Explanation of the author's statement and his saying: (You will see your Lord as you see the full moon on a clear night; you will not be hindered in seeing it. So if you can, do not be prevented from praying before the rising of the sun and praying before its setting)
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The Shaykh :And his saying: Jami` at-Tirmidhi 2554Sahih (Darussalam)
Up to its end, meaning that included in what is obligatory to believe in is belief in the saying of the Prophet (peace and blessings be upon him): The sin here—pay attention, O Hajjaj—the sin is for realization and it restricts the present tense verb to the future, after it was suitable for the present and the future, just as lam restricts it to the past. Good.
And his saying:Jami` at-Tirmidhi 2554Sahih (Darussalam) This is a visual seeing, because our seeing of the moon is visual, and here the seeing is likened to the seeing, so it becomes a visual seeing. And his saying: This is a preposition of source, so the verb after it is converted to a noun, and the estimation is like your seeing of the moon, like your seeing. So the likeness at that time is of the seeing to the seeing, not of the seen to the seen. And the Prophet (peace and blessings be upon him) sometimes approximates meanings by mentioning real, tangible examples, as meaning a group, and He is one. How is this? meaning the signs of Allah. This moon is one, here meaning alone with it. All of us see it, and it is
The student: One
The Shaykh : one. This is it, and it is a created thing. So one is opposed by a group, and it is a created thing. So what about the Creator? And so we say regarding what is established by the hadith in the two Sahihs, the hadith of Abu Hurayrah:Jami` at-Tirmidhi 2953Sahih (Darussalam) Or in Muslim, he says: And this includes every worshipper, every worshipper. And it is known that the worshippers may agree in this verse all together, and Allah says to each one: My servant praised Me. Yes.
He said:Jami` at-Tirmidhi 2554Sahih (Darussalam) Meaning the night of its fullness, which is the fourteenth and fifteenth night.
The student: The sixteenth
The Shaykh : Not the sixteenth, for the decrease begins with it. But the thirteenth is sometimes the middle, the fourteenth, as Ibn al-Qayyim said: "Like the full moon on the night of six after eight" The night of six after eight is the fourteenth night.
He said:Sahih al-Bukhari 7436 And in a wording: And in a wording: And Several wordings, but and The difference between them: Meaning you will not be afflicted with harm in seeing it. Meaning some of you will not gather with some of you in seeing it, because when a thing is hidden, one gathers with his companion to show it to him. When we look at the moon and it is hidden, I say: Come, look. Yes, he gathers with me so that I show it to him. But or The meaning is you will not be afflicted with harm, because every person sees Him (Glorified and Exalted is He), and he is in the utmost state of tranquility and comfort. Then he said: Jami` at-Tirmidhi 2551Sahih (Darussalam)
The student: 'Asr.
The Shaykh : is 'Asr. And 'Asr is better than Fajr because it is the middle prayer. And Fajr is better than 'Asr from one aspect because it is the witnessed prayer, as Allah the Exalted said:[Al-Isra 17:78] And it came in the authentic hadith: Sahih Muslim 635a And they are Fajr and 'Asr in this hadith. From the attributes of Allah is the establishment that He is seen. And we have previously explained this attribute when mentioning the verses indicating it, and they are four verses. Yes. And the hadith here is mass-transmitted from the Prophet (peace and blessings be upon him), so its establishment is definitive and its indication
The student: is definitive.
The Shaykh : is definitive. And for this, some scholars held that whoever denies the seeing of Allah the Exalted is a disbeliever, a disbeliever, an apostate, and I seek refuge in Allah. And it is obligatory for every believer to affirm. And we declared him a disbeliever because the evidence is definitive in establishment and definitive in indication. And no one can say that the saying of the Messenger (peace and blessings be upon him):Jami` at-Tirmidhi 2554Sahih (Darussalam) No one can say that it is not definitive in indication. There is nothing more definitive than such a construction. Meaning, if it came: "You see your Lord," it might be subject to figurative interpretation, and that the certain knowledge was interpreted by visual seeing. But he specified that it is as we see the moon, and the moon is tangible, not conceptual?
The student: Tangible.
The Shaykh : Tangible, as we see the moon on the night of the full moon. So the important thing is that some of the people of the Sunnah said that whoever denies the seeing with the eye, the seeing of Allah with the eye, is a disbeliever, because he lied to texts that are definitive in establishment and definitive in indication.
And it has preceded us that the people of denial of the divine attributes interpret these hadiths and explain the seeing
The student: with knowledge
The Shaykh : here with the seeing of knowledge. They say because "ra'a" (saw) comes as knowledge and comes as visual, and here it is knowledge. And it has preceded us the explanation of the invalidity of their saying, and that they are not to be agreed with on this. Good. The speech on the hadiths, on the verses and the hadiths, has ended.
And know that the position of the people of innovation from the people of denial of the divine attributes before these texts—pay attention to their rule—if the texts are definitive in establishment, they go to distort them, like the verses of the Qur'an and the mass-transmitted hadiths. And if they are not definitive in establishment, they deny them, even if they are authentic. And for this, from their denied rule is that reports with a limited chain are not accepted in establishing beliefs. Reports with a limited chain, based on this defective rule of theirs. And the truth is: it is obligatory for us to believe in everything that is authentic from the Prophet (peace and blessings be upon him) and that the community received
The student: with acceptance.
The Shaykh : with acceptance. And every authentic thing is received with acceptance.
He said: "Up to such hadiths in which the Messenger of Allah (peace and blessings be upon him) informs about his Lord with what He informs with. Indeed, the saved sect, the people of the Sunnah and the community, believe in that"
And it has preceded us the meaning of the sect
The student: ...
The Shaykh : the saved one, which was saved in this world from innovations and in the Hereafter
The student: from the Fire.
The Shaykh : from the Fire. Good. The people of the Sunnah and the community, meaning those who took the Sunnah and agreed upon it, "believe in that" meaning in what the Messenger (peace and blessings be upon him) informed with, as they believe in what Allah informed with in His Book. Because what the Messenger (peace and blessings be upon him) informed with, it is obligatory for us to believe in it, as it is obligatory for us to believe in what Allah informed with in His Book. Except that it differs from the Qur'an in what?
The student: In establishment.
The Shaykh : In establishment. In establishment. So we have two considerations regarding what came in the Sunnah. The first consideration
The student: ...
The Shaykh : is in its establishment, and the second consideration is in its indication. As for what is in the Qur'an, we have one consideration in
The student: its indication.
The Shaykh : in its indication. Good. And it has preceded us, I think, the explanation of the evidence indicating the obligation of accepting what the Prophet (peace and blessings be upon him) informed with.
He said: "As they believe in what Allah informed with in His Book, without distortion or denial of the divine attributes, and without asking how an attribute is or comparing Allah to creation" And the explanation of these words has preceded.
you shall see your Lord as you see the moon on the night of a full moon, you shall not crowd one another to see Him.
إنكم سترون ربكم كما ترون القمر ليلة البدر لا تضامون في رؤيتهUp to its end, meaning that included in what is obligatory to believe in is belief in the saying of the Prophet (peace and blessings be upon him):
You will see your Lord
إنكم سترون ربكمYou will see your Lord
إنكم سترون ربكمAnd his saying:
you shall see your Lord as you see the moon
سترون ربكم كما ترون القمرas you see
كما ترونnot
ماAbu Razin al-'Uqayli asked him, saying: O Messenger of Allah, how will Allah the Exalted reckon us in one hour, while we are all
سأله أبو رزين العقيلي قال يا رسول الله كيف يحاسبنا الله تعالى في ساعة واحدة ونحن جميعHe said to him: Shall I inform you of that in the bounties of Allah
فقال له : ألا أنبئك بذلك في آلاء اللهAnd none of you is there who does not see it
وما منك من أحد إلا يراهalone with it
مخلياً بهThe student: One
The Shaykh : one. This is it, and it is a created thing. So one is opposed by a group, and it is a created thing. So what about the Creator? And so we say regarding what is established by the hadith in the two Sahihs, the hadith of Abu Hurayrah:
Allah, the Most High said: "I have divided the Salat between Myself and My slaves into two halves
إن الله يقول قسمت الصلاة بيني وبين عبدي نصفينSo when he says, All praise is to Allah, Lord of the worlds, He says: My servant has praised Me
فإذا قال الحمد لله رب العالمين قال حمدني عبديHe said:
as you see the moon on the night of a full moon
كما ترون القمر ليلة البدرthe night of the full moon
ليلة البدرThe student: The sixteenth
The Shaykh : Not the sixteenth, for the decrease begins with it. But the thirteenth is sometimes the middle, the fourteenth, as Ibn al-Qayyim said: "Like the full moon on the night of six after eight" The night of six after eight is the fourteenth night.
He said:
you will have no difficulty in seeing Him
لا تضامُون في رؤيتهyou do not crowd one another
لا تَضامُّونyou do not harm one another
لا تَضارَّونyou do not harm one another
لا تضارُّونyou are not wronged
لا تُضامُونyou do not crowd one another
لا تَضامونyou are not wronged
لا تُضامونyou do not crowd one another
لا تَضامُّونyou do not harm one another
لا تَضارُّونyou are not harmed
لا تُضارونSo if you are able to keep from becoming overwhelmed from prayer before the rising of the sun and before its setting, then do so.
فإن استطعتم أن لا تغلبوا على صلاة قبل طلوع الشمس وصلاة قبل غروبها فافعلواThe student: 'Asr.
The Shaykh : is 'Asr. And 'Asr is better than Fajr because it is the middle prayer. And Fajr is better than 'Asr from one aspect because it is the witnessed prayer, as Allah the Exalted said:
Indeed, the recitation of dawn is ever witnessed.
إن قرآن الفجر كان مشهوداHe who observed two prayers at two cool (hours) would enter Paradise.
من صلى البَردين دخل الجنةThe student: is definitive.
The Shaykh : is definitive. And for this, some scholars held that whoever denies the seeing of Allah the Exalted is a disbeliever, a disbeliever, an apostate, and I seek refuge in Allah. And it is obligatory for every believer to affirm. And we declared him a disbeliever because the evidence is definitive in establishment and definitive in indication. And no one can say that the saying of the Messenger (peace and blessings be upon him):
you shall see your Lord as you see the moon
إنكم سترون ربكم كما ترون القمرThe student: Tangible.
The Shaykh : Tangible, as we see the moon on the night of the full moon. So the important thing is that some of the people of the Sunnah said that whoever denies the seeing with the eye, the seeing of Allah with the eye, is a disbeliever, because he lied to texts that are definitive in establishment and definitive in indication.
And it has preceded us that the people of denial of the divine attributes interpret these hadiths and explain the seeing
The student: with knowledge
The Shaykh : here with the seeing of knowledge. They say because "ra'a" (saw) comes as knowledge and comes as visual, and here it is knowledge. And it has preceded us the explanation of the invalidity of their saying, and that they are not to be agreed with on this. Good. The speech on the hadiths, on the verses and the hadiths, has ended.
And know that the position of the people of innovation from the people of denial of the divine attributes before these texts—pay attention to their rule—if the texts are definitive in establishment, they go to distort them, like the verses of the Qur'an and the mass-transmitted hadiths. And if they are not definitive in establishment, they deny them, even if they are authentic. And for this, from their denied rule is that reports with a limited chain are not accepted in establishing beliefs. Reports with a limited chain, based on this defective rule of theirs. And the truth is: it is obligatory for us to believe in everything that is authentic from the Prophet (peace and blessings be upon him) and that the community received
The student: with acceptance.
The Shaykh : with acceptance. And every authentic thing is received with acceptance.
He said: "Up to such hadiths in which the Messenger of Allah (peace and blessings be upon him) informs about his Lord with what He informs with. Indeed, the saved sect, the people of the Sunnah and the community, believe in that"
And it has preceded us the meaning of the sect
The student: ...
The Shaykh : the saved one, which was saved in this world from innovations and in the Hereafter
The student: from the Fire.
The Shaykh : from the Fire. Good. The people of the Sunnah and the community, meaning those who took the Sunnah and agreed upon it, "believe in that" meaning in what the Messenger (peace and blessings be upon him) informed with, as they believe in what Allah informed with in His Book. Because what the Messenger (peace and blessings be upon him) informed with, it is obligatory for us to believe in it, as it is obligatory for us to believe in what Allah informed with in His Book. Except that it differs from the Qur'an in what?
The student: In establishment.
The Shaykh : In establishment. In establishment. So we have two considerations regarding what came in the Sunnah. The first consideration
The student: ...
The Shaykh : is in its establishment, and the second consideration is in its indication. As for what is in the Qur'an, we have one consideration in
The student: its indication.
The Shaykh : in its indication. Good. And it has preceded us, I think, the explanation of the evidence indicating the obligation of accepting what the Prophet (peace and blessings be upon him) informed with.
He said: "As they believe in what Allah informed with in His Book, without distortion or denial of the divine attributes, and without asking how an attribute is or comparing Allah to creation" And the explanation of these words has preceded.