Takhreej of Kitaab at Tawheed

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Chapter 37

Chapter 37: Whoever Obeys a Scholar or a Ruler by Prohibiting What Allah Has Permitted or Permitting What Allah Has Prohibited Has Taken Them as Partners besides Allah

On the authority of 'Abi bn Haatm it is reported that he heard the Messenger of Allah reciting this Quranc verse: "They have taken their rabbis and their monks as lords beside Allah and [they take as a lord] Al-Maseeh, 'Jesus the son of Mary yet they were not commanded but to worship On God: None has the right to be worshipped but He - Praise and Glory to Him: [Far is He] from having the partners they associate" (9:31)

"...and I said to him: "We don't worshipp them." He said: "Do they not forbid what Allah has permitted and do you not then forbid it (to yourselves), and do they not make permissible for you what Allah has forbidden, and do you not then make it permissible (to yourselves)?" I replied: "Certainly!" He said: "That is worshipping them." (Tirmidhee, declared hasan by Ibn Taymeeyah in Majmoo Al Fatawaa 7/67 and declared hasan by Al Albaanee in Saheeh Sunan At-Tirmidhee #2471)

 

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Chapter 38

Chapter 38: Allah's Words: "Do You Not See Those Who Claim That They Believe in What Was Revealed to You and to Those Before You? They Wish to Resort to At-Taaghoot for Judgment..."

Allah says: "And when it is said to them: "Do not make mischief in the earth," they say: "We are only peace-makers." Of a surety, they are the mischief-makers, but their [hearts] understand not" (2:11-12) "And do no mischief on the earth after it has been set in order, but call on Him with fear and longing for the Mercy of Allah is [always] near to those who do righteous deeds" (7:56)

The hadeeth of Ibn Umar: "None of you believes until his desires are in accordance with that which I came with" [Narrated by Ibn Abee Aasim in 'As Sunnah' #15 ..." Shaykh Muhammad Ibn Saalih Al Uthaymeen said: "it was declared saheeh by An Nawawee and other than him and declared weak by a group from the ahl ul Ilm from them Ibn Rajab in his book Jaami Al Uloom Wal Hikaam but its meaning is saheeh" Al Qawl Al Mufeed 2/346]

Ash-Sha'bee said: "A dispute took place between a man from among the hypocrites and a man from among the Jews and so the Jew said: "Let us seek judgment from Muhammad," for he knew that He did not accept bribes. But the hypocrite said: "Let us seek judgment from the Jews," for he knew that they accepted bribes and so both of them agreed to take their care to a fortune-teller in Juhainah and seek hi judgment; then Allah revealed: "Do you no see those who claim to have fath in what was revealed to you and to those before you? They dsire to resort for judgment to At-Taaghoot" (4:6)) (Ibn Hajr said in Fath Al Bari 5/37 "Reported by Ishaaq Ibn Raahawayh in his Tafseer with saheeh chain of narration")

It was also said that this verse was revealed with respect to two men who became involved in a dispute; one of them said: "Let us raise the matter with the Prophet" while the other said: "(let us go) to Ka'b Ibn Al-Ashraf." Then they went to 'Umar and one of them informed him of what had happened. He then said to the one who had refused the judgment of the Messenger of Allah: "Is it so?" He replied: "Yes," upon which, Umar struck him with his sword and killed him. [Al Haafidh Ibn Hajr 5/37 ascribed it to Al Kulabee in his Tafseer from the route of Abee Saalih from Ibn Abbas, then he said; "And this chain of narration even if it is weak, it is strenghtened by way of Mujahid" Shaykh Ibn Uthaymeen said that "In Tayseer Al Azeez Hameed it is mentioned: "There is for it many routes of transmission and it is famous ...there are many routes for it and it is not harmed by the weakness of its chain of narration"]

 

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Chapter 39

Chapter 39: Whoever Denies Any of the Names and Attributes of Allah?

