The benefits of the saying of Allah the Exalted: << قال رب إني ظلمت نفسي فاغفرلي فغفر له إنه هو الغفور الرحيم >

[Surah al-Qasas:16] In this verse, it is established that the messengers, peace and blessings be upon them, may make mistakes. Is this benefit accepted or not?
The student: This is his decree.

The Shaykh : This is not accepted, because it was before the message, and before the message, it is possible for such a thing to occur from him, but moral corruption, drinking intoxicants, and the like do not occur from him. As for jealousy and zeal, that may occur from him.
It also contains the permissibility of seeking nearness to Allah, Glorified and Exalted is He, through the state of the supplicant. Where is this taken from? From His saying: The one who wrongs himself is in need of one who... so it is seeking nearness to Allah, Glorified and Exalted is He, through the state of the supplicant. And from that is His saying, Glorified and Exalted is He, about Musa: Seeking nearness to Allah, Glorified and Exalted is He, is through the state of the supplicant, and through praising Allah with His names and attributes, and likewise through His actions by which He bestows blessings. All of this came together in the Prophet’s (peace and blessings be upon him) teaching to Abu Bakr. He said: Teach me a supplication to recite in my prayer. He said: Say:
The student: ...

The Shaykh : ... This is not in the second one, not in the first one: My Lord, indeed I have wronged myself.
It also contains the establishment of these two names from the names of Allah: al-Ghafur (The All-Forgiving) and al-Rahim (The Most Merciful). The establishment of the name, as we have passed through in the principles of creed, entails three things if the name is transitive, and two things if it is intransitive. It entails establishing this name from the names of Allah, establishing the attribute it indicates, and establishing the effect, which is its transitivity to the created being. For example, al-Ghafur and al-Rahim entail three things: establishing al-Ghafur and al-Rahim as being from the names of Allah, establishing the attributes of forgiveness and mercy for Allah, Glorified and Exalted is He, and establishing the effect that follows from that, namely that He forgives and shows mercy. Good.
It also contains, in His saying: , evidence for the establishment of causes. Where is this taken from? From the fact that here the causality means that because of my wronging myself, I ask You to forgive me.
The student: His saying: What is derived from it?

The Shaykh : It is derived from His saying: , the response of Allah, Glorified and Exalted is He, and the attributes contained in this response, because the response entails: hearing, knowledge, power, and richness. This is what... from the aspects. If Allah responds to a person, it means that He had heard him, known his state, and been able to grant him his request. All of this is derived from it.
It also contains the establishment of the generosity of Allah, due to His saying: .
It also contains the establishment that supplication is a cause, contrary to those who denied its causality and said: If a thing has been written for me, I do not need supplication, and if it has not been written for me, there is no benefit in supplication. The answer to that is to say: It is written for you by supplication, written for you with this condition, by supplication... For example: I do not supplicate, because what is written must happen, and what is not written cannot happen. Is this correct? We say: This is not correct, because it is written for you by this cause. Just as if someone said: I will not marry. If Allah has decreed a child for me, a child will come to me, and if Allah has not decreed a child for me, what is the benefit of marriage? We say: But the child is decreed for you by marriage. So these unseen matters are not... like the seen matters. Just as seen matters do not succeed except by doing the causes that lead to them, so unseen matters do not succeed. So we say: Do not do a good deed, because if you are among the people of Paradise, you will be among the people of Paradise, and if you are among the people of the Fire, you will not be except among the people of the Fire. It is said: You will be among the people of Paradise by your deed. For this reason, when the Messenger (peace and blessings be upon him) said to his companions: or: So everyone is facilitated for what he was created for. Then he recited His saying, Exalted is He: [Surah al-Layl]. The important thing is that in this verse and other numerous verses, there is evidence for the effect of supplication in obtaining the desired thing, is that not so?
The students: Yes.

The Shaykh : Because whoever denies that is, in reality, a stubborn denier or ignorant. Yes.