Explanation of the author's statement: "The third opinion: The distinction. If the exception stems from doubt regarding the existence of the foundation of faith, then it is forbidden, indeed disbelief.
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The Shaykh :"The third opinion in the issue: The distinction. If the exception stems from doubt regarding the existence of the foundation of faith, then it is forbidden, indeed disbelief".
If a person says, "I am a believer, if Allah wills," and he intends by this exception the foundation of faith, meaning that he is hesitating whether he has the foundation of faith or not? I say that this is not merely forbidden; it is forbidden, indeed disbelief, because it contradicts faith, which is certainty and conviction.
For this reason, we say: "Because faith is certainty and doubt contradicts it.
And if it stems from fear of self-praise and testifying to oneself with the realization of faith in speech, action, and belief, then it is obligatory out of fear of this danger".
If the exception is when one says, "if Allah wills," so that he does not praise himself, and so that he does not testify to himself that he is among the righteous and the pious, then the exception here is? Obligatory, because self-praise is forbidden, and avoiding what leads to the forbidden is obligatory. Good.
"And if the intention behind the exception is seeking blessing by mentioning the will of Allah, or explaining the cause, and that what is in his heart of faith is by the will of Allah, then it is permissible". And in my view, most of what people do is that they say, "I am a believer, if Allah wills," intending thereby to seek blessing and to realize that it is by the will of Allah.
And based on this, what occurs among the common people of making an exception is permissible, and not permissible? Permissible, because if you asked any one of the common people when they say, "if Allah wills," are you in doubt? He would say, "By Allah, there is no doubt, but I want to seek blessing by mentioning the will of Allah." So there is no harm in that, meaning: if you wish, say "if Allah wills," and if you wish, do not say it.
Look, what indicates to you that "if Allah wills" contains some hesitation is that if you said to your companion, "You are coming to us tonight," and he said, "If Allah wills," do you see that he gave you a confirmed promise? No. For this reason, some people say to him, "Do not say 'if Allah wills,' yes? Say 'I will come.' 'If Allah wills' is not an answer, is it not? Yes, but he says 'if Allah wills' because he does not know whether there will be an obstacle or not. As for me, my intention is that I am certain; there may be an obstacle.
"And the qualification by the will in this manner—meaning explaining the cause—does not contradict the realization of the qualified matter, for the qualification in this manner has occurred in matters that are realized, such as His saying, the Exalted:[Al-Fath 48:27].
Is their entering the Sacred Mosque established or not established? And is it realized? What made it realized? Because Allah promised it:[Al-Fath 48:27] and He confirmed it with the oath, the lam, and the nun, so it must happen. And yet He said, "if Allah wills," even though the One who said "if Allah wills" is Allah, Mighty and Majestic, but to make it clear that their entering it is connected to the will of Allah.
For this reason, when 'Umar (may Allah be pleased with him) said to the Prophet (peace and blessings be upon him), while he was discussing the conditions that had occurred between him and the polytheists, he said: Because Allah said: [Al-Fath 48:27] But not this year.
And in it is evidence that 'Umar (may Allah be pleased with him) would remain until he enters the House and circumambulates it, so it is a testimony for him that he will not die until what Allah promised is realized for him.
And by this it is known that it is not correct to issue a general ruling on the exception, but the aforementioned distinction is necessary, and Allah knows best, and may Allah send prayers and blessings upon our Prophet Muhammad and upon his family and his Companions, and all praise is due to Allah, Lord of the worlds. Yes?
The student: There is a chapter remaining, O Shaykh.
The Shaykh : What Allah willed, a chapter remaining? What is it?
The student: ... .
The Shaykh : Is it with you? No.
The student: Yes.
The Shaykh : No? What is it?
If a person says, "I am a believer, if Allah wills," and he intends by this exception the foundation of faith, meaning that he is hesitating whether he has the foundation of faith or not? I say that this is not merely forbidden; it is forbidden, indeed disbelief, because it contradicts faith, which is certainty and conviction.
For this reason, we say: "Because faith is certainty and doubt contradicts it.
And if it stems from fear of self-praise and testifying to oneself with the realization of faith in speech, action, and belief, then it is obligatory out of fear of this danger".
If the exception is when one says, "if Allah wills," so that he does not praise himself, and so that he does not testify to himself that he is among the righteous and the pious, then the exception here is? Obligatory, because self-praise is forbidden, and avoiding what leads to the forbidden is obligatory. Good.
"And if the intention behind the exception is seeking blessing by mentioning the will of Allah, or explaining the cause, and that what is in his heart of faith is by the will of Allah, then it is permissible". And in my view, most of what people do is that they say, "I am a believer, if Allah wills," intending thereby to seek blessing and to realize that it is by the will of Allah.
And based on this, what occurs among the common people of making an exception is permissible, and not permissible? Permissible, because if you asked any one of the common people when they say, "if Allah wills," are you in doubt? He would say, "By Allah, there is no doubt, but I want to seek blessing by mentioning the will of Allah." So there is no harm in that, meaning: if you wish, say "if Allah wills," and if you wish, do not say it.
Look, what indicates to you that "if Allah wills" contains some hesitation is that if you said to your companion, "You are coming to us tonight," and he said, "If Allah wills," do you see that he gave you a confirmed promise? No. For this reason, some people say to him, "Do not say 'if Allah wills,' yes? Say 'I will come.' 'If Allah wills' is not an answer, is it not? Yes, but he says 'if Allah wills' because he does not know whether there will be an obstacle or not. As for me, my intention is that I am certain; there may be an obstacle.
"And the qualification by the will in this manner—meaning explaining the cause—does not contradict the realization of the qualified matter, for the qualification in this manner has occurred in matters that are realized, such as His saying, the Exalted:
You will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and [hair] shortened, not fearing [anyone]
لتدخلن المسجد الحرام إن شاء الله آمنين محلقين رؤوسكم ومقصرين لا تخافونIs their entering the Sacred Mosque established or not established? And is it realized? What made it realized? Because Allah promised it:
You will surely enter al-Masjid al-Haram
لتدخلن المسجد الحرامFor this reason, when 'Umar (may Allah be pleased with him) said to the Prophet (peace and blessings be upon him), while he was discussing the conditions that had occurred between him and the polytheists, he said:
O Messenger of Allah, did you not tell us that we will come to the House and circumambulate it? He said: Yes. Did you tell me this, but did you say that you will enter this year? He said: No. He said: Then I will come to it and circumambulate it
يا رسول الله ألست تحدثنا بأننا نأتي البيت ونطوف به؟ قال : بلى. أحدثك بهذا لكن هل قلت أنك تدخل العام؟ قال : لا. قال : فإنك آتيه ومطوف بهYou will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved
لتدخلن المسجد الحرام إن شاء الله آمنين محلقين رؤوسكمAnd in it is evidence that 'Umar (may Allah be pleased with him) would remain until he enters the House and circumambulates it, so it is a testimony for him that he will not die until what Allah promised is realized for him.
And by this it is known that it is not correct to issue a general ruling on the exception, but the aforementioned distinction is necessary, and Allah knows best, and may Allah send prayers and blessings upon our Prophet Muhammad and upon his family and his Companions, and all praise is due to Allah, Lord of the worlds. Yes?
The student: There is a chapter remaining, O Shaykh.
The Shaykh : What Allah willed, a chapter remaining? What is it?
The student: ... .
The Shaykh : Is it with you? No.
The student: Yes.
The Shaykh : No? What is it?