Allah is not reached by people’s conjecture nor can He be grasped by their understanding – Shaykh Fawzan | Dawud Burbank [Short Clip|En]

Aqeedah Tahaawiyyah : Lesson 05

 لا تبلغه الأوهام ولا تدركه الأفهام‏

[9]  He is not reached by people’s conjecture nor can He be grasped by their understanding.  


The Explanation – Point [9]

So, Allaah the One free of all imperfections and the Most High, cannot be encompassed; so Allaah is greater than everything, He the Perfect and Most High.

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

So Allaah the One free of all imperfections, He is known; however, He is not comprehended and encompassed by that (their knowledge).  So, Allaah is greater than everything, so thoughts cannot imagine Him and it is not permissible for a person to say about Allaah except what He the Perfect said about Himself or what His Messenger `alayhissalaatu was-salaam said about Him.

End of explanation of point [9]

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]

There is nothing like unto Him and He is the All-Hearing, the All-Seeing – Shaykh Fawzan | Dawud Burbank [Short Clip|En]

Aqeedah Tahaawiyyah : Lesson 08

 ‏         {‏لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ‏}‏

[27]  {There is nothing like unto Him and He is the All-Hearing, the All-Seeing.}
(ashShooraa (42) aayah 11)


The Explanation – Point [27]

This is a negation of tashbeeh – there being anything like Allaah, the One free of all imperfections. And the kaaf (in كمثله) is to emphasize the negation, like (as occurs in a different aayah):

وَكَفَىٰ بِاللَّهِ عَلِيمًا

…and Allaah is Sufficient as a Knower.  (Sooratun-Nisaa. (4), aayah 70)

In origin (it would usually be said): وكفى الله عليماً but the (extra) baa’ (in بالله) is for emphasis.

And nothing whatsoever resembles Him – not the angels, and not the Prophets, and not the Messengers, and not the beloved servants of Allaah, nor any created being.

وَهُوَ السَّمِيعُ البَصِيرُ

…and He is the All-Hearing, the All-Seeing. (SooratushShooraa (42), aayah 11)

So He called Himself As-Samee’ (the All-Hearing One) Al-Baseer (the All-Seeing One).

So the beginning of the aayah [1] contains a refutation of the Mushabbihah (those who liken Allaah to the Creation) and the end of it contains a refutation of the Mu`attilah (those who deny Allaah’s Attributes). And it indicates that affirming His Names and Attributes does not necessitate resemblance to the created beings. So the hearing and seeing of the created beings does not resemble the Hearing and Seeing of Allaah, the Mighty and Majestic.

End of explanation of point [27]

Footnotes:

[1] “There is nothing like Him…

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]

Every affair is easy for Him (Allaah) – Shaykh Fawzan | Dawud Burbank [Short Clip|En]

Aqeedah Tahaawiyyah : Lesson 08

[25] وكل أمر عليه يسير‏.

[25] And every affair is easy for Him (Allaah).

https://soundcloud.com/abdurrahmanorg/every-affair-is-easy-for-him-allaah-dawud-burbank

The Explanation – Point [25]

His Affair, if He wills something, is just that He says to it, “Be!” and it is! (Soorah YaaSeen (36), aayah 82)

So He gives life and gives death, and He creates and gives provision, and He gives and He withholds and He gives life to the dead after they have passed away; and that is easy for Him, He the Perfect and Most High. Nothing is a burden for Him and nothing is difficult for Him, contrary to the creation; because things are a hardship (for the people) and some things he will be incapable of doing. As for Allaah, then nothing is difficult for Him.

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]

End of explanation of point [25]

 Footnotes:

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

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]

Everything is totally dependent upon Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 07

وكل شيء إليه فقير‏

[24]     And everything is totally dependent upon Him. 

https://goo.gl/JJkuhC

The Explanation – Point [24]

So there is nothing than can possibly do without or be independent of Allaah – no angel, nor any heaven nor any earth, nor anyone from the jinn nor anyone from mankind, nor any inanimate object, whether mountains or oceans; everything is dependent upon Allaah.

O mankind! You are the ones who are needy and dependent upon Allaah.  And Allaah, He is the One who is Independent – the One deserving of all praise. (Sooratul-Faatir (35), aayah 15)

So everything is dependent upon Him and not upon the awliyaa.  (beloved servants of Allaah) and not upon the heavens.  And whoever says that the awliyaa.  (beloved servants of Allaah) have power and ability which is different to human power and ability, and whoever says that they have some control over the creation and that they benefit and harm, besides Allaah; then this is the saying of the unbelievers and the mushriks.  So the awliyaa.  (beloved servants of Allaah), and the Messengers and the angels, have no independence from Allaah and they cannot do anything without Him.

So this nullifies the worship of everything besides Allaah, whether idols or other things.  How can you worship things that are themselves dependent (upon Allaah) and forget the One in whose Hand is the Ownership and the Mastery of everything?

And for this reason one of the scholars from the grave-worshippers, he said to a common person from the people of Tawheed, “You people say that the awliyaa.  (beloved servants of Allaah), they can’t benefit and they can’t bring harm.” So he said, “Yes, we say that they don’t bring benefit and they don’t bring harm.” So he (the grave-worshipper) said, “Does not Allaah, the Most High, say,

Do not consider those who are killed in Allaah’s cause as being dead.  Rather, they are alive, with their Lord, being given provision.” (Soorah Aal-`Imraan (3), aayah 169)

So (this man who is only just a regular person) he responded to him and said, “Did Allaah say yurzaqoon (يُرْزَقون – they are given provision) or did He say yarzuqoon (يَرْزُقون – they give provision)?” So the man said, “Rather He said, yurzaqoon (يُرْزَقون – they are given provision) with a dammah on the yaa’” So (the man who is a common person), he said, “In that case I will ask the One who Provides for them and I will not ask them.” So that person of knowledge was defeated in argument by the evidence of this common person who was upon the correct natural disposition.

End of explanation of point [24]

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]

Allaah has always had His Attributes, before His act of creation – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 07

 ما زال بصفاته قديمًا قبل خلقه

[16]     He has always had His Attributes, before His act of creation.

https://goo.gl/GGu3zw

The Explanation – Point [16]

The saying of the author, The ancient One without any beginning[1] has already preceded.  So, there was nothing before Him, He the Perfect and Most High.  And the meaning of that is that He has the Attributes of Perfection and His Attributes of Perfection are eternal; they have always existed and they always will.  So just as He is the First without any beginning, then likewise, His Attributes (are the same) since they are along with Him, He the One free of all imperfections.  So, they were always existing, just as Allaah the Perfect and Most High has always existed.

So it is not the case that He existed before without any Attributes and then Attributes came about for Him afterwards as the people of misguidance say; those who say, “He did not always have Attributes and then afterwards He came to have them.” They say so in order not to necessitate there being multiple lords deserving worship, as they claim, or multiple divinities in existence who are eternal, such that the Names and Attributes would be partners with Allaah in His Eternity.  So we say, “How free is Allaah of all deficiencies, SubhaanAllaah!  This (saying) would necessitate that Allaah was deficient – High and Exalted is Allaah – that He was deficient for a period and then He came to have Attributes and so, became Perfect through those Attributes; High and Exalted is Allaah above what they say.  And the fact that His Attributes are eternal does not necessitate that there are other eternal lords.  Because the attributes are not something other than and outside the one who has those attributes.  Rather, they are meanings found in the one who has the attributes.  And an attribute is not something independent of the one who has the attribute. So if you say for example, “such and such person hears and he sees and he has knowledge of fiqh (he is a jurist) and he is a scholar of the language and he is a scholar of grammar” does it mean that this person has become many people? So having multiple attributes does not necessitate that the ones having the attributes are multiple as the people of misguidance have said.

So Allaah, the One free of all imperfections and the Most High, His Attributes had no beginning just as His Self (Dhaat) had no beginning.  So Allaah has the Attribute of being the Creator (Al-Khaaliq) always and forever.

