The Meaning of the Saying of Allah the Exalted: "He taught him [the Qur'an], [being] one of intense strength, [and] one of a fine form, so He completed [His form], and He was at the highest horizon..."
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The Shaykh : For this reason, He said after that: [An-Najm 53:5] And he is Jibril. That is, Jibril taught the Messenger (peace and blessings be upon him) the Qur'an, because he brings down the Qur'an from Allah to the Messenger of Allah (peace and blessings be upon him), as Allah the Exalted said: [Ash-Shu'ara 26:193-194] And the trustworthy spirit. He is Jibril.
He said "upon your heart" rather than "upon you," although He said it in other verses, to make clear that the Prophet (peace and blessings be upon him) comprehended what Jibril brought down with complete comprehension, because the heart is the seat of consciousness and intellect.
[An-Najm 53:6] One of a fine form. This is an explanatory apposition to His saying: And the "fine form" (murrat) is a beautiful appearance. Therefore, Jibril (peace and blessings be upon him) was of a beautiful appearance. The Prophet (peace and blessings be upon him) saw him once in his true form, the form in which he was created. Do you know how he saw him? He saw him with six hundred wings that blocked the horizon, filling the entire horizon. This indicates the greatness of Jibril (peace and blessings be upon him). For this reason, He said: "One of a fine form, so He completed [His form], and He was at the highest horizon." [An-Najm 53:8-10] "Completed" (istawa) means "completed"; its meaning is "completed."
That is, one of a beautiful appearance, so He completed [His form], meaning He completed [His form] with this beautiful appearance.
And I said that "istawa" here means "completed" because "istawa" has four usages in the language: — Pay attention, my son — "Istawa" has four usages in the language:
The first usage: that it comes absolute (without a preposition).
The second: that it is transitive with "ila" (to).
The third: that it is transitive with "ala" (upon).
The fourth: that it is accompanied by the letter "waw" (and). — O servant of Allah, you are not going to return — So, the fourth is that it is accompanied by the letter "waw." How many? Four. Our brother is listing them for us.
The student: That it is accompanied by the letter "waw."
The Shaykh : I did not know anything but the last one. Please, go ahead.
The student: ... .
The Shaykh : Yes
The student: ... .
The Shaykh : Yes
The student: ... .
The Shaykh : Yes
The student: ... .
The Shaykh: Yes.
The student: ... .
The Shaykh: Yes?
The student: ... .
The Shaykh: What is the fourth? Please, go ahead.
The student: Accompanied by the letter "waw."
The Shaykh : All right, rest.
The first: that it comes absolute, and in that case, it means "completed." Among its examples is the saying of Allah the Exalted:[Al-Qasas 28:14] That is — Brother, sleep does not come to you. —
The student: ... .
The Shaykh : Okay, rest.
And among its examples is the saying of the person in charge of the kitchen: "The food has istawa." What does that mean? It means its cooking is complete. All right.
The second: that it is transitive with "ala" (upon). If it is transitive with "ala," it means elevation. Among its examples is the saying of Allah the Exalted:[Az-Zukhruf 43:12-13] So that you may ride upon their backs. That is, so that you may mount them. Then remember the favor of your Lord when you ride upon them and settle upon them.
The third: that it is transitive with "ila" (to). You say "istawa ila" such a thing, meaning he intended it. Among its examples is the saying of Allah the Exalted:[Fussilat 41:11] That is, He intended it to create it with perfect completion. This is one of the opinions in the interpretation of this verse. The second opinion is that "ila" here means "ala" (upon), so it is from the second usage. What is it? The second.
Very well.
The fourth: that it comes accompanied by the letter "waw," and in that case, it means "equaled," as in their saying "istawa al-ma' wa al-khashabah" (the water equaled the wood). The water rises in the well until it reaches the wood; "istawa al-ma' wa al-khashabah" means the water equaled the wood. All of these are in the Arabic language, and what determines the intended meaning is the context, because the context has a great role in determining the meaning. A single word in one context may have one meaning, and in another context, it may have another meaning.
As in the saying of Allah the Exalted:[Yusuf 12:82]. Who is meant by "the town"? The inhabitants, those who dwell in the town. And the saying of Allah the Exalted: [Al-'Ankabut 29:31]. What is meant by it is the people of this town. What is meant by it is the gathered buildings, meaning the city. What determined that "the town" in the first verse refers to the people of the town, or in the second verse refers to the gathered building, is the context.
So pay attention, my brother, to the context, for the context is what determines the intended meaning. And therefore, I do not like to enter with you into the depths of the sea, but there is no harm in taking a sip. Therefore, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: "There is no metaphorical usage (majaz) in the Noble Qur'an." Rather, he said: "There is no metaphorical usage in the Arabic language." And that is because the metaphorical meaning, as claimed by the people of metaphorical usage, is a literal meaning in its context, and it is not possible for anything else to be intended by it. And on this basis, what appears from the speech as a meaning according to the context is a literal meaning in it. For this reason, if you said, "I saw a lion carrying his bag going to school," or "I saw a lion carrying a weapon and going to the battlefield," and you said, "I intended by the lion the predatory animal with four legs," if you said the intended meaning is this, what would people say to you? They would say, "Impossible, impossible that this is intended." The intended meaning of "the lion" is the man, what? The brave one. The context determines the meaning. So if the meaning is determined by the context, you do not need to worry about the word. It is a literal meaning in its signification, and this is what is intended. And from here, we know that what Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) and his student Ibn al-Qayyim held, namely that there is no metaphorical usage in the Arabic language, and especially in the Noble Qur'an, is the stronger position. Perhaps you will say, "What do we do with the saying of Allah the Exalted:[Al-Kahf 18:77]? Does the wall have a will? Answer me.
The student: Yes.
The Shaykh : Yes
The student: No.
The Shaykh : No?! The Lord of the Worlds says He intends to demolish it, and you say it has no will? I seek forgiveness from Allah, my brother. It is not right to say "no," or to say "it has no will." Say it has a will, and the intended meaning is such and such.
As we told you in the first sessions, we said: there is a difference between one who denies something by figurative interpretation (ta'wil) and one who denies it by refutation. And if a person says, "Allah did not istawa (rise) upon the Throne," he is a disbeliever. But if he says "istawa" means "istawla" (dominated), he has resorted to figurative interpretation. Pay attention. I seek forgiveness from Allah for the one who said that it has no will; may Allah forgive him.
We say to him: it has a will, but what is the intended meaning of the will, and so on. Is that correct or not?
So that we do not negate what Allah has affirmed, but rather, the wall has a true will. The wall has a true will. Allah the Exalted said:[Al-Isra 17:44] Is there any glorification without a will? If there were glorification without a will, this would not be a place for praise. Are you with me or have you left? All right.
So the wall has a will, and I will add to this that when the Prophet (peace and blessings be upon him) turned toward the city, he said:Sahih al-Bukhari 4422 And love is more specific than will. And the mountain is inanimate, is it not inanimate? And the Prophet (peace and blessings be upon him), the truthful and veracious one, affirmed for it, what? Love. So who says that the wall does not have a will?
[Al-Isra 17:44]. Everything glorifies the praise of Allah. Do animals have a will? How did you know that about animals?
The student: ... .
The Shaykh : Yes, from the evidence and reality.[Al-Isra 17:44] Then reality bears witness to this. The animal, when it first intends, whom does it intend? Its offspring. The animal comes to a group of people; whom does it intend? Its owner who raises it. And this is a known thing. In any case, we say that "istawa" in the Arabic language has four absolute usages or four usages, and you have known them and known the examples of them. So let us return to the verse: [An-Najm 53:6] That is, what? Completed, because it came absolute. [An-Najm 53:7] And He, meaning this one described with these attributes, at the highest horizon, meaning the horizon of the sky. And that was when the Prophet (peace and blessings be upon him) saw him in his creation, the form he is in. And he did not see him in his creation, the form he is in, except twice. This is one of them.
Taught to him by one intense in strength -
علمه شديد القوى(193) The Trustworthy Spirit has brought it down (194) Upon your heart, [O Muhammad] - that you may be of the warners -
نزل به الروح الأمين على قلبك لتكون من المنذرينHe said "upon your heart" rather than "upon you," although He said it in other verses, to make clear that the Prophet (peace and blessings be upon him) comprehended what Jibril brought down with complete comprehension, because the heart is the seat of consciousness and intellect.
One of soundness. And he rose to [his] true form
ذو مرة فاستوىOne of intense strength
شديد القوى(8) Then he approached and descended (9) And was at a distance of two bow lengths or nearer. (10) And he revealed to His Servant what he revealed.
ثم دنا فتدلى فكان قاب قوسين أو أدنى فأوحى إلى عبده ما أوحىHe is of great stature
ذو مرةAnd I said that "istawa" here means "completed" because "istawa" has four usages in the language: — Pay attention, my son — "Istawa" has four usages in the language:
The first usage: that it comes absolute (without a preposition).
The second: that it is transitive with "ila" (to).
The third: that it is transitive with "ala" (upon).
The fourth: that it is accompanied by the letter "waw" (and). — O servant of Allah, you are not going to return — So, the fourth is that it is accompanied by the letter "waw." How many? Four. Our brother is listing them for us.
The student: That it is accompanied by the letter "waw."
The Shaykh : I did not know anything but the last one. Please, go ahead.
The student: ... .
The Shaykh : Yes
The student: ... .
The Shaykh : Yes
The student: ... .
The Shaykh : Yes
The student: ... .
The Shaykh: Yes.
The student: ... .
The Shaykh: Yes?
The student: ... .
The Shaykh: What is the fourth? Please, go ahead.
The student: Accompanied by the letter "waw."
The Shaykh : All right, rest.
The first: that it comes absolute, and in that case, it means "completed." Among its examples is the saying of Allah the Exalted:
And when he attained his full strength and was [mentally] mature
ولما بلغ أشده واستوىThe student: ... .
The Shaykh : Okay, rest.
And among its examples is the saying of the person in charge of the kitchen: "The food has istawa." What does that mean? It means its cooking is complete. All right.
The second: that it is transitive with "ala" (upon). If it is transitive with "ala," it means elevation. Among its examples is the saying of Allah the Exalted:
and has made for you of ships and animals those which you mount. (13) That you may settle yourselves upon their backs and then remember the favor of your Lord when you have settled upon them
فوَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِThe third: that it is transitive with "ila" (to). You say "istawa ila" such a thing, meaning he intended it. Among its examples is the saying of Allah the Exalted:
Then He directed Himself to the heaven while it was smoke
ثم استوى إلى السماء وهي دخانVery well.
The fourth: that it comes accompanied by the letter "waw," and in that case, it means "equaled," as in their saying "istawa al-ma' wa al-khashabah" (the water equaled the wood). The water rises in the well until it reaches the wood; "istawa al-ma' wa al-khashabah" means the water equaled the wood. All of these are in the Arabic language, and what determines the intended meaning is the context, because the context has a great role in determining the meaning. A single word in one context may have one meaning, and in another context, it may have another meaning.
As in the saying of Allah the Exalted:
And ask the city in which we were
واسأل القرية التي كنا فيهاIndeed, we will destroy the people of that Lot's city
إنا مهلكوا أهل هذه القريةSo pay attention, my brother, to the context, for the context is what determines the intended meaning. And therefore, I do not like to enter with you into the depths of the sea, but there is no harm in taking a sip. Therefore, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: "There is no metaphorical usage (majaz) in the Noble Qur'an." Rather, he said: "There is no metaphorical usage in the Arabic language." And that is because the metaphorical meaning, as claimed by the people of metaphorical usage, is a literal meaning in its context, and it is not possible for anything else to be intended by it. And on this basis, what appears from the speech as a meaning according to the context is a literal meaning in it. For this reason, if you said, "I saw a lion carrying his bag going to school," or "I saw a lion carrying a weapon and going to the battlefield," and you said, "I intended by the lion the predatory animal with four legs," if you said the intended meaning is this, what would people say to you? They would say, "Impossible, impossible that this is intended." The intended meaning of "the lion" is the man, what? The brave one. The context determines the meaning. So if the meaning is determined by the context, you do not need to worry about the word. It is a literal meaning in its signification, and this is what is intended. And from here, we know that what Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) and his student Ibn al-Qayyim held, namely that there is no metaphorical usage in the Arabic language, and especially in the Noble Qur'an, is the stronger position. Perhaps you will say, "What do we do with the saying of Allah the Exalted:
And they found therein a wall about to collapse
فوجد فيها جدارا يريد أن ينقضThe student: Yes.
The Shaykh : Yes
The student: No.
The Shaykh : No?! The Lord of the Worlds says He intends to demolish it, and you say it has no will? I seek forgiveness from Allah, my brother. It is not right to say "no," or to say "it has no will." Say it has a will, and the intended meaning is such and such.
As we told you in the first sessions, we said: there is a difference between one who denies something by figurative interpretation (ta'wil) and one who denies it by refutation. And if a person says, "Allah did not istawa (rise) upon the Throne," he is a disbeliever. But if he says "istawa" means "istawla" (dominated), he has resorted to figurative interpretation. Pay attention. I seek forgiveness from Allah for the one who said that it has no will; may Allah forgive him.
We say to him: it has a will, but what is the intended meaning of the will, and so on. Is that correct or not?
So that we do not negate what Allah has affirmed, but rather, the wall has a true will. The wall has a true will. Allah the Exalted said:
The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise
يسبح له السماوات السبع والأرض ومن فيهن وإن من شيء إلا يسبح بحمدهSo the wall has a will, and I will add to this that when the Prophet (peace and blessings be upon him) turned toward the city, he said:
this is Uhud, a mountain that loves us and is loved by us.
هذا أحد جبل يحبنا ونحبهAnd there is not a thing except that it exalts [Allah] by His praise
وإن من شيء إلا يسبح بحمدهThe student: ... .
The Shaykh : Yes, from the evidence and reality.