Explanation of the Book of Tawhid-38
Machine translationRead the Arabic original
The Shaykh :"And from Hudhayfah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Sunan Abi Dawud 4980Sahih (Al-Albani) Abu Dawud narrated it with a sound chain". "La" is a negation, and for this reason the verb following it is in the jussive mood. Do not say "What Allah willed and so-and-so willed." Why? Because this implies equating the conjoined term with the term it is conjoined to, since it came with the conjunction "wa" (and), and this is shirk (associating partners with Allah).
But is it major shirk or minor shirk? We have previously mentioned that there is a distinction in this. If one intends that the conjoined term is equal to Allah (Mighty and Majestic), then it is major shirk. If one does not intend that, and in his heart he believes the conjoined term is less than the term it is conjoined to, but he uses this phrase, then it is minor shirk, because it is shirk in wording, not in meaning, so it becomes minor shirk. Now, if he believes that the conjoined term is higher than the term it is conjoined to, but he mentions the conjoined term to seek closeness, as some hypocrites do, for example, those who say this phrase and in the depths of their souls believe the conjoined term is greater, more severe, meaning they make other than Allah greater than Allah, may Allah protect us from that. So the ranks are three: that he believes the conjoined term is greater, or that it is equal, or that it is less. In all cases, it is shirk, but in the first two cases, it is major shirk that takes one out of the religion and makes the blood and wealth lawful, and in the last case, it is minor shirk.
Sunan Abi Dawud 4980Sahih (Al-Albani), when He prohibited the permissible path, He said: Sunan Abi Dawud 4980Sahih (Al-Albani), why did He use this word? Because "thumma" (then) indicates sequence and delay, so it conveys that the conjoined term is much lower in rank than the term it is conjoined to, not a little? Much, because this is the implication of "thumma" for delay.
It remains to be asked: What is the ruling on saying "What Allah willed, so so-and-so willed" with "fa" (so)?
We said: This is a rank between two ranks, between the rank of "wa" (and) and the rank of "thumma" (then). It differs from "thumma" in that "thumma" is for delay, and it agrees with it in that it is for sequence, or not? As for "fa," it is for sequence but for immediate succession. What appears to me is that it is permissible, but expressing it with "thumma" is better, because it is the wording to which the Prophet (peace and blessings be upon him) guided, and because it is clearer in showing the difference between the Creator and the created.
What is derived from this hadith, in addition to the topic for which the author cited it, is the affirmation of the will for the human being, or not? "Then so-and-so willed." Who are those who denied the will for the servant?
The student: The Qadariyyah.
The Shaykh : No, the Jabriyyah. The Jabriyyah denied the will for the servant, and they said: The servant acts without will, without choice, and without ability. Rather, he is compelled in his action, stripped of will and ability. The one who descends from the roof with the stairs is like the one who falls from the roof by the wind; both are the same. We have discussed this opinion several times and clarified that it is one of the most false opinions.
Now, and what is derived from this hadith is a marginal benefit, as they say, apart from the topic for which the author cited it: that it is obligatory for one who blocks a forbidden door for people to open for them the door of the permissible. What is its aspect?Sunan Abi Dawud 4980Sahih (Al-Albani), so he blocked the forbidden door but opened the permissible door. The parallel in the Qur'an is the saying of Allah the Exalted: [Al-Baqarah 2:104] after it? He guided them to the permissible wording, , and likewise in transactions, the Messenger (peace and blessings be upon him) said when he was brought good dates and the one who brought them informed him that he takes one sa' (a dry measure of about 3 kg) for two sa' and two sa' for three, he said: Muwatta Malik 31:22 meaning good dates, so he guided him to the permissible. And so it is obligatory for every person who forbids people from something they are falling into to clarify for them the way out. Rather than saying "this is haram (forbidden) and not permissible," then open for them a door. Yes, for this reason, it is obligatory for every caller and every advisor to first look for the alternative. Look first for the alternative, then forbid it. This is the best and the wisdom. Suppose we find a man in charge of a job, but there is no good in it, and we want to speak to someone to remove him from this job. What do we do? Do we say "So-and-so is bad" only? We answer one, we say "this is better than him," so that this is filled by that. Rather than leaving people in need of this thing, we block it for them, and then do not open for them the permissible door. And in the permissible doors, praise be to Allah, there is what suffices for this. Yes.
