The recitation from the words of the poet: And he claimed that Muhammad was taken on a night journey to Him, so he became a worshipper of Him, and he claimed that Muhammad on the day of meeting, his Lord of the Throne brings him near with pleasure.
Machine translationRead the Arabic original
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
"And you claimed that Muhammad was taken *** by night"
The Shaykh : Asra, asra
The reciter: "And you claimed that Muhammad was taken by night *** to Him, and he was humbled before Him
And you claimed that Muhammad on the day of meeting, his Lord of the Throne brings him near with pleasure
until he saw the Chosen One truly sitting *** with him on the high, exalted Throne"
And you claimed that for His Throne there are supports
The Shaykh : Supports
The reciter: "And you claimed that for His Throne there are supports *** like a saddle, supported by a rider of a camel
And you claimed that Allah revealed part of Himself to the mountain until it became like sand dunes
When He manifested Himself on the day of speaking to the pleased one, Musa the one spoken to, the one spoken to by the Most Merciful
And you claimed for the Worshipped One a face" ..
The Shaykh : The one spoken to, two words are permissible in it: mukkallim (speaker) and mukallam (one spoken to), and the second is more appropriate because Allah says: So he is the one spoken to. Yes.
The reciter: Mukallam...
The Shaykh : Yes, mukallam, yes
The reciter: "When He manifested Himself on the day of speaking to the pleased one, *** Moses, the one spoken to by the Most Merciful
And you claimed that the worshipped One has a face that remains, and He has a right hand, or rather you claimed two hands
And you claimed that His hands are grasping the seven heavens and the earth on the Day of Resurrection
And you claimed that His right hand is full of good things that have not decreased over the ages
And you claimed that justice in the Hereafter is raised and lowered by it, and it is by the balance
And you claimed that all creation in His presence trembles above the fingers of the Most Merciful
And you also claimed that the heart of the servant is *** between two fingers of the One who created it"
The Shaykh : Of the fingers
The reciter: "And you also claimed that the heart of the servant is *** between two fingers of the One who created it
And you claimed that Allah laughs when the two ranks meet and fight
From His servant, He comes and reveals His neck *** to His enemy, seeking to attain" the gardens
The Shaykh : Paradise, seeking to attain Paradise
The reciter: "From His servant, He comes and reveals His neck *** to His enemy, seeking to attain the gardens
And likewise He laughs when the young man leaps *** " from his bed to recite
The Shaykh : From his bed
The reciter: "Likewise He laughs when the young man leaps *** from his bed to recite the Qur'an
And likewise He laughs at the despair of His servants when they are in drought and the rain is near them
And you claimed that Allah is pleased with the people of *** good deeds and angry with the people of disobedience"
The Shaykh : From
The student: From
The Shaykh : From, from, correct
The reciter: "And you claimed that Allah is pleased with the people of *** good deeds and angry with the people of disobedience
And you claimed that Allah hears His voice on the Day of Resurrection, the far one and the near one
When He calls out to them, "I am the Judge, there is no injustice with Me," and the two worlds hear
And you claimed that the light of Allah shines in the earth on the Day of Judgment and the Balance
And you claimed that Allah reveals His leg, so that assembly falls on their faces
And you claimed that His right hand folds the heavens *** like the folding of a register" .
The Shaykh :"And you claimed that Allah extends His hand***"
The student: We do not have it.
The Shaykh : And after?
The student: There is no "and after"
The Shaykh : Good, "And you claimed that Allah extends His hand *** to our wrongdoer so that he may repent from his disobedience" .
Add it, it is not there, add it. I think this is what needs a clear explanation. I say that all of it is in the attributes of the Most Merciful (Mighty and Majestic), the essential and the active ones.
"And you claimed that Allah extends His hand *** to our wrongdoer so that he may repent from his disobedience" .
How?
The student: ...
The Shaykh : No, "that Allah is pleased with the people of good deeds"
The student: ...
The Shaykh : Yes, we have "from," and Allah, "from" is closer to the truth, but "angry with him" is "from," you have "from" which is closer to the truth. There is no doubt in anger; it is "He was angry with him," and it is not said "He was angry from him," yes.
The reciter: "And you claimed that Allah extends His hand *** to our wrongdoer so that he may repent from his disobedience
And you claimed that His right hand folds the heavens like a scroll over a book of explanation
And you claimed that Allah descends in the darkness in the last third of the night or the second
Saying, "Is there anyone asking, so I will answer him? I am the Near One, I answer the one who calls Me"
And you claimed that He has a second descent on the Day of Resurrection for the second judgment
And you claimed that Allah appears openly to His servants until He is seen clearly
Rather, they hear His speech and see Him, so the two eyes are looking at Him
And you claimed that our Lord has feet and that *** Allah places them upon the Fire" .
The Shaykh :"And you say: 'Enough, enough, my need is met and I am sufficient'"
The questioner : There is no sukun (vowelless letter)
The Shaykh : No, the sukun is permissible for the sake of the verse to be correct, yes.
