Explanation of the author's statement: "And it is contrary to what the Salaf of the Ummah agreed upon, and contrary to what Allah created the creation with, before the moon is a sign of the signs of Allah, from the smallest of His creations"
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The Shaykh : The Creator, what is He? And the created, the Creator and the created. So the Creator is distinct from the created in reason, in perception, in fitrah, and in Shari'ah. Now he says: "It is not required by the language, and it is contrary to what the Salaf of the Ummah agreed upon, and contrary to what Allah created the creation with". And what is contrary to what the Salaf of the Ummah agreed upon?
The student: ...
The Shaykh : What is contrary to what the Salaf of the Ummah agreed upon is that the meaning of is that He is mixed. For this is contrary to what the Salaf of the Ummah agreed upon. Now, and it is also contrary to "and contrary to what Allah created the creation with"
The student: ...
The Shaykh : Yes.
The student: We do not have this with us
The Shaykh : I told you to write it down, I just ordered you to write it down
The student: Only the first one
The Shaykh : Contrary to what the Salaf of the Ummah agreed upon, and contrary to what Allah created the creation with. Did I not tell you to write it down?
The student: ...
The Shaykh : And what is the first one, where is it?
The student: ...
The Shaykh : Where is it? Contrary to what the Salaf of the Ummah are upon
The student: The one before, and it is contrary to what the Salaf of the Ummah agreed upon
The Shaykh : Now "and contrary to what Allah created the creation with"
The student: You did not say this
The Shaykh : And what is the ...
The student: The first one
The Shaykh : And what is the first one, O brothers?
The student: And it is contrary to what the Salaf of the Ummah agreed upon ... and the second: contrary to what the creation was created with
The Shaykh : Do you not have it yet? You do not have both sentences
The student: Yes, it is present. Some copies do not have it
The Shaykh : Look at what I have: "And it is contrary to what the Salaf of the Ummah agreed upon". Did you write this?
The student: Yes.
The Shaykh : And it is not present with you. Now write: "and contrary to what Allah created the creation with" "and contrary to what Allah created the creation with"
Now "and contrary to what Allah created the creation with"
Because man is created with the disposition that the Creator is distinct from the created. No one says "O Allah" without believing that Allah the Exalted is distinct, distinct from His creation. He does not believe that He is in Himself or that He is in a place, ever. All people, when they say "O Lord," do they believe that the Lord is mixed or distinct?
The student: Distinct
The Shaykh : Distinct from His creation, without doubt. Therefore, the claim that He is mixed with the creation is contrary to the Shari'ah, contrary to reason, and contrary to fitrah. Yes. Then the author said, giving an example to clarify the meaning, he said: "And it is with the traveler and the non-traveler wherever he is"
The student: Rather, the moon
The Shaykh : Yes, rather, the moon. "Rather, the moon". The "bal" here is for correction (idraab)
The student: The transitional one
The Shaykh : The transitional one. "Rather, the moon is a sign of the signs of Allah, from the smallest of His creations, and it is placed in the sky", meaning in the height. "And it is with the traveler and the non-traveler wherever he is". If this created thing, which is from the smallest of creations, we say it is with us and it is in the sky, and that is not considered a contradiction and does not imply mixing, then why is it not correct for us to take the verses at their apparent meaning and say "He is with you" in reality, even if He is in the sky, in the height, above everything? If the Arabs say that the moon is with us and it is in the sky, and it is a small created thing, and they say that in reality, then why do we not say that Allah is with us in reality and He is in the sky? There is no obstacle at all. And as we said first, if it were impossible in the created, yes, it would not be impossible in the Creator. Now, go out of the mosque and look at the moon. Where is its place?
Student: In the sky
The Shaykh : And it is with you, it is with you as if it is before you, but it is in the sky. The Lord, Mighty and Majestic, is in the sky, and it is correct to say that He is with us, and there is no contradiction in that. Even if He is far, Mighty and Majestic, in His height, He is near in His nearness, as will come at the end of the chapter. And this is what the Shaykh al-Islam established in his books, and he said that there is no need to interpret the verse figuratively, but the verse is on its apparent meaning, but with our belief that Allah the Exalted, where is He?
The student: "In the heavens."
The Shaykh : In the sky, on His Throne. So He is with us in truth, and He is on His Throne, just as we say that He descends to the lowest sky. And what descends? His knowledge?
The student: No, He Himself
The Shaykh : He Himself, He Himself descends, and He is on His Throne. Or at least say He is in the height, He is in the height. And no one from the people of the Sunnah denies this, ever. All the people of the Sunnah say He descends in truth and He is on His Throne, or they are silent about the phrase "on His Throne," but they agree on what? That He is in the height. That is because the attributes of the Creator, what are they? They are not like the attributes of the created, so that you say how does this happen? And Shaykh al-Islam (may Allah have mercy on him) gave us this example. He said, look at the example of the moon. It is above, and we say it is with us. Does the speech contradict? The speech does not contradict. If this is the case with the created, then what about
The student: The Creator
The Shaykh : What about the Creator? And I stumbled upon a report from Shaykh Muhammad ibn Ibrahim (may Allah have mercy on him) that clarifies this meaning exactly. Do you like to read it tonight or ...?
The student: Tonight.
The Shaykh : We do not finish
The student: ...
The Shaykh : Yes.
The student: The time has ended.
The student: Tonight, O Shaykh
The Shaykh : I brought it thinking that we would finish early. It is with me now. Do you like me to read it? We read it.
The student: Read it ...
The Shaykh : Do you have the title? Do you have the title?
The reader: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and blessings and peace be upon our Prophet Muhammad and upon his family and all his companions.
He said, may Allah have mercy on him: "The statement of some of the Salaf: 'With them by His knowledge.' When this word comes, it is an interpretation of the companionship by implication, not an interpretation of the reality of the word. And what leads and urges to this interpretation is that" ...
The Shaykh : And what
The reader: "And what leads and urges to this interpretation is that"
The Shaykh : And what?
The reader: "And urges"
The Shaykh : Urges? Huh?
The reciter: "And he explains the interpretation by this, that the disputants in this matter are the innovators who say that they are mixed with Him. Some of the Salaf bring the intended meaning in the context, which is that He is complete in His knowledge, but they do not want the word to carry its meaning in everything, namely that He is All-Knowing. Rather, it is combined with it, and it is combined with it in knowledge, and the meaning of 'with' (mu'iyah) is added, which is that He is with them. So interpreting it by what is implied does not indicate that its meaning is false, but all of it is true. And what a thing is brought for is not established except for the sake of what it was brought for; the meaning is not established except after the evidence is established. So knowledge is not established except after 'with' (mu'iyah) is established, which is absolute companionship. And it differs according to its contexts. A thing may be with another thing, and there may be a great distance between them. So the 'with' of Allah is one thing, the 'with' of creation is another thing, and the 'with' of creation with one another is another thing. This is the confirmation of the Hamawiyyah."
And for this, Shaykh al-Islam, in the creed, in the creed, the other, the other, the blessed, the concise, between that his statement "
The Shaykh : I mean this
The reader: "Between"
The Shaykh : The Shaykh described it as blessed, and it is truly blessed, because it contains meanings that he did not receive in others. Yes
The reader: "Between that his statement: 'With them,' is true in its reality. So whoever among the Salaf interpreted it by implication did so for a need that called for it, which is the refutation of the Jahmiyyah who deny the height, as mentioned before"
The Shaykh : And what is the implication?
The student: Knowledge.
The Shaykh : Knowledge. Shaykh Muhammad says that those who interpret it by knowledge intend to refute those who say that He is in the creation. Yes
The reader: "And the Qur'an is interpreted by correspondence, by concept, by implication, by necessity, and other meanings. And these scholars from whom the interpretation by implication was narrated do not deny the companionship, but it is for them like the sun"
The questioner : The reference
The Shaykh : Yes, yes, yes
The questioner : I say: The reference?
The Shaykh : This is a reference from the fatwas of Shaykh Muhammad ibn Ibrahim
The student: Al-Durar al-Saniyyah?
The Shaykh : No, no. Shaykh Muhammad ibn Ibrahim is later. He is the Shaykh of our Shaykhs, the Shaykh of Shaykh 'Abd al-'Aziz ibn Baz and the famous Shaykhs now
The student: ...
The Shaykh : Yes
The student: Regarding the speech now, its meaning is that the companionship is a relative knowledge, meaning ...?