The student : ... responds to the group of al
The Shaykh : Who?
The questioner : the Qadariyyah and the Jabriyyah: "What Allah willed, then I willed."
The Shaykh : Yes, and in it also, if we say "What Allah willed," if it relates to the actions of servants, "What Allah willed" is a refutation of the Qadariyyah, but it may relate to the action of Allah, yes.
Do not say: "What Allah wills and so and so wills," but say: "What Allah wills and afterwards so and so wills.
لا تقولوا ما شاء الله وشاء فلان، ولكن قولوا ما شاء الله ثم شاء فلانDo not say
لا تقولواBut is it major shirk or minor shirk? We have previously mentioned that there is a distinction in this. If one intends that the conjoined term is equal to Allah (Mighty and Majestic), then it is major shirk. If one does not intend that, and in his heart he believes the conjoined term is less than the term it is conjoined to, but he uses this phrase, then it is minor shirk, because it is shirk in wording, not in meaning, so it becomes minor shirk. Now, if he believes that the conjoined term is higher than the term it is conjoined to, but he mentions the conjoined term to seek closeness, as some hypocrites do, for example, those who say this phrase and in the depths of their souls believe the conjoined term is greater, more severe, meaning they make other than Allah greater than Allah, may Allah protect us from that. So the ranks are three: that he believes the conjoined term is greater, or that it is equal, or that it is less. In all cases, it is shirk, but in the first two cases, it is major shirk that takes one out of the religion and makes the blood and wealth lawful, and in the last case, it is minor shirk.
but say: "What Allah wills and afterwards so and so wills.
ولكن قولوا ما شاء الله ثم شاء فلانbut say: "What Allah wills and afterwards so and so wills.
ولكن قولوا ما شاء الله ثم شاء فلانIt remains to be asked: What is the ruling on saying "What Allah willed, so so-and-so willed" with "fa" (so)?
We said: This is a rank between two ranks, between the rank of "wa" (and) and the rank of "thumma" (then). It differs from "thumma" in that "thumma" is for delay, and it agrees with it in that it is for sequence, or not? As for "fa," it is for sequence but for immediate succession. What appears to me is that it is permissible, but expressing it with "thumma" is better, because it is the wording to which the Prophet (peace and blessings be upon him) guided, and because it is clearer in showing the difference between the Creator and the created.
What is derived from this hadith, in addition to the topic for which the author cited it, is the affirmation of the will for the human being, or not? "Then so-and-so willed." Who are those who denied the will for the servant?
The student: The Qadariyyah.
The Shaykh : No, the Jabriyyah. The Jabriyyah denied the will for the servant, and they said: The servant acts without will, without choice, and without ability. Rather, he is compelled in his action, stripped of will and ability. The one who descends from the roof with the stairs is like the one who falls from the roof by the wind; both are the same. We have discussed this opinion several times and clarified that it is one of the most false opinions.
Now, and what is derived from this hadith is a marginal benefit, as they say, apart from the topic for which the author cited it: that it is obligatory for one who blocks a forbidden door for people to open for them the door of the permissible. What is its aspect?
but say: "What Allah wills and afterwards so and so wills.
ولكن قولوا ما شاء الله ثم شاء فلانO you who have believed, say not [to Allah 's Messenger], "Ra'ina"
يا أيها الذين آمنوا لا تقولوا راعناAnd say "Unzurna"
وقولوا انظرناAnd say "Unzurna"
وقولوا انظرناDo not do that. Sell the assorted ones for dirhams and then buy the good ones with the dirhams.
لا تفعل، ولكن بع الجمع بالدراهم، ثم اشتر بالدراهم جنيباThe student : ... responds to the group of al
The Shaykh : Who?
The questioner : the Qadariyyah and the Jabriyyah: "What Allah willed, then I willed."
The Shaykh : Yes, and in it also, if we say "What Allah willed," if it relates to the actions of servants, "What Allah willed" is a refutation of the Qadariyyah, but it may relate to the action of Allah, yes.