Exegesis of the saying of Allah the Exalted: "And they said: We have heard and obeyed. O our Lord, forgive us, and to You is the final destination." With a discussion on intrusive thoughts and the talk of the self.
Machine translationRead the Arabic original
The Shaykh : [Al-Baqarah 2:285].
And here I pause to ask the grammar student, what put "Your forgiveness" in the accusative case? Yes.
The student: The incitement (al-ighra').
The Shaykh : The incitement? No, rest, rest, yes, what is it?
The student: A verbal noun (masdar).
The Shaykh : A verbal noun, and what is the implied meaning? The sentence does not make sense. It is a verbal noun without a doubt, but it was put in the accusative case as a verbal noun, rest, yes.
The student: ... .
The Shaykh : That is correct, very well.
The student: The implied meaning.
The Shaykh : The implied meaning?
The student: ... .
The Shaykh : We ask You for Your forgiveness, that is it. And they said: We have heard and obeyed, Your forgiveness, meaning we ask You for Your forgiveness. And it is as if they, may Allah be pleased with them, reproached themselves when they said: O Messenger of Allah, this is burdensome for us. So they asked Allah for forgiveness.
"Our Lord" means: O our Lord. And "to You is the final destination" means: to You is the return in every matter.
So Allah revealed these verses, then He said:[Al-Baqarah 2:286]
The talk of the self, is it possible for a person to get rid of it? Answer? It is not possible, it is not possible to get rid of it, because it attacks the person with a fierce attack that he cannot escape. For this reason, the hadith came in exact agreement with the verse, so the Prophet (peace and blessings be upon him) said:Bulugh al-Maram 8:133, Praise be to Allah for His blessings. How much the self talks about a thing that is greater than the mountains, but if a person does not submit to it, it does not harm him, it does not harm him at all no matter what. If he talks to himself about the greatest of sins regarding Allah, or the Book of Allah, or the Messenger of Allah, or the religion of Allah, or anything else, but he does not rely on it, and his soul does not find peace in it, then what is that? It does not harm him Bulugh al-Maram 8:133.
And with this hadith and the noble verse, it becomes clear that those who have intrusive thoughts have been afflicted with a disease, whether the intrusive thoughts are regarding Allah, or the Book of Allah, or the Messenger of Allah, or prayer, or ritual purity, or fasting, or Hajj, or marriage, or divorce, or anything else.
Whatever is an intrusive thought that a person does not rely on, it does not harm him, even if a person talks to himself, for example, that he has divorced his wife, and says: This woman who made my life difficult is divorced. He says it in his heart and with his tongue, he did not utter it. Is she divorced? No, she is not divorced. Why? Because the talk of the self, what is it? Brother?
The student: It does not harm.
The Shaykh : What? And what does not harm? And what is it that does not harm? Meaning, if a person eats poison, it does not harm him? What does not harm? And what does not harm? Yes? What does he say?
The student: The talk of the heart.
The Shaykh : The talk of the heart, meaning the talk of the self, _rest_ because the self did not actually talk about it, this does not harm at all.
But what is your opinion of a man who is afflicted with intrusive thoughts regarding the divorce of his wife, and says: I cannot remain like this anxious unless I explicitly say: My wife is divorced. Is this correct or incorrect?
The student: Incorrect.
The Shaykh : This is incorrect, rather, if he divorces in this state, there is no divorce upon him, the divorce is not upon him. Why is the divorce not upon him when he said: My wife so-and-so, the mother of so-and-so, is divorced? We say: There is no divorce upon him. Why? Because of the saying of the Prophet (peace and blessings be upon him):Sunan ad-Daraqutni 16:86.
And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination."
وقالوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُAnd here I pause to ask the grammar student, what put "Your forgiveness" in the accusative case? Yes.
The student: The incitement (al-ighra').
The Shaykh : The incitement? No, rest, rest, yes, what is it?
The student: A verbal noun (masdar).
The Shaykh : A verbal noun, and what is the implied meaning? The sentence does not make sense. It is a verbal noun without a doubt, but it was put in the accusative case as a verbal noun, rest, yes.
The student: ... .
The Shaykh : That is correct, very well.
The student: The implied meaning.
The Shaykh : The implied meaning?
The student: ... .
The Shaykh : We ask You for Your forgiveness, that is it. And they said: We have heard and obeyed, Your forgiveness, meaning we ask You for Your forgiveness. And it is as if they, may Allah be pleased with them, reproached themselves when they said: O Messenger of Allah, this is burdensome for us. So they asked Allah for forgiveness.
"Our Lord" means: O our Lord. And "to You is the final destination" means: to You is the return in every matter.
So Allah revealed these verses, then He said:
Allah does not charge a soul except [with that within] its capacity
لا يكلف الله نفسا الا وسعهاThe talk of the self, is it possible for a person to get rid of it? Answer? It is not possible, it is not possible to get rid of it, because it attacks the person with a fierce attack that he cannot escape. For this reason, the hadith came in exact agreement with the verse, so the Prophet (peace and blessings be upon him) said:
Allah, the Most High, has forgiven my followers what they contemplate on within themselves (i.e. evil thoughts) as long as they do not act upon or speak about them.
إن الله تجاوز عن أمتي ما حدثت به أنفسها ما لم تعمل أو تتكلمAllah, the Most High, has forgiven my followers what they contemplate on within themselves (i.e. evil thoughts) as long as they do not act upon or speak about them.
إن الله تجاوز عن أمتي ما حدثت به أنفسها ما لم تعمل أو تتكلمAnd with this hadith and the noble verse, it becomes clear that those who have intrusive thoughts have been afflicted with a disease, whether the intrusive thoughts are regarding Allah, or the Book of Allah, or the Messenger of Allah, or prayer, or ritual purity, or fasting, or Hajj, or marriage, or divorce, or anything else.
Whatever is an intrusive thought that a person does not rely on, it does not harm him, even if a person talks to himself, for example, that he has divorced his wife, and says: This woman who made my life difficult is divorced. He says it in his heart and with his tongue, he did not utter it. Is she divorced? No, she is not divorced. Why? Because the talk of the self, what is it? Brother?
The student: It does not harm.
The Shaykh : What? And what does not harm? And what is it that does not harm? Meaning, if a person eats poison, it does not harm him? What does not harm? And what does not harm? Yes? What does he say?
The student: The talk of the heart.
The Shaykh : The talk of the heart, meaning the talk of the self, _rest_ because the self did not actually talk about it, this does not harm at all.
But what is your opinion of a man who is afflicted with intrusive thoughts regarding the divorce of his wife, and says: I cannot remain like this anxious unless I explicitly say: My wife is divorced. Is this correct or incorrect?
The student: Incorrect.
The Shaykh : This is incorrect, rather, if he divorces in this state, there is no divorce upon him, the divorce is not upon him. Why is the divorce not upon him when he said: My wife so-and-so, the mother of so-and-so, is divorced? We say: There is no divorce upon him. Why? Because of the saying of the Prophet (peace and blessings be upon him):