Exegesis of the saying of Allah the Exalted: << في بيوت أذن الله أن ترفع و يذكر فيه اسمه يسبح له فيها بالغدو والأصال >
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Then Allah the Exalted said: [An-Nur 24:36] to the end of it. "In houses" is connected to "exalt." What is the meaning of "connected"? A verb can take its object directly, and sometimes it takes its object with a preposition. Yes, when it takes its object with a preposition, it is said to be connected to it. Otherwise, in reality, the preposition and the noun in the genitive case are connected; it is in the genitive case in reality, but it does not take the object directly. So "exalt" is connected to it. His saying "in houses" means that the operative cause is the preposition and the genitive, which is his saying "exalt." Yes, [An-Nur 24:36] that they be raised, exalted, and His Name be mentioned therein with His oneness of worship " to the end. The intended meaning here of "permitted" is the legislative permission. So the meaning of "permitted" is that He legislated that they be exalted. For this reason, Aisha (may Allah be pleased with her) said, " The Prophet (peace and blessings be upon him) commanded the building of mosques in the houses " meaning in the neighborhoods, " and that they be purified. " This contains evidence that "permission" here means legislation. We have previously established that permission is divided into two types: cosmic permission and legislative permission. An example of cosmic permission is [Al-Baqarah 2:255] and an example of legislative permission is [Ash-Shuraa 42:21]. This is not valid to be a predestined cosmic permission. Why? Because the predestined cosmic permission has not ceased; they legislated, and they did not legisulate except by the permission of Allah cosmically and by divine decree. So "what Allah has not permitted" means legislatively, and in any case, the permission of Allah is divided into two types: cosmic and legislative. The cosmic is like His saying in the Qur'an:
The student:[Al-Baqarah 2:255]
The Shaykh : And the legislative is: they legislated for them in religion what Allah has not permitted. And "permission" can come to mean listening, as in the saying of the Prophet (peace and blessings be upon him):Sahih Muslim 792c. "What Allah has not listened to" means He listened to this Prophet who recites the Qur'an melodiously and raises his voice with it. So, the "permission of Allah" in the verse with us, [An-Nur 24:36], is of which of the two permissions? The legislative. So, is it necessary that it be legislative?
The student: ...
The Shaykh : And why?
The student: In houses.
The Shaykh : Yes, "in houses," because your reasoning is correct. But if the permission were predestined, the mosques would necessarily be exalted and raised, because cosmic and predestined permission are the same in meaning, and in it, the occurrence of the customary is necessary. Everything related to cosmic matters must occur. So if the intended meaning of "permission" here were cosmic permission, the raising of the mosques would be a necessary matter, even though we find that mosques are sometimes not raised or exalted, but are prevented.[Al-Baqarah 2:114] So, "in houses" means that Allah legislated that they be raised and exalted. And in reality, raising is broader than exalting; they are raised by exalting and by other means. But it is true that the most apparent form of raising is exalting. [An-Nur 24:36], which is the Name of Allah. The intended meaning is that Allah is mentioned by His Names, because when the Name is mentioned, the Named is mentioned. And his saying [An-Nur 24:36], by what is He mentioned?
The student: ...
The Shaykh : Through recitation and glorification as well; the important thing is that His name is mentioned in it with praise and exaltation. Yes, and this includes prayer and other than prayer. He said, "He is glorified in it," and this exaltation means that the verse points to two things: the affirmation of perfection in His saying[Al-Baqarah 2:114] and the negation of deficiency in His saying, "He is glorified in it morning and evening," to the end of it. "He is glorified in it morning and evening," to the end of it. And His saying, the Exalted, [An-Nur 24:36] " *Yusabbihu* with the fathah and kasrah of the *mim*, meaning it is prayed ." Now, "glorified in it" has two canonical readings, with the fathah and the kasrah, and the derivation of each will come in its place, if Allah wills. "Glorified" means "prayed." There is a point of consideration here: if the intention is to restrict glorification to prayer, then this is correct; but if the intention is to use it as an example, then it is valid. For His saying [An-Nur 24:36] is broader than them praying, because they glorify through prayer and other than prayer, by whatever means Allah is exalted, Blessed and Exalted is He. And His saying [An-Nur 24:36] "He is glorified in it morning and evening": "morning" is a verbal noun meaning the plural, i.e., the mornings, and "evening" is the plural of *asir*, i.e., the evenings after the sun declines. " His saying 'morning and evening': the author says that *ghudu* is the plural of the verbal noun *ghada*, but it means the plural of the verbal noun, i.e., the mornings, meaning the beginning of the day. The author resorted to making *ghudu* mean the mornings for the sake of correspondence. What correspondence? And *asila*, because *asila* is the plural of *asir*, which is the end of the day. And his saying "the evenings" is the plural of *ashi*, which is also what is after the sun declines. In the hadith of Abu Hurayrah regarding the story of the man with the two hands, he said, "The Messenger of Allah (peace and blessings be upon him) prayed with us one of the two evening prayers" , and it is narrated from Abu Hurayrah. Now, I say that *ghudu* is a verbal noun meaning the plural, the mornings, and *asila* is the plural of *asir*, i.e., the evenings, meaning the end of the day. Now, where are the prayers if we say that "glorified" means "prayed"? There would be the Fajr prayer in the morning, and the Dhuhr and Asr prayers in the evening. What remains for us? Maghrib and Isha, and these are what are prayed in the mosques. For this reason, we see that the correct view is that glorification is broader than the prayers. Then it is possible that "morning and evening" is intended to mean all the time, as in His saying, the Exalted, regarding the people of Paradise: [Maryam 19:62] Is the provision for the people of Paradise constant, or is it in the morning and the end of the day? It is constant, but it is said this way, and the meaning is continuity. Either you take "morning and evening" to mean continuity, i.e., they glorify constantly, or you take it to mean the beginning of the day and its end, in which case this is a reference to the glorifications mentioned at the beginning of the day and at its end, including the Fajr prayer and the Asr prayer. For these two prayers are the best of the prayers, as came in the authentic hadith: Sahih Muslim 635a And he (peace and blessings be upon him) said: What does Fajr and Asr mean? In any case, if "morning and evening" is intended in their literal sense, i.e., the beginning of the day and its end, then in that is a reference to what? To what is said of glorification and exaltation of Allah and *tahlil* at the beginning of the day and at its end, and also to the Fajr prayer and the Asr prayer. And if we say that the meaning of "morning and evening" is all the time, and that this is from the category of mentioning the two ends to include the whole, as in His saying: [Maryam 19:62] then it includes everything that is glorified to Allah, the Exalted, in the mosques at the beginning of the day and its end, and in the night, its beginning, its end, and its middle.
And His saying, the Exalted:[An-Nur 24:36]
[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings
في بيوت أذن الله أن ترفع ويذكر فيها اسمه يسبح له فيها بالغدو والآصالin mosques which Allah has
في بيوت أذن اللهWho is it that can intercede with Him except by His permission?
من ذا الذي يشفع عنده إلا بإذنهwho have ordained for them a religion to which Allah has not consented
شرعوا لهم من الدين ما لم يأذن به اللهThe student:
Who is it that can intercede with Him except by His permission?
من ذا الذي يشفع عنده إلا بإذنهThe Shaykh : And the legislative is: they legislated for them in religion what Allah has not permitted. And "permission" can come to mean listening, as in the saying of the Prophet (peace and blessings be upon him):
Allah does not listen to anything, (more approvingly) as He listens to a Prophet reciting loudly the Qur'an in a sweet voice
ما أذن الله لشيء إذنه لنبي حسن الصوت يتغنى بالقرآنAllah has ordered to be raised
أذن الله أن ترفعThe student: ...
The Shaykh : And why?
The student: In houses.
The Shaykh : Yes, "in houses," because your reasoning is correct. But if the permission were predestined, the mosques would necessarily be exalted and raised, because cosmic and predestined permission are the same in meaning, and in it, the occurrence of the customary is necessary. Everything related to cosmic matters must occur. So if the intended meaning of "permission" here were cosmic permission, the raising of the mosques would be a necessary matter, even though we find that mosques are sometimes not raised or exalted, but are prevented.
And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques
ومن أظلم ممن منع مساجد الله أن يذكر فيها اسمهthat His name be mentioned therein
ويذكر فيها اسمهthat His name be mentioned therein
ويذكر فيها اسمهThe student: ...
The Shaykh : Through recitation and glorification as well; the important thing is that His name is mentioned in it with praise and exaltation. Yes, and this includes prayer and other than prayer. He said, "He is glorified in it," and this exaltation means that the verse points to two things: the affirmation of perfection in His saying
the name of Allah from being mentioned
يذكر فيها اسمهthat His name be mentioned therein; exalting Him within them
ويذكر فيها اسمه يسبح له فيهاexalting Him within them
يسبح له فيهاexalting Him within them in the morning
يسبح له فيها بالغدوand they will have their provision therein, morning and afternoon.
ولهم رزقهم فيها بكرة وعشياHe who observed two prayers at two cool (hours) would enter Paradise.
من صلى البردين دخل الجنةYou will see your Lord as you see the full moon on the night of the full moon, and you will not be hindered in seeing Him. So if you can, do not be prevented from the prayer before the rising of the sun and the prayer before its setting.
إنكم سترون ربكم كما ترون القمر ليلة البدر لا تضامون في رؤيته فإن استطعتم ألا تغلبوا على صلاة قبل طلوع الشمس وصلاة قبل غروبها فافعلواand they will have their provision therein, morning and afternoon.
ولهم رزقهم فيها بكرة وعشياAnd His saying, the Exalted: