Allah the Exalted said: << و إنك لتلقى القرءان من لدن حكيم عليم >
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Then he said: " [Surah al-Naml:6] is an address to the Prophet (peace and blessings be upon him) ".
And this address is affirmed by the particle *in*, then affirmed by another affirmation, which is His saying: [Surah al-Naml:6], because this *lam* is for emphasis.
In the grammar lesson some of you had yesterday, it was said: it is the *lam al-muzahlqah* (the slipped *lam*). What does *muzahlqah* mean?
The student: ...?
The Shaykh : What is the meaning of *muzahlqah*? It means: postponed. They say that the original position is at the beginning of the speech, but because there was an affirmation at the beginning of the speech, it was more appropriate to affirm [with it], so that two affirmations do not gather in one place. Otherwise, it is called *lam al-tawkid* (the *lam* of emphasis). But if we are asked where its place is, we say: at the beginning of the sentence, but it was slipped [from there] because there is another affirmation at the beginning of the sentence.
[Surah al-Naml:6] means: " It is thrown upon you with intensity from [Surah al-Naml:6] in that " and so on.
[Surah al-Naml:6] The meaning of *tulaqqa* (being thrown) is teaching and giving. *Laqaytaka* (I threw upon you) means: I taught it to him, if it is a mention, and I gave it to him, if it is a tangible object. Here, the mention of the Qur'an is not a tangible object that is given, but it is a mention that is taught. And the Prophet (peace and blessings be upon him) used to teach the Qur'an. And when he heard it from Jibril in the beginning, he would hasten (may Allah bless him and grant him peace) in its recitation. So Allah forbade him from that and said: [Surah al-Qiyamah:16 - 17], a guarantee from Allah (Glorified and Exalted is He) that He will gather it and recite it.
[Surah al-Qiyamah:19] Its explanation in wording, meaning, and ruling.
[Surah al-Naml:6] And the meaning of the Qur'an has been mentioned previously, and that it is derived from *qara'a* meaning to recite, and from *qara'a* meaning to gather.
And the author's saying: " Meaning: It is thrown upon you with intensity ".
He took the word "with intensity" from the wording *tulaqqa* (it is thrown), and he did not say *tulaqqa anta* (you are thrown), so it is as if it is thrown upon him, as if he feels the intensity. But it is not very clear to me. However, there is no doubt that the Messenger (peace and blessings be upon him) finds intensity in receiving the revelation. With you are al-Jalalayn, the commentary.
The student: His saying "with intensity" is because of the burdens of the Shari'ah contained in it.
The Shaykh : The indication of the wording upon this is ambiguous. " [Surah al-Naml:6] from " means that *ladun* means *ind* (from).
And it is also said in it *laday* (at the side of), [Surah Qaf:29], [Surah al-Kahf:65].
*Ladunna* is *ladun*, and *laday* is *laday*, so this and that are said. But the Qur'an, as is known, is *taqwi* (divinely prescribed), so we cannot replace one word with another, even if it has the same meaning.
And His saying: [Surah al-Naml:6], the intended meaning is Allah (Mighty and Majestic).
And *Al-Hakim* (The Wise) has passed us by that it is derived from *hukm* (judgment) and *ihkam* (precision), which means perfection, and it is wisdom.
And the judgment that is established for Allah (Mighty and Majestic), or by which Allah (Glorified and Exalted is He) is described, is divided into two parts: legal judgment and cosmic judgment.
So legal judgment is much in the Qur'an, as in His saying in Surah al-Mumtahanah: [Surah al-Mumtahanah:10], when He mentioned the rulings regarding disbelieving women and emigrant women, He said: [Surah al-Mumtahanah:10].
And cosmic judgment is like the saying of Yusuf's brother: [Surah Yusuf:80], meaning: He estimates what he is expecting. He is expecting a legal ruling, he is expecting a cosmic ruling.
Can legal judgment be contradicted? Yes, it can be contradicted. Some people accept it, and some people do not accept it.
And cosmic judgment cannot be contradicted. So it is a reality that will inevitably happen. If Allah (the Exalted) judges something by cosmic decree, it will inevitably happen.
Is legal judgment loved by Allah, or is it not hated by Him?
The students: It is loved and hated.
The Shaykh : It is loved and hated. So if He judges the doing of something, it is loved, and if He judges leaving it, it is disliked. So Allah (the Exalted) judged the prohibition of zina, for example, or not? And it is disliked by Him. He judged the prohibition of shirk, and it is disliked by Him.
Cosmic judgment is also such that it contains what is loved and what is disliked by Allah. And we cannot oppose that and say: How does cosmic judgment occur when it is disliked by Him? So does it mean Allah is compelled? Meaning: He does something while He dislikes it. This does not happen except in a person who is compelled, or except in an actor who is compelled. So is Allah (the Exalted) compelled?
The student: No.
The Shaykh : So: How do you say that in cosmic judgment there is what is disliked by Allah?
The student: This is a reality that a person may do what he dislikes for a wisdom... just as a person dislikes cauterizing his son with fire, but he does it because of the other benefits in it, so...
The Shaykh : Meaning: So it is disliked from one aspect and loved from another aspect.
So in terms of its essence, it is disliked by Allah (Glorified and Exalted is He), like sins. So Allah decrees it... Allah (the Exalted) decrees sins even though He dislikes them, but it is loved by Him from another aspect. And this aspect is stronger than the other aspect, so this thing occurs.
So: *Hakim* is derived from *hukm* (judgment) and *ihkam* (precision), and the judgment by which Allah (Glorified and Exalted is He) is described is divided into two parts: cosmic and legal. And each of them has a ruling:
First: Legal judgment does not necessitate the occurrence of the judged matter, O my son, because it may occur and it may not occur.
