CLASS #51

BISMILLAAHIRRAHMAANIRRAHEEM

CLASS #51 May, 2012

All Praise is due to Allaah alone. We praise Him. We seek His assistance. We seek His
forgiveness. We seek refuge with Him alone from the evils of our bad deeds. We seek
refuge from the evils of our ownselves and from the consequences of our bad deeds.
Whomever Allaah guides no one can misguide or lead astray. Whoever Allaah leads astray
no one can guide. I openly testify that there is no deity worthy of worship other than Allaah
who is alone without partners. I further testify that Muhammad was His servant and final
Messenger - may Allaah raise His rank and grant him peace.

We begin today’s class by Allaah’s permission in our continuing study of the great book,
Kitaab at-Tawheed by Shaykh Muhammad Ibn Abdul Wahhaab (rahimahullaah).

CHAPTER 56
We have reached the chapter called THE CHAPTER REGARDING WHAT HAS BEEN SAID
ABOUT THE USAGE OF THE WORD (LAW) ‘IF’.

The first verse mentioned by the author:

Then after the distress, He sent down security for you. Slumber overtook a party of you,
while another party was thinking about themselves (as how to save their ownselves,
ignoring the others and the Prophet (sallallaahu alaihi wasallam)) and thought wrongly of
Allaah - the thought of ignorance. They said, “Have we any part in the affair?” Say (O
Muhammad (sallallaahu alaihi wasallam)): “Indeed the affair belongs wholly to Allaah.” They
hide within themselves what they dare not reveal to you, saying: “If we had anything to do
with the affair, none of us would have been killed here.” Say: “Even if you had remained in
your homes, those for whom death was decreed would certainly have gone forth to the place
of their death,” but that Allaah might test that what is in your breasts; and to purify that
which was in your hearts (sins), and Allaah is All-Knowing of what is in (your) breasts.

[Soorah Al-Imraan(3):154]

Allaah ta’alaa tells us what the hypocrites were saying at the time of revelation:

They say: If the affair been left to us, we would not have been killed here.
[Soorah Aal Imraan 3:154]
Meaning, our brothers, our family members would not have been killed at this time.
Meaning at a battle, when the Muslims and those were with them, from the munafiqeen, had
lost lives.

Allaah ta’alaa says in the last part of this verse, the last part of the ayaah of Soorah Al-
Imraan, the 154th verse. Say, O Muhammad in response to what these hypocrites are
saying, LAW - IF you were in your houses, then those who had death prescribed upon them
would be taken and killed from their beds. They would lose their lives, death would overtake
them at their beds, if they were hiding from death. Allaah ta’alaa responds to their usage of
the word ‘law’ by using the word ‘law’. Did you notice that? They said, Had the affair been
to us, if we had control of the affair then we would not have been killed here. If you would
have been in your houses then death would have overtaken you. If the time of death of any
of us comes, it doesn’t matter whether you were on the battlefield in danger. Whether they
feel they are in perfect health and in perfect safety, death will take them at their times and
at their places.

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SubhanAllaah, Allaah refutes their use of the word ‘law’, by giving them the word ‘law’.
Allaah ta’alaa refutes their usage of the word ‘if’, regarding a past event, and explains to
them the reality. It is very much related to our knowledge, our belief in Allaah and His
Knowledge. The Knowledge of Allaah is perfect and complete, all encompassing without
missing anything, not deficient or missing any piece of information. When Allaah ta’alaa
tells us - If We would have sent this Qur’aan down upon a mountain, then it would have
crumbled due to the fear of Allaah. When Allaah said that - If Allaah ta’alaa is complete in
His Knowledge and He knows everything that happened; and He knows the things that didn’t
happen; had they happened, how would they have happened? Allaah ta’alaa knows all of
that.

So Allaah ta’alaa tells us what would have happened in this verse from Soorah al-Hashr. Had
Allaah revealed the Qur’aan onto a mountain, then the mountain would have crumbled due
to the fear of Allaah. But Allaah did not reveal the Qur’aan on a mountain. Allaah revealed
the Qur’aan by way of Jibreel to the Prophet Muhammad (sallallaahu alaihi wasallam). So
Allaah ta’alaa, because if His complete and all encompassing knowledge, He can use the
word ‘if’. If something in the past had not happened, how would it have happened? Can
human beings use the word ‘if’? If I would have stayed out longer, I would not have had
problems when I came home. If I would have turned left at the intersection, I would not
have got into that accident. Can we speak like this? Do we know what would have
happened if we had done something else? We have no knowledge of that. Do not follow
after conjecture or things that you have no knowledge of. All of these things, the hearing,
the sight and the chests, or the hearts; they will all be questioned about. So don’t follow
after things that you don’t have knowledge about. One of the ways that you follow after
things that you have no knowledge of is to say, ‘Had I only done such and such. If I had
done something differently, then different outcome would have happened, and I would have
been prosperous now instead of in loss.’ We have no knowledge of that. We are not able to
say what would have happened had we done something else. That is where the word ‘if’
becomes problematic, and it becomes a custom of the hypocrites; because they don’t fully
comprehend Allaah ta’alaa. They don’t give Allaah ta’alaa His just due and His just
appreciation that He is complete in His Knowledge. They think they might know what would
have happened had they chosen another path.

So we must avoid the usage of the word ‘law’ when speaking about past events that have
already happened.
Our Shaykh Saalih al-Fawzaan (hafidhahullaah) says in explanation of this verse in this place
in his book Al-Mulakh-khas, his explanation of Kitaab at-Tawheed - things which can be
gained of benefit from this verse:

FIRSTLY - the prohibition of saying ‘law’ - ‘if’ - regarding things that have already taken
place from the Qadr of Allaah; because they indicate a displeasure that a person has with
the Qadr of Allaah. Allaah has made something from His Qadr upon you. It has happened.
When it happens, when you say, ‘If I had done something else this would not have
happened,’ when you say that you are showing displeasure in what had happened from the
Qadr of Allaah. You are showing displeasure in Allaah’s plan for you, in His Qadr. The
Shaykh goes onto say: as for a person saying, ‘If I only had done such-and-such,’ about an
affair of obedience, then there is no harm in that because that shows that a person wanted
to do good. So if you disobeyed Allaah, then you faced some loss because of that, or then
you felt bad, then you said, ‘If I only obeyed Allaah. Had I only been patient. If I only would
have done such-and-such, then in that case I would have been better off.’ In that case it
shows you are not angry with the Qadr of Allaah. You are hoping that you can become
obedient in the future. You are hoping that you have the chance to obey Allaah ta’alaa.

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SECONDLY - the legislation of submitting yourself to the Qadr and the Qadaa - the plan of
Allaah and how it Allaah implements that in the creation. How things are designed by Allaah
and implemented, we submit those things. We allow ourselves to be governed by those
things, we follow those things and we are pleased with what Allaah ta’alaa has decreed for
us. We are not displeased or we don’t show contempt for that.

THIRDLY - to take caution against some things is not something that is against Qadr.
Meaning to take precautions and preparations will not repel an evil thing that is going to
happen to you from the Qadr. Meaning, wearing the best armour in a battle, if it has been
written that you that you will die in that battle. Taking the best weapons and the best
armour will not prevent that. Hiding in your house, as in this ayaah, will not prevent that.
So precautions will not prevent the occurrence of the Qadr of Allaah.

FOURTHLY - anyone who has been destined by Allaah ta’alaa to die in a certain place, then
by the Qadr he will go to that place. Even if he tries not to, he will find himself in that place.
He will go there even if he tries to prevent it.

Looking at the next verse:

(They are) the ones who said about their killed brethren while they themselves sat (at
home): “If only they had listened to us, they would not have been killed.” Say: “Avert death
from your ownselves, if you speak the truth.”

