And we believe that He is: << Allah, there is no deity except Him, the Ever-Living, the Sustainer. No slumber nor sleep overtakes Him. His are all things in the heavens and the earth. Who is it that will intercede with Him?

The Shaykh : And he said "And we believe that He is Allah" and so on. In this book, we have made the ruling the evidence; we have made the ruling the evidence. For this reason, we strive to ensure that our words are the evidence itself, the evidence itself, the evidence itself. Here, the Verse of the Throne contains names and attributes. We did not say, "We believe that He is Allah, the Ever-Living, the Sustainer," and so on, but rather we quoted the verse, so now the ruling is within the evidence. "We believe that He is

Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence

الله لا إله إلا هو الحي القيوم

[Al-Baqarah 2:255]

" is the subject, and the clause is an attribute, the predicate of the subject, and what follows are multiple reports. is a clause..., the predicate of the subject. is the second predicate. is the third predicate. is the fourth predicate, up to the end of the surah, except for the phrase
meaning that is, there is no true object of worship except He The definite article here indicates comprehensiveness, universality, and perfection. It means the One who possesses complete life, which was not preceded by non-existence and is not followed by annihilation. So Allah (Mighty and Majestic) is eternally alive, from eternity to eternity; His life was not preceded by non-existence, nor is it followed by annihilation. Allah the Exalted said: This verse will come, if Allah wills, in its proper place.
Now, the word , we said, is the complete life that was not preceded by non-existence and is not followed by annihilation. It is also complete in the sense that it encompasses the full meaning of life in terms of the perfection of attributes, because life can be incomplete. Have you seen that our life is incomplete in that it was preceded by
The student: non-existence

The Shaykh : non-existence and is followed by annihilation? Moreover, the very existential life is incomplete; a human being is afflicted with illness in his sight, his hearing, his intellect, or his body. It is incomplete. But the life of Allah is not afflicted with any deficiency; it is complete in every respect. And his saying , in terms of its morphological pattern, is it fa'ula or fa'ula? It is fa'ula. So He is Self-Sustaining and Sustaining of others. Allah the Exalted said: This indicates that He is Self-Sustaining, what? Sustaining of others. And He said: , which means that He is Self-Sustaining, not in need of anyone else, (Mighty and Majestic). So He is the Self-Sustaining, the Sustainer. So, He is Self-Sustaining, and what next? He is Sustaining of others. So He is Self-Sustaining, independent of everyone, and others are in need of Him, as Allah the Exalted said: Now.
And he said: , meaning that no slumber overtakes Him. is drowsiness and sleep, which is clear and well known. The negation of slumber and sleep regarding Him is due to the perfection of His life, for sleep is only needed by one whose life is incomplete. The evidence for this is that sleep is a rest for what has passed and energy for what is to come. Whenever a person becomes tired, he needs sleep. So Allah (Mighty and Majestic), due to the perfection of His life, is not overtaken by slumber or sleep. And can we say, "and the perfection of His Sustainership" as well?
The student: Yes.

The Shaykh : Yes, and we can say, "and the perfection of His Sustainership," because if He is Sustaining of everything, it necessarily follows that He does not sleep. If He slept, who would sustain the creation? So this negation encompasses the perfection of His life and the perfection of His Sustainership. If someone says—let us leave the benefits for later— is a fronted predicate, is a delayed subject, and means what was in them. The fronting of the predicate indicates restriction, meaning that what is in the heavens and the earth belongs to Allah, and no one shares in it with Him. This is an interrogative noun, and the interrogation here means negation. And is superfluous, and is the predicate of the subject, meaning: Who is it that will intercede with Him except by His permission?
Now, if someone were to say, is not , when it comes after an interrogative, a relative pronoun, as Ibn Malik said?
"And like this is what comes after an interrogative *** Or 'man' if it is not superfluous in speech"
We said, yes, but if the relative pronoun comes after it, it is established that it is superfluous. And here, did it come after a relative pronoun or not? Because if the structure of the verse were "man dha yashfa'u" (who is it that intercedes), we would say that "dha" here is what? A relative pronoun. But when he said , it is established that we must make superfluous.
If it is said, is it not correct that be a relative pronoun, and "alladhi" also be a relative pronoun, and this be from the category of verbal emphasis? And Ibn Malik says:
"And 'man' of verbal emphasis follows *** Repeated, like saying 'run, run'"
We said, it is possible, but the difference in wording weakens it, because the first is what? "Dha," and the second is "alladhi." So it weakens it being verbal emphasis. In any case, this is a linguistic discussion. Intercession means making the odd number even, meaning making one into two, and three into four. And in the language, it means interceding for another by bringing a benefit or removing a harm. Do you understand? Interceding for another by bringing a benefit or removing a harm. So if you intercede for a person so that someone gives him money, this is intercession for what?
The student: bringing a benefit

The Shaykh : Bringing a benefit. And if you intercede for a person who has a debt to someone, and you say to the creditor, "Do not detain this debtor," this is for removing a harm. Now, the intercession of the Prophet (peace and blessings be upon him) for the people of Paradise to enter Paradise is
The student: bringing a benefit

The Shaykh : Yes, and His intercession for the people on the Day of Judgment is that Allah relieves them from it. This is regarding the removal of harm. Good. This means except if He grants permission. The permission here is cosmic permission, meaning no one intercedes with Allah except by His permission. This clause is a statement regarding His saying, "Allah," which is repeated. Who are the hands of?
The student: the creation

The Shaykh : The creation, and this is derived from his saying and his saying , which refers to the future and the present.
The student: the past

The Shaykh : What about the past? And on this basis, the knowledge of Allah is connected to the past, so He does not forget it, and connected to the future, so He does not ignore it. And so, the knowledge of Allah (Glorified and Exalted is He) knows what has gone before and what will come after. When He clarified that He (Glorified and Exalted is He) knows the present, the past, and the future, He clarified the knowledge of people. Is the knowledge of people like the knowledge of Allah, which encompasses all? And for this reason, we do not know of the unseen except what Allah (Mighty and Majestic) has taught us. So the unseen is unknown to everyone.
And his saying , what does it mean? Is it in the sense of "and they do not encompass anything of His knowledge except what He wills," meaning that we do not know anything about Allah except what He has taught us, so the verse would be like His saying, the Exalted: Or is "knowledge" here in the sense of "known things," meaning they do not encompass anything of what He knows except what He wills?
The student: ...

The Shaykh : Yes
The student: The time is up, the time is over

The Shaykh : We mentioned, may Allah bless you, in what came before, and we mention it now: if a text from the Qur'an and the Sunnah is equally susceptible to two meanings, and neither contradicts the other, then it is obligatory to take it in both meanings. So we say: people do not encompass anything of His knowledge, meaning they do not know anything of Him (Exalted and Majestic is He) from His names and attributes except what He wills. Likewise, they do not encompass anything of His known things except what He wills. And this is due to the deficiency of the knowledge of the creation and the perfection of the knowledge of Allah (Mighty and Majestic).
means encompassing. And regarding the Kursi (Footstool), Ibn Abbas (may Allah be pleased with him) said: "It is the place of the feet of Allah (Mighty and Majestic)", and it is much smaller in relation to the Throne. For this reason, it came in the hadith: A ring, what? A ring of a shield, which is a small, narrow ring. Throw it, O Abdullah, in exchange.
The student: Yes.

The Shaykh : Throw it in a desert. How much of the earth does it cover?
The student: It is lost in it

The Shaykh : Yes, it is lost in it; it is nothing. He said: So the Kursi (Footstool) is the place of the feet of Allah (Mighty and Majestic), and we took this from Ibn Abbas (may Allah be pleased with him). And the Kursi has been interpreted as the Throne.