Reading from the author's words with commentary and collation of manuscripts: "And likewise, there are types of supplicants and questioners who may supplicate with a forbidden supplication
Machine translationRead the Arabic original
The reader: "And likewise, there are types of supplicants and questioners who may supplicate with a forbidden supplication, which achieves that purpose, and begets for them a harm greater than it, and the supplication may be disliked and yet be answered.
Then this prohibition and dislike may be known by the supplicant, or he may not know it, in a way that he is not excused for negligence in seeking knowledge, or for abandoning the truth, or he may not know it in a way that he is excused, such as if he is a mujtahid or a muqallid, like the mujtahid and the muqallid who are excused in other matters".
The Shaykh : I have not found it up to now.
The reader: After the saying of Allah the Exalted:[Al-Baqarah 2:102].
The Shaykh : Have we reached this?
The reader: Yes, Shaykh.
The Shaykh : Very well.
The reader: Should I read from the beginning?
The Shaykh : No, it does not contradict; the supplicant may know it or may not know it.
The reader: Here it says: "like the mujtahid and the muqallid who".
The Shaykh : I do not have "who" (al-ladhayn).
The reader: Is it a scribal error, Shaykh?
The Shaykh : Yes, "who" (al-ladhayn).
The reader: "like the mujtahid and the muqallid who are excused in other matters. And the one who is not excused may be overlooked in that supplication; because of the abundance of his good deeds and the sincerity of his intention, or purely out of Allah's mercy for him, or similar causes.
So the result is: that what occurs of supplication containing a legal dislike is in the position of other types of worship.
And it is known that worship containing a disliked attribute may have that dislike forgiven for its doer, because of his ijtihad or taqlid, or his good deeds, or otherwise. Then that does not prevent knowing".
The Shaykh : That we know.
The student: Knowing
The Shaykh : Knowing? I have it with a noon (al-ya'lamu), perhaps it is a yaa (al-ya'lam) in your copy, which is better, apparently, that it is "knowing."
The reader: "Then that does not prevent knowing that that is disliked and prohibited, even if this specific doer has had the cause of the dislike removed from him".
The Shaykh : "Mawjib" (cause) is better, meaning what the dislike necessitates.
The reader: "Even if this specific doer has had the cause of the dislike removed from him, and from here many people err, for it is reported to them".
The Shaykh : For it is reported to them.
The reader: "For it is reported to them that some of the notable righteous people performed a worship or made a supplication, and they found the effect of that worship and that supplication, so they make that a proof for the approval of that worship and supplication, and they make that action a sunnah, as if a Prophet had done it. And this is an error, as we have mentioned, especially if the effect of that action was due to the sincerity that was in the heart of its doer at the time of the action, and then the followers do it in form without sincerity, so they are harmed by it, because the action is not prescribed so that they would have the reward of the followers, and the sincerity of that doer did not stand with them, who perhaps, by the sincerity of his seeking and the correctness of his intention, has expiation for the doer.
And from this is what is narrated of reports from some of the shaykhs"
The student: ...
The Shaykh : How? "Because the action is not prescribed so that they would have the reward of the followers"
The student: ...
The Shaykh : No, the yaa is better in our copy, for this reason it is read with the accusative case "Because the action is not prescribed so that they would have the reward of the followers", and the sincerity did not stand with them, unlike the one who was followed whom they imitated, for he has in his seeking and turning to Allah the Exalted a sincerity that these people do not have, but they imitated him in a formal way, so they thought that this form was the cause of the answer to the supplication, while the cause is other than that. The cause is the sincerity that stood in the heart of this one who was followed, the sincerity of intention and turning to Allah the Exalted, but the prescribed is prescribed according to its original form and description. Yes.
Then this prohibition and dislike may be known by the supplicant, or he may not know it, in a way that he is not excused for negligence in seeking knowledge, or for abandoning the truth, or he may not know it in a way that he is excused, such as if he is a mujtahid or a muqallid, like the mujtahid and the muqallid who are excused in other matters".
The Shaykh : I have not found it up to now.
The reader: After the saying of Allah the Exalted:
And the people learn what harms them and does not benefit them
ويتعلمون ما يضرهم ولا ينفعهمThe Shaykh : Have we reached this?
The reader: Yes, Shaykh.
The Shaykh : Very well.
The reader: Should I read from the beginning?
The Shaykh : No, it does not contradict; the supplicant may know it or may not know it.
The reader: Here it says: "like the mujtahid and the muqallid who".
The Shaykh : I do not have "who" (al-ladhayn).
The reader: Is it a scribal error, Shaykh?
The Shaykh : Yes, "who" (al-ladhayn).
The reader: "like the mujtahid and the muqallid who are excused in other matters. And the one who is not excused may be overlooked in that supplication; because of the abundance of his good deeds and the sincerity of his intention, or purely out of Allah's mercy for him, or similar causes.
So the result is: that what occurs of supplication containing a legal dislike is in the position of other types of worship.
And it is known that worship containing a disliked attribute may have that dislike forgiven for its doer, because of his ijtihad or taqlid, or his good deeds, or otherwise. Then that does not prevent knowing".
The Shaykh : That we know.
The student: Knowing
The Shaykh : Knowing? I have it with a noon (al-ya'lamu), perhaps it is a yaa (al-ya'lam) in your copy, which is better, apparently, that it is "knowing."
The reader: "Then that does not prevent knowing that that is disliked and prohibited, even if this specific doer has had the cause of the dislike removed from him".
The Shaykh : "Mawjib" (cause) is better, meaning what the dislike necessitates.
The reader: "Even if this specific doer has had the cause of the dislike removed from him, and from here many people err, for it is reported to them".
The Shaykh : For it is reported to them.
The reader: "For it is reported to them that some of the notable righteous people performed a worship or made a supplication, and they found the effect of that worship and that supplication, so they make that a proof for the approval of that worship and supplication, and they make that action a sunnah, as if a Prophet had done it. And this is an error, as we have mentioned, especially if the effect of that action was due to the sincerity that was in the heart of its doer at the time of the action, and then the followers do it in form without sincerity, so they are harmed by it, because the action is not prescribed so that they would have the reward of the followers, and the sincerity of that doer did not stand with them, who perhaps, by the sincerity of his seeking and the correctness of his intention, has expiation for the doer.
And from this is what is narrated of reports from some of the shaykhs"
The student: ...
The Shaykh : How? "Because the action is not prescribed so that they would have the reward of the followers"
The student: ...
The Shaykh : No, the yaa is better in our copy, for this reason it is read with the accusative case "Because the action is not prescribed so that they would have the reward of the followers", and the sincerity did not stand with them, unlike the one who was followed whom they imitated, for he has in his seeking and turning to Allah the Exalted a sincerity that these people do not have, but they imitated him in a formal way, so they thought that this form was the cause of the answer to the supplication, while the cause is other than that. The cause is the sincerity that stood in the heart of this one who was followed, the sincerity of intention and turning to Allah the Exalted, but the prescribed is prescribed according to its original form and description. Yes.