The Lessons Derived from the Hadith of the Leper, the Bald Man, and the Blind Man

The Shaykh : Now, among the benefits of the hadith is that a person is not required to be satisfied with the divine decree
The student: No, he is required to

The Shaykh : He is not required to be satisfied with the divine decree
The student: He has to.

The Shaykh : That is, with what has been decreed. Is he not required to be satisfied with what has been decreed? Is that so? To put it more clearly for you, he is not required to be satisfied with calamities, is he? Is he not required to be satisfied with them?
The student: No...

The Shaykh : Being satisfied with calamities is not required, but patience is required. Patience is obligatory, and satisfaction is not obligatory. For this reason, those who were afflicted said, “We would prefer it to be such-and-such and such-and-such.” Satisfaction means that one does not love anything other than what has occurred, and is content with it. We have previously mentioned that a person has four stations when facing calamities: despair, patience, satisfaction, and gratitude. Is that so? Despair is forbidden, patience is obligatory, satisfaction is recommended, and gratitude is the best and most excellent. Gratitude is the best and most excellent. We have also previously mentioned how a person can thank his Lord for a calamity that does not suit him. It is clear that thanking for a blessing that suits him is straightforward, but how can one thank for a calamity that does not suit him? We said that if a person believes in the great reward that follows these calamities, he knows that they thereby become a blessing, and a blessing is thanked for. This is the aspect by which a person can thank for calamities.

The questioner : But, Shaykh

The Shaykh : Yes

The questioner : The hadith that passed us: “When Allah loves a people, He tests them”

The Shaykh : Yes

The questioner : So whoever is satisfied, for him is satisfaction, and whoever is displeased, upon him is displeasure?

The Shaykh : Yes, we have previously spoken about it and said that the meaning of satisfaction here is patience, or satisfaction with the original decree, not with the decreed matter. Because there is a difference between the original decree, which is the action of Allah (Mighty and Majestic), and satisfaction with it is obligatory because Allah is Wise, and the decreed matter. We mentioned that it is divided into categories: calamities and rulings. Rulings require satisfaction. The rulings of the Shari'ah require satisfaction, so one is satisfied that this thing is forbidden, this is obligatory, this is permissible, this is disliked, and this is a recommended practice, for example. The details were presented previously. Yes.

The questioner : ...

The Shaykh : What deduction?

The questioner : ... he is not required to be satisfied ...

The Shaykh : Yes

The questioner : Reiteration of the argument

The Shaykh : face

The questioner : The argument

The Shaykh : The difference between satisfaction and patience: in patience, a person does not love that this happened and loves to move to something else, but he does not despair. He does not despair because he knows that he is a servant of Allah and it is not possible for him to ... from the action of his Lord toward him. And in satisfaction, no, he does not love anything other than this state that has occurred, and he does not care whether it changes or not. This man was patient, meaning was he satisfied or not satisfied? He was not satisfied with the decreed matter, and they have the right to that. For this reason, when a person becomes ill, he asks Allah to cure him of the illness, and when he becomes poor, he asks Allah the Exalted to provide him with wealth, and the like.
And in this hadith, among the benefits, is the permissibility of conditional supplication. Where do we take this from?
The student: If you are lying

The Shaykh : He knew that he was lying, but this is from the category of accommodating him. It is also evidence for the permissibility of accommodating an opponent in what the accommodator does not acknowledge, in order to silence the opponent, in order to silence the opponent. Because in his statement , the king knew that he was lying, but based on his statement that this did not happen and that the money was inherited by him, father after father. We have mentioned multiple examples of accommodating an opponent, here? Here, there is no choice between the gods they worship besides Allah and Allah the Exalted, but rather Allah the Exalted gave the choice, but this is from the category of accommodating them. And it is known that the Messenger (peace and blessings be upon him) and his Companions were on guidance, and those were on misguidance, but this is from the category of accommodating them, from the category of justice. Yes. And in it is evidence from the hadith that the blessing of Allah the Exalted has no end, here?
The student: ...

The Shaykh : From his saying, “May Allah bless you in it,” so there was a valley of camels for him, and a valley of cattle for him, and a valley of sheep for him.
Is it derived from this that the supplication of the angels is answered, or is this a specific case?
The student: A specific case

The Shaykh : We benefit from this if we say that it indicates that the supplication of the angels is answered, so when a man supplicates for his brother in his absence and says, “May the angel say, ‘Ameen, and for you the like,’” then at that time we know that the supplication has been answered. But this is not with certainty. So it appears to me that this is a specific case, meaning in this issue, Allah answered his supplication for the trial that would be for these people.
And among the benefits of the hadith is the clarification that the gratitude for every blessing is according to its nature. So the gratitude for the blessing of wealth is to spend wealth in the path of Allah. The gratitude for the blessing of knowledge is to offer knowledge to whoever asks, by the language of the situation or by speech. And the gratitude for the blessing of the body is for a person to assist with his body in his need, lifting his luggage onto his mount or his car or the like. And the blessing of status is to intercede according to his status. The gratitude for every blessing is according to its nature, and the most comprehensive gratitude by which a person deserves to be among the grateful is that he performs obedience to the Bestower in an absolute sense. Because a person may thank for the blessing of wealth but not thank for the blessing of the body, or vice versa. But the absolute gratitude by which a person is among the grateful is that the person performs obedience to the Bestower in everything. The parallel to this is what passed regarding repentance: repentance from every sin according to its nature, but a person does not deserve the description of absolute repentance unless he repents from all sins. Yes.
Now, among the benefits of this hadith is evidence for the permissibility of role-playing, that a person can role-play a state that he is not actually in, such as coming in the form of a poor man while he is rich, or the like, for the sake of reflection. What do you say about this, is it possible?
The student: It is not possible
Another student: According to the need

The Shaykh : But the angel does not act in disobedience to Allah
The student: ... by the command of Allah

The Shaykh : Now, if there is a benefit, if there is a benefit and he wants to test a person with something like this, he has that right?
The student: Yes.

The Shaykh : He has that right, yes
And in it is also evidence that the trial may be general and apparent. Where is it taken from? From his saying . We have established just now that this is evidence that the issue is well-known and clear.
And in it is evidence for the virtue of scrupulousness and asceticism, and that it may lead its owner to what is praiseworthy in its aftermath, by the evidence of the story of the blind man. For when he was ascetic in this world and did not want except what his need required, he was ... that he was grateful for the blessing of Allah, yes.
And in it is evidence for the establishment of inheritance in previous nations, and that inheritance, as it is in the Islamic Shari'ah, is also in the previous Shari'ahs, by his saying , . So this is evidence that inheritance was well-known in previous nations.