Continuation of the exegesis of the verse [al-Hashr: 22-24].

The Shaykh : Among the beliefs of the people of the Sunnah and the community is the faith that Allah the Exalted is the One to whom there is no god but He, the King, the Holy, the Mighty. We reached in our exegesis of the verse the phrase
The student: The Mighty...

The Shaykh : the Mighty
The student: ...

The Shaykh : We took it, may Allah bless you.
The student: ...

The Shaykh : Al-Jabbar, Al-Jabbar is an intensive form derived from al-jabr, and al-jabr has three meanings: al-jabr in the sense of al-jabrut, another al-jabr in the sense of mending the broken, and a third al-jabr in the sense of elevation. So al-jabr has three meanings. The first al-jabr is from what?
The student: From al-jabrut.

The Shaykh : From al-jabrut, and al-jabrut is power and greatness and the like. As for the second al-jabr, it is from mending the broken. How many broken things has Allah Mighty and Majestic mended? So He, Glorified and Exalted is He, is Al-Jabbar for every break.
And the third is from elevation. This meaning may seem strange. How can al-jabr be from elevation? Ibn al-Qayyim said in al-Nuniyyah: "It is derived from their saying of the tall palm tree: 'This is a tall palm tree'". Elevation is undoubtedly among the attributes of Allah. If it is among the attributes of Allah, and it is established, and there is a basis in the language for the meaning of al-jabr, and there is a basis for al-jabr in the sense of elevation, then there is no objection to saying that Al-Jabbar encompasses three meanings: al-jabrut, mending the broken, and elevation.
means the One possessing majesty. The meaning is not feigned arrogance, because takabbur can mean feigning arrogance, and it can mean being described with majesty. The second is what is intended; the second is what is intended. So He, Glorified and Exalted is He, is Al-Mutakabbir, meaning He possesses majesty, as He the Exalted said: This description is true with regard to Allah, but false with regard to the created, because the created is more humble, lesser, and weaker than to be arrogant. For this reason, the Prophet (peace and blessings be upon him) said: So majesty belongs to Allah Mighty and Majestic, and the created has no majesty. We have previously spoken about and He is Exalted above them, and He is free from being like them.
Whoever is described with creation, which is bringing into existence after non-existence—bringing into existence after non-existence is called creation—and this description is among His exclusive attributes, Mighty and Majestic is He. So there is no Creator except Allah. As for what came in the hadith: , the creation attributed to the created does not mean bringing into existence after non-existence, but rather changing and transforming. For example, a craftsman transforms iron sheets into pots and vessels, and it is said he created them as pots or vessels. But is this the creation exclusive to Allah, which is bringing into existence after non-existence? Absolutely not. No limit can turn the reality of some things into the reality of others, absolutely not, nor can it bring something into existence from non-existence. But it can transform something from one state to another. So the creation attributed to the created means changing or transforming, and it does not mean substitution; rather, that belongs to Allah Mighty and Majestic.
means the Creator without any prior example, because the Creator may be according to a prior example or according to an example that is not prior. Al-Bari is this One who is without any prior example, meaning He does not create a creation that imitates another, or repeats another creation, but He is a Creator who creates initially and creates a second time.
means the One who gives things a specific form. And this too is something only Allah can do. Who gave the children of Adam this form?
The student: Allah

The Shaykh : Allah, and He gave the camel a form, and He gave the horse a form, and so on. So Allah the Exalted is the One who gives forms. Allah the Exalted said: For this reason, no one can make the short one tall, or the tall one short. Yes, the tall one can be made short if his head is cut off, but that is not possible.
The student: ... that's it.

The Shaykh : If his head is cut off, it is over, nothing remains. But it is not possible to shorten him in his creation. So the One who gives forms is Allah Mighty and Majestic. Now, if someone asks: Can the created make the beautiful ugly, or the ugly beautiful?
The student: Yes.

The Shaykh : Perhaps.
The student: Yes.

The Shaykh : How do they make the beautiful ugly?
The student: They disfigure them.

The Shaykh : They disfigure them with wounds so that they become ugly. Making the ugly beautiful means performing cosmetic surgery. But no matter what, cosmetic surgery is not like original beauty. For this reason, there must be marks on this person, marks indicating that he has undergone cosmetic surgery.
This is a nominal sentence in which the predicate is placed first for the sake of restriction, meaning that it is not for anyone other than Him. The discussion of its meaning and interpretation has already been presented. This is a verbal sentence whose verb is in the present tense, indicating continuity, because is for the past, and is for the future, and is for what? For the present state. It can also be for the past necessarily, such as when it is accompanied by the particles *saw* and *sawfa*. It can also be for the past necessarily, such as when it is accompanied by... those indicating the past. It can also be suitable for all of them depending on the context. So here, does *yusabbih* refer to a glorification that has ended, or is it still ongoing and will continue?
The student: It is still ongoing.

The Shaykh : It is still ongoing. Now, This is a relative pronoun, and the relative pronoun is among the forms of generality. Is this consistent with reality, that Allah is glorified by what is in the heavens and the earth? The answer is no. But it is said that tasbih is of two types: tasbih by the tongue of state and tasbih by the tongue of speech. As for tasbih by the tongue of state, it is general. Everything in the heavens glorifies Allah by the tongue of state. The meaning of our saying "by the tongue of state" is that its state indicates the glorification of Allah. So the disbeliever, for example, glorifies Allah by the tongue of state or speech?
The student: By the tongue of state.

The Shaykh : By the tongue of state, because his creation and the wonderful, strange creativity and order in it is glorification of Allah. And because his being turned away from guidance to misery is also glorification of Allah, indicating the perfection of Allah Mighty and Majestic, and that He, Glorified and Exalted is He, wants His word to be completed, so He made people believers and disbelievers. So the disbeliever glorifies by what?
The student: By the tongue of state.

The Shaykh : By the tongue of state. As for by the tongue of speech, no, because he associates partners with Allah Mighty and Majestic and explicitly states that Allah has a partner, and so on. Now, do inanimate objects glorify Allah?
The student: Yes.

The Shaykh : By what?
The student: ... by the tongue of speech.

The Shaykh : By the tongue of state and speech. By the tongue of state and speech. The believing human glorifies Allah.
The student: By the tongue of state...

The Shaykh : By the tongue of state.
The student: And speech.

The Shaykh : And speech. So everything in the heavens and the earth glorifies Allah by the tongue of state and speech, except the disbeliever, who glorifies Allah by the tongue of state, not by the tongue of speech.