And as for the actions of (Allaah) the Perfect, then they are eternal with regard to their type, newly occurring with regard to actions.

So Allaah, the Perfect and Most High, He was ‘the One who speaks’ before He actually spoke and He was ‘the Creator’ before He actually created anything and as for His speaking and His creating, then these are actions which newly occur and so on, to the rest of the actions.

End of explanation of point [16]

[17] لم يزدد بكونهم شيئًا، لم يكن قبلهم من صفته.

[17]  He (Allaah) was not increased in any Attribute which He did not have before, by the creation of the creation.

The Explanation – Point [17]

Meaning: His creating the creation.  We do not say that He did not become a Creator except after He created the people.  Rather, Allaah has been the Creator always, forever, without any beginning to that.  And as for His act of creating, then that is an action which occurs newly again and again.

End of explanation of point [17]  

[18] وكما كان بصفاته أزليًا، كذلك لا يزال عليها أبديًا.

[18] And just as He has always possessed His Attributes, then likewise, He will always possess them forever.

The Explanation – Point [18]

Just as He has always has His Attributes forever, meaning: there was no beginning to that; then likewise, His Attributes will remain with Him, He the Perfect, in the future.  So He is Eternal, along with His Attributes; He has no end.

أنت الآخر فلا بعدك شيء

“You are the Last One, so there is nothing after You.” [2]

the Last One with Your Names and Attributes.  So it is not to be said that these attributes will cease to be with Him in the future; rather, they will always be with Him, He the Perfect and Most High.

End of explanation of point [18]  

[19] ليس بعد خلق الخلق استفاد اسم ‏(‏الخالق‏)‏.

[19]     He did not acquire the Name ‘The Creator’ after the creation of the creation.

The Explanation – Point [19]

This is a clarification and a repetition of what has preceded.

 End of explanation of point [19]

[20] ولا بإحداث البرية استفاد اسم ‏(‏الباري‏)‏.

[20] Nor did He acquire the Name ‘Al-Baaree’ (The Maker) after giving existence to the beings.

The Explanation – Point [20]

So from the Names of Allaah the Mighty and Majestic is الباري (Al-Baaree – The Maker); meaning: The Creator.  برأ الخلق (bara.a al-khalq) means: He made them.  So, Allaah is Al-Baaree (The Maker of the creation).  And this Name goes along with Allaah’s Self – it has no beginning.

End of explanation of point [20] 

[21] له معنى الربوبية ولا مربوب، ومعنى الخالق ولا مخلوق‏.

[21] He possessed the meaning of Lordship and Nurturing when there were no slaves, and He had the meaning of being the Creator without there being any creation.

The Explanation – Point [21]

So likewise, He was the Rabb (Lord and Nurturer) before anything existed for Him to be the Owner and the Master of.  And the meaning of Ar-Rabb (The Lord and Nurturer) is: The Owner and the One who Controls and the One who Rectifies and the Master; and these Attributes are always with His Self – without any beginning and without any end, even before the existence of those things that He is the Lord and Master of, and even after those things which He is the Lord and Master of, pass away.

End of explanation of point [21]

[22] وكما أنه محيي الموتى بعدما أحيا، استحق هذا الاسم قبل إحيائهم، كذلك استحق اسم الخالق قبل إنشائهم‏.

[22] And just as He is the One who is ‘The Giver of life to the dead’ after He gives them life, then He deserves this Name even before He gave life to them; and likewise, He deserves the Name ‘The Creator’ before He created and produced them.

The Explanation – Point [22]

So just as He, the Perfect has always possessed the Attribute of being the One who gives life to the dead, and that He gives life and gives death, and this Attribute was never absent (from Him) until He actually gave life to the dead. Rather, it was always His and it always will be His forever.  And as for the action of giving life to the dead, then this is something which occurs newly and repeatedly; Allaah gave life to some and He gives life to some, He the Perfect, whenever He Wishes.

End of explanation of point [22]

[23] ذلك بأنه على كل شيء قدير‏.

[23] That is because He has full Power and Ability over everything.

The Explanation – Point [23]

This is an eternal Attribute.  It cannot be said that He did not acquire the Attribute of Power and Ability until He created and produced the creation.  Rather, Al-Qudrah (Power and Ability) is an eternal Attribute of His.  Rather, His having produced the creation, this is an effect produced by His being the One who has full Power and Ability.

And Allaah is the One who described Himself as being the One who has full Power and Ability over everything – over the things that exist and over the things that do not exist.  And He did not restrict His Power to anything in particular.  Rather, nothing renders Him incapable and it is not permissible to restrict and say that He only has Power over such and such.  And it is not to be said, “Allaah has power over whatever He Wishes.”[3] Because, this saying is particular and restricted to gathering the inhabitants of the heavens and the earth:

And from His Signs is the creation of the heavens and the earth, and all the creatures that He spread throughout them.  And He has full Power to gather them when He Wishes. (SooratushShooraa (42), aayah 29)

So this was a particular case.

End of explanation of point [23][4]

Footnotes:

[1] Point [6]

Listen @ the Link : http://wp.me/p1VJ3-bCO

[2] From a hadeeth in Saheeh Muslim where the Prophet sallAllaahu `alayhi wa sallam said, addressing Allaah in a du`aa., “You are the Last One, so there is nothing after You.”

[3] This came previously under Point [4]

[4] Translator’s side point: As a correction of this point, Shaykh Al-Albaanee rahimahullaah, then he criticised this saying here, the saying that you can’t say about Allaah that He has power over what He wishes. Sh al-Albaanee criticised that in his Silsilah … [break in recording] “… Lord of the Creation.  So Allaah will reply, “I am not mocking you but rather I have full ability over whatever I Wish.”Hadeeth reported by Muslim in the book of Eemaan. [187].

After he brought this hadeeth, Shaykh Al-Albaanee said: So the saying of Allaah the Most High, at the end of this hadeeth, “But rather I have full power over whatever I Wish,” this shows the mistake of the one who wrote notes to Al-`Aqeedah AtTahaawiyyah quoting some noble person that, “some people say, ‘Allaah has full power over whatever He Wishes’ and that this saying is not correct.”  I (Shaykh Al-Albaanee )say: Rather, it is exactly what is correct after its being established in this hadeeth, especially when it is witnessed to by the saying of Allaah, the Most High,

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

And this does not deny that His Wish and His Power and Ability, He the Most High, are general to everything as someone seems to have thought; and Allaah knows best.  [as-Saheehah 6/195, Hadeeth #2601]

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]

Allaah has no need of the Arsh (Throne) and whatever is beneath it – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 30

[118]    وهُوَ مُسْتَغْنٍ عَنِ العرشِ وما دُونَه.‏‏‏‏

[118]       And He (Allaah) has no need of the Throne and whatever is beneath it.


The Explanation – Point [118]

Do not imagine that the meaning of His saying, He the Most High,

 And then He (Allaah) ascended upon the Throne  (Sooratul-A`raaf (7), aayah 54)

…is that He has need of the Throne just as someone from the creation would mount something from the creation. Rather, Allaah, the Mighty and Majestic ascended upon the Throne and He has no need of the Throne, nor of whatever is beneath the Throne.

All of the created beings are in total need of Allaah.

Allaah holds the heavens and the earth so that they do not fall away from their places; and if they moved away, then none besides Him could hold them. (Soorah Faatir (35), aayah 41)

So, He (Allaah) holds and supports the Throne and He holds and supports the heavens and He holds and supports the earth and all the created beings by His Power and His Might. So, they are in need of Him and He has no need of them, He the One free of all imperfections and the Most High.

And the fact that something is above something else does not necessitate that the thing which is higher has need of the thing which is beneath. So the heavens are above the earth, and they are not in need of the earth.

End of explanation of point [118][1] 

Footnotes:

[1] Translator’s Side Point: From Shaykh Al-Albaanee rahimahullaah, he said in his small notes,

“The explainer (Ibn Abil-`Izz) rahimahullaahu ta`aalaa said, ‘The Shaykh (AtTahaawee) rahimahullaah, mentioned this speech here having already mentioned the `Arsh (Throne) and the Kursee (Footstool); so then afterwards he mentions that He, the Perfect, has no need of the Throne and whatever is beneath the Throne, to make clear that His creating the Throne to ascend over it is not because He had any need of it; rather, for a great wisdom which was necessitated. And the fact that something above is above the thing which is beneath, does not necessitate that the lower thing contains or encompasses or carries the higher thing; nor does it mean that that thing which is higher is in need of that which is lower. So look at the heaven how it is above the earth and yet it is not in need of it.

So the Lord, the Most High is far greater and more tremendous than His ‘Highness’ should necessitate this. Rather, Allaah’s being High (His ‘Highness’) results in qualities particular to Him and in His bearing and carrying whatever is beneath, by His Power. And it necessitates the total need of the lower things for Him and the fact that He, the Perfect, has no need whatsoever of what is beneath Him. And it necessitates His encompassing everything, He the Mighty and Majestic. So He is above the Throne and He, by His Power, supports the Throne and its carriers and He has no need of the Throne. And the Throne is in need of Him and He encompasses the Throne and the Throne does not encompass Him; and He confines the Throne and it does not confine Him; and all of these things are not possible for the creation.

And those people who deny al-`uluww (Allaah’s Highness) – the people who deny His Attributes, if they only accepted this detailed explanation, then they would be guided to the correct path, and they would know that intellect is in accordance with the texts and they would be proceeding behind the proof. However, they depart from the proof so they go astray from the correct way. And the affair in that regard is just as Imaam Maalik rahimahullaah said when he was asked about the saying of Allaah, the Most High,

And then He (Allaah) ascended over the Throne (Sooratul-A`raaf (7), aayah 54)

…and other things, (someone asked him), “How did He ascend?’ So Imaam Maalik replied, “Istiwaa (ascending) is known and how is unknown.”’”

Translator’s Side Point: Likewise, Shaykhul-Islaam Ibn Taymiyyah in Dar· at-Ta`aarud al-`Aql wan-Naql (درء تعارض العقل والنقل) makes the same point – that it is from Allaah’s tremendous Power that He supports the Throne and whoever is carrying the Throne, and they only support the Throne because of power given to them by Allaah.

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) is the Creator without any need, Provider without any difficulty – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 06

[13] خالق بلا حاجة، رازق بلا مؤنة

[13]    He is the Creator without any need, Provider without any difficulty.


The Explanation – Point [13]

He is the One who created the creation and He has no need of them.  Rather, He created them just so that they should worship Him.

And I did not create jinn and mankind except that they should worship Me alone. (SooratudhDhaariyaat (51), aayah 56)[1]

So, He created them not because He had any need of them – that they should aid Him or assist Him or help Him, He the One free from all imperfections, or that they should defend Him.  He only created them so that they should worship Him.  And they (the people) are the ones who need that worship in order to connect themselves to Allaah and to attach themselves to their Lord.  So `ibaadah (worship) is the connection between the person and his Lord.  So it draws him closer to Allaah, and through it he attains reward from Allaah, and recompense.  So, `ibaadah (worship) is a need of the creation and it is not a need of Allaah, the Mighty and Majestic.

If you (people) disbelieve (in Allaah), you and everybody upon the earth, then Allaah is the Independent One who has no need, the One deserving of all praise. (Soorah Ibraaheem (14), aayah 8)

If you (people) disbelieve (in Allaah), then Allaah has no need of you. (Sooratuz-Zumar (39), aayah 7)

And his (the author’s) saying, “Allaah is the Provider without any difficulty”[2] meaning, He is the One who provides all the provision for His servants and that does not diminish what He has with Him.

End of explanation of point [13]

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, quotes the next two aayaat which come after this one in SooratudhDhaariyaat, aayaat 57 and 58:

I do not want from them any provision and I do not want that they should feed Me.  Indeed Allaah, He is the great Provider, the One possessing Power, the Strong.

(SooratudhDhaariyaat (51), aayaat 57-58)

[2] Side point: Ibn Abil-`Izz rahimahullaah, quotes from the following hadeeth qudsee:

“…O my servants, were the first of you and the last of you, the human of you and the jinn of you were to stand in one place and ask of Me, and I were to give every person what he asked for, then that would not diminish anything from what I have, except as a needle would diminish the water of the sea when it is placed in it.”

Hadeeth reported by Muslim.

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]

There is nothing like Him (Allaah) – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 03

[3] ولا شيء مثله‏‏

[3]  And there is nothing like Him. 


The Explanation – Point [3]

This is taken from the saying of Allaah, the Most High,

There is nothing like Him (Allaah) (SooratushShooraa (42), aayah 11)

And also, the saying of Allaah, the Most High,

And there is none equal or comparable to Him (Allaah) (Sooratul-Ikhlaas (112), aayah 4)

And His saying, the Most High,

So do not set up any rivals for Allaah (Sooratul-Baqarah (2), aayah 22)

Meaning: those who are alike or similar to Him.

And His saying, He the Most High,

Do you know of any namesake for Him (Allaah)? [1] (Soorah Maryam (19), aayah 65)

Meaning: anyone like Him – one who can share His Name, He the Perfect and Most High. So at-tamtheel (التمثيل – there being anyone like Him) and at-tashbeeh (التشبيه – there being anyone resembling Him), both of these are negated for Allaah, the Mighty and Majestic.

So, no one from His creation resembles Him. So this is what is obligatory – that we affirm whatever Allaah has affirmed for Himself and we hold that as our creed. However, we do not hold that He resembles anyone from His creation nor do we hold that He is like his creation, He, the Perfect and Most High. So this contains a refutation of the mushabbihah – who believe that Allaah is like His creation and (they) do not differentiate between the Creator and the creation; and this is a false and futile position.

And opposite to this position, is the position of the mu`attilah (المعطلة – those who negate/deny Allaah’s attributes) – those who go beyond limits in declaring Allaah free to such an extent that they deny for Allaah that which He has affirmed for Himself with regards to Names and Attributes. Doing so, as they claim, to flee away from declaring Him to be like His creation.

So, both of these two groups go beyond the limits. The mu`attilah (those who deny His attributes) go beyond limits in tanzeeh (تنزيه – declaring Him free) and denying any likeness. Whereas, the mushabbihah (المشبهة – those who declare Allaah’s Attributes to be like those of the creation) go beyond the limit in affirmation. Whereas, the Ahlus-Sunnah wal-Jamaa`ah take the moderate and middle position. So, they affirm for Allaah whatever He affirms for Himself in accordance with what befits His Majesty, without tashbeeh (declaring His attributes to be like the attributes of the creation) and without ta`teel (تعطيل – denying His attributes), doing so in accordance with the saying of Allaah, the Most High,

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

So His saying, “There is nothing like Him” negates and denies any tashbeeh (resemblance with the creation) and His saying, “And He (Allaah) is the All-Hearing, the All-Seeing” is a negation of ta`teel (denying His attributes). So this is the position which the people of the Sunnah and the Jamaa`ah proceed upon.

So therefore, it is said,

الْمُعَطِّلُ يَعْبُدُ عَدَمًا، وَالْمُشَبِّهُ يَعْبُدُ صَنَمًا، وَالْمُوَحِّدُ يَعْبُدُ إِلَـٰهًا وَاحِدًا فَرْدًا صَمَدًا

The mu`attil (one who negates Allaah’s attributes) worships something which does not exist;

And the mushabbih (one who declares Allaah’s attributes to be like those of the creation) worships an idol;

And the muwahhid (person upon true tawheed) worships the sole One who deserves worship, the One who is Single, the Independent Lord and Master.

End of explanation of point [3][3]

Footnotes:

[1] Translator’s side point: Shaykh `Abdur-Rahmaan ibn Naasir As-Sa`dee rahimahullaah said in the tafseer of this aayah that the aayah is in the form of a question and what is meant is a denial i.e. there is no namesake for Allaah.