Allah says: "but they reject The Most Merciful (Ar Rahmaan)Say: "He is my Lord: There is none worthy of worship save He; in Him I placed my trust and to Him I shall return" (13:30)

Ali said: "Speak to the people in a way they will understand. Would you like that Allah and His Messenger be denied?" (Bukhari)

Abdul-Razzaq reports, on the authority of Ma'amar Ibn Tawoos, on the authority of his father, on the authority of Ibn 'Abbas that he saw a man springing to his feet in disapproval when he heard a Hadith from the Prophet About the Divine Attributes. Then he (Ibn 'Abbas) said: "What kind of fear is it that these people have? They find in the completely clear verses that which has no ambiguity that, which they fear but they are brought to ruin by those verses which are not entirely clear" (Its chain of narration is saheeh; Abdul Qaadir Arnaoutt's Takhreej of Fath Al Majeed and n the Takhreej to Shaykh ABdur Rahmaan Naasir As Sa'dee's Al Qawl As Sadeed pg 143)

When Quraish heard Allah's Messenger mention Ar-Rahmaan; they rejected it, upon which Allah revealed: "And they reject Ar-Rahmaan" (13:30) (Reported by Ibn Jareer 13/101 from Mujahid in mursal form)

 

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Chapter 40

Chapter 40: Allah's Words: "They know the favors of Allah yet They Deny Them"

"They know the favors of Allah yet they deny them and most of them are disbelievers" (16:83) Mujahid said: "He (the one referred to in the above verse) is the man who says: "They (Allah's Blessings) are mine, an inheritance from my fathers and my forefathers."

Awn Ibn Abdullah said: "They say: "If it were not for so-and-so, such-and-such an event would not have occured."

Ibn Qutaybah said: "They say: "This is due to the intercession of our gods." After the Hadith of Zaid Ibn Khalid in which Allah Most High, said: "Some of My Slaves this morning are true Believers in Me and others are disbelievers..."

Abdul 'Abbas(i.e. Ibn Taymeeyah) said: "Such commandments occur frequently in the Qur'an and Sunnah. Allah condemns those who attribute His Blessings to others whom they associate with Him. Some of the Salaf have said that it is like the saying of some: "the wind was favorable," or: "the sailor was skillful," etc. and the statements of many of the people are like this"

 

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Chapter 41

Chapter 41: Allah’s Words: “And Do Not Ascribe Partners to Allah when you know [the Truth]”

“So do not set up Andaad with Allah when you know” (2:21-22)

Ibn ‘Abbas said, concerning this verse: “Al-Andaad means Shirk which is less conspicuous than a black ant crawling on a black stone in the darkness of the night, such as the saying: “By Allah and by your life, oh so-and-so!” or: “By your life,” or: “If it had not been for this little dog, the burglars would have come to us,” or “Had it not been for the duck in the house, the burglars would have come,” or like a man’s saying to his companion: “By Allah’s and your will...” or: “As Allah and you will,” or the saying of a man: “Had it not been for Allah and so-and-so...” - Do not mention anyone with Allah because all of this is Shirk.” (Narrated by Ibn Abi Haatim, in Tayseer Azeez Al Hameed, #586 it says: Its chain of narration is good (jayyid))

The Messenger of Allah said: “Whoever swears by other than Allah has committed an act of kufr or Shirk.” (Tirmidhee, Al-Hakim, declared saheeh by Albaanee in Irwaa #2561)

Ibn Mas’ood said: “That I should swear by Allah upon a lie is more preferable to me than that I should swear by another upon the truth” (Abdur Razzaq and Tabaranee, declared saheeh by Albaanee in Irwaa #2562)

The Prophet said: “Do not say: “As Allah wills and so and so wills,” but (instead) say: “As Allah wills and then as so and so wills.” (Abu Dawood, declared saheeh by Albaanee in as Saheehah # 137 and Shaykh Al Islam Muhammad Ibn Abdul Wahhab in Kitaab At Tawheed)) hated for anyone to say: “I seek refuge in Allah and in you,” but Ibraheem An-Nakha’i he considered it permissible to say: “I seek refuge in Allah and then in you.” Then he added: “A person should say: “If not for Allah then so-and-so...” and he should not say: “If not for Allah and so-and-so.” (Abdur Razzaq)

 

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Chapter 42

Chapter 42: What has been said concerning one who is not satisfied with an Oath Sworn in Allah’s name?

The Messenger of Allah said: “Do not swear by your fathers: Whoever swears by Allah, let him speak the truth and the one for whom the oath is taken in the Name of Allah should be satisfied with it and whoever is not satisfied with it is not (one of the slaves) of Allah” (Ibn Maajah, declared saheeh by Albaanee in Irwaa #2698 and declared hasan by Ibn Hajr in Al Fath 11/536)

 

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Chapter 43

Chapter 43: Saying: “As Allah Wills and You Will”

A Jewish man came to the Prophet and said to him: “Verily, you (Muslims) commit Shirk, for you say: “As Allah Wills and as you will;” and you say: “By the Ka’bah!” And so the Prophet ordered whoever wanted to swear, to say: “By the Lord of the Ka’bah!” and to say: “As Allah wills, then as you will.” (An-Nasaa’ee, it was declared saheeh by Albaanee in as Saheehah # 137 and declared saheeh by Adh-Dhahabee in his checking of Al Mustadrak and declared saheeh by Ibn Hajr in Al Isaabah 4/389)

A man came to the Prophet and he said: “As Allah and you will,” at which the Prophet said: “Would you set me up as a partner beside Allah? “As Allah Alone Wills” (An-Nasaa’ee, declared authentic (hasan) by Albaanee in as Saheehah # 139)

On the authority of At-Tufail the half brother of Aishah it is reported that he said: “I saw in a dream that I came upon a number of Jews and I said to them: “You are indeed a good people were it not that you claim that ‘Uzair is the son of Allah” They replied: “You too are good, were it not that you say: “As Allah Wills and as Muhammad wills” Then, I came upon a number of Christians and I said to them: “You are indeed a good people were it not that you claim that theMessiah (Jesus) is the son of Allah” They replied: “You are also good, were it not that you say: “As Allah Wills and as Muhammad wills.” When I awoke I told someone about this then I went to the Prophet and repeated it to him. He asked me: “Have you told anyone about this?” I said: “Yes.” Then he went to the pulpit and, after praising Allah he said: “At-Tufail had a dream which he has already communicated to some of you. You used to say something which I was prevented from forbidding to you until now. Henceforth do not say: “As Allah wills and as Muhammad wills,” but say: “What Allah Alone Wills.” (Ibn Maajah, Al Albaanee mentioned it in as Saheehah # 138, Al Haythamee said in Majmaa Az-Zawaa’id: “the men in its chain are reliable according to the conditions of Imam Muslim”)

 

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Chapter 44

Chapter 44: Whoever Curses Time, Wrong’s Allah

Allah says: “And they say: “There is nothing but our life in this world: We die and we live and nothing destroys us except time.” And they have no knowledge of it, they only conjecture” (45:24)

The Prophet said: “Allah, Most Blessed, Most High, says: “The son of Adam wrongs me: He curses time, though I am time: In My Hands are all things and I cause the night to follow the day.” (Agreed upon)

In another narration, He says: “Do not curse time, for verily, time is Allah” (Muslim)

 

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Chapter 45

Chapter 45: To Be Called Judge of Judges and the Like

The Prophet said: “Verily, the lowest name to Allah is that of a man who calls himself “King of kings,” for there is no king except Allah” Sufyaan added: “Like the title (Agreed upon) Shaahinshaah.” In another narration, it was said: “The man who angers Allah most on the Day of Resurrection and the vilest...” (Muslim)

 

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Chapter 46

Chapter 46: Honoring the Names of Allah and Changing one’s Name Because of That

It is reported on the authority of Abu Shuraih that he used to be known as Abul Hakam, until the Prophet said to him: “Allah is Al-Hakam and His Judgment will prevail.” Abu Shuraih replied: “When my people dispute in any matter, they come to me for adjudication; and when I judge between them, both parties are pleased with my judgment.” The Prophet said: “How excellent is this! Do you have any children?” He said: “Yes, Shuraih, Muslim and ‘Abdullah.” Then the Prophet asked: “Who is the eldest?” He answered: “Shuraih.” Then the Prophet said: “Then (from now on,) you will be known as Abu Shuraih.” (Narrated by Abu Dawood and others, declared saheeh by Al Albaanee in Saheeh Sunan Abu Dawood)

 

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Chapter 47

Chapter 47: Whoever Made Fun of Anything in Which Allah, the Qur’an or His Messenger Are Mentioned

If you ask them (about this), they declare: “We were only talking idly and joking.” Say: “Was it at Allah, and His proofs, evidences, verses, lessons, signs, and revelations and His Messenger that you were mocking?” Make no excuse; you have disbelieved after you had believed. [9: 65-66]

It is reported on the authority of Ibn ‘Umar Muhammad ibn Ka’b, Zaid Ibn Aslam and Qatadah that in the course of the Battle of Tabuk, a man came up and declared: “We have seen none greedier, none so untruthful and none so cowardly as these (Qur’anic) reciters of ours (i.e. Allah’s Messenger and the Companions). ‘Awf Ibn Malik replied: “(In fact) you are the liar and a hypocrite; I shall inform the Messenger of Allah (about what you have said).” And so Awf went to Allah’s Messenger in order to inform him of what had occurred, but he found that Revelation had already preceded him. Then that man came to the Messenger of Allah when he was just starting out on a journey on his camel. The man pleaded: “We were only joking and indulging in travellers’ talk to pass the time.” Ibn ‘Umar said: “It is as if I see him before me now, clinging to the saddle-belt of the Allah’s Messenger’s camel and the rough stones were battering his legs as he ran and he was saying: “We were only talking idly and joking.” But the Messenger of Allah replied: “ Was it at Allah, His verses and His Messenger you were mocking? Make no excuses! You have rejected faith after you had accepted it” He did not look towards him, nor did he say anything further.” [Reported by Ibn Jareer and Ibn Abee Haatim as occurs in Saheeh Al Musnad of Shaykh Muqbil Ibn Haadee #77l]

 

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Chapter 48

Chapter 48: Allah’s Words: “And truly, if we give Him a Taste of Mercy from Us, After Some Adversity Has Touched Him...”

Allah says: “And truly, if we give him a taste of mercy from us, after some adversity has touched-him, he is sure to say: “This is due to my merit” (41:50)

Mujahid said: “[Meaning] this is due to my works and I deserve it” Ibn Abbas said: “He means from my self” And the statement of Allah: "He (Qaaroon) said: ‘I have only been given this (vast wealth) due to knowledge that I possess” [28:78] Qatadah said: “[Meaning] due to knowledge that I possess of the different methods of earning” Others said: “Due to knowledge from Allah that I deserve” This is the meaning of the statement of Mujahid: “I have been given it due to (my) nobility” The Messenger of Allah said: “Three men from Bani Israel, a leper, a bald-headed man and a blind man were tested by Allah: He sent to them an angel, who came to the leper and said to him: “What thing would you like most?” He replied: “A good complexion and a good skin and that that which causes the people to be averse to me should depart from me.” The angel touched him & his disease was cured and he was given a fair complexion and a good skin. The angel then asked him: “What kind of property do you prefer?” The man replied: “Camels,” or “Cows.” (Ishaaq, the narrator is not sure which). So he was given a pregnant female camel and the angel said to him: “May Allah bless you in it.” Then the angel came to the bald man and said to him: “What is the thing most loved to you?” The man replied: “Good hair and that which causes the people to be averse to me (baldness) should depart from me.” And so the angel touched him and his affliction was gone and he was given fine hair. Then the angel asked him: “What kind of property would you like best?” He replied: “Cows,” or “Camels.” The angel gave him a pregnant cow and said: “May Allah bless you in it.” Then the angel went to the blind man and said to him: “What thing would you like best of all?” He said: “I would like that Allah restore my sight to me so that I might see the people.” And so the angel touched him and Allah restored his sight to him. Then the angel asked him: “What kind of property do you most prefer?” He replied: “Sheep.” So the angel gave him a pregnant sheep. Later, all three of the pregnant animals gave birth to young and multiplied until one of them had a valley full of camels, while another had a valley full of cows and the third had a valley full of sheep then the angel disguised as a leper, went to the leper and said: “I am a poor man who has lost all his means while on a journey and so there is none who can satisfy my needs today except Allah and then you. I ask you by the one who gave you your fair complexion and your fine skin and granted you so much wealth in livestock to give me a camel so that I may reach my destination.” The man replied: “I have many obligations (so I cannot give you one).” The angel said: “I think I know you; were you not a leper to whom the people had a strong aversion? Were you not a poor man and then Allah gave you (all of this)?” The man replied: “(No,) I got this property by way of inheritance from my forefathers.” The angel said: “If you are lying, May Allah make-you as you were before.” Then the angel went to the bald man, in the shape of a bald man and said to him the same as he had said to the first man, but he too answered as the first one had. The angel said to him: “If you are lying, May Allah make-you as you were before.” Then the angel, disguised as a blind man, went to the blind man and said: “I am a poor man and a traveller whose livelihood has been cut off during the journey. I have no one to help me except Allah and then you. I ask you by Him who has-given you back your sight to give me a sheep that I may, with its help, complete my journey.” The man said: “Without doubt, I was blind and Allah gave me back my sight, so take what you wish from my property. By Allah! I will not prevent you from taking anything of my property, which you may have for Allah’s sake.” The angel replied: “Keep your property with you. You have (all) been tested and Allah is pleased with you and is angry with your two companions.” (Agreed upon)

 

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Chatper 49

Chapter 49: Allah’s Words: “But When He Gives to Them a Righteous Child, They Ascribe to Him Partners in That Which He Has Given Them”

Ibn Hazm said: “They have agreed upon the forbiddance of every name that insinuates worship of other than Allah, like Abdul Amr (slave of Amr) Abdul Ka’bah and names similar to that, except Abdul Muttalib”

Allah says: “But when He gave them a Saleh (good in every aspect) they ascribed partners to Him in that which He had given them: But Allah is Exalted High above the partners they ascribe to Him” (7:189-190)

He (Ibn Abi Haatim) also recorded from Qatadah with an authentic chain that he said: “They ascribed partners (to Allah) in his obedience and not in His worship” He (Ibn Abi Haatim) also recorded from Mujahid with an authentic chain that he said concerning Allah’s statement: “If you give us a Saleh child” “They feared that the child [7:189] might not be human”

This meaning was also mentioned from Al Hasan, Sa’eed and other than them [IMPORTANT NOTE: "Ibn 'Abbas said concerning this verse, "When Adam had sexual intercourse with her she became pregnant…" [Ibn Abi Haatim reported it, 5/1634 and its like is reported by Sa'eed Ibn Mansoor and Ibn Mundhir as in Ad Dar Al Manthoor 3/277 Al Hâfidh Ibn Katheer said in his tafseer 2/276 after bringing narrations with this meaning; "And it is apparent that these narrations, and Allah knows best, are from the narrations of the people of the book (Jews and Christians) and the hadeeth is authentic (saheeh) from the Messenger that he said: "If the people of the book narrate to you, do not agree and do not deny them", Albaanee declared it da'eef in Da'eef Al Jaami #4769, as for the hadeeth: "When Eve became pregnant Iblees went around her and prior to that she had no child that lived (i.e. miscarriages). So he (Iblees) said to her, "Name him (the baby) 'Abdul-Haarith." So she named it 'Abdul-Haarith and it lived. And that was from the revelation of the Shaytaan and his command" [This was reported by At-Tirmidhee, no. 595, and Al-Imam Al-Albaanee graded it weak (Da'eef) in Da'eef At-Tirmidhee see also Al-Albaanee's discussion of it in Silsilat ul-Ahaadeeth Ad-Da'eefah, no. 342, where he grades it Da'eef, and also Da'eef ul-Jaami', no. 4769 where he says that it's Da'eef] Shaykh Muhammad Ibn Saalih Al Uthaymeen said: "But what is correct is that Al Hasan said that what is intended by this verse is other than Adam and Eve and what's intended by this verse is, the polytheists from the children of Adam as Ibn Katheer mentioned in his Tafseer" [Al Qawl Al Mufeed] And the Shaykh also said "And this [saying the verse refers to Adam and Eve] is false from a number of angles: The first angle: There is not in that an authentic narration from The Prophet and this is from news that can only come by way of revelation.... The second angle: That if this was concerning Adam and Eve then they either repented from shirk or died upon it, so if it is said that they died upon it then this is from the worst sayings of some of the heretics (az-zinadiqah)….And if they repented from shirk then it does befit Allah's wisdom justice and mercy that he mentioned their mistake/sin [of committing shirk] but He did not mention that they repented from it…..and when Allah mentions a mistake/sin of some of the Prophets and Messengers he mentions there repentance as he mentioned concerning Adam eating from the tree and his wife and the repentance from that The third angle: That the Prophets are protected from ash-shirk by the agreement of the scholars The fourth angle: It is established in the hadeeth of intercession that when the people come to Adam and seek his intercession with Allah that he will excuse him self due to his eating from the tree and this is a sin whereas if he had committed shirk then he would have excused himself due to that as that is a stronger reason The fifth angle: That Satan came to them and said: "I am your companion who got you out of paradise" and whoever wants to trick/mislead someone does not come to them and say: "I am your companion who got you out of paradise" so when it is said then we know that he is an enemy and we would not accept from him" The sixth angle: "That in his saying: "I will cause him (your child) to have 2 horns like a deer" If they believed that.....this is shirk-in-Lordship as none has the power to do that except Allah and if they believed he was not able to do that they would not have obeyed him" The seventh angle: The saying of Allah: " But Allah is exalted high above the partners they ascribe to Him (yushrikoon , which is plural, which in Arabic is 3 or more) If this was referring to Adam and Eve he would have said: "yushrikaan" (which is dual 2)"….It is not permissible to believe this concerning Adam and Eve" [Summarizedfrom Al Qawl Al Mufeed vol 3 p84-86]