The Shaykh : The Shaykh is now clarifying what Shaykh al-Islam Ibn Taymiyyah said, that the companionship is true in its reality. Yes, and it does not imply that He is mixed with the creation or that He is on the earth. But there are people, there are people who said that Allah the Exalted is with the creation on the earth, on the earth. No? They said that Allah is with the creation on the earth
The student: The Jahmiyyah
The Shaykh : Yes
The student: The Jahmiyyah
The Shaykh : The *Hululiyyah* are among the *Jahmiyyah* and others, and we say to them: You have lied in this. How can you say that He is with them on earth when Allah says:[Al-Baqarah 2:255] and in the same verse He says: [Al-A'raf 7:54] How can you say that He is with them on earth?! This is impossible. If He were with them on earth, and He says: , the end of the verse would contradict its beginning; it would contradict its beginning. So if they say, "How can you say He is with them when He is in the sky?" we say: This does not prevent Him from being with us in the sky, just as He is in the Most High place and descends to the lowest heaven. Just as the moon is in the sky and is with us. The important point is that we understand that *mu'ayyah* (being with) is true in its reality, but it does not mean that He is mixed with us, or that He is on earth, or that He is with the angels in the same heavens. Rather, He is above the heavens and above everything, and there is no contradiction between these things. Yes, that is correct.
The student: ...
The Shaykh : What is contrary to what the Salaf of the Ummah agreed upon is that the meaning of
with you
معكمThe student: ...
The Shaykh : Yes.
The student: We do not have this with us
The Shaykh : I told you to write it down, I just ordered you to write it down
The student: Only the first one
The Shaykh : Contrary to what the Salaf of the Ummah agreed upon, and contrary to what Allah created the creation with. Did I not tell you to write it down?
The student: ...
The Shaykh : And what is the first one, where is it?
The student: ...
The Shaykh : Where is it? Contrary to what the Salaf of the Ummah are upon
The student: The one before, and it is contrary to what the Salaf of the Ummah agreed upon
The Shaykh : Now "and contrary to what Allah created the creation with"
The student: You did not say this
The Shaykh : And what is the ...
The student: The first one
The Shaykh : And what is the first one, O brothers?
The student: And it is contrary to what the Salaf of the Ummah agreed upon ... and the second: contrary to what the creation was created with
The Shaykh : Do you not have it yet? You do not have both sentences
The student: Yes, it is present. Some copies do not have it
The Shaykh : Look at what I have: "And it is contrary to what the Salaf of the Ummah agreed upon". Did you write this?
The student: Yes.
The Shaykh : And it is not present with you. Now write: "and contrary to what Allah created the creation with" "and contrary to what Allah created the creation with"
Now "and contrary to what Allah created the creation with"
Because man is created with the disposition that the Creator is distinct from the created. No one says "O Allah" without believing that Allah the Exalted is distinct, distinct from His creation. He does not believe that He is in Himself or that He is in a place, ever. All people, when they say "O Lord," do they believe that the Lord is mixed or distinct?
The student: Distinct
The Shaykh : Distinct from His creation, without doubt. Therefore, the claim that He is mixed with the creation is contrary to the Shari'ah, contrary to reason, and contrary to fitrah. Yes. Then the author said, giving an example to clarify the meaning, he said: "And it is with the traveler and the non-traveler wherever he is"
The student: Rather, the moon
The Shaykh : Yes, rather, the moon. "Rather, the moon". The "bal" here is for correction (idraab)
The student: The transitional one
The Shaykh : The transitional one. "Rather, the moon is a sign of the signs of Allah, from the smallest of His creations, and it is placed in the sky", meaning in the height. "And it is with the traveler and the non-traveler wherever he is". If this created thing, which is from the smallest of creations, we say it is with us and it is in the sky, and that is not considered a contradiction and does not imply mixing, then why is it not correct for us to take the verses at their apparent meaning and say "He is with you" in reality, even if He is in the sky, in the height, above everything? If the Arabs say that the moon is with us and it is in the sky, and it is a small created thing, and they say that in reality, then why do we not say that Allah is with us in reality and He is in the sky? There is no obstacle at all. And as we said first, if it were impossible in the created, yes, it would not be impossible in the Creator. Now, go out of the mosque and look at the moon. Where is its place?
Student: In the sky
The Shaykh : And it is with you, it is with you as if it is before you, but it is in the sky. The Lord, Mighty and Majestic, is in the sky, and it is correct to say that He is with us, and there is no contradiction in that. Even if He is far, Mighty and Majestic, in His height, He is near in His nearness, as will come at the end of the chapter. And this is what the Shaykh al-Islam established in his books, and he said that there is no need to interpret the verse figuratively, but the verse is on its apparent meaning, but with our belief that Allah the Exalted, where is He?
The student: "In the heavens."
The Shaykh : In the sky, on His Throne. So He is with us in truth, and He is on His Throne, just as we say that He descends to the lowest sky. And what descends? His knowledge?