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah says regarding this point: “And there is nothing like Him”: This is one of the fundamentals from the fundamental principles of tawheed; which is, that with regard to Allaah the Most High: there is nothing like Him – neither in His Self, His Attributes and His Actions. However, the innovators and the people of ta.weel (تأويل – those who twist Allaah’s Attributes) take it as a principle by which they deny many of Allaah’s Attributes, He, the Exalted and Most High. So whenever their hearts are too constricted to believe in one of His Attributes, He, the Mighty and Majestic, then they perform ta.weel (twist that Attribute) and try and destroy it and deny it. So they deny an Attribute and they use as an evidence for what they are doing His saying,

There is nothing like Him …

Pretending to be ignorant of the end of the aayah:

… and He is the All-Hearing, the All-Seeing. (SooratushShooraa (42), aayah 11)

So, this aayah gathers between declaring Him free, along with affirming His Attributes. So whoever wishes to be safe and sound in his creed then he should declare Allaah, the Most High, to be free from any resemblance to the creation, without explaining His Attributes away, and without denying His Attributes. Rather, he should affirm for Allaah the Mighty and Majestic, with regard to Attributes, everything which He has affirmed for Himself in His Book or in a hadeeth of His Prophet, without declaring that the Creator resembles the creation. This is the position of the Salaf; and the author rahimahullaah, was upon it following on from Abu Haneefah and the rest of imaams. [Source: Shaykh Al-Albaanee’s العقيدة الطحاوية – شرح وتعليق – explanation of point 3]

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]

Allaah is Al-Hayy (the Living One) who does not die – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 05

حي لا يموت

[Point #11]    He (Allaah) is the Living One who does not die.

https://soundcloud.com/abdurrahmanorg/allaah-is-al-hayy-the-living-one-who-does-not-die-dawud-burbank

The Explanation – Point [11]

His Life is a complete and perfect life which does not suffer from any deficiency nor any sleep.

Allaah, none has the right to be worshipped except Him, the Ever-Living One, the Independent Sustainer of all.  Neither sleep nor slumber takes hold of Him. (Sooratul-Baqarah (2), aayah 255)

And place reliance upon the Ever-Living One Who does not die. (Sooratul-Furqaan (25), aayah 58)

So, He negates for Himself as-sinah (السِنة – slumber) and that means light sleep and (He negates for Himself) an-nawm (النوم) which is deep sleep.[1] And He negated for Himself al-mawt (الموت – death) because of the completeness and perfection of His Life, He the Perfect and Most High.[2]

And sleep and slumber and death, these are deficiencies in life and these are attributes to be found in the creation; and the life of the creation is deficient because he sleeps and he dies.

So sleeping is a part of completeness with regard to the creation but it is a deficiency with regard to the Creator; because a person who cannot sleep they have an affliction affecting their health.  So this shows the difference and the distinction between the Attributes of the Creator and the attributes of the creation.  And as for the two Names: الحي (Al-Hayy – The Ever-living) and القيوم (Al-Qayyoom –and the independent Sustainer of all), then these are two attributes taken from the statement of Allaah the Most High,

Allaah, none has the right to be worshipped except Him, He is the Ever-living, the independent Sustainer of all (Sooratul-Baqarah (2), aayah 255)

So Al-Hayy, the Ever-living means the One who has complete and perfect life and Al-Qayyoom is a word in intensive form.

End of explanation of point [11] 

Footnotes

[1] From Aboo Moosaa radiyAllaahu `anh who said: Allaah’s Messenger sallAllaahu alayhi wa sallam stood amongst us with five sayings; so he said, “Allaah the Mighty and Majestic does not sleep and it is not befitting for Him that He should sleep…” the hadeeth.  Reported by Muslim in the book of Eemaan.

[2] From Ibn `Abbaas radiyAllaahu `anhumaa that the Messenger of Allaah sallAllaahu alayhi wa sallam used to say,

اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، اللَّهُمَّ إِنِّي أَعُوذُ بِعِزَّتِكَ،

لاَ إِلَهَ إِلاَّ أَنْتَ، أَنْ تُضِلَّنِي، أَنْتَ الْحَيُّ الَّذِي لاَ يَمُوتُ، وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ

“O Allaah, to You I have surrendered and in You I have truly believed and upon You I have placed my reliance and to You I turn and with Your Aid I dispute.  O Allaah, I seek refuge in Your Might; none has the right to be worshipped except You; I seek Your Refuge from Your misguiding me.  You are the Ever-living One Who does not die whereas jinn and mankind die.”  Reported by Muslim.

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

Read the Related Post:

Allaah is Al-Qayyoom (the Independent Sustainer of everything), who does not sleep – Shaykh Fawzan | Dawud Burbank [Audio|En]

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

Allaah is Al-Qayyoom (the Independent Sustainer of everything), who does not sleep – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 05

[12]    He is the Independent Sustainer of everything, who does not sleep. 


The Explanation – Point [12]

(So the word) القيوم (Al-Qayyoom – The Independent Sustainer of everything) is: the One who independently exists by Himself and the One who sustains everything; the One who independently exists and has no need of anything; the One who is independent of everything and the One who sustains everything else.  Everything else is in a state of poverty and need of Him and needs to be sustained by Him, He the Perfect and Most High.  So if it were not that Allaah sustains the heavens and the earth and all of the creation then they would all be destroyed and pass away.  But however, Allaah sustains them and guards them and provides for them – giving them whatever would benefit them.

So the whole of the creation is in need of Him.

Indeed Allaah holds the heavens and the earth so that they do not move away from their places, and if they were to move away from their places, there is no one that could hold them after Him.

(Sooratul-Faatir (35), aayah 41)

 End of explanation of point [12][1]  

[1] Translator’s side point: From the explanation of Ibn Abil-`Izz rahimahullaah, he says with regards to these two Names – Al-Hayy (that Allaah is Ever-living) and Al-Qayyoom (that Allaah is the Independent One who sustains everything):

So these two Names, all of the rest of Allaah’s Perfect Names return back and pivot around these two.  And all the meanings of the other Names refer back to these two.  Because the first, Al-Hayaat – the attribute of life, it necessitates for Him all the attributes of perfection; so no attribute will be missing from His attribute of life except due to weakness in that life.  So since the Life of Allaah, the Most High, is the most perfect and complete life, then affirming it means affirmation of every attribute of perfection for Him.  As for the name Al-Qayyoom, then this includes the perfection of Allaah’s Independence and the perfection of His Power since He is the One who independently exists and has no need of anyone else in any sense; and He is the one Who supports and sustains everything else; and there is no establishment for anything except if He establishes it.  So these two Names gather completely the rest of the Names.

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, on 20th September 2004

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]

‘Seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 16

[58] والرؤْيةُ حقٌّ لأَهلِ الجَنَّةِ، بِغَيْرِ إِحَاطَةٍ ولا كَيْفِيَّةٍ‏‏‏.

[58]    And ‘seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be.


The Explanation – Point [58][1]

Ar-ru’yah (الرؤية – the seeing) means: the believers seeing their Lord, the Perfect and Most High; because the believers will see their Lord, the Perfect and Most High, in the Hereafter. They will see Him openly – with their eyes, just as they see the moon on the night when it is full and just as they see the sun bright and clear when there is no cloud-cover to hide it; just as the chosen Prophet (Al-Mustafaa) sallAllaahu `alayhi wa sallam informed about in the authentic mutawaatir ahaadeeth from him, `alayhissalaatu was-salaam.[2] So therefore, the author said, “The seeing (ar-ru.yah) is true” meaning: it is affirmed by the Book and the Sunnah and the ijmaa` (consensus) of the people of the Sunnah and the Jamaa`ah from the Salaf (predecessors) and from the Khalaf (later peoples). Nobody disagrees about that except for the mubtadi`ah (innovators) and the people of the deviant ways.[3]

So the believers will see their Lord, the Perfect and Most High, just as He the Perfect said,

On that Day (the Day of Resurrection) some faces would be radiant, looking at their Lord.
(Sooratul-Qiyaamah (75), aayaat 22-23)

They are the faces of the believers. As for (the word in the first aayah) ‘naadirah’ (ناضرة – radiant), meaning: from an-nadrah (النضرة) which means brilliance and beauty.

