Explanation of the Book of Tawhid-33
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The Shaykh :"In Sahih Muslim, it is narrated from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: Sahih Muslim 67" , 'Two things' is the subject (mubtada'), and what permits starting with it is that it is an indefinite noun. What is that? Specification. Or it can be said that it conveys exclusivity. Ibn Hisham (may Allah have mercy on him) said: "All the benefits that Ibn Malik mentioned when he said: 'It is not permissible to start with an indefinite noun unless it conveys a benefit', he said: "That its benefit is that it indicates either generality or exclusivity".
And his saying: The letter 'ba' here could mean 'from', meaning: they are disbelief from them. It could also mean 'in', meaning: they are in them. And his saying: means: these two traits are disbelief. It is not necessary that if two traits of disbelief are found in a believer, he becomes a disbeliever. Just as it is not necessary that if two traits of faith are found in a disbeliever, he becomes a believer. Courage is from faith, modesty is from faith, and generosity is from faith. If these three were found in a disbeliever, would he become a believer? No. Similarly, if these two traits mentioned by the Messenger of Allah (peace and blessings be upon him) were found in a person who is a believer, it is not necessary that he becomes a disbeliever. A believer may have traits of disbelief while remaining upon the foundation of faith. The Shaykh al-Islam (may Allah have mercy on him) said: "Unlike the saying of the Messenger (peace and blessings be upon him): Sahih Muslim 82b For here he expressed it with his saying: which indicates the reality. The disbelief mentioned in the last hadith is intended to be the disbelief that takes one out of Islam. Unlike when an indefinite 'disbelief' is mentioned absolutely, which does not indicate that a person exits Islam because of it".
What are they?, What is the meaning of slandering lineage? It means finding fault with it, criticizing one's lineage. He says, "Who are you? You are from such-and-such a tribe, and there is no good in it." Or he says, "You are not from the tribe, you have no origin, because you are not a tribal person." This is also slandering lineage.
It is said that one of the people said: "These who are not from the tribes, these are not from the children of Adam." I seek refuge in Allah. Why? He said: Because the children of Adam are known and attributed to him, but these are not attributed to him. We say: This is ignorance.
Slandering lineage, whether you belittle it or deny it from a person and say that you are deficient because you are not attributed to the tribes, this is from disbelief. It is an act of disbelief.
The second:, and this phrase is the evidence in this chapter. Wailing means that a person cries over the dead with a cry of the nature of wailing, meaning the cooing of pigeons. Do you know the cooing of pigeons? Because this, and I seek refuge in Allah, indicates ... and a lack of patience. So it is contrary to patience, which is obligatory. Therefore it was ...
Satisfaction (rida) in these matters has two perspectives for us. The first perspective: What is it? Considering it as the decree of Allah and His action, satisfaction with it is obligatory, because it is part of the completion of satisfaction with Allah as Lord. The second perspective: Considering what? The decreed matter. Considering the decreed matter, it is divided into two sections: a section related to the Shari'ah, and a section related to the created order, meaning a created matter that is not Shari'ah. If it is a Shari'ah matter, if it is obedience, satisfaction with it is obligatory. If it is disobedience, satisfaction with it is forbidden. If it is permissible, satisfaction or lack thereof does not apply to it; the permissible is permissible. As for the decreed, if it is a created matter, patience is obligatory, and satisfaction is recommended, as mentioned by Shaykh al-Islam Ibn Taymiyyah and a group of scholars. Some scholars hold that it is obligatory. And it will come, if Allah wills, in the hadith what indicates one of the two opinions.
Now, we also mentioned the state of a person considering painful decrees. How many states does he have?
The student: Three.
The Shaykh : And what is it?
The student: That he is satisfied.
The Shaykh : Yes.
The student: That he is discontented.
The Shaykh : Yes.
The student: And that he is patient.
The Shaykh : And that he is patient. Is there a fourth state after that?
The student: Gratitude.
The Shaykh : That he gives thanks.
The student: ...
The Shaykh : And with the tongue and with the limbs. So it is with the heart. And what after? And with the tongue and with the limbs.
As for discontentment with the heart, it is for a person to be discontented with his Lord and angry, asking why such-and-such was decreed upon him, and the like. And this may lead, and I seek refuge in Allah, to disbelief. It is like His saying, the Exalted:[Al-Hajj 22:11], and how many people, and I seek refuge in Allah, had calamities become a cause for their disbelief. As for discontentment with the tongue, it is like invoking woe and misery, and the like. Yes, it is from the forbidden sayings.
And as for discontentment with actions, with the limbs, it is like slapping the cheeks, tearing the clothes, pulling out the hair, and the like, and breaking the vessels. Is there not? There is, there are people who break the vessels.
Now, all of this is discontentment. So discontentment with the heart and the speech, what after? And the action. Yes, that is right.
