Continuation of the benefits derived from His saying, the Exalted: << في بيوت أذن الله أن ترفع و يذكر فيه اسمه يسبح له فيها بالغدو والأصال >

We say in it the exaltation of the status of mosques, due to His saying: This is evidence of the exaltation of their status. We explained that permission is divided into two types: legislative and existential. The difference between them is that the legislative pertains to what Allah has legislated and loved, while the existential pertains to what He has decreed, whether He has legislated it or not. We mentioned examples of this.
In it is also the virtue of the remembrance of Allah the Exalted in the mosques, due to His saying:
The virtue of cleaning the mosques and protecting them from harm, due to His saying: Because this is part of their exaltation. Therefore, it came in the hadith from the Prophet (peace and blessings be upon him) that he said: In it is also that the best remembrance is with the heart and the tongue. Where is this taken from, O...? Hamid
The student: ...
The Shaykh : No, no, because His name is not mentioned in them except with the tongue.
In it is also the virtue of glorification (tasbih), due to his saying: "glorifies" (yusabbih).
In it is also the combining of affirming perfection for Allah and negating deficiency from Him. Where from? "He is mentioned and glorified" This is the affirmation of the attribute of perfection. "Glorifies" is the negation of the attribute of deficiency. Do you understand? And I think we previously established an important rule in the chapter of tawhid (the oneness of Allah) regarding the names and attributes, that negation is not intended as mere negation, but rather, with the negation, the affirmation of the perfection of its opposite is intended. So when Allah negates injustice from Himself, it does not mean merely the negation of injustice, but rather to affirm the perfection of His justice. He does not wrong, because the negation of injustice, for example, could be due to inability to wrong, or due to the lack of capacity of the subject to be a wrongdoer. Do you understand? We said, for example, "the wall does not wrong." Why? It is not capable of wrongdoing; the capacity is absent. And you say, for example, "this weak, humiliated man does not wrong" because of his inability, so it is not praise. But when you say to one who is capable and has the capacity to be a wrongdoer by his very nature, this is evidence of the perfection of his justice. Yes. Therefore, Allah negated injustice from Himself, praising Himself with it, Blessed and Exalted is He. And if it were not for the Jabriyyah, the negation would not have been valid.
Good. In it is also the virtue of glorification (tasbih) in the morning and evening, if we say that the intended meaning of "ghudu" (morning) and "asaal" (evening) are these two times. If we say the intended meaning of "ghudu" and "asaal" is continuous permanence, and these two were only mentioned because they are the two ends of the day, then there is no evidence in this for restricting it to these two times. Because the apparent meaning of the evidence is that these two times have a special merit, because Allah constantly commands glorification with them in these two times.