 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ اَيَاتُوْهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُوْهُ وَأَقُولُ قالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُوْهُ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوء لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشدوء أن سيدنا ونبينا محمد صلى الله عليه وعليه وعاله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to cover the تفسير of آية الكرسي and the reason why I chose to do the تفسير of آية الكرسي is because the Prophet صلى الله عليه وسلم he told us in the حريث أعظم آية في كتاب الله that آية الكرسي is the greatest verse in the Qur'an there is no verse in the Qur'an greater than آية الكرسي now this kind of amazed me because آية الكرسي does not have the most letters in the sense it's not the آية that has the most letters the most حروف the آية that has the most حروف is آية الدين مع ذلك آية الكرسي is greater so the question is why so مفاضلة the reason why آية الكرسي is greater than any آية in the Qur'an is مفاضلة بإعتبار الألفاض والمعاني لا بإعتبار من تكلم به the virtue of آية الكرسي is from two angles بإعتبار الألفاض والمعاني in terms of the wording it's better than any wording in the Qur'an and we'll see why والمعاني in terms of the meaning that is in آية الكرسي is not in any آية in the Qur'an and because of those two reasons آية الكرسي there's no آية like it لا بإعتبار من تكلم به we're not looking at it in the angle of who spoke it because all of the Qur'an whose speech is it it's Allah SWT's speech but the reason why آية الكرسي is greater than any آية in the Qur'an is بإعتبار الألفاض والمعاني and the meaning that are in it so Insha'Allah I'm going to prove that in the تفسير today insha'Allah let's first of all cover the virtues pertaining to آية الكرسي the virtues that are in آية الكرسي but before I go into that my beloved brothers and sisters it is very vital and very important that a person stands over the book of Allah SWT because the gems and the beauty that is in the Qur'an you will not find it in any other place والله you won't find it anywhere else ولذلك ألمام الشاطبي he says in his حرز الأماني ووجود تهاني he says that the Qur'an is the Qur'an is the best thing to sit with لا يملح حديثه while you are reading the Qur'an you will never get bored of what is telling you وترداد the repetition of the Qur'an يزداد فيه تجمولا beauty will increase for you the more you read it the more you recite the Qur'an the beauty will increase الشاطبي says that in his كتاب حرز الأماني ووجود تهاني he also says in his other كتاب عقيلة أتراب القصائد he says وعلن بأن كتاب الله أوثق شافع وعلن بأن كتاب الله خص بما تهل برية عن اتانه ظهر من قال سرفت مع حث نصرتهم وفرد دواعي ولم يستنصر نصرة كمن بدائع لم توجد بلاغتها إلا لديهم وكم طول الزمان ترى he says وعلن بأن كتاب الله خص بما تهل برية عن اتانه ظهر that the Quran has inside it and the things that are in it تهل برية the creation has become tired and effortless عن اتانه ظهر come something like this كمن بدائع لم توجد بلاغتها إلا لديهم وكم طول الزمان ترى the gems and the balaga and the eloquence that one will find in the book of Allah you will not find it anywhere else this is specific and it's unique for who it is specific and it's unique for the book of Allah but because we have become distance from the book of Allah and we've become we've abandoned the book of Allah we don't receive that we don't see that آية الكرسي has many virtues that have come regarding it one of the virtues is نبي الله محمد صلى الله عليه وسلم he said to أبي بن كعب رضي الله تعالى عنه إن حديث صحيح مسلم أبي صد قال لي رسول الله صلى الله عليه وسلم أبي صد قال لي يا أبي المنذر أبي his khunya is أبي المنذر وقال أبي صد قال لي أبي المنذر ابن القيّم سيد رحمه الله لطف الخطاب وحسن التودد the reason why he chose to say يا أبي المنذر is to bring his heart close the Prophet said to him صلى الله عليه وسلم أي يو آية في كتاب الله أعظم أبي المنذر أبي do you know the greatest آية in the book of Allah أبي then responded by saying الله ورسوله أعلم and the Sahabas you always find this from them when they don't know something and they are unaware of it they always say الله ورسوله أعلم و لذلك عبد الله بن حاجة شنقيقي who says in this كتاب مراقص سعود لمبتغير رقي وصعود he says وكل من أهل المناح الأربعة يقولوا لا أدني فكل متابعة that you see the scholars they generally say I don't know when they don't know a matter so follow them in that when you don't know something say who knew it but the humbleness of the companions he said الله ورسوله أعلم and then the messenger asked him again and then he said الله ورسوله أعلم and then the messenger asked him on the third occasion and then he said to him آية الكرسي الله لا إله إلا هو الحي القيوم فضارب رسول الله صلى الله عليه وسلم صدري he said that the prophet hit my chest فقال ليه he said to me ليهنك العلم أب المندر he said may knowledge be made easy and simple and simplified for you may Allah treasure you with knowledge so the prophet made dua for obey now my question brothers is there are how many verses in the Quran brothers 6200 and something مع ذلك obey specifically knew I was the best I in the Quran how did he know we'll see later the Sahab was already pondered on the Quran and understood it the second with ذلك this كتاب زاد المعاد he mentions that by knowing آية الكرسي and your knowledge of آية الكرسي increasing when increase the fear and the consciousness of Allah سبحانه و تعالى he brought the word of that he said من كان بالله كان له أخوف anyone who knows Allah more he will fear Allah more آية الكرسي teaches you about Allah that which no other no other I will ابن القييم said و عن معصية أبعاد anyone who knows Allah more he fears Allah more and he more looks to worship Allah سبحانه و تعالى و عن معصية أبعاد and he's most distanced from he's more distanced from the sinning of Allah سبحانه و تعالى also the other حديث that the Prophet ﷺ mentioned that shows the virtue of آية الكرسي is the حديث of أبي أمامة الباهيلي نساء narrated in it in two places in his كتاب عملي and he's also he's سنن الكبرى الامام النسائي has two سنن he's سنن الكبرى and the other one which is مجتبة in his سنن الكبرى الامام النسائي he narrated it that the Prophet ﷺ منقار آية الكرسي في دبور كل صلاة لم يمنع حن من دخول الجنة إلا يموت that the Prophet ﷺ في دبور كل صلاة he recites آية الكرسي after every single prayer the person recites what does he recite آية الكرسي لم يمنع حن nothing prevents him من دخول الجنة in entering جنة nothing will stop you from it except وإلا إلا أن يموت except to die all that is between you and entering جنة is death if you read دبور كل صلاة ونذلك الشيخ الإسلامي يبنو تايمي يموت ويموت في بطلال تحليل that if the غالب أحوال الشخص the majority of the times you read آية الكرسي you fall under this حديث even if there are some occasions that you didn't do it that the كل هي في دبور كل صلاة he said he is غالب الأحوال the majority of the situations وذلك إبنو القيم says وبلغني عن شيخنا عبالعباس إبنو تايمي تقدس الله روحه أنه قال إبنو القيم said due to this حديث I reached me that الشيخ الإسلامي إبنو تايمي used to say ما تركتوا ما تركتوا عقب كل صلاة I did not leave off after every single prayer reciting آية الكرسي إبنو تايمي never left it so this حديث the entry جنة آية الكرسي is a key to it the third virtue إن شاء الله is the famous حديث that بخاري narrated this حديث معلقا بسيغة الجزم لكن حافظ من حاجر mentioned in الفتح الباري that three scholars they brought it موصولا number one is the قصة of Abu Huraira when the Prophet said وكلني رسول الله صلى الله عليه وسلم ذكات الفطري that the prophet entrusted me gave me responsibility of a ذكات الفطري I was told to look after the ذكات الفطري and a man came to him and when the man came to him he saw him stealing the ذكات so Abu Abu Huraira grabbed him again Abu Huraira let him go in the morning the prophet asked Abu Huraira ما فعل كيف كان أسيرك الباريحة how was your prisoner last night what did he do and then he said رسول الله he tried to take the ذكات money I grabbed him and then I let him go because he begged me he cried then the messenger he said he's lying to he's gonna come back so this happened three different occasions the third occasion when Abu Abu Huraira grabbed him he said to him let me go Abu Huraira say I'm not gonna let you go this time he said دعني أعلمك كلمات let me teach you كلمات ينفعك الله به I will teach you something ينفعك الله به that Allah is going to benefit greatly with and Abu Huraira was a person who loved knowledge so he listened to him when he listened to him he took that and then he came to the messenger صلى الله عليه وسلم and he had told him what he said to him and the messenger صلى الله عليه وسلم he said what did he say to you he said he said to me إذا أويت إلى فراشك if you come to your bed you intend to go to your bed فقر آية الكرسي recite آية الكرسي الله لا إله إلا والحي القيوم read it حتى تختم الآية until you finish of the ayah read it all in its totality don't leave anything فإنك لن تزالع because if you do it you will remain you will remain remember لن تزالع نف you لن تزالع تزالع فيه معنى النف نف you so it means you will remain that's how we have to translate it عليك من الله حافظ ولا يقربنك الشيطان حتى تصبح because of that night a recitation of آية الكرسي that now Allah is going to protect you and no shaytan can come anywhere close to you now some people took from this hadith that you are allowed to take knowledge from those who are misguiding and innovators because they say أبو هوريرا took from شيطان and that is incorrect لماذا because first of all أبو هوريرا when he came والأبو هوريرا came to the messenger صلى الله عليه وسلم he told him he said زعاما this man claimed زعاما and now you علموني كلمات that is going to teach me words of benefit and زعاما the professor what did he say بئسة مطية الرجل زعمو that the best the worst riding beast that a person can take is to say زعاما is something to claim something that has no base زعاما عما الذين كفروا أنه يبعثوا قل بلا وربه لتبعثنا ثم لتنبأنا بما عملتم وذلك على الله يسير زعاما is what زعاما مطية الكلم it means something that's not true و لذلك the poet he said إذ الفتا حسبات قاده رفع و كل ما لم يعتقد لم ينتفع a student of knowledge from him to take from innovator means he has to open his heart towards him and if the person is somebody you're saying I'm going to be careful I won't take his guidance from him you're going to be careful I'm going to take the misguided I'm going to protect myself from taking misguided from him then that goes against the essence of a student towards the teacher because the student has to open his heart to his teacher to take everything from him also the fact that Abu Huraira didn't know this was Iblis and he said he didn't know this was Shaytan he did not know this was Shaytan he verified it with the messenger صلى الله عليه وسلم Abu Huraira took it from who the messenger not from the Shaytan he didn't take it because Shaytan said it he took it because the prophet told him that what we take from the Hadith is the statement of the messenger صلى الله عليه وسلم which is إنه صداقا وهو كدوب that he is a liar he's a compulsive liar but he told you the truth which is true that if you do recite آية الكرسي الله will protect you سبحانه وتعالى so the question here is we said that آية الكرسي has got all of these virtues how are we going to prove that آية الكرسي has virtue على كل آية إنه القرآن I said باعتباري الألفاظ and باعتباري المعاني in terms of the wording and in terms of the meaning let me start with in terms of the wording to just show it الله