As for the second section, which is patience. Patience, as the poet said:
"Patience is like its name, bitter in taste *** But its outcomes are sweeter than honey"
A person sees this thing as heavy upon him, and he dislikes it, but he endures it. So its occurrence and its non-occurrence are not the same for him. It is not the same. Rather, he dislikes this, but his faith protects him from discontentment. Do you understand? Is it clear?
Now, satisfaction is higher than that. That the two matters are the same for him. Meaning, whether he is afflicted or not, it is all the same for him. Because he is a man who is immersed in the divine decree and destiny. Whatever divine decree and destiny descends upon him, it descends upon him, whether on a plain or on a mountain, it does not matter. If he is afflicted with a blessing or afflicted with its opposite, it is all the same for him. Not because his heart is dead, but because of the completeness of his satisfaction with his Lord, Glorified and Exalted is He. He moves through the actions of the Lord, Mighty and Majestic, but it is the same for him. Because he looks at them considering them as the decree of his Lord, so it does not concern him. This is one. This is the difference between satisfaction and patience.
As for gratitude, it is that he thanks Allah for what befell him in the calamity. And this is a degree or station. One might say: Where is that? And how is it? We say: It is in the grateful servants of Allah. And that happens when a person knows that this calamity is a cause for the expiation of his sins, and perhaps for the increase of his good deeds. This calamity may produce in a person states he did not have before, such that he turns to his Lord and returns to Him, and he knows his own worth, and he knows the wisdom of his Lord. So he increases in faith, which he did not have before this calamity befell him. Is that not so? So he thanks Allah, Mighty and Majestic, for the great fruits that occur from this calamity. Even if it were nothing but the expiation of sins. The Messenger (peace and blessings be upon him) said:, all calamities are expiation. This is without exception. But is there an increase in good deeds in them? If something is compared to it that warrants an increase in good deeds, then there is an increase in good deeds. Otherwise, it is expiation in all cases.
I think the discussion on patience with decrees has ended. The states of people regarding the decrees of Allah, how many are they? Four states. Yes.
The degrees are four, each one higher than the second. So we understood the difference. And this is what is difficult for many people: the difference between satisfaction and patience. Because some people do not grasp the difference between them. But this is the difference: that in patience, a person finds in himself a dislike for this matter, but he restrains himself from doing what is forbidden. As for satisfaction, it does not affect one thing over another; it is all the same for him. But this does not contradict sadness, or does it prevent sadness and crying, and the like. And a person may cry, for example, for the loss of a loved one, and may cry out of mercy for what he sees and witnesses. Like when he (peace and blessings be upon him) cried when ... a boy was brought to him, and Sa'd said to him: "What is this, O Messenger of Allah?" He said:Sunan Abi Dawud 3125Sahih (Al-Albani) So there is no doubt that the Messenger cried. But it was not sadness as he cried for his son Ibrahim. Rather, it was mercy for this boy in this severe state. Yes.
The student: ...
The Shaykh : Allah praises him with gratitude also.[Al-Isra 17:3] He praises him with this and that.
The student: ...
The Shaykh : Allah knows best. But it is permissible that, for example, they disliked this matter, but they were patient with it. It is permissible. And a person may miss some degrees and have other degrees that complete them. Allah knows best. Now, shall we take the lesson?
Two (things) are found among men which are tantamount to unbelief
اثنتان في الناس هما بهم كفرTwo things among people
اثنتان في الناسAnd his saying:
are considered disbelief for them
هما بهم كفرDisbelief
كفرBetween man and polytheism and unbelief is the abandonment of salat.
بين الرجل وبين الشرك والكفر ترك الصلاةBetween a man and disbelief
بين الرجل والكفرWhat are they?
Casting aspersions on lineage
الطعن في النسبIt is said that one of the people said: "These who are not from the tribes, these are not from the children of Adam." I seek refuge in Allah. Why? He said: Because the children of Adam are known and attributed to him, but these are not attributed to him. We say: This is ignorance.
Slandering lineage, whether you belittle it or deny it from a person and say that you are deficient because you are not attributed to the tribes, this is from disbelief. It is an act of disbelief.
The second:
Wailing over the dead.
النياحة على الميتSatisfaction (rida) in these matters has two perspectives for us. The first perspective: What is it? Considering it as the decree of Allah and His action, satisfaction with it is obligatory, because it is part of the completion of satisfaction with Allah as Lord. The second perspective: Considering what? The decreed matter. Considering the decreed matter, it is divided into two sections: a section related to the Shari'ah, and a section related to the created order, meaning a created matter that is not Shari'ah. If it is a Shari'ah matter, if it is obedience, satisfaction with it is obligatory. If it is disobedience, satisfaction with it is forbidden. If it is permissible, satisfaction or lack thereof does not apply to it; the permissible is permissible. As for the decreed, if it is a created matter, patience is obligatory, and satisfaction is recommended, as mentioned by Shaykh al-Islam Ibn Taymiyyah and a group of scholars. Some scholars hold that it is obligatory. And it will come, if Allah wills, in the hadith what indicates one of the two opinions.
