykh : Giving, good. And considering oneself self-sufficient is the opposite of fearing [Allah], meaning he considered himself self-sufficient regarding his Lord and did not fear his Lord. And denying the best is the opposite of...
The student: Truth.
The Shaykh : Truth regarding the best. And We will make it easy for him to the difficult is the opposite of...
The student: And We will make it easy for him to the easy.
The Shaykh : And We will make it easy for him to the easy. It is the opposite of...
In this is evidence that the one who goes astray does so by himself; he is the cause. He is the cause, otherwise Allah the Exalted would not withhold His grace from one who seeks His grace. But the one who considers himself self-sufficient regarding his Lord is the one who has wronged himself. And if you want this to be clear to you, read the saying of Allah the Exalted:[As-Saf 61:5]. Allah did not turn their hearts away until they turned away [Al-Ma'idah 5:13]. So, search within yourself, my brother, before you complain to your Lord.
This verse to His saying: . The Prophet (peace and blessings be upon him) recited these verses on an occasion. What was the occasion? Are there any hadith scholars among you? Please.
The student: ... He said:Jami` at-Tirmidhi 2136.
The Shaykh : Well done. Good. The Prophet (peace and blessings be upon him) said:Sahih al-Bukhari 4945 - I ask Allah to make our seats the seats of the people of Paradise -. Every person has his seat in Paradise and his seat in the Fire written for him قالوا : يارسول الله أفلا ندع العمل ونتكل ؟
قال : اعملوا فكل ميسر لما خلق هذه الكلمة اعملوا فكل ميسر لما خلق له كم من جملة؟ كم جملة يا نحاة العرب؟
الطالب : أربعة.
الشيخ : كم جملة؟
الطالب : جملتين.
الشيخ : الظاهر كلها خلاص كل إلي قلتوا خلاص ماهو عندكم علم. بعضهم قال جملة واحدة بعضكم قال ثلاث جمل بعضكم قال جملتين ايش تقول؟
الطالب : ... .
الشيخ : اعملوا هذه ايش؟ كم جملة؟
الطالب : واحدة.
الشيخ : فكل ميسر لما خلق له. كم هذه؟ الأخيرة كم هي؟
الطالب : جملة واحدة
طالب آخر : جملتين.
الشيخ : لا يا أخي جملة واحدة.
كل مبتدأ و ميسر خبر المبتدأ و لما خلق له معمول لميسر يعني جار ومجرور متعلق بميسر وخلق له جملة لكنها صلة موصول وجملة صلة الموصول بمنزلة المفرد. أفهمتم يا جماعة؟ أقول : هاتان جملتان أغنتا عن مجلدات كبيرة يعني بدل ما الإنسان يتكلم بفلسفة وكلام طويل عريض هاتان الجملتان يغنيان عن كل شيء. اعملوا فكل ميسر لما خلق اعمل يا أخي اعمل ايش؟ الآن يعني ويش المعنى ؟ خير ولا شر؟ خير. اعمل ييسر لك. لأن نقول لكل إنسان احتج بالقدر وقال ما دام الأمر مكتوب ليش اعمل؟ نقول يا أخي اعمل وإذا رأيت أن الله قد يسر لك الخير فهذا بشرى سارة أنك ممن يسرت له إيش؟ اليسرى. ونقول له بكل بساطة هل أنت تترك الزواج وتقول لا حاجة أن أتزوج إن كان الله قد كتب لي أولاد جاؤوا؟ أجيبوا يا جماعة؟ هل يقول أحد هذا عاقل؟ الأولاد مربوطة بالزواج، الجنة مربوطة بالعمل. فإذا كان كل إنسان لو قال أنا لن أتزوج إذا كان قد كتب لي أولاد سيأتون.
هل أحد يقبل منه هذا الكلام؟ أجيبوا يا جماعة؟ لا يقبل أبدا. بل إن الناس يسعون جادين في الحصول على الباءة ليتزوجوا.
