Explanation of the author's statement: His saying: "And His word which He cast to Maryam, and a spirit from Him. And Paradise is true, and the Fire is true"
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The Shaykh : He said: "And His word which He cast to Maryam", and that 'Isa was His word which He cast to Maryam. As for his saying "His word," it is impossible to take it in its literal sense, because 'Isa (peace and blessings be upon him) is not a word, but rather a being who eats, drinks, urinates, and defecates, and all human conditions apply to him. So he is not a word, but he was called the word of Allah because he came into being through the word, preceded by the word [Ali 'Imran 3:59] Yes, so he is the word of Allah in the sense that he was created by His word, because we know that he is not the word of Allah, since the speech of Allah is a descriptive attribute of Allah, whether conceptual or sensory?
The student: Conceptual.
The Shaykh : The speech is a conceptual attribute, whereas 'Isa is a being created by Allah (Glorified and Exalted is He). He goes and comes, he is truthful and he lies, he says "Who will race to Allah" and he is answered. So he is not a word. Therefore, his saying "His word" means that He (Glorified and Exalted is He) created him with this word.
And his saying: means she turned her face toward him, but there is also an intermediary cause in this, which is almost sensory, and that is the blowing of Jibril into her. [At-Tahrim 66:12] This blowing, by the permission of Allah, fertilized her, but it was by the word of Allah (Mighty and Majestic), because such blowing does not fertilize, but by the command of Allah it became a fertilization.
The questioner : Shaykh.
The Shaykh : Yes
The questioner : So We breathed into him
The Shaykh : Yes, indeed.
The questioner : Meaning ... into 'Isa, and not into his mother
The Shaykh :[At-Tahrim 66:12]
The questioner : Into what?
The Shaykh : Into the vagina, meaning into the vagina
The questioner : In his saying
The Shaykh : Yes
The questioner : ...
The Shaykh : All of it is one and the same, meaning in her womb, because what was blown into the vagina reached the womb. He said "His word which He cast to Maryam", and Maryam bint 'Imran is the sister of Musa and Harun, as he said ... but she is not the sister of Musa and Harun. Some people think she is the sister of Musa and Harun because Musa's name is Musa ibn 'Imran, and she is also Maryam bint 'Imran. And her people said to her, "O sister of Harun, your father was not a man of evil." So based on the agreement in the father's name and the brother's name, the common people asserted that she is the sister of Musa and Harun. Yes, it is true that whoever does not know history thinks the matter is so, thinking that the matter is so, but it is not so. Rather, they were, as the Messenger of Allah (peace and blessings be upon him) said, naming their children after their prophets. So Harun, the brother of Maryam, is not Harun, the brother of Musa, but rather another Harun named after him. And likewise, 'Imran was named after the father of Musa, her father.
And his saying: "and a spirit from Him". "A spirit from Him" is a word. "A spirit" means what? It means that (peace and blessings be upon him) his body became [a body] in a word, so this spirit, which is from Allah, was breathed into him. And a spirit from Allah. And 'Isa is also not a spirit, but rather a body, as Allah the Exalted said:[Al-Ma'idah 5:75] So he is not a spirit, but rather a body, but a body possessing a spirit. So by the blowing, he became a body, and with this spirit, he became a body and a spirit. And his saying "and a spirit from Him". "From Him" is what misled the Christians, and they said, "So he is a part of Allah, because he is a spirit from Him." Yes, they went astray and misled many, and refuge is sought with Allah. But we say that Allah has blinded your eyes. Yes, [Al-Hajj 22:46] It is known that 'Isa (peace and blessings be upon him) used to eat food, and this is a known fact. It is also known that the Jews say that they crucified him. Is it possible for one who is a part of the Lord to separate from the Lord, and to eat and drink, and to be killed and crucified? No, it is absolutely impossible. This is impossible. But his saying "from Him" is like His saying the Exalted [Al-Jathiyah 45:13] So we say, is the sun a part of Allah, and the moon a part of Allah, and the rivers a part of Allah? No, no one says this. But here, "from" is for beginning, not for part. So it means a spirit emanating from Him (Blessed and Exalted is He), not for part. So his saying [Al-Jathiyah 45:13] is exactly the same, there is no difference.