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

And as for (the second aayah) ‘nazirah’ (ناظرة) then it means looking with the eyes. You say: “nazartu ilaa kadhaa” (نظرت إلى كذا) – “I looked upon such and such” when you mean: “I saw it” (أبصرته) – absartuh. The term ‘an-nazar’ (النظر) has different usages in the Book of Allaah, the Mighty and Majestic. (Firstly), if it is used with the term ‘ilaa’ (إلى) meaning ‘towards’ or ‘to’ then it means: seeing with the eyes.

Will they not look upon the camels at how they have been created and at the sky and how it has been raised?  (Sooratul-Ghaashiyah (88), aayaat 17-18)

Meaning: Will they not look with their eyes at these amazing parts of the creation which prove the Power and Ability of Allaah the Mighty and Majestic. And in this aayah,

Looking at their Lord (Sooratul-Qiyaamah (75), aayaat 23)

Using the term ‘ilaa’ (إلى).

And when ‘an-nazar’ (النظر) is used on its own without any intermediate particle, then it means: halting and waiting.

On the Day when the male and female hypocrites will say to those who believe, “Wait for us so that we can acquire some of your light.” (Sooratul-Hadeed (57), aayah 13)

Meaning: Wait for us so we can derive some light from your light; because the hypocrites, their lights will be extinguished, and Allaah’s Refuge is sought; so they will remain in darkness. So therefore, they will seek from the believers to wait for them until they can take some light from their light. And His Saying, He the Most High,

Do they but await that Allaah should come to them? (Sooratul-Baqarah (2), aayah 210)

Meaning: They do not await except the coming of the Lord on the Day of Resurrection, to carry out judgment between His slaves.

And when ‘an-nazar’ (النظر) – ‘looking’ is used with the particle ‘fee’ (في) – ‘into’, then it carries the meaning of ‘reflecting and considering’, just as Allaah the Most High said,

Will they not reflect upon the Dominion of the heavens and the earth. (Sooratul-A`raaf (7), aayah 185)

Meaning: reflect upon those things created by Allaah in the heavens and upon the earth and take this as a proof for the Power and Ability of Allaah, the Creator, He the Perfect and Most High; and of His being deserving of all worship.

So in summary, ‘an-nazar’ (النظر) here is used with the particle ‘ilaa’ (إلى) – ‘at’ and its meaning is: (‘looking at’) seeing and seeing with the eyes.

And He the Perfect and Most High said,

For those who did well in the world, there will be the finest reward and an increase. (Soorah Yoonus (10), aayah 26)

The Prophet sallAllaahu `alayhi wa sallam himself, explained the term ‘al-husnaa’ (الحسنى – the finest) to mean Paradise; and he explained ‘az-ziyaadah’ (الزيادة – the increase) to mean looking at the Honorable Face of Allaah. And this occurs in Saheeh Muslim.[4]

And He the Most High said,

Those who are dutiful to Allaah will have whatever they wished in Paradise and we have something extra for them. (Soorah Qaaf (50), aayah 35)

Al-mazeed’ (المزيد – something extra): it is looking at the Honorable Face of Allaah.

And He the Most High said about the unbelievers,

But no! On that Day the unbelievers will be blocked and screened away from their Lord.
(Sooratul-Mutaffifeen (83), aayah 15)

So if the unbelievers are screened away from Allaah, not seeing Him because they disbelieved in this world, so then they will be screened and prevented from looking upon Him on the Day of Resurrection. And this is the greatest deprivation and the greatest punishment; and Allaah’s Refuge is sought. So the aayah proves that the believers would not be blocked and screened away from Allaah on the Day of Resurrection and that they will indeed look upon Him in the Hereafter; because they believed in Him in this world, not having seen Him. Rather, they took as proof for Him, He the Perfect, His Signs and His Messages (sent to His Messengers). So therefore, Allaah will honour them with looking upon Him on the Day of Resurrection.

And looking upon the Face of Allaah, the Mighty and Majestic, is the greatest bliss in Paradise. This is the position of the Ahlus-Sunnah wal-Jamaa`ah and these are some of their proofs from the Qur.aan.

As for their proofs from the Sunnah then they are very many; indeed they reach the level of mutwaatir (being reported by a very large number of people at every stage of transmission – from the Companions, Taabi`een and every level thereon), as was said by the great scholar Ibnul-Qayyim in his valuable book Haadiyul-Arwaah ilaa Bilaadil-Afraah (حادي الأرواح إلى بلاد الأفراح) and he quoted the ahaadeeth reported about seeing Allaah (by the believers on the Day of Resurrection) and that they reach the level of being mutawaatir.

And from them is his saying `alayhissalaatu was-salaam,

إنكم سترون ربكم يوم القيامة، كما ترون القمر ليلة البدر، وكما ترون الشمس صحوًا ليس دونـها سحاب، لا تُضامون في رؤيته – أو:‏ لا تَضامُّون في رؤيته

“You will certainly see your Lord on the Day of Resurrection, just as you see the Moon on the night when it is full and just as you see the Sun – bright and clear, not being covered over by clouds; and you will not be put to trouble in seeing Him – or you will not have to rush and crowd together to see Him.” [5]

Meaning: You will not have to scramble and crowd to see Allaah, the Mighty and Majestic, because every single one will see the Lord, each person remaining at his place without any crowding or scrambling, just as the people see the Sun and the Moon without having to scramble and crowd. Usually if there is something upon the earth which is hidden, then the people have to scramble to get to see it. However, if it is something raised up like the Sun and the Moon, then they do not have to crowd and scramble to see it; everyone can see it while he still remains at his place. And if this is the case with regard to something created, the Sun and the Moon, then how about the Creator, the Perfect and Most High?

Point [58] to be continued inshaa. Allaah

Footnotes:

[1] Translator’s Side Point: In the larger explanation of Ibn Abil-`Izz, Ibn Abil-`Izz said with regard to this point, “This matter is one of the noblest matters from the principles of the religion and from the most tremendous of them. And it is the limit which those people who strive, strive for, and those people who vie, vie for. And those will be deprived, those who are screened away from their Lord; they will be truly deprived – those who are turned away from His Door.”

[2] (One of these hadeeth) from Jareer ibn `Abdillaah al-Bajalee radiyAllaahu `anh who said,

كُنَّا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَظَرَ إِلَى الْقَمَرِ لَيْلَة يَعْنِي الْبَدْرَ فَقَالَ إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ لَا تُضَامُّونَ فِي رُؤْيَتِهِ

“We were the Prophet sallAllaahu `alayhi wa sallam and he looked at the Moon on the night when it was full and he said, ‘You will certainly see your Lord, just as you see this Moon; you will not be put to trouble in seeing Him’.”

Hadeeth reported by Al-Bukhaaree as hadeeth 554 and by Muslim.

Translator’s Side Point: Some of the explainers make the point that this hadeeth affirms seeing Allaah truly and really, just as we truly and really see the Moon and the Sun.

[3] Translator’s Side Point: Ibn Abil-`Izz mentions who they are. He said, “The ones who disagree and differ about seeing, they are the Jahmiyyah and the Mu`tazilah and those who follow them from the Khawaarij and the Imaamiyyah (the Shee`ah). And their saying is false and futile and it is rejected by the Book and the Sunnah.”

[4] Muslim reports it as hadeeth 181, in the Book of Eemaan in Saheeh Muslim, and also reported by At-Tirmidhee.

[5] Hadeeth reported by Al-Bukhaaree from a hadeeth of Aboo Hurayrah radiyAllaahu `anh, as hadeeth 554, 806 and 7434, and also by Muslim who reports it with the wording: تضارون (you will not cause harm to anyone to see Him.)

Listen to the Part 02 of this lecture Here :
Deviance of those who negate the Ru’yah (’Seeing Allaah’ by the people of Paradise) – Shaykh Fawzan | Dawud Burbank [Audio|En]

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]

Qur’aan is the Speech of Allaah & He sent it down to His Messenger as revelation – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah – Points 45-47 – Lesson 14  


[45] وأن القرآن كلام الله‏.

[45]    And that the Qur.aan is the Speech of Allaah. 

The Explanation – Point [45]

After you have eemaan (truly believe) in Allaah the Mighty and Majestic, and you have eemaan (truly believe) in His Messenger sallAllaahu `alayhi wa sallam, then, you have eemaan (truly believe) that the Qur.aan is the Speech of Allaah; because this is what the Messenger of Allaah sallAllaahu `alayhi wa sallam came with, and Allaah sent down the Qur.aan to him.  And this Qur.aan is not from the speech of Muhammad sallAllaahu `alayhi wa sallam nor is it from the speech of Jibreel; rather, it is just the Speech of Allaah, the Mighty and the Majestic.  Allaah spoke with it, and Jibreel took it from Allaah, and the Prophet `alayhissalaatu was-salaam took it from Jibreel `alahis-salaam, and the Ummah (this nation) took it from the Prophet sallAllaahu `alayhi wa sallam.

So, it is the Speech of Allaah; it originated from Him, He the One free of all imperfections.  Jibreel did not take it from Al-Lawh Al-Mahfooz (اللوح المحفوظthe Preserved Tablet) as the people of misguidance say.  And it is not from the speech of Jibreel nor Muhammad; rather, it is from the Speech of the Lord of the whole of creation.  And as for Jibreel and Muhammad `alayhimassalaatu was-salaam, then those two were Messengers who conveyed from Allaah the Mighty and Majestic.  For speech is said by, and attributed to, the one who initially spoke it; not the one who said it only as one conveying and transmitting it.

So, those who say that Jibreel took it from the Preserved Tablet or who say that Allaah created it within something and then Jibreel took it from that thing, then whoever says this is a kaafir (disbeliever) in Allaah the Mighty and Majestic, who has disbelieved with kufr which takes them out of the Religion, as is the saying of the Jahmiyyah and the Mu`tazilah and those who follow their way.  So it (the Qur.aan) is the Speech of Allaah – its letters and its meanings; Allaah spoke with it as He wished.  So, we describe Allaah with the Attribute of His having spoken; and Al-Kalaam (Speech) is from Allaah’s Attributes which are actions (sifaatihil-fi`liyyah).  And the ‘how’ (kayfiyyah) or the manner in which He spoke with it, then in that regard we say, “Allaah knows best about that.” So, this is just like the rest of His Attributes, we have eemaan in them but we do not know how they are.  So the meaning is known but as for ‘how’, then that is unknown to us.

End of explanation of point [45]

[46] منه بدأ بلا كيفية قولًا، وأنزله على رسوله وحيًا‏.

[46]    It originated from Him as something spoken without us knowing how; and He sent it down to His Messenger as revelation.  

The Explanation – Point [46]

Meaning: that the Qur.aan descended from Allaah; Allaah spoke with it and sent it down.  It did not descend from someone else besides Him, and it did not originate from someone other than Him.  It is not as they say, that it originated from Jibreel or from the Preserved Tablet or from somewhere in mid-air.  Rather, it began from Allaah and Jibreel heard it and he conveyed it to the Prophet sallAllaahu `alayhi wa sallam as wahy (revelation) and the Prophet sallAllaahu `alayhi wa sallam, he conveyed it to the people.  And if this Qur.aan had been from the speech of humans then someone from the people would have been able to bring a soorah the like of it.  So, since they are unable to do this, then this shows that it is indeed the Speech of Allaah, the Mighty and Majestic.  He the Most High said,

And if you are in any doubt about that which We sent down to Our slave (Muhammad sallAllaahu `alayhi wa sallam), then bring a soorah like it and call your witnesses besides Allaah upon that, if you are truthful.  (Sooratul-Baqarah (2), aayah 23)

And He the One free from all imperfections and the Most High said,

Or do they say, “He forged it”?  Say, “Then bring ten soorahs which are forged like it.” (Soorah Hood (11), aayah 13)

So, Allaah rendered them incapable of doing that, even though they were Arabs and eloquent in the language.  And the Qur.aan is in the language of the Arabs and is in the letters which they spoke with, and they were eager to oppose the Messenger sallAllaahu `alayhi wa sallam; and if it was within their ability to resist and oppose this Qur.aan, they would not have saved any efforts to do so.  So when they were unable to do that, then this shows that it is indeed the Speech of Allaah, which is not approached by falsehood from in front nor from behind.

End of explanation of point [46]

[47] وصدّقه المؤمنون على ذلك حقًا‏.

[47]    And the believers attest to it as being the Truth upon that basis. 

The Explanation – Point [47]

So those who have eemaan (truly believe) in Allaah and His Messenger, they believe that the Qur.aan is the Speech of Allaah, the Mighty and Majestic, and that Muhammad sallAllaahu `alayhi wa sallam was just one who conveyed (the Message) from Allaah.

And as for the saying of Allaah, the Mighty and Majestic,

Indeed, it is the Speech brought by an honourable Messenger (Jibreel `alayhis-salaam) possessing the strength to do whatever duty he is given; high in status with the Lord of the Tremendous Throne. (Sooratut-Takweer (81), aayaat 19-20)

So what is meant by its being ascribed to Jibreel, is from the aspect of conveying; since it is not possible that this Qur.aan is from the Speech of Allaah and from the speech of Jibreel.  Speech does not come except from one; so it is not possible to describe it as being the Speech of more than one.  And its being ascribed to Allaah is haqeeqiyyah (true and real) and as for its being ascribed to Jibreel, then (it is) from the aspect of conveying it (tableegh – تبليغ).  And in another aayah,

Indeed it is Speech conveyed by an honourable Messenger and it is not the speech of a poet; little it is that you believe. (Sooratul-Haaqqah (69), aayaat 40-41)

Meaning: Muhammad sallAllaahu `alayhi wa sallam.  So its being ascribed to him is an ascription of conveying (tableegh).  So He, the One free of all imperfections, sometimes ascribes it to Himself, and sometimes to Jibreel and sometimes to Muhammad (sallAllaahu `alayhi wa sallam).  And one and the same speech cannot have been spoken by more than one.  So therefore, its being ascribed to Allaah is an ascription with regard to its origin and that it is His Speech, and its being ascribed to Jibreel and Muhammad is an ascription of conveying.

End of explanation of point [47] [1]

[1] Translator’s Side Point: In his larger explanation, Ibn Abil-`Izz goes into great detail in explaining these points and if you want to see the beauty of the saying of the people of Truth about the Qur.aan being the Speech of Allaah: that it originated from Him, He spoke with it and its Letters and Meanings are from His Speech; then if you read the explanation and his inclusion of eight (8) sayings of the people of deviation, then you will further see the beauty of this speech.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 66-68 (Points 45-47)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 27th December 2004

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The Qur.aan is the Speech of Allaah and it originated from Him; it is not created.
  • One who says that Jibreel took it from the Preserved Tablet has disbelieved with kufr which takes him out of the religion.
  • It originated from Allaah as something spoken without us knowing how; and He sent it down to His Messenger as revelation.
  • If the Qur.aan was from the speech of humans then someone would have been able to bring a soorah the like of it. But they cannot; so this shows that it is indeed the Speech of Allaah.
  • Jibreel and Muhammad `alayhimas-salaam were just Messengers who conveyed the Message (Qur.aan) from Allaah.
  • The same speech cannot have been spoken by more than one.
  • When Allaah mentions: “…Speech brought by an honorable Messenger” and “…Speech conveyed by an honorable Messenger”, this ascription to Jibreel and Muhammad `alayhimas-salaam is an ascription of conveying and not of having originally spoken with the Speech.

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]

Nothing occurs except what He (Allaah) wills – Shaykh al-Fawzaan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Point # 8:  

[8] ولا يكون إلا ما يريد‏.

[8]  And nothing occurs except what He (Allaah) wills.


The Explanation – Point [8]

This contains an affirmation of al-Qadr (القدر – pre-decree) and an affirmation of al-Iraadah (الإرادة – Allaah’s Will).  So nothing exists within His kingdom and nothing occurs within His creation whether events or things except that Allaah willed it to occur, He the Perfect and Most High – willing it with His Iraadah al-Kawniyyah (Universal Will):

And His Affair, when He wills something, is just that He says to it, “Be!” and it is!
(Soorah YaaSeen (36), aayah 82)

So, every good and every evil occurs by Allaah’s Universal Will; so nothing escapes from His Will.  And this contains a refutation of the Qadariyyah – those who deny al-Qadr (pre-decree) and who claim that the person himself, he is the one who creates his own actions and produces his own actions; and Highly Exalted is Allaah above that which they say.  Because this (saying of theirs) is a declaration of Allaah’s being unable and (it is a statement) that there are things in His creation which He the Perfect and Most High does not Will.  So this is to describe Him with deficiency because everything which occurs within the creation – whether good or evil, then it occurs by His Will.  Rather, He creates good for a wise purpose and He creates that which is evil for a wise purpose.  So from the aspect of its creation, then it is not an evil because it is created for a tremendous wisdom and a tremendous goal which is to test and to try, and to distinguish that which is foul from that which is good, and in order to reward the people upon their righteous deeds and to recompense the people for their evil deeds.  And He was Wise in that, He, the Perfect and Most High; He did not create anything without purpose.

End of explanation of point [8][1]

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his famous explanation of AtTahaawiyyah, says: “And nothing exists except what He (Allaah) wills.” This contains a refutation of the saying of the Qadariyyah and the Mu`tazilah because they say, “Allaah willed eemaan (true faith) from all of the people but the unbeliever is the one who willed unbelief for himself.” And this saying of theirs is corrupt and is rejected since it contrary to the Book and the Sunnah and to correct intellect and it is the well-known matter of al-Qadr (pre-decree) and something in explanation of that will follow inshaa Allaahu ta`aalaa.

And they (these people who deny pre-decree) are called the Qadariyyah because they denied pre-decree; and likewise the Jabariyyah (who say that the people have no free will and are forced to do whatever they do) are also called the people of pre-decree (Qadariyyah).  This name (al-Qadariyyah) is mostly used for the first group (those who deny the pre-decree).

As for the people of the Sunnah, then they say that even though Allaah willed that sins would occur, however, He does not love them and He is not pleased with them and He did not command them.  Rather, He hates them and is angry with them and He forbade them.  This is the saying of all of the Salaf – those who say, “Whatever Allaah willed occurs and whatever He did not will, does not occur.”

[…]

And the verifiers from the people of the Sunnah say, “‘Will’ in the Book of Allaah is of two types: Allaah’s Will referring to His pre-decree (His Universal Will – الإرادة الكونية) and His Legislational Will (الإرادة الشرعية) which comprises His Love and His Pleasure.

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]

Allah does not perish nor (does He) pass away – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Point # 7: 

 لا يفنى ولا يبيد‏.

He does not perish nor (does He) pass away. 

The Explanation – Point [7]

Al-fanaa. (الفناء – perishing) and al-beed (البيد – passing away) have one and the same meaning.[1]  So Allaah, the One free of all imperfections and the Most High has as His Attribute: continual and everlasting life.  Allaah, the Most High said,

And place reliance upon the Ever-Living One Who does not die.
(Sooratul-Furqaan (25), aayah 58)

So, Allaah never perishes (passes away).  He, the Perfect and Most High said,

Everything will perish except for His Face.
(Sooratul-Qasas (28), aayah 88)

And He, the Perfect and Most High said,

Everyone upon (the earth) will perish (die).  But the Majestic and Noble Face of your Lord will remain forever. (Sooratur-Rahmaan (55), aayaat 26-27)

So for Him, the Perfect and Most High, is Al-Baqaa. (البقاء – persisting and remaining forever) whereas the creation will die and then they will be resurrected.  And initially, they, the creation, were non-existent and then Allaah created them and then they will die and then Allaah, the Mighty and Majestic will raise them in the resurrection.

So, Allaah the One free of all imperfections and the Most High had no beginning and He has no end.

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his explanation of AtTahaawiyyah, makes the point that the second one (al-beed – passing away) is an emphasis of the first one (al-fanaa. – perishing).

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 is the Ancient One without any beginning, the One who Persists without any ending – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Point # 6 

قديم بلا ابتداء، دائم بلا انتهاء‏.

[6]  He is the Ancient One without any beginning, the One who Persists without any ending.

The Explanation – Point [6]

As is indicated by saying of Allaah, the Most High,

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And his saying `alayhissalaatu was-salaam,

‏أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْء

You are the First One and there was nothing before You, and You are the Last One and there is nothing after You.[1]

However, the word qadeem (قديم – the ancient one) is not applied to Allaah, the Mighty and Majestic, except in the sense of informing about Him.  As for calling Him with that name, then there is not from His Names “al-qadeem” (the ancient one).  Rather, from His Names is: “Al-Awwal” (الأول – The First); and the term Al-Awwal (The First) is not the same as saying al-qadeem (the ancient one) because the term al-qadeem (the ancient one) may have someone before Him.  As for the term “Al-Awwal” (The First) then there is nothing before him (one who is first).  As the Prophet sallAllaahu `alayhi wa sallam said,

أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء

“You are the First One and there was nothing before You.”

However, the author rahimahullaah, made a precaution here and he said, “The Ancient One without any beginning,” and if he had just said “The Ancient One” and remained silent then that would not be correct in meaning.  [2]

Footnotes:

[1] Reported by Muslim in the Book of Dhikr and Du`aa. and Tawbah and Istighfaar.  It is a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that the Prophet sallAllaahu `alayhi wa sallam would recite this du`aa. when he would go to bed (as part of a longer supplication).

[2] Translator’s side point: Shaykh `Abdul-`Azeez Ibn Baaz rahimahullaah says about this same point, “The Ancient One without any beginning”: The wording qadeem does not occur amongst the Perfect Names of Allaah as the explainer (Ibn Abil-`Izz rahimahullaah) and others explained.  But many of the people of theological rhetoric mention that phrase about Allaah, that He is Qadeem, to affirm that His existence came before everything.  However, the Names of Allaah are tawqeefiyyah – they can only be affirmed with a text from the Noble Book or the authentic Sunnah. It is not permissible to affirm anything from His Names based upon opinion as the imaams of the SalafusSaalih have stated.  And the word ‘al-qadeem’ (the ancient one), does not indicate the meaning which the people of theological rhetoric intended because the wording ‘al-qadeem’ (that which is ancient) in the Arabic language means that which preceded something else even though it itself did not exist at one time, such as occurs in the saying of Allaah, the Perfect,

Until it returned like the old ancient date stalk
(Soorah YaaSeen (36), aayah 39)

Rather, the correct meaning is only indicated by the addition which the author mentioned, “The Ancient One without any beginning” but it is not befitting to count that amongst the Perfect Names of Allaah since it is not established in texts and we are sufficed in that regard by His Name, He the Perfect, ‘Al-Awwal’ (The First One),

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And Allaah is the One who grants success.
[see: http://www.alifta.net/fatawa/DisplayMargins.aspx?ID=60035]

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’s Permission – Dr. Saleh As-Saleh [Audio Clip]


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The Transcendence (‘Uluw) of Allaah – Refuting Doubts and Misconceptions – Dr Saleh as Saleh

The Transcendence (‘Uluw) of Allaah - Refuting Doubts and Misconceptions - Dr Saleh as Saleh

[Download the PDF]

Posted from: http://understand-islam.net

Listen / Download the Audio:
Transcendence of Allaah – Refuting Doubts About Uluw (87:31 Min)


Do not indulge in Scholastic Theology (Ilm-ul-Kalam or Theological Rhetoric or Rationalistic Approach) – Dr Saleh As Saleh [Audio|En]

The following audio Clip Extracted from Part 1 of the Series – Knowledge & Etiquette in Seeking it


Related Links:

Ilm-ul-Kalam (Knowledge Of Theological Rhetoric) – Ibn Baz

What the Salaf Said Regarding Theological Rhetoric (ilm al Kalaam)

The Meaning of Allaah being the “Best of Plotters” – Shaykh al Albaani

From the Book: How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee.
[ Download complete PDF book]

[5] Question: Allaah informs us about Himself saying:

وَمَكَرُواْ وَمَكَرَ اللّهُ وَاللّهُ خَيْرُ الْمَاآِرِينَ
“And they plotted and Allaah too plotted. And Allaah is the best of plotters.”
[Surah Aali ‘Imraan: 54]

Perhaps the minds of some people may limit the understanding of this ayah to just its apparent meaning. And maybe we are not in need of explaining it. But how is it that Allaah is the best of plotters?

