Islamic Knowledge – Islam, Sunnah, Salafiyyah
‘Abdullah b. Mas’ûd – Allâh be pleased with him – said:
Falling asleep when remembering Allâh is from Shaytân; if you want you can test this: when you lie down and want to fall asleep, try remembering Allâh ‘azza wa jall.
Al-Bukhârî, Al-Adab Al-Mufrad. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Adab Al-Mufrad Vol. 1 p490.
Source: https://www.sayingsofthesalaf.net/dhikr-and-sleep/
Maytham, a Companion of Allâh’s Messenger – peace and blessings be upon him – said:
It has reached me that an angel goes out, holding his flag, with the first person to go to the masjid and stays holding his flag with him until he returns and then enters his home with it. And Shaytân goes out, holding his flag, with the first person to go to the market and stays holding his flag with him until he returns and puts it in his home.
Al-Mundhirî states in Al-Targhîb wa Al-Tarhîb, “Reported by Ibn Abî ‘Âsim amd Abû Nu’aym in Ma’rifatu Al-Sahâbah and other works.” Graded sahîh by Al-Albâni in Sahîh Al-Targhîb wa Al-Tarhîb 1:101.
Source: http://www.sayingsofthesalaf.net/index.php/category/shaytan/#ixzz1W359P9O8
Iblees Rebels and Deceives – Al Baqarah – 033 – 036 – Dr . Saleh As-Saleh
Bismillah Walhamdulillah Wassalatu Wassalamu ala Rasulillah,
Assalamu Alaikum Wa Rahmatullahi Wa Barakatu,
It is reported that Imâm Muhammad b. Sîrîn – Allâh have mercy on him – said:
There were people who abandoned knowledge and sitting with the scholars, and [instead] took to their chambers and prayed until their skin dried [from exertion in worship]. Thereafter they began to contradict the Sunnah and thus were destroyed. By Allâh, never does a person act without knowledge, except that he spoils and corrupts more than he fixes and rectifies.
Al-Asbahânî, Al-Targhîb wa Al-Tarhîb 3:98
Source: http://www.sayingsofthesalaf.net
There are some people who speak of equality instead of justice, and this is a mistake. We should not say equality, because equality implies no differentiation between the two. Because of this unjust call for equality, they ask, “What is the difference between male and female?” So they have made men similar to women. The communists said, “What difference is there between the ruler and the subject? No one has any authority over anyone else.” Not even the father over his son?! So they said the father has no authority over his son and so on.Instead, if we say justice, which means giving each one what he or she is entitled, this misunderstanding no longer applies, and the word used is correct. Allah does not say in the Qur’an that He enjoins equality. He said (interpretation of the meaning):
“Verily, Allah enjoins Al‘Adl (i.e. justice)” (Qur’an, 16:90)
“And that when you judge between men, you judge with justice.” (Qur’an, 4:58)
Those who say that Islam is the religion of equality are lying against Islam.Rather Islam is the religion of justice, which means treating equally those who are equal and differentiating between those who are different. No one who knows the religion of Islam would say that it is the religion of equality. Rather what shows you that this principle is false is the fact that most of what is mentioned in the Qur’an denies equality, as in the following verses: “Say: Are those who know equal to those who know not?” (Qur’an, 39:9)
“Say: Is the blind equal to the one who sees? Or darkness equal to light?” (Qur’an, 13:16)
“Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later.” (Qur’an, 57:10)
“Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and their lives.” (Qur’an, 4:95)
Not one single letter in the Qur’an enjoins equality, rather it enjoins justice. You will also find that the word justice is acceptable to people, for I feel that if I am better than this man in terms of knowledge, or wealth, or piety, or in doing good, I would not like for him to be equal to me.Everyone knows that it is unacceptable if we say that the male is equal to the female.
– Sheikh Ibn Uthaymeen, Sharh Al-Aqeedah Al-Wasitah, 1/180-181
Women are ‘Awrah – Explained
‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said:
Women are but an ‘awrah (something private to be covered). A woman might leave her house without there being any problem with her, but the Shaytân seeks her out and says [to her], “You will not pass by anyone except that you will impress/please him.” A woman puts on her clothes and is asked where she is going, to which she replies, “To visit a sick person,” or “to attend a funeral”, or “to pray in the masjid”; but a woman never worships Allâh in the way she does when she worships Him in her house.
Al-Tabarânî. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Targhîbi wa Al-TarhîbVol. 1 p84.
https://www.sayingsofthesalaf.net/women-are-awrah-explained/
Aboo Hurayrah (radiallaahu ‘anhu) once passed by the market in Madinah. He stopped at the market and said: “O people of the market, how incapable you are!” They said, “And how is that Aboo Hurayrah?” He replied, “Over there, the inheritance of Allaah’s Messenger (salallaahu ‘alayhi wa sallam) is being distributed and you are here! Won’t you go and take your share?” “Where is it?” they asked. He replied, “In the Masjid.” So they hurried to the Masjid, and Aboo Hurayrah waited for them until they returned. When they came back, he said, “What’s the matter?” They replied, “Aboo Hurayrah! We went to the Masjid, but we didn’t see anything being distributed.” Aboo Hurayrah asked them, “And you didn’t see anyone in the Masjid?” They replied, “Indeed we did; we saw people praying, others reciting Qur`an and others studying the regulations of halal and haram.”
So Aboo Hurayrah said, “Woe to you! That is the inheritance of Muhammad, salallaahu ‘alayhi wa sallam.”
[Reported by at-Tabaraani in al-Aswaat, with a hassan chain of narrators; Al-Albanee also graded it hasan in Saheeh al-Targheeb wa Tarheeb, Vol 1, pg. 19.]
That is a successful trade, O Abu Ad-Dahdah!
Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, “When this Ayah,
[مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ]
(Who is he that will lend Allah handsome loan: then (Allah) will increase it manifold to his credit (in repaying),) was revealed,
Abu Ad-Dahdah Al-Ansari said, `O Allah’s Messenger! Does Allah ask us for a loan‘
The Prophet said,
«نَعَمْ، يَاأَبَا الدَّحْدَاح» (Yes, O Abu Ad-Dahdah.)
He said, `Give me your hand, O Allah’s Messenger,’ and the Prophet placed his hand in his hand.
Abu Ad-Dahdah said, `Verily, I have given my garden as a loan to my Lord.’ He had a garden that contained six hundred date trees; his wife and children were living in that garden too. Abu Ad-Dahdah went to his wife and called her, `Umm Ad-Dahdah!’ She said, `Here I am.’ He said, `Leave the garden, because I have given it as a loan to my Lord, the Exalted and Most Honored.’ She said, `That is a successful trade, O Abu Ad-Dahdah!‘ She then transferred her goods and children. The Messenger of Allah said,
«كَمْ مِنْ عَذْقٍ رَدَاحٍ فِي الْجَنَّةِ لِأَبِي الدَّحْدَاح»
(How plentiful are the sweet date clusters that Abu Ad-Dahdah has in Paradise!)” In another narration, the Prophet said,
«رُبَّ نَخْلَةٍ مُدَلَّاةٍ، عُرُوقُهَا دُرٌّ وَيَاقُوتٌ، لِأَبِي الدَّحْدَاحِ فِي الْجَنَّة»
(How many a date tree that has lowered down its clusters, which are full of pearls and gems in Paradise for Abu Ad-Dahdah!)
{Tafsir ibn kathir} – The Encouragement to make a Handsome Loan in the Cause of Allah
From Shaykh Ubayd aj-Jaabiree’s Explanation of the Three Fundamental Principles : page 113-114:
“It is allowable to make a supplication for a person that they be blessed.
The correct way to do this is to say: ‘Baaraka Allaahu laka‘ or ‘Baarka Allaahu ‘alayka‘ and ‘hadhal amr mubaarak‘.
The expression that is common upon the tongues of the general people is ‘Mabrook ‘ala fulaan‘ (may so and so be knelt upon); this is a blatant mistake and in opposition to the correct usage of the word in the Arabic language.
Mabrook comes from the verb Baraka and Mubaarak comes from the verb Baaraka, so don’t use the word Mabrook; alternatively, use Mubaarak because it comes from Baaraka as we stated. The common people don’t intend by their saying: ‘Mabrook alayhi’ to supplicate that this person be knelt upon, but this expression is incorrect, as they want to make a supplication for the person that they be blessed. So it is said ‘Baaraka Allaahu alayka’… and ‘Az-Zawaaj Mubaarak’ (Allaah willing, the marriage will be blessed).”
AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Masaa’il Nisaa’iyyah Mukhtaarah (pg. 125-131)
PRODUCED BY: Al-Ibaanah.com
The following excerpt was taken from the book “Masaa’il Nisaa’iyyah Mukhtaarah min Fiqh al-‘Alaamah Al-Albaanee” [Selected Women’s Issues from the Fiqh of Imaam Al-Albaanee] compiled by Umm Ayoob Ghaawee. This book contains a collection of Al-Albaanee’s opinions on various issues related to women transcribed from his books, recorded lessons and lectures.
The Shaikh responded to the questioner: “I’m sorry but I’m having difficulty understanding the part where you said that some people hold the jilbaab to be the khimaar. What is the khimaar that you are referring to when you say that they consider it to be the jilbaab? This is because it is well-known that the khimaar is a head-covering and not an ample garment that covers a woman’s entire body from her head to her feet. So who is it that claims that the jilbaab is a khimaar from what you know, according to what I mentioned? This is truly a very strange thing. Who said this?!”
The questioner said: “This is mentioned in the book Lisaan-ul-‘Arab, where it states that such a definition for it is held by some people.”
The Shaikh said: “It states that the jilbaab is a khimaar?”
The questioner said: “Yes.”
So the Shaikh replied: “It is not possible to say this because as you know there are two ayahs in the Qur’aan – one ayah that orders women to wear the jilbaab while the other orders them to put on the khimaar. It is not possible to say that both ayahs contain a repetition of the same meaning, thus the jilbaab would be the khimaar, while the khimaar would be the jilbaab. Rather, both of these terms – the jillbaab and the khimaar – have their own respective meanings that are distinct from one another.
You know, for example, that when a woman is at home and she gets up to pray her obligatory prayers, for the most part, she is normally at home with her hair uncovered. So she just places her khimaar over her head. The Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Allaah does not accept the prayer of a mature woman unless she has a khimaar.’
What is meant here is not the jilbaab at all, but rather what is meant is the head-covering. From the evidences that indicate this is that the Prophet (sallAllaahu ‘alayhi wa sallam) ordered us to wipe over the turban or the khimaar or the socks.
My objective behind this hadeeth is to show that it indicates that the khimaar is a garment that both men and women – males and females – share in wearing.
It cannot be understood from this, for those who understand the Arabic language, that a man can place a jilbaab over himself! Rather, it means that he can place a khimaar (head-covering) over himself.
So it is permissible for a person that places a khimaar over his head to wipe over it (when performing ablution), regardless of whether it is a man or a woman. My objective behind this discussion is to firstly confirm the quote according to the Arabic language, and secondly if it is finally confirmed that the quote is indeed found in Lisaan-ul-‘Arab and that it states that the meaning of a jilbaab is held to be a khimaar, then it is sufficient proof, from what you quoted, that such a statement is weak because of the fact that the author said: ‘It is held to mean such and such.’ (i.e. uncertainty)
Furthermore, if we study the texts from the Book and the Sunnah, of which we already mentioned some of them, we would derive with certainty that the khimaar is not a jilbaab and nor is the jilbaab a khimaar.
In brief, a khimaar covers less that a jilbaab while a jilbaab has a more ample range in terms of the parts that it covers. Also, a jilbaab is specific for only women. They were the ones who were ordered to wear it and not men. But as for the khimaar, then that is a garment that both men and women share in wearing. Even though a man is not obligated to wear it, regardless, it is a garment that both men and women partake in wearing, just like a shirt. In the same manner that a man wears a shirt to cover his ‘awrah – which is different from the ‘awrah of a woman – so does a woman. But her ‘awrah is ampler than the ‘awrah of a man.
This is why we said in the book ‘The Muslim Woman’s Hijaab’ that when a Muslim woman leaves from her home, she is obligated to do two things:
(1) To place a khimaar over her head, and (2) then to apply a jilbaab over that, thus going out dressed with the khimaar and the jilbaab. So when a woman goes out of her home, one garment does not suffice without the other – a woman must combine between both the khimaar and the jilbaab. You are aware of the Qur’anic verse related to the khimaar in which Allaah says: ‘And (tell them) to draw their khumur (veils) over their bosoms.’ [Surah An-Noor: 31]
Drawing a garment close to the bosom cannot be achieved with a jilbaab. This can only be achieved with a khimaar, since it is possible to wrap it. But as for the jilbaab, you know that it cannot be wrapped around the chest or on the neck. You can see here how the men wrap their khimaars and how they affix them to their necks. So due to this, what has been particularized here is the khimaar and not the jilaab. When a woman goes out from her house, she is obligated to place a khimaar over her head and to wrap it over her neck and her chest. This is since a jilbaab does not correspond in her attempt to achieve this comprehensive covering since it is ample and long whereas the khimaar is ample and short. So each of these garments has its own specific effect in fulfilling what a woman is obligated to cover. This is my response to what you have asked. If there is anything left that I have not covered in my discussion, then remind me of it.”
The questioner asked: “So then I understand from this that the jilbaab is not the wide gown that women wear today, here (in this country) for example, from the neck to the feet?”
The Shaikh responded: “No, not at all. This is not a jilbaab. However, this leads us to elaborate further on discussing what is related to the jilbaab. As we stated before, according to the language, a jilbaab is not a garment like that which is known as the balto. So what needs to be clarified now is:
The command directed towards women, particularly with regard to wearing the jilbaab, is not an obligatory act of worship which has a meaning that we can’t comprehend. Rather, on the contrary, it does have a meaning we can understand. And the meaning that is derived from it, which we indicated previously, is to achieve the covering that a woman must abide by.
So if, for example, a woman wears two garments or she makes the jilbaab into two pieces – one upper piece and one lower piece – and both of these pieces fulfill the objective of the jilbaab, which has been mentioned in the Qur’aan, at this point, even though we don’t refer to these two pieces as a jilbaab from a linguistic standpoint, we hold that it still fulfills the desired objective of the command to wear the jilbaab from a religious perspective.
There used to be found in Syria up to recently, and there still continues to be found in some practicing women that stick to the Religion, a garment called Malaa’at-uz-Zamm. Have you heard anything about this during your lifetime?”
The questioner replied: “We have something called a Malaa’ah (cloak).”
The Shaikh said: “No, I said Malaa’at-uz-Zamm.”
The questioner replied: “No, not with this term. We say Malaa’ah.”
The Shaikh said: “This is an Arabic term. The point is that this garment which we have with us in Syria consists of two pieces. The first piece is a skirt known as a tannoorah – are you familiar with this word?”
The questioner said: Yes.”
The Shaikh said: “A tannoorah is a skirt that is affixed to the waist with an elastic strap. So naturally it is wide and ample.
A woman wears this from here, thus covering the entire lower part of her body. Then over this tannoorah, which is called a kharraatah (skirt) in Syria, is placed the upper part of the garment, which is placed over the head and which a woman uses to cover her head, shoulders, sides, hips and even the belt strap that is tightened around the waist by this tannoorah or this kharraatah. No part of this skirt’s waist-strap is visible since it goes under it. Is the image clear?”
The questioner replied: “Yes.”
The Shaikh continued: “Amongst us here, they call this garment Malaayat-uz-Zamm (or Malaa’at-uz-Zamm), since the skirt is strapped at the waist with a plastic waistband. So if you have grasped a perception of this dress with us, then the point that I am trying to make is that even though this cloak-like garment is not a jilbaab (linguistically), it still fulfills the obligation of a jilbaab, which consists of covering the body completely. Is this clear to you?”
The questioner said: “Yes.”
The Shaikh said: “If the matter is clear, then we see that we are not obligated to adhere to the literal wording of the jilbaab, but rather to its end-result, objective and goal. Now I will go back to this ‘balto’ which I talked about previously, which the Muslim women wear today and which is of various types. It may be produced in long sizes for some of the practicing women reaching up to their feet. However, this is not a jilbaab. In spite of this, it is still not like the Malaa’at-uz-Zamm since it does not cover the head and what it consist of, for example. But what does the woman do today? She wraps a garment known as the esharp around her head – is this term known to you?”
The questioner answered: “Yes.”
The Shaikh said: “A small khimaar (i.e. the esharp) that is fastened to the head but which exposes parts of the forehead and temple and which also exposes parts of the neck since it is small in size, naturally does not fulfill the objective of a jilbaab according to its proper definition. The objective of a jilbaab is as we have discussed concerning the Malaayat-uz-Zamm. Is this clear? So let’s take the example of this woman who is wearing this balto – what would you call this?”
The questioner[1] said: “We call it a Hijaab.”
The Shaikh said: “No, this is wrong. The point is that if a woman wears this type of ‘Hijaab’ then places a khimaar over her head, then there must be a Hijaab, i.e. jilbaab placed over this khimaar. We have stated that there are two verses in the Qur’aan. This jilbaab may be divided into parts as we stated before when we discussed the Malaayat-uz-Zamm.
So therefore, if a woman wears that garment which you call a Hijaab and then places a valid khimaar over her head and not that which is known as the ‘esharp’, then places over this khimaar a partial garment that covers half of her body, such as one that covers her shoulders and hands, at this point, this becomes valid and acceptable according to the Religion.” [2]
Footnotes:
[1] The questioner was from Algeria.
[2] Silsilat-ul-Hudaa wan-Noor (tape no. 232)
Published: June 6, 2006
The Excellence of the Knowledge of ‘Asmaa of Allaah and His Sifaat
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaahsaid:
‘Indeed the Da’wah of the Messengers revolves around three principles:
The first principle: Knowing your Lord, the One being called to by His Names, Sifaat and His Actions.
The second principle: Knowing the path which will lead to Him and that is His remembrance, being thankful to Him and His worship which is made up of complete love for Him and complete humility for Him.
The third principle: Knowing what they will receive after reaching Him from the blessings of being in the land of His Generosity (Paradise) of which the best and the most magnificent thing will be Allaah being pleased with them and His honouring them and them seeing His Face the most High, and Allaah’s Salaam upon them and Him talking to them.’
[Taken from ‘Fiqh of al-‘Asmaa al-Husna’ p.11]
Internet Source for the above:
The Excellence of the Knowledge of ‘Asmaa of Allaah and His Sifaat
The Attribute of Descent
The second question of Fatwa No. 1643
Q 2: I had a discussion with a person educated in modern sciences. He was a teacher at the university of Abidjan, Ivory Coast. He said: “Your Lord descends during the last part of every night to the lowest heaven.” I told him that there is no doubt about that and I completed the Hadith for him. He said: “If this is true, then it means that your Lord does not rise over the throne as mentioned in the Qur’an: The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). The last part of the night exists continuously on the earth according to the rotation of the earth around itself with Allah’s Might until the Day of Judgment.” Then I stopped talking.
