It is obligatory upon the Muslim to avoid reflecting upon the Self of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 34 : Point 44
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And reflecting about Allaah is an innovation because of the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam, “Reflect upon the creation and do not reflect upon Allaah because reflecting about the Lord casts doubt into the heart.”

[Souncloud Audio Link

Transcribed Audio:

It is obligatory upon the Muslim to avoid reflecting upon the Self of Allaah, the Mighty and Majestic and reflecting upon how (kayfiyyah), how of His names and attributes and actions? Because Allaah, the Majestic and Most High says:

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا 

He, Allaah knows whatever is in front of them and whatever is behind them and they do not encompass Him with knowledge. (Soorah Taa Haa (20), aayah 110)

So it is upon you to have eemaan in Allaah, the Mighty and Majestic and to venerate the Lord, the Perfect and Most High without reflecting upon His Self and how His names and attributes are.

His saying, “Reflect upon the creation but do not reflect upon Allaah,”[1] reflect upon the things created by Allaah and upon the signs Allaah has put in the creation (aayaat ul-kowniyyah).This will indicate to you the power of Allaah.

Then he mentions some lines of poetry:

“So how can the One truly worshipped be disobeyed

or how can the denier deny Him when in everything

there is a sign for him proving that He is one.”

So you should reflect upon the signs within the creation, in the heavens and the earth and the mountains and the rocks and the trees and the oceans and the created beings to derive proof from them for the tremendousness of the Creator, the Perfect and Most High and reflect upon the aayahs of Allaah in the Qur’aan. But as for your reflecting upon Allaah’s Self and how His names and attributes are, then you will not be able to reach that.

 وَلَا يُحِيطُونَ بِهِ عِلْمًا 

And they do not encompass Him with knowledge.
(Soorah Taa Haa (20), aayah 110)[2]

Footnotes:

[1] Reported by atTabaraaniyy in his book Al-Awsat and also by al-Laalikaa`ee in his book Sharh Usool al-I’tiqaad from a hadeeth of `Abdullaah ibn `Umar and the reality is some of the verifiers point out of those books that the chain of narration of that hadeeth is weak there and the hadeeth is also reported though by Aboo Shaykh in his book Al-Adama and by Abul Qaasim al-Asbahaaniyy in his book AtTargheeb as a hadeeth of Ibn Abbaas radiyAllaahu `anhuma and this hadeeth was declared to be hasan (good) by Shaykh al-Albaaniyy due to its having a number of narrations of support also from  a narration of Aboo Hurayrah radiyAllaahu `anhu and so on. At the end Shaykh al-Albaaniyy mentioned the different narrations. In summary, he said in As-Saheehah no. 1,788, “The hadeeth when its chain of narrations gathered is hasan (good) in my view and Allaah knows best.”

[2] Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said:  “Reflect upon the creation but do not reflect upon Allaah,” The verifier of the book mentioned that the hadeeth has some weakness in it and he mentioned that Shaykh al-Albaaniyy authenticates the hadeeth as being a hadeeth that is hasan (good) due to supports and he gave the reference for that. I (Shaykh Ahmad)  say,

“This hadeeth, its authentication needs examination and it may be the case that it is the speech of some of the Salaf and I say that reflecting upon Allaah meaning with regard to Allaah, the Mighty and Majestic’s Self, this is not befitting because a servant if he thinks, he reflects then he will only think and reflect based upon what his intellect pictures and based upon what crosses his mind with regard to things that he’s actually seen or heard or known whereas Allaah, the Perfect and Most High is above all of that. So, it is not befitting that anyone reflects upon His Self, He, the Most High because whenever a person imagines something then Allaah, the Mighty and Majestic will be contrary to it.

What will suffice us is to reflect upon Allaah’s creation and with regard to His tremendous and amazing ability and if a person were to reflect upon his own origin that will suffice him. So, let him reflect upon how Allaah caused that sperm drop to change, which He created him from into this tremendous being. How Allaah, the Mighty and Majestic changed that sperm drop from which He created an animal; one animal from another animal and how Allaah prepared everything from the created beings for that which He intended from it. So, Allaah prepared the cows for cultivation and He prepared the camels for carrying and so on and so forth as we can see and as we know. So, the One who is able to change that sperm drop into a person and a different one into an animal, is He not the Lord who has full ability over everything? Yes indeed and we bear witness over that.

So, what is important is that reflection should be upon the creation of Allaah not about His Self and let us read the saying of Allaah, the Most High:

لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ

There is nothing like Him and He is the All-Hearing, the All-Seeing.

(Sooratush-Shooraa (42), aayah 11)

And it is obligatory upon us to submit to this aayah so that our minds do not stumble into things that are not befitting and if it is the case that Paradise contains things that no eye has ever seen and no ear has ever heard of nor have ever crossed the heart, never crossed the mind of any human and it is a created thing created by Allaah then how about the Self of Allaah? And success is granted by Allaah.”

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

Transcribed by Saima Zaher.

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 Sharhu Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/asma-wa-sifaat-com/

Whoever claims that he saw his Lord in this world then he is a disbeliever in Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 34 : Point 43
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

ومن زعم أنه يرى ربه في دار الدنيا فهو كافر بالله عز وجل

And whoever claims that he sees his Lord in this world then he is a disbeliever in Allaah, the Mighty and Majestic.

[Souncloud Audio Link

Transcribed Audio:

Whoever claims that anyone can see Allaah in this world, seeing Him with their eyes not seeing Him in a dream then he is a disbeliever; kaafir because Allaah, the Majestic and Most High cannot be seen in this world and therefore when kaleemullaah, the one to whom Allaah spoke, Moosa alayhissalam:

قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي

لَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا

Moosaa (`alayhissalaam) said, “Oh my Lord, show Yourself to me so that I may look upon You.” So He said, “You will not see Me, however look at the mountain and if it remains settled at its place then you will see Me.”

(Sooratul-A`raaf (7), aayah 143)

So no one can see Allaah in this world (dunya). This is a point of consensus (ijmaa) amongst the scholars. Rather, seeing Allaah will be in the Hereafter because the people in this world are weak, they are not able to see Allaah, the Mighty and Majestic because of their weakness and therefore when Allaah manifested Himself to the mountain, it shattered and became dust. So, how about the son of Aadam who is made of flesh and blood?

But as for in the Hereafter, Allaah will give to the believers strength through which they will be able to see Allaah and they will delight in seeing Him, He, the Perfect and Most High. So, seeing Allaah in the Hereafter is established and is mutawaatir (quoted by a huge number of people at each level of transmission) is established for the believers. But as for in this world then no one will see Allaah with His eyes.

They disagree whether the Prophet sallAllaahu `alayhi wa sallam saw Him on the night of the ascent through the Heavens or did not see Him. And what is correct or the great majority are upon is that the Messenger did not see Him with His eye but rather, he saw Him with his heart and with his insight because no one can see Allaah in this life, because Allah is greater than that anyone should see Him in this life and therefore when the Prophet sallAllaahu `alayhi wa sallam was asked:

“Did you see your Lord on the night of the ascent (mi`raaj), ascent through the Heavens?” He said, “Noorun Anna Araahu.” (Light, how could I see Him?) ”[1]

Footnotes:

[1] Reported by Muslim hadeeth no. (178) from a hadeeth of Aboo Tharr radiyAllaahu `anh that the Prophet responded:

“Light, how could I see Him?”

And he said:

“His screen is light, if He were to uncover it then the shining light of His face would consume whatever his gaze came upon from His creation.

Hadeeth also reported by Muslim (179) from a hadeeth of Aboo Moosaa radiyAllaahu `anhu.

Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said,

“As for the saying of the author,  ‘Whoever claims that he can see His Lord in the life of this world then he is a disbeliever in Allaah, the Mighty and Majestic’.  I say, this claim has been claimed by many of the heretic Soofees, those who say that they see their Lord and they see the Prophet sallAllaahu `alayhi wa sallam and take from him and take from Allaah, the Mighty and Majestic directly and they believe that they are in a station higher than the station of Messengership and whoever claims this claim then he is a kaafir (disbeliever). There is no doubt about his disbelief and Allaah is the one who grants success.”

Shaykh Saalih as-Suhaymee hafizahullaah likewise mentions the same point that,

“This is the claim of the extreme Soofees, those who claim that they can take knowledge directly from Allaah, the Most High by way of Kashf and who claim that they can obtain knowledge of the hidden and unseen (ghaib) directly from Allaah, the Most High, this point refers to the like of them and that claim is disbelief.”

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

Transcribed by Saima Zaher.

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 Sharhu Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/asma-wa-sifaat-com/

The Attributes of Allaah & The Creed of Ahlus-Sunnah wal Jama’ah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 32 & 33 : Point 42
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

وكل ما سمعت من الآثار شيئا مما لم يبلغه عقلك نحو قول رسول الله صلى الله عليه وسلم قلوب العباد بين إصبعين من أصابع الرحمن عز وجل وقوله إن الله ينزل إلى السماء الدنيا وينزل يوم عرفة وينزل يوم القيامة وإن جهنم لا يزال يطرح فيها حتى يضع عليها قدمه جل ثناؤه وقول الله تعالى للعبد إن مشيت إلي هرولت إليك وقوله خلق الله آدم على صورته وقول رسول الله صلى الله عليه وسلم رأيت ربي في أحسن صورة وأشباه هذه الأحاديث فعليك بالتسليم والتصديق والتفويض والرضا ولا تفسر شيئا من هذه بهواك فإن الإيمان بهذا واجب فمن فسر شيئا من هذا بهواه ورده فهو جهمي

And whenever you hear something from the narrations, which your intellect cannot fully comprehend such as the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam : “The hearts of the servants are between two fingers from the fingers of the Most Merciful, the Mighty and Majestic”

and His saying:  “Allaah descends to the lowest heaven and He descends on the Day of `Arafah and He will descend on the Day of Resurrection and that the Hellfire will continue to have people cast into it until He, the Majestic and Praise will place His foot upon it”

and the saying of Allaah the Most High to the servant: “if you come towards Me walking, I will comes towards you running.”

And His saying “Allaah created Aadam upon His image.”

And the saying of the Messenger of Allaah sallAllaahu `alayhi wa sallam : “I saw my Lord in the most excellent form” and the like of these ahaadeeth.

Then upon you is to submit and to believe and to consign the how to Allaah and to be pleased and do not explain anything from this based upon your desires since having eemaan in this is obligatory so whoever explains anything from this based upon his desires and rejects it then he is a Jahmee.

[Souncloud Audio Link

Transcribed Audio:

The texts of the sifaat (attributes) that are established for Allaah, the Mighty and Majestic, it is obligatory upon you to affirm them just as they come upon their reality without interfering with them with your intellect and saying this does not befit Allaah. Allaah is declared free of that and this is resemblance; tashbeeh, as is said by the Mu’attilah; deniers of the attributes or that you believe that Allaah resembles His creation as is said by the Mumaththilah; those who declare the Creator to be like the creation. So each of the two groups are upon misguidance.

  • Mu`attilah; those who deny the attributes, they went beyond the limit in tanzeeh (declaring Allaah free) to such an extent that they denied the names and attributes in order to flee away from tashbeeh (resemblance) they claimed.
  • Mumaththilah; those who liken Allaah to the creation, they went beyond the limit in affirming to such an extent that they likened Allaah to His creation.

Both of these positions are baatil (false and futile).

And the position of the Ahl-ul-Sunnah is al-wasat (the middle and justly balanced position), they affirm the names and attributes for Allaah with affirmation without tashbeeh (without likening Allaah to the creation) and they negate from Him any resemblance to a created being declaring Him free of imperfections but without denying the attributes. This is the position of the Ahl-ul Sunnah W`al Jama`ah. In accordance with His saying He the Most High said:

لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ

There is nothing like Him.
(Sooratus-Shurah (42) aayah 11)

This is a refutation of the Mumaththilah; those who liken Allaah to the creation, “there is nothing like Him.”

وَهُوَ السَّمِيعُ الْبَصِيرُ

And He, Allaah is the All-Hearing, the All-Seeing.
(Sooratus-Shurah (42) aayah 11)

This is a refutation of the Mu`attilah; those who deny the attributes and the aayah proves that affirming the names and attributes does not necessitate tashbeeh (resemblance) to the creation nor tamtheel (His being like) the creation and the fact that the people affirm whatever attributes He has affirmed for Himself or His Messenger sallAllaahu `alayhi wa sallam, we affirm those attributes and that in no way necessitates that we have likened Him to the creation or declared Him to be resemblance to the creation. This is the correct methodology with regard to the matter of Al-Asma Wa-Sifaat (names and the attributes).

