Continuation of the benefits of the verse of al-Shura: [11_12].

The Shaykh : And this contradicts the saying of Allah the Exalted: . Because the Messenger informed you that if you maintain family ties, Allah will extend your lifespan and increase your age. It is said: There is no problem. If you find it difficult to accept the increase in lifespan, then find it difficult to accept the increase in provision as well, for provision is also written. The angel assigned to the wombs is commanded to write its provision and its term.
So if someone says, "Then how do we reconcile the hadith of the Messenger?" We say: We reconcile the hadith of the Messenger by understanding that its intent is to encourage maintaining family ties. Otherwise, the matter is written from before: that this person is one who maintains ties and that his lifespan will be increased because of his maintaining them. This is a settled matter from a time before the creation of man. And what about the one who severs ties?
The student: His lifespan is shortened.

The Shaykh : And his lifespan is shortened. So we say: This person who severs ties, had he not severed his ties, his lifespan would have been, for example, fifty instead of forty. But it was decreed from the origin, what, that he is one who severs ties or that he is one who maintains them? The one who maintains ties has been written as one who maintains ties, and it has been written that his lifespan will be increased by this maintaining. But does he have knowledge of that? No. So the intent of the Prophet (peace and blessings be upon him) is to encourage maintaining family ties and that it is a cause for the expansion of provision and what?
The student: ...

The Shaykh : And the lengthening of lifespan. Just as regarding childbirth now, if we say, "Whoever wants to be given children, let him marry," the same thing applies. We say: This man was decreed to marry in the past, so he married and was given children. Even entering Paradise: whoever wants to enter Paradise, let him believe in Allah and His Messenger. We say: Entering Paradise also has a cause, and the cause and the entry were written from eternity. So there is no problem with the hadith. But the problem, and let us look at the answer to it, is the saying of Allah, Blessed and Exalted is He, regarding Noah that he said to his people: How did he say: Then he said: Is this a contradiction?
The student: It is not a contradiction, no.

The Shaykh : We do not say: . The punishment is not delayed. So take heed of your affair, and listen and obey, so that the punishment does not befall you. It is clear: . It is the term of death, the term of the punishment. means the term of death, not the term of the penalty. Now, Maryam said: And the Prophet (peace and blessings be upon him) said: So do we say that our Shari'ah came in contradiction to the Shari'ah of Maryam, or do we say there is no contradiction?
The student: There is no contradiction.

The Shaykh : Yes, the second. Because the meaning of her saying: means, "Oh, I wish I had not reached this thing," i.e., I wish this had not happened, I wish I had died before this and nothing had occurred. She is not wishing for her death to precede the occurrence of this thing, and this is a difference. So for a person to say, "I wish I would die and not disobey," this is correct. But if he says, "I wish I had died before this sin," meaning that I died before I reached it, or that it did not reach me before I died, this is another meaning. And accordingly, the saying of Maryam does not contradict our Shari'ah. For a person should not wish for death due to a harm that has befallen him, but he should ask Allah for well-being, saying: "O Allah, keep me alive if You know life is better for me, and cause me to die if You know death is better for me." Yes.