And know that what Allah attributes to Himself and adds to Himself is of three categories. Sometimes it is a substance that exists in itself, sometimes it is an attribute in a substance, and sometimes it is an attribute not in a substance. Did you understand?
The student: Yes.
The Shaykh : Good. The first category is its addition to Allah in the sense of adding the created to its Creator, and it is the substance that exists in itself, such as the she-camel of Allah[Ash-Shams 91:13]. Here the she-camel is a substance that exists in itself.
And an example of the second is this hadith. So if we do not say that the spirit is a body, but if we say that it is a body, it becomes of the first category. And if we say that it is an attribute, it becomes of this category, the category.
The third is like His saying "the speech of Allah" and "the power of Allah" and "the might of Allah" and the like. So these are attributes whose attributed-to is not mentioned, they are not added to a substance.
The ruling on these three categories: The first and second categories are created, and the third category is not created. The first and second categories are created, and the third is not created. And what is the first category? The substance that exists in itself. So for example, the she-camel of Allah is created[Al-Jathiyah 45:13]. The house of Allah is created [Al-Hajj 22:26]. Is it created? Good. This verse, if it is made ... the hadith Jami` at-Tirmidhi 2434Sahih (Darussalam). Look, "His word" and "a spirit from Him." These two examples are combined in it. "His word" is the attribute of speech, an attribute of the speaker, and an attribute added to a substance, or not added?
The student: Not added
The Shaykh : Not added. It is added to Allah, not to a second substance. And on this basis, "His word" is one of the attributes of Allah. "A spirit from Him" is added to a substance, because where did the spirit settle? In a body. So it is created, and it is not the spirit of Allah (Mighty and Majestic) or a part of Allah, but rather a spirit from the spirits that He created. So its addition to Allah is in the sense of adding the created to its Creator. Yes. Good. The first category, which is added by the addition of creation to Allah, may be in the sense of generality. What is added to Allah in the sense of generality, and it may be in the sense of specificity for an honor that resides in it. So for example, the she-camel of Allah, yes, for its honor, for its nobility. The house of Allah, yes, for its nobility. "My earth is vast," yes, is this for generality or for likeness? Generality of creation. My earth is vast ... If he said "the Sacred Mosque," if he said "my sanctuary," for example, we would say this is in the sense of likeness. But "my earth" includes all the earth, so it is of the category
As for the third category, which is what no substance is mentioned for it to stand upon, it is an attribute of Allah (Mighty and Majestic). And this is much, this is much. Yes.[Al-A'raf 7:144] Is this an addition of an attribute to its attributed-to, or not? Meaning to the one who possesses it. So the messages and the speech are attributes, because sending is an action from the actions of Allah, and speech is the saying of Allah. So this is of the category of adding the attribute to the attributed-to. So if Allah adds an attribute to Himself, this attribute is not created, because all the attributes of Allah are not created. And by this it becomes clear, O people, that these three categories: two of them are created and one is not created. So the substances that exist in themselves and the attributes in those substances, yes, are created. And the attribute for which no substance is mentioned to stand upon it, this is not created, because it is of the attributes of Allah, and the attributes of Allah (Blessed and Exalted is He) are not created. If we apply this rule to this hadith, we say "a spirit from Him." Where did the spirit settle now?
The student: In 'Isa
The Shaykh : In 'Isa. So it is separate, so it is created. And its addition to the Lord (Glorified and Exalted is He) is in the sense of adding what? The created to its Creator, as an honor. Yes.
The student: Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet
The Shaykh : From it, what is the meaning of the testimony that there is no god but Allah?
The student: That there is no worshipped entity that deserves worship except Allah
The Shaykh : And what is the meaning of the testimony?
The student: The testimony?
The Shaykh : Yes.
The student: ...
The Shaykh : ...
The student: You affirm with the limbs
The Shaykh : Like affirming with the limbs, like affirming with the limbs, because affirming with actions is testimony. Affirming with actions is testimony. For this reason, the scholars said that the help of Allah the Exalted for the Messenger (peace and blessings be upon him) over his enemies is testimony for him that he is upon the truth. And victory is an action, not a saying.
And in it is also one of the important issues, his saying about 'Isa ibn Maryam that he is His word which He cast to Maryam. What is the meaning of his saying "His word"?
The student: His word means that he did not come from a father, but rather a word from Allah (Glorified and Exalted is He)
The Shaykh : The word is the attribute of the speaker
The student: Yes.
The Shaykh : And it is a meaning ... and here he said that 'Isa is a word
The student: Meaning that he is by a word from Allah (Glorified and Exalted is He), "Be" in Maryam, so he becomes
The Shaykh : And what is the evidence that the intended meaning of the word is that he was by the word?
The student: His saying the Exalted:
The Shaykh : No, this is the point of difficulty
The student: What is the evidence?
The Shaykh : Yes, that the meaning of his saying "His word" is that he was by His word
The student: Meaning that His saying the Exalted "The example of 'Isa"
The Shaykh : "Innama" (only) and not "In" (if) "mathal" (example)
The student:[Ali 'Imran 3:59]
The Shaykh : He created him from clay
The student: He created him from clay, then He said to him
The Shaykh : Then He said to him "Be"
The student: So he will be
The Shaykh : Yes, this is evidence that it was His word, meaning it came into being by His word. Now, among the important issues is His saying: a spirit from Him.
The student: A spirit from Him.
The Shaykh : Yes.
The student: The spirit is this which is attributed to Allah...
The Shaykh : What does "a spirit from Him" mean?
The student: The spirit...
The Shaykh : "From Him" means it is a part of the spirit of Allah.
The student: No.
The Shaykh : Ah?
The student: From the spirit of Allah, as He the Exalted said:[Al-Isra 17:85]
The Shaykh : ... Jesus is specific in this regard. All our spirits are from the command of Allah. Yes.
The student: The attribution of the attribute.
The Shaykh : Yes, Ibrahim.
The student:[An-Nisa 4:171]
The Shaykh : Stop, it is better for you.
The student:[An-Nisa 4:171]
The Shaykh : Very well.
The student: It indicates that Allah is the only God, (Glorified and Exalted is He). If the created thing were from Allah, (Glorified and Exalted is He), if it were from Allah, it would be...
The Shaykh : A beautiful verse. And yes, that is correct.
The student: His saying, the Exalted:[Al-Jathiyah 45:13]
The Shaykh : And it is known that the Christians do not say that the things subjected in the heavens and the earth are a part of Allah. So this indicates that whatever is attributed to Allah among separate things, whether they are meanings or entities, they are created and not among His attributes. So their attribution to Him is the attribution of the created to its Creator. Yes. Now, we mentioned previously, based on this report, that what is attributed to Allah is divided into... here, Ahmad.
The student: Into three groups.
The Shaykh : Yes
The student: Either the entity exists in itself.
The Shaykh : Yes
The student: Or it is an attribution...
The Shaykh : Or a creation.
The student: Or a creation... or it is an attribute.
The Shaykh : Or a creation, like the earth of Allah and the sky of Allah and the like. Yes, My earth is vast.
The student: Or it is an attribute that resides in the created thing.
The Shaykh : Yes
The student: ...
The Shaykh : Yes, indeed
The student: Or it is an attribute that is not...
The Shaykh : Yes. If it is an entity that exists in itself, or an attribute in that entity, whether we say the spirit is a body, as it is known to be a subtle body because it is grasped and witnessed, or we say it is an attribute, then what is attributed to Allah, (Glorified and Exalted is He), among entities or among attributes that reside in those entities, what is it?
The student: Created.
The Shaykh : Created. So its attribution to Him is in the category of attributing the created to its Creator to indicate generality, as in His saying:[Al-Jathiyah 45:13] Or to intend honor and respect, like the she-camel of Allah and the House of Allah. Is that so?
The student: Yes.
