Discussion.
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The Shaykh : And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
We have passed through the proof that Allah, Mighty and Majestic, laughs. What is its evidence, O Abdullah al-Zaidan?
The student: The saying of the Prophet (peace and blessings be upon him):Sunan al-Bayhaqi 16:1123.
The Shaykh : What?
The student:Sunan al-Bayhaqi 16:1123
The Shaykh : Good. Is there another hadith from the ones we passed through yesterday?
The student: His saying (peace and blessings be upon him):
The Shaykh : up to his saying
The student: up to his saying:
The Shaykh : Is it authentic?
The student: Yes.
The Shaykh : Good. What is the meaning of laughter according to the people of the Sunnah and the community, O Muhammad?
The student: Laughter is real laughter.
The Shaykh : Yes
The student: It befits the majesty of Allah, Glorified and Exalted is He, and it does not resemble the laughter of the created beings.
The Shaykh : Well done. Good. And according to the people of distortion? Yes.
The student: They said... the reward or the desire for the reward.
The Shaykh : He laughs, meaning He is pleased. And the meaning of pleasure is also the reward or the desire for the reward. So the result is that laughter, according to them, means the reward or its desire, but through intermediaries: He laughs, meaning He is pleased; He is pleased, meaning He rewards. Yes, good.
It is contrary to the apparent meaning of the text and the consensus of the Salaf, correct?
The student: Yes.
The Shaykh : Because the Salaf are in consensus that it is real laughter. The evidence is that no contrary to it was reported from them, nor its distortion to another meaning. Third?
The student: Second.
The Shaykh : Yes.
The student: Second.
The Shaykh : Second.
The student: ...
The Shaykh : That it
The student: It turns the term away from its apparent meaning.
The Shaykh : Yes, it turns the term to a meaning that the term does not indicate. So this would be speaking about Allah without knowledge from two angles: this is the third.
The student: The second.
The Shaykh : Good, the third.
The student: Contrary to...
The Shaykh : We mentioned it.
The student: ... the Messenger (peace and blessings be upon him) interpreted laughter as the reward or its desire.
The Shaykh : We say: bring us evidence from the Messenger of Allah (peace and blessings be upon him) that he interpreted it that way, otherwise you have spoken about Allah and His Messenger what you do not know. Good.
The student: The fourth is attributing to Allah what is not His.
The Shaykh : No, pleasure is established for Him.
The student: No.
The Shaykh : But this meaning, no? Yes.
The student: Their interpretation of pleasure, wonder, and laughter requires evidence. Evidence for their interpretation.
The Shaykh : Good. In any case, these are interrelated angles in reality. But the thing we want to organize now is that we say: this is contrary to the apparent text.
The second angle: it is contrary to the consensus of the Salaf.
The third angle: it is speaking about Allah and His Messenger.
The student: Without knowledge.
The Shaykh : Without knowledge, from two angles.
The first angle is that you turned the term away from its apparent meaning, and you have no knowledge in that.
And the second: you established another meaning other than its apparent meaning, and you have no knowledge in that.
Look, O people, these are the four angles. We can say them for every piece of evidence that was distorted. For every distorted text, we say these four with ease. There are things that add angles in preventing what the speech was distorted to, but they are in their specific texts. But the general thing by which we can answer is these things. Contrary?
The student: The apparent meaning of the text.
The Shaykh : Second?
The student: The consensus.
The Shaykh : Contrary to the consensus of the Salaf.
Third: it turns the speech away from its apparent meaning without evidence. And branching from this is that it is speaking about Allah and His Messenger without knowledge from two angles. Good.
The student: One angle remains.
The Shaykh : And He
The student: They established. We say to them: you establish. You establish the will for Allah, Mighty and Majestic.
The Shaykh : Yes
The student: And the created being wills. This is likening.
The Shaykh : This is correct. We hold them to this. We hold him to it, and we can make it the fifth, saying: if every text they interpreted to a meaning, we hold them to that meaning they established, similar to what they held us to in establishing the text on its apparent meaning. Because he says: if you established it on its apparent meaning, you have likened, because this is for the created being. We say: you also, if you established the will, you have likened. And we say: rather, you added to us. What did they add?
The student: Inanimate objects.
The Shaykh : Yes.
The student: The will for inanimate objects.
The Shaykh : No, no. You added to us the distortion. The distortion of the texts from their apparent meanings. We kept them on their apparent meanings and did not touch them. And you added the distortion. So these five can be used for every text distorted by the people of denial. You can answer with these five for every text distorted by the people of denial.
The student: But some of them do not...
The Shaykh : Be patient, brother. That is enough. The five are enough.
The student: Some of them do not distort, O Shaykh.
The Shaykh : how
The student: I say some of the distorters do not distort to the will.
The Shaykh : What?
The student: I say some of the distorters do not distort to the will.
The Shaykh : Rather, because they distort them either to the reward or to the desire for the reward. Never is this the outcome of what they distort to. Good.
There is also, we passed through the proof of wonder for Allah, Mighty and Majestic. Where is its evidence, O 'Ayd, from the Qur'an and the Sunnah?
The student: From the Sunnah.
The Shaykh : of the Qur'an
The student: From the Qur'an?
The Shaykh : Yes
The student:[As-Saffat 37:12] His saying, the Exalted
The Shaykh : You wondered
The student:[As-Saffat 37:12]
The Shaykh :[As-Saffat 37:12] Good. From the Sunnah.
The student: The saying of the Messenger (peace and blessings be upon him)
The student: Peace be upon you.
The Shaykh : And peace be upon you. Yes, O Fawzi.
The student: His saying (peace and blessings be upon him)
The Shaykh : His saying
The student: To his saying (peace and blessings be upon him): the hadith.
The Shaykh : Well done. Correct. Good. What is the meaning of his saying:? Bandar,
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : No, Yahya.
The student: In a state of hardship.
The Shaykh : In a state of hardship, and despairing?
The student: Despairing.
The Shaykh : Despairing, the most intense despair. Yes.
Then he said, his saying (peace and blessings be upon him) to the end. In it is the establishment of the leg or the foot for Allah, Mighty and Majestic. The question is: is it, O Badr, a real leg or foot? Here.
The student: On its reality.
The Shaykh : On its reality.
The student: Due to the apparent text.
The Shaykh : Due to the apparent text, right? So we say in it what we said in the eye, and what we said in the hand and the face, right? What are such attributes called among the people of the Sunnah?
The student: The self-attributes, the report-based.
The Shaykh : The self-attributes, the report-based. Good. To what meaning, O 'Adil, did the people of denial distort this hadith? And what did they say about "His leg"?
The student: They said the leg means the group.
The Shaykh : The group, and they cited evidence for that.
The student: They said: the locusts. A group of locusts comes.
The Shaykh : That Dawud (peace be upon him), here, asked Allah, the Exalted, here.
The student: Ayyub.
The Shaykh : Ayyub asked Allah.
The student: ...
The Shaykh : No, no. I said Dawud.
The student: ...
The Shaykh : Yes, I think it is Ayyub.
The student: No, Dawud, O Shaykh.
The Shaykh : Yes. Good. Check it. If it contradicts, check it. The important thing is that he asked Allah, so He sent to him a group of...
The student: Locusts.
The Shaykh : Of locusts. They said a group of locusts means a group of locusts. So the meaning of is the group who were written to be in Hellfire, right? Good.
The student: Where do you check?
The Shaykh : In the hadith. In al-Bukhari. The hadith. Good, O Aymen.
We have passed through the proof that Allah, Mighty and Majestic, laughs. What is its evidence, O Abdullah al-Zaidan?
The student: The saying of the Prophet (peace and blessings be upon him):
Allah laughs from two men, one of whom kills the other, and both enter Paradise.