[Soorah Al-Imraan(3):168]

Those who said to their brothers (the Scholars of tafseer mention, the hypocrites said to
their brothers. Some of their brothers could be referred to as Muslims here, meaning their
kin,not their brothers in eemaan.), after sitting (i.e. refraining from the expedition): ‘If they
had obeyed us (and did not go to that battle), they would not have been killed’...
[Soorah Aal Imraan 3:168]

The remaining part of the verse is, in response to that: then say to them if this is what you
truly believe, then say to them O Muhammad, then save yourselves, repel death from your
ownselves if you are truly believers, if you are truthful in what you say. Meaning, if people
would not have died had they listened to you, then do that for your ownselves, then save
yourself from your own death. Of course no one can save themselves from death, at the
time when death has been written upon them.

Our Shaykh says in his explanation of this verse three points of explanation:

FIRSTLY - the warning against saying ‘law’ - ‘if’ which shows a person is opposed to or
unwilling to accept the Qadr, or not happy with a calamity that he has been afflicted with.

SECONDLY - that which eemaan requires is that a person submits to the Qadaar and the
Qadr - the destiny or the plan set by Allaah ta’alaa and its implementation and its
occurrence. Refusing to submit to that is an attribute of the hypocrites.

THIRDLY - the legislated nature of debating or discussing with the hypocrites and other than
them from the people of falsehood. To reject their doubts, to repel their doubts and to crush
their falsehood that they ascribed to Islaam.

Allaah says: Call to the way of your Lord with wisdom and good preaching and argue with
them in a way that is better. Meaning, with proofs and evidences in a way that aids the
Haqq.

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Invite (mankind, O Muhammad (sallallaahu alaihi wasallam)) to the way of your Lord with
wisdom and fair preaching, and agree with them in a way that is better. Truly, your Lord
knows best who has gone astray from His path, and He is the Best Aware of those who are
guided.
[Soorah An-Nahl(16):125]
Here we go onto the hadeeth of this chapter:

Abu Hurayrah narrated that the Messenger of Allaah (sallallaahu alaihi wasallam) said:

“Abide by that which gives you benefit (in the Hereafter) and seek help from Allaah and do
not lose heart, and if anything (trouble) befalls you, do not say ‘If I had not done that, so and
so would not have happened,’ but say ‘Allaah did that which He had ordained to do,’ for
(saying) ‘if’ opens (the gate) for the Satan.”

[Taken from, ‘Concise Commentary of the Book of Tawheed,’ by Dr. Saalih Al-Fawzaan (page
#400). Related by Muslim (2664) and Ahmad (2/366, 370).]

It is in the authentic collection of Saheeh Muslim on the authority of Aboo Hurayrah - may
Allaah ta’alaa be pleased with him (radhiAllaahu anhu); that the Messenger of Allaah - may
Allaah raise his rank and grant him peace - had said:

Be vigilant about what benefits you, seek Allaah’s help, and do not be lazy (do not allow
chances to pass you). If something befalls you, do not say: ‘IF I only had done such-and-
such, then such-and-such would have happened.‘ Remember if we are not allowed to say ‘if’
about past events that have taken place, we are not allowed to rethink what would have
happened had we taken another course of action; then what is the replacement. Remember
we talked about the Sunnah of the Prophet (sallallaahu alaihi wasallam) in offering
replacements for things that you forbid people from. When you tell someone, ‘Don’t do
this.’ You should guide him to something good to do in place of it. That makes sense
logically and religiously with the texts. Here we have a replacement from the Messenger
(sallallaahu alaihi wasallam), don’t say this, rather say that. Don’t say ‘if’, instead say
‘QadrAllaahi - this is the Qadr of Allaah, this is what Allaah has decreed and He does what He
likes.’ Affirm the Qadr of Allaah. Instead, say: ‘(This is) the Qadr of Allaah, He does whatever
He pleases,’ since “IF” makes way for the work of Shaytaan. (the shaytaan will play games
with you, the shaytaan will lead you astray, will make you think of a thousand different
situations. The very least of it would be wasting your time. The greatest of it would be kufr
and disbelief, and displeasure with the Qadr of Allaah. So be warned of the games shaytaan
will play with you, by using the word ‘if’. By inviting you to use the word ‘if’. If this had
happened, then something else would have been the case.)
[Muslim]

This hadeeth that begins with apparently with be vigilant with that which benefits you. It is
actually the second part of the famous hadeeth which is called, the ‘hadeeth of mu’min al
qawee’ - the hadeeth of the strong believer. The beginning of it is, as Imaam Muslim collects
in his Saheeh, the strong believer is better and more beloved to Allaah than the weak
believer. While both have good in them. Be vigilant about the things that benefit you, to
the rest of the hadeeth that you have in front of you.

The phrase used in this text of Kitaab at-Tawheed, with a noon mushadadah, I don’t know of
that having a foundation in Saheeh Muslim. In Saheeh Muslim, you have a fathah or a

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kasrah on the jeem. I don’t know of a noon mushadadah that comes with that phrase in the
narrations of Saheeh Muslim. But I could be wrong.

Do not fail, do not lose opportunities and do not be lazy.

So this is basically the Messenger (sallallaahu alaihi wasallam) guiding us to be strong

believers. Giving us four pieces of advice or four admonishments. That if we implement
them, then we will be strong believers. Those four things are:

• Vigilance with regards what benefits us.

• Seeking the assistance of Allaah.
• Not being lazy and not losing chances.
• The affirmation of Qadr at the time of a calamity or a trial. To be pleased with and
submit to the Qadr of Allaah when something that you dislike happens. Not resisting it and
not speaking against it, not rethinking your actions about what you could have done to
have avoided that thing that you could never ever have avoided. As the Messenger
(sallallaahu alaihi wasallam) taught us in another hadeeth, what has befallen you could
never have missed you. Whatever missed you, whatever passed you up, could never have
affected you, or could have never occurred with you. So the reality of what has happened
is the Qadr of Allaah which He has planned and implemented. You as a Muslim should
submit to it and be pleased with the Qadr of Allaah.

Here our Shaykh Saalih al-Fawzaan says, things that can be gained of benefit from the
hadeeth:

FIRSTLY - the encouragement or the recommendation to work hard in gaining things of

benefit that you get right now, and things that you plan after some time to get; by putting
forth the actions that are required from someone to gain those things.

SECONDLY - the obligation of seeking the help of Allaah when a person begins to do some
beneficial action. A prohibition of relying on one’s own abilities and strength.

THIRDLY - a prohibition of being lazy and incompetent; or lazy and unable to do things;
claiming inability when you are able; and to not go after the things that get you what you
need, not taking the steps to get what you need.

FOURTHLY - it is an affirmation of Qadr and Qaadar - the divine decree of Allaah ta’alaa, that
that Qadr does not go against and does not restrict you and keep you from performing
actions and going after or seeking after good actions. Maybe you won’t get them, but you
are still required to put forth the effort required that is required to get those things that is
understood that would lead to those things.

FIFTHLY - the obligation of being patient at the time of calamities.

SIXTHLY - a prohibition of a person saying, ‘If I had only done such-and-such.‘ In a manner
that shows lack of submission, disgust or contempt with the calamities that have fallen a
person. The Prophet (sallallaahu alaihi wasallam) clarified the harms of doing that, that it is
from the things that will open up the work of the shaytaan.

SEVENTHLY - we are to be warned against the plans of the shaytaan.

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Moving to the next chapter:

CHAPTER 57
We have the chapter called THE PROHIBITION OF SAYING BAD THINGS ABOUT THE WIND.
Remember we had a similar chapter that has proceeded - Don’t abuse time, because Allaah
ta’alaa is the One who turns the day into the night. The time is something that has been
placed in your service. The days and the nights are yours to act and to do deeds. They are
given to you from Allaah ta’alaa. Similar to the winds, the earth itself, the mountains, the
rivers, the beasts and the animals on the earth. All of this has been given to you by Allaah
ta’alaa for you to use in a way that benefits you and to help yourself continue and sustain
your life.

