The fifteenth example: Allah the Exalted said in the Qudsi Hadith: "O son of Adam, I was ill and you did not visit me."
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The Shaykh :Allah the Exalted says in the Qudsi Hadith: Sahih Muslim 2569 Al-'Uqayli, what is the problem?
The student: ... .
The Shaykh : That Allah attributed the illness to Himself. He said: And it is known that this cannot be taken at its apparent meaning, is it not? Meaning, no person can ever say that Allah was ill.
They said: So you, O people of the Sunnah, who claim to be followers of the Salaf, have interpreted it. What is the answer?
The answer is: "This hadith was narrated by Muslim in the chapter on the virtue of visiting the sick in the Book of Kindness, Maintaining Ties, and Manners, number 43, page 1990, in the arrangement of Muhammad Fu'ad 'Abd al-Baqi. Muslim narrated it from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him and his family) said:Sahih Muslim 2569" The meaning is: How could I visit You when You are in no need of me? Or the meaning is: How could I visit You from an illness when You are the Lord of the worlds and do not get ill? Both are possible. The important thing is that the son of Adam says: "Sahih Muslim 2569 Yes Sahih Muslim 2569" Look, "My servant so-and-so," is the servitude legal or cosmic? Yes, legal. Legal. Yes. He says: Sahih Muslim 2569
The answer is: No, because this interpretation contradicts what is established regarding the exaltation of Allah, Mighty and Majestic. But this "withness" (being with) must be said to be specific to Allah, Mighty and Majestic, and we do not know its modality, just as we do not know the modality of the descent to the lowest heaven.
He also says: "Sahih Muslim 2569 — meaning, I asked you to feed Me — Sahih Muslim 2569 meaning that You are in no need of this Sahih Muslim 2569" Look at the difference in the case of the sick person. He said, "you would have found Me with him," because Allah the Exalted is with those whose hearts are broken. The sick person's heart is broken, his spirit is weak, not like the strength of the healthy person in his joy and the like. He said: As for this, he said: meaning the food, and the intended meaning is its reward " Sahih Muslim 2569" Here we say: "sawqa" (gave drink) or "asqayta" (gave drink)? Two forms are permissible in it. Allah the Exalted said: [Al-Mursalat 77:27] And He said: [Al-Insan 76:21] So, it is permissible to say "if you had given him drink" or "if you had given him drink."
Also, in this there is a grammatical point: "law" (if) in his saying: the lam was connected with its answer, and "law" in his saying: Sahih Muslim 2569 the lam was not connected. What indicates this? The answer is: the permissibility of both forms. And it is so in the Noble Qur'an. Allah the Exalted said regarding crops: [Al-Waqi'ah 56:65] And He said regarding water: [Al-Waqi'ah 56:70] So, in the negation of the answer to "lam," it is permissible in the affirmation that the answer be connected with the lam and that it not be connected.
As for when the negation is with "ma," the most common is that they are not connected with the lam. You say, for example, "If Zayd had come, 'Amr did not come," and you do not say "lam ya'ti" (did not come). But the lam may be connected with "ma" rarely. From this is the saying of the poet:
"And if we were given the choice, we would not have parted *** But there is no choice with the nights"
The point is his saying: "we would not have parted" and the more eloquent and common is "we would not have parted."
"And the answer is: The Salaf took this hadith and did not divert it from its apparent meaning by distortion in which they stumble due to their desires. Rather, they interpreted it as the One who spoke it interpreted it. Who is He? Allah, Mighty and Majestic. So, Allah the Exalted's saying: Allah, Mighty and Majestic, clarified it. Yes, Allah the Exalted clarified it Himself where He said: And this is explicit that the intended meaning is the illness of one of Allah's servants, the asking for food by one of Allah's servants, and the asking for water by one of Allah's servants. And the One who interpreted it thus is Allah, the One who spoke it, and He is most knowledgeable of His intent. So, if we interpret the illness attributed to Allah, the asking for food attributed to Him, and the asking for water attributed to Him, with the illness of the servant, his asking for food, and his asking for water, there is no diverting the speech from its apparent meaning in that, because that is the interpretation of the One who spoke it. It is as if He had spoken with this meaning from the beginning".
So, their objection is invalid. What invalidated it is that Allah interpreted it and clarified that the illness is not His illness, and that the asking for water is not His asking for water, and that the asking for food is not His asking for food. So why do you disparage us when we interpret it thus, and the One who interpreted it is the One who spoke it?
"And Allah only attributed that to Himself initially for encouragement and exhortation, like His saying:[Al-Baqarah 2:245]" And from here, for excitement. And the loan is known. Is Allah, Mighty and Majestic, in need of that? He is not in need, but this is in the category of encouragement.
He said: "And this hadith to its end".
O son of Adam, I was sick but you did not visit Me.
يا ابن آدم مرضت فلم تعدنيThe student: ... .
The Shaykh : That Allah attributed the illness to Himself. He said:
I was ill and you did not visit me
مرضت فلم تعدنيThey said: So you, O people of the Sunnah, who claim to be followers of the Salaf, have interpreted it. What is the answer?
The answer is: "This hadith was narrated by Muslim in the chapter on the virtue of visiting the sick in the Book of Kindness, Maintaining Ties, and Manners, number 43, page 1990, in the arrangement of Muhammad Fu'ad 'Abd al-Baqi. Muslim narrated it from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him and his family) said:
Verily, Allah, the Exalted and Glorious, would say on the Day of Resurrection: O son of Adam, I was sick but you did not visit Me. He would say: O my Lord; how could I visit Thee whereas Thou art the Lord of the worlds?
إن الله يقول يوم القيامة : يابن آدم مرضت فلم تعدني قال : يارب كيف أعودك وأنت رب العالمينhow could I visit Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Didn't you know that such and such servant of Mine was sick but you did not visit him
كيف أعودك وأنت رب العالمين قال : أما علمت أن عبدي فلاناً مرض فلم تعدهwere you not aware of this that if you had visited him, you would have found Me by him
أما علمت أنك لو عدته لوجدتني عندهwere you not aware of this that if you had visited him, you would have found Me by him
أما علمت أنك لو عدته لوجدتني عندهThe answer is: No, because this interpretation contradicts what is established regarding the exaltation of Allah, Mighty and Majestic. But this "withness" (being with) must be said to be specific to Allah, Mighty and Majestic, and we do not know its modality, just as we do not know the modality of the descent to the lowest heaven.
He also says: "
O son of Adam, I asked food from you
يا ابن آدم استطعمتكbut you did not feed Me. He would say: My Lord, how could I feed Thee whereas Thou art the Lord of the worlds?
فلم تطعمني قال : يا رب وكيف أطعمك وأنت رب العالمينDidn't you know that such and such servant of Mine asked food from you but you did not feed him, and were you not aware that if you had fed him you would have found him by My side?
قال : أما علمت أنه استطعمك عبدي فلان فلم تطعمه، أما علمت أنك لو أطعمته لوجدت ذلك عنديYou would have found Me with him
لوجدتني عندهYou would have found that with Me
لوجدت ذلك عنديYou would have found that with Me
لوجدت ذلك عنديO son of Adam, I asked you to give Me drink
يابن آدم استسقيتكbut you did not provide Me. He would say: My Lord, how could I provide Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Such and such of servant of Mine asked you for a drink but you did not provide him, and had you provided him drink you would have found him near Me.
فلم تسقني قال : يارب كيف أسقيك وأنت رب العالمين قال : استسقاك عبدي فلان فلم تسقه أما إنك لو سقيته وجدت ذلك عنديand have given you to drink sweet water.
وأسقيناكم ماء فراتاand their Lord will give them a purifying drink.
وسقاهم ربهم شرابا طهوراAlso, in this there is a grammatical point: "law" (if) in his saying:
If you had fed him
لو أطعمتهhad you provided him drink
أما إنك لو سقيتهIf We willed, We could make it [dry] debris
لو نشاء لجعلناه حطاماIf We willed, We could make it bitter
ولو نشاء جعلناه أجاجاAs for when the negation is with "ma," the most common is that they are not connected with the lam. You say, for example, "If Zayd had come, 'Amr did not come," and you do not say "lam ya'ti" (did not come). But the lam may be connected with "ma" rarely. From this is the saying of the poet:
"And if we were given the choice, we would not have parted *** But there is no choice with the nights"
The point is his saying: "we would not have parted" and the more eloquent and common is "we would not have parted."
"And the answer is: The Salaf took this hadith and did not divert it from its apparent meaning by distortion in which they stumble due to their desires. Rather, they interpreted it as the One who spoke it interpreted it. Who is He? Allah, Mighty and Majestic. So, Allah the Exalted's saying:
I fell ill, and I asked you to feed Me, and I asked you to give Me drink
مرضت واستطعمتك واستسقيتكDid you not know that My servant so-and-so fell ill, and that My servant so-and-so asked you for food, and that My servant so-and-so asked you for drink?
أما علمت أن عبدي فلانا مرض وأنه استطعمك عبدي فلان واستسقاك عبدي فلانSo, their objection is invalid. What invalidated it is that Allah interpreted it and clarified that the illness is not His illness, and that the asking for water is not His asking for water, and that the asking for food is not His asking for food. So why do you disparage us when we interpret it thus, and the One who interpreted it is the One who spoke it?
"And Allah only attributed that to Himself initially for encouragement and exhortation, like His saying:
Who is it that would loan Allah a goodly loan
من ذا الذي يقرض الله قرضا حسناHe said: "And this hadith to its end".