The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Category: Asma wa Sifaat

Having Good Thoughts About Allah : by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin

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Compilation of Tweets from the lecture, “Having Good Thoughts About Allah” by Dawud Adib (hafidhahullah) 

Having good thoughts of Allah is an enormous act of worship and has a lofty position for those seeking to get close to Allah. It is one of the obligations of Tawheed; in fact, the Tawheed of the slave will not be correct except by having good assumptions of Allah

Having good assumptions of Allah brings about praiseworthy effects and beneficial fruits in this life and the next

Jaabir (radhiyAllahu ‘anhu) said, “Three days before the Messenger (sallAllahu ‘alayhi wa sallam) died he said, ‘Do not allow anyone of you to die except that he is perfecting his assumptions about Allah.’”

Side Benefit: The ‘Ulamaa` pay close attention to those statements and actions of the Prophet (sallAllahu ‘alayhi wa sallam) that happen close to his death by days, weeks or months because the revelation is about to cease

Having good thoughts about Allah will produce good actions; and this comes from having knowledge of Allah – one is the result of the other.

Hasan al-Basree (rahimahullah) said, “Verily, when the believer perfects his thoughts about his Rabb, he would have perfected his actions and the faajir is the one who has corrupted his thoughts of his Lord, so his actions will also be corrupted.”

Deeply reflect upon this consistent, strong connection between having good thoughts of Allah and good actions. It is based upon having good knowledge of Allah, specifically about his Lofty Names and Perfect Attributes.

If you know the Name of Allah, Al-Ghaffaar, then you have to perfect your thoughts about Him when you make istighfaar.

If you deeply ponder upon His Beautiful Name, At-Tawwaab and that Allah will accept the repentance of His servants and pardon them for their offences, then it is upon you to perfect your assumptions of Him, that He will accept your repentance regardless of what your offense is

If some of the calamities of this world or pain afflicts you, even some of those diseases that are called incurable or fatal, it is upon you to perfect your assumptions about Allah, that He is Ash-Shaafee and there is no remedy or healing except His healing.

“Who has created me, and it is He Who guides me; And it is He Who feeds me and gives me to drink. And when I am ill, it is He who cures me; And Who will cause me to die, and then will bring me to life (again)” [Soorah ash-Shu’araa` :78-81]

These aayaat indicate that Ibraaheem (‘alayhis salaam) had good thoughts about Allah. He did not attribute becoming sick to Allah as he attributed creation, guidance and sustenance to Him. He did not say “when Allah makes me ill” – he attributed this to himself

In your du’aa to Allah for the good things of this dunyaa and aakhirah, you must perfect your thoughts about Allah that He will answer you

“And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship will surely enter Hell in humiliation!” [Soorah Ghaafir: 60]

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge) I respond to the invocations of the supplicant when he calls on Me.” [Soorah al-Baqarah: 186]

Having good thoughts about Allah is from the most tremendous blessings and greatest bounties that Allah gives to whomever He wishes

Ibn Abi Dunyaa (rahimahullah) said in “Having Good Thoughts AboutAllah”: ‘Abdullah Ibn Mas’ood (radhiyAllahu ‘anhu) said, “I swear by The One Who there is none worthy of worship but Him. A believing slave has not been given anything better than having good assumptions about Allah.”

Then he (Ibn Mas’ood) said, “And I swear by the One Who there is nothing worthy of worship but Him, that there is no slave who perfects his assumption of Allah except that Allah will give him what he assumed and all of that good is in the Hand of Allah.”

It is said that whoever is more knowledgeable of Allah will be the most fearing of Him and whoever is most fearing of Him will be foremost in acts of worship and will be furthest from acts of disobedience

As Allah says, “It is only those who have knowledge among His slaves that fear Allah.” [Soorah Faatir :28]

Indeed, having good thoughts is constructed upon perfecting your knowledge and understanding of Allah. This produces good actions and obedience, and will be your share and portion of the People of Eemaan; this is a description of the People of Eemaan

The munaafiqoon and mushrikoon have no share regarding having good thoughts of Allah. In fact, they have bad thoughts of Allah

It is a sign of nifaaq and kufr to have bad thoughts of Allah because those who have bad thoughts of Him are those who do not believe in Him

“And that He may punish the Munaafiqoon, men and women, and also the Mushrikoon men and women, who think evil thoughts about Allah for them is a disgraceful torment, and the Anger of Allah is upon them, and He has cursed them and prepared Hell for them and worst indeed is that destination.” [Soorah al-Fath :6]

Thus, the scholars have said that there is no punishment mentioned in the Qur’aan more severe than that for having bad thoughts about Allah

They have bad thoughts of Allah due to their disbelief in Allah, their corrupted ‘Aqeedah and the deviation in their hearts

These tremendous benefits were taken from the lecture, “Having Good Thoughts of Allah” by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin al-‘Abbaad(hafidhahumullah)

Posted from : mpubs.org/forum

An-Nur (The Light): One of Allaah’s Names – Dr. Saleh as Saleh & Imam Ibn Kathir

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Shaykh Abdur-Rahman ibn as-Sa’di :

The Light of the heavens and the earth, the One Who illuminates the hearts of the gnostics with knowledge of Him, faith in Him and His guidance. He is the One Who has lighted the heavens and the earth with lights that He has placed therein. His veil is light and were He to uncover it then the Face of the Glorious would burn everything from the creation that His Sight fell upon.

“Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a niche and within it a lamp, the lamp is in a glass, and the glass as if it were a brilliant star, lit from a blessed tree, an olive, neither of the east or of the west, whose oil would almost glow forth (of itself) even though no fire touches it. Light upon light! Allah guides to His Light whom He Wills. Allah sets forth parables for mankind, and Allah Knows everything.” (24:35)

Dr. Saleh As-Saleh (rahimahullaah):

Excerpt:

“Those who negate Allaah’s Attribute of An-Nur erred by thinking that if they would affirm the Attribute of An-Nur, it would mean that Allaah is the light falling upon walls and gardens, etc.! The fact however is that the created light is an effect of the Attribute of An-Nur. We know that Ar-Rahmah (Mercy) is an Attribute of Allaah established with Him. The rahmah (mercy) present on earth is an effect of Allaah’s Attribute of Ar-Rahmah separted from Him. The knowledge of the creature is a distinct and separate effect of Allaah’s Attribute of Knowledge. The saying of ‘Abdullaah ibn Mas’oud does not mean or imply that the light on walls and on the surface of the earth is the essence of the Light of Allaah’s most honourable Face.”

Read the full article: Explaining the Meaning of An-Nur (The Light) One of Allaah’s Names – 16 Pages – by Dr. Saleh As-Saleh [PDF]

—-

Noorus-Samaawaati Wal-Ardh (Light of the Heavens and the Earth)

Allah says:as-s

“Allah is the Light of the Heavens and the Earth. the parable of His light is as if therewere a niche and within it a lamp; the lamp is in a glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil would almost glow forth of itself, though no fire touched it. Light upon Light! Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything.” [An-Noor 24:35]

The Prophet Muhammad sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) said:

Oh Allah for You is the praise and You are the Light of the Heavens and the Earth and all therein… [Al-Bukhaari and Muslim]

This is a great Attribute since it describes the One Possessing Majesty and Honor and deserving of glorification and praise and Who if He were to remove the veil from His Noble Countenance all that would be exposed to it in the creation would be disintegrated and His Light would illuminate all the creation and it is the Light from his Countenance that brings light to all darkness and that lights up the Arsh, the Kursi and the seven levels of heaven, indeed all the universe.

His Light is of two types:

1. That which is perceived (hissee) such as the light that emanates from the universe and that would not exist without His light.
2. The spiritual (ma’nawee) which reaches the hearts and the hearing and the vision and that constitutes the light for the slaves in this life and the next.

“Allah guides with His Light whom He wills”. And just as Allah has mentioned, He is the Light of the Heavens and the Earth, He has also called His Book and His Messenger and the Revelation light. – As-Sadee

What must be avoided are the excesses of the Sufis who went too far and did not distinguish between Light as a description of the self and the light of faith and knowledge. Due to worshipping and deifying without complete knowledge some among them perceived the light that comes to the heart from the sincere worship of Allah meant that the person themselves became a part of Allah or had a part of Allah the Most Holy in them so much incorrect and ugly speech emanated from them due to delusion and ignorance in this regard and Allah is Most High and free from what they wrongly attributed to Him.

The people of knowledge however distinguished between the Light that is a part of Allah and His Attribute and the light given to the creation both perceived and spiritual. The believer who perfects his faith is given light in his heart from Allah so that he sees the reality of things and he can clearly distinguish between falsehood and truth until it becomes a part of his life and his power toward good in knowledge and action. He is cleared of doubts and confusion and gets knowledge and clarity and is freed from lusts and negligence and darkness. His speech and actions are characterized as light and he is surrounded by it, while the disbeliever or the hypocrite, the rebellious and unmindful wander about confused and in darkness and all this is due to what they have themselves done .

The Parable of the Light of Allah

[The following is from Tafsir Ibn Kathir]

`Ali bin Abi Talhah reported that Ibn `Abbas said:

(Allah is the Light of the heavens and the earth.) means, the Guide of the inhabitants of the heavens and the earth. Ibn Jurayj said: “Mujahid and Ibn `Abbas said concerning the Ayah:

(Allah is the Light of the heavens and the earth.) He is controlling their affairs and their stars and sun and moon.” As-Suddi said concerning the Ayah:

(Allah is the Light of the heavens and the earth.) by His Light the heavens and earth are illuminated. In the Two Sahihs, it is recorded that Ibn `Abbas, may Allah be pleased with him, said: “When the Messenger of Allah got up to pray at night, he would say:

(O Allah, to You be praise, You are the Sustainer of heaven and earth and whoever is in them. To You be praise, You are the Light of the heavens and the earth and whoever is in them. ) It was narrated that Ibn Mas`ud said, “There is no night or day with your Lord; the Light of the Throne comes from the Light of His Face.”

