Discussion of the interpretation of the saying of Allah the Exalted: “He created the heavens and the earth in truth. He folds the night over the day and folds the day over the night, and He subjected the sun
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The Shaykh : So, I seek refuge in Allah from the accursed Shaytan. Allah Blessed and Exalted is He said: [Al-An'am 6:73] What is the meaning of His saying: Bandar!
The student: … He created them in truth.
The Shaykh : That is one meaning. What is the second meaning? “He created them in truth” means that no one other than Him created them.
The student: That is, for the sake of truth.
The Shaykh : For the sake of truth. Good. What is the evidence for the second meaning?
The student: ...
The Shaykh : No, the evidence for the second meaning that Allah created them for the sake of truth?
The student:[Sad 38:27]
The Shaykh :[Sad 38:27] Another verse [Ad-Dukhan 44:38-39]. Yes, is there anything in the Qur'an that indicates the number of earths?
The student: Yes, in the Qur'an, the saying of Allah the Exalted:[At-Talaq 65:12]
The Shaykh :[At-Talaq 65:12] Yes, if someone said: “Like them in attribute”?
The student: Do you mean this is a question?
The Shaykh : Yes, that is right.
The student: We say that Allah Mighty and Majestic did not specify them … by number.
The Shaykh : He did not say that. He did not say: “Like them in number.”
The student: Because it was mentioned in the hadith.
The Shaykh : No, no, from the verse itself.
The student: Because Allah mentioned the number for the heavens, saying “seven heavens,” so the likeness for the earth would be in number.
The Shaykh : … If someone said: “Like them in attribute,” because when you say “so-and-so is like so-and-so,” you mean in attribute.
The student: Because Allah mentioned[At-Talaq 65:12] so it would be …
Another student: … in the original … in number and manner, but there is no likeness between the earth and the heavens in terms of attribute, so it differs completely from …
The Shaykh : Likeness in attribute is impossible. The heavens are vast, high, and encompass the earth, and the earth cannot be like them in attribute. So it is established that it is like them in number, because He said:[At-Talaq 65:12] meaning number, not attribute. Good, Amer, were you not present? Good, [Az-Zumar 39:5] What did the author say about
The student: … it revolves.
The Shaykh : No, the words of the author.
The student: The words of the author …
The Shaykh : No, he said its meaning is to enter. “Folds the night over the day” means the night enters the day and the night increases, and “folds the day over the night” means the day increases. Good, what is the apparent meaning?
The student: That He rotates it.
The Shaykh : That He rotates it. What is the evidence that this is the apparent meaning?
The student: ...
The Shaykh : The meaning of folding and rotating, and from it?
The student: The folding of the turban.
The Shaykh : The folding of the turban, yes. You are now in the row, come closer, brother, come closer, fill the gap. You see that it is good manners for the rows to be even, this is better … the space is distributed. Good, His saying Mighty and Majestic:[Ar-Ra'd 13:2] What is the meaning of ?
The student: It means to subdue.
The Shaykh : To subdue, for what?
The student: … I was not present.
The Shaykh : I was not present,
The student: For the servants.
The Shaykh : For the servants. What is the evidence that the intended meaning is subduing them for the servants?
The student: His saying the Exalted in another verse:[An-Nahl 16:12]
The Shaykh : Well done. Yes, His saying: [Ar-Ra'd 13:2] Abdullah Ghanim What does he mean by ?
The student: I did not attend.
The Shaykh : There is no power and no strength except by Allah. Good.
The student: The sun and the moon.
The Shaykh : from the sun and the moon, and the meaning of ?
The student: ...
The Shaykh : It revolves or travels, it moves. Good, His saying: What is the intended meaning of “term” here?
The student: ...
The Shaykh : Term, correct, its meaning is a limit, but what is the intended meaning of this limit?
The student: The Day of Resurrection.
The Shaykh : The Day of Resurrection, well done. What is the evidence?
The student:[At-Takwir 81:1-3]
The Shaykh : Well done, perfect. Good, His saying:[Az-Zumar 39:5] ?
The student: A particle of introduction intended for attention.
The Shaykh : Attention, well done. And what is the meaning of
The student: A form of exaggeration …
The Shaykh : From “ghafar” (forgiveness), and what is it? What is “ghafar”?
The student: … A form of exaggeration.
The Shaykh : Yes, but what is “ghafar”? “Ghafara” means?
The student: He forgives.
The Shaykh : Meaning No, that is not correct. The present tense does not mean …
The student: Covering the sin and passing over it.
The Shaykh : “Ghafar” brother, is covering the sin and passing over it. Why did we interpret it with that?
The student: ...
The Shaykh : Why did we interpret it with covering and passing over? And why did we not interpret it with passing over only? This is often debated among us. Yes, Hamad! Ahmad!
The student: Because its linguistic meaning necessitates that, because “ghafar” is from “mighfar” (helmet), which is what covers the head, so it must
The Shaykh : What covers the head?
The student: What covers the head.
The Shaykh : Only that?
The student: And protects it.
The Shaykh : And protects it from arrows, because it is derived from “mighfar,” which is what the head is covered with in war to protect it from arrows. I think we did not take the benefits?
The student: ...
The Shaykh : Did we take them? Only the last one?
created the heavens and earth in truth
خلق السماوات والأرض بالحقwith the truth
بالحقThe student: … He created them in truth.
The Shaykh : That is one meaning. What is the second meaning? “He created them in truth” means that no one other than Him created them.
The student: That is, for the sake of truth.
The Shaykh : For the sake of truth. Good. What is the evidence for the second meaning?
The student: ...
The Shaykh : No, the evidence for the second meaning that Allah created them for the sake of truth?
The student:
And We did not create the heaven and the earth and that between them aimlessly
وما خلقنا السماء والأرض وما بينهما باطلاThe Shaykh :
the heaven and the earth and that between them aimlessly
السماءَ والأرض وما بينهما باطلا(38) And We did not create the heavens and earth and that between them in play. (39) We did not create them except in truth, but most of them do not know.
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ * مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّThe student: Yes, in the Qur'an, the saying of Allah the Exalted:
and of the earth, the like of them
ومِن الأرض مثلَهُنThe Shaykh :
It is Allah who has created seven heavens and of the earth, the like of them
اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّThe student: Do you mean this is a question?
The Shaykh : Yes, that is right.
The student: We say that Allah Mighty and Majestic did not specify them … by number.
The Shaykh : He did not say that. He did not say: “Like them in number.”
The student: Because it was mentioned in the hadith.
The Shaykh : No, no, from the verse itself.
The student: Because Allah mentioned the number for the heavens, saying “seven heavens,” so the likeness for the earth would be in number.
The Shaykh : … If someone said: “Like them in attribute,” because when you say “so-and-so is like so-and-so,” you mean in attribute.
The student: Because Allah mentioned
created seven heavens
خلق سبع سماواتAnother student: … in the original … in number and manner, but there is no likeness between the earth and the heavens in terms of attribute, so it differs completely from …
The Shaykh : Likeness in attribute is impossible. The heavens are vast, high, and encompass the earth, and the earth cannot be like them in attribute. So it is established that it is like them in number, because He said:
seven heavens and of the earth, the like of them
سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّHe wraps the night over the day
يكور الليل على النهارFolds
يكورThe student: … it revolves.
The Shaykh : No, the words of the author.
The student: The words of the author …
The Shaykh : No, he said its meaning is to enter. “Folds the night over the day” means the night enters the day and the night increases, and “folds the day over the night” means the day increases. Good, what is the apparent meaning?
The student: That He rotates it.
The Shaykh : That He rotates it. What is the evidence that this is the apparent meaning?
The student: ...
The Shaykh : The meaning of folding and rotating, and from it?
The student: The folding of the turban.
The Shaykh : The folding of the turban, yes. You are now in the row, come closer, brother, come closer, fill the gap. You see that it is good manners for the rows to be even, this is better … the space is distributed. Good, His saying Mighty and Majestic:
made subject the sun and the moon
سخر الشمس والقمرsubjected
سخرThe student: It means to subdue.
The Shaykh : To subdue, for what?
The student: … I was not present.
The Shaykh : I was not present,
The student: For the servants.
The Shaykh : For the servants. What is the evidence that the intended meaning is subduing them for the servants?
The student: His saying the Exalted in another verse:
He has subjected for you the night and day and the sun and moon
سخر لكم الليل والنهار والشمس والقمرThe Shaykh : Well done
He subjected for you
سخَّر لكمeach running [its course] for a specified term
كلٌّ يجري لأجل مسمىEach one runs
كُلٌّ يجريEvery
كلEvery
كلThe student: I did not attend.
The Shaykh : There is no power and no strength except by Allah. Good.
The student: The sun and the moon.
The Shaykh :
Every
كلruns
يجريThe student: ...
The Shaykh : It revolves or travels, it moves. Good, His saying:
for a specified term
لأجلٍ مسمىThe student: ...
The Shaykh : Term, correct, its meaning is a limit, but what is the intended meaning of this limit?
The student: The Day of Resurrection.
The Shaykh : The Day of Resurrection, well done. What is the evidence?
The student:
(1) When the sun is wrapped up [in darkness] (2) And when the stars fall, dispersing, (3) And when the mountains are removed
إذا الشمس كورت * وإذا النجوم انكدرت * وإذا الجبال سيرتThe Shaykh : Well done, perfect. Good, His saying:
Unquestionably, He is the Exalted in Might, the Perpetual Forgiver.
ألا هو العزيز الغفارIndeed
ألاThe student: A particle of introduction intended for attention.
The Shaykh : Attention, well done. And what is the meaning of
the Forgiver
الغفارThe student:
the Forgiver
الغفارThe Shaykh : From “ghafar” (forgiveness), and what is it? What is “ghafar”?
The student: … A form of exaggeration.
The Shaykh : Yes, but what is “ghafar”? “Ghafara” means?
The student: He forgives.
The Shaykh : Meaning
He forgives
يغفرThe student: Covering the sin and passing over it.
The Shaykh : “Ghafar” brother, is covering the sin and passing over it. Why did we interpret it with that?
The student: ...
The Shaykh : Why did we interpret it with covering and passing over? And why did we not interpret it with passing over only? This is often debated among us. Yes, Hamad! Ahmad!
The student: Because its linguistic meaning necessitates that, because “ghafar” is from “mighfar” (helmet), which is what covers the head, so it must
The Shaykh : What covers the head?
The student: What covers the head.
The Shaykh : Only that?
The student: And protects it.
The Shaykh : And protects it from arrows, because it is derived from “mighfar,” which is what the head is covered with in war to protect it from arrows. I think we did not take the benefits?
The student: ...
The Shaykh : Did we take them? Only the last one?