Explanation of the author's statement: And the saying of Allah the Exalted: "They say, 'If we had had any share in the matter, we would not have been killed here,'" and His saying

The Shaykh :"And the saying of Allah the Exalted — meaning, and the chapter on the saying of Allah the Exalted —

If there was anything we could have done in the matter, some of us would not have been killed right here.

يقولون لو كان لنا من الأمر شيء ما قتلنا ها هنا

[Ali 'Imran 3:154]

" To whom does the pronoun refer? To the hypocrites. The intended meaning is that some of us were not killed, otherwise they were not killed, because does the one who was killed say it? No, he does not say it. Allah the Exalted said, What are they concealing?
The student: ...

The Shaykh : They do not make it clear. They say this is the concealed matter. , If this is a conditional of impossibility, where is the verb of the condition in it?
The student: ...

The Shaykh : It was, and the answer to the condition? We were not killed, we were not killed. Why was it not connected with the lam? Because both are negated with "ma," and it has been mentioned to us previously that if it is negated with "ma," the most eloquent is not to connect it with the lam. You say, "If Zayd had come, 'Amr did not come," which is more eloquent than saying, "If Zayd had come, 'Amr would not have come." Yes, and although it may occur or be found in a rare way, as the poet said:
"And if we were given the choice, we would not have separated"
"Lamma," and he should have said "we did not separate." Now, here in the verse, What place? One, yes, we were not killed here. Allah answered in response to their saying, and it is not possible for them to be absent; even if they were in the houses, they would have to go out to their beds. Now, His saying, which category of "law" (if) is it?
The student: ...

The Shaykh : Or the Shari'ah upon the Shari'ah, yes, because they reproached the Messenger, peace and blessings be upon him, where he went out without their consent and they said, "If we had had any share in the matter, we would not have been killed." It is also possible that it is an objection to the divine decree, meaning, if we had had any share in the matter of good planning and opinion, we would not have gone out to be killed. For this reason, he said,
The student: ...

The Shaykh : It supports that it is Shari'ah-related, yes, because the trial of what is in the hearts is considered in terms of ... the Shari'ah.
The student: ...

The Shaykh : Yes, yes, but didn't we say that they are pretending to be Muslims? So the meaning is "we were not killed," meaning "some of us were not killed." He said: And His saying, this is an objection to the divine decree. And His saying "and they sat down," what is the grammatical position of this phrase? Is it a circumstantial phrase or is it conjoined to "they said"? If we say it is conjoined to "they said," then these people have been described with two things: the objection to the divine decree and cowardice in implementing the Shari'ah, cowardice in jihad. The objection to the divine decree by what? By their saying, , and the cowardice in jihad by his saying, . So they are cowardly in action and they object to the divine decree. And if we say that the "waw" is for the state and the phrase is on the assumption of "qad," meaning those who said to their brothers and they had sat down, meaning the state is that they had sat down, then the phrase here is in the position of accusative as a state, and it also contains a rebuke of them where they said this while sitting. Where they said this saying while sitting, if there had been any good in them, they would have gone out with the people, but there is no good in them. There is nothing in them except objection and sarcasm toward the believers and toward the decree and destiny of Allah. And His saying, who does he mean, O Rashid?
The student: The hypocrites.

The Shaykh : Their brothers from the hypocrites?!
The student: No, they ...

The Shaykh : Yes, the word "to their brothers." Some exegetes said "to their brothers in lineage," to their brothers in lineage, and they are not their brothers in religion. And others said "to their brothers in religion" apparently, because the hypocrites pretend to be Muslims, Muslims. So the meaning is, and they said to their brothers in religion apparently. Yes, and if someone said that it includes both matters, that would be correct, because among the believers who were killed in the path of Allah, there is one who is their brother in lineage, from their uncles, and one who is their brother in Islam apparently. Yes, is it clear? Now.
And the saying, is this correct? It is not correct. For this reason, Allah responded to them by saying, , and you are sitting. Can you ward off death from yourselves? No. Look, the verse with the one before it indicates that there is no escape from the decree of Allah, and that a person, no matter who he is, is governed by the decree of Allah the Exalted, just as it is obligatory that he be governed by the Shari'ah of Allah.
And the relevance of this chapter to tawhid (the oneness of Allah) is very clear, because among the categories of "law" (if) is the objection to the divine decree, and whoever objects to the decree of Allah the Glorious and Exalted has not been pleased with Allah as Lord, and whoever has not been pleased with Allah as Lord has not realized tawhid al-rububiyyah (oneness of lordship). Yes, and it is obligatory that you be pleased with Allah as Lord, and you cannot find rest and your chest cannot open except if you are pleased with Allah as Lord with complete satisfaction and you walk with the decree and destiny. You will have wings, but they lean where the decree leans with them. For this reason, the Messenger, peace and blessings be upon him — O my brother 'Abdullah — said, the Messenger, peace and blessings be upon him, said, — Why? — And test yourself, then know that no matter what happens, the matter will be as it was. Did you understand? No matter what the matter is, do not say, "By Allah," meaning, for example, a person went on a trip and was hit by an accident. Do not say, "If I had not gone on this trip, I would not have been hit by the accident." This is true, but you must go out and you must be hit. Why? Because this is decreed and necessary. A person married a woman and found her to be an ugly woman, ugly in appearance and bad in speech, so he said, "If I had not married this woman, I would have been saved from her evil." What do we say? It is not possible. You are correct, if you had not married her, you would have been saved from her, but it is not possible that you do not marry her; you must marry her. So when you know that, the matter becomes easy for you, and that a person must proceed this way. There was a man who had children in the house; he had children in the house, so one of the girls pulled herself up and stepped on the mouth of the tank, and there was a cover on it. There was a cover, and she stepped on the edge of the cover, so the cover receded until she fell into the tank and died. He said, "If she had not gone to the tank, what did she want in the tank?" Yes, is this possible? Yes, if she had not gone, she would have been saved, but it is not possible except that she goes and falls. So when you know this and are certain that no matter what actions you do, things must proceed as they were, the matters become easy for you. What remains for you now is only to be pleased with Allah the Glorious and Exalted as Lord and to submit to the decree and destiny. Yes, and be among the best of those who are struck by the decree.
Because we mentioned that in calamities, people are divided into four categories, or more correctly, they have four states. Count them for us ... and gratitude, do you know? Do you know it? How many states does a person have in a calamity? ... As if it is not a calamity, because he is completely pleased with the decree and destiny. The difference between him and patience is clear. For this reason, the correct view is that satisfaction (rida) is not obligatory but recommended, and patience is obligatory, and dissatisfaction is forbidden. How is gratitude? How does a person who is struck by a calamity thank Allah? Does he thank Allah?
The student: Yes.

The Shaykh : How?
The student: ...

The Shaykh : He thanks Allah for what?
The student: ...

The Shaykh : Yes, either he thanks Allah that this calamity is less severe than a greater one, or he thanks Allah that it is a calamity through which he reaches degrees of perfection, or not? For this reason, Rabi'ah al-'Adawiyyah was struck in her finger, so she said: "The sweetness of its reward made me forget the bitterness of its patience" Yes, meaning, when a person remembers what Allah has prepared for him for this calamity, he thanks Allah. But where is the one who reaches this? We ask Allah to make us and you among the satisfied and the grateful. Yes, he said ... what relates to the action of Allah and the creation of Allah, this is lordship.