Reading from the author's words, with commentary on them and collation of the manuscripts: "And yet, you see those who claim that they fell into hardships, so they made vows to remove their hardships, are more—or nearly so—than those who claim that they supplicated at graves or elsewhere, and their needs were fulfilled. Indeed, due to the great deception of the misguiders by this, the vows forbidden by the Shari'ah have become a source of livelihood for many of the custodians, the residents, and those who perform i'tikaf at some mosques or elsewhere, and they take a great deal from the wealth. And those who make vows, one of them says: 'I became ill, so I made a vow.' Another says: 'The enemy came out against me, so I made a vow.' Another says: 'I traveled by sea, so I made a vow.' Another says: 'I was imprisoned, so I made a vow.' Another says: 'I was struck by poverty, so I made a vow.' And it has become established in their souls that these vows are the cause of obtaining their desire and repelling their fear. And the Truthful, the Verifier has informed that a vow of obedience to Allah—let alone a vow of disobedience—is not a cause for the occurrence of good, but rather the good that occurs for the one who makes the vow coincides with it as it coincides with all other causes. So what are these unlegislated supplications in obtaining the desired thing more than these vows in obtaining the desired thing? Indeed, you will find many people saying: 'Such and such a place, or such and such a shrine, or such and such a grave, accepts vows,' meaning that they made a vow to them if their need was fulfilled, and it was fulfilled. Just as those who say: 'Supplication at such and such a shrine, or such and such a grave, is answered,' meaning that they supplicated there once and saw the effect of the answer. Indeed, if the innovators attribute the fulfillment of their needs to the specific vow of disobedience, even though the genus of vows has no effect in that, it is not far from them if they attribute the attainment of their goal to the specific supplication at a place that has no specificity in the Shari'ah, because the genus of supplication here is effective, so attribution to it is possible, unlike the genus of vows, which has no effect. And the purpose is to know that if Satan beautifies for them attributing the effect to what has no effect in type or description, then its attribution to a description whose type's effect has been established is more likely to be beautified for them. Then, just as that belief of theirs was not correct, so is this, for both are contrary to the Shari'ah.
Machine translationRead the Arabic original
The reader: "Then from the miser, at that time, comes out what he did not give before, and yet, you see those who claim that they fell into hardships, so they made vows to remove their hardships, are more—or nearly so—than those who claim that they supplicated at graves or elsewhere and their needs were fulfilled. Indeed, due to the great deception of the misguiders by this, the vows forbidden by the Shari'ah have become a source of livelihood for many of the custodians, the residents, and those who perform i'tikaf at some mosques or elsewhere, and they take a great deal from the wealth. And those who make vows, one of them says: 'I became ill, so I made a vow.' Another says: 'The enemy came out against me, so I made a vow.' Another says: 'I traveled by sea, so I made a vow.' Another says: 'I was imprisoned, so I made a vow.' Another says: 'I was struck by poverty, so I made a vow.' And it has become established in their souls that these vows are the cause of obtaining their desire and repelling their fear.
And the Truthful, the Verifier has informed: ".
The Shaykh : May Allah send prayers and peace upon him.
The reader: "That a vow of obedience to Allah—let alone a vow of disobedience—is not a cause for the occurrence of good, but rather the good that occurs for the one who makes the vow coincides with it as it coincides with all other causes. So what are these unlegislated supplications in obtaining the desired thing more than these vows in obtaining the desired thing? Indeed, you will find many people saying: 'Such and such a place, or such and such a shrine, or such and such a grave, accepts vows,' meaning that they made a vow to them if their need was fulfilled, and it was fulfilled. Just as those who say: 'Supplication at such and such a shrine, or such and such a grave, is answered,' meaning that they supplicated there once and saw the effect of the answer. Indeed, if the innovators attribute the fulfillment of their needs to the specific vow of disobedience, even though the genus of vows has no effect in that, it is not far from them if they attribute the attainment of their goal to the specific supplication at a place that has no specificity in the Shari'ah, because the genus of supplication here is effective, so attribution to it is possible, unlike the genus of vows, which has no effect.
And the purpose is to be known that if Satan beautifies for them attributing the effect to what has an effect in type but not in description ".
The Shaykh : To what has no effect.
The reader: To what has no effect.
The Shaykh : To what has no effect.
The reader: "And the purpose is to know that if Satan beautifies for them attributing the effect to what has no effect in type or description, then its attribution to a description whose type's effect has been established is more likely to be beautified for them".
The Shaykh : That he beautifies it for them, with the pronoun, correction.
The reader: "Then its attribution to a description whose type's effect has been established is more likely to be beautified for them, then just as that belief of theirs was not correct, so is this, for both are contrary to the Shari'ah.
And what clarifies that is: the belief of the believer that this supplication or this vow was the cause, or part of the cause, in obtaining the desired thing must have evidence, and there is no evidence for that in the majority of cases except the occasional conjunction, meaning: their existence together ".
The Shaykh : Conjunction with the damma.
