The benefits of the saying of Allah the Exalted: << إن الله يعلم ما يدعون من دونه من شيئ وهو العزيز الحكيم >
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He said: [Al-'Ankabut 29:42] This verse indicates that Allah did not judge these polytheists to be like the spider except with knowledge. The verse serves as an explanation for what came before it, meaning that He, Glorified and Exalted is He, did not say "like the spider" except with knowledge. He knows these categories and that they are of no benefit and have no utility.
Among its benefits is the affirmation of Allah's knowledge regarding what pertains to creation. Affirming Allah's knowledge, the Exalted, regarding what pertains to creation constitutes a refutation of whom? Of the extremists among the Qadariyyah (a sect that denied divine decree) who said: "Allah does not know things related to creation until they occur." We seek refuge in Allah. But these extremists, as the Shaykh al-Islam said in his time, were few in number. They became few because they realized that their denial of knowledge was a declaration of disbelief against themselves, so they abandoned that and began to deny the writing and the will.
And among the benefits of the verse is the affirmation of these two noble names, al-Aziz (the Mighty) and al-Hakim (the Wise), and the affirmation of the attributes they contain, which are might and wisdom. It also affirms what they imply by way of necessary implication (dalalat al-iltizam), because the indication of a word to its meaning occurs through correspondence (dalalat al-mutabaqah), inclusion (dalalat al-tadammun), and implication (dalalat al-iltizam). Therefore, whatever these two descriptions necessitate in terms of attributes is affirmed. Do you understand this? The indication of a word to its meaning occurs through correspondence, inclusion, and implication. Have we not passed over this before? Good, let us give an example of that: the word Do you know the word "dwelling" (dar)? The word "dar" indicates this mass of building that includes rooms, chambers, and roofs, yes, and open spaces. It indicates that by correspondence. When I simply say the word you understand that contains chambers, rooms, and roofs, yes, and open spaces. Its indication of this is an indication of correspondence. It indicates each chamber individually, or each room individually, or each roof individually, or each open space individually. It indicates them by inclusion, meaning it includes such and such. Is that clear? It indicates that it has a builder by what? By implication, because a dwelling does not stand without a builder. This is the meaning of their saying that the indication is correspondence, inclusion, and implication. For example, al-Aziz (the Mighty) indicates might by correspondence. It is necessary for the Mighty to be All-Knowing, All-Powerful, and Strong. Its indication of these meanings is by implication. And the indication of al-Aziz to the Essence and the attribute is correspondence, and to the Essence alone or the attribute alone is inclusion.
The student: ...
The Shaykh : No, because al-Aziz is a name, so its indication to the Essence alone or the attribute alone is inclusion, and to both together is correspondence, and to what might necessitates in terms of knowledge, power, strength, and the like is implication. For this reason, the names al-Hayy (the Ever-Living) and al-Qayyum (the Self-Sustaining) include all attributes. These two names include all attributes because al-Hayy necessitates all attributes of perfection, and al-Qayyum necessitates all attributes of sovereignty, dominion, and management, and so on. For this reason, it was reported in the hadith that they are the Greatest Name of Allah. Good. As for al-Aziz al-Hakim, we said that in it is the affirmation of might, and in al-Hakim is the affirmation of judgment and wisdom. Yes. And in combining them, a third attribute appears, which is that the might of Allah is accompanied by wisdom, unlike the might of other mighty ones, which may be devoid of wisdom.
And among the benefits of the verse is that one should reflect when verses are concluded with what is contrary to the apparent situation. So do not reject them if you find a verse concluded with what is contrary to what the apparent situation or context requires. Reflect upon it, for the error is yours.[Al-Ma'idah 5:118] The requirement of the apparent context is that it should say: "For You are the All-Forgiving, the Merciful," but He turned away from that. Do not say that this is a flaw. The flaw is yours. This is the speech of Allah, Mighty and Majestic, and there is no flaw in it. Yes. His cosmic verses have no flaw, and His legislative verses are likewise. So you must reflect and pause. Here, in the verse with us, it may occur to a person that it should be concluded with knowledge, but upon reflection, concluding it with might and wisdom is more appropriate. Then He, the Exalted, said: [al-Ankabut: 44]
Indeed, Allah knows whatever thing they call upon other than Him. And He is the Exalted in Might, the Wise.
إن الله يعلم ما يدعون من دونه من شيء وهو العزيز الحكيمAmong its benefits is the affirmation of Allah's knowledge regarding what pertains to creation. Affirming Allah's knowledge, the Exalted, regarding what pertains to creation constitutes a refutation of whom? Of the extremists among the Qadariyyah (a sect that denied divine decree) who said: "Allah does not know things related to creation until they occur." We seek refuge in Allah. But these extremists, as the Shaykh al-Islam said in his time, were few in number. They became few because they realized that their denial of knowledge was a declaration of disbelief against themselves, so they abandoned that and began to deny the writing and the will.
And among the benefits of the verse is the affirmation of these two noble names, al-Aziz (the Mighty) and al-Hakim (the Wise), and the affirmation of the attributes they contain, which are might and wisdom. It also affirms what they imply by way of necessary implication (dalalat al-iltizam), because the indication of a word to its meaning occurs through correspondence (dalalat al-mutabaqah), inclusion (dalalat al-tadammun), and implication (dalalat al-iltizam). Therefore, whatever these two descriptions necessitate in terms of attributes is affirmed. Do you understand this? The indication of a word to its meaning occurs through correspondence, inclusion, and implication. Have we not passed over this before? Good, let us give an example of that: the word
A building.
دارA building.
دارA building.
دارThe student: ...
The Shaykh : No, because al-Aziz is a name, so its indication to the Essence alone or the attribute alone is inclusion, and to both together is correspondence, and to what might necessitates in terms of knowledge, power, strength, and the like is implication. For this reason, the names al-Hayy (the Ever-Living) and al-Qayyum (the Self-Sustaining) include all attributes. These two names include all attributes because al-Hayy necessitates all attributes of perfection, and al-Qayyum necessitates all attributes of sovereignty, dominion, and management, and so on. For this reason, it was reported in the hadith that they are the Greatest Name of Allah. Good. As for al-Aziz al-Hakim, we said that in it is the affirmation of might, and in al-Hakim is the affirmation of judgment and wisdom. Yes. And in combining them, a third attribute appears, which is that the might of Allah is accompanied by wisdom, unlike the might of other mighty ones, which may be devoid of wisdom.
And among the benefits of the verse is that one should reflect when verses are concluded with what is contrary to the apparent situation. So do not reject them if you find a verse concluded with what is contrary to what the apparent situation or context requires. Reflect upon it, for the error is yours.