The reciter: "There, some of it approaches some of it *** and you say: 'Enough, enough, my need is met and I am sufficient'
And you claimed that the people on the day of their increase, everyone debates with his Lord and draws near
With the letter ha with a sad, and the letter jim with a sad, two meanings are preserved in this word
In al-Tirmidhi and the Musnad and others from the books of anthropomorphism without concealment
And he described Him with the attributes of a living, acting being by choice, and these are the two principles
The principle of the difference between this creation is in the Creator, so be not cowardly in negation
Or no, do not play with your religion, negating *** by affirming without distinction" .
The student: ...
The Shaykh : What?
The student: Complete the name
The Shaykh : Or no, do not
The student: ...
The Shaykh : Let one person speak, everyone, "or no, do not play"
The student: "with your religion, negating *** by affirming, so there is no distinction"
The Shaykh : Okay, read what you have.
The student: "or a third, a contradictory type
So people are either deniers of attributes or affirmers *** negating by affirming without distinction" .
The Shaykh : No, this is after that. No, what we have is better, meaning the hemistich you have is the hemistich we have, we have it first and you have it last, what we have
"So people are either deniers of attributes or affirmers" No, "or no"
"So be in negation not cowardly
Or no, do not play with your religion by negating with affirmation without distinction
So people are either deniers of attributes or affirmers*** or a third, a contradictory type" or two types
The student: Type
The Shaykh : Type, do you have the explanation of al-Harash?
The student: Yes.
The Shaykh : What do you have?
The student: The opposite of what we have
The Shaykh : The opposite of what we have.
The student : ... " Or no, do not play with your religion by negating *** Or a third, a contradictory type, two categories
So people are either those who deny the attributes or those who affirm them *** Negating by affirming without distinction " .
The Shaykh : No, no, that is not correct, this is not correct.
The student : This is the muddled version.
The Shaykh : Yes, no, it is a mistake, a mistake, there is transposition and reordering. I say that what you have has transposition and reordering. Write:
" Or no, do not play with your religion by negating *** Negating by affirming without distinction "
Meaning, write a dash from the first line to go down below, or move it.
" So people are either those who deny the attributes or those who affirm them *** Or a third, a contradictory type " .
The questioner : Two categories or two types?
The student : Two categories.
The Shaykh : I have two types.
The student : Two categories.
The Shaykh : Two types, two types means that which has no origin.
The student : ... Two categories.
The Shaykh : I have two types.
The questioner : A copy, O Shaykh, a copy?
The Shaykh : Yes, a copy, a copy.
The questioner : ... O Shaykh
The Shaykh : By Allah, what we have is better, but it is possible that it is open to interpretation ... .
"And you claimed that Muhammad was taken *** by night"
The Shaykh : Asra, asra
The reciter: "And you claimed that Muhammad was taken by night *** to Him, and he was humbled before Him
And you claimed that Muhammad on the day of meeting, his Lord of the Throne brings him near with pleasure
until he saw the Chosen One truly sitting *** with him on the high, exalted Throne"
And you claimed that for His Throne there are supports
The Shaykh : Supports
The reciter: "And you claimed that for His Throne there are supports *** like a saddle, supported by a rider of a camel
And you claimed that Allah revealed part of Himself to the mountain until it became like sand dunes
When He manifested Himself on the day of speaking to the pleased one, Musa the one spoken to, the one spoken to by the Most Merciful
And you claimed for the Worshipped One a face" ..
The Shaykh : The one spoken to, two words are permissible in it: mukkallim (speaker) and mukallam (one spoken to), and the second is more appropriate because Allah says:
And Allah spoke to Moses directly
وكلم اللهُ موسى تكليماًThe reciter: Mukallam...
The Shaykh : Yes, mukallam, yes
The reciter: "When He manifested Himself on the day of speaking to the pleased one, *** Moses, the one spoken to by the Most Merciful
And you claimed that the worshipped One has a face that remains, and He has a right hand, or rather you claimed two hands
And you claimed that His hands are grasping the seven heavens and the earth on the Day of Resurrection
And you claimed that His right hand is full of good things that have not decreased over the ages
And you claimed that justice in the Hereafter is raised and lowered by it, and it is by the balance
And you claimed that all creation in His presence trembles above the fingers of the Most Merciful
And you also claimed that the heart of the servant is *** between two fingers of the One who created it"
The Shaykh : Of the fingers
The reciter: "And you also claimed that the heart of the servant is *** between two fingers of the One who created it
And you claimed that Allah laughs when the two ranks meet and fight
From His servant, He comes and reveals His neck *** to His enemy, seeking to attain" the gardens
The Shaykh : Paradise, seeking to attain Paradise
The reciter: "From His servant, He comes and reveals His neck *** to His enemy, seeking to attain the gardens
And likewise He laughs when the young man leaps *** " from his bed to recite
The Shaykh : From his bed
The reciter: "Likewise He laughs when the young man leaps *** from his bed to recite the Qur'an
And likewise He laughs at the despair of His servants when they are in drought and the rain is near them
And you claimed that Allah is pleased with the people of *** good deeds and angry with the people of disobedience"
The Shaykh : From
The student: From
The Shaykh : From, from, correct
The reciter: "And you claimed that Allah is pleased with the people of *** good deeds and angry with the people of disobedience
And you claimed that Allah hears His voice on the Day of Resurrection, the far one and the near one
When He calls out to them, "I am the Judge, there is no injustice with Me," and the two worlds hear
And you claimed that the light of Allah shines in the earth on the Day of Judgment and the Balance
And you claimed that Allah reveals His leg, so that assembly falls on their faces
And you claimed that His right hand folds the heavens *** like the folding of a register" .
The Shaykh :"And you claimed that Allah extends His hand***"
The student: We do not have it.
The Shaykh : And after?
The student: There is no "and after"
The Shaykh : Good, "And you claimed that Allah extends His hand *** to our wrongdoer so that he may repent from his disobedience" .
Add it, it is not there, add it. I think this is what needs a clear explanation. I say that all of it is in the attributes of the Most Merciful (Mighty and Majestic), the essential and the active ones.
"And you claimed that Allah extends His hand *** to our wrongdoer so that he may repent from his disobedience" .
How?
The student: ...
The Shaykh : No, "that Allah is pleased with the people of good deeds"
The student: ...
The Shaykh : Yes, we have "from," and Allah, "from" is closer to the truth, but "angry with him" is "from," you have "from" which is closer to the truth. There is no doubt in anger; it is "He was angry with him," and it is not said "He was angry from him," yes.
The reciter: "And you claimed that Allah extends His hand *** to our wrongdoer so that he may repent from his disobedience
And you claimed that His right hand folds the heavens like a scroll over a book of explanation
And you claimed that Allah descends in the darkness in the last third of the night or the second
Saying, "Is there anyone asking, so I will answer him? I am the Near One, I answer the one who calls Me"
And you claimed that He has a second descent on the Day of Resurrection for the second judgment
And you claimed that Allah appears openly to His servants until He is seen clearly
Rather, they hear His speech and see Him, so the two eyes are looking at Him
And you claimed that our Lord has feet and that *** Allah places them upon the Fire" .
The Shaykh :"And you say: 'Enough, enough, my need is met and I am sufficient'"
The questioner : There is no sukun (vowelless letter)
The Shaykh : No, the sukun is permissible for the sake of the verse to be correct, yes.
The reciter: "There, some of it approaches some of it *** and you say: 'Enough, enough, my need is met and I am sufficient'
And you claimed that the people on the day of their increase, everyone debates with his Lord and draws near
With the letter ha with a sad, and the letter jim with a sad, two meanings are preserved in this word
In al-Tirmidhi and the Musnad and others from the books of anthropomorphism without concealment
And he described Him with the attributes of a living, acting being by choice, and these are the two principles
The principle of the difference between this creation is in the Creator, so be not cowardly in negation
Or no, do not play with your religion, negating *** by affirming without distinction" .
The student: ...
The Shaykh : What?
The student: Complete the name
The Shaykh : Or no, do not
The student: ...
The Shaykh : Let one person speak, everyone, "or no, do not play"
The student: "with your religion, negating *** by affirming, so there is no distinction"
The Shaykh : Okay, read what you have.
The student: "or a third, a contradictory type
So people are either deniers of attributes or affirmers *** negating by affirming without distinction" .
The Shaykh : No, this is after that. No, what we have is better, meaning the hemistich you have is the hemistich we have, we have it first and you have it last, what we have
"So people are either deniers of attributes or affirmers" No, "or no"
"So be in negation not cowardly
Or no, do not play with your religion by negating with affirmation without distinction
So people are either deniers of attributes or affirmers*** or a third, a contradictory type" or two types
The student: Type
The Shaykh : Type, do you have the explanation of al-Harash?
The student: Yes.
The Shaykh : What do you have?
The student: The opposite of what we have
The Shaykh : The opposite of what we have.
The student : ... " Or no, do not play with your religion by negating *** Or a third, a contradictory type, two categories
So people are either those who deny the attributes or those who affirm them *** Negating by affirming without distinction " .
The Shaykh : No, no, that is not correct, this is not correct.
The student : This is the muddled version.
The Shaykh : Yes, no, it is a mistake, a mistake, there is transposition and reordering. I say that what you have has transposition and reordering. Write:
" Or no, do not play with your religion by negating *** Negating by affirming without distinction "
Meaning, write a dash from the first line to go down below, or move it.
" So people are either those who deny the attributes or those who affirm them *** Or a third, a contradictory type " .
The questioner : Two categories or two types?
The student : Two categories.
The Shaykh : I have two types.
The student : Two categories.
The Shaykh : Two types, two types means that which has no origin.
The student : ... Two categories.
The Shaykh : I have two types.
The questioner : A copy, O Shaykh, a copy?
The Shaykh : Yes, a copy, a copy.
The questioner : ... O Shaykh
The Shaykh : By Allah, what we have is better, but it is possible that it is open to interpretation ... .