The reader: "And there is no evidence for that in the majority of cases except the occasional conjunction, meaning: their existence together, even if one of them lags behind the other in place or time, with the negation being many times more frequent than the conjunction, and the mere conjunction of one thing with another"
The Shaykh : In my opinion: with negation, without the al.
The reader: Says a manuscript
The Shaykh : Has the al? Has a manuscript?
The Reciter: Yes.
The Shaykh : Okay, fine.
The reader: "And the mere conjunction of one thing with another at some times, with its negation, is not evidence for predominance by the agreement of the rational, if there is another valid cause, for the absence of the effect from it indicates the absence of predominance.
If it is said: 'The absence is due to the loss of a condition, or the presence of a preventer.' It is said: 'Rather, the conjunction is due to the presence of another cause, and this is the stronger position, for we see Allah at every time fulfilling needs and relieving distresses by types of causes that only He can count, and we have not seen the desired thing occur with the presence of this innovated supplication except rarely. So if we see that it has caused something and the innovated supplication has been present, attributing the occurrence of the event to the known causes that only Allah can count is more appropriate than attributing it to what has not been established as a cause.
Then, the conjunction: if it is evidence for the cause, then the negation is evidence for its absence ".
The Shaykh : Then, it may be that the servant is tested, and if he does the forbidden cause, he obtains the intended thing, as a trial and examination from Allah (Mighty and Majestic). Yes.
The reader: "Then, the conjunction: if it is evidence for the cause, then the negation is evidence for its absence".
The Shaykh : Allahu Akbar.
And the Truthful, the Verifier has informed: ".
The Shaykh : May Allah send prayers and peace upon him.
The reader: "That a vow of obedience to Allah—let alone a vow of disobedience—is not a cause for the occurrence of good, but rather the good that occurs for the one who makes the vow coincides with it as it coincides with all other causes. So what are these unlegislated supplications in obtaining the desired thing more than these vows in obtaining the desired thing? Indeed, you will find many people saying: 'Such and such a place, or such and such a shrine, or such and such a grave, accepts vows,' meaning that they made a vow to them if their need was fulfilled, and it was fulfilled. Just as those who say: 'Supplication at such and such a shrine, or such and such a grave, is answered,' meaning that they supplicated there once and saw the effect of the answer. Indeed, if the innovators attribute the fulfillment of their needs to the specific vow of disobedience, even though the genus of vows has no effect in that, it is not far from them if they attribute the attainment of their goal to the specific supplication at a place that has no specificity in the Shari'ah, because the genus of supplication here is effective, so attribution to it is possible, unlike the genus of vows, which has no effect.
And the purpose is to be known that if Satan beautifies for them attributing the effect to what has an effect in type but not in description ".
The Shaykh : To what has no effect.
The reader: To what has no effect.
The Shaykh : To what has no effect.
The reader: "And the purpose is to know that if Satan beautifies for them attributing the effect to what has no effect in type or description, then its attribution to a description whose type's effect has been established is more likely to be beautified for them".
The Shaykh : That he beautifies it for them, with the pronoun, correction.
The reader: "Then its attribution to a description whose type's effect has been established is more likely to be beautified for them, then just as that belief of theirs was not correct, so is this, for both are contrary to the Shari'ah.
And what clarifies that is: the belief of the believer that this supplication or this vow was the cause, or part of the cause, in obtaining the desired thing must have evidence, and there is no evidence for that in the majority of cases except the occasional conjunction, meaning: their existence together ".
The Shaykh : Conjunction with the damma.
The reader: "And there is no evidence for that in the majority of cases except the occasional conjunction, meaning: their existence together, even if one of them lags behind the other in place or time, with the negation being many times more frequent than the conjunction, and the mere conjunction of one thing with another"
The Shaykh : In my opinion: with negation, without the al.
The reader: Says a manuscript
The Shaykh : Has the al? Has a manuscript?
The Reciter: Yes.
The Shaykh : Okay, fine.
The reader: "And the mere conjunction of one thing with another at some times, with its negation, is not evidence for predominance by the agreement of the rational, if there is another valid cause, for the absence of the effect from it indicates the absence of predominance.
If it is said: 'The absence is due to the loss of a condition, or the presence of a preventer.' It is said: 'Rather, the conjunction is due to the presence of another cause, and this is the stronger position, for we see Allah at every time fulfilling needs and relieving distresses by types of causes that only He can count, and we have not seen the desired thing occur with the presence of this innovated supplication except rarely. So if we see that it has caused something and the innovated supplication has been present, attributing the occurrence of the event to the known causes that only Allah can count is more appropriate than attributing it to what has not been established as a cause.
Then, the conjunction: if it is evidence for the cause, then the negation is evidence for its absence ".
The Shaykh : Then, it may be that the servant is tested, and if he does the forbidden cause, he obtains the intended thing, as a trial and examination from Allah (Mighty and Majestic). Yes.
The reader: "Then, the conjunction: if it is evidence for the cause, then the negation is evidence for its absence".
The Shaykh : Allahu Akbar.