Explanation of the author's statement: His saying: (If they turn away, then say: "Sufficient for me is Allah, and He is the Lord of the Mighty Throne")

The Shaykh : Yes, means they turned away despite this comprehensive and clear description of the Messenger (peace and blessings be upon him) .
And his saying: means they turned away. Is there a shift in the address from the second person to the third person here, or not? Is the address to the third person ... in the context of the verse. If you turn away, if you turn away. So, in the verse, there is a shift in the address from the second person to the third person, and that is because turning away is disliked; turning away in the face of this explanation is disliked. For this reason, they were not addressed directly; it was not said: "If you turn away."
The student: ... .

The Shaykh : ... .
He said: That would be better!
The address here is to the Messenger (peace and blessings be upon him): "Say, O Muhammad, relying upon Allah, trusting in Him, taking refuge in Him: and do not be concerned by their turning away. Here, the connection between the answer and the condition is clear, meaning if they turn away, do not be concerned by it, but rather say with your tongue and your heart: . The predicate is placed first, and "Allah" is the subject placed last, because this is the most eloquent. It is permissible for "Sufficient for me" to be the subject and "Allah" to be the predicate, but since "hasb" (sufficiency) is indefinite and does not become definite by the addition, it is better to make it the predicate. Yes. Good.
And his saying: means: There is no true deity worthy of worship other than Allah (Mighty and Majestic).
upon Him: The preposition and the noun in the genitive case are connected to "I relied." Why was it placed first? For restriction (hadsr). Good. What is the meaning of "I relied"? It was previously explained to us that reliance (tawakkul) is: relying upon Allah with trust in Him; relying upon Allah in bringing benefits and repelling harms, with trust in Him. Yes.
And his saying: along with his saying: contains a combination of servitude and lordship. And Allah the Exalted always combines these two matters here
And his saying: The pronoun in his saying: refers to Allah (Glorified and Exalted is He).
And means: His Creator. The attribution of lordship to the Throne here, although the lordship of Allah is general, is for the sake of distinction and specificity. For His lordship over the Throne is like His lordship over other things, just as His lordship over Moses and Aaron is not like His lordship over all the worlds. Rather, the lordship was attributed to the Throne for the sake of distinction, and that Allah the Exalted created the heavens and the earth in six days, then rose above the Throne. The mention of the Throne here is to affirm the elevation of Allah above creation. Whoever relies upon One above whom there is nothing, and who is the Lord of the Throne, and the Throne is the highest of created things, the appropriateness of reliance to his saying: is apparent, because He who is above everything and above whom there is nothing, no one can overpower Him; no one can overpower Him.
And his saying: Some people interpreted it as the Footstool, then they interpreted the Footstool as knowledge. In that case, there would be no Footstool and no Throne. This interpretation is invalid. It means there is no Footstool and no Throne. If we say the Throne is the Footstool and the Footstool is knowledge, then there remains no Footstool and no Throne. The correct view is that the Throne is other than the Footstool, and the Footstool is other than knowledge. It is not correct to interpret it as knowledge, but rather the Footstool is a created thing among the great creations of Allah, which encompassed the heavens and the earth. And the Throne is greater, greater, greater than it and greater. For this reason, Allah described the Throne as Mighty and as Majestic by His saying: and as Noble because it is the greatest of the created things whose knowledge has reached us, because it is the greatest and highest of the created things, because Allah rose above it.
And his saying: the Mighty: In it is evidence that the word "Mighty" (al-'Azim) is used to describe a created thing, because the Throne is a created thing, is it not? A created thing. So the created thing is described as Mighty, and as Wise, it is said, for example, so-and-so is wise, and it is described as Merciful and as Compassionate, as in the verse: And He said: And it is not necessary that the agreement of the names implies the agreement of the named things. That is, do not say that if a human is Hearing, Seeing, Compassionate, and Merciful, it is necessary that he be like the Creator; because Allah said, because Allah is Hearing, Seeing, and Knowing, we say: No, it is not necessary. Just as the existence of the Creator (Glorified and Exalted is He) does not necessitate that His Essence be like the essences of the created things, so His names likewise do not necessitate that they be like the names of the created things. There is a great difference between this and that.
And his saying: Say. We said that it is with the tongue and the heart. And thus the Muslim must know his reliance upon his Lord, especially in such a station where people abandon it; because He said: . And this word - the word "hasb" (sufficiency) - is said in times of hardship. Ibrahim said it when he was thrown into the fire, and the Prophet (peace and blessings be upon him) and his companions when it was said to them: . Yes.
The student: Shaykh.

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

The Shaykh : And all his companions. What is the meaning of the author's saying: "the aspect of tawhid (the oneness of Allah)"?
The student: Which side.

The Shaykh : The aspect of tawhid (the oneness of Allah). So what is meant by its protection? Another piece of evidence?
The student: ... .

The Shaykh : No, nothing else.
The student: His saying: ... .

The Shaykh : ... His saying, the Exalted and Majestic: What does it mean, O Rashid? You were not present? What does it mean? You were not present?
The student: ... .

The Shaykh : ... Yes? ... Friday. Yes?
The student: "It is hard for Him what you make hard" means it is difficult for Him what ... .

The Shaykh : It is difficult for Him what is difficult for you, and its origin. From what is it derived, O Salih?
The student: ... .

The Shaykh : The hard, strong earth, and the meaning is that it is difficult for Him what is difficult for you. Good. Is there a witness that "anatum" (what you make hard) means hardship, O 'Abd Allah?
The student: ... .

The Shaykh : You have not attended yet? Good. Can it be inferred from the verse the permissibility of applying the description, the description of the Creator, to the created? And what do you say, O brother?
The student: ... .

The Shaykh : Can it be inferred from the verse the permissibility of applying the Creator to the created?
The student: ... .

The Shaykh : No, the permissibility of applying the description of the Creator to the created?
The student: ... .

The Shaykh : There is no evidence in the verse.
The student: ... .

The Shaykh : I think you were not present.
The student: ... .

The Shaykh : Good. Who will answer? Ghanim.
The student: .

The Shaykh : Does it have a parallel in the Qur'an regarding Allah?
The student: Yes, indeed.

The Shaykh : For example?
The student: And He was to the believers.

The Shaykh : And He was?
The student: No.

The Shaykh : But.
The student: .

The Shaykh :. Good. So we need the difference between the Creator and the created in this matter.
The student: We say: Sharing in the wording does not necessitate sharing in the reality ... The Creator and the created may share in the words ... As for the realities, they are different.

The Shaykh : Meaning the absolute meaning ... .
The student: Shared.

The Shaykh : There is no objection to sharing because the meaning is general, but the fact that this created thing has what is specific to it, and Allah (Glorified and Exalted is He) has what is specific to Him, from here they differ, is it not so? Good. For this reason, we say: Existence is shared by the Creator and the created, is it not so? Life, knowledge, and power, but they differ greatly in the realities of these meanings. His saying: I think this.
The student: ... .

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

The Shaykh : No, because the verse is general ... it is read this way, but it is an anomalous reading, and if it is correct, the meaning would be from the Banu Hashim, because they are the most noble of the Arabs.
The student: ... .

The Shaykh : The stronger position is that it ... if it comes from among you, it means ... .
The student: Shaykh...

The Shaykh : For example?
The student: Like ... .

The Shaykh : No, if it is specific to the Creator, it cannot be applied to the created, like al-Rahman (The Most Merciful), Rabb al-'Alamin (Lord of the Worlds), al-Qayyum (The Self-Sustaining), and the like ... the created.