Explanation of the author's statement: And his saying: (It is a great abomination in the sight of Allah that you say what you do not do)
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The Shaykh : Now, his saying: [As-Saf 61:3] "Kabura" means "great," and "maqta" is a specification (tamyiz) converted from the subject. "Maqt" is the most intense form of hatred. The subject of "kabura," after the subject was converted into a specification, is "an" and what it entered upon in his saying: [As-Saf 61:3] meaning "your saying." This verse is the explanation of the verse before it, [As-Saf 61:2-3] for this is among the greatest matters: that a person says what he does not do. The way to understand this is to say: If you say something and do not do it, you are in one of two states: either you are lying in what you say, and you betray people by telling them something that is not as you said; or you are arrogant regarding what you say, commanding people to do it while you do not do it, and forbidding people from it while you do it. This applies exactly to those who say that acts of worship are not commanded of the common people, such as the Sufi shaykhs and others. They say that when a person reaches a certain level, the obligation is lifted from him, and the command is for others, stating that these obligations of prayer, zakah, fasting, and Hajj are commanded of the common people, not the elite. Thus, they made the religion of the prophets the religion of the common people who know nothing.
Now, these verses in which the multiple attributes are affirmed: al-Rida, and then what? Al-Sakht, al-Ghadab, al-Karaha, and al-Maqt all have similar meanings, but they sometimes differ in type, not in reality. Otherwise, al-Sakht, al-Ghadab, al-Maqt, al-Karaha, and al-Baghda are all similar in meaning. They are all similar, but they differ in their types, in intensity and lightness, within this general meaning that encompasses all of them.
As for al-Rida, it is apparent that it is the pleasure of Allah with a thing, with the worker, or with the deed. We must affirm for Allah the Exalted this attribute which He affirmed for Himself. And we have mentioned to you, may Allah bless you, the auditory and rational evidence for the affirmation of this matter.
The third topic: From these verses, what we benefit from the practical aspect. We benefit from these verses that anything to which Allah has attached His dislike, we must stay away from it so that the displeasure of Allah, Mighty and Majestic, does not befall us. Whatever Allah dislikes, we stay away from it. And this is the requirement of nature and fitrah (the innate natural disposition): that a person stays away from everything his beloved dislikes. If you were to befriend a person with true friendship, would you do what he dislikes? No, rather you would be repelled by it. Similarly, if you know, O believer, that your Lord dislikes this thing, you will stay away from it with a great distance. Now, the one who is pleased is the opposite: if you know that this thing is among what Allah, Mighty and Majestic, is pleased with, you will strive for it with utmost effort and do everything that leads you to the pleasure of Allah, Mighty and Majestic. This is among the benefits a person gains from the practical aspect.
Great is hatred in the sight of Allah that you say what you do not do.
كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لا تَفْعَلُونَthat you say what you do not do.
أَنْ تَقُولُوا مَا لا تَفْعَلُونَ(2) O you who have believed, why do you say what you do not do? (3) Great is hatred in the sight of Allah that you say what you do not do.
يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لا تَفْعَلُونَ كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لا تَفْعَلُونَNow, these verses in which the multiple attributes are affirmed: al-Rida, and then what? Al-Sakht, al-Ghadab, al-Karaha, and al-Maqt all have similar meanings, but they sometimes differ in type, not in reality. Otherwise, al-Sakht, al-Ghadab, al-Maqt, al-Karaha, and al-Baghda are all similar in meaning. They are all similar, but they differ in their types, in intensity and lightness, within this general meaning that encompasses all of them.
As for al-Rida, it is apparent that it is the pleasure of Allah with a thing, with the worker, or with the deed. We must affirm for Allah the Exalted this attribute which He affirmed for Himself. And we have mentioned to you, may Allah bless you, the auditory and rational evidence for the affirmation of this matter.
The third topic: From these verses, what we benefit from the practical aspect. We benefit from these verses that anything to which Allah has attached His dislike, we must stay away from it so that the displeasure of Allah, Mighty and Majestic, does not befall us. Whatever Allah dislikes, we stay away from it. And this is the requirement of nature and fitrah (the innate natural disposition): that a person stays away from everything his beloved dislikes. If you were to befriend a person with true friendship, would you do what he dislikes? No, rather you would be repelled by it. Similarly, if you know, O believer, that your Lord dislikes this thing, you will stay away from it with a great distance. Now, the one who is pleased is the opposite: if you know that this thing is among what Allah, Mighty and Majestic, is pleased with, you will strive for it with utmost effort and do everything that leads you to the pleasure of Allah, Mighty and Majestic. This is among the benefits a person gains from the practical aspect.