https://youtu.be/hv5Wly1jWxQ [7:31 min]
Allaah (Azza wa Jal):
https://abdurrahman.org/allah/
Allāh’s Perfect Wisdom – by Shaykh Sāleh Sindī [Video | Ar-En Subtitles]
https://youtu.be/hv5Wly1jWxQ [7:31 min]
Category: Asma wa Sifaat
https://youtu.be/hv5Wly1jWxQ [7:31 min]
(EMOTIONAL) The Connection Between the Prayer & Seeing Allāh ﷻ – by Shaykh ‘Abdurrazzāq al-Badr [Video|Ar-En Subtitles]
https://youtu.be/9No2pELyzHc [6:31 min]
Read the Transcription of the Video at the below link: [PDF]
https://abdurrahman.org/?p=25769
[Dua mentioned by the Shaykh in the video]
اَللّٰهُمَّ اِنَّا نَسْئَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ، وَلا فِتْنَةٍ مُضلَّةٍ
Allaahumma inna nas’aluka ladhatan-nadhari ila wajhika wash-shawqa ila liqa’ika fi ghayri darra’a mudirrah wala fitnatin mudillah
“O Allāh, we ask You for the delight of seeing Your Noble Face, and a yearning to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. “
[Narrated by an-Nasaa’i 1305 and in Sunnan al-Kubra 1/387, Ahmad 30/265 no 18325, and Ibn Hibban, 5/304, Abu Ya’la, 3/195 (425), Ibn Abi Shaybah 10/264, al-Hakim 1/ 425 and classed as saheeh by al-Albani in Saheeh al-Nasaa’i, 1/280, 1304, and Sahih al-Jaami, no. 1301]
Answering those who say that Allah is incarnate among His creation – Imam Ibn Baz
All praise be to Allah Alone! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
There are repeated questions about some who claim that Allah is incarnate among His creation and mingles with them. They claim that this is the meaning of the general Ma`iyyah (association or being with). They take as evidence the Ayah (Qur’anic verse): “And you (O Muhammad sallallaahu alaihi wasallam) were not on the western side (of the Mount)“ and: “You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam (Mary); nor were you with them when they disputed”. They claim that the two Ayahs denote that the Prophet (sallallaahu alaihi wasallam) was not with them, but Allah was there in His Self Entity, as he exists everywhere.
Read More “Answering those who say that Allah is incarnate among His creation – Imam Ibn Baz”
Learning Allah’s Names & Attributes is one of the best acts of worship that brings us nearer to Allah – Imam Ibn Baz
37- Merits of learning Allah’s Names and Attributes
Q: A questioner from Hadhramaut is asking about ‘Aqidah (creed): Your Eminence, is learning the Attributes of Allah (Glorified and Exalted be He) Wajib (obligatory) or Mustahab (desirable)? Does learning these Attributes make any difference? What is the ruling on those who believe that it is not Wajib to learn the Attributes because this might entangle one into asking why and what? What are the books you recommend in this regard?
Ans by Imam Ibn Baz (rahimahullaah):
Learning Allah’s Names and Attributes from the Noble Qur’an and the purified Sunnah (whatever is reported from the Prophet) is one of the best acts of worship that brings us nearer to Allah. Learning Allah’s Names and Attributes helps one to glorify, praise and call on Allah by His Names and Attributes.
The Words of the Lord can never be finished – Tafseer Ibn Kathir
قُل لَّوْ كَانَ الْبَحْرُ مِدَاداً لِّكَلِمَـتِ رَبِّى لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَـتُ رَبِّى وَلَوْ جِئْنَا بِمِثْلِهِ مَدَداً
Say: “If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if We brought like it for its aid.” [Surah Kahf 18:109]
[Tafseer Ibn Kathir]
The Words of the Lord can never be finished
Allah says: `Say, O Muhammad, if the water of the sea were ink for a pen to write down the words, wisdom and signs of Allah, the sea would run dry before it all could be written down.
وَلَوْ جِئْنَا بِمِثْلِهِ
(even if We brought like it) means, another sea, then another, and so on, additional seas to be used for writing. The Words of Allah would still never run out. As Allah says:
وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَاتُ اللَّهِ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(And if all the trees on the earth were pens and the sea (were ink), with seven seas behind it to increase it, yet the Words of Allah would not be exhausted. Verily, Allah is All-Mighty, All-Wise.) (31:27)
Ar-Rabi` bin Anas said, “The parable of the knowledge of all of mankind, in comparison to the knowledge of Allah, is that of a drop of water in comparison to all of the oceans.”
Allah revealed that:
قُل لَّوْ كَانَ الْبَحْرُ مِدَاداً لِّكَلِمَـتِ رَبِّى لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَـتُ رَبِّى
(Say: “If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished,)
Allah says that even if those oceans were ink for the Words of Allah, and all the trees were pens, the pens would be broken and the water of the sea would run dry, and the Words of Allah would remain, for nothing can outlast them. For no one can comprehend the greatness of Allah or praise Him as He deserves to be praised, except the One Who praises Himself. Our Lord is as He says He is and He is beyond what we can say. The blessings of this world, the beginning and end of it, in comparison to the blessings of the Hereafter, are like a mustard seed compared to the entire world.
Source: Taken from Tafsir Ibn Kathir, Darussalam English Publication
Related Links:
- https://abdurrahman.org/asma-wa-sifaat-com
- Allaah Knows what happens to His creatures in this world, and what will happen to them in the Hereafter – Shaykh Uthaymeen | Dr. Saleh as-Saleh
- The Knowledge of Allaah Encompasses Everything – Sharh as-Sunnah | Dawud Burbank [Audio|En]
- They can not encompass anything of His Knowledge – Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna [Audio|Ar-En]
- The knowledge of Allaah is the basis of every other knowledge, for the one who knows of Allaah knows other than Him
The Issue of Freewill & Allaah’s statement “You do not will unless Allah wills” – Shaykh Uthaymeen
لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ
For whoever wills among you to take the straight path (Surah al-Takwir Verse 28)
“For whoever wills” is connected to what came before it, “It is only a reminder to the worlds, for whoever among you wills to take the straight path“. As for those who choose not to take the straight path, they neither accept the reminder, nor do they gain any benefit from it. Allah says about those who do accept the reminder:
إِنَّ فِي ذَلِكَ لَذِكْر َ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ
In that is surely a reminder for whoever has a heart or listens while he is heedful. [Sūrah Qāf, 50:37]
For anyone who does not want to take this straight path, there is no way to benefit such a person with this Qur’an.
The Issue of Freewill:
Here is a question: Do people actually have freewill to do as they choose? Yes, people have the freedom to choose as they will. Allah (عزّ وجل) has allowed each person the freedom of choice and freewill; if he wants, he does something, if not he does not do it.
“al-Ḥamdu lillāhi Rabbil-‘Ālamīn” – Explained by Shaykh Uthaymeen
The Explanation of Verse 1 of Sooratul Faatiha
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
(al-Ḥamdu lillāhi Rabbil-‘Ālamīn)
All praise and thanks are for Allah, the lord of all creations.
“All praise and thanks” (al-Ḥamd): This word الْحَمْدُ (al-Ḥamd) is used only to describe someone, out of love and honor, with complete perfection of self, attributes, and actions. So, Allah is perfect in his self, his attributes, and his actions. This praising, however, must be with a condition, it must be made with love and honor. The people of knowledge say that simply describing someone with perfection yet not out of real love and honor for the praised one is not called حَمْدُ (Ḥamd). Rather, in that case it would only be called مَدْح (Madḥ) (a lesser degree of praise or admiration). Therefore, this (second) type of praising occurs often from people while they may not really love the one they are praising. Often, they only want to gain something from them. For example, some poets stand before their government leaders and recite poetry of amazing praiseworthy descriptions of them yet void of any real love for them. The poets’ love is for the wealth they are given or they do this out of fear of the leaders. On the contrary, our praise for our lord is a form of praise out of love and honor. So, “All praise and thanks” is to praise the one described with total perfection out of love and honor for him.
Read More ““al-Ḥamdu lillāhi Rabbil-‘Ālamīn” – Explained by Shaykh Uthaymeen”
Allah neither needs the obedience of His servants, nor harmed in any way by their disobedience – Imam Ibn Rajab
Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” is an explanation of the forty-two famous ḥadīth collected by Imām an-Nawawī. The part of the ḥadīth explained in this article is ḥadīth number twenty-four of that book.
The Explanation of:
يَا عِبَادِي إِنَّكُمْ لَنْ تَبْلُغُوْا ضُرِّي فَتَضُرُّوْنِي، وَلَنْ تَبْلُغُوْا نَفْعِي فَتَنْفَعُوْنِي
“Oh my servants, you will never be able to harm me, and you will never be able to benefit me.”
People are incapable of ever reaching a state in which they could benefit or harm Allah, for Allah is the Self-Sufficient, the Praiseworthy. He neither needs the obedience of his servants, nor does any benefit of such obedience reach him. It is only the servants who benefit from their obedience. Likewise, he is not harmed in any way by their disobedience, but it is they who harm themselves therewith. Allah ( تَعَالَى ) says:
وَلا يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ إِنَّهُمْ لَن يَضُرُّوا اللَّهَ شَيْئًا
And do not be grieved by those who hasten into disbelief. They will certainly never harm Allah at all.[Sūrah Āli ‘Imrān, 3:176]
The Believers will see their Lord in the Hereafter – Shaykh ‘Uthaymīn
The Fifteenth Event
The Believers See Their Lord
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ
(Some) faces that day will be radiant, looking at their Lord. [Sūrah al-Qiyāmah, 75:22-23]
To explain the verse, “faces that day” means on the last day, the Day of Resurrection. “radiant” here includes beauty because the word used in the verse comes from the Arabic word نَضَارَة (naḍārah) which means beauty. This meaning is also indicated in the statement of Allah (in which a similar form of the same word is used):
فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا
So Allah will protect them from the evil of that day and give them radiance and happiness. [Sūrah al-Insān, 76:11]
In other words: beauty in their faces and happiness in their hearts.
Read More “The Believers will see their Lord in the Hereafter – Shaykh ‘Uthaymīn”
Our Lord descends every night to the sky of this world when the last third of the night remains – Shaykh ‘Uthaymīn
Our Lord’s Descent
The prophet ( صلّى الله عليه وسلّم ) said in an authentic ḥadīth:
يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ ، يَقُولُ : مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ ؟ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ ؟ مَنْ يَسْتَغْفِرُنِي ؟ فَأَغْفِرَ لَهُ
Our Lord, the blessed and exalted, descends every night to the sky of this world when the last third of the night remains. He asks, “Who is calling on me so I can answer him? Who is asking me (for anything) so I can give (it to) him? Who is asking for my forgiveness so I can forgive him?”
[Recorded by al-Bukhārī (no. 1145) and Muslim (no. 758)]
This ḥadīth is a proof confirming the descent of Allah to the lowest heaven, the sky of this world.
Reflecting on the Universal Signs of Allaah: One of the Causes for the Increase of Eemaan – Shaykh ‘Abdur-Razzaak al-‘Abbaad
Reflecting on the Universal Signs (Aayaat Kawniyyah) of Allaah
For certain, contemplating over these signs, studying the diverse and amazing creations of Allaah such as the sky, the earth, the sun, the moon, planets and stars, night and day, mountains and trees, rivers and oceans and the many other creations of Allaah that cannot be enumerated, is without doubt one of the greatest causes for eemaan and the most beneficial reasons behind its fortification.
Contemplate the creation of the sky, look back up at it time after time. See how it is the greatest sign in its elevation and height, and in its extent and stationeries, whereby it does not climb up like fire or fall descending like a heavy object. It has no pillars and is neither connected from above. Rather, it is held by the might of Allaah.
Certainly Creation and Commandment are His alone – Shaykh Fawzan | Dawud Burbank [Audio|En]
Sharh-ul-Usool-ith-Thalaathah : Lesson 19
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And His saying, He the Most High:
إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ
Indeed your Lord is Allaah, Who created the heavens and the earth in six days, then He ascended upon the Throne. He causes the night to cover the day, it follows it swiftly, and the sun and the moon and the stars are subservient to His command. Certainly creation and commandment are His alone. Exalted is Allaah, the Lord of the whole of the creation. [7:54] 8
[8]: Shaykh Saalih al-Fawzan’s Explanation :
“Inna”: this is a particle for emphasis and it brings about the accusative case, and it is an introduction for an oath. An oath is to be understood as coming before it, which is taken to be, “By Allaah!”. “Inna Rabbakum”, (indeed your Lord): so this is the complement of the understood oath. “Inna Rabbakum”: meaning, your Creator and the One Who nurtured you with favours.
“… is Allaah”: not anyone else besides Him, He the Perfect and Most High.
And then He mentioned the proof for that saying:
الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
The One Who created the heavens and the earth [7:54]
This is the clear proof for the Lordship of Allaah, the Mighty and Majestic, that He created the heavens and the earth. No-one else created anything from either of them, and no-one helped Him, He the Perfect and Most High upon that. Rather He is alone in creating.
Do not Prostrate to the Sun nor to the Moon, but rather Prostrate to Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]
Sharh-ul-Usool-ith-Thalaathah : Lesson 18 (7:48 – 33:25)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
The Proof for His Lordship and His Divinity and Right to All Worship, He the Perfect and Most High
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
And the proof is His saying, He the Most High:
وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
And from His signs are the night and the day and the sun and the moon. Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them if you truly worship Him. [41:37] 7
[7]: Shaykh Fawzan’s Explanation:
This is a proof for His Ruboobiyyah (Lordship) and Ilaahiyyah (Divinity and Right to Worship), He the Perfect and Most High.
If it is said to you, “How did you come to know of your Lord” – Shaykh Fawzan | Dawud Burbank [Audio|En]
Sharh-ul-Usool-ith-Thalaathah : Lesson 17 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
فإذَا قيلَ لكَ بما عرفْتَ ربَّك؟ فقُل بآياتِه ومخلوقاتِه
So if it is said to you, “How did you come to know of your Lord”, then say, “through His Signs and those things which He has created” 5
[5]: Shaykh Fawzan’s Explanation:
You have said, “My Lord is Allaah”, or, “My Lord is Allaah Who nurtured me with His favours”. So what is the proof that Allaah is your Lord who nurtured you with His favours? So the Shaikh brought proofs from the revelation and from the intellect as will follow. So if it is said to you, “How did you come to know of your Lord?”, because whoever claims something, then he must establish proof upon his claim:
And claims if the people do not establish proof
For them, then their people are mere claimants
Everyone who makes a claim must establish the proof for his claim, otherwise his claim will not be correct. You have said, “My Lord is Allaah who nurtured me and nurtured the whole of the creation through His favours”. What is the proof? Then say, “The proof is His Signs and those things which He has created”.
Everything besides Allaah is a created being, and I am one of those created beings – Shaykh Fawzan | Dawud Burbank [Audio|En]
Sharh-ul-Usool-ith-Thalaathah : Lesson 17 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Previous Class: If it is said to you, “Who is your Lord?
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
وكلُّ ما سِوَى اللهِ عالََمٌ وأنا واحدٌ من ذلكَ العالَمِ
And everything besides Allaah is a created being, and I am one of those created beings.4
[4]: Shaykh Fawzan’s Explanation:
Then the Shaikh rahimahullah, explained the manner in which this aayah is used as an evidence.
So his saying, “And everything besides Allaah is a created being, and I am one of those created beings.”: so therefore Allaah is my Lord, because Allaah is the Lord of all of the created beings and I am one of the created beings. So no-one is able to say, “I have a lord besides the Lord of the creation”, neither an unbeliever nor a Muslim. This will not be possible ever and no person with intellect will say it. This is a proof for the Ruboobiyyah (Lordship) of Allaah the Mighty and Majestic and since He is the Lord of the whole of the creation, then therefore He is the One deserving worship, and this nullifies the worship of others besides Him, He the Perfect and Most High, and therefore after it He said:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
You alone do we worship and Your aid alone do we seek. [1:5]
This indicates restriction, because the fact that the governed word is brought forward, “Iyyaaka”, and the governing verb نَعْبُدُ is put back, indicates restriction. So, “You, we worship”, is different to, “we worship you”, because saying, “we worship”, this is merely affirmation. However, “You, we worship”, this includes negation and affirmation, meaning, “we do not worship anyone else besides you”. And worship will not be correct except with negation and affirmation, and it is the meaning of Laa ilaaha illallaah, for it contains negation and affirmation, a negation for the right to be worshipped from everything else besides Allaah, and affirmation of it for Allaah the Mighty and Majestic.
—
Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
—
Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
If it is said to you, “Who is your Lord? – Shaykh Fawzan | Dawud Burbank [Audio|En]
Sharh-ul-Usool-ith-Thalaathah : Lesson 16
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Previous Class: These Three Fundamental Principles have Tremendous Importance
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
فإذا قيلَ لكَ: مَنْ رَبُّكَ؟ فقلْ ربي اللهُ الذي ربّاني ورَبَّى جميعَ العالمينَ بنعمِهِ
So if it is said to you, “Who is your Lord?”, then say, “My Lord is Allaah who nurtured me and all of the creation with His favours.” 2
[2]: Shaykh Fawzan’s Explanation:
The Shaikh rahimahullaah having explained the three fundamental principles in general terms, wanted to explain them in detail one by one, with their evidences from the Book and the Sunnah, and from Allaah’s signs within the creation, and from the intellectual evidences. And it is likewise obligatory to base creed and belief upon proofs from the Book and the Sunnah, and upon examination of the signs which Allaah has placed within the creation so that it should be firmly grounded and firmly established in the heart and so that all doubts are removed.
Read More “If it is said to you, “Who is your Lord? – Shaykh Fawzan | Dawud Burbank [Audio|En]”
Basmalah : It is Befitting to Begin With it in Every Important Affair – Shaykh Fawzan | Dawud Burbank
[11:33 minutes]
Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
The Author’s Introduction
قال رحمه الله: بِسْمِ اللهِ الرَّحْمَـٰنِ الرَّحِيمِ
He, may Allaah have mercy upon him, said: In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.1
[1]: He began, may Allaah have mercy upon him, this treatise with the Basmalah, following the example of the Book of Allaah, the Mighty and Majestic, since the first thing which you see in the mus-haf (the printed copy of the Qur’aan), and before every soorah of it is, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy).
So therefore it is used to begin treatises, or letters and books and works following the example of the Book of Allaah, the Mighty and Majestic. And likewise the Prophet sallallaahu ‘alaihi wasallam used to write it at the start of his letters when he wrote to the governors and the chiefs and to those who were in the different regions of the earth, calling them to Islaam, he would begin his letter with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm.
Beware of Theological Rhetoric (kalaam) and its people – Sharh as-Sunnah | Dawud Burbank [Audio|En]
Sharh as-Sunnah : Lesson 69 : Point 116
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
Beware of looking into rhetorical theology (kalaam) and sitting with the people of rhetorical theology (kalaam) [1].
NOTES
[1] It is reported that Imaam ash-Shaafi’ee (rahimahullah) said,
“My ruling regarding the people of theological rhetoric is that they should be beaten with palm branches and shoes and led around the markets an it (should) be said: This is the punishment of those who have abandoned the Book and the Sunnah and taken to theological rhetoric.”
Reported by al-Baghaawee in Sharh as-Sunnah (1/218).
Imaam Ahmad (rahimahullaah) said,
“A person of theological rhetoric will never succeed. The scholars of theological rhetoric are wicked heretics.”
Reported by Ibn al-Jawzee in Manaaqib Ahmad (p204).
—
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree
Related Links:
https://abdurrahman.org/innovated-groups-sects/theological-rhetoric
A Brief Overview of the Asha’aree Sect – Shaykh AbdulMuhsin & Shaykh Ahmad Yahya an-Najmi
Compiled & Translated By Abbas Abu Yahya
1 – Shaykh AbdulMuhsin bin Hamd al-Abbaad al-Badr said:
‘All praise belongs to Allaah the Lord of all the Worlds, and the praise, peace and blessings of Allaah be upon His Messenger and upon his Family and his Companions.
To proceed:
In response to the question about the Asha’irah: Are they from the Ahl-ul-Sunnah wal-Jamaa’ah or not?
I say: ‘The Ahl-ul-Sunnah wal-Jamaa’ah are the Noble Companions –Radi Allaahu anhum, and those who followed their path, just as the Prophet -sallAllaahu alayhi wa sallam- said in explaining the ‘Firqat an-Najeeyah’ (the Saved Sect): ‘They are those who are upon what I am upon and my Companions.’
Their belief in the Names of Allaah – the All-Mighty and the Magnificent – and His Characteristics (Sifaat) is that they affirm for Allaah –Azza wa Jal- what is affirmed in the Book and the Sunnah from the Names and Characteristics in the way which they befit Allaah -Subhanahu Ta’ala- without explaining how they are, or resembling them with anything else, or with Tamtheel (to liken Allaah or His Characteristics to that of the creation), or Tahreef (alteration and distortion of wording or meaning), or Ta’weel (metaphorical interpretation) of them or cancelling them. Just as Allaah -Azza wa Jal- said:
<< لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ >>
<< There is nothing like unto Him and He is the All-Hearing the All-Seeing>> [Shura : 11]
The Jahmiyyah were ruined due to their pondering about Allah and following their opinions -Sharh as-Sunnah | Dawud Burbank [Audio|En]
Sharh as-Sunnah : Lesson 57: Point 100
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
And know that the ruin of the Jahmiyyah was that they pondered about the Lord, the Mighty and Majestic. They introduced ‘Why?’ and ‘How?’. They abandoned the narrations. And they applied analogy , they weighed the religion according to their opinion. So they came with disbelief openly .They disbelieved and declared the rest of the people to be disbelievers. And the affair led them necessarily to stating Ta’teel (outright negation).
Shaykh Fawzan’s Explanation:
His saying, “And know that the ruin of the Jahmiyyah came about because they pondered about the Lord, the Mighty and Majestic,” the reason which caused the Jahmiyyah to become misguided to this great extent of misguidance is that they entered into the affair of the Lord, they began searching into it. So it is not permissible for the Muslim to search into the matter of the Lord. Rather, what is upon him is to have eemaan in Him and His Names and in His Attributes and not to enter into the kayfiyyah (how). Allaah, the Majestic and Most High, no-one knows about His Self and about how His Names and Attributes are except for Him, He, the Perfect. He, the Most High said:
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا
Allaah knows whatever is before them and whatever is behind them and they do not encompass Him with Knowledge. (Soorah-Taa Haa (20), aayah 110)
So, no-one can encompass Allaah, the Mighty and Majestic; He is the one who knows best about Himself and about other than Himself. So, therefore, we do not speak about the affair of Allaah except for that about which there is a proof from the Qur·aan and the Sunnah. And we withhold from whatever does not occur; whatever is not reported.
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