The Shaykh : Now, if it is an attribute that does not reside in an entity, then it is...
The student: Not created.
The Shaykh : An attribute among His attributes, not created, like the word of Allah, the might of Allah, the power of Allah, the dominion of Allah, and the like. Now, the servants of Allah?
The student: Created.
The Shaykh : The servants of Allah. Yes.
The student: The servants of the Most Merciful.
The Shaykh : Yes, the servants of the Most Merciful, because they are entities that exist in themselves. Now.
The student: If we say that the meaning of the hadith is that it emanated from Allah.
The Shaykh : Yes
The student: Now, are all the spirits of creation from Allah? Is it permissible for us to say "the spirits of Allah"?
The Shaykh : No.
The student: ...
The Shaykh : Yes... it is for honor. Not all spirits are honored... rather, all spirits are from Allah. He created the spirits of the believers and the disbelievers from Himself as a creation. This is what we inform about Him. But to attribute it to Allah and say, for example, "so-and-so's spirit is the spirit of Allah" or "a spirit from Allah," that is not permissible.
The student: In reality, the spirit is from Allah as long as...
The Shaykh : Yes, but we do not attribute it in a way that implies specificity. We said that what is attributed to Allah in such matters is either for specificity through honor or to intend generality. Generality is fine, like[Al-Jathiyah 45:13] which intends generality. But if it is for honor, do not attribute except those whom Allah has honored, because you do not have the right to honor someone and attribute them to Allah; they may be among the enemies of Allah. Yes.
The student: ... or his spirit.
The Shaykh : His spirit, it is possible, it is possible, but it is the same thing. But in the Qur'an, "and I breathed into him" is not this; this is in Adam.Mishkat al-Masabih 5732 And likewise, Jesus. [Al-Anbya 21:91] [Al-Anbya 21:91] It is mentioned in the Qur'an as an attribution.
The student: O Shaykh
The Shaykh : Yes
The student: The saying of Allah the Exalted:[Al-Hijr 15:29] Does this mean Adam is like this?
The Shaykh : Like this, like this.
The student: ...
The Shaykh : Yes, yes, yes, yes, for honor.
The student: Does this mean it is permissible for us...
The Shaykh : In any case, in the sense of generality, the spirits of the children of Adam are from Allah. There is no contradiction in the sense of generality.
The student: Is there no preference of Jesus over Muhammad?
The Shaykh : No, there is not. It is a specification to refute the statement of the Jews, because the Jews in the time of the Messenger, (peace and blessings be upon him), had control... from the side of the Arabs, and they used to say that Jesus, (peace be upon him), was the child of fornication, may Allah protect us from that. So the Messenger wanted to clarify the refutation of them and said: "and a spirit from Him." There are also benefits in this.
Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was.
إن مثل عيسى عند الله كمثل آدم خلقه من تراب ثم قال له كن فيكونThe student: Conceptual.
The Shaykh : The speech is a conceptual attribute, whereas 'Isa is a being created by Allah (Glorified and Exalted is He). He goes and comes, he is truthful and he lies, he says "Who will race to Allah" and he is answered. So he is not a word. Therefore, his saying "His word" means that He (Glorified and Exalted is He) created him with this word.
And his saying:
He cast it to Maryam.
ألقاها إلى مريمAnd [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We blew into [her garment] through Our angel
ومريم بنت عمران التي أحصنت فرجها فنفخنا فيه من روحناThe questioner : Shaykh.
The Shaykh : Yes
The questioner : So We breathed into him
The Shaykh : Yes, indeed.
The questioner : Meaning ... into 'Isa, and not into his mother
The Shaykh :
And [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We blew into
ومريم ابنة عمران التي أحصنت فرجها فنفخنا فيهThe questioner : Into what?
The Shaykh : Into the vagina, meaning into the vagina
The questioner : In his saying
The Shaykh : Yes
The questioner : ...
