Explanation of the Author's Statement: The Chapter on the Saying of Allah the Exalted: ((Until when the terror is removed from their hearts, they say: What did your Lord say? They say: The truth. And He is the Most High, the Great.))

The Shaykh : Then the author said: "The Chapter on the Saying of Allah the Exalted:

until, when terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Most High, the Grand.

حتى إذا فزع عن قلوبهم قالوا ماذا قال ربكم قالوا الحق وهو العلي الكبير

[Saba 34:23]

".
We say about this the same as we said about the previous heading. This is among the proofs and evidence that no one deserves to be a partner with Allah. The angels, who are the angels and are the closest of creation to Allah (Mighty and Majestic), except for the select among the children of Adam whom the polytheists claim to be the daughters of Allah—look at what issues from them when Allah (Mighty and Majestic) speaks: The terror was removed from what He said; their hearts were terrified. He said: And "removed" implies the meaning of passing over; the terror passed over their hearts, meaning the terror was removed from their hearts. And terror, as you know, is what? It is sudden fear. Sudden fear... but its origin is... from fear. To fear, then to be terrified, meaning to stand up and run, and the like. And his saying: means the hearts of the angels, because the pronoun refers back to the angels. The evidence for this is what will be mentioned in the authentic hadith that follows, because the Prophet (peace and blessings be upon him) explained it, and no one is higher in explaining the Qur'an than the Messenger (peace and blessings be upon him). And his saying: They said: This is the answer to "when," meaning some of them said to others. And we said that so that there can be a speaker and a listener. If we made the "they" in "they said" refer to all of them, where would the listener be? So then, "they said" means some of them said to others: What did your Lord say? Meaning, what did Allah say? The grammatical parsing of "what"? We want you to remember what has passed from Ibn Malik's *Alfiyyah*. Who will parse it for us?
The student: We say: "Ma" is a relative pronoun, and it is the subject (mubtada').

The Shaykh : No.
The student: "Ma."

The Shaykh : Yes.
The student: Interrogative.
The student: ...
The student: "Ma" is an interrogative pronoun, the subject (mubtada'), and "dha" is a relative pronoun, the predicate (khabar).

The Shaykh : Meaning.
The student: Meaning "which." This is the parsing, or we can parse "what" entirely as an interrogative.

The Shaykh : Or we can parse "what" entirely as an interrogative pronoun, or "ma" is an interrogative pronoun and "dha" is extra. Ibn Malik said:
"And like 'ma' after which an interrogative *** Or 'man' if it is not negated in speech"
Good. They said: The truth. Meaning, those who were asked said: The truth. So "the truth" is the object of a deleted verb, estimated as "ha." They said: The truth. Because Allah (Glorified and Exalted is He) is the Truth, and nothing but the truth issues from Him, and He does not say but the truth, and He does not do but the truth, (Glorified and Exalted is He). And the truth is truthfulness in what is a report, and justice in what is a ruling, as Allah the Exalted said: Good. And their saying: Do not say: Does this imply that He might say a specific falsehood? We say: No. But this is a clarification of the reality. If it is a clarification of the reality, why the interrogative? Since it is known to all the angels that He does not say but the truth? We say: This is from the category of praise. When they said "They said: The truth," it is from the category of praising Allah for what He said, and that He (Glorified and Exalted is He) did not say but the truth.
Then he said: The truth, while He (Glorified and Exalted is He) is the Most High, the Great. "The Most High" in His essence and His attributes: the elevation of the essence and the elevation of the attributes. "The Great" means the Magnificent, (Glorified and Exalted is He), who has nothing greater than Him. Because if He is unique in magnificence and majesty, He must be unique in worship. All these chapters mentioned by the author are considered principles in which he presents evidence for the greatness of Allah (Glorified and Exalted is He). And if He is of this immense greatness, then worship must be for Him alone.

The questioner : Distinguish it from the first chapters...

The Shaykh : The more evidence there is, the more certainty increases, because every piece of evidence is like a testimony, and testimonies, the more they are repeated, the more the testified matter... And it has been mentioned previously that the meaning of his saying: Ghannam
The student: Yes.

The Shaykh : And what does "the terror was removed from their hearts" mean?
The student: When the terror, the fear, is removed from them.

The Shaykh : The terror was removed from their hearts; it was removed from them.
The student: The terror was removed from them.

