Allah the Exalted said: "Or who created the heavens and the earth and sent down from the sky water, by which We caused gardens to grow, full of beauty, which you had no power to cause to grow, their trees"
Machine translationRead the Arabic original
With the taa and the yaa, meaning: "Or do you associate partners with Him," or "Or do they associate partners with Him." The author said: "With the taa and the yaa, meaning: the people of Makkah".
After?
The student: ...
The Shaykh :"Are the gods better for their worshippers [Surat al-Naml: 60]". The author's estimate... he estimated it a second time.
The student: The gods.
The Shaykh : No. The elongated one is "al-alaahah."
The student: It agreed with the verification of...
The Shaykh :"Are the gods better for their worshippers[An-Naml 27:60] There is a shift from the third person to the first person [An-Naml 27:60] Good [An-Naml 27:60] Because of your inability to do so [Surat al-Naml: 60]" to the end of it.
The author's statement: "Are the gods better or Allah" is clear, and on this basis, "am" is also connected [Surat al-Naml: 60].
And "created" means "brought into existence" with an estimate, because creation must be preceded by an estimate, and bringing into existence is broader than that; a person may bring something into existence without an estimate, but creation necessarily involves an estimate.
[Surat al-Naml: 60] Some say: The heavens are not an object with the preposition "bi" (by/with), but rather it is said to be an absolute object, not an object with "bi," because the object with "bi" implies that what the action fell upon must precede the action.
And here, the heavens do not precede their creation, and on this basis, say: It is an object, and do not say "with it," but this is in reality from philosophy that has no meaning.
Because "created" means: brought the heavens into existence, so the object with "bi" or the action fell upon the bringing into existence, even though the heavens did not exist before the bringing into existence; they say: the object with "bi" must necessarily precede the action.
I struck Zayd... Zayd precedes the striking; I ate the food... the food precedes the eating; I made the food... I changed it from one state to another, also preceding the food.
But the creation of the heavens precedes the creation? No. So: do not say "object with bi," because the action of the actor did not fall upon them, since they did not come into existence except by the action of the actor; what do I say: object, and that's it, not with it, not in it, not with it, not for it, because the objects are five, as is known to you: an object not preceded by a preposition, and an object preceded by the preposition "bi," or "fi" (in), or "li" (for), or "ma" (what). These are the objects.
But we say: the reality is that this is a forced interpretation, because "created" means it indicates bringing into existence, and bringing into existence precedes the existent, because by it existence is achieved, so there is no need for this forced interpretation, so we say: the heavens are an object with "bi"... we do not delete it.
The student: The verb, the object...
The Shaykh : The absolute object, like: I struck a strike, this is called an absolute object, it is not preceded by "bi" and...
The student: ... be like this.
The Shaykh : Be like this, even if it is not in agreement with the verb. Meaning: the absolute object is in the meaning of the verb.
He said: [Surat al-Naml: 60] The heavens are mentioned in the singular and plural forms frequently in the Qur'an, and the earth is not mentioned except in the singular form, except that Allah said: [Surat al-Talaq: 12] And otherwise, the rest of the verses, even in this verse, it is not mentioned except in the singular, and he did not say: "And from the earths like them," but it came in the Sunnah in the plural and it was specified that it is seven.
[Surat al-Naml: 60] Water, is this an object or an object with "bi"?
The student: According to the rule of the grammarians, it is an object.
The Shaykh : No. It is an object with "bi" The "lam" is for causation or for permission, but it is for causation, which is more eloquent, because if it is for causation, it includes permission and includes what brings benefit from this water, even if we do not touch it.
[Surat al-Naml: 60] The meaning of "sky" here is height, and the evidence for that is: this water descends from the clouds, and Allah the Exalted said: [Surat al-Baqarah: 164] So this indicates that the meaning of "sky" here is height.
And his saying: There is a shift from the third person to the first person, where is the third person? , .
And here he said: And the shift has benefits, give one of them?
The student: Alerting the creation...
The Shaykh : .....
The student: That if the speech proceeds on one tune, the addressee gets bored and weary and perhaps...
The Shaykh : And... with him and he neglects it.
The student: So if it changes to one with distinction, he pays attention.
The Shaykh : He pays attention, yes, this is one. The second benefit.
The student: Variety in speech.
The Shaykh : Variety in speech?
The student: Because for example, sometimes it is on this tune, and sometimes it is on the second tune, so it is more beautiful...
The Shaykh : Meaning a natural verbal embellishment only. The third benefit? Muhammad. No.
The student: We mentioned one that relates to... always...
After?
The student: ...
The Shaykh :"Are the gods better for their worshippers
Or who created the heavens
أَمَّنْ خَلَقَ السَّمَوَاتِThe student: The gods.
The Shaykh : No. The elongated one is "al-alaahah."
The student: It agreed with the verification of...
The Shaykh :"Are the gods better for their worshippers
[More precisely], is He [not best] who created the heavens and the earth and sent down for you rain from the sky, causing to grow
أَمَّنْ خَلَقَ السَّمَوَاتِ وَالأَرْضَ وَأَنزَلَ لَكُمْ مِنَ السَّمَاءِ مَاءً فَأَنْبَتْنَاgardens of joyful beauty
بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍwhich you could not [otherwise] have grown the trees thereof
مَا كَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَاIs there a god besides Allah...
أَأِلَهٌ مَعَ اللَّهِ ...The author's statement: "Are the gods better or Allah" is clear, and on this basis, "am" is also connected
Or who created
أَمَّنْ خَلَقَAnd "created" means "brought into existence" with an estimate, because creation must be preceded by an estimate, and bringing into existence is broader than that; a person may bring something into existence without an estimate, but creation necessarily involves an estimate.
Or who created the heavens and the earth
أَمَّنْ خَلَقَ السَّمَوَاتِ وَالأَرْضَAnd here, the heavens do not precede their creation, and on this basis, say: It is an object, and do not say "with it," but this is in reality from philosophy that has no meaning.
Because "created" means: brought the heavens into existence, so the object with "bi" or the action fell upon the bringing into existence, even though the heavens did not exist before the bringing into existence; they say: the object with "bi" must necessarily precede the action.
I struck Zayd... Zayd precedes the striking; I ate the food... the food precedes the eating; I made the food... I changed it from one state to another, also preceding the food.
But the creation of the heavens precedes the creation? No. So: do not say "object with bi," because the action of the actor did not fall upon them, since they did not come into existence except by the action of the actor; what do I say: object, and that's it, not with it, not in it, not with it, not for it, because the objects are five, as is known to you: an object not preceded by a preposition, and an object preceded by the preposition "bi," or "fi" (in), or "li" (for), or "ma" (what). These are the objects.
But we say: the reality is that this is a forced interpretation, because "created" means it indicates bringing into existence, and bringing into existence precedes the existent, because by it existence is achieved, so there is no need for this forced interpretation, so we say: the heavens are an object with "bi"... we do not delete it.
The student: The verb, the object...
The Shaykh : The absolute object, like: I struck a strike, this is called an absolute object, it is not preceded by "bi" and...
The student: ... be like this.
The Shaykh : Be like this, even if it is not in agreement with the verb. Meaning: the absolute object is in the meaning of the verb.
He said:
Or who created the heavens and the earth
أَمَّنْ خَلَقَ السَّمَوَاتِ وَالأَرْضَIt is Allah who has created seven heavens and of the earth, the like of them
اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَوَاتٍ وَمِنَ الأَرْضِ مِثْلَهُنَّand sent down for you rain from the sky
وَأَنزَلَ لَكُمْ مِنَ السَّمَاءِ مَاءًThe student: According to the rule of the grammarians, it is an object.
The Shaykh : No. It is an object with "bi"
And He sent down for you
وَأَنزَلَ لَكُمْsent down for you rain from the sky
وَأَنزَلَ لَكُمْ مِنَ السَّمَاءِand the clouds controlled between the heaven and the earth
وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالأَرْضِAnd his saying:
water, and We caused to grow
مَاءً فَأَنْبَتْنَاOr who created
أَمَّنْ خَلَقَAnd He sent down
وَأَنزَلَAnd here he said:
and We caused to grow
فَأَنْبَتْنَاThe student: Alerting the creation...
The Shaykh : .....
The student: That if the speech proceeds on one tune, the addressee gets bored and weary and perhaps...
The Shaykh : And... with him and he neglects it.
The student: So if it changes to one with distinction, he pays attention.
The Shaykh : He pays attention, yes, this is one. The second benefit.
The student: Variety in speech.
The Shaykh : Variety in speech?
The student: Because for example, sometimes it is on this tune, and sometimes it is on the second tune, so it is more beautiful...
The Shaykh : Meaning a natural verbal embellishment only. The third benefit? Muhammad. No.
The student: We mentioned one that relates to... always...