سبحانه وتعالى his name whether it be إسم ظاهر or whether it be إضمير whether that ضمير is باري or مستثر it has come in آية الكرسي 21 times 21 times الله has been mentioned in آية الكرسي إذا إسم ظاهر an apparent noun أو ضمير باري or مستثر the two types of ضمير 21 times it has been mentioned in the Qur'an 21 times it has been mentioned in آية الكرسي no other آية in the Qur'an has this where is it look at the آية الله says الله أعرف المعارف الله is the first one الله لا إله إلا هو which is a ضمير باري 3 الحي 4 القيوم تأخذوه تأخذوه تأخذوه تأخذوه is a ضمير متصل and that's five six so الله هو الحي القيوم تأخذوه له لهما في السماوات له تأخذوه is referring to Allah عنده تأخذوه is referring to Allah بإذنه تأخذوه is referring to Allah دفاعل which is مستتل تقديره هو is Allah that's nine 10 علمه is what دهائنا is what الله سبحانه وتعالى شاء دفاعل which is تقديره هو شاء دفاعل is مستتل which is what هو Allah that's 11 12 كرسيه دهائنا is Allah 3 يأوده حفظوه مع حفظوه مع is a bit hard to find this is a tricky one حفظوه مع because حفظ is a مزدر it's a verbal noun حفظ is what is the مزدر and the grammarians they say والمزدر يعمل عمله فعليه سبعة مين هذا المزدر 7 things can do the job of a verb from them is the verbal noun which is the مزدر from them is what from them is a verb so what do we say أن يأوده حفظهما أن يحفظهما أن يحفظهما which is the مزدر and the فعليه مضارع so if يحفظهما حفظ is a فعلي because I said the مزدر does the عمل of the فعلي who is doing this verb then who is doing this verb of protecting the فعلي that's 14 number 15 is ولا يأودوا حفظهما وهو وهو is 15 6 is العلي 16 17 is عظيم 18 is الحين القيوم العلي العظيم مبتدأ which is مقدر that is hidden in each and every one of them because all of those are خبر الله has been mentioned in this how many times 21 times when الله سبحانه وتعالى this is more virtuous than any آية in the Qur'an because there is no verse in the Qur'an الله has been mentioned his name whether it be اصم ظاهر or whether it be بامير either باري or مستتر nowhere has he been mentioned this much times except آية الكرسي now we go into in terms of the meaning آية الكرسي is أعظم آية في كتاب الله it is the greatest آية in the let's go to the آية الله سبحانه وتعالى he says الله لا إله إلاه آية الكرسي it has 10 sentences in there عشرة جملة how many جملة آية الكرسي عشرة 10 each جملة we're going to stand over it there are gems and there are benefits that can be taken out of it how many جملة how many sentences آية الكرسي 10 جملة آية الكرسي the first one is الله لا إله إلاه it has the first sentence الله is what brothers الله is لفض الجلالة أعرف المعارف the نحاد they differ is Allah's name مشتق or is it not مشتق is it rooted from something or is it not there are two views we won't go into that right now it's مبحث نحوي we won't go into it الله لا إله إلاه لا إله لا إله لا إذن نفي the nafia of لا it has to take a ism the ism is لا إله إلاه ism but where is the khabar the khabar of the scholars they say it's one of two either it's haq or it's bihaq جعر أو مجرور where did the scholars bring from sayeen haq or bihaq where did they bring it from they bring it from the ayah ذلك بأن الله هو الحق وأنما يدعون من دونه هو الباطل الله لا إله إلا معبودة بحق أم لا معبودة حق في الوجود إلا هو those are the two which that are permissible for us to take so we can say لا معبودة بحق في الوجود إلا هو or we can say لا معبودة حق إلا هو both which are permissible for us to take الله لا إله that there is none worthy of worship in truth except him the reason why we have to bring the word in truth haq is because there are things that are worshipped other than Allah besides Allah but there are no haq Allah says in the Quran فما أغنت عنهم آلهةهم التي يدعون من دون إلا آلهة الله refer to the things that they are worshipping what آلهة so the things that the people are worshipping is إلا but it's not haq which one who is haq الله سبحانه وتعالى that is why we bring the word ذلك بأن الله هو الحق وأنما يدعون من دونه هو الباطل لا إله إلا لا إله إلا الله brothers is the word is the word الله sent the prophets and the messages for this as Allah said in the Quran وما أرسل من قبلك من رسول إن إلا لوح إليه إلا نوح إليه إلا أنه لا إله إلا أنا فعبدون that we did not send down وما أرسل من قبلك من رسول we did not send down a messenger before you except with what إلا نوح إليه أنه لا إله إلا أنا فعبدون this was what every prophet and every prophet إلا أنا فعبدون worship me alone و لذلك the messenger صلى الله عليه وسلم ودله say say لا إله إلا الله you're going to find what you're going to find success و لذلك when the professor say لا إله إلا الله and the Arabs they understood that لا إله إلا الله they understood it they said أجع على الاريهة إله واحدا إن هذا لشيء عجاب did Muhammad make all of the there's the only one asked to worship one they understood that he meant لا إله إلا الله لا معبودة بحق إن إلا الله الحي القيوم grammatically there are two which permissible for us to grammatically take when it comes to the word this is the second now الله إله إلا هو is the first the second is what الحي القيوم is the second how is it الحي there are two positions that we can take the first one is we can say الحي is a بدل of هو that's one the second one that we can take is we can say that حي is a خبر ثاني لمبتد in محضوث we can say الحي is a خبر ثاني لمبتد in محضوث that حي is a subject the مبتد is محضوث I'm sorry هو الحي القيوم that's the second that's why what does الحي mean brothers الحي means the one who has the everlasting حياء الله and us we all share حيات الله lives and we live like this is اشتراك في اللفض اشتراك في الحقيقة we're sharing the name not the sharing the reality why حياء من المييتي ويخرج المييتي من الحي we live the حيات that we have like brothers it differs with الله in three ways the first way is our حيات before it came عدم we didn't exist there was a time that we didn't exist as for Allah his حيات there was no عدم there was nothing there wasn't a time when it didn't exist it always existed he was always alive سبحانه و تعالى the second one is our حيات is قاسر it's short to a period of time there's going to be a time that it's going to end إنك مييتون و إنهم مييتون that every single one of us is going to come to an end and Allah won't come to an end كل شيء انها لكم إلا وجه everything is going to be destroyed except him he's going to remain so even you your حيات is what قاسر it's restricted it's short it's the حيات that you have was given to you his one wasn't given to him your your one was given to you Allah gave it to you سبحانه و تعالى الحي الله سبحانه و تعالى is alive everlasting will forever remain سبحانه و تعالى الحي القيوم brothers some of the scholars they said الحي القيوم is اسم الله العظم what does اسم الله العظم it means إذا سؤل به أعطا it's the name of Allah that if you ask him if you ask Allah based on this name he'll give you what you ask for ولذلك ألمام السيوطي رحمه الله جلال الدين السيوطي هذا كتاب دورار المنظم في علم الله الأعظم دورار الله المنظم في علم الله في اسماء الله الأعظم سيوطي هذا كتاب الرسال مطبع متدول it's published and he mentions عشرين قولان he mentions 20 different views regarding اسم الله الأعظم لكن يا إخوة the call which is راجح is اسم الله الأعظم it's not اسم جلسل لمعيني no it's not a specific name that is called اسم الله الأعظم no it's not اسم الله الأعظم first of all الله اسماء are two types and اسم الله اسماء are two types an اسم that has one or two meanings in it that's it every isم of Allah has a meaning in it because we believe Allah's names are علامه باعتبار دلالة على ذات واصافه باعتبار دلالة على المعاني every name of Allah has a meaning in it but some of Allah's names they have one meaning in it and that's the bare meaning some of them have two some of them have maybe 10, 15 and some of Allah's names they have all of the names that go back to them the ones that have all of the names of Allah go back to them are called اسماء اسم الله الأعظم those are the ones and we all together brothers any name which all of the names of Allah go back to is what brothers it is referred to as اسم الله الأعظم هذا هو القول الراجح and that تحقيق that's the مسألة because all of those views how are you going to reconcile between them and from the names of Allah that all of the names go back to are Allah the second one is الحي القيوم those are names all the names go back to because الحي اسف ذاتية and القيوم اسف فعليا every sifa that goes back to الحي and every sifa فعليا goes back to القيوم are we all together brothers are we all together so اسم الله الأعظم it's not اسم جلس معيانين it's not a specific name it's what brothers it's any اسم which all of the اسماء of Allah سبحانه وتعالى come back to so Allah is الحي القيوم we said لا إله لا إله we took what it means لا إله brothers is what أفضل وما قلت أنا و النبي يونة من قبل it is the best thing the professor اسم سدينا حريث أفضل وما قلت أنا و النبي يونة من قبل it's the best thing that me and all the prophets who came before me the best thing that we ever said which is لا إله إلا الله وحد ولا شريك لا until the ending الحي what does it mean brothers the one who's ever living القيوم means now we're going to move on to القيوم what does القيوم mean القائم بنفسه المقيم لغيره القائم بنفسه the one who stands for himself he doesn't need anyone to help him he can do his own issues he can Allah does not need help from anybody he doesn't require anyone's support القائم بنفسه he stands for his own affairs المقيم لغيره and he stands for the affairs of others he helps everybody أفا من هو قائم على كل نفسه الله is the one who stands for the affairs of everybody everybody needs Allah and everybody has the requirement of him سبحانه وتعالى إذن القيوم the scholars they mentioned is مبالغة from what قائم is مبالغة قائم are we all together قيوم is مبالغة لكن عمر رضي الله عنه as جرير ابن أبي حاتي بما وردي ابن كثير and others they mentioned ابن القيوم that عبد الله عمر ابن الخطاب رضي الله تعالى عنه he used to read القيوم as القيام عمر رضي الله عنه he used to read it he used to read الله لا إله إلا هو الحي القيام that's how we used to read it القيامن القيوم القيوم أبلغ من القيام القيوم أبلغ من القيام even though they have the same حروف and they have the same letters why because the قاعدة according to the grammarians is what والواو أقوى من ألفن the wow is stronger than the alif and this is another discussion for another time so just الله لا إله إلا هو الحي القيام الله لا إله إلا هو is one sentence the second Jumlah was what brothers الحي القيوم bring them uptada for it so you say هو الحي القيام that's the second sentence we all together brothers the third one is لا تأخذه سنة ولا نوم لا تأخذه الله سبحانه وتعالى it doesn't take him سنة سنة what does it mean سنة brothers is مقدمة نوم it's the introduction of sleeping before you go to sleep أبو عبد الله القرطبي he says in his تفسير سنة what it means is that what happens to the eye and a gnome is what happens to the heart if the person's eyes close but they can still hear what's happening around them this is called سنة and if the person's heart shuts down that they don't know what's happening around them is called gnome عبد الله القرطبي that's what he says we all together لا تأخذه سنة الله it doesn't take him سنة no gnome لا تأخذه سنة ولا gnome is a naffy it's negating from الله سفة نقص deficiency after affirming for Allah what سفة كمال which is الحي القيوم according to أهل السنة والجماعة and the طريقة to أهل السنة is that we don't do we do not do a naffy المفصل we don't do naffy المفصل and an إثبات المجمل the opposite is true the Qur'an when you look at it it comes with إثبات مفصل نفy مجمل the Qur'an when it negates from Allah deficiency it doesn't name the deficiency it doesn't say Allah has no doesn't have one eye Allah is no it doesn't list the things that Allah doesn't have it just says لم يلد ولم يورد ولم يأكله كفوة أحد ليس كمثله شيء هل تعلم له سميًا الله يقول like that سبحانه وتعالى the negation is general but the إثبات in the Qur'an is always specific Allah numbers that إثبات the only time that the negation is actually named is when there is mention before it إثبات مفصل does that make sense brothers the إثبات if it's مفصل then the naffy can be مفصل no problem here Allah says السنة ولا نوم He named it all he could have said is ليس كمثله شيء there's nothing like him are we all together brothers سنة and نوم goes against الحي it's the opposite of الحي the one who's alive how is it the opposite of الحي سنة what did we just say brothers it's the مقدمة of what مقدمة of نوم before you sleep okay brothers and the نوم is what when you actually go to sleep none of those two take Allah سبحانه وتعالى because those two they go against حياء how does it go against حياء because sleeping is a form of what death Allah says in the Quran وهو الذي يتوفاكم بالليلي ويعلم ما جرحتوا بالنهاري وهو الذي يتوفاكم بالليلي sleeping at night is actually death you're going to death how is it death the comparison ابن القيم mentions in his بداع الفوائد how is it when you're dying what happens to you generally speaking when a person is dying when a person and then the person becomes sick he gets a headache and then he becomes fever and whatnot and then the person dies the same is with sleeping سنة comes first which the person is weak and then the نوم actually comes are we all together brothers the سنة is like the illness of what happens to a person who's dying and then the نوم is the death as the death when it comes to the person before it is an illness that the person goes through am I making sense Allah none of those happen to him سبحانه وتعالى Allah lives سبحانه وتعالى doesn't have no sinah well I know but there are three things Allah told us that don't sleep from the first one is the حديث حديث in طبران in his معجم الأوسط بيهقل narrating in سونة للكبراء من حديث جابير رضي الله تعالى عنه that the messenger صلى الله عليه وسلم was asked صلى الله عليه وسلم أيا نام أهل الجنة do the people of جنة go to sleep and then the the Prophet صلى الله عليه وسلم he said and no أهل الموت is the brother of death أهل الجنة لا ينامون الشغل البانية رحمه الله حسنه في صحيح جامع وصحاحه في سفس الأحديث الصحيحة that the messenger صلى الله عليه وسلم he said that the people of جنة don't go to sleep they don't sleep because sleeping is what brothers is the brother of death also Allah تعالى told us in the Quran that the angels don't sleep يسبحون الليلة when they go to sleep and then the the Prophet يسبحون الليلة والنهارة لا يفطرون the angels what do they they don't what the angels don't sleep also in صحيح المسلم it tells us the third one who doesn't sleep and never slept never will sleep is Allah سبحانه وتعالى حديثه بموسى الأشعري الصحيح المسلم إن الله لا ينام ولا ينبغي له أن ينام يخفظوا يخفظوا يخفظوا يخفظوا الليل هيجابه النور وفي رواية هيجابه النار لو كشفه لا يسبحون انهل الجنة لا ي حسن مرحبا الليل والله تبارك وتعالى له is a khabar brothers and the khabar came first ابن ماليكين told us in his alfiyah والأصل في الأخبار أنت أخرى وجوز التقديمة إذا لا ضررها that the asal of a khabar is that it's delayed والأصل في الأخبار أنت أخرى وجوز التقديمة إذا لا ضررها if there's no harm in it the asal of a khabar is that it falls after the mutada here what happened is له ما في السماوات the khabar came first before the mutada and if this happens according to the balaghiyud even the nuhat is that if that takes place يفيد الحصر تقديموا ما حقه التأخير يفيد الحصر أستقاعدة تقديموا ما حقه التأخير يفيده يفيد الحصر to delay something that was meant to bring forward it shows exclusivity what's the exclusivity in there له only for Allah that's what we have to say but it shocked me because when you look at the books of translation of the Qur'an تفسير books sorry the Qur'an translation books the overwhelming majority of them are wrong because what did they say here له ما في السماوات وما في الارضي for Allah is what is in the samawat and the earth they say something like this that's wrong what were they meant to say for him alone they should have put the word alone why because the tarteeps changed here the khabar came before the what the mutada the معنى الحصر which is exclusivity what does الحصر mean اثباتوا للمذكور ونفع عن معده that's what hasr means right affirming a ruling for something and negating everything else out of it for له ما في السماوات for Allah is what is in the samawat وما في الارضي and that which is in the earth ابن جرير الطبريان قرطبيان ابن كثير and others they mention له ما في السماوات for Allah is what is in the samawat خلقا وملكا وعبيدا everything in the samawat is for him خلقا he created it no one else created except him ملكا he's the king over them وعبيدا and all of them are his slaves nothing else is they're all under his they're all under him سبحانه وتعالى he owns it سبحانه وتعالى له ما في السماوات وما في الارضي for him alone is that which is in the samawat and that which is in the earth all of them are his خلقا no one created them except him خلقا سبحانه وتعالى وملكا he's the true king over them سبحانه وتعالى وبرزوا لله جميعا فقالوا لا وبرزوا لله وست اية ويوم وبرزوا لله لا نعم ايدا سمع ايدك إلا وا иногда لما نلملك masculinity يوم لله الوحيد اعدنا محاولي يا يا يومهم بارزون لما نلملكا في يوم لله الواحد time الله will say to them سبحانه وتعالى نملك يوم who own the king theme today لن يكون هناك لا one to respond and then Allah says to Himself لله الواحيد القهراء it's only for you this is the true king ملكاً وعبيداً إن كل ما في السماوات والأرض إلا آتي الرحماني عبداً everything in the samawat and everything in the earth are going to come to Allah عبداً سليف he is the one who owns them سمحنا خلقاً وملكاً وعبيداً لهم ما في سماواته وما في الأرض من ذا الذي يشفع عنده إلا بإذنه this is the next jumlah we're going over jumlah-jumlah so if took لا تأخده سنة ولا نوم which was the third fourth was what لهم ما في سماواته وما في الأرضه من ذا الذي يشفع عنده إلا بإذنه من ذا الذي who is the one يشفع who can do intercession عنده besides Allah إلا بإذنه except with his what with his permission من ذا من ذا الذي من here is استفام it's a question interrogation who like in the scholars they say here it's استفام بمعن النفيه استفام بمعنة النفيه it's a question but in the context of a what negation it means لا أحد يشفع عنده إلا بإذنه even though it's a question but Allah is saying من ذا الذي يشفع عنده إلا بإذنه أي لا أحد يشفع عنده إلا بإذنه no one can intercede except with Allah سبحانه و تعالى are you with me brothers because the شفاعة is for who كل الله الشفاعة جميعا all of the intercession is for who all of the intercession is for Allah سبحانه و تعالى و لذلك the small method that you should have memorized the small method that you should have memorized القواعد الأربعة دقائدة الثانية و ديزيسي that ما دعوناهم وتوجهنا إليهم إلا لطالب القربة والشفاعة فدليل القربة ورزت والذين اتخذوا من دونه أولياء ما نعبدهم إلا لقربون إلا الله يزلفى إن الله يحكم بينهم فيما هم فيه يختلفون إن الله لا يهدي من هو كاذب كفار أن الدليل الشفاعة و يعبدون من دون الله ما لا يضر ولا ينفعون و يقولون هؤلاء الشفاعة عند الله قول أتنبئون الله بما لا يعلم في السماوات والأرض سبحانه و تعالى عما يشكون أنه يسيز أبحاد عبدالله أبتزيسي آفتلات و شفاعة شفاعتان شفاعة مثبتة شفاعة من فيه شفاعة من فيه إزوات شفاعة من فيه لأن نجيت شفاعة إزوات هي التي تطلب من غير الله it is what is received or asked from other than Allah هي التي تطلب من غير الله فيما لا يقدر عليه إلا الله أن يبيز آية يا إلا دين آمنوا أنفقوا مما رزقناكم قبل أن يأتي يوم لا بيع فيه ولا خلة ولا شفاعة والكافرون هم ظالمون أن أن شفاعة مثبتة هي التي تطلب من الله والشافع مكرب رضي الله قوله وعمله بعد الإذني أنه يبيز آية من دل الذي يشفاع عنده إلا بإذن إذن شفاعة كم كثير أخي؟ شفاعة من فيه الله و أنا شفاعة مثبتة الله أفامد شفاعة من فيه هي شفاعة التي تنسى أي إزوات التي تنسى أخي لا يوجد إزوات here في صورة النجم و كم من ملك في السماوات والأرضي لا تغني شفاعتهم من شيء إلا من بعد أن يأدن الله لمن يشاء و يرضى إذا يحب إلا من بعد أن يأدن الله و يرضى أفترات إلا من بعد أن يأدن الله و يرضى إذن و الرضى لا يوجد إذن و إذلك نبي الله محمد نبي الله سبحانه و تعالى لا يوجد anyone from the children of Adam greater than better than him سوف يمر in the day of judgment حديث شفاعة سوف يمر under the ark و فالتالي يمر ما هو سأدع انتظر. لكي تأخذ الانتظار لكي تأخذ الانتظار. ثم تأخذ الانتظار. يجب أن تأخذ الانتظار. يجب أن يكون لديه مدينة. نبي الله محمد. صلى الله عليه وسلم. even the Kabir of Ahlu l-Jannah in the hadith. What did he say? وَيُحَدِّدُ لِي رَبِّ حَدَّى He says, My Lord will set for me a had. The Kabir that made the believers who have done major sin that need to be taken out of Jannah. When Allah is taking them out of Jannah He goes, Allah sets for me boundaries that I have to observe. نبي اللهي محمد صلى الله عليه وسلم. So then how can a person today do I can intercede on your behalf and it's full I can intercede on your behalf. And Nبي اللهي محمد is being given permission to intercede. He can't even just intercede. The second condition is ويرضى Allah is pleased and Allah is pleased with two people. الشافع والمشفوء له. الشافع والمشفوء له. شافع is the one who is doing intercession. والمشفوء له and the one who the intercession is being done for. Are we all together brothers? Allah has to be pleased with the one who is doing it. And the one who is being done for Allah has to be pleased with them سبحانه وتعالى. Are we all together brothers? And the ones who Allah is pleased with is the believers. لكن هناك استثناء حديث المعبس صحيح مسلم that the messenger صلى الله عليه وسلم he done intercession for Abu Talib. Abu Talib has an intercession and he's the only exception in the equation that the messenger interceded for him that Allah reduced the hellfire for him and Abu Talib is going to wear two shoes يغلا بهما دماغه his head is going to boil from it. his hellfire got reduced and that's through the messenger's what? intercession صلى الله عليه وسلم إذن here what do we say من الذي يشفع إلا بإذنه no one can intercede and give intercession إلا بإذنه إلا مقرون بإذنه except if it's connected to the permission of Allah with it يعلموا الله knows ما بين إيديهم وما خلفهم الله سبحانه وتعالى he knows ما بين إيديهم that which is in front of them الله knows it سبحانه وتعالى what does it mean ما بين إيديهم المفصيرين have two call ما بين إيديهم المفصيرين have two call the first call is ما بين إيديهم أي من أمر الدنيا معتص of the dunya and another call is أي من أمر الآخرة that's the second call which is opposite وما خلفهم there's two call وما خلفهم means what من أمر الآخرة and the second call is من أمر الدنيا and the call that is strongest is that the first one is ما بين إيديهم is أمر الآخرة وما خلفهم is أمر من أمر الدنيا why? because every one of us مستقبل للآخرة مستقبل للدنيا for the world all of us is what مستقبل للآخرة and facing the Akhira مستدبر عن الدنيا but we're turning away from the dunya so that's why it makes strongest sense to say من بين ما يعلم ما بين إيديهم to say that it's what من أمر الآخرة وما خلفهم من أمر الدنيا الله سبحانه وتعالى He knows everything سبحانه وتعالى الله سبحانه وتعالى He says ولا يحيطون they do not encompass بشيء من علمه anything from his knowledge سبحانه وتعالى إلا بما شاء except that which he wishes سبحانه وتعالى ولا يحيطون they do not encompass ولا يحيطون بشيء من علمه no one can encompass الله's knowledge ولا يحيطون بشيء من علمه there's two call بعلمه here the first one is بعلمه the word علم it comes in the وزن of فعل and the Arabs they have that if the word comes in the وزن of فعل it can turn into مفعول we all together like ذبح مذبوح وفديناه بذبح عظيم وفديناه بذبح عظيم سبحانه وتعالى بذبح عظيم وفديناه بذبح بمذبوح عظيم that's what it means it's said ولا يحيطون بشيء من معلوماته that they do not encompass anything from the knowledge الله سبحانه وتعالى and we all together brothers that's one call the way that ذبح is مذبوح ونصي is منصي ونضح is منضوح like that the second call is ولا يحيطون بشيء من علمه it means من علمه ذاته no one knows الله تبارك وتعالى no one has knowledge of him except that which he allows you to know of him and we all together that's the second call ذاته سبحانه وتعالى no one knows الله except that which he wants him to know about him because brothers to know something how it is it have to be from two ways either we have to see that thing and no one has seen الله سبحانه وتعالى the second one is something that we can compare Allah to and there's nothing to compare him to سبحانه وتعالى those two avenues to know things are not there for us so the only avenue that's open for us is what he tells us of himself are we all together brothers so we only know of him ولا يحيطون بشيء من علمه بذاته no one encompass knowledge of Allah سبحانه وتعالى إلا بما شاء except that which he wants you to know of him are we all together brothers so you can only know of Allah that which he told you of himself there's no other way you can know so when you affirm a characteristic for Allah you have to say where you got it from if you negate a characteristic from Allah you have to tell us where you got this from because the nef you require what does it require it requires a prior knowledge to it and then the nef and then it requires a prior knowledge ولا يحيطون بشيء من علمه and then everyone everything Allah has encompassed in knowledge سبحانه وتعالى there's no one who has knowledge of everything not like what is written in the Kitab الفيوضات الربانية they call it في الأوراد القادرية the Kitab where inside there's a line which he says وأعلموا علم الله أحصي حروفه وأعلموا علم الله I have the knowledge of Allah أحصي حروفه all of the huruf of Allah and everything he's created I have encompassed it that's about it no one knows and as Bousiri says in his Burda وإن من جودك الدنيا وضرات ومن علومك علم اللحي والقلم from your knowledge unseen everything no one knows it علم الغيب فلا يضير على غيبه أحدة Allah doesn't tell his knowledge to everybody قول لا يعلموا قول لا يعلموا ما في سماوات والأرض غيبة إلا الله no one knows it the process I said قول لا أملك لناس نفعا ولا ضرا إلا ما شاء الله ولو كنت أعلم الغيبة وما مثل يا سوء the prophet is saying this so no one knows the unseen except that which Allah wants you to know ولذلك إن حلي صحيح البخاري their message is صلى الله عليه وسلم the day of judgment is going to see a people be brought to him a people are going to be brought to him his fountain عليه صلى الله عليه وسلم and they want to come close to him and then they get pushed away from the prophet صلى الله عليه وسلم he says my follow my umma my umma and then it will be said to him إنك لا تدري ما أحدثوا بعد لك إنك لا تدري you don't know knowledge is being negated from the messenger صلى الله عليه وسلم إنك لا تدري محمد you don't know ما أحدثوا بعدك that which they did after you so that shows you that the may Allah and Muhammad صلى الله عليه وسلم his knowledge is not that he knows everything he only knows what Allah wants him to know as for Allah Allah knows everything Allah knows what has happened Allah knows what's happening Allah knows what's going to happen if it was to happen how it would have happened are you with me brothers and there are many ayats in the Quran that show Allah knows the things that don't have it won't happen it hasn't happened Allah knows any place in the ayat of the Quran where you find law is being used Allah says he says in the ayah بل بدأ لهم ما كانوا يخفون من قبل ولو ردوا لعادوا لما نهوا عنوا وإنهم لكادوا ولو ردوا but they haven't been brought back but Allah knows لعادوا لما نهوا عنوا وإنهم لكادوا أصول الله سبحانه وتعالى he says in the ayah he says سبحانه وتعالى he says ولو لأ أن يكون الناس أمة واحدة لجعلنا لما يكفر بالرحمن لبو يوتيب سخفا من فضا ومعارج عليها يضحرون ولبو يوتيب أبواب وصورا عليها يتكئون وزخرفة وإن كل ذلك وإن كل ذلك لما متاعوا الحياة الجلية والآخرة عند ربك للمتاكين لو كان فيه إلا الله لفسدتها لفسدتها هذا لا يحدث كل هذه الأشياء الله يقول أنه لا يحدث ولكن إذا كان يحدث يتعلم كيف سيكون سبحانه وتعالى ثم أخي ليس أنه يتعلم ولكنه كذلك ولكنه يكفر وعنده ويعلم ما في البر والبح وما تسقط من ورقة إلا يعلمها ولا حبت في ظلمات الأرض ولا أراضب ولا يابس إلا في كتاب مبيين كل شيء يكفر ننسى لك the sins that we committed and the crimes that we've committed وليذلك the poet he said لما ينسى للملاكان حين نسيته بل أثبته وأنت لاه تلعب لم ينسى للملاكان حين نسيته when you chose to forget it the angels didn't choose to forget it بل أثبته they chose to document it بل أثبته وأنت لاه and you were playing and you were joking وانت لاه تلعب while you were joking and you were laughing the angels didn't choose to forget it nor did they choose to dismiss it أنهم يخبرونه ما يلفظوا من قولين؟ إلا لديه رقم عديد الله سيز أن كل شيء وما تكون في شأل وما تتلو منه من قرآن ولا تعملون من عمل إنا كنا عليكم شهودة لإتفظون فيه ولقد نعلم أن الله سيزور تقاف ولقد ولقد خلقنا الإسان ونعلم ما توسف به نفسه ونحن أقرب إليه من حبل الوريد إذ يتلق المتلقيان على اليمين وعلي الشمال القعيد ما يلفظوا من قولين إلا لديه رقم العديد كل شيء لهم is known سبحانه وتعالى ولذلك يقوم بإمكانك إلى هذا نبي اللهي موسى who did he come to when he said that I was he was asked and he said I'm the most knowledgeable person and they said go to a man who's more knowledgeable than you who did he go to he went to khadr and when did he say to khadr قال له موسى هل أتبعك على أنت علمني من معلمته رشتا قال إنك لن تستطيع معي صبره صلى الله عليه وسلم موسى went to khadr إن صحيح البخاري وخذر ستو موسى عليه السلام ما نقص علمي وعلمك بن علمي الله إلا كنقرة هذا العصور في البحر موسى and khadr خذر لكتت موسى and he said to him my knowledge and your knowledge and they're the most knowledgeable men on the face of the earth that day no one's more knowledgeable than both of them موسى and khadr two prophets of Allah he said my knowledge and your knowledge is like a bird puts its peck inside the water and it picks water how much water can it take from the ocean our knowledge is like that what we've just taken from that ocean and Allah's knowledge is the ocean صح إذا وفوق كل ذي علمي عليم everyone who has knowledge الله is more knowledgeable than سبحانه وتعالى so ولا يحيطون بشيء من علمه إلا بما شاء this is now knowing that Allah knows all of that سبحانه وتعالى it brings the person خشة and it makes them scared and worried واسعة كرسيه السماوات والأرض الله سبحانه وتعالى كرسي has become vast over the samawat and the earth this is another jumlah the scholars they said واسعة كرسيه what is كرسيه here there are four goals four views the first one is كرسيه is goal is علم Allah's knowledge Allah's knowledge is vast over everything this goal is attributed to Ibn Abbas some scholars they weaken this authenticity some of scholars they what they weakened it but Ibn Jalil Al-Tabari he took this view and he strengthened it he said واسعة كرسيه بيض علمه Allah's knowledge and this is a goal Ibn Jalil Al-Tabari took the second view is واسعة كرسيه كرسيه means ملكه Allah's kingdom the third goal is كرسيه is a creation it's a creation that is smaller than the عرش but it's greater than السماوات and the earth rather the narration mentioned حاكم narrated in his مستدرك حاكم narrated in his مستدرك and Imam ويدهبيه you agrees with him and Shaykh Al-Bani authenticated that it is the عرش is in size compared to كرسيه like a needle thrown into an open land how is that like the عرش is that big compared to the كرسيه and the كرسيه is like that compared to the earth the سماوات and the earth all of them the كرسيه is bigger than them like the عرش is bigger than the كرسيه this حديث is صحت مرفوع صحيح مرفوع the fourth goal is a goal which is attributed to عبدالله وعباس himself where he said that the كرسيه is موضع قدمية رب it's Allah's where he places his feet سبحانه وتعالى this is the fourth goal موضع القدمية the place where Allah سبحانه وتعالى places his foot سبحانه وتعالى it's a footstool for him سبحانه وتعالى how is it we say that we don't know the how of Allah's characteristics it is in a way that it befits his what it befits his majesty سبحانه وتعالى and the goal which is راجح is that the kursi we can't dive in ابن جريل his ترجيحية is weak because why وسع كرسيه it's diverting it from the ضاهق والأصل في الكلامي the أصل of the كلام is what brothers the أصل of the كلام is what الحقيقة the أصل of the كلام is to leave it it is مجاز it's only come with when there's a قرينة inside the sentence and there's no قرينة for him to have to take the مجاز right now I will together الأصل في الكلامي الحقيقة ولي ذلك we would have tried to reconcile between these views but they can't be reconciled مراقص سعود when they say in his كتاب he says والجمع واجب متى متى ما أمكنى إلا فللأخير نسق بوينا والجمع واجب متى ما أمكنى if we're able to do it إلا فللأخير نسق بوينا or else we will dismiss the other views and we'll say that this view is the right most correct ولا يأوذه حفظهما الله سبحانه وتعالى nothing over weighs لا يثقله دواد ولا يأوذه حفظهما اي لا يشق علي اما لا يثقله nothing badens الله and precious الله سبحانه وتعالى in protecting the Samawah and the earth nothing heavy on him سبحانه وتعالى وهو الله سبحانه وتعالى is العلي العظيم علي brothers it has three things in it because الله تبارك وتعالى he says العلي استغراقية it has all three of them علو ذاتن وعلو قهر وعلو قدر الله سبحانه وتعالى has those three علو وهو العلي when we say it we mean علو ذاتن he is above the throne because العلو here is what استغراقية encompass all three anyone who does تخصيص and says no it's only one of those three has to be evidence because it says العلو all of علو is for him if you say now there's part of علو for Allah and there's another another part of علو that's missing مدلي to show that can't be the case العظيم has the same of the three that's علو is in عظيم as well and they won't say that it's one of them علو ذاته وقدره وقاهره and we all together brothers what does each what mean علو ذاتن means Allah is above his throne علو قدر means Allah is his honor is greater than anyone's honor علو قاهرن means Allah's strength and power and might is greater than everyone's might all three of those are in علو and we all together brothers عظيم has the three inside it as well the عظمة which is that the عظمة and the عظمة which is connected to Allah تبارك واتعالاز قاهر all three of them are in them so when it comes to the علو you say علو ذاته is not in there Allah is not above his throne but when it comes to عظيم you would say now Allah is عظيم في ذاته are we all together brothers so this is حلال على بلا بيره دوح حلال للطير من كل جنسي صح it is a contradiction it's a contradiction بائي تجر وبائك وبائك لا تجروا صح بائي تجروا بائك can do جر on your لكن بائك لا تجروا will stop there إشالله تعالى anything which I have said that was wrong and incorrect is from me الشيطان because Allah has messaged our free from it سبحانك الله وبحمدك أشدو الله إلا إله إلا الله استغفروا قواتوا بلي