Explanation of the author's statement: And his saying: (And no female carries or delivers except by His knowledge) and his saying
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The Shaykh : He said " [Fatir 35:11] Blessed and Exalted is He ".
"Ma" is a negation particle, and "untha" (female) is the subject of "tahmil" (carries), but it is inflected with a presumed dammah on its end, the appearance of which was prevented because the position was occupied by a presumed kasrah, which is presumed due to the movement of the extra preposition. Here is a point of difficulty: how do you say it is extra when there is no extra in the Qur'an?
The answer is: it is extra in terms of inflection, but in terms of meaning it is beneficial, and there is nothing in the Qur'an that is extra without benefit. For this reason, we have said on one occasion or more than one occasion: it is extra and not extra. How is it extra and not extra? It is transitive or intransitive. If the intransitive verb is increased, or if the transitive verb is increased, it is extra in the sense that it does not disrupt the inflection if removed. Extra in terms of meaning, it adds emphasis.
And his saying:[Fatir 35:11] means any female, whether human or other animal. Any female that carries [Fatir 35:11] which carries an animal, it is clear that it is included in the verse, such as a cow, a camel, a sheep, and the like. But does it include that which carries eggs, like birds? Yes, it appears that it is included because the egg in the bird's belly is a pregnancy, so it includes all females.
[Fatir 35:11] "What she carries" is the beginning, and "what she delivers" is the end. So the beginning of pregnancy is by the knowledge of Allah, and its end and the exit of the fetus is by the knowledge of Allah, Mighty and Majestic.
And his saying:[At-Talaq 65:12] .
The lam is for the cause, because Allah said: [At-Talaq 65:12] He created these seven heavens and the seven earths and informed us of that so that we may know and it has been mentioned previously that power is an attribute by which the doer is described, by which he is able to act without weakness. This power means He is over all things competent, whatever it is, He is competent to create the non-existent and to annihilate the existent. So the heavens and the earth were non-existent, so Allah, Mighty and Majestic, created them and brought them into existence in this wonderful system, which is among the signs of Allah, Blessed and Exalted is He.
Second:[At-Talaq 65:12]
And this, which I mean knowledge and power, Allah, Mighty and Majestic, mentioned them after creation because creation is not completed except with knowledge and power, and the indication of creation to knowledge and power is from the category of the indication of concomitance. And it has been mentioned previously that the indications of names to attributes are of three types: correspondence, inclusion, and implication.
And his saying:[At-Talaq 65:12] The author of *al-Jala'ayn*, may Allah forgive us and him, said in Surat al-Ma'idah: " and He specified the intellect itself, so He is not able over it "
And we discuss this statement from two aspects:
The first aspect: that the intellect has no ruling in what is related to the essence of Allah and His attributes, rather it has no ruling in all the unseen matters. All the unseen matters are above our level and above the level of our intellects. For this reason, if we were to refer to sense, for example, the sun, if it came closer to us by the amount of a hundred cubits or more, it would burn us, and on the Day of Resurrection it will come close to people by the amount of a mile. So the unseen matters in general, including what is related to the essence of Allah and His names and attributes, these are matters in which the intellect cannot have any ruling. The function of the intellect in them is complete submission, and that we know that what Allah mentioned of these matters is not impossible. For this reason it is said: the texts do not come with impossibilities, but with things that cause bewilderment. What is the meaning of impossible and bewilderment? Impossible means it cannot exist. Bewilderment means a place where intellects are bewildered. The intellects are bewildered because they hear what they do not grasp and do not imagine. We say: everything that is related to the essence of Allah, Mighty and Majestic, the intellect has no entry into it at all. So his saying " He specified the intellect itself " we dispute with you that the intellect is a proof for what is affirmed for Allah or denied from Him. The proof for what is affirmed for Allah or denied from Him is only the auditory proof, nothing else, because this is from the matters of the unseen, and the intellects have no entry into the matters of the unseen.
Second: his saying: " so He is not able over it " is a great error. How is He not able over Himself while He is able over other things? This means his statement implies that He is not able to rise above, nor to speak, nor to descend to the lowest heaven, nor to come to judge between His servants, nor to do anything ever. And this is very dangerous. But if someone said: perhaps he means " He specified the intellect itself, so He is not able over it " meaning He is not able to annihilate Himself, for example, this is the intended meaning. We say: this has no basis. It did not enter into the generality until it needed to be excluded and specified, because power is only related to possible things, because the impossible is nothing. The impossible, note, is nothing, not in the external world nor in the mind. In reality, the impossible is impossible, so originally power is not related to the impossible, unlike knowledge, as mentioned previously.
So it is befitting for a person, as we have mentioned many times, to be polite in what is related to the aspect of Lordship, because the station is a great one, and the obligatory for a person toward it is to submit and surrender, and not to impose and say "did you see, did you see," because these are matters in which the intellect has no place at all.
So we affirm what Allah affirmed and we say that Allah is over all things competent without exception, and that Allah has encompassed all things in knowledge.
In this verse, leave it, if Allah wills, later in the refutation of the Mu'tazilah and the Qadariyyah.
And no female conceives nor does she give birth except with His knowledge
وَمَا تَحْمِلُ مِنْ أُنْثَى وَلا تَضَعُ إِلاّ بِعِلْمِهِ"Ma" is a negation particle, and "untha" (female) is the subject of "tahmil" (carries), but it is inflected with a presumed dammah on its end, the appearance of which was prevented because the position was occupied by a presumed kasrah, which is presumed due to the movement of the extra preposition. Here is a point of difficulty: how do you say it is extra when there is no extra in the Qur'an?
The answer is: it is extra in terms of inflection, but in terms of meaning it is beneficial, and there is nothing in the Qur'an that is extra without benefit. For this reason, we have said on one occasion or more than one occasion: it is extra and not extra. How is it extra and not extra? It is transitive or intransitive. If the intransitive verb is increased, or if the transitive verb is increased, it is extra in the sense that it does not disrupt the inflection if removed. Extra in terms of meaning, it adds emphasis.
And his saying:
And no female conceives
وما تحمل مِنْ أُنْثَىnor does she give birth except with His knowledge
وَلا تَضَعُ إِلاّ بِعِلْمِهِnor does she give birth except with His knowledge
وَلا تَضَعُ إِلاّ بِعِلْمِهِAnd his saying:
so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.
لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاَطَ بِكُلِّ شَيْءٍ عِلْماًSo that you may know
لِتَعْلَمُواIt is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.
اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًاthat Allah is over all things competent
أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌSecond:
and that Allah has encompassed all things in knowledge.
وَأَنَّ اللَّهَ قَدْ أَحَاَطَ بِكُلِّ شَيْءٍ عِلْماًAnd this, which I mean knowledge and power, Allah, Mighty and Majestic, mentioned them after creation because creation is not completed except with knowledge and power, and the indication of creation to knowledge and power is from the category of the indication of concomitance. And it has been mentioned previously that the indications of names to attributes are of three types: correspondence, inclusion, and implication.
And his saying:
so you may know that Allah is over all things competent
لتعلموا أن الله على كل شيء قديرAnd we discuss this statement from two aspects:
The first aspect: that the intellect has no ruling in what is related to the essence of Allah and His attributes, rather it has no ruling in all the unseen matters. All the unseen matters are above our level and above the level of our intellects. For this reason, if we were to refer to sense, for example, the sun, if it came closer to us by the amount of a hundred cubits or more, it would burn us, and on the Day of Resurrection it will come close to people by the amount of a mile. So the unseen matters in general, including what is related to the essence of Allah and His names and attributes, these are matters in which the intellect cannot have any ruling. The function of the intellect in them is complete submission, and that we know that what Allah mentioned of these matters is not impossible. For this reason it is said: the texts do not come with impossibilities, but with things that cause bewilderment. What is the meaning of impossible and bewilderment? Impossible means it cannot exist. Bewilderment means a place where intellects are bewildered. The intellects are bewildered because they hear what they do not grasp and do not imagine. We say: everything that is related to the essence of Allah, Mighty and Majestic, the intellect has no entry into it at all. So his saying " He specified the intellect itself " we dispute with you that the intellect is a proof for what is affirmed for Allah or denied from Him. The proof for what is affirmed for Allah or denied from Him is only the auditory proof, nothing else, because this is from the matters of the unseen, and the intellects have no entry into the matters of the unseen.
Second: his saying: " so He is not able over it " is a great error. How is He not able over Himself while He is able over other things? This means his statement implies that He is not able to rise above, nor to speak, nor to descend to the lowest heaven, nor to come to judge between His servants, nor to do anything ever. And this is very dangerous. But if someone said: perhaps he means " He specified the intellect itself, so He is not able over it " meaning He is not able to annihilate Himself, for example, this is the intended meaning. We say: this has no basis. It did not enter into the generality until it needed to be excluded and specified, because power is only related to possible things, because the impossible is nothing. The impossible, note, is nothing, not in the external world nor in the mind. In reality, the impossible is impossible, so originally power is not related to the impossible, unlike knowledge, as mentioned previously.
So it is befitting for a person, as we have mentioned many times, to be polite in what is related to the aspect of Lordship, because the station is a great one, and the obligatory for a person toward it is to submit and surrender, and not to impose and say "did you see, did you see," because these are matters in which the intellect has no place at all.
So we affirm what Allah affirmed and we say that Allah is over all things competent without exception, and that Allah has encompassed all things in knowledge.
In this verse, leave it, if Allah wills, later in the refutation of the Mu'tazilah and the Qadariyyah.