Explanation of the author's statement and his saying: (They have therein whatever they wish, and We have more)
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The Shaykh : Then he also said: [Qaf 50:35]
[Qaf 50:35] meaning in
The student: Paradise.
The Shaykh : In Paradise, they have whatever they wish? Yes.
The student: Yes, whatever they wish, yes. If a person wishes, for example, to have a camel in Paradise,
The student: ...
The Shaykh : does he get it?
The student: Yes.
The Shaykh : Yes, he gets it, made of gold, flesh, blood, sinew, dung, and urine. Yes, good.
If he desires anything, it will be for him. In fact, some scholars say that if he desires a child, he will have a child. Yes, whatever they desire is for them.[Az-Zukhruf 43:71] Good.
And His saying: means an addition to what they wish. It means that if a person wishes for something, he is given it, and he is given an increase. As came in the authentic hadith regarding the last of the people of Paradise to enter: Allah the Exalted gives him pleasure and gives him pleasure, and he says, "I am satisfied." He says, "I am satisfied." He says, Musnad Ahmad 15Hasan (Darussalam) More than what he wishes, more than what he wishes. This is the meaning of His saying: And many scholars interpreted with what the Prophet (peace and blessings be upon him) interpreted the increase as, which is looking at the face of Allah the Noble. Yes. So how many verses did the author cite? How many verses?
The student: Four verses.
The Shaykh : Four.[Al-Qiyamah 75:22-23] [Al-Mutaffifin 83:23] [Yunus 10:26] [Qaf 50:35] Good. In another verse, a fifth verse, by which al-Shafi'i (may Allah have mercy on him) argued, is His saying regarding the wicked: [Al-Mutaffifin 83:15] [Al-Mutaffifin 83:15] He said, "What prevented these people in anger from seeing Him, except that those in pleasure saw Him?" If the people of anger are veiled from Allah, then the people of pleasure see Allah the Exalted. This is a very strong argument, because if everyone were veiled,
The student: it would not be
The Shaykh : it would not be a distinction for mentioning these people. Yes. And on this basis, we say the verses are five. The verses are five. Good. Can we add a sixth?
The student: ...
The Shaykh : Perhaps.
The student: Yes.
The Shaykh : Good.[Al-An'am 6:103] Since we said a little while ago that the negation of the specific implies the existence of the general, on this basis, are the verses six or not? As for His saying: there is no evidence in it for this specific issue, but there is evidence in it for the denial of the vision only. So the result is that this is in these verses evidence that Allah the Exalted is seen, and in the vision of the people of Paradise of Him is evidence that the greatest pleasure is
The student: seeing Allah.
The Shaykh : seeing the face of Allah the Exalted.
Good. We have the practical effects of these verses that passed.
The one who looks at the Qur'an needs one thing, which is the correctness of the indication that
that Allah is with Him wherever He is, obligates him to monitor Allah the Exalted, fear Him, carry out His command by obeying Him, fear Him, and desire what is with Him.
In speech, if he believes that Allah speaks, then this obligates him to magnify His speech and magnify this Qur'an, and know that it issued from Allah (Glorified and Exalted is He) as true speech. And to Allah belongs the highest example. If we had a royal decree and we said, "This is the king's decree; he is the one who spoke it or he is the one who wrote it with his hand," we would have a magnification of this decree according to what we have of magnification
The student: of the king.
The Shaykh : of the king, is that not so?
The student : Yes
The Shaykh : But if it were said, "By Allah, this decree issued from a minister or an agent or something like that," what would it harm him?
The student: It would decrease.
The Shaykh : It would decrease. It would drop significantly for us. What we would have of respect and magnification for it would not be like what happened with the royal decree. So if we know that this Qur'an was spoken by the Lord of the Worlds, it obligates us to magnify this Qur'an, respect it, implement what came in it of matters, and leave what is in it of prohibitions.