The student: No, He Himself
The Shaykh : He Himself, He Himself descends, and He is on His Throne. Or at least say He is in the height, He is in the height. And no one from the people of the Sunnah denies this, ever. All the people of the Sunnah say He descends in truth and He is on His Throne, or they are silent about the phrase "on His Throne," but they agree on what? That He is in the height. That is because the attributes of the Creator, what are they? They are not like the attributes of the created, so that you say how does this happen? And Shaykh al-Islam (may Allah have mercy on him) gave us this example. He said, look at the example of the moon. It is above, and we say it is with us. Does the speech contradict? The speech does not contradict. If this is the case with the created, then what about
The student: The Creator
The Shaykh : What about the Creator? And I stumbled upon a report from Shaykh Muhammad ibn Ibrahim (may Allah have mercy on him) that clarifies this meaning exactly. Do you like to read it tonight or ...?
The student: Tonight.
The Shaykh : We do not finish
The student: ...
The Shaykh : Yes.
The student: The time has ended.
The student: Tonight, O Shaykh
The Shaykh : I brought it thinking that we would finish early. It is with me now. Do you like me to read it? We read it.
The student: Read it ...
The Shaykh : Do you have the title? Do you have the title?
The reader: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and blessings and peace be upon our Prophet Muhammad and upon his family and all his companions.
He said, may Allah have mercy on him: "The statement of some of the Salaf: 'With them by His knowledge.' When this word comes, it is an interpretation of the companionship by implication, not an interpretation of the reality of the word. And what leads and urges to this interpretation is that" ...
The Shaykh : And what
The reader: "And what leads and urges to this interpretation is that"
The Shaykh : And what?
The reader: "And urges"
The Shaykh : Urges? Huh?
The reciter: "And he explains the interpretation by this, that the disputants in this matter are the innovators who say that they are mixed with Him. Some of the Salaf bring the intended meaning in the context, which is that He is complete in His knowledge, but they do not want the word to carry its meaning in everything, namely that He is All-Knowing. Rather, it is combined with it, and it is combined with it in knowledge, and the meaning of 'with' (mu'iyah) is added, which is that He is with them. So interpreting it by what is implied does not indicate that its meaning is false, but all of it is true. And what a thing is brought for is not established except for the sake of what it was brought for; the meaning is not established except after the evidence is established. So knowledge is not established except after 'with' (mu'iyah) is established, which is absolute companionship. And it differs according to its contexts. A thing may be with another thing, and there may be a great distance between them. So the 'with' of Allah is one thing, the 'with' of creation is another thing, and the 'with' of creation with one another is another thing. This is the confirmation of the Hamawiyyah."
And for this, Shaykh al-Islam, in the creed, in the creed, the other, the other, the blessed, the concise, between that his statement "
The Shaykh : I mean this
The reader: "Between"
The Shaykh : The Shaykh described it as blessed, and it is truly blessed, because it contains meanings that he did not receive in others. Yes
The reader: "Between that his statement: 'With them,' is true in its reality. So whoever among the Salaf interpreted it by implication did so for a need that called for it, which is the refutation of the Jahmiyyah who deny the height, as mentioned before"
The Shaykh : And what is the implication?
The student: Knowledge.
The Shaykh : Knowledge. Shaykh Muhammad says that those who interpret it by knowledge intend to refute those who say that He is in the creation. Yes
The reader: "And the Qur'an is interpreted by correspondence, by concept, by implication, by necessity, and other meanings. And these scholars from whom the interpretation by implication was narrated do not deny the companionship, but it is for them like the sun"
The questioner : The reference
The Shaykh : Yes, yes, yes
The questioner : I say: The reference?
The Shaykh : This is a reference from the fatwas of Shaykh Muhammad ibn Ibrahim
The student: Al-Durar al-Saniyyah?
The Shaykh : No, no. Shaykh Muhammad ibn Ibrahim is later. He is the Shaykh of our Shaykhs, the Shaykh of Shaykh 'Abd al-'Aziz ibn Baz and the famous Shaykhs now
The student: ...
The Shaykh : Yes
The student: Regarding the speech now, its meaning is that the companionship is a relative knowledge, meaning ...?
The Shaykh : The Shaykh is now clarifying what Shaykh al-Islam Ibn Taymiyyah said, that the companionship is true in its reality. Yes, and it does not imply that He is mixed with the creation or that He is on the earth. But there are people, there are people who said that Allah the Exalted is with the creation on the earth, on the earth. No? They said that Allah is with the creation on the earth
The student: The Jahmiyyah
The Shaykh : Yes
The student: The Jahmiyyah
The Shaykh : The *Hululiyyah* are among the *Jahmiyyah* and others, and we say to them: You have lied in this. How can you say that He is with them on earth when Allah says: