Answers by some of the Shaykh’s students to the previous objection

The student : It was found in a book by Shaykh al-Islam Ibn Taymiyyah that he said, based on this, that the Qur’an is created speech.

The Shaykh : Speech.
The student : Created, based on this, in the Hama fatwas.

The Shaykh : Created, meaning that it is sent down according to events.
The student : That is, it means that Allah (Mighty and Majestic) heard this speech and then sent it down. It is not that the essence is created, but rather the type is created.

The Shaykh : Ibn Taymiyyah says He heard before the conversation took place?
The student : No, no, He heard when the conversation took place and sent down the Qur’an in that situation.

The Shaykh : And what was sent down and written in the Preserved Tablet first, and what was sent down to the House of Glory in the lowest heaven, Ibn Taymiyyah says it is like this.
The student : No, this is only what I said, what Shaykh al-Islam said.
Another student: Perhaps he does not hold the second view, O Shaykh.

The Shaykh : What?
The student : He does not hold the second view; he holds the first view.

The Shaykh : What is the second view?
The student : The one that it was sent down to the House of Glory.

The Shaykh : He does not hold it.
The student : Yes.

The Shaykh : It is not possible for him not to hold it. How can he not hold it when the interpreter of the Qur’an says so? And here we must say a word. Perhaps some people who are affected by such a doubt cannot bear to leave the knowledge to its scholar. They cannot bear to say, regarding what they do not know, “We do not know.” So they find no way but to demolish the narration, as the people of desires and innovations do. They may find an exit here by saying that this is a mawquf hadith and not a marfu’ hadith attributed to the Prophet (peace and blessings be upon him), so that we are forced to reconcile it with this objection. In response to this, I say that hadiths that are mawquf upon the Companions of the Prophet (peace and blessings be upon him) are sometimes in the ruling of mawquf, in which case they are subject to acceptance and rejection, and they should be presented to the evidence of the Shari’ah. It does not become, I want to say, it does not become a proof as if it were explicitly marfu’. But in another case, it is, as the scholars say, mawquf in the ruling of marfu’ because it is not said merely by opinion, nor is it said by ijtihad. But this statement, although sound, is also not absolute. It is restricted to the case where the athar mawquf upon the Companion is not subject to the possibility that it is from the Isra’iliyyat. This is a very necessary restriction, because we find many athars from some Companions speaking about what relates to the beginning of creation. These may be in the ruling of marfu’ and may not be, as long as they speak about what happened before the mission of the Messenger (peace be upon him), from whom they received their information. But the point is that this athar is not subject to this possibility because it relates to the Qur’an. If it were like this, speaking for example about the Torah or the Gospel, it would not be in the ruling of marfu’. But since it speaks about the Qur’an, it is the same for us whether Ibn Abbas said it or the Messenger of Allah said it, and this is what was not reported, or whether Ibn Abbas said that the Qur’an was sent down. Yes, how did he say it?
The student : In a single sentence.

The Shaykh : In one lump to the House of Glory in the lowest heaven, then it was sent down in stars. This is in the ruling of marfu’. And for this reason I told you earlier that it is not possible for Ibn Taymiyyah not to hold to this athar of Ibn Abbas, because it is in the ruling of marfu’. And with this, we ask Allah (Mighty and Majestic) to open for us and to make us understand the answer that will dispel this objection. Please, Abu Anas.
The student : If, meaning, the verse from the beginning is , then He informed . If we look at the occasion of revelation, she was whispering to the Prophet (peace and blessings be upon him), and no one could hear her, except that the Prophet (peace and blessings be upon him) could barely hear her. This describes a state and shows how Allah (Glorified is His Majesty) hears the secret and what is more hidden. So the sentence is descriptive of a state. This is a description of the state, O my Shaykh, and it seems to me, and Allah knows best, that there is no conflict between what the brother mentioned regarding the Qur’an being sent down from the Preserved Tablet to the House of Glory in one lump, and then being sent down in parts according to events and circumstances.
Another student: ... He heard and He hears.

The Shaykh : The research is not about this, may Allah reward you. Because this verse was sent down after the event, and the event preceded the verse. So His saying: is a true report of what happened, even if it was moments before. But the objection is as you heard.

The questioner : O Shaykh, may Allah forgive you, I do not know if another objection also applies, in that some surahs and verses were sent down more than once?

The Shaykh : Yes, in some verses it is said that they were sent down more than once. You are correct.
The student : So Allah spoke with it the first time and the second time.

The Shaykh : I noticed this answer.
The student : Sent down more than once, meaning ...

The Shaykh : Meaning it was sent down on more than one occasion.
The student : ... .

The Shaykh : Yes, because when it was sent down the first time, and then when it was sent down the second time, that means Allah (Mighty and Majestic) spoke again with this verse. If this is acceptable to the one raising the objection, the objection is resolved, because He spoke in eternity with the story, and then He spoke when it happened. Clear, the first one is clear.
The student : And this one is not.

The Shaykh : Huh? Why is the first one not clear?
The student : Shaykh, give me a better example.

The questioner : Is it established that He spoke with it twice?

The Shaykh: Yes.

The questioner : Is it established that Allah spoke with it twice or that it was sent down twice?

The Shaykh : No, the issue is an issue. It is established. We are not in this context now. But when the scholars fall into some objections, a narration comes that such a verse was sent down on this occasion, and then the same verse says in another narration that it was sent down on another occasion. The scholars say there is no conflict; it was sent down on this occasion and it was sent down on that occasion. The issue now is not an issue of verifying a narration, but of verifying a thought. It is possible that one verse is sent down on two consecutive occasions. It is possible, or not possible? The scholars say this often. In any case, we need to hear from Abu Malik if he has something.
The student : By Allah, this is an answer.

The Shaykh : He has something that benefits us in this context.
The student : That is, of course, the truth is that this objection has come to me for the first time and has occurred to me for the first time.

The Shaykh : ... .
The student : Yes, huh, yes, but in the saying of Allah (Mighty and Majestic): , this is like His saying (the Exalted): , , and so on. So this verse, in the past tense, describes the future that will be. When this sentence was sent down, Allah (Mighty and Majestic) followed it with the second sentence, which contains the warning and threat to those who speak after Allah had known in eternity and affirmed that what they know will happen. He warns them of what they will fall into or speak about, fearing that their souls will tell them that Allah (Mighty and Majestic) is not aware of their conditions or their affairs. In fact, it is as if Allah (Glorified and Exalted is He), in this verse, after describing that this matter will be and that it is going to happen, in the moment when the speech occurred, Allah (Mighty and Majestic) alerted them, and the verse was sent down to them that if they speak, and they have spoken, He hears them in the moment of the speech that is from them. This is the ... And it may also be what our brother, Shaykh Abdullah, pointed out, that this verse was sent down a second time. But the truth is that there is no evidence for this, meaning there is no evidence of its being sent down a second time. So the matter remains in verification, and in the threat and warning that a person should not go against the command of his Lord, even in this small case that one might not pay attention to.

The Shaykh : It appears, Professor Abu Malik, that you went off track ... at the beginning ...
The student : Huh, yes.

The Shaykh : Because you did not focus on ...
The student : I mean, I don’t know, you asked me, meaning.

The Shaykh : ... the sending down of the verse on the occasion of the conversation mentioned in it, with the sending down of the verse to the House of Glory in the lowest heaven. Was the Qur’an not sent down as it came in the athar of Ibn Abbas?
The student : Yes, it is known.

The Shaykh : Ah, in one lump, and from that is this verse. How was it sent down on that occasion? That was the original question.
The student : There is no conflict, may Allah reward you.

The Shaykh : No problem, may Allah reward you, but in your answer you did not focus on this so that it can be benefited from.Those present : So now you confirm there is no objection. How is that?
The student : Because the event, the conversation, occurred, yes.

The Shaykh : And the verse was sent down to the House of Glory.
The student : The verse was already sent down.

The Shaykh : Then it was sent down on the occasion of the event to the Prophet.
The student : The matter does not go beyond the fact that Allah (Mighty and Majestic) revealed in this verse what He had affirmed at the beginning of the verse, namely that this would happen, so He revealed the matter as it was.
Another student: Our Shaykh, could you say a few words? May Allah bless you, our Shaykh.

The Shaykh : Be patient.
The student : Here it is appropriate to point to the saying of Allah (Mighty and Majestic): .

The Shaykh: Yes.
The student : Of course, this verse was revealed to the Throne of Glory, and the newly mentioned matter is the revelation of the Qur'an.

The Shaykh : That is not the issue.
The student : I am not saying... yes, no, this is the issue here; it revolves around this.

The Shaykh : The issue, may Allah bless you, is that what was in the House of Glory in the lowest heaven was revealed as a single unit, and in this revealed portion is this verse, and then the verse was revealed after the conversation between the husband and wife took place.
The student : Well, our Shaykh, may Allah bless you, when were the verses of li'an revealed?

The Shaykh: Yes.
The student : The verses of li'an.

The Shaykh : No, this...
The student : When were the verses of li'an revealed?

The Shaykh : Oh Shaykh, the issue is not whether it has parallels or not? The issue is how to reconcile the fact that the whole was revealed in the House of Glory, and then the revelation was repeated on the occasion, whether this verse is the verse of the conversation or li'an or anything else; that is the issue.
The student : By Allah, oh Shaykh, allow me, may Allah bless you. Here Allah (Glorious and Majestic) says: .

The Shaykh: Yes.
The student is a present tense verb, correct, our Shaykh? "She argues with you" — he heard her, and "she argues with you" is a present tense verb indicating that she is speaking to him and he is speaking to her, and they invoke Allah , "your arguing" which is this, is a present tense verb, and this is a present tense verb, our Shaykh.

The Shaykh : My brother, what is this research? May Allah guide you.
The student : This was... this was.

The Shaykh : Hey, the one with the issue.
The student : If you had explained the issue to the brothers, they would have understood, even...
Another student: The Shaykh understands, but the others...

The Shaykh : I understood what I understood and explained it as well, but I am telling you...
The student : But you did not answer.

The Shaykh : Now stand up as a speaker and deliver your issue so that your neighbor next to you, your neighbor next to you... Are you not Salim, or Abu Malik? You are just humming around the meaning; this is not the issue, this is not the issue.
The student : No, no, he... from...

The Shaykh : Do not do it.
The student: Yes.

The Shaykh : Listen, Abu Malik, listen to the issue, what is it?
The student : We heard the issue so that...

The Shaykh : I repeated your words to the extent that I understood, but our friend here is far away...
The student : ... he hears and listens, that was the beginning, beginning, well, please go ahead.
Another student: I say, in the name of Allah.

The Shaykh: In the name of Allah.