 

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Chapter 50

Chapter 50: Allah’s Words: “The Most Beautiful Names Are For Allah, so call on Him by Them”

Allah, Most High says: “The most beautiful Names are for Allah, so call on Him by them, but shun those who deny His Names” (7:180)

Ibn Abi Haatim reported on the authority of Ibn ‘Abbas that he said: “Those who belie or deny His Names are guilty of Shirk."

It is reported on the authority of Al-A’ mash that he said that they used to ascribe names to Allah which were not His.

 

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Chapter 51

Chapter 51: One Should Not Say: Peace Be Upon Allah

Ibn Mas’ood said: “Whenever we prayed behind the Prophet we used to recite: “As-Salaam (Peace) be upon Allah from His slaves and as-Salaam be upon so-and-so and so-and-so, until the Prophet told us:“Do not say: “As-Salaam be upon Allah,” for verily, He is As-Salaam.” (Agreed Upon)

 

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Chapter 52

Chapter 52: On saying “O Allah forgive me if you will”

The Messenger of Allah said: “None of you should say: “Oh, Allah, Forgive me if you will,” or: “Oh, Allah, Have mercy upon me if you Will.” Rather he should always appeal to Allah firmly, for nobody can force Allah to do something against His Will.” (Bukhari)

According to Muslim’s report, He said: “One should appeal to Allah with firm determination for nothing is too much or too great for Allah to give it.”

 

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Chapter 53

Chapter 53: One Should Not Say: “My Slave,” or: “My Slave-girl

The Messenger of Allah said: “None of you should say: “Feed your Lord” or: “Help your Lord in performing ablution,” but instead he should say: “My master,” or: “My guardian,” and none should say: “My slave,” or: “My slave girl,” but instead he should say: “My lad,” or: “My lass,” or: “My boy.”
(Agreed upon)

 

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Chapter 54

Chapter 54: Whoever Asks in the Name of Allah Should Not Be Refused

Allah’s Messenger said: “Whoever asks for something in Allah’s Name, give it to him; if anyone seeks refuge in Allah’s Name, give him refuge; if anyone gives you an invitation, accept it; and if anyone does you a kindness, recompense him; but if you have not the wherewithal to do so, pray for him until you feel that you have recompensed him.” (Abu Dawood and An-Nasaa’ee, declared saheeh by Albaanee in Irwaa #1617)

 

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Chapter 55

Chapter 55: Nothing but Paradise Should Be Asked for by Allah’s Countenance

“Do not ask for anything by the Face of Allah except Paradise” [Reported by Abu Dawood in his Sunan #1671 and its chain of narration is weak, in it is Sulayman Ibn Qarm Ibn Mu`adh see Ibn Hajr al Asqaalani’s ‘At Taqreeb’ and see at ta’leeq of Mishkaat al Masabeeh 1944 of Al Albaanee, Shaykh Ibn Uthaymeen said: “And this hadeeth has been declared weak by some of the ahl ul Ilm but upon its implication it is saheeh (correct) for indeed from al adab is that one does not ask by the face of Allah except upon the affairs of the hereafter: the achievement of the paradise or an-najaah from the fire” Al Qawl Al Mufeed 3/150]

 

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Chapter 56

Chapter 56: On saying if “If the matter had been left to us, none of us would have been killed here.”(3:154)

“Those who said about their brethren, while they themselves sat at home: “ If only they had obeyed us, they would not have been killed.”(3:168)

The Messenger of Allah said: “Seek what benefits you and seek help only from Allah and do not lose heart. If any adversity comes to you, do not say: “If I had only acted in such-and-such a way, it would have been such-and-such;” but instead, say: “Allah has decreed (it) and what He willed, He has done,” for verily, (the word) (if) opens the way for the work of Satan.” (Muslim)