Explanation of the author's statement: And he said in Surat Yunus, peace be upon him
Machine translationRead the Arabic original
The Shaykh : Then the author, may Allah have mercy on him, went on to mention the verses, saying: "And he said in Surat Yunus: [Al-A'raf 7:54] "
We say about it what we said about the first one.
"And he said in Surat al-Ra'd:[Ar-Ra'd 13:2] "
He raised the seven heavens without any pillars, meaning they have no pillars at all, or[Ar-Ra'd 13:2] they have pillars that are not visible.
The student: There is a disagreement.
The Shaykh : There is a disagreement among the exegetes. Some said that the phrase is a description of the pillars, meaning the phrase describes the pillars, i.e., without pillars visible to you, and they have pillars that are not visible. Others said that the phrase is a new sentence meaning you see them likewise without pillars. This latter view is closer to the truth, for the heavens have no pillars, visible or invisible. If they had pillars, they would generally be visible, even though Allah the Exalted may conceal from us some physical creations for a wisdom He wills. And His saying: this is the proof.
And he said in Surat Ta-Ha:[Taha 20:5]
He placed before, and it is the object of to convey the meaning of
The student: Restriction.
The Shaykh : restriction and specification, and that He, Glorified and Exalted is He, did not establish Himself upon anything other than the Throne. And he said in Surat al-Furqan: this is the subject of
Good, and he also said in Surat al-Sajdah:[As-Sajdah 32:4]
We say about it what we said about the verses of what? Al-A'raf and Yunus, but here there is an addition: and what is between them, meaning between the heavens and the earth. What is between them?
The student: The stars.
The Shaykh : Between them are great creations that deserved to be equated with the heavens and the earth. The heavens, the earth, and what is between them are three. And these great creations include what is known and what is still unknown. Yes.
And he said in Surat al-Hadid:[Al-Hadid 57:4]
So these are seven places, all of which mention Allah the Exalted establishing Himself with the word "istawa" (established) preceded by "ala" (upon) and following it. The scholars said that the root of this word indicates perfection.[Al-A'la 87:2] meaning the most perfect of what He created. So the root sin, waw, and ya indicates perfection. Then it has four forms in the Arabic language: preceded by "ila" (to), preceded by "ala" (upon), accompanied by the waw, and bare. How many?
The student: Four.
The Shaykh : Four forms, and all these forms are found in the Qur'an. Preceded by "ala" (upon), such as: and you know its meaning, that it means He rose and settled.
Preceded by "ila" (to), such as His saying, the Exalted: [Fussilat 41:11] Is its meaning like the first one, preceded by "ala" (upon)?
The student: No.
The Shaykh : There is a disagreement among the exegetes. Some said that their meanings are the same, and this is the apparent interpretation of Ibn Jarir, may Allah have mercy on him, that means He rose to it. Others said, rather, "istawa" here means complete intention, so the meaning of "istawa ilaha" is He intended to it with complete intention. They supported their interpretation by the fact that it is preceded by what indicates this meaning, which is "ila" (to), and "ila" is for the ultimate goal. So if we say "istawa ilaha" and make the ultimate goal of His rising the heavens, was He originally under the heavens or not?
The student: Yes.
The Shaykh : "Istawa ilaha" means He ascended to it, so originally He was under the heavens, unlike "ala al-sama" (upon the heavens), where He is above it. Ibn Kathir, may Allah have mercy on him, held this view and interpreted His saying: as meaning He intended to it with will. Yes, good.
The third form: that it be accompanied by the waw, as they say: "istawa al-ma' wa al-khashabah" (the water and the log were level). So "istawa" here means to be level, the water and the log were level.
The fourth form is what?
The student: bare.
The Shaykh : Bare, not accompanied by "ila" (to), nor "ala" (upon), nor the waw. So it means perfection. "Istawa" means to be perfect. From this is His saying, the Exalted:[Al-Qasas 28:14] Yes, and Allah knows best. Good.
The questioner : ... the heavens and the earth and what is between them, in the creations, not in the heavens, nor in the earth, nor between them ... Allah, Glorified and Exalted, said:[As-Sajdah 32:4]
The Shaykh : Yes
The questioner : In some of the creations, not in the heavens, nor in the earth, nor between them.
The Shaykh : Not in the heavens, nor in the earth, nor between them.
The questioner : Yes, like the Throne, which is above the heavens.
The Shaykh : ...
The questioner : ... it is not between them because it is above the heavens.
The Shaykh : ...
The student: The Throne, correct.
The Shaykh : .... because Allah said ... about these creations ... and the Throne was before them, as He, the Exalted, said:[Hud 11:7] so it is ...
The questioner : ... if we say that Allah, Glorified and Exalted, established Himself upon the earth, they say yes, He established Himself upon the earth, meaning He took control of it, meaning they say yes, when we say "istawa ala al-ard" (established Himself upon the earth) it means He took control.
The Shaykh : No, they do not answer with this answer ... istawa ala al-ard ...
The questioner : The discussion about the bearers of the Throne, when they said, how do we carry it, and upon it is the Majesty and Greatness of Allah? So we say, there is no power and no strength except by Allah.
The Shaykh : And Allah, this needs to be looked into regarding its authenticity ...
The questioner : ...
The Shaykh : Here...
The questioner : ... its evidence from the Qur'an
The Shaykh : Yes.
The questioner : I say the third form, its evidence from the Qur'an is "istawa al-ma'". I said that all four forms have evidence from the Qur'an.
The Shaykh : No, "istawa al-ma' wa al-khashabah" is what we said is used in the language and has proofs from the Qur'an ...
The questioner : Shaykh.
The Shaykh : Yes
The questioner : ...
Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne
إن ربكم الله الذي خلق السماوات والأرض في ستة أيام ثم استوى على العرشWe say about it what we said about the first one.
"And he said in Surat al-Ra'd:
It is Allah who erected the heavens without pillars that you [can] see; then He established Himself above the Throne
الله الذي رفع السماوات بغير عمد ترونها ثم استوى على العرشHe raised the seven heavens without any pillars, meaning they have no pillars at all, or
without pillars that you [can] see
بغير عمد ترونهاThe student: There is a disagreement.
The Shaykh : There is a disagreement among the exegetes. Some said that the phrase
that you see
ترونهاthat you see
ترونهاthat you see
ترونهاThen He rose above the Throne
ثم استوى على العرشAnd he said in Surat Ta-Ha:
The Most Merciful [who is] above the Throne established.
الرحمن على العرش استوىHe placed
upon the Throne
على العرشIstawa (He rose)
استوىThe student: Restriction.
The Shaykh : restriction and specification, and that He, Glorified and Exalted is He, did not establish Himself upon anything other than the Throne. And he said in Surat al-Furqan:
then the Most Merciful established Himself upon the Throne
ثم استوى على العرش الرحمنThe Most Merciful
الرحمنIstawa (He rose)
استوىGood, and he also said in Surat al-Sajdah:
It is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne
الله الذي خلق السماوات والأرض وما بينهما في ستة أيام ثم استوى على العرشWe say about it what we said about the verses of what? Al-A'raf and Yunus, but here there is an addition:
And what is between them
وما بينهماThe student: The stars.
The Shaykh : Between them are great creations that deserved to be equated with the heavens and the earth. The heavens, the earth, and what is between them are three. And these great creations include what is known and what is still unknown. Yes.
And he said in Surat al-Hadid:
It is He who created the heavens and earth in six days and then established Himself above the Throne
هو الذي خلق السماوات والأرض في ستة أيام ثم استوى على العرشSo these are seven places, all of which mention Allah the Exalted establishing Himself with the word "istawa" (established) preceded by "ala" (upon) and following it. The scholars said that the root of this word indicates perfection.
Who created and proportioned
الذي خلق فسوىThe student: Four.
The Shaykh : Four forms, and all these forms are found in the Qur'an. Preceded by "ala" (upon), such as:
He settled upon the Throne
استوى على العرشPreceded by "ila" (to), such as His saying, the Exalted:
Then He directed Himself to the heaven and He made them seven heavens
ثم استوى إلى السماء فسواهن سبع سماواتThen He directed Himself to the heaven while it was smoke
ثم استوى إلى السماء وهي دخانThe student: No.
The Shaykh : There is a disagreement among the exegetes. Some said that their meanings are the same, and this is the apparent interpretation of Ibn Jarir, may Allah have mercy on him, that
He rose up to the heaven
استوى إلى السماءThe student: Yes.
The Shaykh : "Istawa ilaha" means He ascended to it, so originally He was under the heavens, unlike "ala al-sama" (upon the heavens), where He is above it. Ibn Kathir, may Allah have mercy on him, held this view and interpreted His saying:
Then He rose above the heaven
ثم استوى إلى السماءThe third form: that it be accompanied by the waw, as they say: "istawa al-ma' wa al-khashabah" (the water and the log were level). So "istawa" here means to be level, the water and the log were level.
The fourth form is what?
The student: bare.
The Shaykh : Bare, not accompanied by "ila" (to), nor "ala" (upon), nor the waw. So it means perfection. "Istawa" means to be perfect. From this is His saying, the Exalted:
And when he attained his full strength and was [mentally] mature, We bestowed upon him judgement and knowledge
ولما بلغ أشده واستوى آتيناه حكماً وعلماًThe questioner : ... the heavens and the earth and what is between them, in the creations, not in the heavens, nor in the earth, nor between them ... Allah, Glorified and Exalted, said:
It is Allah who created the heavens and the earth and whatever is between them
الله الذي خلق السماوات والأرض وما بينهماThe Shaykh : Yes
The questioner : In some of the creations, not in the heavens, nor in the earth, nor between them.
The Shaykh : Not in the heavens, nor in the earth, nor between them.
The questioner : Yes, like the Throne, which is above the heavens.
The Shaykh : ...
The questioner : ... it is not between them because it is above the heavens.
The Shaykh : ...
The student: The Throne, correct.
The Shaykh : .... because Allah said ... about these creations ... and the Throne was before them, as He, the Exalted, said:
and His Throne had been upon water
وكان عرشه على الماءThe questioner : ... if we say that Allah, Glorified and Exalted, established Himself upon the earth, they say yes, He established Himself upon the earth, meaning He took control of it, meaning they say yes, when we say "istawa ala al-ard" (established Himself upon the earth) it means He took control.
The Shaykh : No, they do not answer with this answer ... istawa ala al-ard ...
The questioner : The discussion about the bearers of the Throne, when they said, how do we carry it, and upon it is the Majesty and Greatness of Allah? So we say, there is no power and no strength except by Allah.
The Shaykh : And Allah, this needs to be looked into regarding its authenticity ...
The questioner : ...
The Shaykh : Here...
The questioner : ... its evidence from the Qur'an
The Shaykh : Yes.
The questioner : I say the third form, its evidence from the Qur'an is "istawa al-ma'". I said that all four forms have evidence from the Qur'an.
The Shaykh : No, "istawa al-ma' wa al-khashabah" is what we said is used in the language and has proofs from the Qur'an ...
The questioner : Shaykh.
The Shaykh : Yes
The questioner : ...