Explanation of the author's statement: And his saying (peace and blessings be upon him): "Allah laughs at two men, one of whom kills the other, and both of them enter Paradise." Agreed upon by al-Bukhari and Muslim.
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The Shaykh : And his saying (peace and blessings be upon him): Muwatta Malik 21:30 In some versions it is: And this is correct, because "kullā" (both) is permissible with the verb or with its predicate, whether it is a verb or a noun. It is permissible in it to consider the wording and to consider the meaning. And this was combined in the saying of the poet who described two horses, saying:
"Both of them, when the race between them was intense, *** Galloped away, and both of their noses were proud"
Shaf said: "Both of them galloped away" then he said: "And both of their noses were proud" and he did not say "proud ones." Good. The hadith here reports that the Prophet (peace and blessings be upon him) informed that Allah laughs at two men. He laughs at them when they meet. One of them kills the other. Both of them enter Paradise. And one of them did not kill the other except because of the intensity of the enmity between them. Then they enter Paradise after that, and that enmity is removed. Because one of them killed the other. One of them was a Muslim and the other was a disbeliever. So the disbeliever killed him. This Muslim was killed. What is he? A martyr who enters Paradise. Then Allah bestowed favor upon this disbeliever and he became a Muslim. Then he was killed as a martyr, or he died without being killed, and he enters Paradise. So this killer and the one killed, both of them enter Paradise. And Allah laughs at them. In this is the affirmation of laughter for Allah (Mighty and Majestic). And it is a real laughter, but it does not resemble the laughter of the created. It is a laughter befitting His majesty and greatness. And it is not possible for us to liken it, because we cannot say that Allah has lips or teeth or the like. And it is not permissible to say that. But we affirm laughter for Allah, but it is a laughter befitting Him (Glorified and Exalted is He). So if someone says, "The affirmation of laughter necessitates that Allah is similar to the created," the answer is: It does not necessitate. It does not necessitate that He is similar to the created. Because the one who said: is the one to whom was revealed His saying (the Exalted): [Ash-Shuraa 42:11] This is from one aspect. From another aspect, the Prophet (peace and blessings be upon him) does not speak in such matters except by revelation. Because it is from the matters of the unseen. It is not from the matters of independent legal reasoning in which the Messenger (peace and blessings be upon him) might exercise independent legal reasoning and then Allah approves him or does not approve him. But it is from the matters of the unseen which the Messenger (peace and blessings be upon him) receives through the
The student: revelation
The Shaykh : revelation. It is clear. Good. If someone says, "The intended meaning of laughter is satisfaction, because when a person is satisfied with something, he is pleased with it and laughs. So the intended meaning is satisfaction. And the intended meaning of satisfaction is also reward, or the desire for reward, as the Asha'irah said," what is the answer? We say: This is a distortion of the word from its place. What made you know that the Messenger (peace and blessings be upon him) intended by it satisfaction? And what made you know that the intended meaning of satisfaction is reward? So you are now saying about Allah what you do not know from two aspects: The first aspect is that you turned the text away from its apparent meaning without knowledge.
The second: You affirmed that it is a meaning other than the apparent one without knowledge. Without knowledge.
The third: We say to them, if you say that the will is affirmed for Allah (Mighty and Majestic), then your principle is refuted. Because the human being has a will. Some of you desire the worldly life and some of you desire the Hereafter. The human being has a will. Indeed, the wall has a will. So they found in it a wall that desires to be refuted. So you either deny the will for Allah (Mighty and Majestic) as you denied the rest of the attributes, or you affirm for Allah (Mighty and Majestic) what He affirmed for Himself, even if the created has a counterpart for it in name, not in reality. Do you understand now?
Good. So we say this laughter is a reality, but it does not resemble the laughter of the created. He said: "And his saying: " His choice is an error.
The student: No, Muslim mentioned it.
The Shaykh : Yes.
The student: Muslim mentioned it.
The Shaykh : Good. The effect, meaning the practical effect from this hadith, or the practical benefit, is that if we know that Allah (Mighty and Majestic) laughs, then we hope for all good from Him. And for this reason: Allah is the Greatest. Look, the Bedouin understood. So if we know that, we know that we hope for all good from Him (Mighty and Majestic). Because there is a difference between a frowning person who is hardly seen laughing and a person who laughs. And the Prophet (peace and blessings be upon him) was always cheerful and often smiling (peace and blessings be upon him).
Allah laughs at two men. One of them kills the other, but each of them will enter the Garden
يضحك الله إلى رجلين يقتل أحدهما الآخر كلاهما يدخلان الجنةBoth of them enter
كلاهما يدخل"Both of them, when the race between them was intense, *** Galloped away, and both of their noses were proud"
Shaf said: "Both of them galloped away" then he said: "And both of their noses were proud" and he did not say "proud ones." Good. The hadith here reports that the Prophet (peace and blessings be upon him) informed that Allah laughs at two men. He laughs at them when they meet. One of them kills the other. Both of them enter Paradise. And one of them did not kill the other except because of the intensity of the enmity between them. Then they enter Paradise after that, and that enmity is removed. Because one of them killed the other. One of them was a Muslim and the other was a disbeliever. So the disbeliever killed him. This Muslim was killed. What is he? A martyr who enters Paradise. Then Allah bestowed favor upon this disbeliever and he became a Muslim. Then he was killed as a martyr, or he died without being killed, and he enters Paradise. So this killer and the one killed, both of them enter Paradise. And Allah laughs at them. In this is the affirmation of laughter for Allah (Mighty and Majestic). And it is a real laughter, but it does not resemble the laughter of the created. It is a laughter befitting His majesty and greatness. And it is not possible for us to liken it, because we cannot say that Allah has lips or teeth or the like. And it is not permissible to say that. But we affirm laughter for Allah, but it is a laughter befitting Him (Glorified and Exalted is He). So if someone says, "The affirmation of laughter necessitates that Allah is similar to the created," the answer is: It does not necessitate. It does not necessitate that He is similar to the created. Because the one who said:
Laughter.
يضحكThere is nothing like unto Him
ليس كمثله شيءThe student: revelation
The Shaykh : revelation. It is clear. Good. If someone says, "The intended meaning of laughter is satisfaction, because when a person is satisfied with something, he is pleased with it and laughs. So the intended meaning is satisfaction. And the intended meaning of satisfaction is also reward, or the desire for reward, as the Asha'irah said," what is the answer? We say: This is a distortion of the word from its place. What made you know that the Messenger (peace and blessings be upon him) intended by it satisfaction? And what made you know that the intended meaning of satisfaction is reward? So you are now saying about Allah what you do not know from two aspects: The first aspect is that you turned the text away from its apparent meaning without knowledge.
The second: You affirmed that it is a meaning other than the apparent one without knowledge. Without knowledge.
The third: We say to them, if you say that the will is affirmed for Allah (Mighty and Majestic), then your principle is refuted. Because the human being has a will. Some of you desire the worldly life and some of you desire the Hereafter. The human being has a will. Indeed, the wall has a will. So they found in it a wall that desires to be refuted. So you either deny the will for Allah (Mighty and Majestic) as you denied the rest of the attributes, or you affirm for Allah (Mighty and Majestic) what He affirmed for Himself, even if the created has a counterpart for it in name, not in reality. Do you understand now?
Good. So we say this laughter is a reality, but it does not resemble the laughter of the created. He said: "And his saying:
Our Lord was amazed at the despair of His servants and the nearness of His change
عجب ربنا من قنوط عباده وقرب غيَرهand the nearness of His change
وقُرب غِيَرهThe student: No, Muslim mentioned it.
The Shaykh : Yes.
The student: Muslim mentioned it.
The Shaykh : Good. The effect, meaning the practical effect from this hadith, or the practical benefit, is that if we know that Allah (Mighty and Majestic) laughs, then we hope for all good from Him. And for this reason: