The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: Allaah (Azza wa Jal)

Knowing Allaah – Dr Saleh as Saleh (rahimahullaah) [Audio|En]

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The greatest, most excellent “and most honorable knowledge is that of Allaah, Most High, His Names, Attributes, and Actions, the knowledge of His deen and of His Messenger (Peace be upon him) with love and magnification, being pleased with it all.” [9]

The ranks of people with respect to this knowledge varies to a great extent. “Some people know of Allaah by virtue of His Generosity, Bounties, and Favors, others know of Him through His Forgiveness, Clemency, and Pardoning, others through His Knowledge and Wisdom, others recognize Him by His Might and Majesty, others by His Mercy, Goodness, Kindness, and Courtesy, others by His Subduing and Sovereignty, and others by the fact that He answers their supplications, and fulfills their needs, and relieves their grief.

The one who is most comprehensive in his knowledge of Allaah, knows of Him by means of His own Words. He knows a Rabb to whom belongs the Most Majestic and Perfect Attributes. Far is He removed from having anything comparable to Him or any equal; free from all kinds of defects and imperfections; qualified with every beautiful Name and every perfect Attribute; Doer of what He intends (wills); Above everything [istawaa (ascended) upon the ‘arsh above the seven heavens] and with everything [He encompasses everything with His Knowledge, Ability, Authority, and so forth from the meanings of His ruboobiyyah, while He is the Most High, above everything]; the One who is Able to do everything; the One Who manages the affairs of everything. He commands and forbids. He speaks the legislative (deeniyyah ) [10] and universal (kawniyyah ) [11] words. He is Greater than everything, and He is the Most Beautiful. the Most Merciful, the All-Able, the All-Wise.

[9] Ibnul Qayyim. See Ftn.6, vol. 1, pp. 291-292.
[10] Deeniyyah: Pertrains to Allaah’s sharee’ah (Commands and Prohibitions of the Islaamic Code). It is also known as al-iraadah as-shar’iyyah (Allaah’s legislative Will).
[11] Kawniyyah: Relates to Allaah’s Will in His creation. Everything He Wills is certain to pass, and everything He Wills not to pass, will never occur. None is able to escape Allaah’s universal decree.

Source : Dr. Saleh as-Saleh (rahimahullah) introduction to the Shaikh ibn Uathymeen’s Tafseer Aayatil Kursi

The attribute of “the Self” of Allah – Fatwas of Ibn Baz

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Q: Is the attribute of (the Self) of Allah an attribute of Divine Essence?

A: This is true, Allah (Glorified be He) says about `Isa (Jesus) (peace be upon him) that he said: “You know what is in my inner-self though I do not know what is in Yours”[1]  i.e. the “Self of Allah”.

[1] Surah Al-Ma’idah, 5: 116

Source : Fatwas of Ibn Baz – alifta.net

Seeing Allah in this world overtly – Permanent Committee

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Can humans see Allah in this world?

Q 2: Is it possible to see Allah in this world overtly?

A: This issue is one of the issues that are based upon Tawqif (bound by a religious text and not amenable to personal opinion). No one is allowed to allege it without an authentic proof that can be cited as evidence.

The Qur’an denotes that Musa (Moses) did not see his Lord. When Musa asked his Lord to see Him, He (Exalted be He) answered him saying: “You cannot see Me” (Surah Al-A`raf, 7: 143).

The authentic Sunnah denoted that the Prophet Muhammad (peace be upon him) did not see his Lord with his eyes.

It was reported in the Sahih of Muslim that Masruq said: I was resting (at the house of) ‘Aishah when she said: O Abu `Aishah, there are three things, and he who affirms even one of them has fabricated the greatest lie against Allah. I asked what they were.

She said: He who presumes that Muhammad (peace be upon him) saw his Lord (with his ocular vision) has fabricated the greatest lie against Allah. I was reclining but then sat up and said: O Mother of Believers, wait and do not be hasteful. Has Allah (may He be Exalted) not said: And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] in the clear horizon (towards the east) (Surah Al-Takwir, 81: 23). and And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] at a second descent (i.e. another time) (Surah Al-Najm, 53: 13). She said: I was the first of this Ummah to ask Allah’s Messenger (peace be upon him) about it. And he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer). I saw him descending from the heaven and filling (the space) between the sky and the earth with the greatness of his bodily structure. She asked: Have you not heard Allah saying: No vision can grasp Him, but He grasps all vision. He is Al-Latîf (the Most Subtle and Courteous), Well-Acquainted with all things.(Surah Al-An`am, 6: 103)

She (i.e. ‘Aisha) further asked: Have you not heard that, verily, Allah says: It is not given to any human being that Allâh should speak to him unless (it be) by Revelation, or from behind a veil, or (that) He sends a Messenger until His saying: Verily, He is Most High, Most Wise.(Surah Al-Shura, 42: 51) ...[1]

It was reported in Sahih Muslim on the authority of Abu Dhar that he asked the Prophet (peace be upon him): “Did you see your Lord?” He said: “I saw Light.”[2] In another narration, the Prophet said: “Light, how could I see Him.” [3] It was reported also in Sahih Muslim that the Prophet (peace be upon him) said: “None of you shall see his Lord until he dies.” [4]

Shaykh-ul-Islam Ibn Taymiyyah said: “The Imams of Muslims have agreed that no believer is liable to see Allah with his eyes in this world. They did not disagree except in the case of the Prophet (peace be upon him). However, the majority of scholars agreed that the Prophet (peace be upon him) did not see Him with his eyes in this world. Authentic narrations reported from the Prophet (peace be upon him), the Companions and the Imams of Muslims have confirmed this viewpoint.

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An-Nur (The Light): One of Allaah’s Names

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Explaining the Meaning of An-Nur (The Light) – One of Allaah’s Names
Prepared by Dr. Saleh As-Saleh (rahimahullah)

An-Nur (The Light) – Soorat An-Nur (Qur’aan 24:35):

1-An-Nur is one of Allaah’s Names as well one of His Attribute, derived from His Nur (Light) which is an Attribute established with His Thaat (Essence).

Allaah, (Azzawajal), said:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
Allaah is the Light (Nur) of the heavens and the earth [#2]
[TMQ;An-Nur (24):35]

The Prophet (Peace be upon him) used to invoke Allaah (Subhanahu wa Ta’ala) upon starting the night prayers (Tahajjud):

“All Praise is due to You; You are the Light of the heavens and the earth…”[#3]

2- “The texts from the Qur’aan and authentic Sunnah relate An-Nur to Allaah, according to the following angles:

The First Angle:

a. That Allaah (Subhanahu wa Ta’ala) has a Nur related (gr. conjugated) to Him as an Attribute of His Thaat [Essense], the same as His other Attributes of Life, Sight, Knowledge, Might, and so forth.

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الرَّبّ Ar-Rabb (The Lord and Nurturer) : One of the Names of Allaah

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 الرَّبّ  Ar-Rabb (the Lord and Nurturer) the Lord and Master who has none like Him in His Lordship, the One Who nurtures and rectifies the affairs of the creation by the favours which He showers upon them, the Sovereign Owner Who alone creates and commands, the One Who controls the affairs and grants blessings, the One Who nurtures, the Creator, the Provider, the One Who aids and the One Who guides.

[Source: The Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

—

The Meaning of Ar-Rabb, the Lord

Ar-Rabb is the owner who has full authority over his property. Ar-Rabb, linguistically means, the master or the one who has the authority to lead. All of these meanings are correct for Allah. When it is alone, the word Rabb is used only for Allah. As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object. Further, it was reported that Ar-Rabb is Allah’s Greatest Name.

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Allaah is Al-’Alee (the Most High) & Al-’Atheem (the Most Great) – Shaykh Uthaymeen | Dr. Saleh as-Saleh

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Bismillaah

The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

وَهُوَ الْعَلِيُّ الْعَظِيمُ
And He [Allaah] is the Most High, the Most Great.
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

This sentence, with both of its boundaries defined, denotes exclusivity that He (Allaah) alone is the Most High, meaning that He possesses the absolute Transcendence (al-’uluw al-mutlaq). The restricted or limited ‘uluw (transcendence) is affirmed for the humans. Allaah تعالى said:

وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ
So do not become weak (O you pious believers), nor be sad, and you will be superior (in victory). [Qur’aan, Soorat Aal-’Imraan (3: 139)]

This superiority is restricted such as being above the kuffaar [in victory], not an absolute transcendence. The latter is exclusively restricted to Allaah, for He, the One who is most High and free from all imperfection, is above everything.

Read More “Allaah is Al-’Alee (the Most High) & Al-’Atheem (the Most Great) – Shaykh Uthaymeen | Dr. Saleh as-Saleh”

Neither Slumber, Nor Sleep overtakes Allaah – Shaykh ibn Uthaymeen

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In His Saying: { لا تأخُذُهُ سِنَةُُ وَلاَ نَوْمُُ}  Neither slumber, nor sleep overtakes Him, Allaah did not say (what means): “He does not sleep,” instead He said: { لا تأخُذُهُ } (which means) “does not overtake Him” in order to comprise the sleep which overcomes and that arising by choice. If you say, “Does not sleep,” it would imply that He does not sleep by choice. However, Allaah, the Mighty and Majestic, does not sleep neither by ghalabah (overcoming) nor by choice, because sleep is an imperfect attribute which contradicts both the perfection of the Self and the perfection in relation to others.

The person who is given to sleep misses a lot of his work because of His sleeping. Consider, for example, the case of a person who has many people working for him and he sleeps a lot. He is unable to reckon with nor manage the business or other related matters. This is an imperfection with respect to others.

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Al Hayy, Al-Qayyoum: Two of Allaah’s names which comprise the perfection of Attributes and Actions – Shaykh Uthaymeen | Dr. Saleh as-Saleh

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Bismillaah

The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

Regarding Allaah’s Saying:

{ الحَيُّ القَيُّومُ }
Al Hayy (The Ever living), Al-Qayyoum
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

These are two of Allaah’s names which comprise the perfection of Attributes and Actions.

The name: { الـحَيُّ } comprises the perfection of Attributes, and { القَيُّوم } the perfection of Actions. The meaning of { الحَيُّ} is the one who possesses the perfect living. This is inferred from the [34] { ال } in { الـحَيُّ} which is grammatically used to denote [amongst other things] [35]  the combination of all perfection [in properties and (or) applications in the term that it accompanies (al-istighraaq)].

This is also indicated in as far as existence and none-existence, and perfection and imperfection are concerned. In fact, if we consider man’s life, we find it imperfect because it originates in ‘adam (none-existence) and ends in ‘adam. [36]

It is also imperfect as far as his attributes and actions are concerned. For his hearing, sight, sayings, and actions are all imperfect. As such, man’s life is imperfect from all angles: in existence and ‘adam , and with regard to the inseparable attributes of life itself. However, with respect to Allaah, Most Mighty and Majestic, His life is perfect,  neither preceded by ‘adam nor coming to naught. Allaah, Most High, says:

[ وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ ]

And put your trust and reliance upon the One who is Ever Living, who does not die. [Qur’aan, Soorat Al-Furqaan (25:58)].

Read More “Al Hayy, Al-Qayyoum: Two of Allaah’s names which comprise the perfection of Attributes and Actions – Shaykh Uthaymeen | Dr. Saleh as-Saleh”

Nothing worthy of worship except Allaah, He is Al-Awwal, Al-Aakhir and will not Perish, nor will Pass Away [Audio|En]

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Audio by  Abu Talhah Dawud ibn Ronald Burbank rahimahullaah

Listen / Download Mp3 Here (Time 29:55)

In this explanation of Aqeedah Tahawiyyah, brother Dawud Burbank explains the Point #5 ,#6 and #7 as outlined below.

5. And there is nothing worthy of worship except Him.

This is Tawheed Al Uloohiyyah. Laa Ilaah means nothing worthy of worship except Him. But if you said, “Nothing is worshiped except Him”, then this is false, because there are many that are worshipped other than Allaah the Glorious and Majestic. So if you say that nothing is worshipped except Allaah, you have made everything that is worshipped into Allaah, and this is the Madh’hab of the people of Wahdatul Wajood, so if the one who says that believes in it, then he is from the people of Wahdatul Wajood, but if he does not believe in it, then he said blindly following someone, or because he heard it from someone, then this is incorrect, and it is obligatory upon him to correct that, and some people start their Salaah with this, “Nothing is worshipped except You.” And Allaah is the One Who has the right to be worshipped, and anything else other than Him that is worshipped, is worshipped upon falsehood. He the most High says, “That is because Allaah, He is the Truth, and what they invoke besides Him, it is falsehood, and verily, Allaah He is the Most High, the Most Great.” (Al Hajj 22:62)