The Shaykh : All of it is one and the same, meaning in her womb, because what was blown into the vagina reached the womb. He said "His word which He cast to Maryam", and Maryam bint 'Imran is the sister of Musa and Harun, as he said ... but she is not the sister of Musa and Harun. Some people think she is the sister of Musa and Harun because Musa's name is Musa ibn 'Imran, and she is also Maryam bint 'Imran. And her people said to her, "O sister of Harun, your father was not a man of evil." So based on the agreement in the father's name and the brother's name, the common people asserted that she is the sister of Musa and Harun. Yes, it is true that whoever does not know history thinks the matter is so, thinking that the matter is so, but it is not so. Rather, they were, as the Messenger of Allah (peace and blessings be upon him) said, naming their children after their prophets. So Harun, the brother of Maryam, is not Harun, the brother of Musa, but rather another Harun named after him. And likewise, 'Imran was named after the father of Musa, her father.
And his saying: "and a spirit from Him". "A spirit from Him" is a word. "A spirit" means what? It means that (peace and blessings be upon him) his body became [a body] in a word, so this spirit, which is from Allah, was breathed into him. And a spirit from Allah. And 'Isa is also not a spirit, but rather a body, as Allah the Exalted said:
The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food.
ما المسيح بن مريم إلا رسول قد خلت من قبله الرسل وأمه صديقة كانا يأكلان الطعامFor indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.
فإنها لا تعمى الأبصار ولكن تعمى القلوب التي في الصدورAnd He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him
وسخر لكم ما في السماوات وما في الأرض جميعاً منهAnd He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him
وسخر لكم ما في السماوات وما في الأرض جميعا منهAnd know that what Allah attributes to Himself and adds to Himself is of three categories. Sometimes it is a substance that exists in itself, sometimes it is an attribute in a substance, and sometimes it is an attribute not in a substance. Did you understand?
The student: Yes.
The Shaykh : Good. The first category is its addition to Allah in the sense of adding the created to its Creator, and it is the substance that exists in itself, such as the she-camel of Allah
And the messenger of Allah [Salih] said to them, "[Do not harm] the she-camel of Allah
فقال لهم رسول الله ناقةَ اللهAnd an example of the second is this hadith
And a Spirit from Him
وروح منهThe third is like His saying "the speech of Allah" and "the power of Allah" and "the might of Allah" and the like. So these are attributes whose attributed-to is not mentioned, they are not added to a substance.
The ruling on these three categories: The first and second categories are created, and the third category is not created. The first and second categories are created, and the third is not created. And what is the first category? The substance that exists in itself. So for example, the she-camel of Allah is created
And He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him
وسخر لكم ما في السماوات وما في الأرض جميعا منهand purify My House for those who perform Tawaf
وطهر بيتي للطائفينAnd a Spirit from Him
وروح منهYou are the Messenger of Allah and His Word which He placed into Mariam, and a Spirit from Him
إنما المسيح عيسى بن مريم رسول الله وكلمته ألقاها إلى مريم وروح منهThe student: Not added
The Shaykh : Not added. It is added to Allah, not to a second substance. And on this basis, "His word" is one of the attributes of Allah. "A spirit from Him" is added to a substance, because where did the spirit settle? In a body. So it is created, and it is not the spirit of Allah (Mighty and Majestic) or a part of Allah, but rather a spirit from the spirits that He created. So its addition to Allah is in the sense of adding the created to its Creator. Yes. Good. The first category, which is added by the addition of creation to Allah, may be in the sense of generality. What is added to Allah in the sense of generality, and it may be in the sense of specificity for an honor that resides in it. So for example, the she-camel of Allah, yes, for its honor, for its nobility. The house of Allah, yes, for its nobility. "My earth is vast," yes, is this for generality or for likeness? Generality of creation. My earth is vast ... If he said "the Sacred Mosque," if he said "my sanctuary," for example, we would say this is in the sense of likeness. But "my earth" includes all the earth, so it is of the category
As for the third category, which is what no substance is mentioned for it to stand upon, it is an attribute of Allah (Mighty and Majestic). And this is much, this is much. Yes.
[Allah] said, "O Moses, I have chosen you over the people with My messages and My words
قال يا موسى إني اصطفيتك على الناس برسالاتي وبكلاميThe student: In 'Isa
The Shaykh : In 'Isa. So it is separate, so it is created. And its addition to the Lord (Glorified and Exalted is He) is in the sense of adding what? The created to its Creator, as an honor. Yes.
The student: Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet
The Shaykh : From it, what is the meaning of the testimony that there is no god but Allah?
The student: That there is no worshipped entity that deserves worship except Allah
The Shaykh : And what is the meaning of the testimony?
The student: The testimony?
The Shaykh : Yes.
The student: ...
The Shaykh : ...
The student: You affirm with the limbs
The Shaykh : Like affirming with the limbs, like affirming with the limbs, because affirming with actions is testimony. Affirming with actions is testimony. For this reason, the scholars said that the help of Allah the Exalted for the Messenger (peace and blessings be upon him) over his enemies is testimony for him that he is upon the truth. And victory is an action, not a saying.
And in it is also one of the important issues, his saying about 'Isa ibn Maryam that he is His word which He cast to Maryam. What is the meaning of his saying "His word"?
The student: His word means that he did not come from a father, but rather a word from Allah (Glorified and Exalted is He)
The Shaykh : The word is the attribute of the speaker
The student: Yes.
The Shaykh : And it is a meaning ... and here he said that 'Isa is a word
The student: Meaning that he is by a word from Allah (Glorified and Exalted is He), "Be" in Maryam, so he becomes
The Shaykh : And what is the evidence that the intended meaning of the word is that he was by the word?
The student: His saying the Exalted:
and His word which He cast to Maryam
وكلمته ألقاها إلى مريمThe Shaykh : No, this is the point of difficulty
The student: What is the evidence?
The Shaykh : Yes, that the meaning of his saying "His word" is that he was by His word
The student: Meaning that His saying the Exalted "The example of 'Isa"
The Shaykh : "Innama" (only) and not "In" (if) "mathal" (example)
The student:
Indeed, the example of Jesus to Allah is like that of Adam. He created Him
إن مثل عيسى عند الله كمثل آدم خلقهThe Shaykh : He created him from clay
The student: He created him from clay, then He said to him
The Shaykh : Then He said to him "Be"
The student: So he will be
The Shaykh : Yes, this is evidence that it was His word, meaning it came into being by His word. Now, among the important issues is His saying:
And a Spirit from Him
وروح منهThe student: A spirit from Him.
The Shaykh : Yes.
The student: The spirit is this which is attributed to Allah...
The Shaykh : What does "a spirit from Him" mean?
The student: The spirit...
The Shaykh : "From Him" means it is a part of the spirit of Allah.
The student: No.
The Shaykh : Ah?
The student: From the spirit of Allah, as He the Exalted said:
And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord
يسألونك عن الروح قل الروح من أمر ربيThe Shaykh : ... Jesus is specific in this regard. All our spirits are from the command of Allah. Yes.
The student: The attribution of the attribute.
The Shaykh : Yes, Ibrahim.
The student:
The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allah is but one God
المسيح عيسى ابن مريم رسول الله وكلمته ألقاها إلى مريم وروح منه فآمنوا بالله ورسله ولا تقولوا ثلاثة انتهوا خير لكم إنما الله إله واحدThe Shaykh : Stop, it is better for you.
The student:
desist - it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.
انتهوا خيرا لكم إنما الله إله واحد سبحانه أن يكون له ولد له ما السموات وما في الأرض وكفى بالله وكيلاًThe Shaykh : Very well.
The student: It indicates that Allah is the only God, (Glorified and Exalted is He). If the created thing were from Allah, (Glorified and Exalted is He), if it were from Allah, it would be...
The Shaykh : A beautiful verse. And yes, that is correct.
The student: His saying, the Exalted:
And He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him
وسخركم لكم ما في السماوات وما في الأرض جميعا منهThe Shaykh : And it is known that the Christians do not say that the things subjected in the heavens and the earth are a part of Allah. So this indicates that whatever is attributed to Allah among separate things, whether they are meanings or entities, they are created and not among His attributes. So their attribution to Him is the attribution of the created to its Creator. Yes. Now, we mentioned previously, based on this report, that what is attributed to Allah is divided into... here, Ahmad.
The student: Into three groups.
The Shaykh : Yes
The student: Either the entity exists in itself.
The Shaykh : Yes
The student: Or it is an attribution...
The Shaykh : Or a creation.
The student: Or a creation... or it is an attribute.
The Shaykh : Or a creation, like the earth of Allah and the sky of Allah and the like. Yes, My earth is vast.
The student: Or it is an attribute that resides in the created thing.
The Shaykh : Yes
The student: ...
The Shaykh : Yes, indeed
The student: Or it is an attribute that is not...
The Shaykh : Yes. If it is an entity that exists in itself, or an attribute in that entity, whether we say the spirit is a body, as it is known to be a subtle body because it is grasped and witnessed, or we say it is an attribute, then what is attributed to Allah, (Glorified and Exalted is He), among entities or among attributes that reside in those entities, what is it?
The student: Created.
The Shaykh : Created. So its attribution to Him is in the category of attributing the created to its Creator to indicate generality, as in His saying:
And He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him
وسخرلكم ما في السماوات وما في الأرض جميعا منهThe student: Yes.
The Shaykh : Now, if it is an attribute that does not reside in an entity, then it is...
The student: Not created.
The Shaykh : An attribute among His attributes, not created, like the word of Allah, the might of Allah, the power of Allah, the dominion of Allah, and the like. Now, the servants of Allah?
The student: Created.
The Shaykh : The servants of Allah. Yes.
The student: The servants of the Most Merciful.
The Shaykh : Yes, the servants of the Most Merciful, because they are entities that exist in themselves. Now.
The student: If we say that the meaning of the hadith is that it emanated from Allah.
The Shaykh : Yes
The student: Now, are all the spirits of creation from Allah? Is it permissible for us to say "the spirits of Allah"?
The Shaykh : No.
The student: ...
The Shaykh : Yes... it is for honor. Not all spirits are honored... rather, all spirits are from Allah. He created the spirits of the believers and the disbelievers from Himself as a creation. This is what we inform about Him. But to attribute it to Allah and say, for example, "so-and-so's spirit is the spirit of Allah" or "a spirit from Allah," that is not permissible.
The student: In reality, the spirit is from Allah as long as...
The Shaykh : Yes, but we do not attribute it in a way that implies specificity. We said that what is attributed to Allah in such matters is either for specificity through honor or to intend generality. Generality is fine, like
He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him
سخر لكم ما في السماوات وما في الأرض جميعا منهThe student: ... or his spirit.
The Shaykh : His spirit, it is possible, it is possible, but it is the same thing. But in the Qur'an, "and I breathed into him" is not this; this is in Adam.
in whom I have breathed of My spirit
ونفخت فيه من روحيWe blew into her [garment] through Our angel [Gabriel]
نفخنا فيها من روحناAnd [mention] the one who guarded her chastity, so We blew into her [garment] through Our angel [Gabriel], and We made her
والتي أحصنت فرجها فنفخنا فيها من روحنا وجعلناهاThe student: O Shaykh
The Shaykh : Yes
The student: The saying of Allah the Exalted:
and breathed into him of My [created] soul
ونفخت فيه من روحيThe Shaykh : Like this, like this.
The student: ...
The Shaykh : Yes, yes, yes, yes, for honor.
The student: Does this mean it is permissible for us...
The Shaykh : In any case, in the sense of generality, the spirits of the children of Adam are from Allah. There is no contradiction in the sense of generality.
The student: Is there no preference of Jesus over Muhammad?
The Shaykh : No, there is not. It is a specification to refute the statement of the Jews, because the Jews in the time of the Messenger, (peace and blessings be upon him), had control... from the side of the Arabs, and they used to say that Jesus, (peace be upon him), was the child of fornication, may Allah protect us from that. So the Messenger wanted to clarify the refutation of them and said: "and a spirit from Him." There are also benefits in this.