Benefits of the Hadith: The Right of Allah over the Servants and the Right of the Servants over Allah

The Shaykh : Then the author mentioned the hadith of Mu'adh, which contains benefits and subtle points. One is the repetition of addressing a person in order to increase his attention and to indicate care. For this reason, the Messenger (peace and blessings be upon him) addressed him three times, saying, "O Mu'adh," and he replied, "At your service," and so on. It also indicates what confirms the news by mentioning the state of affairs, for Mu'adh (may Allah be pleased with him) mentioned that he was riding behind the Prophet (peace and blessings be upon him), and that there was nothing between him and the Prophet except the back of the saddle. It also indicates that the right of Allah over the servants is that they worship Him and do not associate anything with Him. This is a right in which no one shares with Him. But what is worship? Worship is severe; it is performing the obedience of Allah in a manner of love and magnification. Therefore, it must involve humility and the belief that the human being is a slave to Allah, subordinated to Him. باذل نفسه فيما يرضي ربه ، لا أن يفعل العبادة على وجه العادة ، ولا يفعل العبادة وهو يشعر بأنه مستغن عن ربه ، بل لا بد من التذلل التام لله عز وجل ، والقيام بطاعته محبة له وتعظيماً له ، ومتى كان الإنسان على هذا الوجه ، فلا بد أن يقوم بالأعمال الصالحة ، ولهذا لا تظن أن هذا الأمر قاله النبي عليه الصلاة والسلام ، لا تظن أنه أمر سهل ، هو أمر صعب ، من يحقق العبادة ؟ ولهذا قال حق الله على العباد ، أن يعبدوه ولا يشركوا به شيئا ، ولا يجوز أن يشرك أحدا مع الله في هذا الحق الخاص ، أما حقنا عليه عز وجل ، فأن لا يعذبهم ، متى ؟ إذا عبدوه ولم يشركوا به شيئاً ، هذا حقهم عليه ، وفي هذا الحديث ، ومن الفوائد في هذا الحديث إسناد العلم إلى الله ورسوله ، بدون الإتيان بثم ، حيث قال معاذ ، الله ورسوله أعلم ، وأقره النبي صلى الله عليه وسلم على ذلك ووجهه : أن مسائل الشرع ، علم الرسول صلى الله عليه وسلم فيها من علم الله ، فيصح أن تنسب العلم فيها إلى الله ورسوله ، بواو العطف الدالة على الإشتراك ، لأن ما قاله الرسول فهو شرع الله ، أما المسائل القدرية الكونية ، فلا يجوز أن تقرن الرسول صلى الله عليه وسلم مع الله بواو العطف ، بل لا بد من واو يدل على التأخر ، والتراخي ، في حق الرسول صلى الله عليه وسلم بالنسبة إلى حق الله ، فالأمور الكونية لا يمكن أن تشرك الرسول مع الله بالواو مثل ما أنكر الرسول عليه الصلاة والسلام على الرجل الذي قال له ما شاء الله وشئت فقال : أجعلتني لله ندا قل ما شاء الله وحده ، لكن لما قال معاذ الله ورسوله أعلم ، ولما قال الصحابة في غزوة الحديبية ، لما أصبحوا وقد أمطرت السماء ، قال لهم الرسول صلى الله عليه وسلم أتدرون ماذا قال ربكم ، قالوا الله ورسوله أعلم ، لم ينكر عليهم ، لأن المسائل الشرعية كما قلت لكم ، علم الرسول فيها
القارئ : من علم الله

الشيخ : من علم الله ، وما قاله الرسول تشريعاً فيها شرع الله ، فصح ، أن يقرن الحكم بين الله ورسوله بالواو ، ومن ذلك قوله تعالى : ولو أنهم رضوا ما آتاهم الله ورسوله ، لأن الإتيان هنا إتيان
القارئ : شرعي