The Shaykh : The terror, which is fear. And his saying: refers back to the angels.
And his saying: means the angels. So the answer is meaning the true speech. They said: The true speech. And it has been mentioned previously that "the truth" in the saying of Allah (Mighty and Majestic) is that which contains truthfulness in reports and justice in rulings. And it has been mentioned previously that this verse contains "And He is the Most High, the Great," and that elevation is divided into two parts: the elevation of the essence and the elevation of the attributes. And that the elevation of the attributes is agreed upon by everyone who claims Islam, even the Jahmiyyah say by the elevation of the attributes of Allah (Mighty and Majestic). But the elevation of the essence was denied by many of those who claim Islam, such as the Jahmiyyah and the Asha'irah who are not the precise ones among them. For the precise ones among them affirmed the elevation of the essence.
And it has been mentioned to us previously that His (Glorified and Exalted is He) elevation does not contradict what was mentioned of His being with the creation, and His knowing them, hearing them, and seeing them. Because Allah the Exalted is not like anything in all His attributes. And it has been mentioned previously that "the Great" means the One possessing majesty, which is the greatness that nothing equals.
And in this verse is evidence that the angels fear Allah, as He the Exalted said: And his saying:
And in it is also the affirmation of hearts for them, for the angels, and that they have hearts. And in it is also the affirmation that they are bodies, not mere spirits devoid of corporeality. And this is a matter known by necessity. Allah the Exalted said: So the Prophet (peace and blessings be upon him) saw Jibril with six hundred wings that filled the horizon. So the claim that they are only spirits is a denial of them in reality. But they do not eat or drink; rather, their eating and drinking is glorification. They glorify night and day without ceasing.
And in it is also evidence that they have intellects, since the hearts are the place of intellect, unlike...
I do not know how they do not have intellects, while they glorify night and day without ceasing, and they read and write, and they circumambulate the Inhabited House, and other things.
And in it is also the affirmation of speech for Allah (Mighty and Majestic), and that Allah the Exalted speaks, and that His speech is connected to His will, because it came with the condition And the conditional "if" indicates the occurrence of the conditioned thing, the occurrence of the condition and the conditioned thing. So in it is evidence that Allah speaks with speech connected to His will, unlike whom? The Asha'irah, who say that Allah does not speak by His will, and that the speech of Allah (Glorified and Exalted is He) is the meaning subsisting in Himself, so it is subsisting, eternal, and everlasting, like the subsistence of knowledge, power, hearing, and sight. And there is no doubt that this is a false statement, because its reality is the denial of the speech of Allah. For this reason, they say that Allah (Glorified and Exalted is He) speaks with a self-subsisting, eternal, everlasting speech. So they say: This speech that Moses heard, and the Prophet (peace and blessings be upon him) heard, and Jibril brought down to the Messenger (peace and blessings be upon him), this is a created thing to express the speech of Allah that subsists in Himself. This is in reality the saying of the Jahmiyyah, as some of their precise ones said: There is no difference between us and the Jahmiyyah. We agreed that this between the covers of the mushaf is created. But we said it is "expressing" the speech of Allah, and they said: "The speech of Allah." So the Jahmiyyah are better than them in that they say: This is the speech of Allah. But they are worse than them in that they explicitly state that the speech of Allah is created.
Good. And in this noble verse is also the affirmation that Allah says the truth. And this also came in the Qur'an: He said: So Allah the Exalted does not say but the truth, because He is the Truth, and nothing but the truth issues from the Truth.

The questioner : He says, on the basis that the intellect is in the heart. We look at a phrase in a curriculum in the elementary grade: "My intellect is in my head." This also has no evidence for them: "My intellect is in my head."
The student: ... My intellect is in my head.

The Shaykh : Strange
The student: In the first grade of elementary...

The Shaykh : No mistake.

The questioner : ... The evidence for.

The Shaykh : The evidence. The scholars mentioned this, but the evidence they took is from his saying the Exalted: He did not say "in," meaning that their night and their fire are entirely encompassed by glorification. And for this reason, it came regarding the night: He did not say "they glorify in the night," meaning always and forever in glorification. And I do not remember now an explicit text that they do not eat or drink. I do not remember this... from this verse.

The questioner : ...

The Shaykh : Because it is the apparent meaning: always they glorify. Glorification is originally in the tongue, in the utterance.

The questioner :.

The Shaykh : Food of whom? The angels. I do not know. In any case, if the hadith is authentic, it is clear. And if it is not authentic, the noble verse points to this.

The questioner : ... .

The Shaykh : ... .

The questioner : ... .

The Shaykh : No, no. Some people divided the created beings into three categories. In any case, this is a known matter among the scholars of knowledge: that they do not eat or drink. Shaykh al-Islam stated explicitly that they are *samud*, meaning they have no cavities.

The questioner : ... .

The Shaykh : No, its actual meaning, when it is said "faza'a 'an" (fear was removed from) something, means that the fear was removed from it. But if one says "faza'a fulan" (so-and-so was frightened), its meaning is... what he is frightened of.

The questioner : ...

The Shaykh : It takes the preposition "min" (from) when the meaning of removal is intended.

The questioner : ... .

The Shaykh : It is suitable for both matters, both *kibr* (arrogance) and *kibriya'* (greatness).