Explanation of the author's statement: It contains issues; the first is the prohibition of making an exception in supplication, the second is explaining the reason for that, the third is his statement

The Shaykh :"The first issue: The prohibition of making an exception in supplication" The prohibition of making an exception in supplication is a difficult point. Ibn Malik says:
"I did not make an exception except with a complete [phrase] that stands"
So the particle of exception is "illa" (except), and the hadith does not contain "illa." The hadith contains "in" (if) if you wish. How is this? We say that the condition is an exception. The condition is an exception. For this reason, the Prophet (peace and blessings be upon him) said to Lubaybah bint al-Zubayr The reason the condition is an exception is that if you say, "I will honor Zayd if he honors you," it is actually an exception, as if you are saying, "I will honor Zayd except if he does not honor you," except if he does not honor you. For example, if I say, "I will honor Zayd if he honors you," the meaning is "I will honor Zayd except if he does not honor you." This is the reason the condition is an exception. So if someone asks where the exception is in the hadith, we say that the condition is an exception because it excludes from the generality what contradicts that condition. This is the reason it is an exception.
Now, the prohibition of making an exception in supplication, and the apparent statement of the author is absolute. What the brother Muhammad said does not apply to it: "If you know that the occurrence of this thing for me is good, then decree it." Why? Because this exception is not in the supplication itself, but in what relates to Allah's knowledge of whether it is good for me or not. And so when I said, "If you know that it is good, then decree it," what happened? It became a supplication with an exception in it, or not? "Decree it"? No, because the supplication came with the word "decree it," and "decree it" does not contain an exception. I do not say "decree it if you wish." The author's statement is in its generality. The author's statement is in its generality. Yes.
"The second: Explaining the reason for that", The reason for that, we mentioned that there are three reasons:
That it suggests that Allah is compelled, and the matter is not so.
That it suggests that this is a great matter for Allah, which may be burdensome for Him or beyond His capability, and the matter is not so.
The third matter is that it suggests that the person is self-sufficient regarding Allah, regarding what he is asking for, and this is not befitting, not befitting, and it is not from proper conduct.
"The third: His statement 'Let him be resolute in asking'" And it is a command. So if you ask, be resolute, do not hesitate. In the hadith Yes, some scholars authenticated this, and some weakened it, saying it is weak, not authentic. And as I said, regarding Allah's power, you must be certain that Allah is capable of it. But regarding what may be the delay of causes or the presence of obstacles, the person remains hesitant because the person may not be answered; he is not answered due to the loss of a cause or the presence of an obstacle.
"The fourth: Magnifying the desire" Why? Because of the statement of the Messenger (peace and blessings be upon him) He asks for whatever he desires. Nothing is difficult or impossible for Allah the Exalted. They say that there is one who is circumambulating the House saying, "O Allah, I ask You for eloquence like that of Ibn Hisham and jurisprudence like that of the Shaykh al-Islam." Yes, is this possible?
The student: It is possible.

The Shaykh : It is possible. Allah is capable of everything. The One who gave these or those will give to you. Do not say that this is an impossible matter. For example, the Shaykh al-Islam; those before him were less than him, yes. His father was less than him in knowledge, and his grandfather was less than him in knowledge, and his grandfather was higher than his father, yes. And so it is said that 'Abd al-Halim, the father of the Shaykh al-Islam, was a star between two moons, yes, between two moons. So the result is that nothing is too great for Allah the Mighty and Majestic. Ask Allah for whatever you desire, and you have no refuge except Allah the Mighty and Majestic.
"The fifth: The reasoning for this command" The reasoning, where is it from? From his statement (peace and blessings be upon him) And his statement
And in it are also issues: the goodness of the teaching of the Messenger (peace and blessings be upon him), and that when he mentioned the ruling, he coupled it with the reason, because coupling the ruling with the reason provides two or three benefits, if it is in the rulings. Yes.
The first benefit is the elevation of this Shari'ah, and that there is nothing in which it rules except that it has a wisdom and a reason.
The second is the increase of the person's reassurance, because when the person understands the reason with the ruling, there is no doubt that he will be more reassured. And so when the Messenger (peace and blessings be upon him) was asked about selling dates with fresh dates, he did not say it is lawful or forbidden; he said So that the wisdom of the prohibition becomes clear. And He did not say, "The child is yours, do not think about this matter." What did he say to him? He said Now, is the man's soul at peace or not? His soul is at peace, so he is completely reassured about the ruling and knows that this is the reality, and he was silent. And the result is that coupling the ruling with the reason necessitates reassurance without doubt, and necessitates love for the Shari'ah and desire for it.
The third matter: We said that if the issue is in one of the rulings, analogical reasoning (qiyas) to what shares this in the reason is attached to it. Yes, yes.