And in their saying: "Allah and His Messenger know best," there is evidence for the permissibility of pairing the Messenger (peace and blessings be upon him) with Allah, or pairing the knowledge of the Messenger with the knowledge of Allah, using the conjunction "and": "Allah and His Messenger."
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The Shaykh : And in their saying: "Allah and His Messenger know best," there is evidence for the permissibility of pairing the Messenger (peace and blessings be upon him) with Allah, or pairing the knowledge of the Messenger with the knowledge of Allah, using the conjunction "and": "Allah and His Messenger." The Prophet (peace and blessings be upon him and his family) did not forbid them, even though he said to the one who said to him: "What Allah wills and what you will." He said: , so what is the reason?
The reason is that the knowledge of the Shari'ah is for the Messenger (peace and blessings be upon him) to exert his independent legal reasoning in it, and the Messenger's knowledge of the Shari'ah is part of the knowledge of Allah. But as for worldly matters, the Prophet (peace and blessings be upon him) has no absolute authority over them, which is the case with the saying: "What Allah wills and what you will." But as for knowledge, there is no harm. If someone asks: Is it permissible now for us to say "Allah and His Messenger know best"?
We said: As for matters of the Shari'ah, yes, because the Messenger is more knowledgeable about the Shari'ah than we are. But as for worldly matters, no, because the Messenger (peace and blessings be upon him) does not have independent knowledge of worldly matters. And now, after his death, he also does not know anything about worldly matters, except if what is transmitted is correct, that the deeds of his Ummah are presented to him. This is a worldly matter, and if they are presented to him, he will know them.
And in it also, he forbade them from four things: the *hanatim*, the *diba'*, the *naqir*, and the *mizafat*, and sometimes he said the *muqayyar*. He said:Sahih al-Bukhari 53, these are vessels in which drinks are prepared, and fermentation occurs in them quickly. So the Prophet (peace and blessings be upon him) forbade preparing drinks in them, but afterwards he granted a dispensation and said: .
Have you made me equal to Allah?
أجعلتني لله نداThe reason is that the knowledge of the Shari'ah is for the Messenger (peace and blessings be upon him) to exert his independent legal reasoning in it, and the Messenger's knowledge of the Shari'ah is part of the knowledge of Allah. But as for worldly matters, the Prophet (peace and blessings be upon him) has no absolute authority over them, which is the case with the saying: "What Allah wills and what you will." But as for knowledge, there is no harm. If someone asks: Is it permissible now for us to say "Allah and His Messenger know best"?
We said: As for matters of the Shari'ah, yes, because the Messenger is more knowledgeable about the Shari'ah than we are. But as for worldly matters, no, because the Messenger (peace and blessings be upon him) does not have independent knowledge of worldly matters. And now, after his death, he also does not know anything about worldly matters, except if what is transmitted is correct, that the deeds of his Ummah are presented to him. This is a worldly matter, and if they are presented to him, he will know them.
And in it also, he forbade them from four things: the *hanatim*, the *diba'*, the *naqir*, and the *mizafat*, and sometimes he said the *muqayyar*. He said: