He spoke about those who do not believe that the Nile and the Euphrates are from Paradise.
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The Shaykh : It is a valid hadith that says the Euphrates and the Nile spring forth, as you say, from Paradise. Is this a hidden matter (ghayb) or a material one?
The questioner : It is a hidden matter (ghayb).
The Shaykh : Why do you not believe in it?
The questioner : Because it is connected to a tangible matter.
The Shaykh : Strange. Adam, the humans and mankind, where is their origin?
The questioner : Their origin is from Adam, and Allah created Adam in Paradise!
The Shaykh : Well, if we deny it, the origin of this is from Paradise because it is connected to matter, and if we did not know...
The questioner : There is a difference...
The Shaykh : Allow me a moment. The difference is clear, but not from all angles. Allow me, be patient. You know when a person says "Zayd is a lion," there is a great difference between Zayd and the lion, but the intended meaning is a comparison from one aspect. So I intended this example, and my intention is very clear. If we did not have knowledge that Adam was created in Paradise or taken out of Paradise, what would our position be if someone told us that the origin of man is from Paradise?
The questioner : We would deny it.
The Shaykh : We would deny it. Do you see? Why do we deny it? Because no text has come that obligates belief in it. But when the text came to us that Adam was taken out of Paradise, we now say that the origin of man is from Paradise. So why did we believe now and not before? We have two images: one is hypothetical and theoretical, and the other is real but based on the Shari'ah. The first one, if we did not have this hypothesis, if we did not have a text that Adam was taken out of Paradise, would it be permissible for us to say that the origin of man is from Paradise? The answer is unanimously no. Why? Because we do not have a text. But the reality is that we have a text, so we now say that the origin of man is from Paradise. But our saying that the origin of man is from Paradise, in your expression, must be denied. Why? Because it has a connection to matter.
The questioner : But no, no, I do not deny it...
The Shaykh : I know, may Allah be pleased with you...
The questioner : The inquiry by reason does not refute it...
Another questioner : Please, Professor, the first issue is easy. The first issue, which is that Adam (peace be upon him) is originally from Paradise, this is if we concede, of course, that Paradise is the one promised to the righteous.
The Shaykh : That is correct.
Another questioner : There is a disagreement among the scholars!
The Shaykh : The disagreement is Mu'tazilah, Mu'tazilah. What do we have to do with it?
Another questioner : Ibn al-Qayyim did not detail what he said...
The Shaykh : He is mistaken in this. What do we have to do with it... Yes.
The questioner : ... This issue is not refuted by reason, because this issue means that I transmit the report; it may be true, it may be false, and it depends on the authenticity of the report. But here, why does reason refute it? Because I see clearly that this river springs from here, and all this is... I ask you, Abu Yahya...
The Shaykh : The answer has already been given...
The questioner : I beg you... This issue is different...
The Shaykh : No, but Abd al-Fattah, this answer has already been given. May Allah guide you. The answer has already been given...
The questioner : All these senses are like certainty... It springs now. Reason refutes it. There is something connected to the sky that is not visible, and water is now descending from the sky, unseen. Without a doubt, reason refutes it.
The Shaykh : Well, reason refutes it.
The questioner : It refutes water descending from the sky while I do not see it.
The Shaykh : I think now... No, allow me. Do you have unseen water?
The questioner : There is unseen water.
The Shaykh : Now you will know when the dust clears *** whether it is a horse under you or a donkey.
The Shaykh: Is there water that is not seen?
The questioner : The water that is absent from me!
The Shaykh : And this is from the unseen. My brother, water that you do not see is ghayb! May Allah guide you! ... What...
Another questioner : ... There is an image now from Syria... Do you see it?
Another questioner: No.
Another questioner : How do you know it?
The questioner : No, my master...
The Shaykh : Ah, this is knowledge... before you knew it.
Another questioner : ... Now I am able to see... It exists. I feel the sense I have, whether hearing or sight, it has limits. In my thinking, I can see to the extent of this limit. If I develop a specific thing, I have invented it, I can see more, better... The satellites are thousands of miles away, and yet with the naked eye. So the fact that I can see it or cannot see it does not at all mean its existence or non-existence...
The Shaykh : Allah is the Greatest...
Another questioner : In the tangible, I see this springs from...
The Shaykh :[Al-Isra 17:85] ... .
Another questioner : ... The senses do not have measurement.
Another questioner : This... is from the witnessed... from the knowledge of the witness, not from the knowledge of the unseen. But if you come to tell me... The professor meant, when he said, we have not yet confirmed the authenticity of its chain regarding the professor's understanding of the hadith without the word "springs." It is his responsibility. As for me, the hadith in Muslim, reason does not refute it! It is like Adam from Paradise... This is not refuted by my reason. But my reason refutes that it is now springing from Paradise! And not much...
The Shaykh : My brother, you see Paradise.
Another questioner: No.
The Shaykh : We gave you examples. Do you see seven heavens?
Another questioner : No, I do not see seven heavens.
The Shaykh : Do they exist?
Another questioner : They exist, but...
The Shaykh : But this is refuted by reason, in your expression.
Another questioner : No, Professor.
The Shaykh : Why?
The questioner : Because we see what was understood. Seven heavens means, do I have...
The Shaykh : With what understanding, my brother? Just as our brother said, "Understand Salafism as you wish." Sit there. You have a concept of Salafism, yes. You have a concept of seven heavens. Enter with me now into labyrinths. With what concept? This knowledge is known by this material reason. Does material reason acknowledge it? Say no!
The questioner : I do not know if it acknowledges it or not, but I know, for example, Sayyid Qutb says about the universe that these galaxies are below the lowest heaven.
The Shaykh : May Allah guide you. The lowest heaven described in the Shari'ah, does science know it now? Does it acknowledge it?
The questioner : It does not know it. What is the exact meaning in...
The Shaykh : And we do not know it.
The questioner : But we do not know it either... As for details about it, I do not know, Professor. We believe...
The Shaykh : My brother, do not enter into details. Does science acknowledge the Shari'ah heaven?
The questioner : It does not believe in the Qur'an... for the non-Muslim.
The Shaykh : The sky... I am not asking if they believe or not. We need the summary, my brother. Science does not acknowledge the Shari'ah hidden facts. It does not acknowledge Paradise or Hellfire.
The questioner : It does not acknowledge, correct.
The Shaykh : Why? Because these matters are ghayb. Who acknowledges them? The believers. So what do you know that the Euphrates and the Nile springing from Paradise is incorrect? You see, as we gave the example, the spring from the earth limited by this sphere, and that this limitation is questionable, as we said earlier regarding Qasiyun. But do you see the sky[Ar-Ra'd 13:2] Do you see it without pillars you see? Meaning there are pillars...
The Shaykh : There may be pillars we do not see...
The Shaykh : There may be. Well, yes...
The questioner : Although this is a concept of negation, it is not a condition that it be intended.
The Shaykh : My brother, may Allah guide you. Do not argue. It may be that the meaning is this, which suits the topic, or not? May it be first? May it be?
The questioner : It may be...
The Shaykh : Well... How.
Another questioner : The jinn and their material effects!
The Shaykh : Ah, and also...
The questioner : Difference... Impossible, my dear brother. The definitive proofs... The narrator may err and may be correct... We and the professor agree on this. When the narrator may err...
The Shaykh : There is no power nor strength except by Allah... When his error is established by knowledge, not by reason, and Allah, I did not grasp it!
The questioner : It is a hidden matter (ghayb).
The Shaykh : Why do you not believe in it?
The questioner : Because it is connected to a tangible matter.
The Shaykh : Strange. Adam, the humans and mankind, where is their origin?
The questioner : Their origin is from Adam, and Allah created Adam in Paradise!
The Shaykh : Well, if we deny it, the origin of this is from Paradise because it is connected to matter, and if we did not know...
The questioner : There is a difference...
The Shaykh : Allow me a moment. The difference is clear, but not from all angles. Allow me, be patient. You know when a person says "Zayd is a lion," there is a great difference between Zayd and the lion, but the intended meaning is a comparison from one aspect. So I intended this example, and my intention is very clear. If we did not have knowledge that Adam was created in Paradise or taken out of Paradise, what would our position be if someone told us that the origin of man is from Paradise?
The questioner : We would deny it.
The Shaykh : We would deny it. Do you see? Why do we deny it? Because no text has come that obligates belief in it. But when the text came to us that Adam was taken out of Paradise, we now say that the origin of man is from Paradise. So why did we believe now and not before? We have two images: one is hypothetical and theoretical, and the other is real but based on the Shari'ah. The first one, if we did not have this hypothesis, if we did not have a text that Adam was taken out of Paradise, would it be permissible for us to say that the origin of man is from Paradise? The answer is unanimously no. Why? Because we do not have a text. But the reality is that we have a text, so we now say that the origin of man is from Paradise. But our saying that the origin of man is from Paradise, in your expression, must be denied. Why? Because it has a connection to matter.
The questioner : But no, no, I do not deny it...
The Shaykh : I know, may Allah be pleased with you...
The questioner : The inquiry by reason does not refute it...
Another questioner : Please, Professor, the first issue is easy. The first issue, which is that Adam (peace be upon him) is originally from Paradise, this is if we concede, of course, that Paradise is the one promised to the righteous.
The Shaykh : That is correct.
Another questioner : There is a disagreement among the scholars!
The Shaykh : The disagreement is Mu'tazilah, Mu'tazilah. What do we have to do with it?
Another questioner : Ibn al-Qayyim did not detail what he said...
The Shaykh : He is mistaken in this. What do we have to do with it... Yes.
The questioner : ... This issue is not refuted by reason, because this issue means that I transmit the report; it may be true, it may be false, and it depends on the authenticity of the report. But here, why does reason refute it? Because I see clearly that this river springs from here, and all this is... I ask you, Abu Yahya...
The Shaykh : The answer has already been given...
The questioner : I beg you... This issue is different...
The Shaykh : No, but Abd al-Fattah, this answer has already been given. May Allah guide you. The answer has already been given...
The questioner : All these senses are like certainty... It springs now. Reason refutes it. There is something connected to the sky that is not visible, and water is now descending from the sky, unseen. Without a doubt, reason refutes it.
The Shaykh : Well, reason refutes it.
The questioner : It refutes water descending from the sky while I do not see it.
The Shaykh : I think now... No, allow me. Do you have unseen water?
The questioner : There is unseen water.
The Shaykh : Now you will know when the dust clears *** whether it is a horse under you or a donkey.
The Shaykh: Is there water that is not seen?
The questioner : The water that is absent from me!
The Shaykh : And this is from the unseen. My brother, water that you do not see is ghayb! May Allah guide you! ... What...
Another questioner : ... There is an image now from Syria... Do you see it?
Another questioner: No.
Another questioner : How do you know it?
The questioner : No, my master...
The Shaykh : Ah, this is knowledge... before you knew it.
Another questioner : ... Now I am able to see... It exists. I feel the sense I have, whether hearing or sight, it has limits. In my thinking, I can see to the extent of this limit. If I develop a specific thing, I have invented it, I can see more, better... The satellites are thousands of miles away, and yet with the naked eye. So the fact that I can see it or cannot see it does not at all mean its existence or non-existence...
The Shaykh : Allah is the Greatest...
Another questioner : In the tangible, I see this springs from...
The Shaykh :
And mankind have not been given of knowledge except a little."
وما أوتيتم من العلم إلا قليلاAnother questioner : ... The senses do not have measurement.
Another questioner : This... is from the witnessed... from the knowledge of the witness, not from the knowledge of the unseen. But if you come to tell me... The professor meant, when he said, we have not yet confirmed the authenticity of its chain regarding the professor's understanding of the hadith without the word "springs." It is his responsibility. As for me, the hadith in Muslim, reason does not refute it! It is like Adam from Paradise... This is not refuted by my reason. But my reason refutes that it is now springing from Paradise! And not much...
The Shaykh : My brother, you see Paradise.
Another questioner: No.
The Shaykh : We gave you examples. Do you see seven heavens?
Another questioner : No, I do not see seven heavens.
The Shaykh : Do they exist?
Another questioner : They exist, but...
The Shaykh : But this is refuted by reason, in your expression.
Another questioner : No, Professor.
The Shaykh : Why?
The questioner : Because we see what was understood. Seven heavens means, do I have...
The Shaykh : With what understanding, my brother? Just as our brother said, "Understand Salafism as you wish." Sit there. You have a concept of Salafism, yes. You have a concept of seven heavens. Enter with me now into labyrinths. With what concept? This knowledge is known by this material reason. Does material reason acknowledge it? Say no!
The questioner : I do not know if it acknowledges it or not, but I know, for example, Sayyid Qutb says about the universe that these galaxies are below the lowest heaven.
The Shaykh : May Allah guide you. The lowest heaven described in the Shari'ah, does science know it now? Does it acknowledge it?
The questioner : It does not know it. What is the exact meaning in...
The Shaykh : And we do not know it.
The questioner : But we do not know it either... As for details about it, I do not know, Professor. We believe...
The Shaykh : My brother, do not enter into details. Does science acknowledge the Shari'ah heaven?
The questioner : It does not believe in the Qur'an... for the non-Muslim.
The Shaykh : The sky... I am not asking if they believe or not. We need the summary, my brother. Science does not acknowledge the Shari'ah hidden facts. It does not acknowledge Paradise or Hellfire.
The questioner : It does not acknowledge, correct.
The Shaykh : Why? Because these matters are ghayb. Who acknowledges them? The believers. So what do you know that the Euphrates and the Nile springing from Paradise is incorrect? You see, as we gave the example, the spring from the earth limited by this sphere, and that this limitation is questionable, as we said earlier regarding Qasiyun. But do you see the sky
erected the heavens without pillars that you [can] see
رفع السماء بغير عمد ترونهاThe Shaykh : There may be pillars we do not see...
The Shaykh : There may be. Well, yes...
The questioner : Although this is a concept of negation, it is not a condition that it be intended.
The Shaykh : My brother, may Allah guide you. Do not argue. It may be that the meaning is this, which suits the topic, or not? May it be first? May it be?
The questioner : It may be...
The Shaykh : Well... How.
Another questioner : The jinn and their material effects!
The Shaykh : Ah, and also...
The questioner : Difference... Impossible, my dear brother. The definitive proofs... The narrator may err and may be correct... We and the professor agree on this. When the narrator may err...
The Shaykh : There is no power nor strength except by Allah... When his error is established by knowledge, not by reason, and Allah, I did not grasp it!
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.