Discussion of the saying of Allah the Exalted: “And whoever Allah guides, then there is no one who can misguide him. Is not Allah the Mighty, the Avenger? And if you were to ask them, ‘Who created the heavens and the earth?’”
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The Shaykh : We begin the discussion first, with the saying of Allah the Exalted: [Az-Zumar 39:37] This affirms two of the attributes of Allah. What are they?
The student: ...
The Shaykh : Yes, well done.
The Shaykh : Is Allah described as taking revenge in an absolute sense?
The Shaykh : The question is whether He is described in an absolute sense. No. Rather, He is described with a restriction. Good.
The Shaykh : Give me a verse in which the taking of revenge is restricted.
The student: ...
The Shaykh : No,[As-Sajdah 32:22] so His taking of revenge is restricted to the criminals. Good.
The Shaykh : And His saying, the Exalted:[Al-'Ankabut 29:61] contains an oath and a condition. Where is the oath?
The student: ...
The Shaykh : No, I think you don’t have the grammar rule. Do you have the rule or not?
The Shaykh : This condition is conditional (shart). Where is the oath?
The student: ...
The Shaykh : Yes, so the oath is implied. The implied meaning is “By Allah, if indeed.” Good.
The Shaykh : What was found? The answer to the condition or the answer to the oath?
The student: What was found is the answer to the condition.
The Shaykh : The answer to the condition. What is the evidence?
The student: ...
The Shaykh : No, where is the answer? Where is the answer so that we know[Al-'Ankabut 29:61] where is the answer?
The student: “They will surely say, ‘Allah.’”
The Shaykh : Good. You say that what was found is the answer to the condition. What is your evidence that it is the answer to the condition?
The student: The oath particle (lam) preceded, and the answer to the condition was postponed.
The student: ...
The Shaykh : Wait. What exists is the answer to the oath. What is your evidence that it is the answer to the oath?
The student: Because it is the one that preceded. Ibn Malik says...
The Shaykh : No, wait. May Allah reward you with good. So far, it is not enough. That it is the one that preceded is the ruling, but what is the evidence that what exists is the answer to the oath?
The student: Because the answer to the oath is not accompanied by the lam.
The Shaykh : The answer to the oath is not accompanied by the lam?
The Shaykh : Well done. The evidence is that the answer is accompanied by the lam, and only the answer to the oath is accompanied by the lam. As for the answer to the condition, it is accompanied by what? By the fa.
The Shaykh : Do you have the knowledge to mention the proof from the words of Ibn Malik? What did Ibn Malik say?
The student: “And if a condition and an oath meet, and the answer to what is postponed is deleted, then it is committed.”
The Shaykh : Good. His saying, the Exalted and Majestic:[Az-Zumar 39:38] What does “ru’ya” mean here?
The student: It means informing.
The Shaykh : It means informing, meaning “Inform me about what you invoke besides Allah. If Allah intends harm for me...” to the end of it.
The Shaykh : His saying:[Az-Zumar 39:38] There are two readings. Abdullah?
The student: ...
The Shaykh : Good. In the first reading, what is the grammatical position of “dharr” (harm)?
The student: ...
The Shaykh : It is the object of the active participle “kashifat” (removers), and “mumsikat” (retainers)? It has both readings.
The Shaykh : His saying, the Exalted:[At-Tawbah 9:129] “Abd al-Mannan” (Giver of Bounties). Is the sentence here nominal or verbal?
The student: Verbal, O Shaykh.
The Shaykh : Verbal because?
The student: ...
The Shaykh : It begins with the verb “Hasbi Allah” (Sufficient for me is Allah).
The student: ...
The Shaykh : Nominal. Where is the predicate and the subject in it?
The student: ...
The Shaykh : Yes. Is there another interpretation in it?
The student: Or “Hasbi” is the subject and “Allah” is its predicate.
The Shaykh : Good. How do you make this the predicate one time and the subject another time?
The student: ...
The Shaykh : I mean, if we want to inform about “hasb” (sufficiency) that it is Allah, does it become “hasb”?
The student: It is the subject and the Name of Allah is the predicate.
The Shaykh : Yes. And if we want to inform...?
The Shaykh : Well done. Correct. Does the verse indicate the obligation of singling out Allah in reliance? Abdullah.
The student: ...
The Shaykh : By what means?
The student: ...
The Shaykh : No, I want to know about reliance. Does the verse indicate the obligation of singling out Allah in reliance? By what method?
The student: ...
The Shaykh : “Ala Allah” (Upon Allah). I don’t have “ala Allah” in front of me.
The student:[Az-Zumar 39:38]
The Shaykh :[Az-Zumar 39:38] Good. What is the method of that? Because restriction (hasr) has methods?
The student: Placing the object before the verb.
The Shaykh : Well done. Placing the object before the verb. That is all.
The Shaykh : Have we taken the benefits now? What did we take?
Is not Allah Exalted in Might and Owner of Retribution?
أليس الله بعزيز ذي انتقامThe student: ...
The Shaykh : Yes, well done.
The Shaykh : Is Allah described as taking revenge in an absolute sense?
The Shaykh : The question is whether He is described in an absolute sense. No. Rather, He is described with a restriction. Good.
The Shaykh : Give me a verse in which the taking of revenge is restricted.
The student: ...
The Shaykh : No,
Indeed We, from the criminals, will take retribution.
إنا من المجرمين منتقمونThe Shaykh : And His saying, the Exalted:
If you asked them, "Who created the heavens and earth
ولئن سألتهم من خلق السموات والأرضThe student: ...
The Shaykh : No, I think you don’t have the grammar rule. Do you have the rule or not?
The Shaykh : This condition is conditional (shart). Where is the oath?
The student: ...
The Shaykh : Yes, so the oath is implied. The implied meaning is “By Allah, if indeed.” Good.
The Shaykh : What was found? The answer to the condition or the answer to the oath?
The student: What was found is the answer to the condition.
The Shaykh : The answer to the condition. What is the evidence?
The student: ...
The Shaykh : No, where is the answer? Where is the answer so that we know
If you asked them, "Who created the heavens and earth and subjected the sun and the moon?" they would surely say, "Allah." Then how are they deluded?
ولئن سألتهم من خلق السموات والأرض ليقولن اللهThe student: “They will surely say, ‘Allah.’”
The Shaykh : Good. You say that what was found is the answer to the condition. What is your evidence that it is the answer to the condition?
The student: The oath particle (lam) preceded, and the answer to the condition was postponed.
The student: ...
The Shaykh : Wait. What exists is the answer to the oath. What is your evidence that it is the answer to the oath?
The student: Because it is the one that preceded. Ibn Malik says...
The Shaykh : No, wait. May Allah reward you with good. So far, it is not enough. That it is the one that preceded is the ruling, but what is the evidence that what exists
They will surely say
ليقولنThe student: Because the answer to the oath is not accompanied by the lam
They will surely say
ليقولنThe Shaykh : The answer to the oath is not accompanied by the lam?
The Shaykh : Well done. The evidence is that the answer is accompanied by the lam, and only the answer to the oath is accompanied by the lam. As for the answer to the condition, it is accompanied by what? By the fa.
The Shaykh : Do you have the knowledge to mention the proof from the words of Ibn Malik? What did Ibn Malik say?
The student: “And if a condition and an oath meet, and the answer to what is postponed is deleted, then it is committed.”
The Shaykh : Good. His saying, the Exalted and Majestic:
Say, "Then have you considered what you invoke besides Allah? If Allah intended me
قل أفرأيتم ما تدعون من دون الله إن أرادني اللهThe student: It means informing.
The Shaykh : It means informing, meaning “Inform me about what you invoke besides Allah. If Allah intends harm for me...” to the end of it.
The Shaykh : His saying:
are they removers of His harm
هل هن كاشفات ضرهThe student: ...
The Shaykh : Good. In the first reading, what is the grammatical position of “dharr” (harm)?
The student: ...
The Shaykh : It is the object of the active participle “kashifat” (removers), and “mumsikat” (retainers)? It has both readings.
The Shaykh : His saying, the Exalted:
say, "Sufficient for me is Allah
قل حسبي اللهThe student: Verbal, O Shaykh.
The Shaykh : Verbal because?
The student: ...
The Shaykh : It begins with the verb “Hasbi Allah” (Sufficient for me is Allah).
The student: ...
The Shaykh : Nominal. Where is the predicate and the subject in it?
The student: ...
The Shaykh : Yes. Is there another interpretation in it?
The student: Or “Hasbi” is the subject and “Allah” is its predicate.
The Shaykh : Good. How do you make this the predicate one time and the subject another time?
The student: ...
The Shaykh : I mean, if we want to inform about “hasb” (sufficiency) that it is Allah, does it become “hasb”?
The student: It is the subject and the Name of Allah is the predicate.
The Shaykh : Yes. And if we want to inform...?
The Shaykh : Well done. Correct. Does the verse indicate the obligation of singling out Allah in reliance? Abdullah.
The student: ...
The Shaykh : By what means?
The student: ...
The Shaykh : No, I want to know about reliance. Does the verse indicate the obligation of singling out Allah in reliance? By what method?
The student: ...
The Shaykh : “Ala Allah” (Upon Allah). I don’t have “ala Allah” in front of me.
The student:
upon Him [alone] rely the [wise] reliers."
عليه يتوكل المتوكلونThe Shaykh :
upon Him [alone] rely the [wise] reliers."
عليه يتوكل المتوكلونThe student: Placing the object before the verb.
The Shaykh : Well done. Placing the object before the verb
From him.
عليهThe Shaykh : Have we taken the benefits now? What did we take?