الشيخ : شرعي ، وفيه أيضاً هذا الحديث أن للعباد حقاً على الله ، أن للعباد حقاً على الله ، واجباً على الله ، فإذا قال قائل : كيف نوجبه على الله ؟ ، كيف ؟ قلنا نحن لم نوجبه ، بل الذي أوجبه على نفسه هو الله عز وجل ، تكرماً منه وفضلاً ، وإلا فهو ربنا يفعل ما يشاء ، ولكن من كرمه أن أوجب على نفسه لنا حقوقاً ومن ذلك قوله تعالى : كتب ربكم على نفسه الرحمة أنه من عمل منكم سوء بجهالة ، ثم تاب من بعده وأصلح فأنه غفور رحيم أنظر كتب ، كتب بمعنى ؟
القارئ : فرض

الشيخ : فرض وأوجب ، على نفسه الرحمة ، أما نحن ما نوجب على الله شيء ، لكن إذا أوجب الله على نفسه ، تكرماً منه فله الحمد والفضل ، ولهذا ، قيد ابن القيم رحمه الله ، قول الشاعر : " ما للعباد عليه حق واجب كلا ولا عمل لديه ضائع ، إن عذبوا فبعدله ، أو نعموا فبفضله وهو الكريم الواسع " قيد هذين البيتين فقال :" ما للعباد عليه حق واجب هو أوجب الأجر العظيم الشان " هو أوجبه ، " كلا ولا عمل لديه ضائع إن كان بالإخلاص والإحسان " ، قيده أيضا، والأول ، الشاعر الأول ما قيده ، فالعمل يكون ضائعاً ، إذا لم يكن مخلصاً ، ويكون ضائعاً إذا لم يكن على الإحسان على شريعة الرسول عليه الصلاة والسلام ، فقيدها ، ما للعباد عليه حق واجب هو أوجب الأجر العظيم الشان، كلا ولا عمل لديه ضائع إن كان بالإخلاص والإحسان أنشدنا إياهما
القارئ : " ما للعباد عليه حق واجب هو أوجب الأجر العظيم الشان " ولا أجر عنده ضائع ،

الشيخ : لا
القارئ : كلا ولا أجر

الشيخ : عمل
القارئ : ولا عمل عنده ضائع

الشيخ : لا
القارئ :كلا ولا عمل عنده

الشيخ : عنده منكسر البيت ، لديه
القارئ : كلا ولا عمل لديه ضائع إذا قترن بالإخلاص والإحسان،