As for the issue of the vision, what is the greatest effect of it on the practical path? Because if a person finds that the ultimate goal he reaches in reward is looking at the face of Allah, then the entire world becomes cheap in his estimation. Everything becomes cheap in his estimation regarding reaching what?
The student: seeing Allah.
The Shaykh : seeing Allah the Exalted, because it is the goal of every seeker and the end of all desires. So if you know that you will see your Lord the Exalted face to face with the eye, by Allah, the world is not worth anything to you at all. The entire world is nothing, because this is the fruit in which the competitors compete and the strivers strive, and it is the attainment of the goal of everything. So if you know this, it increases your effort to reach that, does it not?
The student: Yes.
The Shaykh : These deprived people. May Allah not deprive us of what those who say that Allah is not seen. What would their journey to Allah be?
The student: Weak.
The Shaykh : Weak. The utmost of what is there is the world... there is Paradise, a full belly, and the desire of the private parts, and it is pleasure. We do not say this to belittle it, but by Allah, this is nothing compared to seeing Allah. And for this reason, He said:[Yunus 10:26] Yes, I say, we ask Allah not to deprive us of His good. Denying the vision is in reality a great deprivation, but believing in it drives a person, drives him greatly, to reach this goal. But what is the value?
The student: ...
The Shaykh : What is the value? The value is simple, simple. Mu'adh ibn Jabal said to the Messenger (peace and blessings be upon him):As-Sunan al-Kubra lil-Nasa'i 65:415 I ask Allah to make it easy for us in this hour in which response is hoped for, Sunan Ibn Majah 3973Hasan (Darussalam) to the end of the hadith. So it is easy, and praise be to Allah. The entire religion is ease. Even if you find causes of difficulty, the religion is made easy. That is, it is originally made easy. If you find causes of difficulty, it is made easy a second time. If it is absolutely impossible, it is dropped. There is no obligation with inability. There is no obligation with inability, and there is no prohibition with dire necessity. And praise be to Allah, the Lord of the Worlds.
The student: ...
The Shaykh : A minute of reflection on the Qur'an. Yes, the time has passed. But the time has passed. Do we leave this phrase or put it off for later? If Allah wills.
The student: ...
The Shaykh : This sentence, the sentence with which the Shaykh of Islam concluded the chapter, is a very useful sentence that needs explanation, if Allah wills.
They will have whatever they wish therein, and with Us is more.
لهم ما يشاءون فيها ولدينا مزيدThey will have whatever they wish therein
لهم ما يشاءون فيهاThe student: Paradise.
The Shaykh : In Paradise, they have whatever they wish? Yes.
The student: Yes, whatever they wish, yes. If a person wishes, for example, to have a camel in Paradise,
The student: ...
The Shaykh : does he get it?
The student: Yes.
The Shaykh : Yes, he gets it, made of gold, flesh, blood, sinew, dung, and urine. Yes, good.
If he desires anything, it will be for him. In fact, some scholars say that if he desires a child, he will have a child. Yes, whatever they desire is for them.
And therein is whatever the souls desire and [what] delights the eyes, and you will abide therein eternally.
وفيها ما تشتهيه الأنفس وتلذ الأعين وأنتم فيها خالدونAnd His saying:
and with Us is more
ولدينا مزيدyou will have the like thereof and ten times as much
لك مثله وعشرة أمثالهand with Us is more
ولدينا مزيدmore
المزيدThe student: Four verses.
The Shaykh : Four.
(22) [Some] faces, that Day, will be radiant, (23) Looking at their Lord.
وجوه يومئذ ناضرة على ربها ناظرةOn adorned couches, observing.
على الأرائك ينظرونFor them who have done good is the best [reward] and extra
للذين احسنوا الحسنى وزيادةThey will have whatever they wish therein, and with Us is more.
لهم ما يشاؤون فيها ولدينا مزيدNo! Indeed, from their Lord, that Day, they will be partitioned.
كلا إنهم عن ربهم يومئذ لمحجوبونNo! Indeed, from their Lord, that Day, they will be partitioned.