يضحك الله من رجلين يقتل أحدهما الآخر يدخلان الجنةThe Shaykh : What?
The student:
Allah laughs from two men, one of whom kills the other, and both enter Paradise.
يضحك الله من رجلين يقتل أحدهما الآخر يدخلان الجنةThe Shaykh : Good. Is there another hadith from the ones we passed through yesterday?
The student: His saying (peace and blessings be upon him):
His Lord wondered at the despair of His servants.
عجب ربنا من قنوط عبادهThe Shaykh : up to his saying
The student: up to his saying:
He keeps laughing, knowing that relief is near.
فيظل يضحك يعلم أن الفرج قريبThe Shaykh : Is it authentic?
The student: Yes.
The Shaykh : Good. What is the meaning of laughter according to the people of the Sunnah and the community, O Muhammad?
The student: Laughter is real laughter.
The Shaykh : Yes
The student: It befits the majesty of Allah, Glorified and Exalted is He, and it does not resemble the laughter of the created beings.
The Shaykh : Well done. Good. And according to the people of distortion? Yes.
The student: They said... the reward or the desire for the reward.
The Shaykh : He laughs, meaning He is pleased. And the meaning of pleasure is also the reward or the desire for the reward. So the result is that laughter, according to them, means the reward or its desire, but through intermediaries: He laughs, meaning He is pleased; He is pleased, meaning He rewards. Yes, good.
It is contrary to the apparent meaning of the text and the consensus of the Salaf, correct?
The student: Yes.
The Shaykh : Because the Salaf are in consensus that it is real laughter. The evidence is that no contrary to it was reported from them, nor its distortion to another meaning. Third?
The student: Second.
The Shaykh : Yes.
The student: Second.
The Shaykh : Second.
The student: ...
The Shaykh : That it
The student: It turns the term away from its apparent meaning.
The Shaykh : Yes, it turns the term to a meaning that the term does not indicate. So this would be speaking about Allah without knowledge from two angles: this is the third.
The student: The second.
The Shaykh : Good, the third.
The student: Contrary to...
The Shaykh : We mentioned it.
The student: ... the Messenger (peace and blessings be upon him) interpreted laughter as the reward or its desire.
The Shaykh : We say: bring us evidence from the Messenger of Allah (peace and blessings be upon him) that he interpreted it that way, otherwise you have spoken about Allah and His Messenger what you do not know. Good.
The student: The fourth is attributing to Allah what is not His.
The Shaykh : No, pleasure is established for Him.
The student: No.
The Shaykh : But this meaning, no? Yes.
The student: Their interpretation of pleasure, wonder, and laughter requires evidence. Evidence for their interpretation.
The Shaykh : Good. In any case, these are interrelated angles in reality. But the thing we want to organize now is that we say: this is contrary to the apparent text.
The second angle: it is contrary to the consensus of the Salaf.
The third angle: it is speaking about Allah and His Messenger.
The student: Without knowledge.
The Shaykh : Without knowledge, from two angles.
The first angle is that you turned the term away from its apparent meaning, and you have no knowledge in that.
And the second: you established another meaning other than its apparent meaning, and you have no knowledge in that.
Look, O people, these are the four angles. We can say them for every piece of evidence that was distorted. For every distorted text, we say these four with ease. There are things that add angles in preventing what the speech was distorted to, but they are in their specific texts. But the general thing by which we can answer is these things. Contrary?
The student: The apparent meaning of the text.
The Shaykh : Second?
The student: The consensus.
The Shaykh : Contrary to the consensus of the Salaf.
Third: it turns the speech away from its apparent meaning without evidence. And branching from this is that it is speaking about Allah and His Messenger without knowledge from two angles. Good.
The student: One angle remains.
The Shaykh : And He
The student: They established. We say to them: you establish. You establish the will for Allah, Mighty and Majestic.
The Shaykh : Yes
The student: And the created being wills. This is likening.
The Shaykh : This is correct. We hold them to this. We hold him to it, and we can make it the fifth, saying: if every text they interpreted to a meaning, we hold them to that meaning they established, similar to what they held us to in establishing the text on its apparent meaning. Because he says: if you established it on its apparent meaning, you have likened, because this is for the created being. We say: you also, if you established the will, you have likened. And we say: rather, you added to us. What did they add?
The student: Inanimate objects.
The Shaykh : Yes.
The student: The will for inanimate objects.
The Shaykh : No, no. You added to us the distortion. The distortion of the texts from their apparent meanings. We kept them on their apparent meanings and did not touch them. And you added the distortion. So these five can be used for every text distorted by the people of denial. You can answer with these five for every text distorted by the people of denial.
The student: But some of them do not...
The Shaykh : Be patient, brother. That is enough. The five are enough.
The student: Some of them do not distort, O Shaykh.
The Shaykh : how
The student: I say some of the distorters do not distort to the will.
The Shaykh : What?
The student: I say some of the distorters do not distort to the will.
The Shaykh : Rather, because they distort them either to the reward or to the desire for the reward. Never is this the outcome of what they distort to. Good.
There is also, we passed through the proof of wonder for Allah, Mighty and Majestic. Where is its evidence, O 'Ayd, from the Qur'an and the Sunnah?
The student: From the Sunnah.
The Shaykh : of the Qur'an
The student: From the Qur'an?
The Shaykh : Yes
The student:
But you wonder, while they mock,
بل عجبتَ ويسخرونThe Shaykh : You wondered
The student:
But you wonder, while they mock,
بل عجبتُ ويسخرونThe Shaykh :
But you wonder, while they mock,
بل عجبت ويسخرونThe student: The saying of the Messenger (peace and blessings be upon him)
The student: Peace be upon you.
The Shaykh : And peace be upon you. Yes, O Fawzi.
The student: His saying (peace and blessings be upon him)
The Shaykh : His saying
The student: To his saying (peace and blessings be upon him):
His Lord wondered at the despair of His servants.
عجب ربنا من قنوط عبادهThe Shaykh : Well done. Correct. Good. What is the meaning of his saying:
Azzalayn
أزلينHe looks at you, Azzalayn
ينظر إليكم أزلينThe student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : No, Yahya.
The student: In a state of hardship.
The Shaykh : In a state of hardship, and despairing?
The student: Despairing.
The Shaykh : Despairing, the most intense despair. Yes.
Then he said, his saying (peace and blessings be upon him)
Hellfire will not cease until they are cast into it
لا تزل جهنم يلقى فيهاThe student: On its reality.
The Shaykh : On its reality.
The student: Due to the apparent text.
The Shaykh : Due to the apparent text, right? So we say in it what we said in the eye, and what we said in the hand and the face, right? What are such attributes called among the people of the Sunnah?
The student: The self-attributes, the report-based.
The Shaykh : The self-attributes, the report-based. Good. To what meaning, O 'Adil, did the people of denial distort this hadith? And what did they say about "His leg"?
The student: They said the leg means the group.
The Shaykh : The group, and they cited evidence for that.
The student: They said: the locusts. A group of locusts comes.
The Shaykh : That Dawud (peace be upon him), here, asked Allah, the Exalted, here.
The student: Ayyub.
The Shaykh : Ayyub asked Allah.
The student: ...
The Shaykh : No, no. I said Dawud.
The student: ...
The Shaykh : Yes, I think it is Ayyub.
The student: No, Dawud, O Shaykh.
The Shaykh : Yes. Good. Check it. If it contradicts, check it. The important thing is that he asked Allah, so He sent to him a group of...
The student: Locusts.
The Shaykh : Of locusts. They said a group of locusts means a group of locusts. So the meaning of
He places His foot
يضع رجلهThe student: Where do you check?
The Shaykh : In the hadith. In al-Bukhari. The hadith. Good, O Aymen.