نقول أيضا الجنة مكتوبة لك بعمل. اعمل لها حتى تدركها ولهذا قال النبي عليه الصلاة والسلام اعملوا فكل ميسر لما خلق له أما اهل السعادة - هكذا في الحديث - فييسرون لعمل أهل السعادة وأما أهل الشقاوة فييسرون لعمل أهل الشقاوة ثم تلا هذه الآية : فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى وأما من بخل واستغنى وكذب بالحسنى فسنيسره للعسرى. وبهذا يتبين أنه لا يقبل من العاصي أن يحتج بايش؟ بالقدر. أبدا لا يقبل لأنه هو بنفسه يحكم على نفسه أنه إذا احتج بالقدر فهو ضال.
لو قال قائل : أنا لن أبيع ولن أشتري إن كان الله يريد أن آتي بالدراهم يقبل منه؟
لا يا إخوان. لا تقل لا، ولا نعم. إن قلتم لا قلنا خطأ وإن قلتم نعم قلنا خطأ. مسألة الرزق ليست محصورة في البيع والشراء لأنه قد يأتيني مال هبة ولا لا؟
قد يأتيني المال بالإرث. لكن ما سلك الزواج يعني أنه يبغى أولاد يجوه من غير أن يتزوج هل يمكن هذا ولا ما يمكن؟ ما يمكن هذا نقول له إذا عارضتنا من في مسألة الرزق نأتي لك بشيء لا يمكن أن تعارضه وهو أجيبوا الزواج. طيب. العاصي لا يمكن أن يقبل منه حجة على معصية الله إطلاقا ولهذا أبطل الله هذه الحجة بقوله : الذين أشركوا ما شاء الله ما أشركنا ولا آباؤنا ولا حرمنا من شيء أتمها. إي اتفضل.
الطالب : ولا حرمنا من شيء .
الشيخ : سيقول الذين أشركوا
الطالب : الذين أشركوا ما شاء الله ما أشركنا ولا آباؤنا .
الشيخ : نعم
الطالب : ولا حرمنا من شيء .
الشيخ : لا. ولا حرمنا من شيء
الطالب : ولا حرمنا من شيء .
الشيخ : كذلك كذب
الطالب : كذب الذين من قبلهم
الشيخ : نعم حتى
الطالب : حتى
الشيخ : كذلك كذب الذين من قبلهم حتى ذاقوا
الطالب : حتى ذاقوا بأسنا
الشيخ : بأسنا . بارك الله فيك. كذب الذين من قبلهم الرسل قالوا لو شاء الله ما أشركنا ولا آباؤنا وما حرمنا من شيء قال الله تعالى : كذلك كذب الذين من قبلهم حتى ذاقوا بأسنا . ولو كانت حجتهم مقبولة هل يذيقهم الله بأسه؟ أجيبوا يا إخوان؟ لا لأن الله تعالى لا يظلم أحدا. ولهذا قال رسلا مبشرين ومنذرين لئلا يكون للناس على الله حجة بعد الرسل . إذن لا حجة للعاصي بقدر الله عز وجل على معصية الله. ثم نقول للعاصي هل تعلم أن الله قدر عليك المعصية؟ سيقول ؟ أجيبوا ؟
إن قلتم لا أخطأتم وإن قلتم نعم أخطأتم. هو قبل أن يفعلها لا يدري وبعد فعلها يدري ولا ما يدري؟. يدري.
