Explanation of the Book of the Hearts-05b
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The reciter: Musa narrated to us, Ma'mar narrated to us, I heard my father narrate, Qatadah narrated to us from 'Uqbah ibn 'Abd al-Ghaffar from Abu Sa'id al-Khudri (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) that he mentioned a man from those who came before you, whom Allah had given wealth and children, meaning He bestowed them upon him. He said: Sahih al-Bukhari 6481.
So I told Abu 'Uthman, and he said, "I heard Salman, except that he added: or as he narrated." And Mu'adh said, "Shu'bah narrated to us from Qatadah, I heard 'Uqbah, I heard Abu Sa'id al-Khudri from the Prophet (peace and blessings be upon him)."
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. This hadith is like the one that came before it, in that this man, out of his intense fear of Allah, willed that he be burned, then scattered in the sea, out of fear of Allah (Glorified and Exalted is He). It is said that this man did so thinking that Allah is not able to reach him, and that if he did this, he would be saved from the punishment. So Allah (Mighty and Majestic) resurrected him and asked him why he had done that. He informed Him that he had done it out of fear of Him, so Allah forgave him. The scholars directed this by saying that he was one who interpreted the matter; he did not intend to doubt Allah's power, but he thought that this would save him from Allah's punishment. They built upon this the ruling that if a person says a word of disbelief without intending it, he does not become a disbeliever by it. They supported their statement with what is established in the authentic collections that Allah (Glorified and Exalted is He) is more pleased with the repentance of His servant than a man whose camel is lost from him, so when he despaired of it, he lay down under a tree, waiting for death, when he saw the rein of his camel hanging from a branch of the tree. He took hold of its rein and said, "O Allah, You are my slave and I am your Lord," making a mistake out of extreme joy, so Allah did not punish him for this matter. And they build upon this that a word of disbelief must be intended by the one who says it, and if he intends it, he becomes a disbeliever, whether he is serious or joking, because there is no difference in a word of disbelief between the one who mocks and the one who is serious. The discussion is that he intends its meaning, that he intends its meaning, unlike the one who interprets it. And in this is evidence that fear saves from the punishment of Allah, and it is so, for fear of Allah saves from the punishment of Allah. But it may be objected to this with the like of the saying of Allah the Exalted:[Al-Hashr 59:16-17] Here he said, "Indeed, I fear Allah, Lord of the worlds." The answer to that is that Satan did not fear with the fear of glorification and reverence, but rather it was a fear of destruction, meaning he feared that Allah would destroy him, not out of reverence for Allah (Mighty and Majestic), nor drawing near to Him through fear. For this reason, it did not benefit him. So the fear of Satan from Allah is like the fear of a man from a lion, and the fear of a man from a lion is not a fear of worship, nor glorification, nor reverence. Al-Bukhari repeats this answer to us. Al-Bukhari is a young man, the young man, what Allah willed, does not forget.
The reciter: Sarah
The Shaykh : Oh dear, we have no grazing here, I want him to graze, he grazes and his body so that he rests and he is relieved of him.
The reciter: The fear of Satan from Allah (Blessed and Exalted is He) is not the fear of servitude, but rather the fear of Allah (Blessed and Exalted is He) for the sake of His destroying him, like the fear of people from a lion: he saidThe Shaykh : You have done well, meaning it is not a fear of worship and piety, and complete glorification.
When the time of his death approached, he asked his children, 'What type of father have I been to you?' They replied: You have been a good father. He said, 'But he (i.e. your father) has not stored any good deeds with Allah (for the Hereafter): if he should face Allah, Allah will punish him. So listen, (O my children), when I die, burn my body till I become mere coal and then grind it into powder, and when there is a stormy wind, throw me (my ashes) in it.' So he took a firm promise from his children (to follow his instructions). And by Allah they (his sons) did accordingly(fulfilled their promise.) Then Allah said, "Be"' and behold! That man was standing there! Allah then said. "O my slave! What made you do what you did?" That man said, "Fear of You." So Allah forgave him.
فلما حضر قال لبنيه أي أب كنت لكم قالوا خير أب قال فإنه لم يبتئر عند الله خيرًا _ فسرها قتادة لم يدخر _ وإن يقدم على الله يعذبه فانظروا فإذا مت فأحرقوني حتى إذا صرت فحماً فاسحقوني أو قال فاسهكوني ثم إذا كان ريح عاصف فاذروني فيها فأخذ مواثيقهم على ذلك وربي ففعلوا فقال الله كن فإذا رجل قائم ثم قال :أي عبدي ما حملك على ما فعلت قال : مخافتك أو فرق منك فما تلافاه أن رحمه اللهSo I told Abu 'Uthman, and he said, "I heard Salman, except that he added:
Scatter me in the sea
فاذروني في البحرThe Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. This hadith is like the one that came before it, in that this man, out of his intense fear of Allah, willed that he be burned, then scattered in the sea, out of fear of Allah (Glorified and Exalted is He). It is said that this man did so thinking that Allah is not able to reach him, and that if he did this, he would be saved from the punishment. So Allah (Mighty and Majestic) resurrected him and asked him why he had done that. He informed Him that he had done it out of fear of Him, so Allah forgave him. The scholars directed this by saying that he was one who interpreted the matter; he did not intend to doubt Allah's power, but he thought that this would save him from Allah's punishment. They built upon this the ruling that if a person says a word of disbelief without intending it, he does not become a disbeliever by it. They supported their statement with what is established in the authentic collections that Allah (Glorified and Exalted is He) is more pleased with the repentance of His servant than a man whose camel is lost from him, so when he despaired of it, he lay down under a tree, waiting for death, when he saw the rein of his camel hanging from a branch of the tree. He took hold of its rein and said, "O Allah, You are my slave and I am your Lord," making a mistake out of extreme joy, so Allah did not punish him for this matter. And they build upon this that a word of disbelief must be intended by the one who says it, and if he intends it, he becomes a disbeliever, whether he is serious or joking, because there is no difference in a word of disbelief between the one who mocks and the one who is serious. The discussion is that he intends its meaning, that he intends its meaning, unlike the one who interprets it. And in this is evidence that fear saves from the punishment of Allah, and it is so, for fear of Allah saves from the punishment of Allah. But it may be objected to this with the like of the saying of Allah the Exalted:
(16) [The hypocrites are] like the example of Satan when he says to man, "Disbelieve." But when he disbelieves, he says, "Indeed, I am disassociated from you. Indeed, I fear Allah, Lord of the worlds." (17) So the outcome for both of them is that they will be in the Fire, abiding eternally therein. And that is the recompense of the wrong-doers.
كمثل الشيطان إذا قال للإنسان اكفر فلما كفر قال أني بريء منك إني أخاف الله رب العالمين فكان عاقبتهما أنهما في النار خالدين فيها وذلك جزاء الظالمينThe reciter: Sarah
The Shaykh : Oh dear, we have no grazing here, I want him to graze, he grazes and his body so that he rests and he is relieved of him.
The reciter: The fear of Satan from Allah (Blessed and Exalted is He) is not the fear of servitude, but rather the fear of Allah (Blessed and Exalted is He) for the sake of His destroying him, like the fear of people from a lion: he saidThe Shaykh : You have done well, meaning it is not a fear of worship and piety, and complete glorification.