Explanation of the author's statement: And his saying (… They say, “Do we have any share in the matter? Say, ‘The whole matter belongs to Allah’”)

The Shaykh : His saying We begin with the verse The pronoun in “they say” refers to the hypocrites. What they intend by their saying, “Do we have any share in the matter?” is two things: first, to deflect blame from themselves, and second, to object to the divine decree. This is because they said, Yes, . They intend by this to deflect blame from themselves and to argue against the decree and destiny of Allah. And his saying, This sentence consists of a subject and a predicate. The predicate is a preposition and its object, placed before us, and the subject is “thing.” Because “min” (from) here, O Isa, is a superfluous preposition in terms of grammar. “Thing” is a subject raised by a presumed dammah on its end, the appearance of which was prevented because the position was occupied by the movement of the superfluous preposition.
Allah the Exalted said, If the whole matter belongs to Allah, then there is no basis for your arguing against the decree and destiny of Allah, or for saying, “Do we have any share in the matter?” If the whole matter belongs to Allah, then Allah, Mighty and Majestic, does what He wills of victory and defeat. And his saying, The meaning of “matter” here is one of the matters, not one of the commands; it means the affair, the entire affair. The affair that pertains to the actions of Allah, Mighty and Majestic, and the affair that pertains to the actions of the created beings—whom does it all belong to? To Allah, Glorified and Exalted is He. He is the One who decrees honor and humiliation, who decrees honor and disgrace, who decrees victory and defeat, and who decrees good and evil. But evil, as we have passed over many times, is not attributed to Allah, Glorified and Exalted is He; rather, evil is in the created things, not in the action which is the action of Allah. These hypocrites are characterized by a lack of frankness and a lack of truthfulness. One of them conceals in his heart what he does not reveal to others, because he sees, due to his cowardice and fear, that if he were to speak the truth, that would lead to his destruction. So he conceals in his heart what he does not reveal to the Messenger, peace and blessings be upon him. And this is the condition of the hypocrites in every time and every place: they conceal in their hearts what they do not reveal to others, because if they were able to reveal what is in their hearts, you would find in them a great matter of disbelief, open sinfulness, and disobedience. refers to those who were killed at Uhud. But as they claimed, Muhammad, peace and blessings be upon him, went against our opinion and our consultation, so the matter was not in our hands. Because it is well known that Abdullah ibn Abi, the hypocrite, indeed the head of the hypocrites, when the Prophet, peace and blessings be upon him, set out for Uhud, returned with about a third of the army. He returned with them and then said, “Muhammad disobeys me and obeys” what? “the young men and the boys”, Say, “The matter…”, here?
, meaning this argument that you make, saying, “If we had any share in the matter, we would not have been killed here,” is an argument with no reality. Why? Because if fighting or killing is decreed for someone, his protection does not benefit him, even if he is in the bottom of his house. For this reason, He said,
And his saying, The meaning of “writing” here is cosmic writing, because writing is of two types: legislative writing and cosmic writing. Legislative writing does not necessitate the occurrence of the event, whereas cosmic writing necessitates the occurrence of the event. An example of legislative writing is the saying of Allah the Exalted, and His saying, The “writing” here is legislative writing, and for this reason, some people may fail to fast. As for cosmic writing, it is like the saying of Allah the Exalted, and like the saying of Allah the Exalted, And among them is this verse, Their houses do not protect them. What comes after that?
The student: ...

The Shaykh : “To test” means to examine. He examines what is in your chests of faith in the decree and destiny of Allah, and faith in His wisdom, and that the decreeing of this tragic, painful matter was only for a wisdom that Allah, Mighty and Majestic, intended. So Allah the Exalted examines what is in the heart of the servant by what He decrees upon him of disliked matters, until it becomes clear who submits to the decree and destiny of Allah and to His wisdom, Glorified and Exalted is He, and who does not. And his saying, This occurs after the trial. When the trial occurs and this trial is met with patience, that becomes a purification of what is in the heart, meaning a cleansing of it and a removal of what may have attached to it of some things that are not fitting. And indeed, the trial and purification occurred in the story of Uhud. What indicates this to you is that the Companions, may Allah be pleased with them, when the Messenger, peace and blessings be upon him, encouraged them after it was said to him, , they went out to Hamra al-Asad, but they did not find, they did not find a battle, so they returned. , and his saying, This declarative sentence contains the affirmation that Allah, Mighty and Majestic, is All-Aware of the realities of the chests, meaning the owners of the chests. And what is the meaning of that?
The student: ...

The Shaykh : The realities of the chests are the hearts, as Allah the Exalted said, So He, Glorified and Exalted is He, is All-Aware of what is in the heart of the servant. Nothing of his condition is hidden from Him. Indeed, He, Exalted and Majestic is He, knows even what is not yet in the heart of the human being; He knows when it will be and how it will be. For this reason, He said, , the verse ended.