[5] Answer:

This question is easy by the Grace of Allaah. This is since we are able to understand that plotting is not always necessarily characterized with being evil nor is it always necessarily characterized with being good. So perhaps a disbeliever may plot against a Muslim however this Muslim is bright and clever and not heedless and stupid. So he is aware of the plots of his disbelieving opponent and thus deals with him in retaliation to his plot. This is such that the end result is that this Muslim through his good plotting compels the disbeliever’s evil plot to backfire on his own self. So can it be said that when this Muslim plotted against the disbeliever, he engaged in an illegal affair? No one says this.

It is easy to comprehend this fact from the statement of the Prophet صلى الله عليه وسلم: “War is deception.” [14] What can be said about deception is exactly the same that can be said about plotting. A Muslim deceiving his Muslim brother is forbidden. However, if a Muslim deceives a disbeliever who is an enemy to Allaah and an enemy to His Messenger, this is not forbidden. On the contrary, it is obligatory. The same goes for a Muslim plotting against a disbeliever who intends to plot against him, such that this Muslim reverses the plot of this disbeliever. This is a good form of plotting. This is a human being and that is a human being. But what do we say with respect to the Lord of all that exists, the All-Able, the All-Knowing, the All-Wise?

He invalidates the plots of all the plotters. This is why Allaah says: “And Allaah is the best of plotters.” So when Allaah describes Himself with this description, our attention shuld be directed to the fact that plotting – even on the part of humans – is not always negative. This is since Allaah says: “The best of plotters.” So there is plotting that is good and plotting that is bad. So whoever plots for a good reason should not be condemned. And Allaah, Mighty and Majestic, is as He says, the “best of plotters.”

In brief, I say: Whatever suppositions may come to your mind, Allaah is contrary to that. So if a person imagines something that is not befitting to Allaah, then he should know right away that he is wrong. Hence this ayah contains praise for Allaah, so there is nothing in it that is impermissible to ascribe to Allaah.

Footnotes:

[14] Saheeh Al-Bukhaaree (3030) and Saheeh Muslim (1740)

 

Why was the Ka’bah Called Baytullaah Al-Haraam (Inviolable House of Allah)? – Dr Saleh As-Saleh [Short Clip|En]

FAQ – Clarifications – Why Was the Kabah Called Baytullaah Al-Haraam?

Source: Important Matters Requiring Clarification

Transcription of the Audio:

Bismillah hir Rahman nir Raheem. Alhamdulillahi Rabbil Aalameen wa sallalaahu ala nabeeyena Muhammad wa alaa alihi wa sahbhi wa sallama tasleeman kaseera

The Second Question is why was the Ka’abah called Baytullah Al Haraam, The inviolable house of Allah ?.

The Ka’bah was called Baytullah i.e The House of Allah. That is because it is the place of magnification of Allah(عز و جل) Most Mighty and Most Majestic.People come to it from all places in order to offer an obligation which Allah had ordained upon them and also because people direct themselves in its direction while in their prayers, wherever they may be fulfilling one of the conditions of the Salah i.e. directing one self towards the Qibla.

As Allah (سُبْحَانَهُ وَ تَعَالَى) stated in Surah Al- Baqarah (2:144) :

قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِى ٱلسَّمَآءِ‌ۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةً۬ تَرۡضَٮٰهَا‌ۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ‌ۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُ ۥ‌ۗ وَإِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡ‌ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا يَعۡمَلُونَ

Verily! We have seen the turning of your (Muhammad’s صلى الله عليه وسلم) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- Al-Harâm (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka’bah at Makkah in prayers) is the truth from their Lord. And Allâh is not unaware of what they do.

And Allah (سُبْحَانَهُ وَ تَعَالَى) narrated it to Himself added it when he mentioned the Ka’abah as an honour and magnification of it.

That is because that which is related to Allah in the construct of the statements by Allah (سُبْحَانَهُ وَ تَعَالَى) is divided into two types:

1) The Attribute of Himself (سُبْحَانَهُ وَ تَعَالَى)
2) The creature of  his creation

If it is an attribute, then it is related because it is established with Him and Allah(عز و جل) is qualified by it, it is His attribute like Allah’s hearing, Allah’s sight, Allah’s knowledge, Allah’s ability, Allah’s speech and other than that from His most mighty and magnificent attributes.

If it s a creature from his creation, then it is added to Allah (عز و جل) in the construct as away of honouring and magnification and in this way Allah (سُبْحَانَهُ وَ تَعَالَى)  related the Ka’abah to Himself when He said in Surah Al Hajj (22:26):

وَطَهِّرۡ بَيۡتِىَ لِلطَّآٮِٕفِينَ

And (remember) when We showed Ibrahim (Abraham) the site of the (Sacred) House (the Ka’bah at Makkah) (saying): “Associate not anything (in worship) with Me, [La ilaha ill-Allah (none has the right to be worshipped but Allah Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allah), and make prostration (in prayer, etc.);” )

So He said ‘My House’ (سُبْحَانَهُ وَ تَعَالَى). He narrated it it to Himself in the construct of the verse.

And also He added to Himself the masaajid (the Mosques) as He said in Surah Al Baqarah (2:114):

ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعى في خرابها اولئك ما كان لهم ان يدخلوها الا خائفين لهم في الدنيا خزي ولهم في الاخرة عذاب عظيم

And who is more unjust than those who forbid Allah’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah’s Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah’s Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

You see that now, Allah (سُبْحَانَهُ وَ تَعَالَى) added the mosques in the  construct to Himself in the relation ‘ ‘Allah’s Mosques” and also  (سُبْحَانَهُ وَ تَعَالَى) He may do the same regarding some of his creatures in order to make clear His comprehensive possession as in His statement  (سُبْحَانَهُ وَ تَعَالَى) in Surah Al Jasiya (45:13):

“وسخر لكم ما في السماوات وما في الارض جميعا منه ان في ذلك لايات لقوم يتفكرون”

And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply.

So therefore  in summary  Allah  (سُبْحَانَهُ وَ تَعَالَى) referred the Ka’abah to Himself as an honour and magnification and no one should think that Allah (سُبْحَانَهُ وَ تَعَالَى) reffered the ka’abah to Himself because it is “a place in which He resides”. This is impossible because (سُبْحَانَهُ وَ تَعَالَى) encompasses everything and nothing from his creatures encompass Him, rather His Kursee(سُبْحَانَهُ وَ تَعَالَى) encompasses the Heavens and the Earth, as Allah Stated in Surah Al Baqarah (2:255) that his Kursee extends over the Heavens and the Earth.

And in Surah Zumar (39:67):

وما قدروا الله حق قدره والارض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه سبحان

And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.

And He is above His heavens ascended the throne in the most majestic way that befits Him and it’s not possible that He ( سُبْحَانَهُ وَ تَعَالَى) dwells in any of his creation.

And Allah knows the best.

Transcribed by AbdurRazak bin AbdulAleem, verified and corrected by AbdurRahman.Org 

Source: AbdurRahman.Org

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