6. He is Qadeem (Eternal) with no beginning, and the Ever Lasting with no end.

As the statement of Allaah proves this, “He is the First and the Last.“ (Al Hadid 57:3), along with the statement of His Messenger sallallaahu alaihi wa sallam, “You are the First, so there are none before You, and You are the Last, so there are none after You.” [4]

But the word Qadeem (old) is not associated with Allaah, except informatively. It is not from His names; rather from His names is Al Awwal (The First), and Al Awwal is not like Al Qadeem, because Al Qadeem may have something before it, while Al Awwal has nothing preceding it. He sallallaahu alaihi wa sallam said, “You are Al Awwal, so there are none before You.”

Rather, the author was cautious, so he said, “ He is Qadeem with no beginning.” But if he would have said, “Qadeem” and stopped, then the meaning of this would be incorrect.

Footnotes: [4] Narrated by Imaam Muslim hadeeth number 2713

7. He will not perish, nor will He pass away.

Perishing and passing away hold the same meaning. Allaah has been characterized with an everlasting life; He the most High says, “And put your trust in the Ever Living One Who dies not, and glorify His Praises, and Sufficient is He as the All-Knower of the sins of His slaves.” (Al Furqaan 25:58). So extinction does not come to Allaah, and He the Glorious and Most High says, “Everything will perish save His Face. His is the Decision, and to Him you shall be returned.” (Al Qasas 28:88). And He the most High says, “Whatsoever is on it will perish. And the Face of your Lord full of Majesty and Honor will abide forever.” (Ar Rahman 55:26-27). So eternity is for Allaah, and the creation will die and then be summoned, and they used to be non existent in the beginning, and then Allaah created them, and then they will die, and then Allaah the Glorious and Majestic will summon them. So Allaah the most High has no beginning, nor an end.

Source : Concise Notes on Aqeedah At Tahaawiyyah, Shaykh Saalih bin Fawzaan al Fawzaan
At Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah At Tahaawiyyah, Translated By: Kashif as Salafi

Audio Source :
Aqeedat-ut-Tahaawiyyah – Imaam at-Tahaawi   [Lesson 4 , starting from 9:00 mins]
Explanation by Shaikh Saalih ibn Saalih al-Fawzaan
Translated by Abu Talhah Dawud ibn Ronald Burbank

Seeing Allaah (ar-Ru’yah) in The Hereafter – Dawud Burbank [Audio|En]

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[16] Seeing Allaah In The Hereafter : To have Faith in seeing Allaah on the Day of Resurrection. They will see Allaah with the eyes of their heads [1].

Notes :
1. Allaah says:
“Some faces that Day shall be shining and radiant. Looking at their Lord”. (Soorah al-Qiyaamah 75:22-23) Shuaib reports that Allaah’s Messenger (Peace be upon him) said, “When the people of Paradise enter Paradise, Allaah, the Blessed and Most High, will say ‘Do you wish for anything extra that I may give you?’ They will say ‘Have You not brightened our faces? Have You not entered us into Paradise and saved us from the Fire?’ So He will remove the screen and they will not have been given anything more beloved to them as looking at their Lord, the Mighty and Majestic.” Reported by Muslim (Eng. trans. 1/114/no. 347) and others.

Hanbal said: I spoke to Abu ‘Abdullaah, meaning Ahmad (ibn Hanbal) about seeing Allaah (ar-Ru’yah). He said, “They are authentic ahaadeeth. We have Faith (Eemaan) in them and affirm it. We have Faith in and affirm everything reported from the Prophet (Peace be upon him) with good chains of narration.” Reported by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahl is-Sunnah (no.889).

2. ‘Adiyy ibn Haatim reports that the Prophet (Peace be upon him) said, “There is not one of you except that Allaah will speak to him on the Day of Resurrection, there being no interpreter between Him and him.” Reported by al-Bukhaaree (Eng. trans. 8/358/no.547), Ahmad and at-Tirmidhee.

Source :
Sharh-us-Sunnah – Explanation of the Creed
by Abu Muhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H]
Explanation by Shaikh Saalih ibn Saalih al-Fawzaan
Translated by Abu Talhah Dawud ibn Ronald Burbank

Allah is NOT in the midst of, or surrounded by the heavens BUT He is above the heavens

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Q 2: What is the evidence that Allah is in the heavens?

A: The `Aqidah (creed) of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) is that Allah is in the heavens, above all of His Creation, and that He has risen above the Throne, as He (Glorified be He) states:

<<Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, Who is over the heaven (Allâh), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning>> (Surah Al-Mulk 67:16-17)

and He (Exalted be He) states:

<<To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allâh unless and until they are followed by good deeds)>> (Surah Fatir 35:10)

and states:

<<He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him>> (Surah Al-Sajdah 32:5)

and in Surah Ta-Hah:

<<The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)>> (Surah Taha 25:10)

and (Glorified be He):

<<Indeed, your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty)>> (Surah Al-Ara’f 7:54)

in seven places in the Qur’an.

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“The Hand of Allaah is over their hands” – Fatwas of Ibn Baz

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Explanation of the Ayah whose meanings say: <<The Hand of Allâh is over their hands>> (Surah Al Fath 48:10)

From `Abdul `Aziz Bin `Abdullah ibn Baz to the respected brother, As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) To proceed:

With reference to your Fatwa request registered in the Department of Scholarly Research and Ifta’ no. 3137 dated 11/7/1408 A.H., it reads:

We attended a Tafsir (exegesis of the meanings of the Qur’an) seminar held in a Masjid (mosque) called Abu Al-Haytham ibn Al-Tayhan and located in Salibiayh district in Kuwait. The Shaykh interpreted the Saying of Allah (whose meanings translated as): <<The Hand of Allâh is over their hands>> (Surah Al Fath 48:10). He said that this Ayah has more than one meaning. It can be Allah’s Help given to them, Allah’s Power with them, or Allah’s Knowledge of their conditions and intentions. After the seminar finished, one brother told the Shaykh that his interpretation of this Ayah goes against `Aqidah (creed) of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) and complies with the views of Asha`irah (a Muslim group that bases its creedal issues on logic). The Shaykh was annoyed and replied that Al-Mawardy and Ibn Kathir mentioned this interpretation in their books. The man corrected him saying that Ibn Kathir did not state that, but it is Al-Mawardy who advocated Asha`irah. The debate heated and people behaved aggressively labeling the man a Christian and Buddhist and they were about to beat him but some protected him. Allah knows that this man wanted to explain the truth out of his jealousy for the Muslim `Aqidah and the impermissibility to delay the declaration beyond the time of need. The man suggested that the issue be referred to you and they agreed. Would you please enlighten us. May Allah reward you the best. Waiting for your reply.

Please be informed that our creed is to affirm Allah’s Attribute of having a Hand and the other attributes stated by Him in His Noble Book or by His Messenger Muhammad (peace be upon him) in the purified Sunnah. However, this Hand is such as befits Allah’s Majesty without Takyif (descriptive designation of Allah’s Attributes) or Tamthil (likening Allah’s Attributes to those of His Creation) or Tahrif (distortion of the meaning) or Ta`til (negation of the meaning or function of Allah’s Attributes). We believe that there is nothing like Him; and He is the All-Hearer, the All-Seer. We do not deny any of His Attributes with which He described Himself. We do not change the words from their (right) places. We do not discuss the nature of His Attributes, or liken His Attributes to those of His creation, because there is nothing that can be compared to Him, and He has no peer, equal or rival. Just as He (Glorified be He) has a true “Self” which is not similar to that of His creatures, He does not resemble any of His creatures in any of His Attributes. Confirming the Attributes of the Creator does not entail comparing them to those of the created. This is the doctrine of the Salaf (righteous predecessors) including Sahabah (Companions of the Prophet), Tabi`un (Followers, the generation after the Companions of the Prophet) and their followers from the best three generations of Islam and their successors to this day.

Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) stated:

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المُجِيب Al-Mujeeb (The One Who Responds) : One of the Names of Allaah

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المُجِيب  Al-Mujeeb (the Responsive), the One who responds to supplications of those who call upon him wherever they are and whatever situation they are in, no matter how many they are in number and who responds in particular to those who submit to him and those in dire need.

[Source: The Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

—

Shaykh ‘Abd ur-Razzaaq al-Badr (hafidhahullaah) comments:

“And indeed as a result of having faith in the name of Allaah ‘Al-Mujeeb,’ the slave’s certainty in Allaah strengthens, and his turning to Him and hoping for what is with Him increases, and the disease of despairing from His Mercy departs from him. And how can the Muslim not trust in his Lord, the Most Generous, while in His Hand, subhaanah, is the kingdom of everything. So whatever He wills, will be, at the time that He wills, in the way that He wills, with no addition nor omission, no precedence nor delay; and His decree, subhaanah, is carried out in the heavens, and the earth and what is upon it and what is under it, and in the seas and the air, and in all the parts and atoms of the world. To Him belongs the creation and the command, to Him belongs the kingdom and the praise, to Him belongs the dunyaa and the aakhira.”

“And His Name, ta’aala, ‘Al-Mujeeb’ shows that He, subhaanah, hears the du’aa of those who supplicate, and answers the request of those who ask, and does not disappoint a believer who has called upon Him, and He, subhaanah, loves that the slaves ask Him for all their needs of the deen and dunyaa, such as food, drink, clothing and shelter, just as they ask Him for guidance, forgiveness, success, assistance to obey (Him), and the like; and He promised them the response to all of that, no matter how great the request is, how much it is, and how diverse the wishes are; and in this, there is evidence of the absolute power of Allaah, subhaanah, and that His treasures will are not depleted nor diminished by (His) giving, even if He granted the first and the last of the jinn and mankind all that they asked Him, as is in the hadeeth qudsee.

And it has been mentioned in the Prophetic Sunnah that Allaah, tabaarak wa ta’aala, answers those who supplicate and gives those who ask, and that He, jalla wa ‘alaa, is Shy and Generous, too Generous to turn away the one who calls upon Him or disappoint the one who confides in Him with humility or prevent the one who asks Him.”

~
Source: Fiqh ul-Asmaa il-Husnaa; Chapter 63, p. 250, 251,253
asaheeha translations

Related Link: https://abdurrahman.org/asma-wa-sifaat-com/

Meaning of Allah’s Arsh (Throne) – Fatwas of Nur Ala Al-Darb

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Q: What is the meaning of Allah’s `Arsh (Allah’s Throne)?

A: According to Muslim scholars, and the Arabic language, `Arsh means a throne or a throne belonging to a king.

The `Arsh of Allah is an extremely large and great Throne; it is the greatest thing created by Allah. It has four legs, and is carried by Angles. Allah (Glorified and Exalted be He) is above the `Arsh as He (Glorified and Exalted be He) says about Himself: <<The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)>> (Surah Taha 20:5). And: <<Indeed, your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty)>> (Surah Al-A’raf 7:54).

Read More “Meaning of Allah’s Arsh (Throne) – Fatwas of Nur Ala Al-Darb”

Allah is not Imageless – Permanent Committee

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The Permanent Committee for Scholarly Research and Ifta’ has reviewed the translation of the Fatwa request as well as the reply published in the monthly Madinah Magazine issued from Dacca in Bengalese, fifth issue, 35th year, August 1999, corresponding to Rabi` II, 1420.

The question submitted by a member of the Bengalese community in the Kingdom of Saudi Arabia states: We used to believe that Allah exists everywhere and that He is Imageless. However, here in Saudi Arabia in a cooperation bureau a Bengalese translator delivered a lecture in which he stated that Allah (may He be Exalted) does not exist everywhere and that He is described as having a Hand, an Eye, and other Attributes. He further claimed that anyone who does not believe as such is a disbeliever. My question is: What is your opinion in this regard? Please explain it in the light of the Qur’an and Sunnah.

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The meaning of the Hadith “Allah created Adam in His Image” – Fatwas of Nur Ala Al-Darb

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Q: A Hadith was reported from the Prophet (peace be upon him) in which he prohibits making the face ugly, and states that Allah (Exalted be He) created Adam in His image. What is the correct belief regarding this Hadith?

A: This Hadith is authentically reported from the Messenger of Allah (peace be upon him) in which he said: “If any of you strikes (another), let them avoid the face, for Allah created Adam in His image” . In another narration: “In the Image of Ar-Rahman (The Gracious)“.

This does not mean Tashbih (comparison) or Tamthil (likening Allah’s Attributes to those of His Creation).

According to the view of scholars, this means that Allah (Exalted be He) created Adam hearing, seeing and talking as He wishes. These are also the Attributes of Allah (Glorified and Exalted be He), for He is All-Hearer, All-Seer, Speaker and has a Face (Glorified and Exalted be He). Yet, that does not mean Tashbih or Tamthil, since the Image of Allah is completely different from the image of any creature. Rather, it means that He is Hearer, Seer, has a Face and Speaker if He wishes. Similarly, Allah (Exalted be He) created Adam in the same image; possessing hearing, sight, face, hands and feet and speech when he wants to talk. Yet, his hearing is not like Allah’s and so is his sight and speech. His face does not also resemble Allah’s Face for there is no match to Allah’s Attributes (may He be Exalted and Glorified). Rather, they befit Him (Glorified be He) alone. The servants (of Allah) have characteristics that befit them as well. Such characteristics are doomed to extinction, defect and weakness. However, the Attributes of Allah are Perfect without defect, weakness or extinction. For that, Allah (Glorified and Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer. He (Glorified be He) says: “And there is none co-equal or comparable unto Him.” Accordingly, it is not permissible to strike or make the face ugly.

– Fatwas of Nur `Ala Al-Darb

The Status of Having Knowledge of ‘Asmaa Allaah and His Sifaat – Shaykh AbdurRazaaq al-Badr

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Taken from ‘Fiqh of al-‘Asmaa al-Husna’
By Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr
Translated by Abbas Abu Yahya
Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr said:

‘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]

The Belief in Allaah…What Does it Mean? – Shaykh Uthaymeen | Dr. Saleh As-Saleh [ Book and Audio]

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Bismillaah

[35 minutes]
Part of the Book “Explanation of Fundamentals of Faith” .
Rendered into English By Dr. Saleh As-Saleh.

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The Belief in Allah

1Belief in Allah’s Existence

Allah’s existence is affirmed through Fitrah (the innate purity that Allah creates in every human being), the Mind, the Shari’ah (Islamic Law) and the senses.

a) As for the Fitrah, we say the following: Allah created the belief in Him in every human being. Mankind needs not to be taught this belief or think about how to possess it. However, the ones who have this Fitrah corrupted will not benefit from it. The Prophet ﷺ said, what translated means, “Every newly born will be born having Fitrah. However, his parents will either convert him to Judaism, Christianity or Majocism (fire worshipping).” [Saheeh al-Bukhari]

b) The Human Mind must be used to prove the existence of Allah. All this creation, of old and new, must have a Creator who invented and started it. This creation could not have come to existence on its own or by chance. It could not have created itself, because it did not exist beforehand. Therefore, how can it create? Also, the creation could not have been started by accident or chance. Everything that exists must have a Creator who brought it into existence. Creation is magnificent in organization, coherent and correlated in its existence. There is a reason and originator behind every act. All this nullifies the saying that this entire universe was started by chance. What was started by chance cannot be organized in its form because it did not have any organization before it was formed. What makes what was created by chance to be this organized? If all this creation neither could have created itself nor was it created by chance, then it must have an Originator, Allah, the Lord of the worlds. Allah mentioned this reasoning in the Quran, “Were they created by nothing, or were they themselves the creators?” [52:35].

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Who is Allah?

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Some of the biggest misconceptions that many non-Muslims have about Islam have to do with the word “Allah”. For various reasons, many people have come to believe that Muslims worship a different God than Christians and Jews. This is totally false, since “Allah” is simply the Arabic word for “God” – and there is only One God. Let there be no doubt – Muslims worship the God of Noah, Abraham, Moses, David and Jesus – peace be upon them all. However, it is certainly true that Jews, Christians and Muslims all have different concepts of Almighty God. For example, Muslims – like Jews – reject the Christian beliefs of the Trinity and the Divine Incarnation. This, however, doesn’t mean that each of these three religions worships a different God – because, as we have already said, there is only One True God. Judaism, Christianity and Islam all claim to be “Abrahamic Faiths”, and all of them are also classified as “monotheistic”. However, Islam teaches that other religions have, in one way or another, distorted and nullified a pure and proper belief in Almighty God by neglecting His true teachings and mixing them with man-made ideas.

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