كلا إنهم عن ربهم يومئذ لمحجوبونThe student: it would not be
The Shaykh : it would not be a distinction for mentioning these people. Yes. And on this basis, we say the verses are five. The verses are five. Good. Can we add a sixth?
The student: ...
The Shaykh : Perhaps.
The student: Yes.
The Shaykh : Good.
Vision perceives Him not, but He perceives [all] vision
لا تدركه الأبصار وهو يدرك الأبصارyou will not see Me
لن ترانيThe student: seeing Allah.
The Shaykh : seeing the face of Allah the Exalted.
Good. We have the practical effects of these verses that passed.
The one who looks at the Qur'an needs one thing, which is the correctness of the indication that
that Allah is with Him wherever He is, obligates him to monitor Allah the Exalted, fear Him, carry out His command by obeying Him, fear Him, and desire what is with Him.
In speech, if he believes that Allah speaks, then this obligates him to magnify His speech and magnify this Qur'an, and know that it issued from Allah (Glorified and Exalted is He) as true speech. And to Allah belongs the highest example. If we had a royal decree and we said, "This is the king's decree; he is the one who spoke it or he is the one who wrote it with his hand," we would have a magnification of this decree according to what we have of magnification
The student: of the king.
The Shaykh : of the king, is that not so?
The student : Yes
The Shaykh : But if it were said, "By Allah, this decree issued from a minister or an agent or something like that," what would it harm him?
The student: It would decrease.
The Shaykh : It would decrease. It would drop significantly for us. What we would have of respect and magnification for it would not be like what happened with the royal decree. So if we know that this Qur'an was spoken by the Lord of the Worlds, it obligates us to magnify this Qur'an, respect it, implement what came in it of matters, and leave what is in it of prohibitions.
As for the issue of the vision, what is the greatest effect of it on the practical path? Because if a person finds that the ultimate goal he reaches in reward is looking at the face of Allah, then the entire world becomes cheap in his estimation. Everything becomes cheap in his estimation regarding reaching what?
The student: seeing Allah.
The Shaykh : seeing Allah the Exalted, because it is the goal of every seeker and the end of all desires. So if you know that you will see your Lord the Exalted face to face with the eye, by Allah, the world is not worth anything to you at all. The entire world is nothing, because this is the fruit in which the competitors compete and the strivers strive, and it is the attainment of the goal of everything. So if you know this, it increases your effort to reach that, does it not?
The student: Yes.
The Shaykh : These deprived people. May Allah not deprive us of what those who say that Allah is not seen. What would their journey to Allah be?
The student: Weak.
The Shaykh : Weak. The utmost of what is there is the world... there is Paradise, a full belly, and the desire of the private parts, and it is pleasure. We do not say this to belittle it, but by Allah, this is nothing compared to seeing Allah. And for this reason, He said:
For them who have done good is the best [reward] and extra
للذين أحسنوا الحسنى وزيادةThe student: ...
The Shaykh : What is the value? The value is simple, simple. Mu'adh ibn Jabal said to the Messenger (peace and blessings be upon him):
Point me to a deed that will put me in Paradise and protect me from the Fire and distance me from the Fire. He said: You have asked about something great, and it is easy for the one for whom Allah makes it easy
دلني على عمل يدخلني الجنة ويعيذني من النار ويباعدني عن النار قال: لقد سألت عن عظيم وإنه ليسير على من يسره الله عليهbut it is easy for the one for whom Allah makes it easy. Worship Allah and do not associate anything in worship with Him, establish prayer, pay charity
وإنه ليسير على من يسره الله عليه ، تعبد الله لا تشرك به شيئاً وتقيم الصلاة وتؤتي الزكاةThe student: ...
The Shaykh : A minute of reflection on the Qur'an. Yes, the time has passed. But the time has passed. Do we leave this phrase or put it off for later? If Allah wills.
The student: ...
The Shaykh : This sentence, the sentence with which the Shaykh of Islam concluded the chapter, is a very useful sentence that needs explanation, if Allah wills.