Explanation of the Book of Tawhid-15

The Shaykh :"And from al-Nu'as ibn Sam'an (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said:

When Allah the Exalted intends to reveal a matter

إذا أراد الله تعالى أن يوحي بالأمر

" The meaning of "matter" here is an affair from His affairs, Glorified and Exalted is He. He speaks when He intends to speak. Now, pay attention to the condition; the conditional statement here necessitates that the conditioned thing follows the condition. A prior intention, followed by speech. This constitutes a clear refutation of whom? Of the Asha'irah, who say that Allah does not speak with His will and that His speech is eternal, like hearing and seeing. If He intends to speak, this affirms that His speech is created. It does not harm us if we say that He speaks as He wills, how He wills, when He wills. This does not diminish Allah in any way; rather, this is an attribute of perfection. The deficiency is to say that He does not speak with letters and sound. Speech is a meaning subsisting in Himself; that is the deficiency.
Among the benefits: The hadith of al-Nu'as ibn Sam'an, in which he says: This was discussed previously, I think.
The student: Yes.

The Shaykh : "The heavens" with a kasrah, as it is the object of the verb, and it is a sound feminine plural or annexed to it, so it is in the accusative case with a kasrah. "A tremor" is the subject of "took" (a tremor took it). Meaning the heavens. Because He, Glorified and Exalted is He, is Great, so everything fears Him, even the heavens which have no life and no spirit; they fear Allah Mighty and Majestic. Do you have it with a dammah? ... They fell unconscious, or: they were struck unconscious. They were struck unconscious. He says: How does he say "they fell unconscious and prostrated in worship"? The unconsciousness here, and Allah knows best, occurs before the prostration. When they recovered, they prostrated to Allah. "First" is in the accusative case as a predicate that is placed before, and "Jibril" is in the nominative case as a subject that is placed after. He speaks to him with what He intended, meaning with what He willed, and that is because Allah the Exalted speaks with His will. Because he intends to descend from Allah to where Allah the Exalted commanded him to end with the revelation.
The student: ...

The Shaykh : We have previously mentioned in the interpretation of the verse that this may mean "He said the truth," i.e., the saying of the truth, O Jibril, He said the truth in this specific case, or He said the truth because it is His habit, Glorified and Exalted is He, not to say anything but the truth. And in any case, Jibril does not inform them of what Allah revealed to him, but he says "He said the truth" in a vague manner. For this reason, he (peace and blessings be upon him) is called the Trustworthy One. The Trustworthy One is the one who does not tell the secret to anyone other than the one who entrusted him with it. And his statement: was discussed previously in the verse. Meaning "He said the truth, and He is the Most High, the Greatest." "He ends with it" means he carries the revelation to where Allah commanded him, to which of the prophets and messengers. As you see, the author did not include this hadith in his book, but Ibn Kathir mentioned it in a narration of Ibn Abi Hatim, and a defect was also mentioned in it, which is: that al-Walid is in its chain, Muslim ibn al-Walid, or is it al-Walid ibn Muslim?
The student: Al-Walid ibn Muslim.

The Shaykh : Al-Walid ibn Muslim, and he is one who conceals defects in chains, and he narrated it from his shaykh with "an'anah" (a vague connection), so there is weakness in the hadith. However, Muslim and Imam Ahmad narrated a hadith from Ibn Abbas that may be a corroborating narration for it, where he informed So this may be a corroborating narration for this hadith, even if it does not mention the tremor in the heavens or the prostration, but it indicates that it has a basis. Do you have it in your book?
The student: It says: Ibn Abi Hatim and al-Tabarani narrated it from the hadith of al-Nu'as ibn Sam'an (may Allah be pleased with him). Ibn Kathir (may Allah have mercy on him) said: "And Ibn Abi Hatim narrated it from the hadith of al-'Aufi from Ibn Abbas, and from Qatadah, that they interpreted this verse as the revelation of Allah the Exalted to Muhammad (peace and blessings be upon him) after the period of interruption that was between him and 'Isa (peace be upon him). And there is no doubt that this is the most fitting interpretation for this verse."

The Shaykh : And what does it say? And what is the explanation you have?
The student: *Taysir al-'Aziz*.

The Shaykh : And what does he say?
The student: And Ibn Jarir and Ibn Abi Hatim and al-Tabarani narrated it.

The Shaykh : Yes.
The student: ... .

The Shaykh : In any case, it may be said that what is in *Sahih Muslim* and what is in *al-Musnad* are corroborating narrations for it.
Among the benefits of this hadith are:
First: Affirming the will, due to his statement: And also his statement, "to where," yes, no, and the will was previously mentioned to be divided into...
The student: Two parts.

The Shaykh : And it is:
The student: Legislative and cosmic.

The Shaykh : Legislative and cosmic. The difference between them in terms of the object... The difference between them in terms of the object...
The student: The cosmic will necessitates its occurrence.

The Shaykh : Not in terms of the object.
The student: Meaning...

The Shaykh : Meaning with what the two wills are concerned.
The student: The cosmic will is concerned with the will of Allah.

The Shaykh : No.
The student: The legislative will is concerned with what Allah loves only.

The Shaykh : Yes, with what He loves, whether it occurs or not. Good.
The student: And the cosmic will is concerned with what He loves and what He does not love.

The Shaykh : With what occurred, whether He loves it or not. Yes, good. The difference between them in terms of the ruling, meaning the realization of the intended.
The student: The legislative does not necessitate...

The Shaykh : That the intended occurs in it.
The student: The cosmic...

The Shaykh : The occurrence of the intended is necessitated. Do you know the difference? The difference between the cosmic will and the legislative will in terms of the object. The one next to you, yes, the difference between them in terms of the object.
The student: The cosmic will...

The Shaykh : Or in what occurs. Good.
The student: And the legislative will...

The Shaykh : ...in what He loves and is pleased with, whether it occurs or not. Good. In terms of the ruling, the difference between them... the occurrence of the intended. The ruling, meaning the occurrence of the intended. In terms of the occurrence of the intended, meaning if Allah intends a matter legislatively or cosmically, does it occur or not?
The student: ... .

The Shaykh : So in terms of the occurrence of the intended, the difference between them is that the cosmic will necessitates that the intended occurs, and the legislative does not necessitate it. Good. The saying "O..." is it cosmic or legislative?
The student: Legal

The Shaykh : Legislative. And what is the evidence? Prove it to us.
The student: ... .

The Shaykh : If it were cosmic, everyone would have repented. Good.
The student: Legislative...

The Shaykh : Some repent and some do not repent. Good. And also, this is concerned with what Allah loves, which is repentance. Good. This will...
The student: This is cosmic.

The Shaykh : Cosmic. And what is the evidence?
The student: Because Allah does not intend to mislead.

The Shaykh : But He loves their guidance. However, by decree and cosmic will, He may intend to mislead them. Good, correct. "Hajjaj" is which of the wills?
The student: Legal

The Shaykh : Legislative? Legislative and cosmic as well, but it is legislative in its essence. It is legislative in its essence because he said: Good. Which of the wills?
The student: The words of legislation.

The Shaykh : Legislative?
The student: And cosmic.

The Shaykh : And cosmic, because Allah intends hardship for people. Yes.
The student: He intends ease.

The Shaykh : So how can it be cosmic?
The student: ...

The Shaykh : Yes, but
The student: Legal

The Shaykh : Legislative only, not cosmic?
The student: No.

The Shaykh : Correct, because He does not intend hardship for you. It cannot be a cosmic decree. It cannot be cosmic, because hardship occurs. If Allah did not intend it by decree or cosmic will, it would not have occurred.
The student: ...the obligations, meaning...

The Shaykh : The obligations... and He does not intend hardship for you, even in the obligations. So it is legislative, as long as...
with evidence.
The student: ... .

The Shaykh : And it also includes that the created things, even if they are inanimate, feel the greatness of the Creator. Allah the Exalted said: Meaning, and there is nothing even inanimate things know their Lord, Glorified and Exalted is He, and they magnify Him. And from it is the affirmation that the angels speak, understand, and reason, or not? They ask: and they are answered: And this is evidence of their understanding, their intellect, and their speech, contrary to those who said that they are not described with intellect or understanding, and refuge is sought in Allah from that. And those who say this, it necessitates by their saying that we received our Shari'ah from the ways of the insane, or not? And this is a defect in the Shari'ah without doubt.
And from it: Affirming the plurality of the heavens, "whenever he passed by a heaven."
Among these is that every heaven has angels assigned to it, as indicated by his saying: And among them is the virtue of Jibril (may Allah be pleased with him, and may Allah send blessings and peace upon him), for he is known for the trust of revelation. For this reason, Waraqah ibn Nawfal said: The word *namus* in the Hebrew language means the keeper of secrets. And among them is the trust of Jibril, in that he conveys the revelation to where Allah the Exalted commands him to, which serves as a refutation of the disbelieving Rafidah, or the Rafidah disbelievers, who claim that Jibril was commanded to convey revelation to 'Ali but instead conveyed it to Muhammad (peace and blessings be upon him). And in part of their speech they say: "The trusted one betrayed, and he turned it away from Haydarah" Haydarah is the nickname of 'Ali ibn Abi Talib, because he said in the Battle of Khaybar: So they say: "The trusted one betrayed and turned it away from Haydarah." This is actually a contradiction on their part. How can they say "the trusted one betrayed" when describing him as trustworthy implies that he does not betray? If they had said "Jibril betrayed," we would say this statement is contradictory. But as for "the trusted one betrayed," that is strange; it is not possible to apply the description of trustworthiness to him while he is committing betrayal. In any case, his saying: indicates his trustworthiness and that he does not convey the revelation to where he is commanded, but rather to where Allah the Exalted commands him.
It also affirms the might and majesty of Allah the Exalted, as indicated by his saying: The word *'izzah* (might) means dominance and strength. It has three meanings: *'Aziz* (Mighty) in the sense that no one can harm Him, *'Aziz* in the sense of strong, and *'Aziz* in the sense of dominant. All of these meanings are conveyed by the word *al-'Aziz* (the Mighty), as Ibn al-Qayyim said:
"And He is the Mighty, so His sanctity will not be approached *** How can the sanctity of the possessor of authority be approached?"
And He is the Mighty, the Dominant, the Subduer. He said: So *'izz* (might) then has three meanings.
"And He is the Mighty, with a strength that is His attribute *** So *'izz* then has three meanings"
So He, (Glorified and Exalted is He), is *'Aziz* (Mighty) in that His sanctity cannot be approached with harm, and He cannot be overcome. He is *'Aziz* in the sense of strong, and *'Aziz* in the sense of dominant. As for *Jal* (majesty), *al-jalal* means greatness. So He, (Glorified and Exalted is He), is the Possessor of majesty, meaning the Possessor of greatness above which there is no greater greatness.

The questioner : What is derived from this is that the angels are bodies?

The Shaykh : What are the angels?

The questioner : Bodies.

The Shaykh : Yes

The questioner : As indicated by his saying:

The Shaykh : Yes, it is derived from it.

The questioner : As a refutation of those who said that they are spirits.

The Shaykh : Yes, I do.