A: There is no contradiction between the descent of Allah (Exalted be He) to the first heaven in the last third of every night in different areas and His Istiwa‘ (Allah’s rising over the Throne in a manner that befits Him).
He (Exalted be He) is not similar to His creation in any of His Attributes.
Read More “Allaah’s Attribute of Descent – Permanent Committee”
Listen / Download Mp3 Here (Time 20:57)
Al-Bukhaaree and Muslim reported on the authority of Abu Hurayrah (radiallahu ‘anhu) that the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) said:
Allah has ninety nine names, one hundred minus one; and he who counts them all will enter Al-Jannah (the Garden Of Heaven), and Allah is “witr” (One) and loves the witr (i.e. odd numbers). [Al-Bukhaari, At-Tirmidhi, An-Nasaai, Ibn Majah]
“Counting” Allah’s ninety nine names means: knowing them, learning them by heart, understanding them, believing in them, good observance towards them, presentation of their boundaries in our dealings with Allah, and supplicating Allah through them. Thus, the hadeeth means that whoever committed those names to memory, contemplated their implications, respected their meanings, conducted himself in accordance with them, sanctified their Owner, such a person will surely be rewarded with the Gardens of Paradise.
There is a consensus among the scholars that Allah’s names are not confined to the number mentioned by the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam). His sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) statement simply tells us that a Muslim who properly believes in and applies those ninety nine names will surely enter Al-Jannah. It does not negate the existence of other names for the Almighty. The Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) told us about entering Al-Jannah, not about the total number of Allah’s names.
The proof that there are other names which the Creator did not reveal to us, is the following hadeeth of the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam): If any Muslim afflicted with distress or grief makes this supplication, his supplication will be accepted: ‘Oh Allah, I am Your slave, son of Your slave, son of Your maidservant. My forehead is in Your hand. Your command concerning me prevails, and Your decision concerning me is just. I call upon You by every one of the beautiful names by which You have described Yourself, or which You have revealed in Your Book, or have taught any one of Your creatures, or which You have chosen to keep in the knowledge of the unseen with You, to make the Qur’aan the delight of my heart, the light of my breast, and remove of any grief, sorrows, and afflictions’, Allah will remove one’s affliction and replace it with joy and happiness.” The Companions, then, said; “Do we have to learn these words?” The Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) replied: “Yes, any one who heard them should learn them. [Ahmed, Abu Awaana, Abu Ya’la, Al-Bazzar]
We reiterate the rule that the only names and attributes to be ascribed to Allah are those mentioned in the Qur’aan or in the authentic Sunnah; they are directly communicated to us and are not the products of opinion and interpretation. Allah is to be described only by the attributes with which He had described Himself or with which His Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) had described Him. And He is to be named only by the names with which He had named Himself or with which His Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) had named Him.
The Reality of Ilhaad?
Question 44: What is Ilhaad–concerning Allaah’s Names and Attributes?
The Answer: The basic meaning of the term Ilhaad i.e. in the Arabic language, it means inclination. And from this is the Saying of Allaah, The Most High:
The tongue of the man they incline to is foreign, while this (the Qur’aan) is a clear Arabic tongue.
[Qur’aan, soorat an-Nahl (16): 103].
And from it is the lahd in the grave, for it is called lahd because of its inclination towards a side of the grave. One cannot know the meaning of Ilhaad except by knowing the meaning of Istiqaamah (uprightness), since, as it is said, “Things become clear and distinct by the [meaning] of their contraries.” So, the Istiqaamah (uprightness) with regard to the subject of Allaah’s Names and Attributes is that we conform to their true and real meanings which befit Allaah, The Most Mighty and Most Majestic, without Tahreef (changing or twisting their wording and meanings), without Ta’teel (denying or divesting Allaah of His Attributes), without Takyeef (asserting how they are), and without Tamtheel (likening them to those of the creation), just as it has passed before in the foundation pertaining to this subject and which ahlus-Sunnah wal-jamaa’ah adhere to. Thus, if we know the meaning of al-Istiqaamah regarding this matter, then its is opposite is al-Ilhaad. And already the people of knowledge have mentioned several kinds of Ilahaad concerning the Names of Allaah, The Most High, which may be comprised by saying that it is deviating from the right course, with respect to that which is obligatory to believe in regarding them.
So, the first kind is for someone to deny some of the Names or any of the Attributes denoted by them. Like to deny the name Ar-Rahmaan as one of the Names of Allaah, just as the people of Jaahilyyah did; or to affirm the Names but deny the Attributes it comprises. Like the saying of some innovators: “Allaah, The Most High, is Ar-Raheem (The One Who Bestows Mercy) but without Rahmah (Mercy), Samee’ (all- Hearer) but without Sam’ (Hearing), al-Baseer (all-Seer) but without Basar (Seeing),” and so forth.
Second Kind: He designates names to Allaah with which He did not Name Himself. The basis that this is considered Ilahaad lies in the fact that Allaah’s Names are contingent upon Revelation (tawqeefiyyah) so that it is not permitted for anyone to designate a name to Allaah with which He did not Name Himself. Since this is considered of saying things about Allaah of which one has no knowledge of, and also because it is a transgression against Allaah (Azza wa Jal) and His Right. And this is similar to what the philosophers have done, for they have designated the name “Active Cause” for “God”. And likewise with the Christians, for they have given the name “the Father” to Allaah, The Most High,–and so forth.
Third Kind: He believes that these names denote attributes similar to those of the creation. Accordingly, he makes them indicative of Tamtheel. The basis that this is considered Ilahaad is that whoever believes that the Names of Allaah (Azza wa Jal) denotes likening of Allaah to His Creation, then he has made the Words of Allaah and His Messenger (صلى الله عليه و سلم) infer unbelief. Because likening of Allaah to His Creation is unbelief, for it’s a denial of Allaah’s Saying:
There is nothing like Him, and He is The All-Hearing, The All Seeing. [Qur’aan, soorat ash-Shura (42): 11], and of His Saying: Do you know of any who is similar to Him? [Qur’aan, soorat Maryam (19): 65].
Na’eem bin Hammad and al-Khuzaa’ee, the Shaykh of Imaam al-Bukhaaree, said: “Whoever likened Allaah to His Creation, then he has disbelieved, and whoever denied the Attributes by which Allaah qualified Himself with, then he has also disbelieved. And the Names by which Allaah Named Himself as well as the Attributes by which He qualified Himself, will not be called Tashbeeh (declaring Allaah to be like His Creation).” [65]
The Fourth Kind: He derives from the Names of Allaah, The Most High, names for idols. Like the derivation “al-Laat” from al-Ilaaah, “al-‘Uzzaa” from “al-‘Azeez,” and “minaat” from “al-Mannaan.” The basis that this is considered Ilahaad, is that Allaah’s Names are particular to Him. So it is not allowed to ascribe the meanings denoting these Names to any created being for the sake of offering him (her, or it) that which only Allaah deserves from worship.
These are the types of Ilhaad concerning the Names of Allaah, The One free of all imperfection, The Most High
Footnotes:
[65] Shaykh al-Albaanee, may Allaah’s Mercy be upon him, said that the Isnaad of the narration from Hammad is saheeh [ath-Thahabee’s al- ’Uluw], p. 184. After reporting the above statement of Hammaad in Siyar ‘Alaam An-Nubalaa’, Imaam ath-Thahabee, may Allaah’s Mercy be upon him, commented, “This statement is true…”
Posted from eBook : Understanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Translated by Dr Saleh as Saleh
‘There are many Ayaat which come in the Qur’aan with the command to learn this noble knowledge of Tawheed and to have a concern with this great principle.
Allaah said: << فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ >>
<< then know that Allaah is All-Mighty, All-Wise. >> [al-Baqarah: 209]
Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ>>
<<and know that Allaah is All-Aware of everything.>> [al-Baqarah: 231]
Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ>>
<< know that Allaah is All-Seer of what you do.>> [al-Baqarah: 233]
Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ>
<<And know that Allaah is Oft-Forgiving, Most Forbearing.>> [al-Baqarah: 235]
Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ>>
<< and know that Allaah is All-Hearer, All-Knower.>> [al-Baqarah: 244]
Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ >>
<< And know that Allaah is Rich (Free of all wants), and Worthy of all praise.>> [al-Baqarah: 267]
Allaah said: << اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ وَأَنَّ اللَّهَ غَفُورٌ رَحِيمٌ >>
<<Know that Allaah is Severe in punishment and that Allaah is Oft-Forgiving, Most Merciful.>> [al-Maidah: 98]
Allaah said: << فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ نِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ >>
<<then know that Allaah is your Maulâ (Patron, Lord, Protector and Supporter, etc.), (what) an Excellent Maulâ, and (what) an Excellent Helper!>> [Anfal: 40]
Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ >>
<<and know that Allaah is with Al-Muttaqeen.>> [al-Baqarah: 194]
Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ >>
<<And know that Allaah knows what is in your minds, so fear Him. >> [al-Baqarah: 235]
Allaah said: << فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ >>
<<So know that Lâ ilâha ill-Allâh (none has the right to be worshipped but Allaah)>> [Muhammad: 19]
There are nearly thirty Ayaat with these meanings.
As for the mention of Allaah, regarding His ‘Asmaa and His Sifaat in the Qur’aan then there are many. There cannot be a comparison of His mentioning about His ‘Asmaa and Sifaat with any other topic, since His ‘Asmaa and Sifaat are the greatest thing mentioned in the Qur’aan and the best thing and the most exalted.
Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- said:
‘The Qur’aan has more of a mention of the Names of Allaah and His Sifaat and His Actions, than the mention of food, drink and marriage in Paradise.
The Ayaat which include the mention of the Names of Allaah and His Sifaat are greater in amount than the Ayaat of the Day of Judgement.
That is why the greatest Ayaah in the Qur’aan is the Ayaat-ul-Kursi which consists of the Names and Sifaat of Allaah. As is established in the authentic hadeeth which is narrated by Muslim from the Prophet -sallAllaahu alayhi wa sallam– that he said to Ubayy bin Ka’ab:
‘Do you know which Ayah in the Book of Allaah is the greatest?’
He answered: << اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ >>
<<Allaah! Lâ ilâha illa Huwa (none has the right to be worshipped but He), the Ever Living >> [al-Baqarah: 255]
The Prophet -sallAllaahu alayhi wa sallam- patted him on his chest with his hand and said: ‘Knowledge congratulates you Abu al-Mundhir.’
And the best Soorah is the Soorah Umm al-Qur’aan (Al-Faatihah), as is established in the hadeeth of Abu Sa’eed bin al-Mu’ala in Bukhari. [This wording is by Imaam Ahmad in ‘Musnad’ with an authentic chain]
The Prophet -sallAllaahu alayhi wa sallam- said:
In this Soorah there is a greater mention of the Names of Allaah and His Sifaat than the mention of the Last Day.
It is established in the Saheeh of Bukhari from the Messenger -sallAllaahu alayhi wa sallam- from more than one narration that Soorah Al-Ikhlaas << قُلْ هُوَ اللَّهُ أَحَدٌ >> <<Say: ‘He is Allaah, (the) One. >> is equivalent to a third of the Qur’aan, and it is established in the Saheeh of Bukhari that the Messenger -sallAllaahu alayhi wa sallam- gave good news to the one who used to read this Soorah when he said: Indeed I love this Soorah because it contains the Sifaat of ar-Rahman; so due to that Allaah loved this person.
So this hadeeth explains that Allaah loves the one who loves the remembrance of the Sifaat of Allaah Subhaanahu wa Ta’ala, and this matter is a detailed one.’
[Taken from ‘Fiqh of al-‘Asmaa al-Husna’ p.8-10]
Copying the Divine Characteristics
From `Abdul `Aziz Bin `Abdullah Ibn Baz to the honorable brother Shaykh: `A. S. H.; may Allah protect him! As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!). To commence: I received your noble letter dated 23/3/1386 A.H., may Allah guide you! It included a question regarding what a Khatib (preacher) mentioned in the Friday Khutbah (sermon) on urging Muslims to acquire Allah’s Attributes and Characteristics. Is this acceptable? Was this acknowledged by any notable scholar?
Answer:
This expression is improper, but it has a true meaning, which is urging people to acquire the good meanings of the Names and Attributes of Allah which befit them, not those peculiar to Allah (Glorified be He) such as the Creator, the Sustainer and the God. Such characteristics cannot be acquired by human beings, and it is impermissible for people to claim them. The same applies to similar Names.
However, Muslims can acquire the Attributes which Allah likes His Servants to acquire, such as being knowledgeable, powerful, merciful, patient, generous, forgiving, etc. He (Glorified be He) is Knowledgeable and He likes knowledgeable people; He is Powerful and He likes powerful people more than the weak; He is Generous and He likes the generous; He is Merciful and He likes the merciful; He is Forgiving and He likes the forgiving.
However, Allah’s Attributes are incomparable, greater and more perfect than those acquired by people, as there is nothing like Him (Glorified be He) in His Attributes and Actions, just as there is nothing like Him in His Entity. A person can only have a share of the meaning of these Attributes that befits them in a Shar`y (Islamic legal) way. Accordingly, if a person becomes too generous, they are considered spendthrifts. If they become too merciful, they will hinder the execution of Hudud (pl. of Had i.e. an ordained punishment for violating Allah’s Law) and Ta`zir (discretionary punishment). If they become too forgiving, they will show forgiveness when it should not be shown.
The foregoing was stated by the prominent scholar Ibn Al-Qayyim (may Allah be merciful with him) in his two books entitled `Uddat Al-Sabirin and Al-Wabil Al-Sayyib. He might have also mentioned it in other books such as Al-Madarij, Zad Al-Ma`ad, and others.Following are his exact words on this regard in the two books mentioned above.
In Al-`Uddah p. 310, he said: “As Allah (Glorified be He) is the Thankful One in reality, the most beloved to Him among His creatures are the thankful, and the most hated to Him are those who acquire the opposite trait. This example also applies to the rest of Allah’s Most Beautiful Names. Allah thus detests the Kafir (disbelievers), the oppressor, the ignorant, the cruel, the miser, the coward, and the humiliated. He (Glorified be He) is Graceful and He loves grace; He is Knowledgeable and He loves knowledge; He is Merciful and He loves mercy; He is Bountiful and He loves Bounty; He is Concealing and He loves concealment; He is Powerful and He hates weakness, for a Mu’min (believer) of strong faith is nearer to Him than a weak one; He is Forgiving and He loves forgiveness; and He is Odd (One) and He loves odd numbers. Anything He loves is one of the meanings of His Names and Traits; and anything He detests is their opposite.”
Imam Ibn Al-Qayyim said in (p. 543) of the Hadith Collection of Al-Wabil Al-Sayyib:
Generosity is one of the Attributes of Allah (Exalted be He); He gives and does not take; He feeds and is not fed; and He is the Most Generous One. The most beloved to Him is whoever acquires the same traits; He is Generous and He loves the generous; He is Knowledgeable and He loves the knowledgeable; He is Powerful and He loves the courageous; and He is Beautiful and He loves beauty. End of quote.
I hope that what we have mentioned is sufficient. May Allah guide us all to understand His religion and fulfill His rights. He is All-Hearer, Ever Near. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)
Deputy President of the Islamic University
Source : alifta.com – Fatwas of Ibn Baz>Volume 6>Copying the Divine Characteristics
Merits of memorizing Allah’s Names
Q: What is meant by the word “Ahsa'” in the Hadith that is related to the Messenger of Allah on the Names of Allah “Anyone who enumerates (Ahsa’) them will be admitted to Paradise.” ?
A: Ihsa’ means to memorize, contemplate, understand and act according to them.
The Prophet (peace be upon him) said: Truly, Allahhas Ninety-nine Names. Anyone who enumerates them will be admitted to Paradise.” and in another wording: “Anyone who memorizes them by heart, will be admitted to Paradise.”
This means to memorize these Names by heart and understand their meaning as this entails goodness and useful knowledge. It also leads to the uprightness of the heart and the more a person will fear Allah and fulfill His Rights.
Q: Your Eminence Shaykh! Some people may count on such Hadiths and think that memorizing the Most Beautiful Names of Allah without effort is sufficient to be admitted to Paradise?
A: This is a misunderstanding as such a Hadith urges Muslims to act according to what the Messenger of Allah (peace be upon him) prescribed and called for such as: “Anyone who memorizes them by heart, they will be admitted to Paradise.” with regard to the MostBeautiful Names of Allah, and: “Fasting the Day of `Arafah (9th of Dhul-Hijjah) expiates the sins of two years: past one and coming one.” Fasting on the Day of `Ashura’ (10th of Muharram) atones for the sins committed in the preceding year. All these Hadiths urge the Muslims to obey Allah (Glorified and Exalted be He). It is one of the reasons of forgiveness.
When a Muslim pursues the means of forgiveness and does not insist on comitting major sins, this will be a reason for his forgiveness. If a Muslim does not avoid committing major sins, these will not take effect.
The Prophet (peace be upon him) said: “The Five Obligatory Daily Prayers and from Friday Prayer to Friday Prayer, and from Ramadan to Ramadan, are expiations for what happened between them, provided the major sins were avoided.” And in another wording: “unless major sins are committed.”
The Jumhur (dominant majority of scholars) holds the view that the promise of forgiveness that is stated in Hadith on the merits of such and such, such as the favor of Salah (Prayer) and how they erase one’s sins, or the favor of Wudu’ (ablution), fasting on the Day of `Arafah (9th of Dhul-Hijjah), fasting on the Day of `Ashura’ (10th of Muharram) or Ihsa’ the Most Beautiful Names of Allah, etc., is conditional upon avoiding major sins and uprightness. These acts are reasons for having one’s sins forgiven in addition to the other reasons which Allah (Glorified and Exalted be He) had legislated and avoiding major sins which prevent forgiveness.Allah (Glorified and Exalted be He) says, And those who, when they have committed Fâhishah (illegal sexual intercourse) or wronged themselves with evil, remember Allâh and ask forgiveness for their sins; – and none can forgive sins but Allâh – and do not persist in what (wrong) they have done, while they know. One of the reasons for having sins not forgiven is insisting on committing sins and not repenting, there is neither might nor power except with Allah!
To sum up: The Promise of Allah to admit anyone who memorizes the Beautiful Names of Allah to Paradise, anyone who fasts on the Day of `Ashura’ to atone the sins committed in the preceding year, and fasting on the Day of `Arafah are all conditional upon abandoning major sins. This is also mentioned in a Hadith related to Tawhid (monotheism) such as: “Give the good news of entering Paradise to anyone who honestly testifies that there is no god but Allah.” This is conditional upon abandoning sins. If a person insists on doing sins, they are left to the Will of Allah; He may forgive him or He may throw them into Hell-Fire because of their sins and because they did not repent. When a person is purified of their sins, they will come out of Hell-Fire and will be admitted to Paradise.
Every Muslim should not rely on the Hadiths encouraging and promising good and refrain from the Hadiths and Ayahs (Qur’anic verses) of threatening. They should act according to both and beware of the things which Allah prohibited.They should remember the Hadiths and Ayahs that threaten those who transgress the limits set by Allah and disobey His Commands and at the same time they should anticipate good from Allah, hope for His Mercy and remember His Promise to forgive anyone who performs good deeds. A person should combine between Khawf (fear) and Raja’ (hope). A Muslim should not despair or feel secure. This is the way of the scholars and the believers. Allah (Glorified and Exalted be He) says about His prophets: Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear , i.e., hope and fear and used to humble themselves before Us. And Those whom they call upon [like ‘Isâ (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest; and they [‘Isâ (Jesus), ‘Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment. This is the path of the believers who follow the Messengers. They believe in Allah Alone, fear Him, perform His obligatory acts, refrain from the things which He has prohibited, put their hopes in Him, and fear His Punishment.
Source : alifta.com – Fatwas of Ibn Baaz
Actions and Attributes of Allah are Eternal (Qadimah)
Q: A person from Chad asks: Are the actions of Allah Qadimah (eternal) or Hadithah (adaptable) or both? And if both, how is this so? May Allah reward you with the best.
A: Basically, the actions (or Attributes describing the Actions) of Allah (Glorified and Exalted be He) are Qadimah; He ever has always had His Attributes even before creating anything.
Thus, Allah (Glorified and Exalted be He) has been, is and will always be the Creator. At all times He is the One able to do all that He wills. He does what He wills at the time He wills. But His Actions come to pass in relation to the conditions of His Creation. To illustrate this, Allah created Adam from nothingness. Likewise, He created the Angels, heavens, the earth, and everything else. Thus, we know that Allah is the Creator at all times, but He “creates” when He wills.
Another example, Allah was pleased with the believers of the past and He will be so with those of the future; Allah was angry with the disbelievers among the people of the past and he will be so with the disbelievers that will come. Thus, the basic characteristics of Allah’s Action and Attributes are Qadimah.
The Attributes of Allah may be divided into two main categories:
The first category is Sifat Dhatiyah (Allah’s Intrinsic and Essential Attributes), such as knowledge, hearing, sight, etc. These are the Attributes which do not cease to exist nor will ever cease to be descriptive of Him [Note: There is no similarity between Allah’s Attributes and that of His Creatures]. Thus, Allah (Glorified be He) has been and will always be described as the All-Hearer, the All-Seer, the All-Knower, the All-Powerful, etc.
The second category is Sifat Fi`liyah, and these are the Attributes, which describe the actions of Allah and are connected to His Mashi’ah (Will) in relation to the variable nature of His Creation. For instance, Allah (Glorified be He) created the heavens and the earth, Adam, Paradise, and Hellfire, etc., after they were all nothing.
The creation of all of them is subject to time, that is, it happens at an appropriate time. This does not deny the fact that Allah (Glorified be He) is the ‘Khaliq’ (Creator of all things), the Omnipotent over all things, etc. These Attributes are originally intrinsic of Allah, but Allah does whatever He wills at the time He wills. In the Qur’an, Allah (Exalted be He) says about Himself: [Verily, (O Muhammad Sallalaahu Alaihi wa Sallam)) the Seizure (punishment) of your Lord is severe and painful. [See V.11:102]. Verily, He it is Who begins (punishment) and repeats (punishment in the Hereafter) (or originates the creation of everything, and then repeats it on the Day of Resurrection). And He is Oft-Forgiving, full of love (towards the pious who are real true believers of Islâmic Monotheism), Owner of the throne, the Glorious, (He is the) Doer of whatsoever He intends (or wills)]. Also, He (Glorified be He) says about Himself: Verily, Allâh does what He wills. Thus, Allah (Glorified be He) does what He wills, in the past and in the future. Allah is the Creator of all things at all times; He created and He is still creating, etc. He (Glorified be He) is the All-Powerful, the All-Knower, the Ever-Living, the One Who sustains and protects all that exists, the All-Hearer, the All-Seer,…etc.
Source : alifta.com – Fatwas of Nur `Ala Al-Darb – Question No:22, Tape No. 417
Ruling on Ta’wil (Figurative Interpretation) of Allah’s Attributes
Q 4: What is the ruling on ta’wil (allegorical interpretation) of Allah’s Attributes?
A: Ta’wil of Allah’s Attributes is Munkar (disapproved of by Islamic law and Muslims of sound intellect) and is not permissible. In fact, it is obligatory for the Attributes of Allah to be accepted as stated, according to their apparent meaning that befits Allah’s Glory (Glorified and Exalted be He), without Tahrif (distortion of the meaning), Ta‘til (denial), Takyif (describing how), or Tamthil (likening His Attributes to those of His Creation).
Allah (Glorified and Exalted be He) informs us of His Names and Attributes, saying: [There is nothing like Him]; and [He is the All-Hearer, the All-Seer]. As Muslims, we have to accept them as they are, according to the opinion of Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body). They advise Muslims to acknowledge Allah’s Attributes as they are, without Takyif. They should be accepted as they are, without Tahrif, Ta’wil or Takyif. Muslims should attest to Allah’s Attributes as they were revealed, according to their apparent meaning and as befits Allah’s Stature, without any Takyif or Tamthil. For example, Allah says: [The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)]. In this Ayah (Qur’anic verse) and similar ones, we are told that Allah rose over the Throne, which is in a manner that suits His Majesty and Grandeur, and the manner of this cannot be compared to that of any of His creatures. The scholars who follow Al-Haqq (the Truth) see this as signifying His Highness and Exaltedness.
The same applies to other Attributes of Allah, such as His Eye, Hearing, Sight, Hand, Foot, and other Attributes that are authentically reported in Nas (Islamic texts from the Qur’an or the Sunnah). All of these Attributes are as befits Allah (Exalted be He) and are not comparable to those of any creature. This is the opinion of the scholars from among the Sahabah (Companions of the Prophet) and those after them from the Imams (initiators of a School of Jurisprudence), such as Al-Awza‘y, Al-Thawry, Malik, Abu Hanifah, Ahmad, Ishaq, and other Muslim Imams (may Allah be merciful to them all).
Allah says, when relating the story of Prophet Nuh (Noah, peace be upon him): [And We carried him on a (ship) made of planks and nails, Floating under Our Eyes] He (Glorified be He) also says when relating the story of Prophet Musa (Moses, peace be upon him): [in order that you may be brought up under My Eye]. Ahl-ul-Sunnah wal-Jama‘ah explained the Ayah where Allah says: Floating under Our Eyes by saying that He (Glorified be He) let the ship float under His Care until it rested on Mount Judy. Similarly, when Allah says: in order that you may be brought up under My Eye. they say that He (Glorified be He) means that Musa (peace be upon him) will be brought up under His Care and with His Guidance to those in charge of raising him.
In the same manner, when Allah (may He be Praised) says to the Prophet (peace be upon him): [So wait patiently (O Muhammad Sallalaahu Alahi wa Sallam) for the Decision of your Lord, for verily, you are under Our Eyes] He means that Muhammad is under Allah’s Protection and Care. These interpretations do not fall under the prohibited Ta’wil; rather, they fall under Tafsir (explanation/exegesis) well-known in the Arabic language and its styles.
A third example is in a Hadith Qudsy (Revelation from Allah in the Prophet’s words)where Allah (Glorified be He) says: “[Anyone who comes nearer to Me by a span, I come nearer to them by a cubit; and anyone who comes nearer to Me by a cubit, I come nearer to them by a fathom; and anyone who comes to Me walking, I come to them running].” These words are accepted as they were revealed from Allah (may He be Praised and Exalted) without Tahrif, Takyif, or Tamthil, but in the way that is wanted by Allah. The same thing can be said about Allah’s Descent at the end of the night, His Hearing, Sight, Anger, Pleasure, Laughter, Happiness, and other authentically established Attributes of Allah. They all must be accepted as they were revealed, in the manner that befits Allah, without any Takyif, Tahrif, Ta‘til or Tamthil. This is because Allah says: [There is nothing like Him; and He is the All-Hearer, the All-Seer]. and many Ayahs to the same effect.
As for Ta’wil of Allah’s Attributes and diverging them from apparent meaning, this is the methodology of those who follow Bid‘ah (innovations in religion), such as the Jahmiyyah and the Mu‘tazilah (deviant Islamic sects), and those who follow them. Their Madh-habs (Schools of Jurisprudence) are Batil (null and void), and have been denied and renounced by Ahl-ul-Sunnah wal-Jama‘ah, who have warned people against their promoters. And Allah is the Grantor of success.
Source: alifta.com – Fatwas of Ibn Baz
Source : alifta.com – Fatwas of Ibn Baz
Allah (Glorified be He) mentions two types of Maiyyah (Allah being with His creation): general and particular.
The first is mentioned in the Ayah (Qur’anic verse): And He is with you (by His Knowledge) wheresoever you may be. The second is mentioned in the Ayah: Be not sad (or afraid), surely Allâh is with us. and: I am with you both, hearing and seeing. There are other Ayahs to the same effect.
Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) are of the opinion that Ma`iyyah is one of the Attributes of Allah (Glorified be He) as befits His Glory. Moreover, they attest to Allah’s Istiwa‘ (Allah’s rising over the Throne in a manner that befits Him), His `Uluw (Allah being high above His creation) and His Glorification above mixing with His creations. Allah (Glorified be He) is the Most High despite His Nearness and the Most Near despite His Highness.
The two Attributes of Ma`iyyah and `Uluw – in a manner that befits Allah – do not involve Tashbih (comparison) to one of His creations or negate one another.
Jahmiyyah and Mu`tazilah (deviant Islamic sects) uses the Ayahs to prove Allah’s Ma`iyyah, deny Allah’s `Uluw and claim that He is Omnipresent.
The Salaf (righteous predecessors) denied these claims and agreed that Allah’s Ma`iyyah entails His Knowledge of His servants’ affairs despite His Istiwa’. That is why Allah begins and ends the Ayahs referring to general Ma`iyyah by mentioning His Knowledge in order to inform His servants that His Ma`iyyah entails His encompassing Knowledge of their affairs. Based upon this, the majority of the Salaf scholars have interpreted the Ayahs which mention Ma`iyyah as referring to Allah’s Knowledge. Other scholars have discussed Ahl-ul-Sunnah wal-Jama`ah’s consensus on interpreting Ayahs talking about Ma`iyyah as referring to Allah’s Knowledge and denying the claims of Jahmiyyah and Mu`tazilah, who say Allah is Omnipresent and who deny His Attributes of `Uluw and Istiwa’ (May Allah curse them! How can they deny the Truth).
Thus, we know that interpreting the word “Ma`iyyah” as Knowledge is not only the opinion of Shaykh Taqiy Al-Din only, but is also the opinion of Ahl-ul-Sunnah wal-Jama`ah. The Shaykh (may Allah be merciful with him) wrote in his book “Al-Wasitiyyah” what supports the obligation of believing in the two Attributes of Allah, namely `Uluw and Ma`iyyah without Tahrif (distortion of the meaning) and false claims. You can refer to the book if you are interested. In general, the Shaykh (may Allah be merciful with him) meant that it is obligatory to confirm the Ma`iyyah and `Uluw of Allah above the Throne in a manner that befits Him and does not compare Him to any of His creations.
Al-Hafizh ibn Kathir (may Allah be merciful with him) while interpreting the Ayah: There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven) he said, “The majority of scholars agree that what is meant in this Ayah,regarding Ma`iyyah, is Allah’s Knowledge and there is no doubt in this”. These words do not negate interpreting Ma`iyyah as knowledge, since it is what is meant and intended by it. This is the true meaning of it.
Ma`iyyah refers to Allah’s Knowledge of all things related to the affairs of His servants, as for its manner, it is only known to Allah just as the rest of His Attributes.
Ahl-ul-Sunnah wal-Jama`ah believe in the Names and Attributes of Allah and understand their meanings but do not know their manner. Only Allah knows the exact manner of assuming His Attributes, as He alone knows His Dhat (Essence). Exalted and Glorified be He above the false claims of those who deny or compare His Attributes to those of humans.
Imam Malik (may Allah be merciful with him) and other scholars among Ahl-ul-Sunnah wal-Jama`ah said,
“Allah’s Istiwa’ is known, its manner is unknown, and believing in it is obligatory.”
This is the adopted view in relation to all of Allah’s Attributes and Allah knows best.
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