Reading from the author's text with commentary and collation of manuscripts
Machine translationRead the Arabic original
The reader: "And the Qur'an, for the most part, is only in establishing this great principle, which is the principle of all principles.
And all that we have mentioned regarding the prohibition of this supplication, despite the fact that it may have an effect, if it is assumed that this supplication was a cause or part of the cause in the fulfillment of his requests".
The Shaykh : Why did you raise it after you had made it accusative?
The reader: It is true that the speech is not complete, and that the accusative is the preferred one.
The Shaykh : So how do you deviate from the preferred one to something other than the preferred one?
The reader: The preferred one did not become apparent to me until I had resorted to something other than the preferred one.
The Shaykh : Good, if Allah wills, say the preferred one.
The reader: Okay "if it is assumed that this supplication was a cause or part of the cause in the fulfillment of his requests.
And people have differed regarding the supplication that leads to the fulfillment of needs, so some of the falsifiers, philosophers and Sufis, claimed that it has no benefit at all, for either the divine will and the celestial causes have necessitated the existence of the desired thing, in which case there is no need for supplication, or they have not necessitated it, in which case supplication is of no benefit.
And some of those who speak in knowledge said: Rather, supplication is a sign and indication of the fulfillment of the desired thing, and they made its connection to the desired thing like the connection of the evidence to the indicated, not the connection of the cause to the effect, in the position of the true report and prior knowledge.
And the correct view is what the majority are upon, that supplication is a cause for the attainment of the desired good or otherwise, like the other decreed and prescribed causes. And whether it is called a cause, or part of the cause, or a condition, the intended meaning here is one. So if Allah wills good for a servant, He inspires him to supplicate and seek help through it, and He makes his seeking help and his supplication a cause for the good He has decreed for him, as 'Umar ibn al-Khattab (may Allah be pleased with him) said: ".
The Shaykh : Allah is the Greatest.
The reader: "Just as Allah the Exalted, if He wills to satisfy a servant or quench his thirst, inspires him to eat or drink, and if Allah wills to accept the repentance of a servant, He inspires him to repent, so He accepts his repentance".
The Shaykh : The better is "so He accepts his repentance," it is a resumptive particle.
The reader: "And if He wills to accept the repentance of a servant, He inspires him to repent, so He accepts his repentance, and if He wills to have mercy on him and admit him to Paradise, He facilitates for him the deeds of the people of Paradise.
And the divine will necessitated the existence of these goods with their decreed causes for them, just as it necessitated the existence of entering Paradise through righteous deeds, and the existence of a child through intercourse, and knowledge through teaching".
The Shaykh : Knowledge.
The reader: "And knowledge through teaching".
The Shaykh : Through learning, in my opinion.
The reader: A correction, O Shaykh?
The Shaykh : Yes, knowledge through learning.
The reader: "And knowledge through learning, so the beginning of affairs is from Allah, and their completion is with Allah, not that the servant himself is the effective agent in the Lord, or in the dominion of the Lord, but rather the Lord, Glorified is He, is the effective agent in His dominion, making the supplication of His servant a cause for what He, Glorified is He, wills of the decree, as. And from him (peace and blessings be upon him) he said: , this is regarding the supplication that is a cause in the fulfillment of the desired thing.
And higher than this is what came in the Book and the Sunnah, that the pleasure of Allah and His joy, and His laughter, are due to the righteous deeds of His servants, as the texts have come, and likewise His anger and His loathing. And we have elaborated the speech in this chapter, and what people have of statements and confusion in it.
So as for what is obligatory of the supplications prohibited as a cause, the speech on it has preceded.
But as for the majority of these supplications that are not prescribed, they do not become the cause in the fulfillment of the desired thing, nor a part of it, nor is that known, rather it is imagined with a false imagination, just like the vow.
For in the authentic hadith from Ibn 'UmarSahih Muslim 1639c. And from Abu Hurayrah, from the Prophet (peace and blessings be upon him) that he said: Sahih Muslim 1640c, the Prophet (peace and blessings be upon him) has informed that the vow does not bring any good, and that it is not among the causes that bring good or repel evil at all".
The Shaykh : So he informed.
The vow, as the Prophet (peace and blessings be upon him) said:, and for this reason many of those who make vows regret their vows, and perhaps they call for fulfilling the vow, and this is a great danger, because Allah the Exalted said: [At-Tawbah 9:75-77] I seek refuge in Allah [At-Tawbah 9:77].
And all that we have mentioned regarding the prohibition of this supplication, despite the fact that it may have an effect, if it is assumed that this supplication was a cause or part of the cause in the fulfillment of his requests".
The Shaykh : Why did you raise it after you had made it accusative?
The reader: It is true that the speech is not complete, and that the accusative is the preferred one.
The Shaykh : So how do you deviate from the preferred one to something other than the preferred one?
The reader: The preferred one did not become apparent to me until I had resorted to something other than the preferred one.
The Shaykh : Good, if Allah wills, say the preferred one.
The reader: Okay "if it is assumed that this supplication was a cause or part of the cause in the fulfillment of his requests.
And people have differed regarding the supplication that leads to the fulfillment of needs, so some of the falsifiers, philosophers and Sufis, claimed that it has no benefit at all, for either the divine will and the celestial causes have necessitated the existence of the desired thing, in which case there is no need for supplication, or they have not necessitated it, in which case supplication is of no benefit.
And some of those who speak in knowledge said: Rather, supplication is a sign and indication of the fulfillment of the desired thing, and they made its connection to the desired thing like the connection of the evidence to the indicated, not the connection of the cause to the effect, in the position of the true report and prior knowledge.
And the correct view is what the majority are upon, that supplication is a cause for the attainment of the desired good or otherwise, like the other decreed and prescribed causes. And whether it is called a cause, or part of the cause, or a condition, the intended meaning here is one. So if Allah wills good for a servant, He inspires him to supplicate and seek help through it, and He makes his seeking help and his supplication a cause for the good He has decreed for him, as 'Umar ibn al-Khattab (may Allah be pleased with him) said:
I do not bear the anxiety of the response, but I bear the anxiety of the supplication, and if I am inspired with the supplication, then the response is with it
إني لا أحمل هم الإجابة، وإنما أحمل هم الدعاء، فإذا ألهمت الدعاء فإن الإجابة معهThe Shaykh : Allah is the Greatest.
The reader: "Just as Allah the Exalted, if He wills to satisfy a servant or quench his thirst, inspires him to eat or drink, and if Allah wills to accept the repentance of a servant, He inspires him to repent, so He accepts his repentance".
The Shaykh : The better is "so He accepts his repentance," it is a resumptive particle.
The reader: "And if He wills to accept the repentance of a servant, He inspires him to repent, so He accepts his repentance, and if He wills to have mercy on him and admit him to Paradise, He facilitates for him the deeds of the people of Paradise.
And the divine will necessitated the existence of these goods with their decreed causes for them, just as it necessitated the existence of entering Paradise through righteous deeds, and the existence of a child through intercourse, and knowledge through teaching".
The Shaykh : Knowledge.
The reader: "And knowledge through teaching".
The Shaykh : Through learning, in my opinion.
The reader: A correction, O Shaykh?
The Shaykh : Yes, knowledge through learning.
The reader: "And knowledge through learning, so the beginning of affairs is from Allah, and their completion is with Allah, not that the servant himself is the effective agent in the Lord, or in the dominion of the Lord, but rather the Lord, Glorified is He, is the effective agent in His dominion, making the supplication of His servant a cause for what He, Glorified is He, wills of the decree, as
A man said to the Prophet (peace and blessings be upon him): “O Messenger of Allah, what do you think of the medicines we use for treatment, the ruqyah we use for healing, and the precautions we take? Do they avert anything from the divine decree of Allah?” He said: “They are part of the divine decree of Allah.”
قال رجل للنبي صلى الله عليه وسلم : يا رسول الله، أرأيت أدوية نتداوى بها، ورقى نسترقي بها، وتقى نتقيها، هل ترد من قدر الله شيئا؟ قال : هي من قدر اللهIndeed, supplication and affliction meet and grapple with each other between the heavens and the earth.
إن الدعاء والبلاء ليلتقيان، فيعتلجان بين السماء والأرضAnd higher than this is what came in the Book and the Sunnah, that the pleasure of Allah and His joy, and His laughter, are due to the righteous deeds of His servants, as the texts have come, and likewise His anger and His loathing. And we have elaborated the speech in this chapter, and what people have of statements and confusion in it.
So as for what is obligatory of the supplications prohibited as a cause, the speech on it has preceded.
But as for the majority of these supplications that are not prescribed, they do not become the cause in the fulfillment of the desired thing, nor a part of it, nor is that known, rather it is imagined with a false imagination, just like the vow.
For in the authentic hadith from Ibn 'Umar
Ibn Umar reported that Allah's Apostle (ﷺ) forbade (people) taking vows, and said: It does not (necessarily) bring good (in the form of substantial, and tangible results), but it is the meant whereby something is extracted from the miserly persons.
عن النبي صلى الله عليه وسلم : أنه نهى عن النذر، وقال : إنه لا يأتي بخير، وإنما يستخرج به من البخيلThe vow does not bring anything near to the son of Adam which Allah has not ordained for him, but (at times) the vow coincides with Destiny, and this is how something is extracted from the miserly person, which that miser was not willing to give.
إن النذر لا يقرب من ابن آدم شيئًا لم يكن الله قدره له، ولكن النذر يوافق القدر، فيخرج بذلك من البخيل ما لم يكن البخيل يريد أن يخرجThe Shaykh : So he informed.
The vow, as the Prophet (peace and blessings be upon him) said: