Explanation of the author's statement: And his saying: "The true believers are only those whose hearts tremble when Allah is mentioned"
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The Shaykh : And his saying: [Al-Anfal 8:2-4] First, "innama" is one of the particles of restriction. What is the meaning of restriction? It is affirming the ruling for what is mentioned and denying it for everything else. So the meaning is that the believers are only these people. The mention of Allah (Mighty and Majestic) is five descriptions: [Al-Anfal 8:2] meaning they became fearful because of the magnification of Allah (Mighty and Majestic) contained therein. So when Allah is mentioned, their hearts tremble and they fear Him, magnifying Him (Glorified and Exalted is He). An example of this is a man who intends to commit a sin, but he is reminded of Allah and it is said to him, "Fear Allah." Yes, if he is a believer, what will his heart be like at that time? Yes, it will tremble and fear. This is evidence of faith: that when Allah is mentioned to you, your heart trembles and you stop at His limit.
Second:[Al-Anfal 8:2] This contains evidence that a person may benefit more from the recitation of another person than from his own recitation. When the verses were recited to them, their faith in Allah (Mighty and Majestic) increased. As the Prophet (peace and blessings be upon him) ordered Abdullah ibn Mas'ud to recite the Qur'an to him, he said: كيف أقرأُه عليك وعليك أنزل عليك يا رسول ؟ قال : إني أحب أن أسمعه من غيري فقرأ عليه من سورة النساء فلما بلغ : فكيف إذا جِئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيداً قال : حسبُك يعني قف قال : فنظرت فإذا عيناه تذرفان عليه الصلاة والسلام المهم أنه إذا تُليت عليهم الآيات زادتهم إيماناً بالله فينتفعون بها وكذلك أيضاً إذا تلوها هم إذا تلوها يزدادوا إيمانهم بذلك الوصف الثالث وهو الشاهد للباب وعلى ربهم يتوكلون على ربهم قدم المعمول لإفادة الحصر يعني يعتمدون على الله عز وجل لا على غيره وهم مع ذلك يفعلون الأسباب ما يدعونها، الأسباب المأذون فيها يفعلونها لا يدعونها نعم
الذين يقيمون الصلاة يأتون بها مستقيمة كاملة والصلاة اسم جنس تشمل الفرائض والنوافل
ومما رزقناهم ينفقون من للتبعيض أو للجنس نعم أيهما ؟ يحتمل إن قلنا مما يزقناهم ينفقون للتبعيض صار الله يمدح من أنفق بعض مالِه لا من أنفق كل ماله وإذا قُلنا للجنس صارت تشمل صار الثناء يشمل من أنفق البعض ومن أنفق الكل وقوله : مما رزقناهم ينفقون يدخل فيه الزكاة ولا لا ؟ تدخل فيه من باب أولى هي على رأس ما يُنفق هذه الصفات الخمس أقول إذا كانت من للتبعيض فالثناء على من أنفق البعض وأبقى لنفسه البعض وإذا كانت للجنس فالثناء يشمل من أنفق الكل ومن أنفق البعض إي نعم طيب هذه الصفات الخمس جعل الله الإيمان منحصراً فيها فقط وهاهنا سؤالان :
السؤال الأول : هل من لم يكن على هذا الوصف لا يكون مؤمناً ؟ السؤال الأول يتوجه على هذا سؤال الآن الحصر واضح، حصر الإيمان فيمن اتصف بهذه الصفات الخمس فالسؤال الآن هل الإيمان مُنحصر بهذه الخمس وهل من لم يقم بها لا يكون مؤمنا ؟ يعني سؤالان الآن هل تفيد الآية أن من لم يتصف بهذه الصفات لم يكن مؤمناً هذه واحدة ؟
ثانيا : هل انحصر الإيمان بهذه الخمس؟ نعم طيب إن قلنا في جواب السؤال الأول نعم فما أدري من يكون منا مؤمناً أو لا؟ إذا قلنا أن المؤمن هو الذي يتصف هذه الصفات لازم إنما المؤمنون فلا أظن أحداً إلا من شاء الله أن يتصف بهذا في زماننا لكننا نقول إن الإيمان يُطلق ويراد به الإيمان الكامل ويُطلق ويراد به مطلق الإيمان فمثلاً قوله تعالى : فتحرير رقبة مؤمنة هذا المراد مطلق الإيمان لو ما هو بكامل الإيمان، وهذه الآية المراد كامل الإيمان وإن شاء الله نجيب على السؤال الثاني .
وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا نحن ما تكلمنا على الآيات كلها؟ إذا تليت عليهم يعني قُرئت عليهم زادتهم إيماناً يعني يزدادوا إيمانهم بالله سبحانه وتعالى ويقينهم به وتصديقهم بالقرآن وهو دليل على ما ذهب إليه أهل السنة والجماعة أن الإيمان يزيد وهل فيه دليل على أنه ينقص؟ من الآية نفسها إذ أن تقابل الزيادة والإيمان من باب تقابل المتضايفين بمعنى أنه ما يتصور زيادة إلا بنقص ولهذا كمن تحرز من السلف من قولهم : " إننا نقول الإيمان يزيد ولا نقول ينقص " هذا فيه نظر هذا التحرز كما يذكر عن مالك رحمه الله فيه نظر وذلك من وجهين :
الوجه الأول : أن الزيادة لا تعقل إلا في مقابلة نص فإثبات الزيادة مستلزم لثبوت النص
ثانيا : إنه قد ثبت عن النبي عليه الصلاة والسلام قوله : ما رأيت من ناقصات عقل ودين فأثبت النقصان في الدين ولهذا الصواب الذي عليه جمهور أهل السنة والجماعة أنه يُقال أن الإيمان يزيد ووينقص وقوله : وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا هذا أمر مجرب أن الإنسان قد يخشع عند سماع قراءة غيره أكثر مما يخشع إذا قرأ فيزداد إيمانُه بسماع القرآن ولهذا طَلب النبي عليه الصلاة والسلام من ابن مسعود رضي الله عنه أن يقرأ عليه القرآن فقال : كيف أقرأه وعليك أُنزل قال : إني أحب أن أسمعَه من غيري وهذا لا يدل على أن الرسول عليه الصلاة والسلام ما يخشع إذا قرأ لنفسه لا لكن يريد عليه الصلاة والسلام أن يسمعه من غيره لمعرفة إتقان الصحابة رضي الله عنهم للقرآن أحب أن أسمعه من غيري فقرأ حتى إذا بلغ قوله تعالى : فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيداً قال : حسبُك قال : فرأيت النبي عليه الصلاة والسلام وعيناه تذرفان اللهم صلى وسلم عليه وقوله : وعلى ربهم يتوكلون هذا الشاهد يعني لا يعتمدون في جلب المنافع ودفع المضار إلا على من ؟ إلا على الله سبحانه وتعالى ومن جلب المنافع لئلا تظنوا إن المنافع هي المنافع الدنيوية فقط من جلب المنافع إتقان العبادات فيعتمد الإنسان على ربِه في إتقان عبادتِه إذا دخل في الصلاة يعتمد على الله سبحانه وتعالى يتوكل عليه في أن يأتي بهذه الصلاة على وجه كامل فإذا شعرت عند دخولك في الصلاة أنك عابد متوكل فهذا مما يزيدك في حضور قلبك في الصلاة وجرب تجد بخلاف الإنسان الي يدخل في الصلاة على أنه فاعلها بقدرته بل ادخل فيها على أنك فاعلُها بإيش ؟ بالاعتماد على الله حتى تجمع بين العبادة والتوكل وهكذا بقية العبادات كالصيام والزكاة والحج والجهاد وغيرها نعم .
السائل : ... .
الشيخ : لا وفي إحسانها أيضاً حتى إحسانها أهم والقبول عند الله عز وجل لكن إحسانها أهم كلما كان أحسن فهي أحب إلى الله .
السائل : شيخ ... .
الشيخ : إي الإمام مالك رحمه الله يقول أنا ما أقول ينقص لأنه ما ورد ويمكن للرواية هذه توافق الجماعة وقوله : الذين يقيمون الصلاة يأتون بها قائمة أي مستقيمة وهذا يستلزم أن يأتوا بشروطها وأركانها وواجباتها ويتموها بمكملاتها ومما رزقناهم ينفقون من يحتمل أن تكون للتبعيض ويحتمل أن تكون لبيان الجنس فعلى الأول يكون الإنسان يُمدح إذا أنفق بعض مالِه لا كله، وعلى الثاني يكون المدح شاملا لمن أنفق البعض أو الكل نعم والصواب في هذه المسألة: أن إنفاق الكل يمدح عليه الإنسان إذا دعت الحاجة إليه وكان عنده من الاعتماد على الله عز وجل وفعل الأسباب ما يمكنه أن يأتي برزق لنفسِه وأهله مثل ما فعل من ؟
الطالب : أبو بكر
الشيخ : أبو بكر رضي الله عنه أما إذا كان ليس هناك حاجة للمنفق عليه يعني ما هناك حاجة تستوعب ماله أو أنني أنا وأهلي في حاجة وسبب رزقي ضعيف فهنا ما ينبغي أن نقصر على أنفسنا ونعطي غيرنا لقول رسول الله صلى الله عليه وسلم : ابدأ بنفسك ثم بمن تعول . How can I recite it to you when it was revealed to you, O Messenger of Allah? He said: I love to hear it from someone else. So he recited to him from Surat al-Nisa. When he reached: "So how will it be when We bring from every nation a witness and bring you as a witness over these people?" he said: That is enough for you, meaning stop. I looked, and behold, his eyes were shedding tears (peace and blessings be upon him). The point is that when the verses are recited to them, it increases their faith in Allah, and they benefit from them. Likewise, when they recite them, their faith increases with that description. The third characteristic is: "And upon their Lord they rely." The object of the preposition is placed before the verb to indicate exclusivity, meaning they rely upon Allah (Mighty and Majestic) and upon no one else. And with that, they do the causes; they do not abandon them. The causes that are permitted, they do them; they do not abandon them. Yes. Those who establish the prayer: they bring it in a straight and complete manner. The prayer is a generic name that includes the obligatory and the voluntary. And from what We have provided them, they spend. The "min" (from) is either for partiality or for the generic. Yes, which one? It is possible. If we say "from what We have provided them, they spend" is for partiality, then Allah is praising the one who spent part of his wealth, not the one who spent all of his wealth. And if we say it is for the generic, then the praise includes the one who spent part and the one who spent all. And his saying: "From what We have provided them, they spend," does this include zakah or not? It includes it, a fortiori. It is at the head of what is spent. These five characteristics: I say if "min" is for partiality, then the praise is for the one who spent part and kept part for himself. And if it is for the generic, then the praise includes the one who spent all and the one who spent part. Yes, okay. These five characteristics: Allah has restricted faith to them only. And here there are two questions: The first question: Is the one who does not have this description not a believer? The first question is directed at this. Now the restriction is clear: the restriction of faith to those who possess these five characteristics. So the question now is: Is faith restricted to these five? And is the one who does not establish them not a believer? That means two questions now: Does the verse indicate that the one who does not possess these characteristics was not a believer? That is one. Second: Is faith restricted to these five? Yes, okay. If we say in answer to the first question, yes, then I do not know who among us is a believer or not? If we say the believer is the one who possesses these characteristics, necessarily "Indeed, the believers are..." then I do not think anyone, except whom Allah wills, possesses this in our time. But we say that faith is used to mean complete faith, and it is used to mean faith in general. For example, His saying: "The freeing of a believing slave." Here the intended meaning is faith in general, not complete faith. And in this verse, the intended meaning is complete faith. And, if Allah wills, we will answer the second question. "And when Our verses are recited to them, it increases them in faith." We have not spoken about all the verses? When they are recited to them, meaning read to them, it increases their faith in Allah (Glorified and Exalted is He), and their certainty in Him, and their belief in the Qur'an. And this is evidence for what the people of the Sunnah and the community held, that faith increases. Is there evidence in it that it decreases? From the verse itself, because the increase and the faith are from the category of opposing relatives, meaning that increase is not conceivable except with decrease. Therefore, it is like the caution of the Salaf from saying: "We say faith increases, but we do not say it decreases." This is questionable. This caution, as mentioned regarding Malik (may Allah have mercy on him), is questionable, and that is from two aspects: The first aspect: That increase is not understood except in opposition to decrease, so affirming increase necessitates affirming decrease. Second: It has been established from the Prophet (peace and blessings be upon him) his saying: "I have not seen anyone more deficient in intellect and religion..." So he affirmed the decrease in religion. Therefore, the correct opinion, which is the opinion of the majority of the people of the Sunnah and the community, is that it is said that faith increases and decreases. And his saying: "And when Our verses are recited to them, it increases them in faith." This is an experienced matter: that a person may become more humble when hearing the recitation of another than when he recites himself, and his faith increases by hearing the Qur'an. For this reason, the Prophet (peace and blessings be upon him) asked Ibn Mas'ud (may Allah be pleased with him) to recite the Qur'an to him, and he said: How can I recite it to you when it was revealed to you? He said: I love to hear it from someone else. And this does not indicate that the Messenger (peace and blessings be upon him) does not become humble when he recites for himself. No, but he wanted (peace and blessings be upon him) to hear it from someone else to know the proficiency of the Companions (may Allah be pleased with them) in the Qur'an. I love to hear it from someone else. So he recited until he reached His saying: "So how will it be when We bring from every nation a witness and bring you as a witness over these people?" He said: That is enough for you. He said: I saw the Prophet (peace and blessings be upon him) and his eyes were shedding tears. O Allah, send blessings and peace upon him. And his saying: "And upon their Lord they rely." This is the evidence, meaning they do not rely in bringing benefits and repelling harms except upon whom? Except upon Allah (Glorified and Exalted is He). And bringing benefits: so that you do not think that benefits are only worldly benefits. Bringing benefits includes perfecting the acts of worship. So a person relies upon his Lord in perfecting his worship. When he enters into prayer, he relies upon Allah (Glorified and Exalted is He), he places his trust in Him to bring this prayer in a complete manner. So if you feel when you enter into prayer that you are a worshipper who relies upon Allah, then this is what increases your presence of heart in the prayer. And try it, and you will find it different from the person who enters into prayer as one who does it by his own power. Rather, enter into it as one who does it by what? By relying upon Allah, so that you combine between worship and reliance. And so with the rest of the acts of worship, like fasting, zakah, Hajj, jihad, and others. Yes. The questioner: ... The Shaykh: No, and in perfecting it as well. Even perfecting it is more important, and acceptance by Allah (Mighty and Majestic). But perfecting it is more important. The better it is, the more beloved it is to Allah. The questioner: Shaykh... The Shaykh: Yes, Imam Malik (may Allah have mercy on him) says: I do not say it decreases because it was not transmitted. And it is possible for this narration to agree with the consensus. And his saying: "Those who establish the prayer" means they bring it upright, meaning straight. And this necessitates that they bring it with its conditions, pillars, and obligations, and complete it with its complements. And "from what We have provided them, they spend." The "min" is possible to be for partiality and possible to be for specifying the generic. So on the first, the person is praised when he spends part of his wealth, not all of it. And on the second, the praise includes the one who spent part or all. Yes, and the correct opinion in this issue: that spending all of it, the person is praised for it if the need calls for it, and he has from reliance upon Allah (Mighty and Majestic) and doing the causes what enables him to bring provision for himself and his family, like what did... The student: Abu Bakr. The Shaykh: Abu Bakr (may Allah be pleased with him). But if there is no need for the one being spent upon, meaning there is no need that encompasses his wealth, or that I and my family are in need and my cause of provision is weak, then here it is not befitting for us to be stingy with ourselves and give to others, due to the saying of the Messenger of Allah (peace and blessings be upon him): "Start with yourself, then with those you support."
(2) The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely - (3) The ones who establish prayer, and from what We have provided them, they spend. (4) Those are the believers, truly.
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ * الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ * أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقًّاthose who, when Allah is mentioned, their hearts become fearful
الذين إذا ذكر الله وجلت قلوبهمSecond:
and when His verses are recited to them, it increases them in faith
وإذا تليت عليهم آياته زادتهم إيماناًالذين يقيمون الصلاة يأتون بها مستقيمة كاملة والصلاة اسم جنس تشمل الفرائض والنوافل
ومما رزقناهم ينفقون من للتبعيض أو للجنس نعم أيهما ؟ يحتمل إن قلنا مما يزقناهم ينفقون للتبعيض صار الله يمدح من أنفق بعض مالِه لا من أنفق كل ماله وإذا قُلنا للجنس صارت تشمل صار الثناء يشمل من أنفق البعض ومن أنفق الكل وقوله : مما رزقناهم ينفقون يدخل فيه الزكاة ولا لا ؟ تدخل فيه من باب أولى هي على رأس ما يُنفق هذه الصفات الخمس أقول إذا كانت من للتبعيض فالثناء على من أنفق البعض وأبقى لنفسه البعض وإذا كانت للجنس فالثناء يشمل من أنفق الكل ومن أنفق البعض إي نعم طيب هذه الصفات الخمس جعل الله الإيمان منحصراً فيها فقط وهاهنا سؤالان :
السؤال الأول : هل من لم يكن على هذا الوصف لا يكون مؤمناً ؟ السؤال الأول يتوجه على هذا سؤال الآن الحصر واضح، حصر الإيمان فيمن اتصف بهذه الصفات الخمس فالسؤال الآن هل الإيمان مُنحصر بهذه الخمس وهل من لم يقم بها لا يكون مؤمنا ؟ يعني سؤالان الآن هل تفيد الآية أن من لم يتصف بهذه الصفات لم يكن مؤمناً هذه واحدة ؟
ثانيا : هل انحصر الإيمان بهذه الخمس؟ نعم طيب إن قلنا في جواب السؤال الأول نعم فما أدري من يكون منا مؤمناً أو لا؟ إذا قلنا أن المؤمن هو الذي يتصف هذه الصفات لازم إنما المؤمنون فلا أظن أحداً إلا من شاء الله أن يتصف بهذا في زماننا لكننا نقول إن الإيمان يُطلق ويراد به الإيمان الكامل ويُطلق ويراد به مطلق الإيمان فمثلاً قوله تعالى : فتحرير رقبة مؤمنة هذا المراد مطلق الإيمان لو ما هو بكامل الإيمان، وهذه الآية المراد كامل الإيمان وإن شاء الله نجيب على السؤال الثاني .
وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا نحن ما تكلمنا على الآيات كلها؟ إذا تليت عليهم يعني قُرئت عليهم زادتهم إيماناً يعني يزدادوا إيمانهم بالله سبحانه وتعالى ويقينهم به وتصديقهم بالقرآن وهو دليل على ما ذهب إليه أهل السنة والجماعة أن الإيمان يزيد وهل فيه دليل على أنه ينقص؟ من الآية نفسها إذ أن تقابل الزيادة والإيمان من باب تقابل المتضايفين بمعنى أنه ما يتصور زيادة إلا بنقص ولهذا كمن تحرز من السلف من قولهم : " إننا نقول الإيمان يزيد ولا نقول ينقص " هذا فيه نظر هذا التحرز كما يذكر عن مالك رحمه الله فيه نظر وذلك من وجهين :
الوجه الأول : أن الزيادة لا تعقل إلا في مقابلة نص فإثبات الزيادة مستلزم لثبوت النص
ثانيا : إنه قد ثبت عن النبي عليه الصلاة والسلام قوله : ما رأيت من ناقصات عقل ودين فأثبت النقصان في الدين ولهذا الصواب الذي عليه جمهور أهل السنة والجماعة أنه يُقال أن الإيمان يزيد ووينقص وقوله : وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا هذا أمر مجرب أن الإنسان قد يخشع عند سماع قراءة غيره أكثر مما يخشع إذا قرأ فيزداد إيمانُه بسماع القرآن ولهذا طَلب النبي عليه الصلاة والسلام من ابن مسعود رضي الله عنه أن يقرأ عليه القرآن فقال : كيف أقرأه وعليك أُنزل قال : إني أحب أن أسمعَه من غيري وهذا لا يدل على أن الرسول عليه الصلاة والسلام ما يخشع إذا قرأ لنفسه لا لكن يريد عليه الصلاة والسلام أن يسمعه من غيره لمعرفة إتقان الصحابة رضي الله عنهم للقرآن أحب أن أسمعه من غيري فقرأ حتى إذا بلغ قوله تعالى : فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيداً قال : حسبُك قال : فرأيت النبي عليه الصلاة والسلام وعيناه تذرفان اللهم صلى وسلم عليه وقوله : وعلى ربهم يتوكلون هذا الشاهد يعني لا يعتمدون في جلب المنافع ودفع المضار إلا على من ؟ إلا على الله سبحانه وتعالى ومن جلب المنافع لئلا تظنوا إن المنافع هي المنافع الدنيوية فقط من جلب المنافع إتقان العبادات فيعتمد الإنسان على ربِه في إتقان عبادتِه إذا دخل في الصلاة يعتمد على الله سبحانه وتعالى يتوكل عليه في أن يأتي بهذه الصلاة على وجه كامل فإذا شعرت عند دخولك في الصلاة أنك عابد متوكل فهذا مما يزيدك في حضور قلبك في الصلاة وجرب تجد بخلاف الإنسان الي يدخل في الصلاة على أنه فاعلها بقدرته بل ادخل فيها على أنك فاعلُها بإيش ؟ بالاعتماد على الله حتى تجمع بين العبادة والتوكل وهكذا بقية العبادات كالصيام والزكاة والحج والجهاد وغيرها نعم .
السائل : ... .
الشيخ : لا وفي إحسانها أيضاً حتى إحسانها أهم والقبول عند الله عز وجل لكن إحسانها أهم كلما كان أحسن فهي أحب إلى الله .
السائل : شيخ ... .
الشيخ : إي الإمام مالك رحمه الله يقول أنا ما أقول ينقص لأنه ما ورد ويمكن للرواية هذه توافق الجماعة وقوله : الذين يقيمون الصلاة يأتون بها قائمة أي مستقيمة وهذا يستلزم أن يأتوا بشروطها وأركانها وواجباتها ويتموها بمكملاتها ومما رزقناهم ينفقون من يحتمل أن تكون للتبعيض ويحتمل أن تكون لبيان الجنس فعلى الأول يكون الإنسان يُمدح إذا أنفق بعض مالِه لا كله، وعلى الثاني يكون المدح شاملا لمن أنفق البعض أو الكل نعم والصواب في هذه المسألة: أن إنفاق الكل يمدح عليه الإنسان إذا دعت الحاجة إليه وكان عنده من الاعتماد على الله عز وجل وفعل الأسباب ما يمكنه أن يأتي برزق لنفسِه وأهله مثل ما فعل من ؟
الطالب : أبو بكر
الشيخ : أبو بكر رضي الله عنه أما إذا كان ليس هناك حاجة للمنفق عليه يعني ما هناك حاجة تستوعب ماله أو أنني أنا وأهلي في حاجة وسبب رزقي ضعيف فهنا ما ينبغي أن نقصر على أنفسنا ونعطي غيرنا لقول رسول الله صلى الله عليه وسلم : ابدأ بنفسك ثم بمن تعول . How can I recite it to you when it was revealed to you, O Messenger of Allah? He said: I love to hear it from someone else. So he recited to him from Surat al-Nisa. When he reached: "So how will it be when We bring from every nation a witness and bring you as a witness over these people?" he said: That is enough for you, meaning stop. I looked, and behold, his eyes were shedding tears (peace and blessings be upon him). The point is that when the verses are recited to them, it increases their faith in Allah, and they benefit from them. Likewise, when they recite them, their faith increases with that description. The third characteristic is: "And upon their Lord they rely." The object of the preposition is placed before the verb to indicate exclusivity, meaning they rely upon Allah (Mighty and Majestic) and upon no one else. And with that, they do the causes; they do not abandon them. The causes that are permitted, they do them; they do not abandon them. Yes. Those who establish the prayer: they bring it in a straight and complete manner. The prayer is a generic name that includes the obligatory and the voluntary. And from what We have provided them, they spend. The "min" (from) is either for partiality or for the generic. Yes, which one? It is possible. If we say "from what We have provided them, they spend" is for partiality, then Allah is praising the one who spent part of his wealth, not the one who spent all of his wealth. And if we say it is for the generic, then the praise includes the one who spent part and the one who spent all. And his saying: "From what We have provided them, they spend," does this include zakah or not? It includes it, a fortiori. It is at the head of what is spent. These five characteristics: I say if "min" is for partiality, then the praise is for the one who spent part and kept part for himself. And if it is for the generic, then the praise includes the one who spent all and the one who spent part. Yes, okay. These five characteristics: Allah has restricted faith to them only. And here there are two questions: The first question: Is the one who does not have this description not a believer? The first question is directed at this. Now the restriction is clear: the restriction of faith to those who possess these five characteristics. So the question now is: Is faith restricted to these five? And is the one who does not establish them not a believer? That means two questions now: Does the verse indicate that the one who does not possess these characteristics was not a believer? That is one. Second: Is faith restricted to these five? Yes, okay. If we say in answer to the first question, yes, then I do not know who among us is a believer or not? If we say the believer is the one who possesses these characteristics, necessarily "Indeed, the believers are..." then I do not think anyone, except whom Allah wills, possesses this in our time. But we say that faith is used to mean complete faith, and it is used to mean faith in general. For example, His saying: "The freeing of a believing slave." Here the intended meaning is faith in general, not complete faith. And in this verse, the intended meaning is complete faith. And, if Allah wills, we will answer the second question. "And when Our verses are recited to them, it increases them in faith." We have not spoken about all the verses? When they are recited to them, meaning read to them, it increases their faith in Allah (Glorified and Exalted is He), and their certainty in Him, and their belief in the Qur'an. And this is evidence for what the people of the Sunnah and the community held, that faith increases. Is there evidence in it that it decreases? From the verse itself, because the increase and the faith are from the category of opposing relatives, meaning that