Now, we also mentioned the state of a person considering painful decrees. How many states does he have?
The student: Three.
The Shaykh : And what is it?
The student: That he is satisfied.
The Shaykh : Yes.
The student: That he is discontented.
The Shaykh : Yes.
The student: And that he is patient.
The Shaykh : And that he is patient. Is there a fourth state after that?
The student: Gratitude.
The Shaykh : That he gives thanks.
The student: ...
The Shaykh : And with the tongue and with the limbs. So it is with the heart. And what after? And with the tongue and with the limbs.
As for discontentment with the heart, it is for a person to be discontented with his Lord and angry, asking why such-and-such was decreed upon him, and the like. And this may lead, and I seek refuge in Allah, to disbelief. It is like His saying, the Exalted:
And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.
ومن الناس من يعبد الله على حرف فإن أصابه خير اطمأن به وإن أصابته فتنة انقلب على وجهه خسر الدنيا والآخرة ذلك هو الخسران المبينAnd as for discontentment with actions, with the limbs, it is like slapping the cheeks, tearing the clothes, pulling out the hair, and the like, and breaking the vessels. Is there not? There is, there are people who break the vessels.
Now, all of this is discontentment. So discontentment with the heart and the speech, what after? And the action. Yes, that is right.
As for the second section, which is patience. Patience, as the poet said:
"Patience is like its name, bitter in taste *** But its outcomes are sweeter than honey"
A person sees this thing as heavy upon him, and he dislikes it, but he endures it. So its occurrence and its non-occurrence are not the same for him. It is not the same. Rather, he dislikes this, but his faith protects him from discontentment. Do you understand? Is it clear?
Now, satisfaction is higher than that. That the two matters are the same for him. Meaning, whether he is afflicted or not, it is all the same for him. Because he is a man who is immersed in the divine decree and destiny. Whatever divine decree and destiny descends upon him, it descends upon him, whether on a plain or on a mountain, it does not matter. If he is afflicted with a blessing or afflicted with its opposite, it is all the same for him. Not because his heart is dead, but because of the completeness of his satisfaction with his Lord, Glorified and Exalted is He. He moves through the actions of the Lord, Mighty and Majestic, but it is the same for him. Because he looks at them considering them as the decree of his Lord, so it does not concern him. This is one. This is the difference between satisfaction and patience.
As for gratitude, it is that he thanks Allah for what befell him in the calamity. And this is a degree or station. One might say: Where is that? And how is it? We say: It is in the grateful servants of Allah. And that happens when a person knows that this calamity is a cause for the expiation of his sins, and perhaps for the increase of his good deeds. This calamity may produce in a person states he did not have before, such that he turns to his Lord and returns to Him, and he knows his own worth, and he knows the wisdom of his Lord. So he increases in faith, which he did not have before this calamity befell him. Is that not so? So he thanks Allah, Mighty and Majestic, for the great fruits that occur from this calamity. Even if it were nothing but the expiation of sins. The Messenger (peace and blessings be upon him) said:
No affliction befalls a believing man, whether it be worry, grief, or anything else, but it is an expiation for his sins, even the prick of a thorn.
ما يصيب المرء المؤمن من هم ولا غم ولا شيء إلا كفر له به عنه، حتى الشوكة يشاكهاI think the discussion on patience with decrees has ended. The states of people regarding the decrees of Allah, how many are they? Four states. Yes.
The degrees are four, each one higher than the second. So we understood the difference. And this is what is difficult for many people: the difference between satisfaction and patience. Because some people do not grasp the difference between them. But this is the difference: that in patience, a person finds in himself a dislike for this matter, but he restrains himself from doing what is forbidden. As for satisfaction, it does not affect one thing over another; it is all the same for him. But this does not contradict sadness, or does it prevent sadness and crying, and the like. And a person may cry, for example, for the loss of a loved one, and may cry out of mercy for what he sees and witnesses. Like when he (peace and blessings be upon him) cried when ... a boy was brought to him, and Sa'd said to him: "What is this, O Messenger of Allah?" He said:
Allah shows compassion only to those of His servants who are compassionate.
إنها رحمة وإنما يرحم الله من عباده الرحماءThe student: ...
The Shaykh : Allah praises him with gratitude also.
Indeed, he was a grateful servant.
إنه كان عبدا شكوراThe student: ...
The Shaykh : Allah knows best. But it is permissible that, for example, they disliked this matter, but they were patient with it. It is permissible. And a person may miss some degrees and have other degrees that complete them. Allah knows best. Now, shall we take the lesson?