بعد أن يفعل المعصية يدري أن الله قد كتب عليك ولا شك وقبل أن يفعلها لا يدري إذن أنت الآن أقدمت على الفعل وأنت حين إقدامك تعلم ولا ما تعلم؟ لا تعلم. فلماذا لم تقدر الحسنى في حقك وأن الله كتب أنك من المتقين فتتق الله. والمسألة واضحة أنه لا حجة للعاصي لا شرعا ولا حسا ولا عقلا على معصيته لأنه كان أجدر بأن يقدر أن الله كتب له الهداية وأن يفرح كلما عمل طاعة فرح ونشط وقال هذا من علامة التوفيق. وهكذا ينبغي لكل إنسان منّ الله عليه بفعل الطاعة أن ينشط على فعل الطاعة في المستقبل وأن يقول هذه بشرى من الله عز وجل أنه يسرني لليسرى. They said: “O Messenger of Allah, should we not leave off our deeds and rely solely on Allah?” He said: “Work, for every person is facilitated for what he was created for.” How many sentences is this? How many sentences, O grammarians of the Arabs? The student: Four. The Shaykh: How many sentences? The student: Two. The Shaykh: It appears to be all of it. So, what did you say? So, you have no knowledge. Some of you said one sentence, some of you said three sentences, some of you said two sentences. What do you say? The student: ... . The Shaykh: “Work” — what is this? How many sentences? The student: One. The Shaykh: “And every person is facilitated for what he was created for.” How many is this? The last one, how many is it? The student: One sentence. Another student: Two sentences. The Shaykh: No, my brother, it is one sentence. “Every” is the subject, and “facilitated” is the predicate of the subject, and “for what he was created for” is a dependent phrase for “facilitated,” meaning a preposition and its object attached to “facilitated,” and “created for him” is a sentence, but it is a relative clause, and the sentence of the relative clause is in the position of a single word. Did you understand, everyone? I say: these two sentences suffice for large volumes, meaning instead of a person speaking in philosophy and long, broad words, these two sentences suffice for everything. “Work, for every person is facilitated for what he was created for.” Work, my brother, work. What? Now, what is the meaning? Good or evil? Good. Work, and it will be facilitated for you. Because we say to every person: “You rely on the divine decree and say, ‘Since the matter is written, why should I work?’” We say: “My brother, work, and if you see that Allah has facilitated good for you, that is a glad tidings that you are among those for whom the right path has been facilitated.” And we say to him simply: “Do you leave off marriage and say, ‘I have no need to marry if Allah has written for me children to come?’” Answer, everyone? Does anyone say this is a sane person? Children are tied to marriage, and Paradise is tied to work. So if every person were to say, “I will not marry if it is written for me that children will come,” would anyone accept this statement from him? Answer, everyone? It is never accepted. Rather, people strive earnestly to obtain marriage so that they may marry. We also say that Paradise is written for you through work. Work for it so that you may attain it. For this reason, the Prophet (peace and blessings be upon him) said: “Work, for every person is facilitated for what he was created for.” As for the people of happiness — as it is in the hadith — they are facilitated for the work of the people of happiness, and as for the people of misery, they are facilitated for the work of the people of misery. Then he recited this verse: “But as for he who gives and fears Allah and believes in the good, We will make easy for him the easy. But as for he who is stingy and considers himself self-sufficient and denies the good, We will make easy for him the difficult.” And by this it becomes clear that it is not acceptable for the sinner to rely on what? The divine decree. It is never acceptable, because he himself judges that if he relies on the divine decree, he is misguided. If someone were to say: “I will not sell and I will not buy if Allah wants me to bring in dirhams,” would it be accepted from him? No, my brothers. Do not say “no,” and do not say “yes.” If you say “no,” we say it is wrong, and if you say “yes,” we say it is wrong. The matter of provision is not limited to buying and selling, because wealth may come to me as a gift, or not? Wealth may come to me through inheritance. But what about marriage? That is, one wants children to come without marrying. Is this possible or not possible? It is not possible. We say to him: If you oppose us in the matter of provision, we will bring you something that you cannot oppose, and it is more compelling: answer, marriage. Good. It is not possible to accept an argument from the sinner against the disobedience of Allah, absolutely. For this reason, Allah invalidated this argument by saying: “The polytheists will say, ‘If Allah had willed, we would not have associated [anything] with Him, nor would our fathers, and we would not have