(The parable of His Light) There are two views concerning the meaning of the pronoun (His). The first is that it refers to Allah, may He be glorified and exalted, meaning that the parable of His guidance in the heart of the believer is

(as a niche) This was the view of Ibn `Abbas. The second view is that the pronoun refers to the believer, which is indicated by the context of the words and implies that the parable of the light in the heart of the believer is as a niche. So the heart of the believer and what he is naturally inclined to of guidance and what he learns of the Qur’an which is in accordance with his natural inclinations are, as Allah says:

(Can they who rely on a clear proof from their Lord, and whom a witness from Him recites it (can they be equal with the disbelievers)) [11:17]. The heart of the believer in its purity and clarity is likened to a lamp in transparent and jewel-like glass, and the Qur’an and Shari`ah by which it is guided are likened to good, pure, shining oil in which there is no impurity or deviation.

(as (if there were) a niche) Ibn `Abbas, Mujahid, Muhammad bin Ka`b and others said, “This refers to the position of the wick in the lamp.” This is well-known, and hence Allah then says:

(and within it a lamp.) This is the flame that burns brightly. Or it was said that the niche is a niche in the house. This is the parable given by Allah of obedience towards Him. Allah calls obedience to Him as light, then He calls it by other numerous names as well. Ubayy bin Ka`b said, “The lamp is the light, and this refers to the Qur’an and the faith that is in his heart.” As-Suddi said, “It is the lamp.”

(the lamp is in a glass,) means, this light is shining in a clear glass. Ubayy bin Ka`b and others said, “This is the likeness of the heart of the believer.”

(the glass as it were a star Durriyyun,) Some authorities recite the word Durriyyun with a Dammah on the Dal and without a Hamzah, which means pearls, i.e., as if it were a star made of pearls (Durr). Others recite it as Dirri’un or Durri’un, with a Kasrah on the Dal, or Dammah on the Dal, and with a Hamzah at the end, which means reflection (Dir’), because if something is shone on the star it becomes brighter than at any other time. The Arabs call the stars they do not know Darari. Ubayy bin Ka`b said: a shining star. Qatadah said: “Huge, bright and clear.”

(lit from a blessed tree,) means, it is derived from olive oil, from a blessed tree.

(an olive,) This refers to the blessed tree mentioned previously.

(neither of the east nor of the west,) means, it is not in the eastern part of the land so that it does not get any sun in the first part of the day, nor is it in the western part of the land so that it is shaded from the sun before sunset, but it is in a central position where it gets sun from the beginning of the day until the end, so its oil is good and pure and shining. Ibn Abi Hatim recorded that Ibn `Abbas commented on:

(an olive, neither of the east nor of the west,) “This is a tree in the desert which is not shaded by any other tree or mountain or cave, nothing covers it, and this is best for its oil.” Mujahid commented on:

(neither of the east nor of the west, ) saying; “It is not in the east where it will get no sun when the sun sets, nor is it in the west where it will get no sun when the sun rises, but it is in a position where it will get sun both at sunrise and sunset.” Sa`id bin Jubayr commented:

(an olive, neither of the east nor of the west, whose oil would almost glow forth (of itself)) “This is the best kind of oil. When the sun rises it reaches the tree from the east and when it sets it reaches it from the west, so the sun reaches it morning and evening, so it is not counted as being in the east or in the west.”

(whose oil would almost glow forth (of itself), though no fire touched it.) `Abdur-Rahman bin Zayd bin Aslam said (this means) because the oil itself is shining.

(Light upon Light!) Al-`Awfi narrated from Ibn `Abbas that this meant the faith and deeds of a person. As-Suddi said:

(Light upon Light!) “Light of the fire and the light of the oil: when they are combined they give light, and neither of them can give light without the other. Similarly the light of the Qur’an and the light of faith give light when they are combined, and neither can do so without the other.”

(Allah guides to His Light whom He wills.) means, Allah shows the way to the ones whom He chooses, as it says in the Hadith recorded by Imam Ahmad from `Abdullah bin `Amr, who said, “I heard the Messenger of Allah say:

(Allah created His creation in darkness, then on the same day He sent His Light upon them. Whoever was touched by His Light on that day will be guided and whoever was missed will be led astray. Hence I say: the pens have dried in accordance with the knowledge of Allah, may He be glorified.)”

(And Allah sets forth parables for mankind, and Allah is All-Knower of everything.) Having mentioned this parable of the Light of His guidance in the heart of the believer, Allah ends this Ayah with the words:

(And Allah sets forth parables for mankind, and Allah is All-Knower of everything.) meaning, He knows best who deserves to be guided and who deserves to be led astray. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, “The Messenger of Allah said:

(Hearts are of four kinds: the heart that is clear like a shining lamp; the heart that is covered and tied up; the heart that is upside-down; and the heart that is clad in armor. As for the clear heart, it is the heart of the believer in which is a lamp filled with light; as for the covered heart, this is the heart of the disbeliever; as for the upside-down heart, this is the heart of the hypocrite, who recognizes then denies; as for the armor-clad heart, this is the heart in which there is both faith and hypocrisy. The parable of the faith in it is that of legume, a sprout that is irrigated with good water, and the likeness of the hypocrisy in it is that of sores that are fed by blood and pus. Whichever of the two prevails is the characteristic that will dominate.) Its chain of narrators is good (Jayyid) although they (Al-Bukhari and Muslim) did not record it.

Taken From Tafsir ibn Kathir

The Beautiful Names and Lofty Attributes : Shaykh Ibn Baaz

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Source: Al-Ibaanah Magazine – Issue No.2 – Rabî’ul-Awwal 1416H / August 1995

The Shaykh – hafidhahullâh – said: [1]

From îmân (faith) in Allâh is to have îmân in those of His Asmâul-Husnâ (beautiful Names) and Sifâtul-’Ulyâ (lofty Attributes) that occur in His Great Book and that have been affirmed by His trustworthy Messenger sallallâhu ’alayhi wa sallam – without tahrîf (distorting the wording or the meaning), ta’tîl (divesting or denying the Attributes), takyîf (asking how) or tamthîl (resembling Allâh to any of His creation). Rather, it is obligatory to leave them as they came, without takyîf. Along with this, it is also obligatory to have îmân in the meaning that Allâh – the Mighty and Majestic – has been described with, in a way which befits Him; without resembling Him to His creation in any of His Attributes. Allâh – the Most High – says:

“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” [2]

Allâh – the Mighty and Majestic – also says:

“And do not put forward any similitude for Allâh. Indeed, Allâh knows and you do not know.” [3]

So this is the ’aqîdah (belief) of Ahlus-Sunnah wal-Jamâ’ah from the Companions of the Messenger of Allâh sallallâhu ’alayhi wa sallam and those that followed them in goodness. This is what has been recorded also by Imâm Abûl-Hasan al-Ash’arî (d.324H) – rahimahullâh – in his book: “Al-Maqâlât ‘an Asbâbul-Hadîth wa Ahlus-Sunnah.” This has also been stated by many others from the people of knowledge and îmân.

Imâm al-Awzâ’î [4] – rahimahullâh – said:
“I asked az-Zuhrî and Makhûl about the âyât pertaining to the Sifât (Attributes of Allâh), so they said: Leave them as they are.” [5]

Al-Walîd ibn Muslim – rahimahullâh – said:
“I asked Mâlik, al-Awzâ’î, Layth ibn Sa’d and Sufyân ath-Thawrî – rahimahumullâh – about the reports related about the Attributes, so they all said: Leave them as they are, without asking how.” [6]

Al-Awzâ’î – rahimahullâh – said:
“We – whilst the Tâbi’ûn were many – would say: Indeed Allâh – the Most Perfect – is above His Throne, and we have îmân in what is related in the Sunnah about the Attributes.” [7]

Rabî’ah ibn Abî ’Abdur-Rahmân [8] – rahimahumullâh – said:
“Al-Istiwâ (Allâh ascending) is not unknown, and how is not comprehendible, and from Allâh is the Message, upon the Messenger is to clearly convey it, and upon us is to affirm it.” [9]

Imâm Mâlik [10] – rahimahullâh – said:
“Al-Istiwâ is known, and how is unknown, to have îmân in it is obligatory and to question it is an innovation.” Then he said to the questioner: “I do not think, except that you are an evil man.” So he ordered him to be expelled. [11]

This has also been related about Ummul-Mu‘minîn Umm Salamah radiallâhu ’anhâ. [12]

’Abdullâh ibn al-Mubârak [13] – rahimahullâh – said:
“We know that our Lord – the Most Perfect – is above the heavens, above His ’Arsh (Throne), separate from His creation.” [14]

The words of the Scholars about this matter are very numerous indeed, and it is not possible to relate them all in such a short space. However, whosoever further desires to be acquainted with this topic, then let him turn to the books by the Scholars of Sunnah about this subject, such as the book:- Kitâbus-Sunnah by ’Abdullâh the son of Imâm Ahmad (d.290H), Kitâbut-Tawhîd by the great Imâm, Muhammad ibn Khuzaymah (d.311H), Kitâbus-Sunnah by Abûl-Qâsim al-Lâlikâ‘î at-Tabarî (d.418H), and Kitâbus-Sunnah by Abû Bakr Ibn Abî ’Âsim (d.287H).

Refer also to the reply given by Shaykhul-Islâm Ibn Taymiyyah (d.728H) to the people of Hamah (entitled al-’Aqîdatul-Hamawiyyah), as it is a great reply, full of benefit. In it he –rahimahullâh – has made clear the ’aqîdah of Ahlus-Sunnah, and has recorded many of the sayings of the Scholars; as well as giving proofs from both the Sharî’ah and sound reasoning about the correctness of what Ahlus-Sunnah say, showing also the futility of those who oppose them.

Likewise, his book entitled al-’Aqîdatut-Tadmuriyyah in which he established and explained the ’aqîdah of Ahlus-Sunnah with both textual proofs and proofs from sound reasoning. In this treatise he has – for all those of understanding, intending righteousness and desiring to realise the truth – thoroughly refuted all opposition, by clarifying the truth and refuting the falsehood.

All those who oppose Ahlus-Sunnah in their ’aqîdah concerning Allâh’s Names and Attributes, have indeed fallen into opposing the textual evidences and sound reasoning along with clearly contradicting all that Allâh has affirmed or negated for Himself.

So Ahlus-Sunnah wal-Jamâ’ah affirm for Allâh – the Most Perfect – what He has affirmed for Himself in His Noble Book, or what has been affirmed for Him by His Messenger Muhammad sallallâhu ’alayhi wa sallam in the authentic Sunnah. Affirming without tamthîl (resemblance) and freeing Allâh – the Most Perfect – from any resemblance to His creation, whilst also rejecting and being free from ta’tîl. So whosoever holds fast to the truth which Allâh sent, humbling and accepting it, whilst being sincere to Allâh in the quest for it, then it is the way of Allâh – the Most Perfect – that He will grant such a person harmony with the truth and show them His clear evidences, as Allâh – the Most High – mentions:

“Nay! We hurl truth against falsehood, so it destroys it; and behold, falsehood is vanquished.” [15]

And Allâh – the Most High – said:

“And no example or similitude do they bring, except We reveal to you the truth and the best explanation thereof.” [16]

Al-Hâfidh Ibn Kathîr (d.774H) rahimahullâh explained in his famous tafsîr – whilst commenting upon the saying of Allâh – the Mighty and Majestic:

“Indeed your Lord is He who created the heavens and the earth in six days, then He ascended (istiwâ) over the Throne.” [17]

He explained this issue in a most beautiful manner, which I have quoted here in its entirety, due to its great benefit.

Ibn Kathîr – rahimahullâh – said:
“The sayings of the people in this issue are very many. However, this is not the place to enter into a detailed discussion about it. Indeed, the path we traverse in this issue is to follow the way of the Salafus-Sâlih (Pious Predecessors) such as: Mâlik, al-Awzâ’î, ath-Thawrî, Layth ibn Sa’d, ash-Shâfi’î, Ahmad, Ishâq ibn Bâhâwaih, and other from the Scholars of the Muslims – both past and present. And their way is: to recite them as they are, without takyîf, tashbîh, nor ta’tîl. Indeed, Allâh does not resemble anything of His creation in any way:

“There is nothing like Him, He is the all-Hearing, all-Seeing.” [18]

Rather, the matter is as the Scholars – such as Nu’aym ibn Hammâd al-Khuzâ’î (d.228H), the Shaykh of al-Bukhârî – said: “Whosoever makes tashbîh (resemblance) of Allâh to His creation, has committed kufr (disbelief), and whosoever denies what Allâh has described Himself with, has also committed kufr … Indeed, all that Allâh has described Himself with, or what His Messenger has described Him with, then there is no tashbîh in it at all.” [19] So whosoever affirms for Allâh – the Most High – what is related in the clear Âyât and the authentic narrations – in a way which befits Allâh’s Greatness and Majesty – whilst also denying and negating from Allâh – the Most High – any defects and imperfection, then such a person has truly traversed the path of Guidance.” [20]

The Shaykh (bin Bâz) – hafidhahullâh – also said: [21]
“Tahrîf (distortion) means: changing the wordings of the Names and Attributes, or changing their meanings. Like the saying of the Jahmiyyah that istiwâ (ascending above) is istawlâ (conquering and having dominion over); and like the saying of some of the Innovators that al-Ghadab (Anger) when referring to Allâh means ‘intending to punish’ and that ar-Rahmah (Mercy) means ‘intending to send blessings.’ And all of this is tahrîf: And their saying about istawâ that it is istawlâ is tahrîf of the wording, and their saying that ar-Rahmah is intending to send blessings and al-Ghadab is intending to punish is tahrîf of the meaning. The true saying, however, is that istawâ means ascending and being above – as is clear in the ’Arabic language. And the Qur‘ân came to show that its meaning is ascending and being above the ’Arsh (Throne) in a manner which befits Allâh’s Majesty and Greatness. Likewise, al-Ghadab and ar-Rahmah are two real Attributes befitting Allâh’s Majesty and Greatness – just as is the case with the rest of the Attributes reported in the Book and the Sunnah.

Ta’tîl (divesting) means: removal of the Attributes and to deny them for Allâh the Most High. It is taken from their saying: ‘A graceful neck without adornment (mu’attal).’ So the Jahmiyyah and their like divest Allâh of His Attributes and are thus called the Mu’atillah. And this saying of theirs is totally futile, since it is not possible for there to be anything in existence without attributes – and the Qur‘ân and the Sunnah repeatedly affirm Attributes (for Allâh) in a manner befitting Allâh’s Majesty and Greatness.

Takyîf means: Explaining how the Attributes are. So it is not said: ‘How did He ascend?’ And ‘How is His Hand?’ And ‘How is His Face?’ Since, speaking about the Attributes of Allâh follows the same principle, and is treated the same, as speaking about the Dhât (Essence/Self) of Allâh. So just as He has a Dhât – and we do not know how it is, then likewise, He has Sifât (Attributes) – and we do not know how they are either, no one knows that except Him. But we believe in the reality of their meaning.

As regards to tamthîl, then it means: tashbîh (making resemblance). So it is not said: Allâh has a Dhât (Essence) like ours, or resembling ours, etc. Thus, it is not said about the Attributes of Allâh that they are like – or resembling – our attributes. Rather, the Believer must stick to His – the Most High’s – saying: “There is nothing like Him.” And the meaning is that there is none who resembles Him.”

Note: Shaykhul-Islâm Ibn Taymiyyah (d.728H) mentioned: If it is said to you: We interpret the meaning of Anger to be ‘desiring to punish’ and Mercy to be ‘desiring to send blessings’ then say: Does this desiring resemble that of the creation, or is it a desiring befitting His Majesty and Greatness? So if he says the first – then he has done tashbîh! And if he says the second, then say: Then why do you not say, ‘Mercy and Anger befitting His Majesty and Greatness?’ And this will put an end to his argument.

References

1. Al-’Aqîdatus-Sahîhah wa Ma Yudâdahâ (pp.9-13).
2. Sûrah ash-Shûrâ 42:11
3. Sûrah an-Nahl 16:74
4. He is Abdur-Rahmân ibn ’Amr al-Awzâ’î – the Scholar, worshipper and mujâhid. Al-Hâkim said: “Al-Awzâ’î was the Imâm of the people of his time in general, and he was the Imâm of the people of Shâm in particular.” He died in Bayrût, in the year 157H. Refer to at-Tadhbirab (l/178) and al-Hilyah (6/135) for his biography.
5. Related by al-Harawî in Dhammul-Kalâm (p.18).
6. Related by al-Âjurrî in ash-Sharî’ah (p.314), al-Bayhaqî in al-Asmâ was-Sifât (p.453), al-l’tiqâd (p.118) and the isnâd is Hasan.
7. Related by al-Bayhaqî in al-Asmâ was-Sifât (p.408). The isnâd is jayyid, as al-Hâfidh Ibn Hajar said in Fathul-Bârî (13/406).
8. He is Rabî’ah ibn Abî ’Abdur-Rahmân – better known as Rabî’atur-Râ’î – one of the Tâbi’ûn of al-Madînah. Al-Khatîb said: “He was a Faqîh, a Scholar and a Hâfidh in Fiqh and Hadîth.” He died in the year 136H. Refer to Târîkh Baghdâd (8/420) and Hilyatul-Awliyâ (3/259) for his biography. Related by al-Bayhaqî in al-Asmâ was-Sifât (no.516) and al-Lâlikâ‘î in Sharh Usûl I’tiqâd Ahlus-Sunnah wal-Jamâ’ah (no.665). Ibn Taymiyyah said in Majmû’al-Fatâwâ (5/365): “It is established from Rabî’ah.” He also said in al-Hamawiyyah (p.80): “Al-Khallâl narrated it with an isnâd all of whom are thiqât (precise and reliable).”
10. He is Abû ’Abdullâh Mâlik ibn Anas – the Imâm from the Atbâ’ut-Tâbi’ûn of al-Madînah and one of the Scholars of Ahlus-Sunnah. Imâm ash-Shâfi’î said: “When the Scholars are mentioned, then Mâlik is a dazzling star.” He died in 179H. Refer to Siyâr A’lâmun-Nubalâ (7/366) of adh-Dhahabî for a complete biography.
11. Related by al-Bayhaqî in al-Asmâ was-Sifât (p.516) with the wording: “Al-Istiwâ is not unknown and how is unknown, to have îmân in it is obligatory and to question it is an innovation.” Al-Bayhaqî also relates (p.516), as does ad-Dârimî in ar-Radd ’alal-Jahmiyyah (p.55) – with a jayyid isnâd, as Ibn Hajr says in Fatbul-Bârî (13/406) – that Imâm Mâhk said: “The Most Merciful ascended as He Himself described, and it is not to be asked: How? Since how is unknown.”
12. Related by al-Lâlakâ‘î in Sharh Usûl I’tiqâd (no.663). Ibn Taymiyyah said in al-Fatâwâ (5/365): “Its isnâd cannot be relied upon.” Adh-Dhahabî said in al-’Uluww (p.82): “This saying has been preserved from a group, such as Rabi’atur-Ra‘î, Mâlik and Abû Ja’far at-Tirmidhî. However, the narration from Umm Salamah is not authenhic – since Abû Kinânah is not reliable and Abû ’Amîr is not known.” So the Shaykh was indeed correct in not definitely ascribing this saying to the Mother of the Believers, Umm Salamah – and all praise is for Allâh.
13. He is Abû ’Abdur-Rahmân ’Abdullâh ibn al-Mubârak al-Marwazî. The Imâm from the Atbâ’ut-Tâbi’ûn, the Hâfidh, the Shaykh of Islâm, example for the people of zuhd and a leader of the mujâhidîn. He died in the year 181H. Refer to Târîkh Baghdâd (l/152) and at-Tadhkirah (l/274) for his biography.
14. Related by ad-Dârimî in ar-Radd ’alal-Jahmiyyah (no.23), ’Abdullâh ibn Ahmad in as-Sunnah (no.22) and al-Bukhârî in Khalq Af’âlul-’Ibâd (no.8). It was declared Sahîh by Ibn Taymiyyah in al-Hamawiyyah (no.41).
15. Sûrah al-Anbiyâ 21:18
16. Sûrah al-Furqân 25:33
17. Sûrah al-A’râf 7:54
18. Sûrah ash-Shûrâ 42:11
19. Related by Imâm adh-Dhahabî with his isnâd in al-’Uluww (no.217), and the isnâd is Sahîh and the narrators are all well-known – as al-Albânî said in Mukhtasar al-’Uluww (p.184).
20. Tafsîr Qur‘ânul-Adhîm (2/230) of Ibn Kathîr.
21. Added from the footnotes to at-Tanbîbâtul-Intîfab ’alâ mabtawat ’alayhil-’Aqîdatil-Wâsitiyyah (pp.15-16).

The Testimony of Imâm at-Tirmidhî

Speaking about those ahâdîth which mention the Attributes of Allâh, Imâm at-Tirmidhî (d.279H)- rahimahullâh – said in his Sunan (l/128-129): “It has been said by more than one person from the People of Knowledge – about such ahâdîth – that there in no tashbîh (resemblence) to the Attributes of Allâh. And the Lord – the Blessed, the Most High – descends to the lowest heaven every night. So they say: Affirm these narrations, have îmân in them and do not deny them, and do not ask how. The likes of this has been related from Mâlik ibn Anas, Sufyân ath-Thawrî, Ibn ’Uyaynah and ’Abdullâh ibn al-Mubârak, who all said about these ahâdîth: “Leave them as they are, without asking how.” Such is the saying of the People of Knowledge from Ahlus-Sunnah wal-Jamâ’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbîh!!

However, Allâh – the Most High – has mentioned in various places in His Book the Attribute of Hand, Hearing and Seeing. So the Jahmiyyah make ta’tîl (false interpolation) of these Âyât and explain it in a way other than that explained by the People of Knowledge. They say: Indeed, Allâh did not create Âdam with His own Hand. And they also say that the meaning of Hand is Power.

Ishâq ibn Ibrâhîm ar-Râhawaiah said:
“ Tashbîh is if it is said: Hand like my hand, or similar to my hand. Or Hearing like my hearing, or similar to my hearing. So when it is said: Hearing like my hearing, or similar to my hearing, then this is tashbîh. But if what is being said is what Allâh has said: Hand, Hearing, Seeing; and it is not asked how, nor is it said: like my hearing, or similar to my hearing – then this is not tashbîh. Allâh – the Most Blessed, Most High – said in His Book: “There is none like unto Him, and He is the all-Hearing, the all-Seeing.” [Sûrah ash-Shûrâ 42:11]”

Important Principles concerning Allaah’s Names & Attributes : Imaam Ibn Uthaimeen

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Author:Imaam Muhammad Ibn Saalih Al-‘Uthaimeen
Source: Sharh Lum’atul-‘Itiqaad (pg. 20-27) with checking and notes from Ashraf Ibn ‘Abd-il-Maqsood [Dar Al-Istiqamah Printing]
Translator:isma’eel alarcon – al-manhaj.com

Before entering into the core of this book, I would first like to introduce some important principles related to Allaah’s Names and Attributes. [1]

The First Principle: What is obligatory from the texts of the Qur’aan and Sunnah regarding Allaah’s Names and Attributes

With regard to the texts of the Qur’aan and the Sunnah, it is obligatory (concerning Allaah’s Names and Attributes) to leave their proofs and implications upon their literal meanings, without changing them. This is because Allaah revealed the Qur’aan in a plain Arabic language and the Prophet (Sallallaahu ‘alaihi wa Sallam) used to speak with the Arabic language. Therefore, it is obligatory to leave the implications of the words of Allaah and the words of the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) as they are, in that language. Also, changing it from its literal meaning is speaking about Allaah without knowledge and this is forbidden, due to the statement of Allaah:

“Say: ‘The things that my Lord has indeed forbidden are the great evil sins, whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge.'” [Surat-ul-A’araaf (7): 33]

An example of this principle is found in the statement of Allaah: “Nay, both His hands are widely outstretched.” [Surat-ul-Maa’idah (5): 64]

Indeed, what is literally apparent from this ayah is that Allaah has two actual hands. Thus, affirming that is obligatory, due to this principle. So if someone were to say that the meaning of His hands is “power”, then we must say to him that this is changing the word from its literal meaning. And saying this is not permissible, for it is speaking about Allaah without knowledge.

The Second Principle: Concerning Allaah’s Names

There are several subdivisions included in this principle:

The first subdivision: All of Allaah’s Names are the best

This means that they all possess the highest extent of goodness. This is since they are comprised of perfect attributes. There are no deficiencies to be found in them in any way whatsoever, for Allaah says: “To Him belong the best of Names.” [Surah TaHa (20): 5-8]

An example of this is the name Ar-Rahmaan, which is one of the Names of Allaah, for it demonstrates a magnificent attribute – which is (His) vast mercy.

We know that Ad-Dahr (time) is not one of the Names of Allaah, for it does not possess a meaning that reaches the highest extent of goodness. As for the Prophet’s (Sallallaahu ‘alaihi wa Sallam) statement: “Do not curse time, for indeed, Allaah is Ad-Dahr (time)”,[2] then its meaning is that He is the “Owner of time – the One who dispenses it”. This change occurs based on the evidence found in his (Sallallaahu ‘alaihi wa Sallam) statement in the second narration (of this hadeeth) in which Allaah said: “In My hand is the Command. I turn (in cycles) the night and the day.” [3]

The Second Subdivision: The Names of Allaah are not confined to a fixed and definite number

This is based on the famous hadeeth: “I ask You, O Allaah, by every one of Your Names by which You have named Yourself or revealed in Your Book. Or (those which You have) taught to one of Your creatures or appropriated for Yourself in the knowledge of the Ghaib (Unseen) that is with You.” [4]

Specifying and grasping whatever Allaah has appropriated for Himself in the knowledge of the Ghaib (Unseen) that is with Him, is impossible to attain.

The way to combine between this hadeeth and the other authentic hadeeth: “Verily, to Allaah belong ninety-nine names, (by which) whosoever takes account of them (i.e. memorizes, learns and supplicates by them), will enter Paradise “ [5] s that the meaning of this (latter) hadeeth is:

“Verily, from among all the names of Allaah are ninety-nine names by which if someone takes account of them, he will enter Paradise .”

It does not mean that Allaah’s names are restricted to this number (of 99).

The equivalent of this would be if one were to say: “I have one hundred dollars which I have counted out for the purpose of giving in charity.” This does not negate that he has other dollars in his possession, which he has counted out for a purpose other than charity.

The Third Subdivision: The Names of Allaah are not affirmed by the intellect – they can only be affirmed by Revelation

The Names of Allaah are based upon Revelation and as such, their affirmation is dependent upon what is reported in the revealed texts concerning them. Therefore, nothing can be added to them nor subtracted. This is because the intellect is not able to itself ascertain which names Allaah is most deserving of. So it is obligatory to depend upon the revealed texts for determining that. Also, naming Allaah with that which He did not name Himself or rejecting what He did name Himself with, is a crime against Him and a perpetration of His right. Thus, abiding by the proper etiquettes with regard to that is obligatory.

The Fourth Subdivision: The meaning of each of Allaah’s Names applies to 1) Allaah Himself, 2) the attribute that such a Name implies, and 3) the effect of such an attribute, if it is transitive.

Faith in Allaah’s names cannot be complete without affirming all of this.

An example of those names that are not transitive is the name Al-‘Adheem (The Most Great). One’s Faith is not complete until he believes that it is a name of Allaah whose meaning applies to Him Himself, as well as the attribute that it encompasses, which is His magnificence (‘adhamah). An example of a name that is transitive is Ar-Rahmaan (the Most Merciful). One’s Faith is not complete until he believes that it is a name of Allaah that applies to 1) Himself, 2) the attribute that it encompasses, which is his mercy, and 3) what results from that, which is that he grants mercy to whom He wills.

The Third Principle: Concerning Allaah’s Attributes

There are also subdivisions included in this principle:

The First Subdivision: All of Allaah’s Attributes are of the highest degree of perfection and praise possible. There is no deficiency found in them in any way whatsoever.

Some examples of these Attributes are: (His) living, knowledge, ability, hearing, seeing, wisdom, mercy, highness and other than these. This is based on His saying:

“And to Allaah belongs the highest description.” [Surat-un-Nahl (16): 60]

It is also because the Lord is absolutely perfect; thus His Attributes must be perfect.

If an attribute is deficient and imperfect, then it is restricted from Him, such as death, ignorance, inability, deafness, blindness, and other than that. This is because Allaah will punish those who describe Him with deficiencies and He has freed Himself from all the defects that they attribute to Him. Also, it is not possible for the Lord (Rabb) to have a defect due to the incompatibility of deficiency with the aspect of Lordship (Rububiyyah).

If an attribute is perfect in one way and deficient in another way, then it is not affirmed for Allaah nor is it restricted from Him in the absolute sense. Rather, a distinction between the two cases must be made. Thus, it is affirmed for Allaah in the circumstances when it is perfect and it is not possible to affirm it for Him in the condition when it is deficient. Examples of this are planning (Makr), plotting (Kaid), deception (Khadaa’) and so on. These three attributes are perfect when they are implemented as a response to their equals (being done by an opponent), since they indicate that the One who is doing it is not incapable of encountering His enemy with his same action. And it would be deficient in any other condition.

So it is affirmed for Allaah in the first condition and not in the second. Allaah says: “They (disbelievers) were planning and Allaah too was planning (i.e. makr). And Allaah is the best of those who plan.” [Surat-ul-Anfaal (8): 30]

“Verily, they are but scheming a plot. And I too am scheming a plot (i.e. kaid).” [Surat-ut-Taariq (86): 15-16]

“Verily, the hypocrites seek to deceive Allaah, but it is He who deceives (i.e. khadaa’) them.” [Surat-un-Nisaa (4): 142]

So if for instance, it is said: “Has Allaah attributed plotting to Himself?” Then do not say yes, and do not say no. Instead say: “He is plotting against those who are deserving of that, and Allaah knows best.”

The Second Subdivision: The Attributes of Allaah can be divided into two categories: Those that are affirmed (Thubootiyyah) and those that are negated (Salbiyyah).

Thubootiyyah: consists of the attributes that Allaah has affirmed for Himself, such as living, knowledge and ability. Affirming these for Allaah in a manner befitting to Him is obligatory. This is because Allaah has affirmed them for Himself and He is the most knowledgeable concerning His Attributes.

Salbiyyah: consists of the attributes that Allaah has negated for Himself, such as injustice. Negating these from Allaah is obligatory because Allaah has negated them from Himself. However, it is obligatory to believe in affirming their most perfect opposites, for Allaah, since a negation is not complete until it consists of an affirmation.

An example of this is Allaah’s statement: “And your Lord treats no one with injustice.” [Surat-ul-Kahf (18): 49]

Thus, it is obligatory to negate injustice from Allaah, while affirming (the opposite) – which is justice – for Him, based on its most perfect perspective.

The Third Subdivision: The Affirmed Attributes (Thubootiyyah) can further be divided into two categories:

Dhaatiyyah (Attributes of His Essence): They are the attributes that do not cease nor will ever cease to be descriptive of Him, such as hearing and seeing.

Fi’aliyyah (Attributes of His Actions): They are the attributes that are connected to His Will (Mashee’ah). If He wills, He will do it and if He wills, He will not do it, such as rising over the Throne and (His) coming.

It is possible that an attribute could be both Dhaatiyyah and Fi’aliyyah, according to each of the two, such as Speech. In regards to the origin of the attribute, it is an attribute of His Essence (Dhaatiyyah) because Allaah never stopped nor will stop speaking. And in regards to the units of Speech that are put forth, it is an attribute of the action (Fi’aliyyah), since Speech is connected to His Will. He speaks as He wills, when He wills.

The Fourth Subdivision: Each Attribute of Allaah should bring three questions to mind.

The first question: Is it real (as opposed to figurative) and why?

The second question: Is it permissible to say how it is and why?

The third question: Is it comparable to the attributes of creation and why?

The answer to the first question: Yes, it is real, because the foundation of speech concerning this subject is based on actuality (as opposed to symbolism). This may not be abandoned, unless there is authentic evidence that restricts it.

The second answer: No, it is not permissible to describe how an attribute is, due to Allaah’s statement: “But they will never encompass anything of His Knowledge.” [Surah TaHa (20): 110]

Also, the intellects are not able to comprehend the nature of how Allaah’s attributes are.

The third answer: It cannot be compared to the creation’s attributes, due to Allaah’s saying:

“There is nothing whatsoever like Him.” [Surat-ush-Shooraa (42): 11]

And also Allaah is worthy of the utmost perfection, therefore it is impossible for Him to be compared to the creation, since that is something deficient and imperfect.

The difference between takyeef (saying how it is) and tamtheel (saying it is like such and such) is that tamtheel is to describe the manner of an attribute by restricting it to a certain example, whereas takyeef is describing the manner of an attribute without restricting it to a certain example.

An example of tamtheel is if someone were to say the hand of Allaah is like the hand of a human being.

An example of takyeef is to imagine that the Hand of Allaah has a specific nature that has no comparison found in the hands of created beings. This type of imagining is not permissible.

The Fourth Principle: What may be used to refute those who commit ta’teel (rejection of Allaah’s Attributes).

The Mu’tilah (those who commit ta’teel) are the ones who reject anything from the Names and Attributes of Allaah and distort the texts from their literal meanings. They are also known as the ones who commit ta’weel (distorted interpretation). The fundamental principle by which we may refute them is to say that their statements:

1. Are in contradiction to what is literally apparent from the texts

2. Are in contradiction to the understanding of the Salaf

3. Do not have any authentic proof (to support them)

For some attributes, there may be a fourth perspective, or more than that.

Footnotes:

[1] Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen has a great book on the subject of Allaah’s Names and Attributes in which he states a number of important principles regarding this topic. We have provided a checking for it and it is called “Al-Qawaa’id Al-Muthlaa fee Sifaatillaahi wa Asmaa’ihi Al-Husnaa” (Ideal Principles concerning Allaah’s Attributes and His Beautiful Names). It deserves to be studied and devoted special attention to.

[2] Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah. Al-Haafidh Ibn Hajr said in Al-Fath (10/565): “Ahmad has transmitted it from another path from the hadeeth of Abu Hurairah with the wording: ‘Do not curse time, for indeed Allaah has stated: ‘I am Ad-Dahr (Time). The days and the nights belong to Me. I will renew them, vanquish them and bring forth kings after kings.’ And its chain of narration is authentic.”

A Point of Benefit:

The great scholar Ibn Al-Qayyim said in Zaad Al-Ma’aad (2/355):

“Anyone that curses time is lingering between two states of which there is no doubt that he is from one of them. Either he has cursed Allaah Himself or he has ascribed a partner to him (Shirk). For indeed, if he believes that Allaah is the only one that did that and he curses whomsoever did it, then he has cursed Allaah.”

[3] Saheeh Al-Bukhaaree: Book of Tawheed (no. 7491) and Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah.

[4] Hadeeth Saheeh: This is a part from the hadeeth of Ibn Mas’ood t that has been reported by Ahmad (1/394, 452), Ibn Hibbaan (no. 2372 of the Mawaarid), and Al-Haakim (1/519). Al-Haafidh Ibn Al-Qayyim authenticated it in Shifaa-ul-‘Aleel (pg. 274). And he (ra) went in detail, clarifying the importance and benefits of this hadeeth in his book Al-Fawaa’id (pg. 24-29). It was also authenticated by Shaikh Ahmad Shaakir (rahimahullaah) in his notes to Al-Musnad (no. 3721), Al-Albaanee in As-Saheehah (no. 199) and Shu’aib Al-Arna’oot in his checking of Zaad Al-Ma’aad (4/198).

[5] Saheeh Al-Bukhaaree: Book of Supplications (no. 6410) and Saheeh Muslim: Book of Remembrance and Supplication (no. 2677) from the hadeeth of Abu Hurairah (radi Allaahu anhu)

Al-Mutawakkil : One of the names of Prophet Muhammad (Peace be upon him)

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Al-Mutawakkil : One Who depends upon Allah
One of the names of Prophet Muhammad (Peace be upon him)

Narrated Ataa ibn Yasar who said: ‘I met Abdullaah ibn ‘Amr ibn al-‘Aas and asked him, “Tell me about the description of Allaah’s Messenger which is mentioned in the Tawrah (i.e. Old Testament).” He replied, “Yes. By Allaah, he is described in the Tawrah with some of the qualities attributed to him in the Qur’aan as follows:

‘O Prophet! We have sent you as a witness (for Allaah’s True Religion), and a giver of glad tidings (to the faithful believers), and a warner (to the unbelievers), and a guardian of the illiterates. You are My slave and My Messenger. I have named you “al-Mutawakkil” (who depends upon Allaah). You are neither discourteous, harsh, nor a noise-maker in the markets, and you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. Allaah will not let him (the Prophet) die until he makes straight the crooked people by making them say: “None has the right to be worshipped but Allaah,” with which will be opened blind eyes and deaf ears and enveloped hearts.”

Reported by al-Bukhaaree, no. 1997. [ Related by Bukhaaree in chapter dealing with the tafseer of Surah Fath.]

Source for the above:

Class 46 : of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen.
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen

They can not encompass anything of His Knowledge – Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna [Audio|Ar-En]

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They can not encompass anything of His Knowledge
Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna
[Audio|Arabic-English]

The greatest ayah, Ayatul-Kursee; description of Allah’s attribute, none can encompass anything of his knowledge, except what He wills. Due to that, call upon Allah alone and be upright and do not follow their desires…

Listen / Download Mp3 Here (Time 41:33)

My Young Daughter Constantly asks me, ‘Why can’t we see Allah in this life?’ – Shaykh Saalih Al-Fawzan

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An Exclusive Translation for Sisters Upon Al-Istiqaamah

Shaykh Al-Fawzan was asked on behalf of a young girl the following question: [1]

My young daughter constantly asks me, ‘Why can’t we see Allah in this life?’ What is the best answer to give her as she is young?

The Shaykh (May Allah preserve him) said,

Say to her, ‘This is because you are not able to see him [in this life]. You would burn to pieces.’ It is not possible for a created being to see Allah in this life. Whereas in the Hereafter Allah gives the believer the strength and ability so he is able to see Allah. Yes.

In another place Shaykh Al-Fawzan mentions: [2]

“The Jahmiyyah and the Mu’tazilah, all of them, reject Ar-Ru’yah (the seeing of Allah) in the Hereafter. Another group exists who say, ‘Verily Allah is seen in this life and in the Hereafter.’ This is a position that is held by some of the Sufis.

The third position, and this is the true and correct stance, is that Allah, the Mighty and Majestic will be seen in the Hereafter by the people of paradise as is found in the ahadeeth that have been narrated upon the Prophet (peace and blessings be upon him) and which have reached the level of Mutawaatir (such a great number of ahadeeth it is not possible that they have all been invented). However, in this life, then verily Allah cannot be seen because the people cannot endure and survive seeing Him, the Exalted in this life. When Moosa (peace and blessings be upon him) asked to see Allah, the Exalted, in this life, Allaah said:

“And when Moses arrived at Our appointed time and his Lord spoke to him, he said, “My Lord, show me [Yourself] that I may look at You.” [Allāh] said, “You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, “Exalted are You! I have repented to You, and I am the first of the believers.” [Al-A’raaf: 143]

The solid mountain became dust due to the Greatness of Allah, the Mighty and Majestic. So how can a human being withstand seeing Allah [in this life]?”

References:

(1)  sahab.net/forums/index.php?showtopic=119604
(2)  Shaykh Al-Fawzan’s explanation of Al-Haa’iyyah, p. 78-79

Taken from http://uponistiqaamah.blogspot.com

Actions should be ascribed to Allah, not His attributes – Shaykh al-Fawzan

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Question: What is the ruling on saying “Fate wanted”? It is for example said “I wanted to visit him but fate wanted something else”.

Shaykh al-Fawzân: It is not allowed that actions are ascribed to the Attributes so that one says: “Fate wanted”, “The will of Allâh wanted” or the like. One should however say: “Allâh wanted” and “Allâh (subhânahu wa ta’âlâ) decided”.  Actions should be ascribed to Allâh, not His attributes.

Source: Sharh Lum´at-il-I´tiqâd, p. 298

Ref: Darulhadith.com
aFatwa.com (site is down)

The differentiation between invoking the Attribute and invoking by the Attribute of Allaah – Shaykh Ferkous

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The differentiation between invoking the Attribute and invoking by the Attribute
Sheikh Abu `Abd-El-Mu`iz Muhammed `Ali Farkûs – May Allâh protect him
Source: from the Sheik’s website http://ferkous.com

The question:

His eminence sheikh Ibn Bâz Said: “Invoking the Attribute [of Allah] is unanimously not permissible for Ahl As-Sunna (people of the Sunna). How to reconcile between this saying and the hadith where the Messenger صلَّى الله عليه وسلَّم says: “O the Ever Living, the One Who sustains and protects all that exists, by Your mercy I ask Your help.”[1]

The answer:

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.

In fact, there is a difference between invoking the Attribute of Allah and invoking Allah by the Attribute.

Invoking the Attribute of Allah means that the Attribute used for invocation implies something separated and independent from the divine being, which hears invocation and answers it such as saying, “O mercy of Allah, be merciful with me.” or “O strength of Allah, strengthen me.” or “O power of Allah, give me power.” or any other expressions which are not mentioned in the known invocations at all.

Therefore, whoever believes that the Attribute separated from the divine being forgives, has mercy, enriches or strengthens…would make the Attribute a worshiped divinity, which scholars consider unanimously disbelief, because the Attributes of Allah are inherent to Him and can never dissociate from him. In fact, Allah is One, with all His Attributes. His Names and Attributes are included in His Name “Allah”. So it is not permissible to call an Attribute a divinity, a creator, a sustainer…etc.

Ibn Taymiya – may Allah be merciful with him – reported the unanimity of the scholars as regards the invocation of the Attributes and the Words of Allah and said that it is disbelief. He said, “As for invoking His Attributes and Words, this is disbelief as agreed by all the Muslims. Would a Muslim say: O Word of Allah forgive me, be merciful with me, protect me or help me? Or would he say: O knowledge of Allah, O power of Allah, O strength of Allah or O greatness of Allah…etc.? Was it heard from a Muslim or even from a disbeliever invoking by such Attributes of Allah or the attributes of others, to ask the Attribute to bring him benefit or to push evil away from him, to ask for help, support or any other thing from it?”[2]

This is what Ibn Bâz – may Allah be merciful with him – meant by establishing the unanimity of the scholars as regards the interdiction of invoking the Attribute of Allah.

As for the invocation by the Attribute, or the fact of imploring Allah by His Names and Attributes, this is permissible. It is a sort of the permissible imploration. In fact, it is authentically stated in the known invocations what proves that it is permissible to implore Allah تعالى by the Attribute of mercy, as mentioned in the hadith above in the question, “…by Your mercy I ask Your help.”[3], which means, “I ask you, O Allah by Your mercy”. There is also the imploration by the Attribute such as in the hadith where the Messenger صلَّى الله عليه وسلَّم says, “I ask protection by the perfect Words of Allah from His evil creatures.”[4] Or the hadith where the Messenger صلَّى الله عليه وسلَّم says, “I ask protection by the strength of Allah and His power from the evil I am subject to and from what I apprehend.”[5] Or also the hadith where the Messenger صلَّى الله عليه وسلَّم says, “I ask protection by Your satisfaction from Your anger, by Your preservation from Your punishment and by You from You.”[6] Or offering the consultation prayer by the Attribute such as in the hadith where the Messenger صلَّى الله عليه وسلَّم says, “O my Lord, indeed I consult You by Your Knowledge and ask You by your strength to grant me strength.”[7]

Therefore, if the difference becomes clear between the two kinds of invocation, there will not be a contradiction between the two sayings, because each one will be understood according to its correct meaning.

The perfect knowledge belongs to Allah عزّ وجلّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Algiers, Shawwâl 20th, 1431H.

Corresponding to: September 29th, 2010

[1] Reported by At-Tirmidhi, chapter of “Invocations” (hadith 3524), on the authority of Anas رضي الله عنه. This hadith is judged authentic by Al-Albâni in As-Silsila As-Sahîha (1/449).

[2] See Talkhîs Al-Istighâtha [Ar-Rad `Ala Al-Bakri by Ibn Taymiya] of Ibn Kathîr (1/181).

[3] Previously reported, see footnote 1.

[4] Reported by Muslim, chapter of “Evocation and invocation” (2/1246) (hadith 2708), on the authority of Khawla Bint Hakîm رضي اله عنها (hadith 2709) on the authority of Abu Hurayra رضي الله عنه.

[5] Reported by Abu Dâwûd, chapter of “Medicine” (hadith 3891), concerning the way we make exorcisms, on the authority of `Uthmân Ibn Abi Al-`Âs رضي الله عنه. This hadith is judged authentic by Al-Albâni in As-Silsila As-Sahîha (3/404). It is also reported by Muslim (hadith 2202) as follows, “I ask protection by Allah and by power from the evil I am subject to and from what I apprehend.”

[6] Reported by Muslim, chapter of “Prayer” (1/223) (hadith 486), on the authority of `Â’isha رضي الله عنها.

[7] Reported by Al-Bukhâri, chapter of “The different sorts of supererogatory acts” (1/278), concerning what is reported about the supererogatory prayer by accomplishing it two Rak`as (two units of prayer) then two…etc. on the authority of Jâbir Ibn `Abd Allâh رضي الله عنهما.

Regarding Ahlul Bid’ah’s Deviant statement concerning the Names and Attributes of Allaah, “I don’t know its Meaning; I leave that matter to Allaah”

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Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

During an ‘aqeedah class a few years ago, we learned that:

Ibn ‘Abbaas (radiallaahu ‘anhummaa) said:
I know the meaning of every ayah of the Qur`an.

—
Regarding Ahlul Bid’ah’s Deviant statement concerning the Names and Attributes of Allaah, “I don’t know its Meaning; I leave that matter to Allaah“

While teaching ‘Aqeedatul-Wasitiyyah from the sharh of Shaikh al-‘Uthaimeen (rahimahullaah), student of knowledge Abu Uwais (rahimahullaah) relayed the following concerning Ahlul Bid’ah’s deviant statement concerning the Names and Attributes of Allaah, “I don’t know its Meaning; I leave that matter to Allaah”:

Shaikhul-Islaam Ibn Taymeeyah (rahimahullaah) said: this is the most evil statement from the people of bid’ah and deviation!

Shaikh Al-‘Uthaimeen said: He [meaning Ibn Taymeeyah] has spoken the truth, rahimahullaah. If you think about it, you’ll find that this statement is:

1- A rejection of the Qur`an
2- Declaration that the Prophet (salallaahu ‘alayhi wa sallam) was ignorant
3- Falling into Filasafa (philosophy).

[Then Shaikh al-‘Uthaimeen explained:]

1- Takdheeb al-Qur`an It is takdheeb (rejection of, belying) of the Qur`an, because Allaah said (what means):

“And We have sent down to you the Book (the Qur`an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allaah as Muslims)”. (An-Nahl, ayah 89) Meaning He sent down the Qur`an as an explanation and clarification in its words. Now, would it be a bayaan (explanation and clarification), if you don’t know the meaning of its words? Especially if what you’re saying is that which has come in the Qur`an, wherein the Names and Attributes of Allaah are mentioned so much.

If we say, ‘we don’t know what they mean,’ then how can the Qur`an then be an explanation and clarification for everything? So this is rejection of this ayah!

2- Tajheel ar-Rasool (Declaring the Messenger to be ignorant). They are saying the Messenger (salallaahu ‘alayhi wa sallam) didn’t know the meaning of the Qur`an, those ayat mentioning the Names and Attributes of Allaah. So if the Messenger (salallaahu ‘alayhi wa sallam) didn’t know, then everybody else is first and foremost (also doesn’t know). More astonishing than this is that they say the Messenger spoke some words regarding the Names and Attributes of Allaah, and he didn’t know what they meant. They are declaring the Messenger (salallaahu ‘alayhi wa sallam) to be ignorant in the matter that he is the most knowledgeable (among the creation) – the very important matter of the Names and Attributes of his Lord. Is there a disrespect greater than this disrespect to the Messenger?

So we – Ahlus-Sunnah – make tafweed only of the Kayfeeyah (the howness). The Ash’aria make tafweed of the meanings and the words.

[Abu Uwais interjected and said: so you see how they think that they are running from something bad, but [they, in fact] are running to something that is worse. They claim intelligence and neutrality, but they wind up, as Ibn Taymeeyah said, saying the worst statement of Ahlul Bid’ah – rejecting the Qur`an and belittling the Messenger (salallaahu ‘alayhi wa sallam).]

3- And in this, they are opening the door to the zanadiqah – those who come to Islam to (study and) destroy it. The zanadiqah come in and say to those who say “I don’t know”: “you don’t know anything, we are the ones who know.” And then they started to give tafseer of the Qur`an with other than what Allaah meant, with the (false) argument, “it is better to give these texts some meaning than act like illeterate people like you and give it no meaning.” So they started inventing meanings. And the people of tafweedh can’t reject, because they said, “I don’t know.”

They open the door to great evils (such as the zanadiqah who lie upon Allaah, and give whatever meaning they want). And you find these expressions “I don’t know” in the books of the Ash’arees, and in the material of Hassan al-Banna [the deviant founder of Ikhwanul Muslimeen] you find the evil expression “The path of the Salaf is safe, but the path of the Khalaf is more knowledgeable and wiser.”

—

Abu Uwais relayed from Shaikh al-‘Uthaimeen‘s sharh of Al-Aqeedatul Waasitiyah of Ibn Taymeeyah (rahimahumullaah):

Also they (Ahlul Bid’ah: Ash’arees, etc…) claim they are performing TanzeeH – not ascribing deficiency to Allaah. Some from Ahlul Bid’ah who go astray regarding the Names and Attributes had the intent of TanzeeH, but this includes the sick premise that when Allaah described Himself in His Book and in the Sunnah of the Messenger (salallaahu ‘alayhi wa sallam) that He did not intend TanzeeH, to remove Himself above it! [Aoodhubillaah!]

So they felt they had to come up (invent) meanings that would give that. That’s how they fell into wrong. They ran from something – resembling (TashbeeH) – and fell into something worse than it!

So we – Ahlus-Sunnah – make tafweed only of the Kayfeeyah (the howness). The Ash’aria make tafweed of the meanings and the words.

Allaah forbade us from kayfeeyah:

…And they will never compass anything of His Knowledge. (Ta-Ha, ayah 110)

Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al-Fawaahish whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge.“ (Al-A’raf, ayah 33)

And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allaah). (Al-Isra`, ayah 36)

Kayfeeyah can be known by:

1- Witnessing it
2- Witnessing something just like it, or similar, or equal to it
3- A truthful informer who informs you about it (its howness)

[Shaikh al-‘Uthaimeen used the example of a 1988 Datsun, 2000 model.]

So we believe there is a how, but we don’t know (the howness, the kayfeeyah).

post courtesy: Maher.ibn.Ahmad

In the Company of Allaah: Confirming that Allaah is with His Creation – Aqeedah Al-Waasitiyyah : Shaykh Ibn Al-‘Uthaymeen

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Shaykh Ibn Al-‘Uthaymeen
Translated by Abu az-Zubayr Harrison authentic-translations.com
From Shaykh Ibn Al-‘Uthaymeen’s explanation of the famous book “Al-‘Aqeedah Al-Waasitiyyah” by Ibn Taymiyyah.

Contents

The First Verse

Topic 1 : The Categories of Allah Being with His Creation
Topic 2 : Is Allah Actually with Creation or Metaphorically?
Topic 3 : Is It a Personal Characteristic of Allah or an Action?
Topic 4 : Does It Contradict Allah Being above His Creation?
Topic 5 : The Error of Those Who Say Allah is Physically with Us

The Second Verse
The Third Verse
The Fourth Verse
The Fifth Verse
The Sixth Verse
The Sevent h Verse
The Advantages of Allah Being with Us

Combining between Allah Being with Creation & Above Creation on His Throne

Confirming Allah is above the Heavens, High above Creation
Confirming Allah is with Creation
The Combination of Both Concepts

Appendix: Our Lord’s Descent

Click the below Link to read or download the PDF

In the Company of Allah Confirming that Allah is with His Creation-Shaykh Uthaymeen [PDF]

Swearing by the Sifaat of Allaah – Shaykh Al-Albaani

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The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah of  Shaykh Al-Albaani

Translated by Abbas Abu Yahya

1168- “The person who was most severely trialed in the world will be brought forward from the people of Paradise. Allaah will say: immerse him deep into Paradise, so they will dip him into Paradise.

Then Allaah Azza wa Jal will ask: O son of Adam did you ever see any suffering or anything that you disliked?

He will answer: No, I swear by Your (Izzah) honour I never ever saw anything that I disliked.

Then the most blessed person in the world will be brought forward from the people of the Hell-fire. Allaah will say: dip him into Hell-fire.

Then Allaah will ask: O son of Adam did you ever see any good, or ever see anything pleasing to the eyes?

He will answer: No, I swear by Your (Izzah) honour I never ever saw any good, nor anything pleasing to the eyes.”

Benefit:

This hadeeth shows the permissibility of swearing by a Sifah (characteristic) from the Sifaat of Allaah Ta’ala, and from what al-Bayhaaqi mentioned in a chapter heading in ‘Sunaan al-kubra’ (10/41) ‘Chapter : What is mentioned regarding swearing by the Sifaat of Allaah Ta’ala like al-Izzah(Honour), al-Qudrah (Capability), al-Jalaal (Magnificence), al-Kubreeyah (Pride), al-Uthma (Greatness), al-Kalam (Speech) and as-Sama’ (Hearing) and those similar to it.’

Then he mentioned some Ahadeeth under this chapter, and he pointed to this hadeeth. He also used, for evidence, some narrations on the authority of Ibn Mas’ood and other than him. Then he mentioned: “this narration is evidence that swearing by the Qur’aan is considered taking an oath……’

Then he narrated with an authentic chain on the trustworthy Tabi’ee (successor) Amroo bin Dinaar who said; ‘I met people for 70 years saying: Allaah is the Creator, everything other than Him is created and the Qur’aan is the speech of Allaah Azza wa Jal.’

Source : Blog of Abbas Abu Yahya @  FollowingTheSunnah.wordpress.com

Both His hands are right-handed – Shaikh Al-Albaanee

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Fataawaa of Shaikh Al-Albaanee
Translated and Arranged by: Isma’eel Alarcon [ Al-Asaalah , Issue #4]

Question:

How can we make a combination between the report “with His left Hand” , mentioned in the hadeeth of Ibn ‘Umar, radyAllaahu ‘anhumaa, in Saheeh Muslim and his, sallAllaahu ‘alayhi wa sallam, saying: “And both His hands are right-handed?”

Answer:

There is no contradiction between the two hadeeths that is apparent on the outset. Thus his, sallAllaahu ‘alayhi wa sallam, saying: “And both His hands are right-handed” is an affirmation of Allaah’s statement:

“There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All- Seer.” [Surah Ash-Shooraa: 11]

So this description, which the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, has informed us of is an affirmation of Allaah’s removal from any anthropomorphic qualities. Thus, the hand of Allaah is not like the hand of a human being – left-handed and right-handed. On the contrary, both His hands are right-handed, may He be far removed from any defects.

As for the other point, then it is that the report: “with His left hand” is shaadh , [12]  as I have clarified in the checking of “ Al-Mustalahaat-ul-Arba’ah Al-Waaridah feel-Qur’aan ” (no. 1) of Al-Mawdoodee. What further supports this is that Abu Dawood also reported this hadeeth and (in it, he, sallAllaahu ‘alayhi wa sallam ) said, “with His other hand” in the place of “with His left hand.” This report is in conformity with his, sallAllaahu ‘alayhi wa sallam, other saying: “And both His hands are right- handed.” And Allaah knows best.

Footnotes:

[12 ] Translator’s Note: A shaadh hadeeth is a hadeeth reported by a reliable narrator, which contradicts (the report  of) a narrator that is more trustworthy than him.

الفَتَّاح Al-Fattaah (The Judge, The Opener): One of the Names of Allah

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الفَتَّاح Al-Fattaah, with a faa and a taa with a shaddah on it and a alif and a haa, (the Judge and Opener Who distinguishes the truth from falsehood), the Judge Who judges between His servants with the truth and with justice, with His legislation and with His decree and Who is never unjust and the One Who opens the gates of mercy and provision and whatever is closed to His servants and Who opens the eyes and hearts of His servants for them to see the truth and the One Who aids and grants victory to His believing servants and Who distinguishes the truth from falsehood.

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

—

الفَتَّاح
“Al-Fattaah – (the Judge/the Granter of blessings)”

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

“Shaykh ‘Abd ur-Rahmaan bin Sa’dee, rahimahullaah, said: ‘Al-Fattaah has two meanings.

The first meaning is: the One who judges between His slaves, and judges between them with His legislation and by rewarding those who obey (Him) and punishing those who disobey (Him) in the dunyaa and aakhira, as His, ta’aala, statement: {Say: ‘Our Lord will assemble us all together (on the Day of Resurrection), then He will judge between us in truth. And He is the Just Judge, the All-Knower of the true state of affairs’}, and His, ta’aala, statement: {‘Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment}.

The second meaning is: the One who opens all doors of blessings for His slaves. He, ta’aala, said: {Whatever Allaah grants to people of mercy – none can withhold it}. He grants benefits of the dunyaa and deen to His slaves, and opens the locks upon hearts for those whom He has favored with His Kindness and Care, and showers (the hearts) with knowledge and understanding from Him and realities of faith that rectifiy their conditions and by which they remain upon the Straight Path; and what’s more special is that He grants those who love Him and turn to Him knowledge from Him, spiritual conditions, shining lights and true understanding. And likewise He opens for His slaves the doors of rizq (provision) and the paths of the means, and paves the way for provisions and the means to (these provisions) for the muttaqoon (those who fear Him) from where they can’t imagine, and gives the mutawakkiloon (those who put their trust in Him) beyond what they ask and hope for, and makes easy for them affairs that are difficult, and opens for them doors that are closed.”

Source: Fiqh ul-Asmaa il-Husnaa; Chapter 30, p. 123
Asaheeha Translations 

—

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

Allaah is Al-Qadeer, Al-Qaadir, Al-Muqtadir (The All-Powerful) – Shaykh ‘Abd ur-Razzaaq al-Badr

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Source: Fiqh ul-Asmaa il-Husnaa; Chapter 55, p. 217-220

“Al-Qadeer, al-Qaadir, al-Muqtadir – (the All-Powerful)”

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

“All of these Names are mentioned in the Qur’aan, and the most-mentioned one is al-Qadeer, then al-Qaadir, then al-Muqtadir. And all of them demonstrate that Power is established as an Attribute of Allaah, and that He, subhaanah, has Absolute Power; so by His Power He brought the creation into being, and by His Power He gives life and gives death, and will resurrect the slaves for recompense, and He will reward the one who did good for his doing good, and the one who did evil for his doing evil, the One who if He wills something, He says to it: Be – and it is; and by His Power He turns the hearts to whatever He wills, and He guides whoever He wills and leads astray whoever He wills.

And due to His Absolute Power, no one can compass any of His Knowledge except what He wills to teach him, and due to His Absolute Power, He created the heavens and the earth and whatever is between them in six days and no fatigue touched Him; and no one from His creation can make Him incapable, the One whose Power is free from fatigue and inability to do what He wants; and due to His Absolute Power, everything is under His disposal, so whatever He wills will be and whatever He doesn’t will will never be.

And indeed for having eemaan (faith) in the Power of Allaah, ‘azza wa jal – which His Names ‘Al-Qadeer, Al-Qaadir, Al-Muqtadir’ demonstrate – there are great effects and blessed fruits that return to the slave in his worldly life and hereafter. Hence, part of its blessed fruits is that it strengthens – in the slave – seeking the help of Allaah; and part of its effects is having complete patience and being well-pleased with Allaah. Ibn ul-Qayyim, rahimahullaah, said: ‘Whoever fills his heart with ridhaa (being pleased) with the Qadr (Decree), Allaah will fill his chest with contentment and He will free his heart for loving Him, turning to Him in repentance and putting his trust in Him; and whoever misses his portion of ridhaa, his heart will be filled with the opposite of that, and he will be distracted from what his happiness and success are in.’

And part of its effects is a person’s safety from the diseases of the hearts such as rancor, envy and the like, because of his belief that all the affairs are by the decree of Allaah, ‘azza wa jal, and that He, subhaanah, is the One who gives His slaves and decrees their provisions for them. So He gives whoever He wills and prevents whoever He wills, as the grace is His Grace, subhaanah, and the gift is His Gift, and this is why it is said about the envious one that he is the enemy of Allaah’s blessing upon His slaves. And part of its effects is always asking Allaah and making a lot of du’aa to Him, because all the affairs are in His Hand.”

~ asaheeha translations

القَادِر Al-Qaadir     The Fully Able One
القَدِير Al-Qadeer     The All Powerful
المُقْتَدِر Al-Muqtadir     The Omnipotent

 

Allaah is Al-Muqaddim and Al-Mu’akkhir – Shaykh Uthaymeen

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Source: Saheeh al-Bukhaari, Sharh Kitaab id-Da’waat; tape no. 2a

“You are the One who puts forward (al-Muqaddim) and
You are the One who puts back (al-Mu’akkhir)”
~ Saheeh al-Bukhaari #6317

Shaykh Muhammad bin Saalih al-’Uthaymeen (rahimahullaah) comments:

“Whoever Allaah puts forward (with regard to something), there is none to put him back; and whoever Allaah puts back, there is none to put him forward. If the whole nation gathered to put back that which Allaah has put forward, they will not be able to do that. And if you believe in this, you will rely on Allaah, and all the people will be behind your back, and the One who will be in front of you is who? Allaah, subhaanahu wa ta’aala. ‘You are the One who puts forward and You are the One who puts back’ – the One who puts forward and the One who puts back with regard to situations, times, places, everything.”

~

asaheeha translations

The Kursi of Allah – Shaykh al-Albani

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Abu Dharr al-Ghifārī said that the Messenger of Allāh (صلى الله عليه وسلم) said:

“The seven heavens in comparison to the Kursī is nothing but like a ring thrown in a desert, and the excellence of the ʽArsh (Throne of Allāh) over the Kursī is like the excellence of that desert over that ring.”

Shaykh al-Albānī comments:

“The hadīth comes forth as an explanation of (Allāh’s) statement, the Most High: ‘His Kursī extends over the heavens and the earth,’[1] and it is clear with regard to the existence of the Kursī being the greatest of creations after the Throne (of Allāh), and that it is an independent, physical entity and not something abstract. Therefore, there is a refutation in (this hadīth) against the one who interprets (the Kursī) to mean ‘dominion’ and ‘extent of rule,’ as mentioned in some explanations of the Qur’ān. And it was not narrated from Ibn Abbās that (the Kursī) is ‘knowledge,’ so it is not correct to attribute it to him because it is from the narration of Jaʽfar bin Abi l-Mughīra from Saʽīd bin Jubayr from (Ibn ʽAbbās). Ibn Jarīr reported it. Ibn Mandah said: ‘Ibn Abi l-Mughīra is not strong with regard to (narrating from) Ibn Jubayr.’

And know that it is not correct to describe the Kursī…as in some narrations that…four angels carry it, each angel having four faces, and their feet are upon the rock that is under the seventh earth, etc. So all of this is not correct in being attributed to the Prophet (صلى الله عليه وسلم) and some of (these narrations) are more severe in weakness than others.”

Translator’s Note: Shaykh Al-Albānī after this however, did grade the following narration as authentic:
Abu Mūsā al-Ashʽarī said: “The Kursī is the place of the two Feet and it has a groaning like that of a camel saddle.”[2]

~ asaheeha translations ~

[1] Sūrat ul-Baqarah, 2:255
[2] Mukhtasar ul-ʽUlū #85, graded Sahīh Mawqūf (attributed to a Companion) by Shaykh al-Albānī

Source: silsilat ul-ahādīth us-sahīha ~ the series of authentic narrations ~ hadīth no. 109

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

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Listen / Download Mp3 Here (Time 52:26)

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

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

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

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

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

Repeating one of the Names of Allah specific number of times – Permanent Committee

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Allah’s Name Al-Latif being repeated 129 times

Q: In some of the Masjids (mosques) here in the district of Bashshar, people repeat Al-Latif (i.e. The Kindest), one of Allah’s Most Beautiful Names, every Friday after finishing the study circle before the Adhan (call to Prayer) and the two sermons of Friday Salah. They repeat this Name 129 times. I asked the Imam about this practice and he told me that they do so for Allah to save them from His Wrath. What is your view and explanation of this practice?

A: Recitation of Allah’s Name (Al-Latif) 129 times before the Adhan of Friday Salah has nothing to do with the guidance of the Prophet (peace be upon him) nor his Companions (may Allah be pleased with them) nor the Salaf (righteous predecessors). In fact this is one of the Bid`ah (innovation in religion) introduced to religion. It is authentically reported from the Prophet (peace be upon him) that he said: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected [1]. i.e. Allah will not accept it from the person who does it. With regards to sitting in circles for lessons before the Adhan (call to Prayer) of the Friday Salah and the two sermons, it is forbidden according to the Hadith that is narrated by Al-Nasa’y from `Amr ibn Shu`ayb from his father from his grandfather: That the Prophet (peace be upon him) forbade sitting in study circles in mosques before the Jumu`ah (Friday) Prayer [2]

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Member     Member     Chairman
Bakr Abu Zayd     `Abdul-`Aziz Al Al-Shaykh     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Al-Bukhari, Sahih, Book on reconciliation, no. 2697; Muslim, Sahih, Book on judicial decisions, no. 1718; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4606; Ibn Majah, Sunan, Introduction, no. 14; and Ahmad, Musnad, vol. 6, p. 240.

[2] Al-Nasay, Sunan, Al-Mujtaba, vol. 2, pp. 47-48, no. 714.

Source : alifta.net

Ruling on naming someone: “Razzaq” or “Um Razzaq” – Permanent Committee

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Q: What is your Eminence’s opinion on the name “Razzaq” and “Um Razzaq”? [1]

A: It is not permissible to use this name since Al-Razzaq (The All- Provider) is Allah (Glorified and Exalted be He):
Verily, Allâh is the All-Provider, Owner of Power, the Most Strong. [2]

Accordingly, the name Abdul-Razzaq is the one to be used. Also, it is not permissible to say Um (the mother of) Razzaq or Um Khallaq (The Creator), for both Names are Attributes of Allah (Glorified and Exalted be He). Rather, this woman should say Um Abdul-Razzaq instead and if she has an ID card, she should change it if she is able to.

Footnotes:
[1] Question no. 9, tape no. 232.
[2] Surah Al-Dhariyat, 51: 58

Source: Fatwas of Nur `Ala Al-Darb – alifta.net

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