And cosmic judgment necessitates the occurrence of the judged matter in all cases.
As for their division in terms of dislike and hatred for Allah, we say: Both are loved and disliked by Allah (Glorified and Exalted is He).
And indeed you
وَإِنَّكَAnd this address is affirmed by the particle *in*, then affirmed by another affirmation, which is His saying:
will be thrown
لَتُلَقَّىIn the grammar lesson some of you had yesterday, it was said: it is the *lam al-muzahlqah* (the slipped *lam*). What does *muzahlqah* mean?
The student: ...?
The Shaykh : What is the meaning of *muzahlqah*? It means: postponed. They say that the original position is at the beginning of the speech, but because there was an affirmation at the beginning of the speech, it was more appropriate to affirm [with it], so that two affirmations do not gather in one place. Otherwise, it is called *lam al-tawkid* (the *lam* of emphasis). But if we are asked where its place is, we say: at the beginning of the sentence, but it was slipped [from there] because there is another affirmation at the beginning of the sentence.
And indeed, [O Muhammad], you receive the Qur'an
وَإِنَّكَ لَتُلَقَّى الْقُرْآنَfrom
مِنْ لَدُنْa Wise, All-Knowing
حَكِيمٍ عَلِيمٍwill be thrown
لَتُلَقَّى(16) Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an. (17) Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.
لا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ * إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ(18) So when We have recited it [through Gabriel], then follow its recitation. (19) Then upon Us is its clarification [to you].
فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ * ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُAnd indeed, [O Muhammad], you receive the Qur'an
وَإِنَّكَ لَتُلَقَّى الْقُرْآنَAnd the author's saying: " Meaning: It is thrown upon you with intensity ".
He took the word "with intensity" from the wording *tulaqqa* (it is thrown), and he did not say *tulaqqa anta* (you are thrown), so it is as if it is thrown upon him, as if he feels the intensity. But it is not very clear to me. However, there is no doubt that the Messenger (peace and blessings be upon him) finds intensity in receiving the revelation. With you are al-Jalalayn, the commentary.
The student: His saying "with intensity" is because of the burdens of the Shari'ah contained in it.
The Shaykh : The indication of the wording upon this is ambiguous. "
From the presence of
مِنْ لَدُنْAnd it is also said in it *laday* (at the side of),
The word will not be changed with Me
مَا يُبَدَّلُ الْقَوْلُ لَدَيَّand had taught him from Us a [certain] knowledge.
وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا*Ladunna* is *ladun*, and *laday* is *laday*, so this and that are said. But the Qur'an, as is known, is *taqwi* (divinely prescribed), so we cannot replace one word with another, even if it has the same meaning.
And His saying:
from one Wise and Knowing.
مِنْ لَدُنْ حَكِيمٍ عَلِيمٍAnd *Al-Hakim* (The Wise) has passed us by that it is derived from *hukm* (judgment) and *ihkam* (precision), which means perfection, and it is wisdom.
And the judgment that is established for Allah (Mighty and Majestic), or by which Allah (Glorified and Exalted is He) is described, is divided into two parts: legal judgment and cosmic judgment.
So legal judgment is much in the Qur'an, as in His saying in Surah al-Mumtahanah:
That is the judgement of Allah; He judges between you
ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْThat is the judgement of Allah; He judges between you
ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْAnd cosmic judgment is like the saying of Yusuf's brother:
So I will never leave [this] land until my father permits me or Allah decides for me
فَلَنْ أَبْرَحَ الأَرْضَ حَتَّى يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِيCan legal judgment be contradicted? Yes, it can be contradicted. Some people accept it, and some people do not accept it.
And cosmic judgment cannot be contradicted. So it is a reality that will inevitably happen. If Allah (the Exalted) judges something by cosmic decree, it will inevitably happen.
Is legal judgment loved by Allah, or is it not hated by Him?
The students: It is loved and hated.
The Shaykh : It is loved and hated. So if He judges the doing of something, it is loved, and if He judges leaving it, it is disliked. So Allah (the Exalted) judged the prohibition of zina, for example, or not? And it is disliked by Him. He judged the prohibition of shirk, and it is disliked by Him.
Cosmic judgment is also such that it contains what is loved and what is disliked by Allah. And we cannot oppose that and say: How does cosmic judgment occur when it is disliked by Him? So does it mean Allah is compelled? Meaning: He does something while He dislikes it. This does not happen except in a person who is compelled, or except in an actor who is compelled. So is Allah (the Exalted) compelled?
The student: No.
The Shaykh : So: How do you say that in cosmic judgment there is what is disliked by Allah?
The student: This is a reality that a person may do what he dislikes for a wisdom... just as a person dislikes cauterizing his son with fire, but he does it because of the other benefits in it, so...
The Shaykh : Meaning: So it is disliked from one aspect and loved from another aspect.
So in terms of its essence, it is disliked by Allah (Glorified and Exalted is He), like sins. So Allah decrees it... Allah (the Exalted) decrees sins even though He dislikes them, but it is loved by Him from another aspect. And this aspect is stronger than the other aspect, so this thing occurs.
So: *Hakim* is derived from *hukm* (judgment) and *ihkam* (precision), and the judgment by which Allah (Glorified and Exalted is He) is described is divided into two parts: cosmic and legal. And each of them has a ruling:
First: Legal judgment does not necessitate the occurrence of the judged matter, O my son, because it may occur and it may not occur.
And cosmic judgment necessitates the occurrence of the judged matter in all cases.
As for their division in terms of dislike and hatred for Allah, we say: Both are loved and disliked by Allah (Glorified and Exalted is He).