So the wind is something that is simply ordered by Allaah. The wind comes and goes. The
wind is something that we don’t have control over. The wind is something that may bring
the Mercy of Allaah. It may bring the rain to us. The wind is also something that may bring
us destruction. Horrible winds with no rain, tornadoes, hurricanes, all kinds of destruction
can come from winds. The punishment of Allaah can be from winds as well. So the wind is
something that Allaah has sent forth, that Allaah ta’alaa has dispatched to bring His Mercy
or to bring His Punishment. It does not have its own will. The wind is not a good or a bad
entity. The wind is something ordered from Allaah ta’alaa. So we have no right to speak ill
of the wind. If, for example, the wind has blown away some of our property, or the wind has
damaged some of our property, we should not say words like, ‘This damn wind.’ Or, ‘The
wind has ruined my house.’ Or show anger about the wind. Because it is only Allaah ta’alaa
that has sent that wind. It is only the Qadr of Allaah that has taken place. Do not show
signs of displeasure of the Qadr of Allaah with the things that Allaah ta’alaa has sent, like
the wind.

Let’s look at the hadeeth:

Ubyay Ibn Ka’b (may Allaah be pleased with him) narrated that the Messenger of Allaah
(sallallaahu alaihi wasallam) said:

“Do not curse the wind, but when you see that which you dislike, say, ‘O Allaah! We ask You
for what is good in this wind, what is good in what it bears and what is good in what it has
been commanded to do. We seek refuge in You from what is evil in this wind, in what it
contains and in what it has been commanded to do.”

[Taken from, ‘Concise Commentary of the Book of Tawheed,’ by Dr. Saalih Al-Fawzaan (page
#403). At-Tirmidhi graded it a sahih hadeeth (2253) and Ahmad (5/123)]
On the authority of Ubyay Ibn Ka’b, the great Sahaabee, the great Qaari of the Qur’aan, the
Mujaahid, the one who fought in the battles with the Messenger (sallallaahu alaihi wasallam)
- may Allaah ta’alaa be pleased with him. He said, that the Messenger of Allaah - may
Allaah raise his rank and grant him peace - said:
Do not speak badly about the wind. (here is the solution, here is what you can do if the wind
has caused damage to your property, or has upset you in some way) But if you see (of it)
something you dislike, say: ‘O Allaah! We ask you for the good of this wind, the good of
what is in it, and the good of what it has been ordered to do. We seek refuge with You from
the evil of this wind, the evil of what is in it, and the evil of what it has been ordered to do.’
[Collected and authenticated by at-Tirmithee (#2253)]

This hadeeth contains in it a very good du’aa for us to say. The hadeeth was collected by
Imaam at-Tirmithee in his Jam’iaa, number 2253.

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So we have been prohibited from saying bad things about the wind, even if that wind was
the reason why some of our property was destroyed. We say instead a du’aa in place of, ‘Oh
this wind, I hate this wind’ or speaking badly about the wind.

Our Shaykh says, there are points of benefit that can be gained from this hadeeth, he lists
four here:

FIRSTLY - the prohibition of saying abusive things about winds. The reason why we are not
allowed to insult the winds or say bad things about the winds is because they are just a
created thing. They are created and they have been planned and sent forth. So your insult,
your abusive words that you ascribe to that wind, it goes back to the Creator of those winds,
and the One who plans those winds and He set them out as He did. Whose that? It is Allaah
ta’alaa alone. Are you happy saying things of an insulting nature to the Creator of the
winds? No we are not.

SECONDLY - a general idea of returning to Allaah and seeking His protection. Seeking
shelter with Him, the All-Mighty from the evils of the things He has created. That is a
generality in Islaam.

THIRDLY - the winds can be ordered by Allaah to do good things and they can be ordered to
do bad things as well. Both of those are found clearly and evidently in this hadeeth.

FOURTHLY - guiding people to say good things if they see something that they dislike, so
they can stay safe from the evil effects of that speech or from the evil of that speech.

I would like to mention to you just before we close our lesson, that there are other narrations
which are authentic. I have three narrations that I would like to mention that are about the
winds and our manners in regards to the winds.

The Prophet (sallallaahu alaihi wasallam) said, the winds are from the ‘raw’ of Allaah or the
‘ruh’ of Allaah. (I’m not sure which one it is, I need to investigate the meaning of that
hadeeth.) The winds come with mercy at times, and they come with punishment. So do not
say negative things, do not say insulting things about the winds. However you should ask
Allaah for the goodness of them and seek refuge with Allaah from the evil of them.

That hadeeth was collected by Imaam Ahmad in his musnad. Aboo Daawood, Imaam Ibn
Maajah and Imaam al-Haakim in their respective hadeeth books. Al-Haakim considered the
hadeeth to be authentic. Ath-Dhahabee agreed from the later day Scholars. Al-Albaanee
has authenticated the hadeeth as well.

The second hadeeth, the Prophet (sallallaahu alaihi wasallam) said, as related by Ibn Abbaas
(radhiaAllaahu anhuma): do not curse the wind because it is just ordered, it has just been
ordered to do something. Anybody who curses a thing that is not deserving to be cursed.
(When you say ‘la’nat Allaah’ curses of Allaah be upon something. In English we say,
‘Damn this thing, damn this and damn that.’ When you say that, then you curse something,
then you are asking that can it be removed or distanced from the Mercy of Allaah. So when
you curse something that is not rightfully to be cursed, that is not deserving to be cursed;
that curse in this hadeeth returns back to you.)

This hadeeth was collected by Aboo Daawood, At-Tirmidhee, Ibn Hibaan in his Saheeh, At-
Tabaraanee. Al-Albaanee considered this hadeeth to be saheeh.

Here is a hadeeth that is not authentic about the winds. A man complained about poverty to
the Messenger of Allaah (sallallaahu alaihi wasallam), not having money. He said, allegedly,
perhaps it is because you are saying insulting things to the wind or about the winds.

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This was collected by Imaam Shaf’ee in his book called _____. However its isnaad has a very
huge break in the chain with more than one missing narrator. It is not authentic.

The last hadeeth is authentic and it is the hadeeth of Aai’shah (radhiaAllaahu anhaa) which
is found in Bukhaaree and Muslim. You were probably thinking, why hasn’t he mentioned
this hadeeth. It is the interaction or the Sunnah of the Prophet (sallallaahu alaihi wasallam)
or his reaction to the winds when they would come. When winds would come and the
Prophet (sallallaahu alaihi wasallam) was not sure because he didn’t know the unseen. He
was not sure if these winds were going to be punishment or mercy. Meaning were they
going to be destructive winds that have no rain, or are they going to be winds of mercy that
are glad tidings of the rain that is coming with the storm and that rain is a mercy, that rain
provides water for the crops and provides life for the people and animals.
So she said when the Prophet (sallallaahu alaihi wasallam) saw the winds building up, he
would say, O Allaah, I ask You for the good of it (meaning the winds) and the good of what is
in them, and the good of what they have been sent for. I seek refuge with You from the evil
of it (the evil of the wind) and the evil of what is in it; and the evil of what it has been sent to
do. Then the Prophet (sallallaahu alaihi wasallam) saw the sky getting grey and the winds
happening. Aai’shah (radhiaAllaahu anhaa) said, his colour would change. He would become
obviously and openly disturbed. He would be going out of the house and coming back in
and turning around and going the other way. He would be pacing back and forth, very, very
nervous about what was happening. This was the Messenger of Allaah (sallallaahu alaihi
wasallam) when the rain would come with the wind, all of that would be removed from him.
He would relax and he would be happy with the Mercy of Allaah ta’alaa. But he would be
nervous that that those winds could be the foretelling of some punishment coming from
Allaah ta’alaa.

With that we’ll close for today, having finished this chapter. We ask Allaah ta’alaa to make
us from those who benefit from His Speech and the speech of His Messenger (sallallaahu
alaihi wasallam); and the best of the writings of the noble Scholars that He has placed on
earth. We ask Him to grant us love in our hearts for the Scholars of Islaam, for their works,
for their lives and for their efforts. That we love them and respect them, asking Allaah for
mercy for them, those that have past; asking Allaah to preserve those that are alive. We
ask Allaah to grant us a portion of their insight into the religion and to give us the knowledge
that we seek that would lead us to righteous actions. And hearts that are submissive and
tender, turning to the guidance of Allaah ta’alaa, and receiving it with implementation.

Sending salat and salaam on the Messenger and upon his family members, and Companions
and followers until the Last Day.

And Allaah ta’alaa knows best.