Explanation of the author's statement and his saying: (And be patient with the judgment of your Lord, for you are before Our eyes)
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The Shaykh : Your Lord, for you are before Our eyes. The address here is to the Prophet (peace and blessings be upon him). It has passed us by that the address directed to the Messenger (peace and blessings be upon him) is directed to him and to the Ummah, because he is their leader, and the address directed to the leader is directed to the followers. Yes. And his saying: Patience means restraint. From this comes their saying, "He was killed by patience," meaning he was killed after being restrained for the killing. If a person is held back and restrained and then killed, it is said he was killed by patience. Yes, so patience in the language means restraint.
And in the Shari'ah, they said that it is patience with the judgments of Allah, or patience for the judgments of Allah, meaning restraining the self for the judgments of Allah. This is patience. And the judgments of Allah, Mighty and Majestic, are legislative and cosmic. The legislative are commands and prohibitions. So patience with the obedience of Allah, this is patience with the commands. And patience from His disobedience regarding the prohibitions, patience from the prohibitions, and with His decrees.
The student: ...
The Shaykh : Patience with the decrees. And the decrees, the commands, and the prohibitions, all of them are from what? From the judgments of Allah. But the decrees are cosmic judgments, and the commands and prohibitions are legislative judgments. So His saying, the Exalted:[At-Tur 52:48] encompasses the three categories: patience with the obedience of Allah, from the disobedience of Allah, and with
The student: The decrees of Allah
The Shaykh : The decrees of Allah. Be patient with the judgment of your Lord, the cosmic and the legislative. Do you understand now? Good. And by this we know that the division mentioned by the scholars, where they said that patience is three types or three categories: patience with the obedience of Allah, patience from the disobedience of Allah, and patience with the decrees of Allah. Yes, it is included in this word What? And the way it is included is that the judgment is either cosmic or legislative, and the legislative is commands
The student: And prohibitions
The Shaykh : And prohibitions. And the Prophet (peace and blessings be upon him) was tested by Allah, Mighty and Majestic, with commands and prohibitions and decrees. The commands[Al-Ma'idah 5:67] These are great commands, meaning if it were said to a person, "Worship your Lord," he would be able to worship. But calling and conveying the message is a difficult matter, because it involves enduring the others and struggling against them, so it becomes difficult, is it not?
The student: ...
The Shaykh : Good. Likewise, Allah, Mighty and Majestic, tested him with prohibitions. He prohibited him from shirk (associating partners with Allah), saying:[Al-An'am 6:14] [Az-Zumar 39:65] and the like.
Allah, Mighty and Majestic, tested him with the cosmic judgments. What happened to him? He was afflicted by his people with verbal harm and physical harm. Only the like of the Messenger (peace and blessings be upon him) could be patient with it. Yes. They harmed him with words, through mockery, ridicule, and defamation, and by turning people away from him. And they harmed him with actions. Yes. He was prostrating under the Ka'bah in the safest place on earth, prostrating to his Lord, so they went and brought the placenta of a camel. Yes. And they placed it on his back while he was prostrating. Is there, meaning, is there anything more eloquent than this harm? Knowing that if a disbelieving mushrik (one who associates partners with Allah) entered the Haram (sacred precinct), he would, he would be safe with them; they would not harm him with this harm, but they would honor him and feed him. They would give him wine and drink him Zamzam water. And Muhammad (peace and blessings be upon him) was prostrating to Allah, and they were harming him with this harm. They would bring dung, stench, and filth and place it at the threshold of his door. And he went to the people of Ta'if, and what happened?
The student: ...
The Shaykh : The harm occurred, and I seek refuge in Allah the Great. Their fools and boys lined up on both sides of the road, on the edges of the road, and they began throwing stones at him until they bled his heels. He did not regain consciousness until at the Thaqalib valley. So he was patient. He (peace and blessings be upon him) was patient with the judgment of Allah, but he was a believing patient, believing that the outcome is for him, because Allah said to him:[At-Tur 52:48] Allah is the Greatest. This care and attention is the most honorable thing by which a person is honored: that you say to him, "You are in my eye," "You are in my eye," "You are in my heart," and the like. "You are in my eye" means that I observe you with my eye, as if you are in the center of my eye in my observation of you and your not being hidden from me. This is all an expression known to people that it is complete guarding and care and protection with such an expression: "You are in my eye." So his saying: means that you are guarded with the utmost guarding, protected with the utmost protection. By what? By Our eyes. Our eyes are with you, protecting you, caring for you, and attending to you. Is it clear or not? Good. In the noble verse, the eye is affirmed for Allah, Mighty and Majestic, but it came in the plural form. As we will mention, if Allah wills, the affirmation of the eye is from the attributes of Allah. From which type of attributes?
The student: ...
The Shaykh : From the intrinsic attributes. The informational intrinsic attributes. The intrinsic attributes, because He has not ceased
The student: And He continues to be described with them
The Shaykh : And He continues to be described with them. He has not ceased and He continues to be described with them. Informational
The student: Because its referent
The Shaykh : Because its referent, with respect to us,
The student: ...
