Commentary on the preceding verses, the meaning of *takayyasa*, and the continuation of the response to those who claim the Qur'an is created, and who originated it if it is created?
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The Shaykh : The author (may Allah have mercy on him) says: "Another group claimed wisdom".
*Takayyasa* means they claimed wisdom, and wisdom is acumen, seriousness, and resolve, as in the saying of the Prophet (peace and blessings be upon him):Jami` at-Tirmidhi 2459Da'if (Darussalam) *Takayyasa* means she said: I am the one who knows, I am the one who has acumen, I have intelligence.
"And she said that this *** is an impossible statement"
This refers to the statement of the Ash'ariyyah: that command, prohibition, news, and inquiry are one thing, and that the Qur'an, the Torah, the Gospel, and the Psalms are one thing. They said: This is impossible. How can he say "do it" meaning "do not do it"? How can "are you like you" be? This is not possible. This command is inconceivable and impossible. But speech has five meanings: "those that were mentioned", which are command, prohibition, inquiry, and news. These are four. The fifth
"And a comprehensive meaning *** for all of them, like the foundation for the building"
The comprehensive meaning for them is like the root, meaning speech is like a tree with a root and branches. The comprehensive root, and the branches are four. What are they? Command, prohibition, news, and inquiry. This division is, in reality, a mental division that has no connection to reality. The speech of these people, even those who claimed wisdom, in reality, they were foolish. Yes, they did not bring anything of value, because this estimation they estimated is a mental estimation, with no reality in the external world. And what is the meaning of speech having a root and four branches from this root: command, prohibition, news, and inquiry? It has no meaning. For this reason, he says:
"So they become types"
These four become its types. And according to the others:
"And according to their counterparts, they are its attributes"
Clarifying the difference: These people say command, prohibition, news, and inquiry are an attribute of speech, not a type. It is known that attributes multiply on one attributed thing, but types do not vary on one thing, because saying "this is a type and this is a type" means differentiation, is that not so? So the first group, who made it one thing, said: command, prohibition, news, and inquiry are attributes of speech. As for those who said this is wrong, they made these four types of speech, so each one is a distinct part from the other, and it is not the other. Good.
He says: "But both are in error, yet they agree", meaning: the two groups, meaning that the two groups agree on what follows.
"That what the Messenger brought *** is created, and was not heard from the Judge"
So all the disagreement now is similar to a verbal dispute, centered on the fact that the Qur'an written in the mushafs and heard in the adhan is created, as said by whom? The Mu'tazilah. Good.
Then they also differed on where its source is if it is created. Listen to three opinions:
"And they differed among themselves, and it was said Muhammad *** originated it as an expression of the Qur'an"
Meaning Muhammad (peace and blessings be upon him) is the one who spoke the Qur'an as an expression of the speech of Allah, whereas this heard thing we heard from the Messenger of Allah (peace and blessings be upon him) is not the speech of Allah.
"And the others refused and said, rather *** Jibril originated it from the Bountiful"
Inspiration. Allah the Exalted inspired Jibril, so he spoke. This is the Qur'an. So the first says He inspired it to Muhammad, and he expressed the speech of Allah that is in the mind of Allah. The second says no, Jibril, because Jibril descends with speech. So who originated it? Jibril.
"Another group claimed wisdom" Yes, and what is the meaning of *takayyasa*? They claimed wisdom for themselves.
"And she said that it *** was transferred from the high-status Tablet"
The Preserved Tablet. He said that Allah said[Al-Buruj 85:21-22] So it is not from Muhammad nor from Jibril, but from the Preserved Tablet. Jibril took it from the Preserved Tablet and spoke it to Muhammad.
"*** That it was transferred from the high-status Tablet
So the Tablet is its origin, and the Lord of the Tablet has *** created it as a creation in it, with these occurrences"
They said: Allah created speech in the Preserved Tablet. Yes, so Jibril came and took the speech from the Preserved Tablet, then descended with it to Muhammad. So the disagreement among them is: Did Muhammad originate it? Did Jibril originate it? Did Jibril take it from the Preserved Tablet without originating it, finding it created in the Preserved Tablet, taking it from the Preserved Tablet and descending with it? Three opinions. He says:
"These are their opinions, so look, you who have two eyes *** in their books"
Meaning he says: We did not lie about them. This statement exists in their books. And if you wish to look, look. If you have two eyes, look. If you have one eye.
The student: ...
The Shaykh : No, look also. Look, but be sure.
"O you who have two eyes
But the people of truth" May Allah make us among them.
"But the people of truth said, rather *** Jibril conveyed it from the Merciful
He cast it as heard for him from his Lord *** to the truthful, the verified, with proof"
This is the truth: that the Qur'an came from Allah (Mighty and Majestic). The Lord of Majesty and Glory spoke it, and Jibril heard it and conveyed it faithfully to Muhammad (peace and blessings be upon him). For this reason, Allah attributed it to the human messenger and the angelic messenger, and said:[At-Takwir 81:19-21] Great attributes. All this is for the protection of the Qur'an. [At-Takwir 81:19-20] He preserves it, and no one approaches it. [At-Takwir 81:20] He has a status. He hears directly from the Lord (Mighty and Majestic). Meaning he has a status there. [At-Takwir 81:21] And for this he says to the angels: "If Allah loves a person, love him, and the people of the heavens will love him" Strong and trustworthy. These two attributes are the two pillars by which a thing is completed. .
And He attributed it to the human messenger in His saying:[Al-Haqqah 69:40-42] And He attributed it to Himself. Is that clear? And it is known that it is not possible for the speech of the messenger, the speech of Jibril, and the speech of Allah to be one thing. It is not possible for one speech to belong to three speakers. So to whom is it truly attributed? To the first, to the first, to Allah. And it is attributed to Jibril because he conveyed it from Allah, and to Muhammad because he conveyed it from Jibril, conveying it to the community. Is that clear, everyone? They say "He cast it as heard for him"
He cast it to whom? "To the truthful, the verified, with proof"
Heard for him from Allah (Mighty and Majestic). This is the doctrine of the people of the Sunnah and the community. Yes.
*Takayyasa* means they claimed wisdom, and wisdom is acumen, seriousness, and resolve, as in the saying of the Prophet (peace and blessings be upon him):
The clever person ids the one who subjugates his soul, and works for what is after death
الكيس من دان نفسه، وعمل لما بعد الموت"And she said that this *** is an impossible statement"
This refers to the statement of the Ash'ariyyah: that command, prohibition, news, and inquiry are one thing, and that the Qur'an, the Torah, the Gospel, and the Psalms are one thing. They said: This is impossible. How can he say "do it" meaning "do not do it"? How can "are you like you" be? This is not possible. This command is inconceivable and impossible. But speech has five meanings: "those that were mentioned", which are command, prohibition, inquiry, and news. These are four. The fifth
"And a comprehensive meaning *** for all of them, like the foundation for the building"
The comprehensive meaning for them is like the root, meaning speech is like a tree with a root and branches. The comprehensive root, and the branches are four. What are they? Command, prohibition, news, and inquiry. This division is, in reality, a mental division that has no connection to reality. The speech of these people, even those who claimed wisdom, in reality, they were foolish. Yes, they did not bring anything of value, because this estimation they estimated is a mental estimation, with no reality in the external world. And what is the meaning of speech having a root and four branches from this root: command, prohibition, news, and inquiry? It has no meaning. For this reason, he says:
"So they become types"
These four become its types. And according to the others:
"And according to their counterparts, they are its attributes"
Clarifying the difference: These people say command, prohibition, news, and inquiry are an attribute of speech, not a type. It is known that attributes multiply on one attributed thing, but types do not vary on one thing, because saying "this is a type and this is a type" means differentiation, is that not so? So the first group, who made it one thing, said: command, prohibition, news, and inquiry are attributes of speech. As for those who said this is wrong, they made these four types of speech, so each one is a distinct part from the other, and it is not the other. Good.
He says: "But both are in error, yet they agree", meaning: the two groups, meaning that the two groups agree on what follows.
"That what the Messenger brought *** is created, and was not heard from the Judge"
So all the disagreement now is similar to a verbal dispute, centered on the fact that the Qur'an written in the mushafs and heard in the adhan is created, as said by whom? The Mu'tazilah. Good.
Then they also differed on where its source is if it is created. Listen to three opinions:
"And they differed among themselves, and it was said Muhammad *** originated it as an expression of the Qur'an"
Meaning Muhammad (peace and blessings be upon him) is the one who spoke the Qur'an as an expression of the speech of Allah, whereas this heard thing we heard from the Messenger of Allah (peace and blessings be upon him) is not the speech of Allah.
"And the others refused and said, rather *** Jibril originated it from the Bountiful"
Inspiration. Allah the Exalted inspired Jibril, so he spoke. This is the Qur'an. So the first says He inspired it to Muhammad, and he expressed the speech of Allah that is in the mind of Allah. The second says no, Jibril, because Jibril descends with speech. So who originated it? Jibril.
"Another group claimed wisdom" Yes, and what is the meaning of *takayyasa*? They claimed wisdom for themselves.
"And she said that it *** was transferred from the high-status Tablet"
The Preserved Tablet. He said that Allah said
(21) But this is an honored Qur'an (22) [Inscribed] in a Preserved Slate.
إنه لقرآن مجيد في لوح محفوظ"*** That it was transferred from the high-status Tablet
So the Tablet is its origin, and the Lord of the Tablet has *** created it as a creation in it, with these occurrences"
They said: Allah created speech in the Preserved Tablet. Yes, so Jibril came and took the speech from the Preserved Tablet, then descended with it to Muhammad. So the disagreement among them is: Did Muhammad originate it? Did Jibril originate it? Did Jibril take it from the Preserved Tablet without originating it, finding it created in the Preserved Tablet, taking it from the Preserved Tablet and descending with it? Three opinions. He says:
"These are their opinions, so look, you who have two eyes *** in their books"
Meaning he says: We did not lie about them. This statement exists in their books. And if you wish to look, look. If you have two eyes, look. If you have one eye.
The student: ...
The Shaykh : No, look also. Look, but be sure.
"O you who have two eyes
But the people of truth" May Allah make us among them.
"But the people of truth said, rather *** Jibril conveyed it from the Merciful
He cast it as heard for him from his Lord *** to the truthful, the verified, with proof"
This is the truth: that the Qur'an came from Allah (Mighty and Majestic). The Lord of Majesty and Glory spoke it, and Jibril heard it and conveyed it faithfully to Muhammad (peace and blessings be upon him). For this reason, Allah attributed it to the human messenger and the angelic messenger, and said:
(19) [That] indeed, the Qur'an is a word [conveyed by] a noble messenger (20) [Who is] possessed of power and with the Owner of the Throne, secure [in position], (21) Obeyed there [in the heavens] and trustworthy.
إنه لقول رسول كريم ذي قوة عند ذي العرش مكين مطاع ثم أمينa noble messenger (20) [Who is] possessed of power
رسول كريم ذي قوةpossessed of power and with the Owner of the Throne
ذي قوة عند ذي العرشFirmly established
مكينObeyed there [in the heavens] and trustworthy.
مطاع ثم أمينTrustworthy
أمينIndeed, the best of those you hire is the strong and trustworthy one
إن خير من استأجرت القوي الأمينAnd He attributed it to the human messenger in His saying:
(40) [That] indeed, the Qur'an is the word of a noble Messenger. (41) And it is not the word of a poet; little do you believe. (42) Nor the word of a
إنه لقول رسول كريم وما هو بقول شاعر قليلا ما تؤمنون ولا بقول كاهنSo let him continue until he hears the word of Allah
فأجره حتى يسمع كلام اللهHe cast it to whom? "To the truthful, the verified, with proof"
Heard for him from Allah (Mighty and Majestic). This is the doctrine of the people of the Sunnah and the community. Yes.