Benefits of the Hadith: (If one of you intends to approach his wife, let him say: In the name of Allah, O Allah, keep Satan away from us, and keep Satan away from what You have given us...)
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The Shaykh : We benefit from this hadith:
The encouragement to recite this dhikr during intercourse, because every person wishes that Satan not harm his child, and this is one of the means to that.
And among the benefits of this hadith is: the refutation of the Jabriyyah in their saying:Sunan Abi Dawud 2161Sahih (Al-Albani).
And among the benefits of this hadith is: the blessing of the Basmalah, and it is indeed so, for the Basmalah contains a great blessing. What indicates its blessing is that if a person says the Basmalah over a slaughtered animal, it becomes lawful, and if he does not say it, it becomes forbidden. If he says it over his food, Satan refrains from sharing it with him, and if he does not say it, Satan shares it with him. There are many examples of this.
And among the benefits of this hadith is: establishing that Satan may be empowered over the child, based on his saying:, and he said: when did he not harm him?
If he says this dhikr, then if he did not say it, he would be exposed to harm. It is derived from this that Satan may be empowered over the child just as he is empowered over the father.
And it is derived from this: the refutation of those who deny causes, who are the deniers of wisdom among the Jahmiyyah, the Asha'irah, and others. They say that causes have no effect, whether the causes are sensory or religious. The truth is that the entire Shari'ah refutes these people, because if this claim were true, faith and righteous deeds would not be a cause for entering Paradise, and sins would not be a cause for entering the Fire. This is a false statement that the entire Shari'ah refutes, and reality also refutes it, because these people say: if you strike a glass with a stone and the glass breaks from being struck with the stone, did it not break from the throwing?
It broke at the time of the throwing, not by the throwing. And the strange thing is that our young children, if you strike a cup with a stone or strike the stone with the cup and it breaks, they say: "You broke the cup with the stone." They know this, but, glory be to Allah, these intelligent men say: causes do not have an effect, and the effect occurs... what?
At that time, not by it. And this is undoubtedly an error. Why?
They said: If you attribute an effect to causes, you would be associating partners with Allah. If you attribute an effect to causes, you would be associating partners with Allah, because you have made a creator alongside Allah who has an effect, whereas the One who has an effect and creates is Allah. We say to them: We say that causes do not have an effect in themselves, but by the effective powers that Allah has placed in them. And if Allah willed, He would strip these causes of their effect. Have you seen that fire is a cause for burning?
The student: Yes.
The Shaykh : Yes, that is correct. And if Allah willed to strip it of this, He would strip it. Fire was coolness and peace for Ibrahim, and it is a burner.
So we say that the burning of things by fire is by the permission of Allah, but Allah has placed in it a power that affects the things caused.
This hadith indicates the refutation of these deniers of causes, because the Prophet (peace and blessings be upon him) made this dhikr one of the causes for Satan's harm being prevented from the child.
And among the benefits of this hadith is: the permissibility of omitting the doer when it is known, yes?
From his saying:, because the implied doer is Allah (Mighty and Majestic), and this is known. They say: the doer may be omitted to cover for him, like a man who saw a thief stealing from a house and said: "O people, the house has been stolen from," while he knows the thief. This is covering for him. And it may be due to ignorance of him, as if he saw a thief stealing from a house but did not know who it was, and said: "The house has been stolen from." This is due to ignorance of him.
So if someone asks: What makes us know that it is due to ignorance of him, or that it is to cover for him, or that it is due to knowledge of him?
The student: The context.
The Shaykh : The context. What makes us know is the context.
Now, if one of the people brought to us the story of a man who used to say this Basmalah and seek refuge with this seeking of refuge whenever he approached his wife, but Allah the Exalted gave him children who are devils, yes, what do we say?
We say: This is a cause, and a cause may have obstacles that prevent its effect. Yes, causes are causes, but there may be obstacles. Let us suppose the environment, for example:Sahih al-Bukhari 1385 The environment may have an effect and be a cause for Satan's empowerment over this newborn. But the Prophet (peace and blessings be upon him) informed us of the causes so that we perform them, and whatever is beyond that is up to Allah (Mighty and Majestic).
Perhaps the next person says to his wife this saying while he is in doubt about it, but he says: My father will try it, will this happen to him?
No, because he is in doubt. It must be with certainty that if this happens, Satan will not harm, because this is the saying of the one who does not speak from desire (peace and blessings be upon him). This is a matter of the unseen that the Messenger does not know.
Now, the answer to this is easy: we say that this is one of the causes, and obstacles may exist.
And similar to this, in what we are about to read soon -if Allah wills- is the issue of what?
The causes of inheritance: lineage, loyalty, and marriage. Obstacles may exist that prevent it. If the wife is from the People of the Book, does inheritance occur between her and her husband?
No, it does not occur. So how does it not occur despite the existence of the marriage?
We say: Marriage is a cause, but an obstacle was found. If the obstacle is found, the effect of the cause is invalidated. This is similar to that as well.
Now, it is derived from this hadith: the permissibility of the remembrance of Allah for one whose 'awrah is exposed. How is that?
Because when a person approaches his wife, he must expose his 'awrah. He must, especially if he approaches his wife in the manner that seeks offspring. So he must expose his 'awrah, and he will say this dhikr. So there is evidence for the permissibility of dhikr and du'a' while the 'awrah is exposed. But we may say that it does not indicate the permissibility of that absolutely, but by way of necessity, meaning if he needs to expose his 'awrah, because a person in the state of intercourse needs that. But if he exposes it without need, then that is forbidden according to the opinion of some scholars, disliked according to some scholars, and permissible according to others if he does not find a viewer. But there is no doubt that modesty requires that you do not expose your 'awrah except for a need, as the Prophet (peace and blessings be upon him) said.
Then the author said: And from Abu Hurayrah
The student: O Shaykh
The Shaykh : Did he enter the lesson?
The student: No.
The Shaykh : Fine.
The encouragement to recite this dhikr during intercourse, because every person wishes that Satan not harm his child, and this is one of the means to that.
And among the benefits of this hadith is: the refutation of the Jabriyyah in their saying:
who means to have intercourse
إذا أراد أن يأتيAnd among the benefits of this hadith is: the blessing of the Basmalah, and it is indeed so, for the Basmalah contains a great blessing. What indicates its blessing is that if a person says the Basmalah over a slaughtered animal, it becomes lawful, and if he does not say it, it becomes forbidden. If he says it over his food, Satan refrains from sharing it with him, and if he does not say it, Satan shares it with him. There are many examples of this.
And among the benefits of this hadith is: establishing that Satan may be empowered over the child, based on his saying:
He will not harm him.
لم يضرهIf he says this dhikr, then if he did not say it, he would be exposed to harm. It is derived from this that Satan may be empowered over the child just as he is empowered over the father.
And it is derived from this: the refutation of those who deny causes, who are the deniers of wisdom among the Jahmiyyah, the Asha'irah, and others. They say that causes have no effect, whether the causes are sensory or religious. The truth is that the entire Shari'ah refutes these people, because if this claim were true, faith and righteous deeds would not be a cause for entering Paradise, and sins would not be a cause for entering the Fire. This is a false statement that the entire Shari'ah refutes, and reality also refutes it, because these people say: if you strike a glass with a stone and the glass breaks from being struck with the stone, did it not break from the throwing?
It broke at the time of the throwing, not by the throwing. And the strange thing is that our young children, if you strike a cup with a stone or strike the stone with the cup and it breaks, they say: "You broke the cup with the stone." They know this, but, glory be to Allah, these intelligent men say: causes do not have an effect, and the effect occurs... what?
At that time, not by it. And this is undoubtedly an error. Why?
They said: If you attribute an effect to causes, you would be associating partners with Allah. If you attribute an effect to causes, you would be associating partners with Allah, because you have made a creator alongside Allah who has an effect, whereas the One who has an effect and creates is Allah. We say to them: We say that causes do not have an effect in themselves, but by the effective powers that Allah has placed in them. And if Allah willed, He would strip these causes of their effect. Have you seen that fire is a cause for burning?
The student: Yes.
The Shaykh : Yes, that is correct. And if Allah willed to strip it of this, He would strip it. Fire was coolness and peace for Ibrahim, and it is a burner.
So we say that the burning of things by fire is by the permission of Allah, but Allah has placed in it a power that affects the things caused.
This hadith indicates the refutation of these deniers of causes, because the Prophet (peace and blessings be upon him) made this dhikr one of the causes for Satan's harm being prevented from the child.
And among the benefits of this hadith is: the permissibility of omitting the doer when it is known, yes?
From his saying:
If it is decreed
إن يُقدّرSo if someone asks: What makes us know that it is due to ignorance of him, or that it is to cover for him, or that it is due to knowledge of him?
The student: The context.
The Shaykh : The context. What makes us know is the context.
Now, if one of the people brought to us the story of a man who used to say this Basmalah and seek refuge with this seeking of refuge whenever he approached his wife, but Allah the Exalted gave him children who are devils, yes, what do we say?
We say: This is a cause, and a cause may have obstacles that prevent its effect. Yes, causes are causes, but there may be obstacles. Let us suppose the environment, for example:
Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) and his parents convert him to Judaism or Christianity or Magianism
كل مولود يولد على الفطرة فأبواه يهودانه أو ينصرانه أو يمجسانهPerhaps the next person says to his wife this saying while he is in doubt about it, but he says: My father will try it, will this happen to him?
No, because he is in doubt. It must be with certainty that if this happens, Satan will not harm, because this is the saying of the one who does not speak from desire (peace and blessings be upon him). This is a matter of the unseen that the Messenger does not know.
Now, the answer to this is easy: we say that this is one of the causes, and obstacles may exist.
And similar to this, in what we are about to read soon -if Allah wills- is the issue of what?
The causes of inheritance: lineage, loyalty, and marriage. Obstacles may exist that prevent it. If the wife is from the People of the Book, does inheritance occur between her and her husband?
No, it does not occur. So how does it not occur despite the existence of the marriage?
We say: Marriage is a cause, but an obstacle was found. If the obstacle is found, the effect of the cause is invalidated. This is similar to that as well.
Now, it is derived from this hadith: the permissibility of the remembrance of Allah for one whose 'awrah is exposed. How is that?
Because when a person approaches his wife, he must expose his 'awrah. He must, especially if he approaches his wife in the manner that seeks offspring. So he must expose his 'awrah, and he will say this dhikr. So there is evidence for the permissibility of dhikr and du'a' while the 'awrah is exposed. But we may say that it does not indicate the permissibility of that absolutely, but by way of necessity, meaning if he needs to expose his 'awrah, because a person in the state of intercourse needs that. But if he exposes it without need, then that is forbidden according to the opinion of some scholars, disliked according to some scholars, and permissible according to others if he does not find a viewer. But there is no doubt that modesty requires that you do not expose your 'awrah except for a need,
And modesty is from faith
والحياء من الإيمانThen the author said: And from Abu Hurayrah
The student: O Shaykh
The Shaykh : Did he enter the lesson?
The student: No.
The Shaykh : Fine.