الشيخ : إذا اقترن لا
القارئ : إذا اقترن

الشيخ : لا

الشيخ : إن كان

السائل : أن كان بالإخلاص والإحسان

الشيخ : إن كان بالإخلاص والإحسان ، طيب . وفيه أيضاً : دليل على تواضع الرسول عليه الصلاة والسلام حيث أردف خلفه معاذاً وجواز الإرداف على الدابة لكن بشرط أن لا يكون ذلك شاقاً عليها . Offering oneself in what pleases his Lord, not performing worship as a mere habit, nor performing worship while feeling that he is independent of his Lord. Rather, complete humility before Allah (Mighty and Majestic) is necessary, along with performing His obedience out of love for Him and magnification of Him. When a person is in this state, he must perform righteous deeds. Therefore, do not think that this matter was said by the Prophet (peace and blessings be upon him) as something easy; it is a difficult matter. Who truly realizes worship? For this reason, he said, "The right of Allah over the servants is that they worship Him and do not associate anything with Him." It is not permissible for anyone to associate anyone with Allah in this specific right. As for our right over Him (Mighty and Majestic), it is that He does not punish them. When? When they worship Him and do not associate anything with Him. This is their right over Him. In this hadith, one of the benefits is attributing knowledge to Allah and His Messenger without using "then" (thumma), as Mu'adh said, "Allah and His Messenger know best," and the Prophet (peace and blessings be upon him) approved him of that and directed him: that in matters of the Shari'ah, the knowledge of the Messenger (peace and blessings be upon him) is from the knowledge of Allah. Therefore, it is correct to attribute knowledge in these matters to Allah and His Messenger with the conjunction "and" (wa) indicating sharing, because what the Messenger said is the Shari'ah of Allah. As for cosmic and predestined matters, it is not permissible to pair the Messenger (peace and blessings be upon him) with Allah with the conjunction "and." Rather, a conjunction indicating delay and lag must be used regarding the right of the Messenger (peace and blessings be upon him) in relation to the right of Allah. Cosmic matters cannot allow the Messenger to be paired with Allah with "and," just as the Messenger (peace and blessings be upon him) rebuked the man who said to him, "What Allah wills and what you will," and he said, "Have you made me equal to Allah? Say, 'What Allah wills alone.'" But when Mu'adh said, "Allah and His Messenger know best," and when the Companions said during the Battle of al-Hudaybiyyah, when it became morning and the sky had rained, the Messenger (peace and blessings be upon him) said to them, "Do you know what your Lord said?" They said, "Allah and His Messenger know best." He did not rebuke them, because in matters of the Shari'ah, as I told you, the knowledge of the Messenger in them is from the knowledge of Allah. The presenter: From the knowledge of Allah. The Shaykh: From the knowledge of Allah. And what the Messenger legislated in them is the Shari'ah of Allah. Therefore, it is correct to pair the ruling between Allah and His Messenger with "and." Among this is His saying (Glorified and Exalted is He): "And if they had been content with what Allah and His Messenger gave them..." because the giving here is the giving of the presenter: Shari'ah. The Shaykh: Shari'ah. And in this hadith, the servants have a right over Allah; the servants have a right over Allah, obligatory upon Allah. If someone says, "How do we make it obligatory upon Allah? How?" We say, "We did not make it obligatory; rather, the One who made it obligatory upon Himself is Allah (Mighty and Majestic), out of His generosity and grace. Otherwise, He is our Lord and does what He wills. But out of His nobility, He made rights obligatory upon Himself for us. Among this is His saying (Glorified and Exalted is He): "Your Lord has decreed upon Himself mercy. Whoever does evil out of ignorance and then repents after it and amends, He is the Forgiving, the Merciful." Look at "decreed" (kataba). What does "decreed" mean? The presenter: Made obligatory. The Shaykh: Made obligatory and imposed upon Himself mercy. As for us, we do not make anything obligatory upon Allah. But if Allah makes something obligatory upon Himself out of His generosity, to Him be praise and grace. For this reason, Ibn al-Qayyim (may Allah have mercy on him) qualified the saying of the poet: "The servants have no obligatory right upon Him, No, nor is any deed lost with Him. If they are punished, it is by His justice, Or if they are blessed, it is by His grace, And He is the Noble, the All-Encompassing." He qualified these two verses and said: "The servants have no obligatory right upon Him, He made obligatory the great reward of high status. No, nor is any deed lost with Him, If it is with sincerity and excellence." He qualified it as well. The first poet did not qualify it. So the deed is lost if it is not sincere, and it is lost if it is not with excellence according to the Shari'ah of the Messenger (peace and blessings be upon him). So he qualified it: "The servants have no obligatory right upon Him, He made obligatory the great reward of high status. No, nor is any deed lost with Him, If it is with sincerity and excellence." We recited them to us. The presenter: "The servants have no obligatory right upon Him, He made obligatory the great reward of high status." And no reward is lost with Him. The Shaykh: No. The presenter: No, nor is any reward. The Shaykh: Deed. The presenter: Nor is any deed lost with Him. The Shaykh: No. The presenter: No, nor is any deed with Him. The Shaykh: With Him. The verse is broken. With Him. The presenter: No, nor is any deed lost with Him if it is accompanied by sincerity and excellence. The Shaykh: If it is accompanied. No. The presenter: If it is accompanied. The Shaykh: No. The Shaykh: If it is. The questioner: If it is with sincerity and excellence. The Shaykh: If it is with sincerity and excellence. Good. And in it is also: evidence of the humility of the Messenger (peace and blessings be upon him), where he had Mu'adh riding behind him, and the permissibility of riding together on a mount, but with the condition that it not be burdensome for the animal.