The Shaykh : Parts and pieces. Parts and pieces. So the eye is a part of the face, a part of the body. But with respect to Allah, it is not permissible for us to say that it is a part of Allah, because it has preceded us that this term did not come, and that it necessitates division in the Creator. And the part or the piece is that which the whole remains valid without, and it is permissible for it to be lost. And the attributes of Allah, the Exalted,
The student: ...
The Shaykh : It is not permissible for them to be lost ever. Rather, they remain.
Wait.
اصبرAnd in the Shari'ah, they said that it is patience with the judgments of Allah, or patience for the judgments of Allah, meaning restraining the self for the judgments of Allah. This is patience. And the judgments of Allah, Mighty and Majestic, are legislative and cosmic. The legislative are commands and prohibitions. So patience with the obedience of Allah, this is patience with the commands. And patience from His disobedience regarding the prohibitions, patience from the prohibitions, and with His decrees.
The student: ...
The Shaykh : Patience with the decrees. And the decrees, the commands, and the prohibitions, all of them are from what? From the judgments of Allah. But the decrees are cosmic judgments, and the commands and prohibitions are legislative judgments. So His saying, the Exalted:
be patient, [O Muhammad], for the decision of your Lord
اصبر لحكم ربكThe student: The decrees of Allah
The Shaykh : The decrees of Allah. Be patient with the judgment of your Lord, the cosmic and the legislative. Do you understand now? Good. And by this we know that the division mentioned by the scholars, where they said that patience is three types or three categories: patience with the obedience of Allah, patience from the disobedience of Allah, and patience with the decrees of Allah. Yes, it is included in this word
Wait.
اصبرFor the judgment of your Lord.
لحكم ربكThe student: And prohibitions
The Shaykh : And prohibitions. And the Prophet (peace and blessings be upon him) was tested by Allah, Mighty and Majestic, with commands and prohibitions and decrees. The commands
O Messenger, announce that which has been revealed to you from your Lord
يا أيها الرسول بلغ ما أنزل إليك من ربكCall to the way of your Lord
ادع إلى سبيل ربكThe student: ...
The Shaykh : Good. Likewise, Allah, Mighty and Majestic, tested him with prohibitions. He prohibited him from shirk (associating partners with Allah), saying:
Do not ever be of the polytheists.' "
ولا تكونن من المشركينif you should associate [anything] with Allah, your work would surely become worthless
لئن أشركت ليَحبطن عملُكAllah, Mighty and Majestic, tested him with the cosmic judgments. What happened to him? He was afflicted by his people with verbal harm and physical harm. Only the like of the Messenger (peace and blessings be upon him) could be patient with it. Yes. They harmed him with words, through mockery, ridicule, and defamation, and by turning people away from him. And they harmed him with actions. Yes. He was prostrating under the Ka'bah in the safest place on earth, prostrating to his Lord, so they went and brought the placenta of a camel. Yes. And they placed it on his back while he was prostrating. Is there, meaning, is there anything more eloquent than this harm? Knowing that if a disbelieving mushrik (one who associates partners with Allah) entered the Haram (sacred precinct), he would, he would be safe with them; they would not harm him with this harm, but they would honor him and feed him. They would give him wine and drink him Zamzam water. And Muhammad (peace and blessings be upon him) was prostrating to Allah, and they were harming him with this harm. They would bring dung, stench, and filth and place it at the threshold of his door. And he went to the people of Ta'if, and what happened?
The student: ...
The Shaykh : The harm occurred, and I seek refuge in Allah the Great. Their fools and boys lined up on both sides of the road, on the edges of the road, and they began throwing stones at him until they bled his heels. He did not regain consciousness until at the Thaqalib valley. So he was patient. He (peace and blessings be upon him) was patient with the judgment of Allah, but he was a believing patient, believing that the outcome is for him, because Allah said to him:
be patient, [O Muhammad], for the decision of your Lord, for indeed, you are in Our eyes
اصبر لحكم ربك فإنك بأعينناIndeed, We are with you, seeing
فإنك بأعينناThe student: ...
The Shaykh : From the intrinsic attributes. The informational intrinsic attributes. The intrinsic attributes, because He has not ceased
The student: And He continues to be described with them
The Shaykh : And He continues to be described with them. He has not ceased and He continues to be described with them. Informational
The student: Because its referent
The Shaykh : Because its referent, with respect to us,
The student: ...
The Shaykh : Parts and pieces. Parts and pieces. So the eye is a part of the face, a part of the body. But with respect to Allah, it is not permissible for us to say that it is a part of Allah, because it has preceded us that this term did not come, and that it necessitates division in the Creator. And the part or the piece is that which the whole remains valid without, and it is permissible for it to be lost. And the attributes of Allah, the Exalted,
The student: ...
The Shaykh : It is not permissible for them to be lost ever. Rather, they remain.