Fear a trial which will not only afflict the wrongdoers: Tafsir al-Qurtubi

Allah says in surah al-Anfaal:

وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً ۖ وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ

And exercise fear and caution of a trial which will not only afflict those of you who have done wrong, and know that Allah is severe in penalty. (8:25)

In his book of tafsir, Imam ِAbu ‘Abdullah Muhammad al-Qurtubi mentioned the following points:

قال ابن عباس : أمر الله المؤمنين ألا يقروا المنكر بين أظهرهم فيعمهم العذاب . وكذلك تأول فيها الزبير بن العوام فإنه قال يوم الجمل ، وكان سنة ست وثلاثين : ما علمت أنا أردنا بهذه الآية إلا اليوم ، وما كنت أظنها إلا فيمن خوطب ذلك الوقت . وكذلك تأول الحسن البصري والسدي وغيرهما . قال السدي : نزلت الآية في أهل بدر خاصة ; فأصابتهم الفتنة يوم الجمل فاقتتلوا . وقال ابن عباس رضي الله عنه : نزلت هذه الآية في أصحاب رسول الله صلى الله عليه وسلم : وقال : أمر الله المؤمنين ألا يقروا المنكر فيما بينهم فيعمهم الله بالعذاب . وعن حذيفة بن اليمان قال قال رسول الله صلى الله عليه وسلم : يكون بين ناس من أصحابي فتنة يغفرها الله لهم بصحبتهم إياي يستن بهم فيها ناس بعدهم يدخلهم الله بها النار . ـ

Ibn ‘Abbaas said, “Allah commanded the believers not to accept for wrongdoing to become widespread among them, for then He would encompass them all with punishment.”

Al-Zubayr ibn al-‘Awwaam interpreted this ayah in a similar manner, for on the day of the Battle of al-Jamal – which was in the 36th year after the Hijrah – he said, “I never knew that I was the subject of this ayah until today. I thought it was only referring to those who were being addressed at the time of its initial revelation [i.e. the Battle of Badr].” al-Hasan al-Basri, al-Suddi, and others also interpreted it this way. al-Suddi said, “This ayah was revealed specifically regarding the people of the Battle of Badr, then they were afflicted with that fitnah on the Day of al-Jamal and they fell into fighting one another.”

Ibn ‘Abbaas (may Allah be pleased with him) said, “This ayah was revealed regarding the Companions of the Prophet (ﷺ)”, and he also said, “Allah commanded the believers not to allow wrongdoing to become accepted among them, for then Allah would subsume them all in punishment.” Continue reading

What is the wisdom of abrogating a command before it can be acted on?: Imam al-Shinqitee

In a session of tafsir delivered at his home which was recorded by his son and subsequently transribed, Sheikh Muhammad al-Ameen al-Shinqitee discussed the following question:

هل يجوز النسخ قبل التمكن من الفعل أو لا يجوز ؟ والجماهير من العلماء على أنه جائز وواقع ، ومن أمثلته نسخ خمس وأربعين صلاة ليلية الإسراء بعد أن فرضت خسمسين ، ونُسخ منها خمس وأربعين بينما أُقرت خمساً ، ومن أمثلته قوله جل وعلا في قصة ذبح إبراهيم لولده : <  وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ > [الصفات 108] ؛ لأنه أمره أن يذبح ولده ، ونسخ هذا الأمر قبل التمكن من الفعل ، والتحقيق أن هذا جائز وواقع ، ولا شك أن فيه سؤالاً معروفاً وهو أن يقول طالب العلم : إذا كان الحكم يشرع ويُنسخ قبل العمل فما الحكمة في تشريعه الأول إذا كان ينسخ قبل العمل به ؟  ـ

Is the abrogation of a command before it is able to be carried out possible or impossible? The majority of the scholars hold the position that it is possible and that it actually happens, and one of the examples of this is the abrogation of forty-five prayers on the night of the Night Journey after fifty had been made obligatory and forty-five of them were abrogated, leaving only five remaining. And another example of this is Allah’s statement regarding the story of Ibrahim’s sacrificing his son:

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ

And We ransomed him with a great sacrifice [37:107]

For Allah commanded Ibrahim to sacrifice his son, but He abrogated this command before Ibrahim was able to enact it. So the conclusion is that this is both possible and it occurs. And undoubtedly there is a well-known question regarding this, which is that the student of knowledge asks, “If a ruling is legislated and then abrogated before being acted upon, then what is the reasoning in its being legislated in the first place if it is abrogated prior to being carried out?” Continue reading

Benefits from the Story of the Mother of Moosaa: Imam al-Sa’di

In his discussion of the story of Moosaa and the benefits derived from it, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di introduced first Moosaa and then summarized and clarified some of the issues related to the mother of Moosaa and the events which occurred during his infancy by writing:

قد ذكر الله لموسى بن عمران ومعه أخوه هارون عليهما السلام سيرة طويلة، وساق قصصه في مواضع من كتابه بأساليب متنوعة واختصار أو بسط يليق بذلك المقام، وليس في قصص القرآن أعظم من قصة موسى؛ لأنه عالج فرعون وجنوده، وعالج بني إسرائيل أشد المعالجة، وهو أعظم أنبياء بني إسرائيل، وشريعته وكتابه التوراة هو مرجع أنبياء بني إسرائيل وعلمائهم وأتباعه أكثر أتباع الأنبياء غير أمة محمد وله من القوة العظيمة في إقامة دين الله والدعوة إليه والغيرة العظيمة ما ليس لغيره ـ

Regarding Moosaa ibn ‘Imraan and along with him his brother Haaroon (‘alaihima al-salaam), Allah has mentioned a long biography, and put forth his stories in multiple places in His Book by various means, both summarized and extended according to what was appropriate for that place. And there is not among the stories of the Qur’an any one greater than the story of Moosaa, because it deals with Fir’awn and his troops, and it deals with the Banu Israa’eel in the most comprehensive treatment. He is the greatest of the prophets of Banu Israa’eel, and his sharee’ah and His Book – the Tawrah – is what the prophets and the scholars of Banu Israa’eel referred back to. And his followers are the most numerous among the prophets other than the ummah of Muhammad, and he had great strength in establishing the religion of Allah and calling to it, and he had great protective jealousy over it which no one else had.

وقد ولد في وقت قد اشتد فيه فرعون على بني إسرائيل: فكان يذبح كل مولود ذكر يولد من بني إسرائيل، ويستحيي النساء للخدمة والامتهان، فلما ولدته أمه خافت عليه خوفا شديدا؛ فإن فرعون جعل على بني إسرائيل من يرقب نساءهم ومواليدهم، وكان بيتها على ضفة نهر النيل فألهمها الله أن وضعت له تابوتا إذا خافت أحدا ألقته في اليم، وربطته بحبل لئلا تجري به جرية الماء، ومن لطف الله بها أنه أوحى لها أن لا تخافي ولا تحزني، إنا رادوه إليك، وجاعلوه من المرسلين. ـ

Moosaa was born in a time during which Fir’awn had created severe difficulties for the Banu Israa’eel; he used to slaughter every new-born male that was born to the Banu Israa’eel and let the women live for servitude and as a test for them. So when Moosaa’s mother gave birth to him, she felt extremely scared for his sake, for Fir’awn used to keep a close watch over their women and their newborns. The house of the mother of Moosaa was on the bank of the Nile river, so Allah inspired her to place Moosaa in a chest and to throw it into the water and she tied a rope to it lest it float away with the current of the water. And from the kindness of Allah towards her was that He inspired to her: Continue reading

The disbelievers are not sent as keepers over the believers: Tafsir ibn Kathir

In surah al-Mutaffifeen, Allah gives a word of caution and comfort to His slaves when He says:

إِنَّ الَّذِينَ أَجْرَ‌مُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ ﴿٢٩﴾ وَإِذَا مَرُّ‌وا بِهِمْ يَتَغَامَزُونَ ﴿٣٠﴾ وَإِذَا انقَلَبُوا إِلَىٰ أَهْلِهِمُ انقَلَبُوا فَكِهِينَ ﴿٣١﴾ وَإِذَا رَ‌أَوْهُمْ قَالُوا إِنَّ هَـٰؤُلَاءِ لَضَالُّونَ ﴿٣٢﴾ وَمَا أُرْ‌سِلُوا عَلَيْهِمْ حَافِظِينَ ﴿٣٣﴾ ـ

Indeed, those who committed crimes used to laugh at those who believed. And when they passed by them, they would exchange derisive glances. And when they returned to their people, they would return jesting. And when they saw them, they would say, “Indeed, those are truly misguided.” But they had not been sent as keepers over them. [83:29-33]

Imam ibn Kathir, in his famous book of tafsir, writes:

يخبر تعالى عن المجرمين أنهم كانوا في الدار الدنيا يضحكون من المؤمنين، أي: يستهزئون بهم ويحتقرونهم وإذا مروا بالمؤمنين يتغامزون عليهم، أي: محتقرين لهم، {وَإِذَا انْقَلَبُوا إِلَى أَهْلِهِمُ انْقَلَبُوا فَكِهِينَ} أي: إذا انقلب، أي: رجع هؤلاء المجرمون إلى منازلهم، انقلبوا إليها فاكهين، أي: مهما طلبوا وجدوا، ومع هذا ما شكروا نعمة الله عليهم، بل اشتغلوا بالقوم المؤمنين يحتقرونهم ويحسدونهم، {وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَؤُلاءِ لَضَالُّون} أي: لكونهم على غير دينهم، قال الله تعالى: {وَمَا أُرْسِلُوا عَلَيْهِمْ حَافِظِين} أي: وما بُعث هؤلاء المجرمون حافظين على هؤلاء المؤمنين ما يصدر من أعمالهم وأقوالهم، ولا كلفوا بهم؟ فلم اشتغلوا بهم وجعلوهم نصب أعينهم، كما قال تعالى: {قَالَ اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّى أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ} [المؤمنون: 108- 111]. ـ

Allah informs us that the criminals are laughing at the believers in this life, meaning: they are mocking them and insulting them whenever they pass by the believers, and exchanging derisive glances, meaning reviling them. “And when they returned to their people, they would return jesting” – meaning: when they returned – meaning when these criminals returned to their dwelling places, the would return to them jesting – meaning regardless of what they found. Continue reading

You will surely be tested: Tafsir al-Shinqitee

Allah says in the latter part of surah Aali ‘Imraan:

لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَ‌كُوا أَذًى كَثِيرً‌ا ۚ وَإِن تَصْبِرُ‌وا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ‌

You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah – indeed, that is of the matters [worthy] of determination.
[Al-Qur’an 3:186]
Commenting on this ayah, Imam al-Shinqitee wrote:
قوله تعالى : لتبلون في أموالكم وأنفسكم ولتسمعن من الذين أوتوا الكتاب من قبلكم ومن الذين أشركوا أذى كثيرا وإن تصبروا وتتقوا فإن ذلك من عزم الأمور ذكر في هذه الآية الكريمة أن المؤمنين سيبتلون في أموالهم وأنفسهم ، وسيسمعون الأذى الكثير من أهل الكتاب والمشركين ، وأنهم إن صبروا على ذلك البلاء والأذى واتقوا الله ، فإن صبرهم وتقاهم من عزم الأمور ، أي : من الأمور التي ينبغي العزم والتصميم عليها لوجوبها . ـ
He mentioned in this noble ayah that the believers will be tested in terms of their wealth and themselves, and that they will hear much abuse from the Ahl al-Kitaab and the mushrikoon, and that if they exercise al-sabr in the face of that test and harm and excercise al-taqwa of Allah, then verily their sabr and taqwa are from the ‘azm al-umoor – meaning: from the affairs which require determination and resolve due to their obligatory nature. Continue reading

The purpose of Allah’s creation: Imam al-Shinqitee

Allah informs us of a very important matter in surah al-dhaariyaat when He says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I did not create the jinn and mankind except to worship Me.
[al-Qur’an 51:56]
In part of his commentary on this ayah, Imam al-Shinqitee wrote the following lucid clarification:
 قال مقيده عفا الله عنه وغفر له : التحقيق – إن شاء الله – في معنى هذه الآية الكريمة إلا ليعبدون ، أي إلا لآمرهم بعبادتي وأبتليهم أي أختبرهم بالتكاليف ، ثم أجازيهم على أعمالهم ، إن خيرا فخير وإن شرا فشر ، وإنما قلنا إن هذا هو التحقيق في معنى الآية ، لأنه تدل عليه آيات محكمات من كتاب الله ، فقد صرح تعالى في آيات من كتابه أنه خلقهم ليبتليهم أيهم أحسن عملا ، وأنه خلقهم ليجزيهم بأعمالهم . ـ
The writer [i.e. Sheikh Shinqitee] – may Allah pardon and forgive him – says: The true meaning – inshaAllaah – of this noble ayahexcept to worship me” i.e. except that I may command them with My worship and test them, meaning examine them with burdens, and then recompense them according to their deeds; if they are good then good [will be their reward] and if they are bad then bad [will be their reward]. And we only say that this is the true meaning of this ayah because it is supported by the definitive ayaat of the Book of Allah, so He has made it clear in the ayaat of His Book that He created them in order to test which of them is best in deed, and that He created them in order to reward them according to their actions. Continue reading

“Indeed to Allah we belong, and indeed to Him we will return”: Tafsir al-Sa’di

Allah says in surah al-Baqarah:

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَ‌اتِ ۗ وَبَشِّرِ‌ الصَّابِرِ‌ينَ * الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ * أُولَـٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّ‌بِّهِمْ وَرَ‌حْمَةٌ ۖ وَأُولَـٰئِكَ هُمُ الْمُهْتَدُونَ

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, Who, when disaster strikes them, say, “Indeed we belong to Allah, and indeed to Him we will return.” Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided. [2:155-157]
Commenting on these ayaat, Imam al-Sa’di writes in his Tafsir:
أخبر تعالى أنه لا بد أن يبتلي عباده بالمحن‏,‏ ليتبين الصادق من الكاذب‏,‏ والجازع من الصابر‏,‏ وهذه سنته تعالى في عباده؛ لأن السراء لو استمرت لأهل الإيمان‏,‏ ولم يحصل معها محنة‏,‏ لحصل الاختلاط الذي هو فساد‏,‏ وحكمة الله تقتضي تمييز أهل الخير من أهل الشر‏.‏ هذه فائدة المحن‏,‏ لا إزالة ما مع المؤمنين من الإيمان‏,‏ ولا ردهم عن دينهم‏,‏ فما كان الله ليضيع إيمان المؤمنين، فأخبر في هذه الآية أنه سيبتلي عباده ‏{‏بِشَيْءٍ مِنَ الْخَوْفِ‏}‏ من الأعداء ‏{‏وَالْجُوعِ‏}‏ أي‏:‏ بشيء يسير منهما؛ لأنه لو ابتلاهم بالخوف كله‏,‏ أو الجوع‏,‏ لهلكوا‏,‏ والمحن تمحص لا تهلك‏.‏
Allah is informing us that His slaves are going to be tested with hardships in order to clearly distinguish the truthful one from the denier, and the impatient one from the steadfastly patient one. And this in His established way concerning His slaves; for if it were to continually be joyful for the people of al-eemaan and no hardships were to befall them, then mixing which is corruption would occur. Continue reading

Whoever abandons good will be tested with evil: Imam al-Sa’di

Imam al-Sa’di mentions in his tafsir of the story of the people of Babylon in surah al-Baqarah:

ولما كان من العوائد القدرية والحكمة الإلهية أن من ترك ما ينفعه، وأمكنه الانتفاع به فلم ينتفع ، ابتلي بالاشتغال بما يضره ، فمن ترك عبادة الرحمن ، ابتلي بعبادة الأوثان ، ومن ترك محبة الله وخوفه ورجاءه ، ابتلي بمحبة غير الله وخوفه ورجائه ، ومن لم ينفق ماله في طاعة الله أنفقه في طاعة الشيطان ، ومن ترك الذل لربه ، ابتلي بالذل للعبيد ، ومن ترك الحق ابتلي بالباطل. ـ

“So it is from the ordained consequences and divine wisdom that whoever abandons what benefits him – while he is able to take benefit from it but does not – will be tested with being distracted and busied with what harms him.

So whoever abandons the worship of the Most Merciful and Compassionate (al-Rahman, i.e. Allah), he will be tested with the worship of idols.

And whoever abandons the love of Allah and directing one’s fear and hope towards Him, he will be tested with the love of other than Allah and placing his fear and hope in other than Him.

And whoever does not spend his wealth in obedience to Allah, he will spend it in obedience to the Shaytaan.

And whoever abandons humility towards his Lord, he will be tested with humiliation towards the slaves [of Allah].

And whoever abandons the truth, he will be tested with falsehood.

[Taysir al-Kareem al-Rahman pg. 54]

See also: Surely either we or you are upon right guidance, or in clear error

See also: “A Good Word is like a Good Tree”: Tafsir al-Sa’di

See also: “There is no good in much of their private conversation, except…”: Tafsir al-Sa’di

See also: The Consequences of Not Forbidding Wrongdoing: Tafsir al-Sa’di

When I am afflicted with a calamity, I praise Allah four times

Ibn Rajab al-Hanbali reports that some of the salaf used to say:

قال بعض السلف : إني لأصاب  بالمصيبة فأحمد الله عليها أربع مرات : أحمد الله إذ لم تكن أعظم مما هي ، وأحمد الله إذ رزقني الصبر عليها ، وأحمده إذ وفقني الاسترجاع ، وأحمده إذ لم يجعلها في ديني

When I am afflicted with a calamity, I praise Allah four times: I praise Allah for it not being worse than it is, I praise Allah that He provided me with the ability to bear it patiently, and I praise Him for granting me the accord to say, ‘Verily to Allah do we belong and to Him do we return’, and I praise Him for not making the tribulation in my religion.

[Majmoo’ al-Rasaa’il Ibn Rajab vol. 3 p. 155]

See also: “Indeed to Allah we belong, and to Him we will return”: Tafsir al-Sa’di

See also: Whoever believes in Allah, He will guide his heart in times of trial: Tafsir al-Qurtubi

“Our eyes shed tears and our hearts grieve, but we do not say anything except what pleases our Lord”: Sharh al-Nawawi

Anas ibn Maalik narrated that the Messenger of Allah said:

قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ وُلِدَ لِيَ اللَّيْلَةَ غُلاَمٌ فَسَمَّيْتُهُ بِاسْمِ أَبِي إِبْرَاهِيمَ ‏”‏ ‏.‏ ثُمَّ دَفَعَهُ إِلَى أُمِّ سَيْفٍ امْرَأَةِ قَيْنٍ يُقَالُ لَهُ أَبُو سَيْفٍ فَانْطَلَقَ يَأْتِيهِ وَاتَّبَعْتُهُ فَانْتَهَيْنَا إِلَى أَبِي سَيْفٍ وَهُوَ يَنْفُخُ بِكِيرِهِ قَدِ امْتَلأَ الْبَيْتُ دُخَانًا فَأَسْرَعْتُ الْمَشْىَ بَيْنَ يَدَىْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقُلْتُ يَا أَبَا سَيْفٍ أَمْسِكْ جَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏.‏ فَأَمْسَكَ فَدَعَا النَّبِيُّ صلى الله عليه وسلم بِالصَّبِيِّ فَضَمَّهُ إِلَيْهِ وَقَالَ مَا شَاءَ اللَّهُ أَنْ يَقُولَ ‏.‏ فَقَالَ أَنَسٌ لَقَدْ رَأَيْتُهُ وَهُوَ يَكِيدُ بِنَفْسِهِ بَيْنَ يَدَىْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَدَمَعَتْ عَيْنَا رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏”‏ تَدْمَعُ الْعَيْنُ وَيَحْزَنُ الْقَلْبُ وَلاَ نَقُولُ إِلاَّ مَا يَرْضَى رَبُّنَا وَاللَّهِ يَا إِبْرَاهِيمُ إِنَّا بِكَ لَمَحْزُونُونَ ‏”‏ ‏.‏

A child was born into me this night and I named him after the name of my father Ibrahim. He then sent him to Umm Saif, the wife of a blacksmith who was called Abu Saif. He (the Holy Prophet) went to him and I followed him until we reached Abu Saif and he was blowing fire with the help of blacksmith’s bellows and the house was filled with smoke. I hastened my step and went ahead of Allah’s Messenger (ﷺ) and said, “Abu Saif, stop it! as there comes Allah’s Messenger (ﷺ).” He stopped and Allah’s Messenger (ﷺ) called for the child. He embraced him and said whatever Allah wished. Anas said: I saw that the boy breathed his last in the presence of Allah’s Messenger (ﷺ). The eyes of Allah’s Messenger (ﷺ) shed tears and he said, “Ibrahim, our eyes shed tears and our hearts are filled with grief, but we do not say anything except that by which our Lord is pleased. O Ibrahim, we are grieved for you.”

[Saheeh Muslim #2315]

Imam al-Nawawi, in part of his commentary on Saheeh Muslim, writes:

قوله : ( فدمعت عينا رسول الله صلى الله عليه وسلم إلى آخره ) فيه جواز البكاء على المريض والحزن ، وأن ذلك لا يخالف الرضا بالقدر ، بل هي رحمة جعلها الله في قلوب عباده ، وإنما المذموم الندب والنياحة ، والويل والثبور ، ونحو ذلك من القول الباطل ، ولهذا قال صلى الله عليه وسلم : ” ولا نقول إلا ما يرضي ربنا ” .

In his statement, “The eyes of Allah’s Messenger (ﷺ) shed tears” until the end of the hadeeth there is the permission to weep in the case of sickness and grief. And that does not contradict being content with the qadr; rather it is a rahmah that Allah has placed in the hearts of His slaves. And what is blameworthy is only lamentation, wailing, excessive weeping and acts of destruction [i.e. ripping clothes, pulling out hair, etc.], and the likes of that in terms of false speech, and it was for this reason that he (ﷺ) said, “but we do not say anything except that by which our Lord is pleased

[Sharh al-Nawawi ‘alaa Muslim #2315]