taken anything to be forbidden.’” Complete it. Yes, go ahead. The student: “And we would not have taken anything to be forbidden.” The Shaykh: They will say, “The polytheists.” The student: “The polytheists will say, ‘If Allah had willed, we would not have associated [anything] with Him, nor would our fathers.’” The Shaykh: Yes. The student: “And we would not have taken anything to be forbidden.” The Shaykh: No. “And we would not have taken anything to be forbidden.” The student: “And we would not have taken anything to be forbidden.” The Shaykh: Likewise, they lied. The student: “They lied.” The Shaykh: Yes, until. The student: “Until.” The Shaykh: Likewise, they lied, those before them, until they tasted. The student: “Until they tasted Our punishment.” The Shaykh: “Our punishment.” May Allah reward you. “They lied, those before them,” the messengers said, “If Allah had willed, we would not have associated [anything] with Him, nor would our fathers, and we would not have taken anything to be forbidden.” Allah the Exalted said: “Likewise did the liars before them lie, until they tasted Our punishment.” And if their argument were acceptable, would Allah make them taste His punishment? Answer, my brothers? No, because Allah the Exalted does not wrong anyone. For this reason, He said: “Messengers bringing good tidings and warning, so that the people will have no argument against Allah after the messengers.” So there is no argument for the sinner by the divine decree of Allah the Mighty and Majestic against the disobedience of Allah. Then we say to the sinner: Do you know that Allah decreed the disobedience for you? He will say? Answer? If you say “no,” you are wrong, and if you say “yes,” you are wrong. Before he does it, he does not know, and after he does it, does he know or not? He knows. After he commits the sin, he knows that Allah has written it for you, without doubt, and before he does it, he does not know. So now, you proceeded to the act, and when you proceeded, did you know or not? You did not know. So why did you not assume the best for yourself and that Allah wrote that you are among the pious, so that you would fear Allah? And the matter is clear that there is no argument for the sinner, neither by the Shari'ah, nor by sense, nor by reason, against his disobedience, because it was more fitting for him to assume that Allah wrote guidance for him, and to rejoice whenever he performs an act of obedience, rejoicing and becoming energetic, and saying, “This is a sign of success.” And thus, every person upon whom Allah has bestowed the favor of performing an act of obedience should be energetic in performing obedience in the future, and should say, “This is a glad tidings from Allah the Mighty and Majestic that He has facilitated the right path for me.”
But as for he who withholds and considers himself free of need
وأما من بخل واستغنىThe student: Giving.
The Shaykh : Giving, good. And considering oneself self-sufficient is the opposite of fearing [Allah], meaning he considered himself self-sufficient regarding his Lord and did not fear his Lord. And denying the best is the opposite of...
The student: Truth.
The Shaykh : Truth regarding the best. And We will make it easy for him to the difficult is the opposite of...
The student: And We will make it easy for him to the easy.
The Shaykh : And We will make it easy for him to the easy. It is the opposite of...
In this is evidence that the one who goes astray does so by himself; he is the cause. He is the cause, otherwise Allah the Exalted would not withhold His grace from one who seeks His grace. But the one who considers himself self-sufficient regarding his Lord is the one who has wronged himself. And if you want this to be clear to you, read the saying of Allah the Exalted:
And when they deviated, Allah caused their hearts to deviate.
فلما زاغوا أزاغ الله قلوبهمSo for their breaking of the covenant We cursed them and made their hearts hard. They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded
فبما نقضهم ميثاقهم لعناهم وجعلنا قلوبهم قاسية يحرفون الكلم عن مواضعه ونسوا حظا مما ذكروا بهThis verse
But as for he who gives and fears [Allah]
فأما من أعطى واتقىWe will make easy for him the easy
فسنيسره لليسرىThe student: ... He said:
Work, for everyone is facilitated for what he was created
اعملوا فكل ميسر لما خلقThe Shaykh : Well done. Good. The Prophet (peace and blessings be upon him) said:
There is none of you but has his place written for him in Paradise or in the Hell- Fire.
ما منكم من أحد إلا وقد كتب مقعده من الجنة ومقعده من النارقال : اعملوا فكل ميسر لما خلق هذه الكلمة اعملوا فكل ميسر لما خلق له كم من جملة؟ كم جملة يا نحاة العرب؟
الطالب : أربعة.
الشيخ : كم جملة؟
الطالب : جملتين.
الشيخ : الظاهر كلها خلاص كل إلي قلتوا خلاص ماهو عندكم علم. بعضهم قال جملة واحدة بعضكم قال ثلاث جمل بعضكم قال جملتين ايش تقول؟
الطالب : ... .
