Continuation of the benefits of the hadith: (I have turned my face toward He who created the heavens and the earth...)

The Shaykh : If someone were to say, “Has not Allah the Exalted said: ?” The answer is yes. Then they would ask, “So what is the benefit of his saying ?” It is said that the Prophet (peace and blessings be upon him and his family) in this hadith called for what is more complete than what Allah informed us about regarding the best of morals. This is the first point. Second, the supplication may mean steadfastness in the best of morals, even if the one making the supplication already possesses the foundation of good character, but he asks Allah to make him steadfast in it.
Among the benefits of this hadith is that no one is able to guide to the best of morals except Allah (Mighty and Majestic), as He said: .
Among the benefits of this hadith is seeking nearness to Allah through His attributes that are appropriate to what a person is supplicating for, as He said: .
Among the benefits of this hadith is that a person needs two things regarding morals: being free from bad morals and being characterized by perfect morals. For this reason, he said: And a person is not complete except with this: being free from bad morals and being characterized with good morals.
Among the benefits of this hadith is that there is no harm in the talbiyah outside of the state of ihram, based on the saying of the Prophet (peace and blessings be upon him and his family) This is because “labbayk” means “I respond” and “I establish,” and it is in every act of worship according to its nature. The one who says “labbayk” in the opening supplication of prayer does not mean that he has entered into the rites of pilgrimage; he means that he has responded to Allah in this act of worship.
Among the characteristics and morals of the Prophet (peace and blessings be upon him and his family) is that when he saw something in this world that pleased him, he would say: Whenever he saw something that pleased him. Suppose, for example, you saw a car that pleased you; what would you say, O 'Adil?
The student: ...

The Shaykh : “Labbayk, for life is the life of the Hereafter.” He saw a lofty, well-built palace that pleased him; what would he say? “Labbayk, for life is the life of the Hereafter.” He says “Labbayk” in order to draw his soul toward the worship of Allah, because the soul may turn away toward the adornment of this world. He says “life is the life of the Hereafter” to console himself that if he misses the life of this world, then life is the life of the Hereafter. And this is the truth. So, will those who have palaces and cars be immortalized in these palaces?
The student: No.

The Shaykh : Never. Will these cars remain for them? Never. So this life is nothing. Life, in reality, is the life of the Hereafter.
Among the benefits of this hadith is that the Prophet (peace and blessings be upon him and his family) is in need of Allah the Exalted for happiness, as he said: .
Among its benefits is that good is in the hand of Allah. And if good is in the hand of Allah, whom do you seek to bring you good?
Allah (Mighty and Majestic), even in matters where humans are a cause, ask Allah. If, for example, you are with a doctor who is treating you, do not attach your heart to the doctor alone; attach it to whom? To Allah (Mighty and Majestic), because good is in His hand (Glorified and Exalted is He).
Among the benefits of this hadith is that evil is never attributed to Allah, as He said: And here is a problem, or rather two problems.
The first: If we say that evil is not attributed to Allah, do we say that evil is not decreed by Allah? Someone might say that evil is not decreed by Allah because the Messenger (peace and blessings be upon him and his family) said: So sins, corruption, drought, and barrenness are not from the decree of Allah, because they are evil, and evil is not His. This is the first point.
The second problem is how do we reconcile this with the saying of the Prophet (peace and blessings be upon him) regarding faith in the divine decree: “You must believe in the divine decree, its good and its evil,” and that the divine decree from Allah (Mighty and Majestic) includes its good and its evil? So he affirmed that there is evil in the decree of Allah.
The answer: As for the first, we say that the Prophet (peace and blessings be upon him and his family) said: And he did not say “evil is not from you.” He said “it is not to you,” meaning evil is not attributed to Him. It is said that Allah is one who does evil (Mighty and Majestic), may He be far from that, and no. There is a difference between the two expressions. And when you know the difference between the two expressions, it becomes clear to you that there is no proof for some of the Qadariyyah who say that Allah decrees good but does not decree evil, and they use this hadith as evidence. We say: Look carefully, understand the expression. “Evil is not to you” is different from “evil is not from you.” This is the first point. As for reconciling this hadith with the hadith of faith in the divine decree, its good and its evil, we say that the evil meant in faith in the divine decree is the evil of the created things and the effects, not the evil of the Creator and the Doer. So the action of Allah does not contain evil; the evil is in the effects, in the created things. Did you understand, everyone?
The student: Yes.

The Shaykh : Yes, meaning, for example, Allah (Mighty and Majestic) created wild beasts, snakes, and scorpions. All of these are evil for humans. Allah the Exalted creates earthquakes, lightning, floods, and storms, all of which are evil for humans. But regarding the creation of Allah for them and the action of Allah for them, are they evil?
The student: No.

The Shaykh : No, by Allah, it is a great good. They have many benefits, and Allah the Exalted indicated some of them in the Qur'an. Allah the Exalted said: And returning to the obedience of Allah is a great good. This is also good. And among the good is knowing the perfection of the power of Allah (Mighty and Majestic), where He created for people what has great benefit, and its opposite. Look at the wolf; its body compared to the camel?
The student: Small.

The Shaykh : Yes, it is small like one of its hands, and yet look at its harm to creation and look at the benefit of the camel. Allah (Mighty and Majestic) said: So it becomes clear thereby the power of Allah (Mighty and Majestic) in how He created opposites. And among the wisdoms is that many people do not read the daily recitations or pay attention to them except when they fear these evils. And if it were not for these evils, they would not care about the recitations or the remembrance. This is a benefit, and there are other benefits that appear to the one who reflects. It is now clear that the creation of Allah the Exalted for these evils is not evil regarding what?
The student: To Allah.

The Shaykh : To Allah, but rather it is a great good that appears to the one who reflects. And thereby the saying of the Messenger (peace and blessings be upon him) is true: Now, is it permissible for a person to say “In Your hand is good and evil”? The answer is no, because if he says this, he attributes evil to Allah. If he says this, he contradicts what the Sunnah brought: .
Among the benefits of this hadith is that a person’s interests in his religion and his worldly life do not stand unless he believes in this great matter to which the Prophet (peace and blessings be upon him) pointed by his saying: So it contains a reference to seeking help from Allah and sincerity to Allah in his saying: .
Among the benefits of the hadith is the great blessing in what relates to the names and attributes of Allah, in his saying “Blessed are You,” and Imam Muhammad ibn 'Abd al-Wahhab (may Allah have mercy on him) explained it, saying: “Blessed are You means that blessing is attained by your remembrance” And this is undoubtedly included in the meaning, but the meaning is broader. So everything that issues from Allah is good and blessing, especially in the laws. A man named Allah when he slaughtered the animal, so it became lawful, and another did not name it, so it became forbidden. The action is the same, the knife is the same, the flow of blood is the same, and the slaughterer is the same. The one on which Allah was named, what is it?
The student: Permissible.

The Shaykh : It is good, lawful, and pure, and the second is bad, forbidden, and impure. All of it is due to the remembrance of Allah (Mighty and Majestic). When a person names Allah over food, Allah blesses it, and if he does not name it, Satan shares with him and the blessing is removed from it, and so on. You find blessing in everything that relates to Allah (Exalted and Majestic is He). It is derived from this, or based on this benefit, that you do not seek blessing except from whom?
The student: From Allah.

The Shaykh : Except from Allah (Mighty and Majestic).
And among the benefits of this hadith is the transcendence of Allah (Blessed and Exalted is He) from everything that is not befitting His majesty, as He said: And it is also used as evidence for His spatial elevation and that He (Blessed and Exalted is He) is above everything.
Among the benefits of this hadith is that the Prophet (peace and blessings be upon him), who is protected from sin, asks Allah for forgiveness. And branching from this is that our asking for forgiveness is more urgent, because one of us does not know whether the sins have been forgiven or not. So he comes with the causes that lead to forgiveness, but he does not know whether forgiveness will occur or not, because the cause on which forgiveness is attached may be, in his right, what? Deficient, not strong enough to be a cause for the erasure of sins and their forgiveness.
Among the benefits of this hadith is the need of the Prophet (peace and blessings be upon him and his family) for the forgiveness of Allah, in his saying “I seek Your forgiveness.”
Among the benefits of this hadith is also that the Prophet (peace and blessings be upon him) is in need of repentance to Allah (Mighty and Majestic), and those below him are even more so in need. This concludes the discussion of this hadith, and we ask Allah the Exalted to make us among those who benefit from it.
The student: Amen.