increase is not conceivable except with decrease. Therefore, it is like the caution of the Salaf from saying: "We say faith increases, but we do not say it decreases." This is questionable. This caution, as mentioned regarding Malik (may Allah have mercy on him), is questionable, and that is from two aspects: The first aspect: That increase is not understood except in opposition to decrease, so affirming increase necessitates affirming decrease. Second: It has been established from the Prophet (peace and blessings be upon him) his saying: "I have not seen anyone more deficient in intellect and religion..." So he affirmed the decrease in religion. Therefore, the correct opinion, which is the opinion of the majority of the people of the Sunnah and the community, is that it is said that faith increases and decreases. And his saying: "And when Our verses are recited to them, it increases them in faith." This is an experienced matter: that a person may become more humble when hearing the recitation of another than when he recites himself, and his faith increases by hearing the Qur'an. For this reason, the Prophet (peace and blessings be upon him) asked Ibn Mas'ud (may Allah be pleased with him) to recite the Qur'an to him, and he said: How can I recite it to you when it was revealed to you? He said: I love to hear it from someone else. And this does not indicate that the Messenger (peace and blessings be upon him) does not become humble when he recites for himself. No, but he wanted (peace and blessings be upon him) to hear it from someone else to know the proficiency of the Companions (may Allah be pleased with them) in the Qur'an. I love to hear it from someone else. So he recited until he reached His saying: "So how will it be when We bring from every nation a witness and bring you as a witness over these people?" He said: That is enough for you. He said: I saw the Prophet (peace and blessings be upon him) and his eyes were shedding tears. O Allah, send blessings and peace upon him. And his saying: "And upon their Lord they rely." This is the evidence, meaning they do not rely in bringing benefits and repelling harms except upon whom? Except upon Allah (Glorified and Exalted is He). And bringing benefits: so that you do not think that benefits are only worldly benefits. Bringing benefits includes perfecting the acts of worship. So a person relies upon his Lord in perfecting his worship. When he enters into prayer, he relies upon Allah (Glorified and Exalted is He), he places his trust in Him to bring this prayer in a complete manner. So if you feel when you enter into prayer that you are a worshipper who relies upon Allah, then this is what increases your presence of heart in the prayer. And try it, and you will find it different from the person who enters into prayer as one who does it by his own power. Rather, enter into it as one who does it by what? By relying upon Allah, so that you combine between worship and reliance. And so with the rest of the acts of worship, like fasting, zakah, Hajj, jihad, and others. Yes. The questioner: ... The Shaykh: No, and in perfecting it as well. Even perfecting it is more important, and acceptance by Allah (Mighty and Majestic). But perfecting it is more important. The better it is, the more beloved it is to Allah. The questioner: Shaykh... The Shaykh: Yes, Imam Malik (may Allah have mercy on him) says: I do not say it decreases because it was not transmitted. And it is possible for this narration to agree with the consensus. And his saying: "Those who establish the prayer" means they bring it upright, meaning straight. And this necessitates that they bring it with its conditions, pillars, and obligations, and complete it with its complements. And "from what We have provided them, they spend." The "min" is possible to be for partiality and possible to be for specifying the generic. So on the first, the person is praised when he spends part of his wealth, not all of it. And on the second, the praise includes the one who spent part or all. Yes, and the correct opinion in this issue: that spending all of it, the person is praised for it if the need calls for it, and he has from reliance upon Allah (Mighty and Majestic) and doing the causes what enables him to bring provision for himself and his family, like what did... The student: Abu Bakr. The Shaykh: Abu Bakr (may Allah be pleased with him). But if there is no need for the one being spent upon, meaning there is no need that encompasses his wealth, or that I and my family are in need and my cause of provision is weak, then here it is not befitting for us to be stingy with ourselves and give to others, due to the saying of the Messenger of Allah (peace and blessings be upon him): "Start with yourself, then with those you support."