الشيخ : اعملوا هذه ايش؟ كم جملة؟
الطالب : واحدة.
الشيخ : فكل ميسر لما خلق له. كم هذه؟ الأخيرة كم هي؟
الطالب : جملة واحدة
طالب آخر : جملتين.
الشيخ : لا يا أخي جملة واحدة.
كل مبتدأ و ميسر خبر المبتدأ و لما خلق له معمول لميسر يعني جار ومجرور متعلق بميسر وخلق له جملة لكنها صلة موصول وجملة صلة الموصول بمنزلة المفرد. أفهمتم يا جماعة؟ أقول : هاتان جملتان أغنتا عن مجلدات كبيرة يعني بدل ما الإنسان يتكلم بفلسفة وكلام طويل عريض هاتان الجملتان يغنيان عن كل شيء. اعملوا فكل ميسر لما خلق اعمل يا أخي اعمل ايش؟ الآن يعني ويش المعنى ؟ خير ولا شر؟ خير. اعمل ييسر لك. لأن نقول لكل إنسان احتج بالقدر وقال ما دام الأمر مكتوب ليش اعمل؟ نقول يا أخي اعمل وإذا رأيت أن الله قد يسر لك الخير فهذا بشرى سارة أنك ممن يسرت له إيش؟ اليسرى. ونقول له بكل بساطة هل أنت تترك الزواج وتقول لا حاجة أن أتزوج إن كان الله قد كتب لي أولاد جاؤوا؟ أجيبوا يا جماعة؟ هل يقول أحد هذا عاقل؟ الأولاد مربوطة بالزواج، الجنة مربوطة بالعمل. فإذا كان كل إنسان لو قال أنا لن أتزوج إذا كان قد كتب لي أولاد سيأتون.
هل أحد يقبل منه هذا الكلام؟ أجيبوا يا جماعة؟ لا يقبل أبدا. بل إن الناس يسعون جادين في الحصول على الباءة ليتزوجوا.
نقول أيضا الجنة مكتوبة لك بعمل. اعمل لها حتى تدركها ولهذا قال النبي عليه الصلاة والسلام اعملوا فكل ميسر لما خلق له أما اهل السعادة - هكذا في الحديث - فييسرون لعمل أهل السعادة وأما أهل الشقاوة فييسرون لعمل أهل الشقاوة ثم تلا هذه الآية : فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى وأما من بخل واستغنى وكذب بالحسنى فسنيسره للعسرى. وبهذا يتبين أنه لا يقبل من العاصي أن يحتج بايش؟ بالقدر. أبدا لا يقبل لأنه هو بنفسه يحكم على نفسه أنه إذا احتج بالقدر فهو ضال.
لو قال قائل : أنا لن أبيع ولن أشتري إن كان الله يريد أن آتي بالدراهم يقبل منه؟
لا يا إخوان. لا تقل لا، ولا نعم. إن قلتم لا قلنا خطأ وإن قلتم نعم قلنا خطأ. مسألة الرزق ليست محصورة في البيع والشراء لأنه قد يأتيني مال هبة ولا لا؟
قد يأتيني المال بالإرث. لكن ما سلك الزواج يعني أنه يبغى أولاد يجوه من غير أن يتزوج هل يمكن هذا ولا ما يمكن؟ ما يمكن هذا نقول له إذا عارضتنا من في مسألة الرزق نأتي لك بشيء لا يمكن أن تعارضه وهو أجيبوا الزواج. طيب. العاصي لا يمكن أن يقبل منه حجة على معصية الله إطلاقا ولهذا أبطل الله هذه الحجة بقوله : الذين أشركوا ما شاء الله ما أشركنا ولا آباؤنا ولا حرمنا من شيء أتمها. إي اتفضل.
الطالب : ولا حرمنا من شيء .
الشيخ : سيقول الذين أشركوا
الطالب : الذين أشركوا ما شاء الله ما أشركنا ولا آباؤنا .
الشيخ : نعم
الطالب : ولا حرمنا من شيء .
الشيخ : لا. ولا حرمنا من شيء
الطالب : ولا حرمنا من شيء .
الشيخ : كذلك كذب
الطالب : كذب الذين من قبلهم
الشيخ : نعم حتى
الطالب : حتى
الشيخ : كذلك كذب الذين من قبلهم حتى ذاقوا
الطالب : حتى ذاقوا بأسنا
الشيخ : بأسنا . بارك الله فيك. كذب الذين من قبلهم الرسل قالوا لو شاء الله ما أشركنا ولا آباؤنا وما حرمنا من شيء قال الله تعالى : كذلك كذب الذين من قبلهم حتى ذاقوا بأسنا . ولو كانت حجتهم مقبولة هل يذيقهم الله بأسه؟ أجيبوا يا إخوان؟ لا لأن الله تعالى لا يظلم أحدا. ولهذا قال رسلا مبشرين ومنذرين لئلا يكون للناس على الله حجة بعد الرسل . إذن لا حجة للعاصي بقدر الله عز وجل على معصية الله. ثم نقول للعاصي هل تعلم أن الله قدر عليك المعصية؟ سيقول ؟ أجيبوا ؟
إن قلتم لا أخطأتم وإن قلتم نعم أخطأتم. هو قبل أن يفعلها لا يدري وبعد فعلها يدري ولا ما يدري؟. يدري.
بعد أن يفعل المعصية يدري أن الله قد كتب عليك ولا شك وقبل أن يفعلها لا يدري إذن أنت الآن أقدمت على الفعل وأنت حين إقدامك تعلم ولا ما تعلم؟ لا تعلم. فلماذا لم تقدر الحسنى في حقك وأن الله كتب أنك من المتقين فتتق الله. والمسألة واضحة أنه لا حجة للعاصي لا شرعا ولا حسا ولا عقلا على معصيته لأنه كان أجدر بأن يقدر أن الله كتب له الهداية وأن يفرح كلما عمل طاعة فرح ونشط وقال هذا من علامة التوفيق. وهكذا ينبغي لكل إنسان منّ الله عليه بفعل الطاعة أن ينشط على فعل الطاعة في المستقبل وأن يقول هذه بشرى من الله عز وجل أنه يسرني لليسرى. They said: “O Messenger of Allah, should we not leave off our deeds and rely solely on Allah?” He said: “Work, for every person is facilitated for what he was created for.” How many sentences is this? How many sentences, O grammarians of the Arabs? The student: Four. The Shaykh: How many sentences? The student: Two. The Shaykh: It appears to be all of it. So, what did you say? So, you have no knowledge. Some of you said one sentence, some of you said three sentences, some of you said two sentences. What do you say? The student: ... . The Shaykh: “Work” — what is this? How many sentences? The student: One. The Shaykh: “And every person is facilitated for what he was created for.” How many is this? The last one, how many is it? The student: One sentence. Another student: Two sentences. The Shaykh: No, my brother, it is one sentence. “Every” is the subject, and “facilitated” is the predicate of the subject, and “for what he was created for” is a dependent phrase for “facilitated,” meaning a preposition and its object attached to “facilitated,” and “created for him” is a sentence, but it is a relative clause, and the sentence of the relative clause is in the position of a single word. Did you understand, everyone? I say: these two sentences suffice for large volumes, meaning instead of a person speaking in philosophy and long, broad words, these two sentences suffice for everything. “Work, for every person is facilitated for what he was created for.” Work, my brother, work. What? Now, what is the meaning? Good or evil? Good. Work, and it will be facilitated for you. Because we say to every person: “You rely on the divine decree and say, ‘Since the matter is written, why should I work?’” We say: “My brother, work, and if you see that Allah has facilitated good for you, that is a glad tidings that you are among those for whom the right path has been facilitated.” And we say to him simply: “Do you leave off marriage and say, ‘I have no need to marry if Allah has written for me children to come?’” Answer, everyone? Does anyone say this is a sane person? Children are tied to marriage, and Paradise is tied to work. So if every person were to say, “I will not marry if it is written for me that children will come,” would anyone accept this statement from him? Answer, everyone? It is never accepted. Rather, people strive earnestly to obtain marriage so that they may marry. We also say that Paradise is written for you through work. Work for it so that you may attain it. For this reason, the Prophet (peace and blessings be upon him) said: “Work, for every person is facilitated for what he was created for.” As for the people of happiness — as it is in the hadith — they are facilitated for the work of the people of happiness, and as for the people of misery, they are facilitated for the work of the people of misery. Then he recited this verse: “But as for he who gives and fears Allah and believes in the good, We will make easy for him the easy. But as for he who is stingy and considers himself self-sufficient and denies the good, We will make easy for him the difficult.” And by this it becomes clear that it is not acceptable for the sinner to rely on what? The divine decree. It is never acceptable, because he himself judges that if he relies on the divine decree, he is misguided. If someone were to say: “I will not sell and I will not buy if Allah wants me to bring in dirhams,” would it be accepted from him? No, my brothers. Do not say “no,” and do not say “yes.” If you say “no,” we say it is wrong, and if you say “yes,” we say it is wrong. The matter of provision is not limited to buying and selling, because wealth may come to me as a gift, or not? Wealth may come to me through inheritance. But what about marriage? That is, one wants children to come without marrying. Is this possible or not possible? It is not possible. We say to him: If you oppose us in the matter of provision, we will bring you something that you cannot oppose, and it is more compelling: answer, marriage. Good. It is not possible to accept an argument from the sinner against the disobedience of Allah, absolutely. For this reason, Allah invalidated this argument by saying: “The polytheists will say, ‘If Allah had willed, we would not have associated [anything] with Him, nor would our fathers, and we would not have taken anything to be forbidden.’” Complete it. Yes, go ahead. The student: “And we would not have taken anything to be forbidden.” The Shaykh: They will say, “The polytheists.” The student: “The polytheists will say, ‘If Allah had willed, we would not have associated [anything] with Him, nor would our fathers.’” The Shaykh: Yes. The student: “And we would not have taken anything to be forbidden.” The Shaykh: No. “And we would not have taken anything to be forbidden.” The student: “And we would not have taken anything to be forbidden.” The Shaykh: Likewise, they lied. The student: “They lied.” The Shaykh: Yes, until. The student: “Until.” The Shaykh: Likewise, they lied, those before them, until they tasted. The student: “Until they tasted Our punishment.” The Shaykh: “Our punishment.” May Allah reward you. “They lied, those before them,” the messengers said, “If Allah had willed, we would not have associated [anything] with Him, nor would our fathers, and we would not have taken anything to be forbidden.” Allah the Exalted said: “Likewise did the liars before them lie, until they tasted Our punishment.” And if their argument were acceptable, would Allah make them taste His punishment? Answer, my brothers? No, because Allah the Exalted does not wrong anyone. For this reason, He said: “Messengers bringing good tidings and warning, so that the people will have no argument against Allah after the messengers.” So there is no argument for the sinner by the divine decree of Allah the Mighty and Majestic against the disobedience of Allah. Then we say to the sinner: Do you know that Allah decreed the disobedience for you? He will say? Answer? If you say “no,” you are wrong, and if you say “yes,” you are wrong. Before he does it, he does not know, and after he does it, does he know or not? He knows. After he commits the sin, he knows that Allah has written it for you, without doubt, and before he does it, he does not know. So now, you proceeded to the act, and when you proceeded, did you know or not? You did not know. So why did you not assume the best for yourself and that Allah wrote that you are among the pious, so that you would fear Allah? And the matter is clear that there is no argument for the sinner, neither by the Shari'ah, nor by sense, nor by reason, against his disobedience, because it was more fitting for him to assume that Allah wrote guidance for him, and to rejoice whenever he performs an act of obedience, rejoicing and becoming energetic, and saying, “This is a sign of success.” And thus, every person upon whom Allah has bestowed the favor of performing an act of obedience should be energetic in performing obedience in the future, and should say, “This is a glad tidings from Allah the Mighty and Majestic that He has facilitated the right path for me.”