Like such as “The hearts of the servants are between two fingers from the fingers of the Most Merciful, the Mighty and Majestic,”[1] you should affirm asaabi` (the fingers) for the Most Merciful as occurs in the hadeeth and you should not say that they are like the fingers of the created being for this is tashbeeh (likening) Him to the creation, we declare Allaah free of it. Rather, we affirm it as befits the Majesty of Allaah, the Perfect and Most High not like the fingers of the created beings.

And we affirm the Hadeeth Qudsee in which Allaah, the Majestic and Most High says:

“Whoever comes to me walking, I come to him running.”[2]

Meaning whoever hastens towards My pleasure and towards obedience to Me then I will hasten to forgive his sins and to carry out his needs. so the meaning of harwalah (running) is not the meaning that is well-known with us but rather it is explained by the end of the hadeeth by His saying, “If he were to ask Me, I would certainly give to him and if he were to ask My refuge, I would certainly grant him refuge.” So, the meaning of al-harwalah here is hastening to carry out the needs of His servant just as the servant hastens to the obedience to Allaah. So, does the servant run in reality or in meaning?[3]

So this contains a refutation of some of those who are overhasty in affirming al-harwalah (running) for Allaah and this is the case of actions which are done as a response just as He, the Most High said:

فَيَسْخَرُونَ مِنْهُمْ ۙ سَخِرَ اللَّهُ مِنْهُمْ

So they (the disbelievers) mock at the believers, Allaah will mock at them.(Sooratut-Towbah (9), aayah 79)

He, the Most High said:

إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

اللَّهُ يَسْتَهْزِئُ بِهِمْ

They (the hypocrites) say, “We were only mocking.” Allaah will mock them.(Sooratul-Baqarah (2), aayah 14-15)

He, the Most High said:

وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

And they plotted and Allaah planned.
(Soorah Aali `Imraan (3), aayah 154)

So, it is obligatory to have awareness of these tremendous principles so that a person may be upon clear insight and be aware of the position of the Salaf with regard to it; those who are more firmly grounded than you and had more knowledge than you and a person should not try and make himself independent with his own understanding and his own intellect and affirm for Allaah things that he does not know about based upon what is apparent or based upon some unclear things, when there are decisive evidences, which explain and clarify them. So, it is obligatory to refer that which is unclear back to that which is clear and only those who are firmly grounded in knowledge will be guided to doing this. So, it is obligatory upon the student of knowledge and the beginner that he should not be hasty in these matters. Rather, he should withhold with regard to them and he should learn how he is to understand them upon the methodology of the Salaf and upon the clear, correct way. The Salaf (predecessors) did not fall short in making the truth clear and in laying down principles and regulations. However, this requires learning and understanding.

And the like of this also is his saying sallAllaahu `alayhi wa sallam:

“Our Lord descends to the lowest heaven.”[4]

“And He descends on the evening of Arafah.”[5]

“He will come on the Day of Resurrection.”

He, the Most High said:

هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

Do they but await that Allaah should come to them screened by clouds and the angels come and the affair will be finished and to Allaah return all affairs. (Sooratul-Baqarah (2), aayah 210)

And likewise with regard to Allaah, the Most High’s coming on the Day of Resurrection, it occurs also as a side point in a hadeeth of Abu Hurayrah radiyAllaahu `anh.[6]

“He will come on the Day of Resurrection to carry out judgement upon His servants.”[7]

We affirm these matters for Allaah upon their reality (haqeeqah) without interfering by defining the kayfiyyah (how). So, we do not burden ourselves with awareness of how He will descend and how He will come. So, the kayfiyyah (how), we do not enter into it but as for the meaning then it is ma’qool (understood) and therefore, when Imaam Maalik was asked about how al-istiwaa; how the ascending is when the questioner said:

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

The Most Merciful ascended over the Throne.
(Soorah Taa Haa (20), aayah 5)

Then the questioner said to Imaam Maalik:

“How did He ascend?”

He was asking about kayfiyyah (how).

Imaam Maalik rahimahullaah said to him:

الاستواء معلوم

“The ascending is known.”

Meaning known with regard to its meaning.

Imaam Maalik said:

والكيف مجهول , والإيمان به واجب , والسؤال عنه بدعة

“And how is unknown and having eemaan in it is obligatory and asking about it is bid’ah (innovation).”

This is the sound methodology in the like of these affairs.[8]

Likewise, affirmation of assoorah (a form) for Allaah, the Mighty and Majestic in his saying sallAllaahu `alayhi wa sallam:

“Allaah created Aadam upon his image.”[9]

And in a narration:

“Upon the form of the Most Merciful one.”[10]

So, we affirm assoorah (a form or image) for Allaah, the Mighty and Majestic just as His Messenger affirmed it for Him in his saying:

“I saw my Lord in the best form.” [11]

i.e this was in the world seeing Him in a dream in the best form. It contains affirmation of assoorah (form or image) for Allaah, the Majestic and Most High as befits His Majesty, not like the images of the created beings but rather, it is the assoorah (image or form) of the Most Merciful, the Majestic and Most High. So, these matters, we affirm them and we do not enter into them nor raise doubts about them nor delve further into them.

His saying, “We consign or surrender the matter,” what is correct is to perform tafweed of the kayfiyyah (how) it is, not tafweed of the meaning.[12]

His saying, “Do not explain anything from these with your desires,” rather you must explain them with the correct meaning that befits Allaah, the Majestic and Most High. It should not be said that they are not to be explained. Rather, they are to be explained and their meaning is to be made clear and tafweed (surrender, consigning) is just with regard to how only. So, therefore you affirm an-nuzool (His descending) but you negate the kayfiyyah (how). Allaah, the Majestic and Most High comes on the Day of Resurrection to carry out the judgement just as He, the Most High said:

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

And your Lord will come. (Sooratul-Fajr (89), aayah 22)

هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

Do they but await that Allaah comes to them screened by clouds and the angels and the affair is concluded. (Sooratul-Baqarah (2), aayah 210)

He, the Perfect will come to carry out judgement upon His servants. However, it is not like the coming of the created being and the coming of one of the creation. Rather, it is coming as befits His Majesty however He wishes, He, the Perfect and Most High.

His saying, “You should not explain any of this Bi Hawaaka (with your desires),” meaning do not explain them without knowledge (`ilm) but as for your explaining them as necessitated by the evidences and referring that which is unclear back to that which is clear then there is no harm in it. But as for a person who is a beginner or an ignorant person then he should not enter into these very grave matters and these tremendous matters because this is a mistake and something very dangerous and I see many of the youth who feign knowledge being bold upon the matters of `aqeedah and they start to derive things from them and to speak about them and then they have enmity towards each other based upon these things and they break ties with each other when they disagree.

So, oh brothers, Allaah did not burden us with these matters. Upon you is to proceed upon the methodology of the Salaf and to say what they said. The books of `aqeedah are precisely written and all praise is for Allaah and printed and corrected and being studied and carefully checked so do not introduce things from yourselves and understandings from yourselves, you have been  sufficed having to do this.

His saying, “Having eemaan in this is obligatory,” having eemaan in the names of Allaah and attributes and His actions is obligatory. It is obligatory upon the servant and from having eemaan in Allaah is to have eemaan in His names and His attributes as befits His Majesty, He, the Perfect and Most High. So, the person who interferes in the matters of names and attributes, either with ta`teel (negation) or with tamtheel (likening the Creator to the creation) or with tafweed (claiming ignorance about the meaning) or by bringing explanation from himself then this person has not believed in Allaah with true and full eemaan. Rather, his eemaan is deficient.

His saying, “So, whoever explains anything from this based upon his desires and rejects it then he is a Jahmee,” the Jahmiyyah negated the names and attributes because they explain them in accordance with what befits the created being. There is no doubt that Allaah is declared free of that which befits the created being. So, they initially likened Him and then secondly, they negated based upon their tamtheel (having likened Him to the creation) since nothing was apparent to them from these texts except that which resembles the created beings.

So, therefore they denied them on account of that but as for if they had just said these texts contain attributes and names of Allaah in reality, that they are as befit Him, they are not like the names of the created beings nor like the attributes of the created beings, if they’d just followed this methodology, they would have been safe and sound but they were afflicted on account of their understanding and their desires.

And the Jahmiyyah, this is an ascription to Al-Jahm ibn Safwaan at-Tirmidhiyy or As-Samar Qandee, this well-known deviant, ascribed to the town of Tirmidh or the area of Samar Qand and he was the first one who manifested the saying that the Qur’aan is created and who had the saying that the names and the attributes are to be negated and who said that eemaan is just merely awareness in the heart to the rest of his sayings of misguidance and disbelief. So, whoever holds this belief then he is ascribed to him or it is to be said this person is a Jahmee in ascription to Al-Jahm.

Footnotes:

[1] Part of a hadeeth reported by Muslim (2,654) from a hadeeth of `Abdullaah ibn `Amr ibn al-`Aas radiyAllaahu `anhuma.

[2] Reported by Al-Bukhaariyy (7,405) and Muslim (2,675) from a hadeeth of Abu Hurayrah radiyAllaahu `anh.

[3] Side point: Whether ar-harwalah (running) is to be understood literally or it’s to be explained as Shaykh al-Fowzaan mentioned in the likes of what occurs at the end of the hadeeth then as Shaykh al-Fowzaan hafizahullaah said, This is also what was said by Shaykh ul-Islaam ibn Taymeeyah in Majmoo` al-Fataawa and likewise you’ll find in the explanation of Shaykh Saalih Aal ash-Shaykh upon Al-Waasitiyyah of Ibn Taymeeyah, the same explanation, he explained it that here in this particular hadeeth al-harwalah means Allaah, the Most High’s hastening to carry out the needs of His servant and to forgive him.

However, there are others from the People of Knowledge who affirm al-harwalah (running) as an attribute for Allaah, the Most High as is apparent. From them was Imaam Ad-Daranee in his refutation of Al-Mareesee. Likewise, from the present day scholars Shaykh bin Baaz rahimahullaah in his fataawa; Fataawa Noor `Alaa al-Darb. Likewise, Shaykh ibn `Uthaymeen in his fataawa and in his fataawa of al-`aqeedah in his book Al-Qawaa`id al-Muthlaa and Shaykh `Ubayd in his explanation, he agreed with that as well. Likewise, the Saudi Lajna also and likewise, Shaykh al-Albaaniyy in Silsilatul Huda Wan-Noor tape series, all of them affirming this as an attribute for Allaah as befits His Majesty.”

Likewise, Shaykh Saalih as-Suhaymee hafizahullaah said in his taped explanation – “So, the Salaf had a great deal of speech concerning it, however, what has most right in the matter is that we should have eemaan in it as befits the Majesty of Allaah, meaning we affirm it as an attribute for Allaah as it stands and it is a proof for His responding to His creation, we affirm the attribute and what’s necessitated by the attribute is that Allaah indeed responds to His creation. So what is indicated by the attribute and its affect is His reward. So affirming the attribute ar-harwalah has more right than the saying of those who say that it means giving reward alone.”

[4] Reported by Al-Bukhaariyy (6,321) and Muslim (758) from Abu Hurayrah radiyAllaahu `anhu.

[5] Reported by Muslim (1,348) from `Aa`ishah that Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“There is no day when Allaah frees more slaves from the fire than the day of Arafah and He indeed draws close then He boasts about them to the angels and says “what do those people want?” 

[6] Reported by Al Bukhaariyy (806) and Muslim (182), a long hadeeth containing the wording:

“And Allaah will come to them, He, the Mighty and Majestic.” 

[7] He, the Most High said:

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

And your Lord will come and the angels in ranks.
(Sooratul-Fajr (89), aayah 22)

[8] Side point: Shaykh Saalih as-Suhaymee hafizahullaah in his explanation mentioned a number of attributes and he applied the same principle to each one with regard to Allaah’s hand for example, he says, “The hand the meaning is known, the how is unknown, having eemaan in it is obligatory and asking how is an innovation.”

[9] Reported by Al Bukhaariyy (6,227) and reported by Muslim (2,841) from a hadeeth of Abu Hurayrah radiyAllaahu `anhu.

[10] Reported by AtTabaraaniyy in Al-Mu’jam al-Kabeer and by Al-Haarith ibn `Abee Usaamah in his Musnad and by Ibn Khuzaymah in Kitaab at-Tawheed from a hadeeth of `Abdullaah ibn `Umar radiyAllaahu `anhuma and it was declared authentic by Imaam Ahmad and Ishaaq ibn Raahaweyh as occurs in Meezaan al-I’tidaal of Imaam athThahabiyy.

Side point: Some of the People of Knowledge such as Ibn Khuzaymah and some others declare this wording to be weak and likewise Shaykh al-Albaaniyy declared this wording weak in AdDa`eefah, hadeeth number 1,176 because of four weaknesses in the chain of narration. Ibn Khuzaymah himself pointed out three of the weaknesses and Shaykh al-Albaaniyy mentions the 4th weakness as well, Allaahu `Aalam.

[11] Reported by Imaam Ahmad in his Musnad and it should be volume 5, page 243 and by At-Tirmidhiyy in his Sunan from a hadeeth of Mu`aadh radiyAllaahu `anhu and it was declared authentic by At-Tirmidhiyy and he mentioned Al-Bukhaariyy declared it authentic also and likewise it was declared  saheeh (authentic) by Shaykh al-Albaaniyy.

[12] Side Point: The position of the People of the Sunnah is with regard to the attributes of Allaah, the Most High then we say just as Imaam Maalik said as for the meaning of the attributes then we affirm the meaning but as regards to how the attribute is then we do not know so that is what we consign to Allaah, we give up on that, how it is; we do not know, we leave that to our Lord, Allaahu `Aalam. Whereas, as regards to the Mufawwidah; the deviant group then they  do the tafweed of the meaning i.e  they say we don’t know what the meaning is.

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

Transcribed by Saima Zaher.

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]

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The true believers will see their Lord on the Day of Resurrection openly with their eyes – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 16 : Point 14
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have Eemaan in seeing Allaah on the Day of Resurrection. They will see Allaah, the Mighty and Majestic, with the eyes of their heads. And He will bring them to account without any mediator [01] or any interpreter.

[Souncloud Audio Link

Transcribed Audio:

From the tremendous and important matters of `aqeedah is: Affirmation of the fact that the true believers will see their Lord on the Day of Resurrection openly with their eyes, just as they see the Moon on the night of the full Moon and just as they see the Sun clearly, not obscured by any clouds, as occurs in the authentic ahaadith which are mutawaatir (reported by huge numbers of people at every level of transmission, so many that it is impossible to could have got together upon lie) affirming the believers seeing their Lord.

And Imaam Ibnul-Qayyim brought in Haadiyul-Arwah (ilaa Bilaadil-Afraah) the hadeeth occurring about this. And he did so at great length, quoting their chains of narration; and they are mutawaatir (reported by huge numbers of people at every level of transmission) affirming that the believers will indeed see their Lord openly with their eyes.

And the people of misguidance from the deviant sects, such as the Mu`tazilah and those who took their position, they opposed this and they denied ar-ru’yah (the Seeing, that the believers will indeed see Allaah on the Day of Resurrection). And it is something mentioned in the Qur’aan. He, the Most High, said:

For those who did well in the world, will be al-husnaa (the finest reward of Paradise) and ziyaadah (an increase) [02] (Soorah Yoonus (10), aayah 26)

There occurs in Saheeh Muslim that the ziyaadah, the increase, is looking at the Face of Allaah the Perfect and Most High. [03]

And He the Most High said:

They shall have whatever they (the believers in Paradise) wish therein and with Us there is something extra.(Soorah Qaaf (50), aayah 35)

And al-mazeed, that which is extra, is looking at the Face of Allaah, the Perfect and Most High. And there occurs in Sooratul-Qiyaamah:

Some faces on that day (Day of Resurrection) will be radiant, looking at their Lord (Sooratul-Qiyamah(75), aayahs 22-23)

Naadirah with a daad from an-nudrah, radiance, which means that which is shining and beautiful.

You will recognise upon their faces nadrah (the radiance) of bliss (Sooratul-Mutaffifeen (83), aayah 24)

…looking at their Lord

With a zaa· (naazirah) meaning with their eyes. They will be looking at Allaah, the Majestic and Most High, feeling more joy at that than the joy which they experience on account of the bliss in Paradise. This occurs in the Honourable Qur’aan. In Sooratul-Mutaffifeen He said with regard to the disbelievers:

But no, on that Day, the disbelievers will be screened away and prevented from seeing their Lord (Sooratul-Mutaffifeen (83), aayah 15)

Meaning screened and blocked from seeing Allaah. So if the disbelievers are blocked from seeing Allaah, then this is a proof that the believers will see their Lord the Mighty and Majestic. [04] And that is because the believers believed in Him in this world, yet they did not see Him. Rather they relied upon the evidences and therefore believed in Him. And they believed in His Messengers. So they believed in Him even though they did not see Him in this world. So therefore Allaah will honour them in Paradise that He will show Himself to them, so that they will see Him openly because they believed in Him in this world and did not see Him. But as for the disbelievers, because of the fact that they disbelieved in Him in this world, therefore Allaah will block them from seeing Him on the Day of Resurrection as a recompense (punishment) for them.

as a fully appropriate recompense. (Sooratun-Naba· (78), aayah 26)

And from the false doubts which the Mu`tazilah rely upon, and those who held their saying, is that Allaah said to Moosaa: You shall not see Me.

In His saying:

And when Moosaa came to Our appointed place and His Lord spoke to Him, he (Moosaa) said O My Lord show Yourself to Me, so that I may look upon You. So He (Allaah the Most High) said You will not see Me. However look at the mountain. So if it remains settled in its place, then You will see Me (Sooratul-A`raaf (7), aayah 143)

They said, “And this is a proof that Allaah cannot be seen.” We say: Yes this is with regard to this world, because the event occurred in this world. We agree that Allaah cannot be seen in this world. So Moosaa asked to see Him in this world, so Allaah, the Majestic and Most High, said: He said You will not see Me  Meaning in this life.

And an-nafee, negation, with Lan (in Arabic it is negation of something that is occurring in the future) does not necessitate ta’beed (its being something forever). Rather it is a negation for a certain time. So (His saying) : He said You will not see Me – Meaning, ‘You will not see Me in this world.’ And there occurs in the Arabic language that negating something with Lan does not necessitate its being forever (a negation forever). And therefore Ibnu Maalik [05] said in al-Kaafiyatush-Shaafiyah in nahw (Arabic grammar):

Whoever holds the opinion that negating something with Lan means forever, Then reject his saying and support other than it.

Meaning that Lan does not necessitate a negation that is forever. And the proof is also that Allaah said with regard to the Jews:

Then wish for death if you are truthful. But they will never wish for it (Sooratul-Baqarah (2), aayahs 94-95)

Yet it occurs that in the Hereafter they will indeed wish for death in order to be relieved from the torment. He, the Most High, said:

They will call out ‘O Maalik! Let Your Lord put an end to us’ (Sooratuz-Zukhruf (43), aayah 77)

So they will request death. So this proves that Lan does not mean negation without end. This is what is necessitated by the Arabic language and it is what is necessitated by what is indicated in the Qur’aan.

They say also that what proves that Allaah cannot be seen is His saying:

Sight cannot encompass Him (Allaah) but He encompasses Sight (Sooratul- An`aam (6), aayah 103)

We say to them: this does not contain a negation of Seeing (ru·yah), rather it only negates totally encompassing (idraak). He did not say, “Sight will not see Him.” He said, “it will not encompass Him.”

And denying encompassing is something different to denying seeing. So sight will see Him, however it will not encompass Him. So idraak means encompassing Allaah, the Majestic and Most High. So Even though they will see Him in Paradise, they will not fully encompass Him, He the Perfect and Most High. So what is negated here is encompassing him. [06] So they will see Him but they will not fully encompass Him. They will see Him as is proven by the evidences. And harmonizing the texts is what is obligatory. If there are differences between texts, then as far as it is possible to harmonize between them, this must be done. And this is clear; and all Praise is for Allaah. And the Speech of Allaah can never contradict itself. Rather some parts of it explain other parts. As for the person who takes one aayah and abandons a different ayaah, then this is from the people of deviation. He the Most High said:

So as for those people in whose hearts is deviation, then they follow that which is unclear, seeking discord and seeking to falsely interpret it (Soorah Aali `Imraan (3), aayah 7)

So evidence is taken from the Qur’aan in totality.

All of it is from our Lord (Soorah Aali `Imraan (3), aayah 7)

Just as the raasikhoon (those firmly grounded in knowledge) say. So the Qur’aan, some parts of it explain the rest. And there can never be any contradiction in it because Allaah has negated from it any contradiction. He, the Most High, said:

Will they not ponder/reflect upon the Qur’aan. If it had been from other than Allaah, they would certainly would have found in it many contradictions (Sooratun-Nisaa· (4), aayah 82)

So if you have a problem in understanding an aayah, then you look into the Qur’aan for that which will explain it. And if you do not find that, then you go to the Sunnah to find that which will explain it in the Sunnah. And if you do not find its explanation in the Sunnah, then you go to the sayings of the Companions, those who narrated from the Messenger sallAllaahu ` alayhi wa sallam, to find in their sayings that which will explain the aayah which you have a problem in understanding. The Qur’aan, and all Praise is for Allaah, is preserved in its wording and in its meaning. It neither opposes nor contradicts itself, rather contradictions only occur in the understandings of mankind.

And likewise those false claimants to knowledge, those who did not truly study knowledge and did not take the principles of deriving evidence and of how to reach conclusions, they derive proof without understanding (fiqh). And they affirm things which no-one before them affirmed from the people of knowledge because of jahl, ignorance, and because of ta`aalum, pseudo-knowledge/false knowledge. So these are tremendous matters which require learning and require precision and require careful consideration and require verification, because the `aqeedah (creed and belief) is the foundation. And if there are deficiencies in it, this will be a deficiency in the foundation (of your religion). So in summary, this is the disagreement of the people with regard to seeing Allaah the Mighty and Majestic on the Day of Resurrection. So Allaah cannot be seen in this world. He will only be seen by the believers in the Hereafter. And He will be screened away from the disbelievers.

His saying, “And having Eemaan in ar-ru’yah (seeing Him) on the Day of Resurrection.” Why did he say on the Day of Resurrection? Because He, the Majestic and Most High, cannot be seen in this world.

And his saying, “They will see Allaah, the Mighty and Majestic, with the eyes of their heads.” He said with the eyes of their heads to negate ta’weel, false interpretation/ misinterpretation, of those who say the meaning of ‘they will see their Lord’ means: with their hearts, not with their sight.

His saying, “And He will bring them to account without any mediator and without any interpreter.” Meaning, on the Day of Resurrection at the hisaab, Reckoning, the servant will be in private with his Lord. And Allaah will call him to account for his deeds in his language which the servant will understand. There will be no interpreter between him and Him. The interpreter is one who conveys the meaning from one language to another language, like the one who conveys the meaning from the English language to the Arabic language or vice versa because the languages are many.

Footnotes:

[01] Translator’s side point: ‘without any screen’ in some editions

[02] Translator’s side point: Muhammad ibn Jareer At-Tabaree, the famous mufassir of the Qur’aan, explained this part of the aayah by saying, “For those from His creation who performed the worship of Allaah well in this world, such that they obeyed Him with regard to what He commanded them and forbade them.”

[03] Reported by Muslim in his Saheeh (no. 181) (in the Book of Eemaan) (Hadeeth of) Suhayb radiAllaahu `anh, from the Prophet sallAllaahu ` alayhi wa sallam that he said,

“When the people of Paradise enter Paradise, Allaah, the Exalted and Most High, will say, ‘Do you wish for Me to give you any increase?’ So they will say, ‘Have You not made our faces white? Have You not entered us into Paradise and saved us from the Fire.’ He said: So then He will uncover the screen and they will not have been given anything which is more beloved to them than looking at their Lord the Mighty and Majestic.

And then he recited this aayah:

For those who did well in the world, there will be the best reward (of Paradise) and an increase (looking upon their Lord). (Soorah Yoonus (10), aayah 26)

[04] Translator’s side point: As Imaam ash-Shaafi`ee also said, that this is mentioned as being a punishment for the disbelievers that they will blocked, not able to see their Lord. So therefore the believers who will not be punished, this is affirmation that they will indeed see their Lord.

[06] Translator’s side point: Some of the people of knowledge mention a point that a person for example from a distance may see the walls of a town, but not see what is beyond the walls, he may see the town but he doesn’t see what is beyond the town, what is inside the town and all the details, all around the town from every aspect. He does not encompass the town he can just see the town. So there is a clear difference between idraak, totally encompassing something, and between seeing it.

[05] Translator’s note: the great scholar of the language

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 16

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-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 Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

The Qur’aan is the Speech of Allaah and It is NOT Created – Sharhu Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 15 : Point 13
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And the Qur’aan is the Speech of Allaah, His Revelation and His Light. It is not created, because the Qur’aan is from Allaah and that which is from Allaah is not created. This is what was stated by Maalik ibn Anas and by Ahmad ibn Hanbal rahimahumAllaah and by the jurists who came before them and after them. And disputation concerning it is disbelief.

[Souncloud Audio Link

The Explanation:

His saying, “And the Qur’aan is the Speech of Allaah, and His Revelation sent down and His Light. And it is not created”. From the creed and belief of AhlusSunnah wal-Jamaa`ah, the People of the Sunnah and the Jamaa`ah is that the Qur’aan is the Speech of Allaah. He spoke with it in reality and Jibreel heard it from Him and he descended with it to Muhammad sallAllaahu `alayhi wa sallam. No one disagreed about this creed and belief, (no-one) from the people of knowledge who proceeded upon the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam. The only ones who disagreed about it were the people of misguidance from the Jahmiyyah, the followers of Al-Jahm ibn Safwaan, and the offspring of the Jahmiyyah who are the Mu`tazilah and the Zaydiyyah and the Shee`ah. All of those people took up this matter from the Jahmiyyah. And likewise the Ibaadiyyah; all of them proceeded upon the methodology which contradicts the methodology of the Ahlus-Sunnah walJamaa`ah. And they held that the Qur’aan is something created because, in their view, Allaah is not to be described as speaking, just as He is not described with the Attribute of Hearing or Seeing or Knowing or Willing and other than that, in their view. Nor is he described as having a Face or having two Hands to other than that. And their intent in this is to corrupt the `aqeedah (creed and belief). Even if they try to make it seem that their intent is actually to declare Allaah, the Majestic and Most High, free from any resemblance to the created beings. And this is a false claim, because the Attributes of the Lord, the Perfect, do not resemble the attributes of the created beings. So the Lord, the Majestic and Most High, has Names (asmaa·) and Attributes (sifaat) which befit Him and His Greatness. And the created beings have names and attributes/characteristics which are appropriate for them and for their human nature. So there is no resemblance between the two types from the aspect of true reality, haqeeqah and of the ‘how’, kayfiyyah, even though they share in the meaning and the wording. And this is called al-mutawaati·, different things which are covered by a common word. However, they do not share in the reality and in how they are (kayfiyyah). This is the position of the Ahlus-Sunnah wal-Jamaa`ah, and their proof for this is from the Book of Allaah.

And if anyone from the people of shirk seeks that you grant him protection then grant him protection so that he can hear the Speech of Allaah (Sooratut-Towbah (9), aayah 6)

So He ascribed Speech to Himself, He the Perfect and Most High, and said with regard to the hypocrites:

They wish to alter the Speech of Allaah (Sooratul-Fat.h (48), aayah 15)

So He ascribed it to Himself. And the proofs from the Sunnah and the ijmaa` (consensus of this nation) are many for this matter. So it is a matter of certainty without there being any doubt. And the disagreement of the people of misguidance does not affect the fact that the Qur’aan is the Speech of Allaah. And it is one instance of His Speech, He the Perfect. So Allaah speaks and He continues to speak whenever He wishes, if He wishes, with whatever He wishes. He has the Attribute of Kalaam (Speech) and this Qur’aan is one of the instances of the Speech of Allaah. So He spoke with the Tawraah and (He spoke) with the Injeel and with the Zaboor. He speaks with commands and with prohibitions. He says to something kun, be, and it is.

His (Allaah’s) command, when He wills something, is just that He says to it be, and it is. (Soorah Yaaseen (36), aayah 82)

So He affirmed for Himself qawl (Saying).

When Allaah said O `Eesaa (Soorah Aali `Imraan (3), aayah 55)

And He spoke to Moosaa, with Speech which Moosaa heard when He sent him to Fir’awn (the Pharaoh). So Allaah, the Majestic and Most High, has the Attribute of Speech and from His Speech is the honourable Qur’aan.

As for the saying of the people of misguidance, that its being ascribed to Allaah is ascribing a created thing to its Creator, like the she-camel of Allaah or the House of Allaah; so we say this is a lie, and it is a deception. That which is ascribed to Allaah is of two categories:

The first category is ascription of abstract things or Attributes (ma`aanin) –  i.e non-material objects

The second category is ascribing material objects.

Abstract things or Attributes which are ascribed to Allaah: then this is to ascribe an Attribute to the One who has the Attribute. And it is a true and real ascription. So this will be from His Attributes, such as Speech and Hearing and Seeing.

Ascribing objects, such as the she-camel and the House of Allaah (the Ka`bah) this is ascription of a created thing to the One who created it. And it is an ascription to show honour.

But those people (those who say the Speech of Allaah means the speech created by Allaah) they have mixed up these two matters and they do not make a distinction between this and this. And therefore the People of the Sunnah and the Jamaa`ah state this matter in the Books of creed and beliefs to refute the people of misguidance. And if Allaah did not have Speech, as those people claim, then how does He command and prohibit? And the meaning of this would be that the Islamic rulings are nullified. And it undermines the main foundation and it is the Qur’aan. So if this fundamental is undermined, then Islaam would collapse. However they take cover under the claim of tanzeeh (declaring Allaah free from resemblance to the creation). But this is not tanzeeh, rather it is ta`teel (purely striping Him of Attributes). And there is a difference between ta`teel denying Attributes and between tanzeeh (declaring Him free from resemblance). At-tanzeeh is that which Allaah mentioned in His Saying:

There is nothing like Him (Sooratush-Shooraa (42), aayah 11)

Do you know of anyone similar to Him? (Soorah Maryam (19), aayah 65)

This is tanzeeh, declaring the Creator free of resemblance to the creation, which is mentioned by Allaah. And it is to deny any resemblance between the creation and the Creator or that the creation is equal to the Creator. That is what Allaah, the Majestic and Most High, is declared free of. But as for denying the Attributes, then that is just ta`teel, pure denial and negation, which comes about as a result of tashbeeh [01] . So they imagine resemblance initially and then they deny the Attributes secondly. And this is not tanzeeh, declaring the Creator free of resemblance. So there is a difference between tanzeeh, declaring the Creator free of resemblance and between ta`teel, denying the Attributes.

The Ash`arees came with something astonishing, even more astonishing than the saying of the Jahmiyyah. So they said,

“The Speech of Allaah is divided into two categories: the meanings and the words. The meanings, this is the Speech of Allaah. And Allaah has the Attribute that He has Speech, and it is the meaning which has existed eternally in Himself. But as for Allaah speaking with letters and with a voice, then this is to be denied for Allaah in their view. And they say it (His Speech) is just a meaning existing in Himself, He the Most Perfect and Most High. As for the words, then it is the speech of a created being meaning it is from the speech of Jibreel or from the speech of Muhammad sallAllaahu `alayhi wa sallam.”

So they made the Qur’aan to be composed of two things, from something created and from something not created. So they did not come to be with the People of the Sunnah and say that the Qur’aan is not created. And they were not with the Jahmiyyah and said that the Qur’aan all of it is created. Rather they were waverers (neither here nor there). Just like the saying of the Christians with regard to the Messiah, that he was composed of two things, of the divine and the human. And they say that the human and divine became as one. [02]

So in summary this matter is very great. And do not be intimidated by the traitors, those who claim that they are from the People of the Sunnah, and those who say, “This matter does not warrant all of this arguing. And Imam Ahmad went beyond the limit when he refused to say that the Qur’aan is created. And this matter does not warrant all of this.” This is present in the writings of some of those who ascribe themselves to knowledge, and some who say, “What happened between Imam Ahmad and his opponents was just a political disagreement.” But if you carefully reflect, you will find that this matter is not something slight. Because if it is denied that the Qur’aan is the Speech of Allaah, then what remains with us? If the Lord has the Attribute of Speech removed from Him, then this will be a deficiency in the Lord, the Perfect. Because the one who does not speak is not an ilaah (is not one who is deserving of worship). And Allaah, the Perfect, He rebuked the Jews when they worshipped the calf and said:

Do they not see that it (the calf) does not speak to them. (Sooratul- A`raaf (7), aayah 148)

So it must be the case that the Lord speaks. And He controls and He commands and He forbids. So therefore if Speech is negated for Allaah, then it would be the case that He is not deserving of divinity and the right to worship. High and Exalted is Allaah above what they say. So this is a tremendous matter. Therefore Imaam Ahmad rahimahullaah took the stance that he took, the stance of the unshakable mountains, and he would not give in, and he did not make any exceptions for himself. And he had patience upon the trial and he had patience upon imprisonment and upon being lashed and upon being demeaned by three khaleefahs (Caliphs), al-Ma·moon, al-Mu`tasim and al-Waathiq. Each one of them followed on in succession upon torturing him. They wanted him to give in, but he refused rahimahullaah and he remained firm. At the end of the time of al-Waathiq (the last of the three), it is said that he turned back from this, when there was a debate between a scholar from the People of the Sunnah and between Bishr al-Mareesee and (Bishr) al-Mareesee was defeated, and at that point al-Waathiq turned back. [03]

So in summary, this is a tremendous matter and it is very important and must not be treated lightly. And it may not be said, as some of the ignorant people and some of the writers and the intellectuals say, or the Ash`arees or those who follow their way, they say, “This is a matter which does not warrant all of this importance and all of these refutations.”

And Imam Ahmad used as a proof against them His Saying:

So that he may hear the Speech of Allaah. (Sooratut-Towbah (9), aayah 6)

Thus did Allaah say before. (Sooratul-Fath (48), aayah 15)

“Allaah said,” so He affirmed for Himself Speech and Sayings.

His saying, “and His Revelation sent down,” meaning the Qur’aan. He sent it down to His Prophet Muhammad sallAllaahu `alayhi wa sallam through the intermediary Jibreel, `alayhis-salaam. He the Most High said:

The Trustworthy Spirit (Jibreel, `alayhis-salaam) descended with it (the Qur’aan) to your heart (heart of Muhammad sallAllaahu `alayhi wa sallam) so that you should be from the warners in a clear Arabic tongue (language). (Sooratush-Shu`araa· (26), aayaat 193-195)

So this is clear and very apparent. Yet despite this there are some who come and say, “The Qur’aan is a created thing, not something sent down, and Allaah did not speak with it and Allaah is not described with Speech.” High and Exalted is Allaah above what they say.

His saying, “and it is His Light.” The Qur’aan is described as being Light. He, the Most High said:

But rather We made it a Light, by which We guide whomever We wish from our servants (Sooratush-Shooraa (42), aayah 52)

And it is called Rooh, life or spirit.

And We revealed to you a Rooh (Spirit/Life/Soul) from our Command. (Sooratush-Shooraa (42), aayah 52)

Rooh, a Spirit or Life, because the hearts come to life through it (the Qur’aan), just as the bodies come to life through a spirit/soul. So it is a Spirit/Soul for the hearts. And the well-known soul is a soul for the bodies. So therefore it (the Qur’aan) is Light, and it is a Spirit and it is Guidance, and it is a Reminder and it is Admonitions, and it has many names, which shows its greatness.

His saying, “because the Qur’aan is from Allaah and that which is from Allaah is not created.” Allaah, the Majestic and Most High, along with His Names and His Attributes, is not created. So He is the Creator and everything besides Him is something created. And it cannot be said that the Names and Attributes are created, because they are from Allaah, and that which is from Allaah is not created, meaning Allaah has them as His Attributes. So Allaah with His Names and His Attributes is the Creator and whatever is besides Him is created.

His saying, “And likewise Maalik ibn Anas and Ahmad ibn Hanbal, may Allaah have mercy upon them, said,” This is the saying of the Imaams. And from them was Maalik, the Imaam of the abode of Hijrah (al-Madeenah), and Imaam Ahmad, the one who was tortured for that and who was harmed, may Allaah have mercy upon him, and he had patience; and others besides them from the Imaams of AhlusSunnah. This was their saying. [04]

His saying, “and whoever came before them from the jurists (the scholars of fiqh) and whoever came after them.” Meaning, Imaam Maalik and Imaam Ahmad were not alone in this saying. Rather it was said by those who came before them from the Companions and the taabi`een and the successors of the taabi`een. And whoever came after them from the Imaams.

His saying, “And disputation about it is disbelief.” [05] Disputing about the Qur’aan, whether it is something created or whether it is something not created or a person having doubts and saying, “I don’t know, there is disagreement about this matter,” as people say now. So a manifestation has now appeared where they say, “The matter is khilaafiyyah/there is disagreement about this matter”. So we say: When there is disagreement, then what is to be followed is the daleel, the proof. We were not given the duty in the Religion of having to follow the disagreements of the people and sayings of the people. We have being given the duty in the Religion of following the proof. So when there is disagreement we test the disagreement against the proof. And whatever that is found to be supported by the proof, then it is the Truth. And whatever is contrary to the proof, then it is false. And Allaah did not abandon us to opinions and sayings and disagreements. Rather He said:

So if you disagree in anything, then refer it back to Allaah and to the Messenger. (Sooratun-Nisaa· (4), aayah 59)

Imam Ahmad said in his book, Usoolus-Sunnah,

“And the Qur’aan is the Speech of Allaah and it is not created. And a person should not be too weak to say, ‘It is not created.’ Because the Speech of Allaah is not something separate from Him. And there is nothing from Him that is created.”

And whatever you disagree about, then its judgement is to be referred back to Allaah. That is Allaah my Lord. Upon Him I place my reliance and to Him I turn constantly. (Sooratush-Shooraa (42), aayah 10)

So it is obligatory to refer back to the Book of Allaah and to the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. And whatever is supported by proof is to be taken, and whatever is contrary to the proof is to be left. And as for the person who takes a saying which conforms to his desires or his whims, even if it goes against the proof, then he is one who is astray; and this one is worshipping his own desires. As for the person who is worshipping Allaah, then he takes that which is supported by the proof from the Book of Allaah and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam.

Footnotes:

[01] Transcriber’s note: meaning resemblance

[02] Translator’s side point: Imaam ath-Thahabee, in his book Siyar A`laamin-Nubalaa· in volume 11, in the biography of Ibn Kullaab (the founder of what is called the Ash`aree creed), said, “Abul-`Abbaas al-Baghawee said, “Thaythoon the Christian said to me, ‘May Allaah have mercy upon `Abdullaah (Ibn Kullaab). He used to come to me in the church and he used to take things from me and if he had lived, we would have turned the Muslims into Christians.’ So it was said to this Christian man Thaythoon, ‘What do you say about the Messiah (`Eesaa)?’ He said, ‘What the people of your way said about the Qur’aan.’”

[03] Translator’s side point: That story is mentioned in a footnote from Siyar A`laamin-Nubalaa· by Imaam ath-Thahabee

[04] Translator’s side point: Al-Laalikaa·ee reports in his book, Usool I`tiqaad Ahlis-Sunnah, from Aboo Uways who said, “I heard my maternal uncle, Maalik ibn Anas, and a group of the scholars mention the Qur’aan and they said, ‘It is the Speech of Allaah, and it is from Him and there is nothing from Him which is created.’”

[05] Translator’s side point: There is a hadeeth which directly states it reported by Aboo Daawood as hadeeth 4603 declared hasan saheeh, good authentic, by Shaykh al-Albaanee from Aboo Hurayrah, from the Prophet sallAllaahu `alayhi wa sallam, that he said: “Disputation about the Qur’aan is disbelief.”

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 15

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-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 Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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No one says regarding the Attributes of the Lord, the Most High, “How?” and “Why?” except for one who doubts about Allaah – Dawud Burbank [Short Clip|En]

Sharhu Sunnah : Lesson 14 : Point 12
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And no one says regarding the Attributes of the Lord, the Most High, “How?” and “Why?” except for one who doubts about Allaah, the Exalted and Most High.

[Souncloud Audio Link

The Explanation:

The kayfiyya (how) is not to be asked about. And the reason why He said such and such, is not to be asked about. Rather one should submit to Allaah, the Mighty and Majestic, because no one knows the how except for Allaah, the Perfect and Most High. [03]

Footnotes:

[03] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said regarding this point, “No one will say, ‘Why (is that)?’ with regard to Allaah’s Attributes except one who doubts about the Attributes of Allaah, the Most High. A person who is always afflicted with ‘Why (is this)?’ and ‘How (is that)?’ and this saying comes out upon the slips of his tongue, this person is in danger. Indeed he is at the limit of danger. And for this reason the Companions, when revelation came down to them, they believed in it with certainty and they attested to it. And they did not ask ‘Why is this?’ and ‘How (is that)?’ Rather they submitted to everything which Allaah informed of open heartedly and accepting it fully. So therefore they did not ask ‘Why?’ and ‘How?’”

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 14

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-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 Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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Our Lord is the First without any beginning, and the Last without any end – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 14 : Point 11 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know, may Allaah have mercy upon you, that speculative speech, kalaam, about the Lord, the Most High, is a newly introduced matter and it is an innovation and misguidance. Nothing is to be said about the Lord except what He, the Mighty and Majestic, described Himself with in the Qur·aan and what the Messenger sallAllaahu `alayhi wa sallam explained to his Companions. So He, the Majestic in Renown, is One.

There is nothing like Him; and He is The All Hearing The All Seeing. (Sooratush-Shooraa (42), aayah 11)

Our Lord is the First without any beginning, and the Last without any end. He knows whatever is secret and whatever is most hidden. He has ascended over His Throne, and His Knowledge is in every place. And no place is free of His Knowledge.

[In this Part B audio, the last paragraph in the above point is covered. You can Listen to Point 11 (Part A)]

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

His saying, “Our Lord is The First, without any ‘when’. And He is The Last, without any end.” Allaah, the Majestic and Most High, is The First without any beginning and The Last without any end. He, the Most High, said

He (Allaah) is The First and The Last and The Uppermost and The One who is Closest (Sooratul-Hadeed (57), aayah 3)

These are names which are opposites. ‘The First’ (Al-Owwal) is opposite to ‘The Last’ (Al-Aakhir). ‘The Uppermost’ (Az-Zaahir) is opposite to ‘The Closest’ (AlBaatin). And the Prophet sallAllaahu `alayhi wa sallam explained this aayah in his saying: You are The First, and there is nothing before You. And You are The Last, so there is nothing after You. And You are The Uppermost One, so there is nothing above You. And You are The Closest One, so there is nothing closer than You. [01]

This was the explanation of the Messenger sallAllaahu `alayhi wa sallam. But then there came those people who explained it with other than the explanation of the Messenger (sallAllaahu `alayhi wa sallam) who say, “Az-Zaahir means ‘one who became apparent to the intellects’ and ‘who became apparent through clear proofs’, and it does not mean that He is above the created beings or that He is above the Throne!” So this is false and futile, contrary to the explanation of the Messenger sallAllaahu `alayhi wa sallam. The one from the people who knows best about Allaah is Allaah’s Messenger sallAllaahu `alayhi wa sallam. And he has explained this aayah with a clear explanation, that ‘The First One’ means the One whom there is nothing before Him: “The First with no beginning.” And ‘The Last one’ He is the One whom there is nothing after Him: “The Last with no end.” And “The Uppermost” is the One whom there is nothing above Him. He is above all created beings.

And He is The Invincible Subduer above His servants. And He is The All Wise, The All Aware. (Sooratul-An`aam (6), aayah 18)

And (Allaah) He is the Invincible Subduer above His servants. And He sends down guardians over you. (Sooratul-An`aam (6), aayah 61)

He has exaltedness (being above and exalted) with regard to His Self (Thaat). And He has exaltedness of Status (Qadr). And He has exaltedness in Supremacy (Qahr). “And You are The One who is Closest so there is nothing closer than you…” meaning that He knows everything. Nothing at all is hidden from Him. So He, along with the fact that He is above His created beings, then along with this, nothing is hidden from Him, from the innermost secrets and what their chests conceal.

Nothing whatever is hidden from Allaah, in the earth nor in the heavens (Soorah Aali `Imraan (3), aayah 5)

And then people come who say, “Allaah the Majestic and Most High is not above and He is not beneath, and He is not to the right and He is not to the left, and He is not inside the Universe and He is not outside the Universe.” The meaning of this would be that He does not exist as occurs in the books of the people of kalaam (people of theological rhetoric).

His saying, “He knows what is secret and what is most hidden. And He is ascended upon His Throne.” So His knowing whatever is upon the earth and whatever is beneath the earth and whatever is under the soil, this does not contradict His being above His Throne. Because Allaah, the Majestic and Most High, encompasses everything and nothing encompasses Him, He the Perfect and Most High. And the whole of the creation in comparison to Him is just tiny, like nothing at all. And He is Al-`Azeem, The Tremendously Great One; Al-Kabeer, The Incomparably Great One; Al-Muta`aal, The Supreme and Exalted One; Al-Jaleel, The Majestic and Supreme – He the Perfect and Most High. So we do not make analogy between Him and ourselves.

They have not given Allaah the respect and honour which is due to Him, and the whole earth will be grasped by Him on the Day of Resurrection, and the heavens will be rolled up in His Right Hand. Perfect and Exalted is He and far removed from that which they associate with Him. (Sooratuz-Zumar (39), aayah 67)

All the created things are, in relation to Him, like nothing. Even if they are very great in the eyes of the people, but with respect to Him they are like nothing. (They are nothing) before His Tremendousness, He the Perfect and Most High. People, they do not give the honour and respect to Allaah that is His due when they deny His Ability and His Greatness.

O mankind, a similitude has been struck for you so listen to it. Those whom you call upon besides Allaah could never create even a fly, even if they gathered together to do it. And if the fly were to take something from them (those idols) they cannot rescue it from it. Weak is the seeker and the one sought.2 They do not give Allaah His due honour and respect. (Sooratul-Hajj (22), aayahs 73-74)

They do not recognise the Tremendousness of Allaah and His Ability and His Supremeness and His Knowledge. So therefore they draw analogy between Him and themselves. Therefore they belittle Allaah, the Mighty and Majestic. If you people, all of you together, from the first of you to the last of you, all the jinn and all mankind, were to gather together to create a fly, the smallest thing, they would not be able to do so. Particularly whom they call upon besides Allaah, from those objects of worship and those false lords.

They could never create a fly even if they all gathered together to do it. If the most proficient doctors gathered, and the cleverest people in the world and the craftsmen and the inventors, and you were to say to them, “Produce a fly for us,” they would not be able to do it – even though they are able to build huge ocean liners which contain airstrips and carry aeroplanes, and they can build huge aeroplanes. They are able to build these things. As for creating a fly and putting life into it, then they are not able to do it. They can draw a picture of a fly and of a person and of wild animals and the like, but they are not able to make any such thing walk and talk. They can just draw it with its details only. As for breathing life into it, then this is from the command of Allaah, the Majestic and Most High. So therefore how can analogy be made between the Creator, the Majestic and Most High, and the creation. He is not reached by the intellects and people’s thoughts, and He cannot be imagined by their thinking, He the Perfect and Most High.

His saying, “He knows whatever is secret and whatever is most hidden. And He is ascended over His throne.” His being ascended over His Throne does not contradict His knowing whatever is hidden and whatever is most secret. So it may not be said that because He has ascended over His throne He is therefore distant from the people and He does not hear and does not see therefore, for this is claiming tashbeeh, that there is likeness between the Lord and the creation.

So Allaah, the Majestic and Most High, all things are the same to Him. Nothing is hidden from Him, He the Perfect and Most High; something close or something far, the first of the creation and the last of them, this world or the Hereafter. All of it is within the Knowledge of Allaah, the Perfect and Most High. And therefore this gigantic creation is caused to proceed by Him, He the Perfect, and by His Ability and His Will and His Creating.

Allaah holds the heavens and the earth, so that they do not move away. And if they were to move away, then no one besides Him, could hold them. Indeed He is Forbearing and He forgives extensively (Soorah Faatir(35), aayah 41)

The orbit of the stars, the Sun and the Moon in its precise calculated manner which does not alter and does not err and does not slip, who is the One who ordered it with this arrangement? He is Allaah the Majestic and Most High.

The Moon and the stars proceed in an orderly manner until Allaah wishes the end of this world and moving on to the Hereafter. The One who ordered it is All Wise and All Knowing, the Perfect and Most High.

So if you were to reflect upon this creation, then you would realise the greatness of Allaah the Perfect and Most High. So when the people see a precise machine they marvel at this skill, and at its maker, but it is a small thing; then how about this whole creation which does not fail. Who causes it to persist and who preserves it? Who is the One who preserves this creation, all of it, so that it does not alter and does not fail and does not miss out on anything? He is Allaah, the Majestic and Most High.

So these created things, the small ones and the large ones, who brings provision to them? Huge created things, who is the One who produced provision for them, for each one in accordance with its own condition? He is Allaah, the Majestic and Most High.

So what is obligatory is that we should submit to that which came from Allaah, because He knows best about Himself, and that we submit to what came from Allaah’s Messenger sallAllaahu `alayhi wa sallam because the Messenger is the one from the creation who knows best about his Lord, He the Perfect and Most High; and that we do not raise objections and we do not interfere with our intellects and our own thinking. So there is no contradiction between the fact that “He knows whatever is secret and whatever is most hidden” and “He is ascended over His throne.”

And His Saying, “And His knowledge is in every place. And no place is free of His knowledge.” His knowledge is in every place.

Nothing whatever is hidden from Allaah, in the earth nor in the heavens. (Soorah Aali `Imraan (3), aayah 5)

And He (Allaah) knows whatever is in the land and in the sea. And no leaf falls except that He knows it. And there is no grain in the darkest depths of the earth, nor anything fresh, nor anything dry, except that it is written in a clear book. (Sooratul-An`aam (6), aayah 59)

And He (Allaah) is the One who takes your souls by night. Meaning in sleep.

And He knows whatever you do…
Meaning ‘whatever (deeds) you earn’.

…in the day. Then He raises you up in it. (Sooratul-An`aam (6), aayah 60)

Meaning you get up from sleep. Who caused you to sleep in the first place? And who is it that causes you to wake up? He is Allaah, the Perfect and Most High. So if you were to think about this creation, then this would lead you to realize the Greatness of Allaah and you would submit to Allaah, the Mighty and Majestic; if you were to reflect upon the speech of the Messenger sallAllaahu `alayhi wa sallam and what he informed about with regard to events of the past and of the future, things which have occurred just as he informed sallAllaahu `alayhi wa sallam. Who guided him to know that? It was Allaah, the Majestic and Most High. He is the One who revealed it to him. It was not from himself; rather it was just from Allaah, the Mighty and Majestic. If you were to compare the ahaadeeth (sayings of the Messenger sallAllaahu `alayhi wa sallam) to the events that have occurred, you would be amazed. The Messenger sallAllaahu `alayhi wa sallam mentioned to us about the lives of the Prophets and the previous nations (he mentioned) a great deal (of that), even though his time was much later. Who made him aware of this? It was Allaah, the Majestic and Most High. So this is indeed a proof that he is a Messenger from Allaah. This tremendous Qur·aan, it is not possible that it could have come from other than Allaah.

Say, if the whole of mankind and jinn were to gather together to bring the like of this Qur·aan, they could not bring its like, even if they all tried to help each other. (Sooratul-Israa· (17), aayah 88)

It is from the speech of Allaah, the Majestic and Most High. And the Messenger was just one who conveyed the Message from Allaah, the Majestic and Most High.

And this Qur’aan has been sent by Revelation to me to warn you with it and to warn whomever it reaches. (Sooratul-An`aam (6), aayah 19)

So he was one who conveyed the Message from Allaah, the Majestic and Most High.

Footnotes:

[01] Reported by Muslim in his Saheeh (4/2084 no. 2713) from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[02 Translator’s side point: At-Tabaree explains that to mean, “Weak is the idol and weak is the fly.”

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 14

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-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 Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

Speculative speech (kalaam) about Allaah, the Most High, is an innovation and misguidance (Part A) – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 13 : Point 11 (Part A)
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know, may Allaah have mercy upon you, that speculative speech, kalaam, about the Lord, the Most High, is a newly introduced matter and it is an innovation and misguidance. Nothing is to be said about the Lord except what He, the Mighty and Majestic, described Himself with in the Qur·aan and what the Messenger sallAllaahu `alayhi wa sallam explained to his Companions. So He, the Majestic in Renown, is One.

There is nothing like Him; and He is The All Hearing The All Seeing. (Sooratush-Shooraa (42), aayah 11)

Our Lord is the First without any beginning, and the Last without any end. He knows whatever is secret and whatever is most hidden. He has ascended over His Throne, and His Knowledge is in every place. And no place is free of His Knowledge.

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

His saying, “Kalaam, speech/rhetorical theology/theological rhetoric, with regard to the Lord, the Most High, is something new and it is an innovation and misguidance.” Meaning, theological rhetoric, kalaam, with regard to the Self of the Lord, the Perfect and Most High, and with regard to His Names and His Attributes, is a newly introduced affair. It was introduced by the people of misguidance, those who do not submit to the texts and who do not have fear of Allaah, the Mighty and Majestic. So therefore they speak about the Self of the Lord, and they speak about His Names and His Attributes, and they deny and they negate that which Allaah affirmed for Himself or that which His Messenger affirmed for Him. And they bring opinions from themselves. (And they say) “This is what is correct.” They speak in explanation of the texts with other than their correct explanation, or they say, “We don’t understand them.” They say, “We leave and entrust them to Allaah.” And the Speech of Allaah and the speech of His Messenger becomes just like foreign/non-Arabic speech which the Arabs do not understand.

So what is obligatory upon the Muslims is that they continue upon the correct path, upon the way of the Salaf and that they do not give any attention to those people who mislead others, those who argue about Allaah without any proof which He has given them. They dispute about the Qur·aan and they dispute about the Sunnah. Their affair is just argumentation. So it is obligatory to beware of those people. Those people are not people who are followers (of the Truth); rather they are innovators who are just following their desires. [02]

His saying, “And nothing is to be said about the Lord except that which He described Himself with, He the Mighty and Majestic, in the Qur’aan.” Having forbidden argumentation about Allaah, the Mighty and Majestic, and arguments/debates about the Names of Allaah and His Attributes, he now explains what is obligatory. And it is that we affirm the Qur·aan and the Sunnah just as they came upon their meaning, the meaning taken from the Arabic language with which the Qur·aan and the Sunnah came down. So al `ilm, knowledge, its meaning is well known in the language. Likewise al-wajh, the face, is well known. And al-`ayn, eyes, and al-yad, hands, and al-istiwaa·, ascending, and al-`uloow, being high above, all of these and their like, their meaning is well known in the Arabic language in which the Qur·aan came down. Whereas the people of misguidance, they say “This speech is not in accordance with what is apparent from it.”

And then they divide into two categories:

• A category who say, “We stop and withhold. And we say what is apparent is not what is meant; but then we do not understand what is actually meant by it.” And they are the Mufowwidah the people of tafweed.

• And the second category are the Mu’owwillah, the people of ta’weel, who give false interpretations. And they are more in number; they are the majority out of these two groups. They interpret with other than their correct meaning.

So they went astray and they lead others astray and they preoccupy the people. And they fill up books with these debates, with arguments and disputations which lead to nothing.

So what is obligatory is to submit to what occurs in the Book and in the Sunnah with regard to the Names of Allaah and His Attributes as was meant by Allaah and His Messenger, because Allaah knows best about Himself, He the Perfect and Most High, and He knows best about other than Himself. And the most knowledgeable one from the creation about Allaah is the Messenger of Allaah sallAllaahu `alayhi wa sallam. As for us, then our knowledge falls short. There are many things that we do not know related to our own selves with regard to the details of our bodies and the veins and the senses. There are things which we do not know. Do you know the rooh, about the soul? What exactly is it? The intellect, what is it? If you do not know something from your own body, nor something about your own self, then how can you speak about the Self of Allaah the Perfect and Most High, which is not known, except to Him, He, the Perfect.

He (Allaah) knows whatever is in front of them and whatever is behind them and they do not encompass Him with knowledge (Soorah TaaHaa (20), aayah 110)

This is outside what they know and outside what they can imagine. And no analogy can be made between Allaah, the Perfect and Most High, and His creation. This would be a belittlement of Allaah the Mighty and Majestic. So He knows best about His Self and about other than Himself. And He is the One who is truest in saying and better in speech than His creation, as Shaykhul-Islaam rahimahullaah said in al-Waasitiyyah [03].

His saying, “and what Allaah’s Messenger sallAllaahu `alayhi wa sallam explained to his Companions.” The issue of the Names and Attributes hinges upon the Book and the Sunnah. And their explanation is also in the Book and the Sunnah, and the language of the Arabs in which the Legislation came down. And we do not go to the logic of Aristotle and Plato, or so and so, or such and such. This is a crime against the Legislation of Allaah, the Perfect and Most High, and it is a case of replacing the Revelation with logic and `ilmul-kalaam, theological rhetoric. And what fruit did theological rhetoric and argumentation produce for those people with regard to misguidance and ruin and loss. And they did not reach any result. And this is by their own admission.

They expended their whole lives in debating and disputations, and in the end they acknowledged that they did not reached any result. And if only they had submitted to Allaah and to His Messenger sallAllaahu `alayhi wa sallam, they would have found relaxation.

And therefore one of them said:

“The result of using the intellects is just that the mind is tied in knots
And most of the striving of the people is just misguidance
And our spirits are forlorn strangers within our bodies
And all the results that come about in this world for us are just harm and an evil climate

And we did not benefit from our studies through our whole lives except that we just gathered they said and such and such said (idle speech).” [04]

So they came to a state of doubt and uncertainty. And as for those who submitted to Allaah and to His Messenger, then they were saved and at peace from this.

And the people of misguidance say also:

“Upon my life, I have gone around all of the institutions of learning
And I have looked upon all those places
And I did not see except one who is putting his palm
upon his chin in confusion or one who is striking his teeth in regret.” [05]

He went around all the institutes of learning, institutes of theological rhetoric and logic and debating and he examined them and did not find in them that which could remedy the need to know. And he said [06]:

“I have carefully considered the different paths of theological rhetoric and the ways of the philosophers. And I did not see them remedying the sick [07] nor quenching the thirst of the person with extreme thirst. And I saw that the closest path was the way of the Qur’aan.

Read with regard to affirmation.

The good word ascends to Him. (Soorah Faatir (35), aayah 10)

The Most Merciful ascended upon the Throne. (Soorah TaaHaa (20), aayah 5)

And read with regard to negation:

There is nothing like Him (Sooratush-Shooraa (42), aayah 11)

And they do not encompass Him with knowledge. (Soorah Taahaa (20), aayah 110) ”

(End of quote)

His saying, “So He, the Majestic in Renown, is One. There is nothing like Him; and He is The All Hearing, The All Seeing.” He is, He the Perfect, One. No one shares with Him with regard to His Self nor with regard to His Names and His Attributes nor with regard to His Creating and His Actions nor with regard to His worship. There is no sharer and no partner for Him. So why therefore tire yourself out? You are a created being and He is the Creator. How can the created being encompass knowledge of the Creator, the Majestic and Most High? So you, your role is just to submit to Allaah and to His Messenger and not to dispute and not to argue and not to tire yourself out and to tire other people out. This is what is obligatory and binding. And therefore the Companions, they did not engage themselves in these unnecessary matters. And they did not withhold with regard to an aayah or with regard to a hadeeth. Rather they affirmed it and submitted to it and held what it contained as their creed and belief, and they never had any problems arise, ever. So the matter is a matter requiring submission and compliance. And that we do not delve into matters of creed and belief in the way which the people of disputation and the people of kalaam, theological rhetoric, and people of logic delved into it. Such that the result was, as they themselves admitted regarding themselves, that they ended up in a state of bewilderment and confusion and not reaching any result, as one of them said,

“We didn’t benefit anything from our studies, throughout our whole lives Except in the end we just gathered idle speech.”

(Meaning), so and so said and so and so said. And if he says such and such then the response is such and such. [08]

Footnotes:

[02] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said regarding this point, “Meaning by that, speech which was introduced by the Jahmiyyah with regard to delving into speaking about Attributes of Allaah without knowledge. But as for describing (giving as an Attribute) that which Allaah described Himself with or which His Messenger sallAllaahu `alayhi wa sallam described Him with, then this is something required.

[03] This occurs in al-`Aqeedah Al-Waasitiyyah.

[04] These lines of poetry are by al-Fakhrur-Raazee. You can refer back to Dar· Ta`aarud al-Aql wan-Naql and Minhaajus-Sunnah (of Shaykhul-Islaam ibn Taymeeyah).

[05] These lines of poetry are by ash-Shahristaanee, the author of the book al-Milal wan-Nahl. You can refer back to Dar· Ta`aarud al-Aql wan-Naql and Minhaajus-Sunnah (of Shaykhul-Islaam ibn Taymeeyah).

[06] This is a quote from ar-Raazee quoted from him in the book an-Nuboowaat of Shaykhul-Islaam (ibn Taymeeyah)

[07] Translator’s note: curing the one who has a need for knowledge

[08] Shaykh as-Suhaymee hafizahullaah said, “Then he made clear that it is obligatory to describe Allaah with that which He described Himself with, and that which His Messenger sallAllaahu `alayhi wa sallam described Him with, without tahreef, distorting the meaning, without ta`teel, denying/depriving it of meaning, without takyeef, saying how, and without tamtheel, likening the Creator to the creation, in accordance with His Saying, He, the Most High:

There is nothing like Him (Allaah); and He is The All Hearing, The All Seeing (Sooratush-Shooraa (42), aayah 11)

So, “There is nothing like Him;” this is negation. And, “and He is The All Hearing, The All Seeing;” this is affirmation. And it contains a proof for detailed affirmation and for general and concise negation. Because His Saying, “There is nothing like Him,” this is a general and concise and negation. It negates everything that can be imagined or can cross the mind. And “and He is The Hearing, The Seeing,” this is affirmation in detail. And this aayah is a tremendous principle with regard to affirming the Attributes along with declaring Allaah, the Exalted and Most High, free of whatever does not befit Him.

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 13

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-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 Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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Allaah is al-Qadīr, nothing renders Him incapable – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 03 : Point [4]
Dawud Burbank [Audio|English]

4.  ولا شيء يعجزه‏
And nothing renders Him incapable;
 

[Souncloud Audio Link

This is an affirmation of the perfection of His Power and Ability. Allaah the Most High said,

And He (Allaah) has full power over everything
(Sooratul-Maa.idah (5), aayah 120)

And Allaah was and is fully capable of everything
(Sooratul-Kahf (18), aayah 45)

He (Allaah) always was and is All-Knowing, All-Powerful
(Soorah Faatir (35), aayah 44)

And القَدِير (Al-Qadeer) means: the One who is extremely powerful. So His Power, He the Perfect and Most High, is such that there is nothing that can cause Him to be unable. Whenever He wants something He just says to it, “Be” and it is.

So this contains affirmation of the qudrah (قدرة – power and ability) of Allaah, the Mighty and Majestic, and it contains affirmation that His Power includes and covers everything.

As for the term that some authors use (about Allaah):

“Allaah has full power over whatever he wants,” this wording is an error because Allaah did not restrict His Power to His Will. Rather, He said (about Himself),

(Allaah) has full Power over everything.” So therefore you should say that which Allaah the Perfect and Most High said about Himself. This (a similar statement) only occurs in the saying of Allaah, the Most High,

And He (Allaah) has full Power to gather them (the people) together when He Wishes (SooratushShooraa (42), aayah 29)

Because, the gathering of the creation has a certain time in the future and He is fully able to gather them at that time, meaning, the inhabitants of the heavens and the earth.

He, the Most High said,

And from His Signs is the creation of the heavens and the earth, and whatever creatures He has created and spread within them. And He (Allaah) has full Power to gather them together when He Wishes. (SooratushShooraa (42), aayah 29)

End of explanation of point [4][1]

[1] Translator’s side point:

“And there is nothing which causes Allaah to be incapable”: This is a denial but what is meant by it is not a mere denial because denial on its own is not from the belief of the Ahlus-Sunnah; rather, it is the position of the innovators.

As for the people of the Sunnah then their way is the way of the Qur.aan which gives a general denial of certain things for Allaah and gives a detailed affirmation of Attributes for Him. And whenever there is a denial then the denial is there to affirm something which is its perfect opposite. So this denial is there because of affirmation of its perfect opposite i.e. nothing renders Him incapable because of the perfection of His Power and Ability.

Further side point: In his explanation, Ibn Abil-`Izz said regarding tashbeeh: Affirming attributes for Allaah when the creation have the like of those attributes, for example, affirming that Allaah is the All-Knowing when we affirm that the creation has knowledge and affirming that Allaah has Sight when the creation has sight and affirming that Allaah has a Hand when the creation has hands. This fact is what leads the mu`attilah into denying certain attributes because they say that if you affirm for Allaah a Hand then you are declaring Him like the creation and if we affirm for Allaah a Face then amongst the creation we have faces, so if we affirm a Face for Allaah then we will be making Him like the creation. So therefore they deny any Hand for Allaah and deny any Face for Allaah and so on with other attributes as well. They say that in that way they will stay clear of making the Creator like the creation.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Visithttps://abdurrahman.org/asma-wa-sifaat-com/

The Jahmiyyah and the Jabariyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 60 : Point [225]
Dawud Burbank [Audio|English]

[220] And we ask Allaahthe Most High to make us firm upon Eemaan (true Faith) and to conclude our lives with it. [221] And that He keeps us safe from the variant heretic ideas and the opinions which cause separation. [222] And the corrupt sects [223] like the Mushabbihah  [224]and the Mu’tazilah,

225. And the Jahmiyyah and the Jabariyyah 

[Souncloud Audio Link

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Allaah owns and has mastery over everything, and nothing owns and has mastery over Him – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 52 : Point [190]
Dawud Burbank [Audio|English]

190. He owns and has mastery over everything, and nothing owns and has mastery over Him. 

[Souncloud Audio Link]

Blessed is He in Whose Hand is the dominion, and He is Able to do all things. (67:1)

His is the kingdom of the heavens and the earth (57:2)

Say (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم ): “O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things. (3:26)

And your Lord creates whatsoever He wills and chooses, no choice have they (in any matter). Glorified be Allah, and exalted above all that they associate as partners (with Him). (28:68)

Verily! Allah does what He wills. (22:18)

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Allaah becomes angry, and becomes pleased, but not like anyone from the creation – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 52 : Point [193]
Dawud Burbank [Audio|English]

193. And Allaah becomes angry, and becomes pleased, but not like anyone from the creation.

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Linkhttps://abdurrahman.org/asma-wa-sifaat-com/

Allaah – the Most High- responds to supplications and fulfills their needs – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 51 : Point [189]
Dawud Burbank [Audio|English]

189. And Allaah – the Most High-responds to supplications and fulfills their needs. 

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Linkhttps://abdurrahman.org/dua/

The explanation of “Laa hawla wa laa quwwata illaa billaah” – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 49 : Point [182]
Dawud Burbank [Audio|English]

182. And this is the explanation of ‘Laa hawla wa laa quwwata illaa billaah’ (There is no change and no power except with Allaah’s aid). We say: there is no manoeuvring for anyone, and no movement for anyone, and no moving away from disobedience to Allaah – except with the aid of Allaah; and there is no power for anyone to establish obedience to Allaah, and to remain firm upon it,except by Allaah’s tawfeeq (His granting successful attainment of that).

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Linkhttps://abdurrahman.org/dhikr

The actions of the servants are created by Allaah, and earned by the servants – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 48B : Point [179]
Dawud Burbank [Audio|English]

179. And the actions of the servants are created by Allaah, and earned by the servants.

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

 

We do not enter into vain speech concerning Allaah, nor do we dispute regarding Allaah’s Religion – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 32  : Point [126] 

We do not enter into vain speech concerning Allaah,nor do we dispute regarding Allaah’s Religion

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

The knowledge of Allaah is the basis of every other knowledge, for the one who knows of Allaah knows other than Him

Based upon the work of Shaykh Ibn Al-‘Uthaymeen
Explained by Dr Saleh As-Saleh, rahimahumaa Allaah

The most honorable and greatest knowledge is the knowledge of Allaah, whom there is no God except Him, the true God, the Lord of all that exists. And the knowledge of Allaah is the basis of every other knowledge, for the one who knows of Allaah knows other than Him.

[Souncloud Audio Link]

The one who knows of Allaah knows other than Him, and the one who is ignorant of Allaah is therefore by all means ignorant of every other thing.

Allaah says,

وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّـهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَـٰئِكَ هُمُ الْفَاسِقُونَ

‘And be not like those who forgot Allaah, so He made them forget themselves. Those are the defiantly disobedient.’ {Suraah Anfaal 8: 47}

And don’t be like those who forgot Allaah- because of their disobedience, so He let them forget their own selves- for they were not able to do righteous deeds.

If you contemplate this aaayah, you will find a noble and honourable meaning and a great one implicated in this verse that anyone who forgets Allaah, Allaah will make him forget his own self, and therefore will not realise his reality nor would he realise that which benefits or harms him.’

So he will be crippled like cattle, even cattle could be more knowledgeable of its benefits in this sense. What is meant is that the knowledge of Allaah is the basis and foundation of every other knowledge and it is the basis of the slave of Allaah to know of his happiness, and to perfect his affairs and to work for his other life.

Therefore he would properly estimate Allaah, the proper estimation He deserves. And it will lead him to be shy of Allaah, out of love and magnification- his heart being attached to Him, yearning to meet Allaah and be close to Him, turning His affairs to Him and having awe and fear of Him. And mankind, with this respect, differ in such an estimation of Allaah.

The prophet  said in invocation to Allaah,

…لا أحصي ثناء عليك أنت كما أثنيت على نفسك

[صحيح مسلم و غيره]

‘I cannot enumerate praising You, as You (o Allaah) are as You have praised Yourself’ [Muslim and others]

The prophet  indicating those most knowledgeable of Allaah, even invoke Allaah with this saying:

…لا أحصي ثناء عليك أنت كما أثنيت على نفسك

‘I cannot enumerate praising You, as You are as You have praised Yourself (O Allaah)’

Love and eagerness are matters that follow the knowledge of Allaah, so the knowledge of Allaah brings forth and leads to love of Him and yearning to meet Him.

And therefor the knowledge of Allaah, is the most great and honorable knowledge and this leads to the proper estimation of Allaah, loving Him and eagerness to meet Him. The more a person is knowledgeable of Allaah, the more perfection he is in his love of Him.

Ad therefore ‘whoever believes in Allaah and His names and attributes’ and knows of Him in this respect will love Him more, and then he would achieve a state of sweetness in his heart, and this sweetness puts him in a state whereby he will always love to meet Allaah and be close to Him, and to sense and look at His Face, and listen to Him and to His words.

The knowledge itself leads to the proper estimation of Allaah.

Maalik ibn Dinaar rahimahullaah said ‘the people of this life they left it and didn’t take the best of it,’ they said to him, ‘and what is it o Abaa Yahya?’ He said, ‘knowing  of Allaah The Most Mighty and Majestic.’

Those who know of Allaah are the ones who have really tasted what is best in this life, and that is the knowledge of Allaah in this life as Maalik bin Dinaar stated.

وَمَا قَدَرُوا اللَّـهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنزَلَ اللَّـهُ عَلَىٰ بَشَرٍ مِّن شَيْءٍ ۗ

‘And they did not appraise Allaah with true appraisal when they said, “Allaah did not reveal to a human being anything.”’ {Suraah Al-An’aam 6: 91}

‘They (kuffar) did not estimate Allaah with the estimation due to Him’ when they said that Allaah sent nothing down to the human being- so what is meant by saying what is due to Him is what is meant by the proper estimation of Him.

When the knowledge of Allaah is strengthened then his eagerness for Allaah also strengthens.

Abdullah ibn Masoud radhi Allaahu anhu said, ‘the believer will not feel at rest without the meeting of his Lord Allaah, therefore anyone who sets his resting coat in this life in the meeting of Allaahسبحانه و تعلى, then it is as if He has reached that.’

Meaning the believer would not have any real rest without being keen about the matter of meeting Allaah, yearning so that he can reach Him. As Allaah سبحانه و تعلى says,

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّـهِ ۗ أَلَا بِذِكْرِ اللَّـهِ تَطْمَئِنُّ الْقُلُوبُ

Those who have believed and whose hearts are assured by the remembrance of Allaah. Unquestionably, by the remembrance of Allaah hearts are assured.” {Suraah Ar-Ra’ad 13: 28}

This is what ibn Masoud was speaking about in his saying that there will be no real rest for the believer unless he meets Allaahسبحانه و تعلى; therefore this matter should be alive, as mentioned in the aayah in Suraatur Ra’ad, they will achieve that.

Allaah gave the prophets عليهم السلام the choice between increasing their stay on earth or death, and they would choose the meeting with Allaah the most High.

As Imaam Bukhaari entitled the chapter in his saheeh – “the one who loves to meet Allaah, Allaah will love to meet Him”. Under this chapter he gave the situation with the prophet  from his wife,

حدثنا بشر بن محمد حدثنا عبد الله قال يونس قال الزهري أخبرني سعيد بن المسيب في رجال من أهل العلم أن عائشة قالت كان النبي صلى الله عليه وسلم يقول وهو صحيح إنه لم يقبض نبي حتى يرى مقعده من الجنة ثم يخير فلما نزل به ورأسه على فخذي غشي عليه ثم أفاق فأشخص بصره إلى سقف البيت ثم قال اللهم الرفيق الأعلى فقلت إذا لا يختارنا وعرفت أنه الحديث الذي كان يحدثنا وهو صحيح قالت فكانت آخر كلمة تكلم بها اللهم الرفيق الأعلى

موطأ مالك, صحيح البخاري, صحيح مسلم, مسند أحمد

Aisha (رضي الله عنها) who said, ‘Rasoolullah صلى الله عليه وسلم used to say, ‘no prophets soul will be taken by Allaah until he sees his seat in Paradise then he will be given the choice’ so when he صلى الله عليه وسلم  became ill and the moment of death approached and his head was on my thigh, when he صلى الله عليه وسلم used to go into the state of unconsciousness and woke up, finally I saw him gaze in the direction of the roof and said ‘O Allaah, the Highest companionship.’ Aisha said, ‘so I knew he didn’t choose us, and I remember the statement he  صلى الله عليه وسلم used to say to us and it is true. And the last words he spoke was ‘Allaahumma rafeequl a’laa.’ (O Allaah, the Highest companionship)

[Muwatta of Maalik, Bukhaari, Muslim and Ahmed (with slight difference in wording)]

So how is it that these rough hearts and stone hearts are able to accuse other Muslims when they speak about knowing Allaah’s names and attributes and defending them in the proper way, as Allaah intended and as Allaah affirmed for Himself, and by the prophet Muhammad صلى الله عليه وسلم .

Knowing Allaah: Through His Beautiful Names
Dr Saleh As Saleh رحمه الله d.1421AH

Listen to the full audio series @
https://abdurrahman.org/2014/12/13/the-meaning-of-allaahs-most-beautiful-names-dr-saleh-as-saleh/

And we say that Allaah took Ibraaheem as an especially beloved one (Khaleel) and that Allaah spoke directly to Moosaa – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 30   : Point [121] 

 ونَقُولُ‏:‏ إِنَّ اللهَ اتخَذَ إبراهيمَ خَلِيلاً، وكَلَّمَ اللهُ مُوسى تكْلِيماً، إِيماناً وتَصْدِيقاً وتَسْلِيماً

[121]  And we say that Allaah took Ibraaheem as an especially beloved one (Khaleel) and that Allaah spoke directly to Moosaa, saying that with eemaan (true faith) and testifying to the truth and with full submission.

[Souncloud Audio Link]

The Explanation – Point [121]

From the `aqeedah (creed and belief) of the Muslims, is that the Messengers (Rusul) are the most excellent of the creation and that the Messengers (Rusul) vary in levels of excellence. So they hold as their creed and belief, that Allaah took Ibraaheem as a Khaleel (an especially beloved one) just as Allaah, the Most High, said,

“..and Allaah took Ibraaheem as a Khaleel (an especially beloved)”  (Sooratun-Nisaa· (4), aayah 125)

And this word ‘al-khullah’ (الخلة), it means: the highest of the levels of love. So Allaah, the Majestic and Most High, has love for His believing servants and for the muttaqeen ( المتقين – the people of taqwaa – those are dutiful to Him) and He has love for the muhsineen (المحسنين – the doers of good) and He loves those who frequently repent (التوابين – at-tawwaabeen) and He loves al-muttatahhireen (المتطهرين – those people who purify themselves). However, al-khullah is a special degree which has not been attained except by two of the creation: Ibraaheem and Muhammad `alayhimassalaatu was-salaam. Just as he `alayhissalaatu was-salaam said,

“Allaah took me as an especially beloved one (Khaleel) just as He took Ibraaheem as an especially beloved one (Khaleel).” [1]

“And Allaah spoke directly to Moosaa”  (Sooratun-Nisaa· (4), aayah 164)

So, He (Allaah) gave excellence to some of the Prophets over others, even though all of them were upon a very high level. However, Allaah, the Majestic and Most High, gave excellence to some over others.

“Those are the Messengers; We gave excellence to some of them over others. From them are those to whom Allaah spoke directly and He raised some in degrees of excellence.” (Sooratul-Baqarah (2), aayah 253)

So, every Prophet was given by Allaah, the Mighty and Majestic, a degree of excellence particular to him. So he gave to Ibraaheem and Muhammad `alayhimassalaatu was-salaam, al-khullah (that He made them His specially beloved). And He gave to Moosaa the excellence that He spoke to him directly, without an angel in-between. And Moosaa heard His Speech; so He the Perfect called to him (ناداه – naadaahu) and spoke privately to him (ناجاه – naajaahu). And the term ‘al-munaadaat’ (المنادات) means ‘a raised voice’ and ‘al-munaajaat’ (المناجات) is ‘speaking with a low voice’. Both of these occurred for Moosaa `alayhissalaatu was-salaam and this was a virtue not attained by anyone besides him. And He said at the end of the aayah, “takleemaa (تكليما – with Speech)” for emphasis so that no one could say that this was something metaphorical. So when He has emphasized it with this verbal noun, this proves that it is true and real Speech from Allaah, the Mighty and Majestic. So this contains affirmation of al-Kalaam (الكلام – Speech) for Allaah, the Mighty and Majestic. And it contains affirmation of the virtue of Moosaa `alayhissalaatu was-salaam over other Prophets with regard to this characteristic. And the fact that a Prophet had a particular quality special to him does not necessitate that he is better than the others unrestrictedly. Rather, it means that he was more excellent than other Prophets with regard to this particular quality.

End of explanation of point [121][2]

Footnotes:

[1] Reported by Muslim as a hadeeth of Jundub radiyAllaahu `anh, and something similar occurs in Al-Bukhaaree but not with this particular wording.

[2] Translator’s Side Point: The explainer, Ibn Abil-`Izz, in his explanation of AtTahaawiyyah, he said,

“And just as the station of al-khullah (being an especially beloved one of Allaah) which is confirmed for Ibraaheem salawaatullaahi `alayhi he is shared in that by our Prophet sallAllaahu `alayhi wa sallam, as has already preceded. And likewise, the status of being spoken to directly which is confirmed for Moosaa salawaatullaahi `alayhi, then he is shared with that by our Prophet sallAllaahu `alayhi wa sallam, as well, as occurs in the hadeeth of the Israa· (the Ascent through the heavens).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 125-128 (Points 118-121)

Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Allaah resurrects all of the mankind without any exertion or difficulty – Shaykh Fawzan | Dawud Burbank [Clip|En]

Aqeedah Tahaawiyyah : Lesson 06

 باعث بلا مشقة.

[15]    The One who resurrects without any exertion


The Explanation – Point [15]

This is from the amazing affairs of His ability, that He causes the creation to die and causes them to pass away so that they are destroyed and become dust and remains – such that an ignorant person would say, ‘It is not possible for these to be restored’. However Allaah the Mighty and Majestic will resurrect them again, and He will restore their creation anew. And He will have no difficulty in doing this, as He the Perfect and Most High said:

The creation of you all, and the resurrection of you all is just like that of a single soul. (Soorah Luqmaan (31), aayah 28)[1]

And He (Allaah) it is One who creates initially, and then He repeats it (the creation); and that is even easier for Him.  And for Him is the Highest Description in the heavens and in the earth.  And He is the All-Mighty, the All-Wise. (Sooratur-Room (30), aayah 27)

So the people of shirk, they denied the resurrection, holding it to be something far-fetched, just as Allaah said about them, (that the unbelieving man would say)

“Who will give life to these bones when they are crumbled away?” (Soorah YaaSeen (36), aayah 78)

And Allaah the Perfect and Most High, said in response,

Say: “He will give life to them Who created them for the first time!”  (Soorah YaaSeen (36), aayah 79)

The first time they did not exist at all, so He brought them into existance from nothing, He the Perfect and Most High. So, the One who created them from non-existence, is He not able even more so to bring them back into existence? This is correct in accordance with the people’s intellect but otherwise, analogy cannot be made between Allaah, the Perfect, and His creation.  So this is just stated as a similitude,

And for Him is the Highest Description (Sooratur-Room (30), aayah 27)

So this a refutation of the denier, Allaah the Most High said,

And he forgets his (own) creation (Soorah YaaSeen (36), aayah 78)

Meaning: he forgets that in the beginning he was nothing; he did not exist at all.

Has there come upon man a time when he was nothing mentioned? (Sooratul-Insaan (76), aayah 1)

Meaning: this man, he forgets that Allaah produced him from non-existence.

So Allaah will indeed gather together these separated bones, shredded flesh, disintigrated dust and these scattered hairs, and He will restore them as they once were:

And from His (Allaah’s) Signs is that the heaven and the earth are established by His Command.  Then, when He calls you with a single call, you will come out from the earth. (Sooratur-Room (30), aayah 25)

And then the Horn will be blown, and whoever is in the heavens and whoever is upon the earth will faint and die, except whomever Allaah wishes.  And then it will be blown again and they will be standing up, looking on. (Sooratuz-Zumar (39), aayah 68)

The second blowing is the blowing for the resurrection.

And as for the first blowing of the horn, it is the blowing for the people to faint and die.

And the Horn will be blown and then the people will come out from their graves going quickly to their Lord.  They (the unbeliever) will say: “Woe to us! Who has taken us out from our place of sleep?” (The believer will respond) “This is what the Most Merciful promised, and the Messengers spoke the truth!” (Soorah YaaSeen (36), aayaat 51-52)

So Allaah indeed has Power and Ability over everything and this contains a refutation of the unbelievers, those who say that Allaah is unable to give life to the dead and to return them to life.

Does man think that We will not gather his bones together? Indeed, We are fully able even to put his fingertips together. (Sooratul-Qiyaamah (75), aayaat 3-4)

On that Day (the Day of Resurrection) they will come out from the graves, hurrying as if they are racing to a finishing post. (Sooratul-Ma`aarij (70), aayah 43)

So this is the Power of Allaah, and His Will and His Wish.  Nothing makes Him incapable.  However, it is just that some of the creation, they draw analogy between Allaah and His creation and so therefore they hold that it is far-fetched that there will be any resurrection; because the person thinks in his view, that’s something impossible and he doesn’t look to the Power of Allaah and he doesn’t judge Allaah’s Power as He deserves; and this is a case of ignorance with regard to Allaah the Mighty and Majestic.

End of explanation of point [15]

Footnotes:

[1] Translator’s side point: In explanation of this aayah, the famous mufassir from the Taabi`een, Mujaahid, he said, “meaning that Allaah says, ‘Be!’ and it is, whether it is something small or a great deal.”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

He (Allaah) does not resemble the creation – Shaykh Fawzan | Dawud Burbank [Clip|En]

Aqeedah Tahaawiyyah : Lesson 05

 ولا يشبه الأنام‏ 

[10]    And He (Allaah) does not resemble the creation. 


The Explanation – Point [10]

This is like the wording which has already preceded: And there is nothing like Him.”[1] And the meaning of al-anaam (الأنام) is ‘the creation’.  So Allaah, the Perfect and Most High, is free of any resemblance to the creation.

There is nothing like Him and He is the All-Hearing the All-Seeing. (SooratushShooraa (42), aayah 11)

And there is no equal for Him. (Sooratul-Ikhlaas (112), aayah 4)

So He, the Perfect, is free from resembling His creation.  And even though He has Names and Attributes which correspond to names and attributes of the creation in their wording and in their meaning, however, in their reality and in how they are, there is no resemblance between the two.

End of explanation of point [10][2]

Footnotes:

[1] Point [3] – Listen @ There is nothing like Him (Allaah) 

[2] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his explanation, said on this point:

Nu`aym ibn Hammaad said,

“Whoever declares that Allaah is like anything from his creation then he has committed unbelief, and whoever denies anything from that which Allaah has described Himself with, then he has committed unbelief, and there is not in the attributes which Allaah has mentioned for Himself nor in the attributes which His Messenger mentioned for Him, any resemblance.”

Likewise, Ishaaq ibn Raahawayh said,

“Whoever describes Allaah and declares that His Attributes are like the attributes of anyone from Allaah’s creation then he is a kaafir (disbeliever) in Allaah, the Tremendous One.”

He also said,

“The sign of Jahm and his companions is their claim against the people of the Sunnah and the Jamaa`ah and the lies which they had instigated, that they say, ‘The people of the Sunnah are mushabbihah (that they declare Allaah to be like His creation).’ But rather, it is just that they are mu`attilah (deniers of the attributes).”

And this was the saying of a great number of the imaams of the Salaf – the sign of the Jahmiyyah is that they call the people of the Sunnah Mushabbihah.  Because there are none from the deniers of the Names and Attributes, except that he calls the one who affirms them a Mushabbih (one who makes Allaah like the creation).  So whoever denies Allaah’s Names altogether, then they are from the extreme apostates – like the Qaraamitah (القرامطة) and the philosophers.  And whoever says that it cannot be said about Allaah that He is has knowledge and (it cannot be said, they say, about Allaah) that He has power, claiming that whoever calls Allaah that is a Mushabbih.  They say His Names are just metaphorical, like the extreme Jahmiyyah.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]