The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool – Shaykh Albaanee

Shaykh Muhammad Nasir ud-deen al-Albaanee discusses the the Ascendancy of Allaah the Most High and a Critique of the Belief that He is Present in all That Exists.

Audio Source: Al-Hudaa wan-Noor, 741-742.

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus, it is a significantly large `Arsh; none knows how great the size of its magnificence is except Allah (Glorified and Exalted be He) Who created it (but we are told by the Prophet that it is very large). This `Arsh is like a dome stretching over the entire universe; it is the ceiling of the whole universe. It is also the ceiling of Paradise; nothing is above it except Allah (Glorified and Exalted be He).

Thus, `Arsh in Arabic is a very large throne, and the thrones of kings are called `Arsh. It is mentioned in the Qur’an that the hoopoe told Sulayman (Solomon) that Bilqis (the Queen of Saba [or Sheba] in Yemen, who ruled during the lifetime of Prophet Sulayman): <<and she has a great throne>>(Surah Al-Naml 27:23). Yet, Allah’s `Arsh is unique; there is no similarity between Allah’s `Arsh and those of His Creatures. In general, we know from Arabic that `Arsh is a generic name standing for a throne. However, none knows the essence, nature, substance, or greatness of Allah’s `Arsh except Allah Himself (Glorified and Exalted be He). Yet, authentic Hadiths of the Prophet (peace be upon him) are our authority in this matter. If an authentic Hadith mentions something about it, we must believe it, and accept it without doubt. The Prophet (peace be upon him) does not utter any untruth. Thus, we must believe in what we are told about the `Arsh in the Qur’an and the authentic Hadiths without further questions. There is no authentic Hadith to tell us what it is made of. However, it is established that it is a very large, and great `Arsh created by Allah and carried by some Angels. Allah (Glorified and Exalted be He) says: <<And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them>> (Surah Al-Haqqah 69:17). The day meant here is the Day of Resurrection.

However, it is known from the Hadiths that four Angels carry the `Arsh now, and on the Day of Resurrection they will be eight Angels. It is reported that Umayah ibn Abu Al-Salt composed a poem, which the Prophet approved, to this effect, namely that four Angels carry the `Arsh of Allah (Glorified and Exalted be He) now. It reads:

On the right side, one in the shape of a man, and the other in the shape of an ox
On the left side, one in the shape of a vulture, and the other in the shape of a lion

This means that now four Angels carry the `Arsh; one in the shape of a man, another in the shape of an oxen, the third in the shape of a vulture, and the fourth in the shape of a lion. These four Angels were created by Allah (Glorified and Exalted be He) exclusively to bear the `Arsh. Yet, it is reported on the authority of Al-`Abbas ibn `Abdul Muttalib that on the Day of Resurrection eight Angels in the shapes of ibexes will carry the `Arsh. These Angels are so giant, and extremely tall. However, this Hadith has some weakness in relation to its chain of narrators. But, another evidence for this is the Qur’anic verse mentioned above, that is <<And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them>>(Surah Al-Haqqah 69:17). which states that this will be on the Day of Resurrection. To sum up, they are now four angels, and on the Day of Resurrection they shall be eight. Allah (Glorified be He) is the One sought for help, and He knows best.

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

Allah is not Imageless – Permanent Committee

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

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

The reply (in Madinah Magazine) from Decca was as follows: Anyone who believes in such claims is either intensely ignorant, mad, or even a member of a deviant sect. Actually, Allah (may He be Exalted) is Imageless and exists everywhere and in everything and His Omnipotence encompasses all things. Moreover, Allah (may He be Exalted) has been described as such in many Ayahs as well as in many Hadith. Therefore, you should pay no attention to such nonsense so that you may not corrupt your Iman. This was the end of the reply.

Reply by Permanent Committee of Scholars :-

This reply is groundless and opposes the Qur’an, Sunnah, Ijma’, and sound ‘Aqidah as it indicates belief in Hulul (a Sufi term meaning indwelling) which means that Allah dwells everywhere even in dirty places (Exalted be He far above any such thing). The reply also involves denying some of Allah’s Attributes wherewith He has described Himself and His Messenger (peace be upon him) has described Him, i.e. being High above His Creatures, rising over His ‘Arsh (Throne), being Distinct from His Creation, and being Incomparable in any respect to His Creatures. It also involves denying the fact that Allah is described as having a Hand, a Foot, a Leg, a Face, two Hands, two Eyes, and other Attributes related to His Self and Actions as proved by the Qur’an and Sunnah.

Allah (may He be Exalted) says: (Surah Al-Baqarah, 2: 255) And He is the Most High, the Most Great. He (may He be Exalted) also says:(Surah Al-Mulk, 67: 16-17) Do you feel secure that He, Who is over the heaven (Allaah), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, Who is over the heaven (Allaah), will not send against you a violent whirlwind?  The Prophet (peace be upon him) said: “Do not you trust me though I am the trustworthy person of the One in the Heavens?” Moreover, Allah (may He be Exalted) says:(Surah TaaHa, 20: 5) The Most Gracious (Allaah) rose over (Istawaa) the (Mighty) Throne (in a manner that suits His Majesty). The same fact is stressed in seven places in the Qur’an.

Furthermore, He (may He be Exalted) says:(Surah Al-Rahman, 55: 27) And the Face of your Lord full of Majesty and Honour will remain forever. He (may He be Exalted) says:(Surah Al-Qasas, 28: 88) Everything will perish except His Face.

Addressing Iblis (Satan), Allah (may He be Exalted) says:(Surah Sad, 38: 75) What prevents you from prostrating yourself to one whom I have created with Both My Hands. He (may He be Exalted) says:(Surah Al-Ma’idah, 5: 64) Nay, both His Hands are widely outstretched.

In the same regard, the Prophet (peace be upon him) said: “The people will be thrown into the Fire and it will keep on saying, “Is there any more?” until the Lord of the worlds puts His Foot over it.” According to another narration of the Hadith, he (peace be upon him) said: …His Foot over it, whereupon its different sides will come close to each other, and it will say: Enough! Enough!”

To the same effect, Allah (may He be Exalted) says to Musa (Moses – peace be upon him):(Surah TaaHa, 20: 39) In order that you may be brought up under My Eye. Allah (may He be Exalted) says:(Surah Al-Qamar, 54: 14) Floating under Our Eyes. The Prophet (peace be upon him) said: “Your Lord is not one-eyed.”

In the same context, Allah (may He be Exalted) says:(Surah Al-Qalam, 68: 42) (Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate themselves (to Allaah), but they (hypocrites, and those who pray to show off or to gain good reputation) shall not be able to do so. The Prophet (peace be upon him) interpreted the Ayah to mean that Allah (may He be Exalted) will uncover His Shin on the Day of Resurrection whereupon every believer will prostrate before Him out of reverence and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but they will not be able to do so.

In the same context, the Prophet (peace be upon him) said: “I saw my Lord (may He be Glorified and Exalted) in the best Soorah (form).”[1] He also said: “Allah created Adam in the Soorah(Image) of The Most Beneficent.”[2] This is in addition to many Nusus (Islamic texts from the Qurýan or the Sunnah) including Allah’s Attributes.

Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) believe in these Attributes and confirm their indications without Tashbih (comparison) or Tamthil (likening Allah’s Attributes to those of His Creation). Allah (may He be Exalted) says:(Surah Al-Shura, 42: 11) There is nothing like Him; and He is the All-Hearer, the All-Seer.

The Permanent Committee for Scholarly Research and Ifta’ in the Kingdom of Saudi Arabia after stating such facts, deems it obligatory for the editor-in-chief of the monthly Madinah Magazine issued from Dacca, Bangladesh, Shaykh Muhiy Al-Din Khan, to publish this Fatwa and demand the person who replied to the Fatwa request to retract his allegations and declare his retraction in the same magazine. In fact, it is virtuous to admit the truth, which is the goal of the believers. Admitting the truth guides the people to the truth and distracts them from falsehood. The Prophet (peace be upon him) said: “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) until the Day of Resurrection without their reward being diminished in any respect, and if anyone invites others to follow error, the sin will be equivalent to that of the people who follow him (in sinfulness) until the Day of Resurrection without their sins being diminished in any respect.”

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’ consisting of
Shaykh Abdul Azeez aal-shaykh, Shaykh Abdullah al-Ghudayyan, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd

Footnotes:-
[1]Reported in Musnad Ahmed, Sunan at-Tirmidhi & others.
[2]Reported in Asma wa Sifaat of al-Bayhaqee, Al-Kabeer of at-Tabarani, Al-Sifaat of Daraqtuni, At-Tawheed of Ibn Khuzaymah & others

 

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

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

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

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

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

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

The Attribute of Al-Wujud (Existence) – Permanent Committee

Q 3: I have not found the name “Al-Mawjud” (the existent) among Allah’s Names and Attributes, but I have found the Name “Al-Wajid” (One that gives existence to others). I know linguistically, in Arabic, that a Mawjud (existent being) requires a Mujid (another derivative that also means a being that gives existence), as there has to be a being that performs every action. However it is impossible that Allah has a Mujid. I also noticed that Al-Wajid has the same meaning as Al-Khaliq (the Creator) and that Al-Mawjud has the same meaning as Al-Makhluq (the created). As there is a Mujid for every Mawjud and there is a Khaliq for every Makhluq, am I therefore permitted to describe Allah with the Attribute of Al-Mawjud?

A: The Wujud (existence) of Allah is a well-established religious matter by necessity, and it is one of Allah’s Attributes according to the Muslim Ijma` (consensus). In fact, no rational person denies this; even the Mushriks (those who associate others with Allah in worship) do not dispute this. Only a Dahri atheist (one who believes all matter is eternal and denies the Day of Resurrection) would deny it. Confirmation of the Wujud of Allah does not necessitate Him having a Mujid, because there are two kinds of Wujud:

Firstly: Al-Wujud al-Dhati (existence in being), which refers to an inherent existence in a being, rather than an acquired one from elsewhere. This type of Wujud applies to Allah (Glorified be He) and it is one of His Attributes, as His Wujud had nothing before or after it, as is indicated in the following Ayah (Qur’anic verse): He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing.

Secondly: Al-Wujud al-Hadith, which means that a being comes into existence after being nonexistent. In this case, there must be a Mujid to bring it into existence, and that is its creator; Allah (Glorified be He). Allah (Exalted be He) says: Allâh is the Creator of all things, and He is the Wakîl (Trustee, Disposer of affairs, Guardian) over all things. To Him belong the keys of the heavens and the earth. Allah (Exalted be He) also says: Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Accordingly, Allah (Exalted be He) may be described as Mawjud and this term may be used in reference to Him. It may be said that Allah is Mawjud (Exists) as an Attribute, but it cannot be said that He is Al-Wajud (the Existent) as a Name.

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 Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : http://alifta.net/

Vocabulary:

Wujud  : Existence
Al-Wujud al-Dhati : Existence in Being
Al-Wujud al-Hadith : Comes into Existence after being NonExistent
Al-Mawjud = The existent
Mawjud  = Existent being
Al-Wajid = One that gives existence to others
Wakîl :Trustee, Disposer of affairs, Guardian
Al-Khaliq = The Creator
Al-Makhluq = The created

Ruling Concerning the Papers that Contain the Name of Allah – Ibn Baaz

Question:

We find some of the verses of the Quran printed in the newspapers or writings, as well as, “In the name of Allah, the Compassionate. the Merciful”,[l] at the beginning of some papers or letters. What do we do with such verses after we are finished reading the newspaper or letter? Should we tear it up or burn it or what should be done?

Response:

It is a must, after one is done with the papers or pages that contain Allah’s name, to safeguard the papers, by burning them or burying them in clean soil.

This is to protect the Quranic verses and Allah’s names from being degraded. It is not allowed to throw them into the garbage heaps or into the street to use them as different kinds of sheets, such as table cloths. Otherwise, one is degrading the names and verses and not safekeeping them.

Shaikh Ibn Baz

Footnote :
1. Of course, the question is talking about these words being written in Arabic.–JZ (Translator)

Source : Fatwas regarding Women – Colleted by Muhammed al-Musnad

Hadeeth al-Qudsi is the speech of Allaah in wording and meaning – Fatwas of Nur Ala Al-Darb

Hadith Qudsy: Allah’s uncreated Words

Q: Are the Hadith Qudsy (Revelation from Allah in the Prophet’s words) not created for being the Words of Allah?

A: Yes, the Hadith Qudsy are Allah’s Words that are not created, they are similar to the Qur’an such as Allah’s Saying (Glorified and Exalted be He) in respect of what the Prophet (peace be upon him) narrated from Him (Glorified be He): “O My slaves, I have forbidden Zhulm (injustice) to Myself and made it forbidden amongst you, so do not wrong one another. O My slaves all of you are misguided except those whom I guide, so ask Me for guidance, and I will guide you”. In addition to other authentic Hadith Qudsy which are all the Words of Allah.

Source : alifta.net

Fatwas of Nur `Ala Al-Darb – Browse by Volume Number > Volume 1 > Chapter on `Aqidah > Chapter on Allah’s Names and Attributes > The Hadith Qudsy are Allah’s Words that are not created

The claim that there are only twenty Attributes of Allah – alifta.net

Al-Sifat (the Attributes of Allah)

Q 12: I read in the book of Tawdih Al-`Aqidah Al-Mufidah Fi `Ilm Al-Tawhid, that is a commentary by Shaykh Husayn Abdul-Rahim on Al-Mazidah that was written by Ahmad Al-Dardir. It is the second part of the course of the fourth year in the prepatory stage in Al-Azhar institutes. This fourth edition was verified also by Musa Ahmad, V. 4, on 1363 A.H, 1963 A.D. In this book, I read that the Attributes of Allah (Exalted be He) are twenty Attributes in the saying of a certain group as Al-Raziyah. In another saying Imam Al-Ash`ary and those who adopted his views said that the Attributes of Allah are thirteen Attributes. What is agreed upon according to this book is seven Attributes that are the Attributes of Al-Ma’any (the meanings). We would like to know what is incumbent upon us with regard to the Attributes of Allah and their number if they are seven, thirteen or twenty. If they are twenty Attributes, what is the meaning of His being Potent and Living. Are these books proper for studying the sound creed? I doubt such books, because the author of Al-Mazidah is Ash’ary.

I would like to follow the example of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim community). I do not like to imitate Al-Asha`irah or others.Guide me to a book that talks about the Attributes of Allah according to the creed of Ahl-ul-Sunnah (those adhering to the Sunnah)!

A: `Aqidah of Ahl-ul-Sunnah wal-Jama`ah is that Allah is described with the Attributes of Perfection.Moreover, Allah should be described with what He described Himself with in the Qur’an and what His Messenger (peace be upon him) described Him without Tahrif (distortion of the meaning), Ta`til (denial of Allah’s Attributes), Takyif (questioning Allah’s Attributes or Tamthil (likening Allah’s Attributes to those of His Creation) according to His saying: There is nothing like Him; and He is the All-Hearer, the All-Seer.

Saying that they are twenty, seven or thirteen has no basis and contradicts the Qur’an, Sunnah and consensus of Muslim Ummah (nation).

The book you have mentioned is not reliable.

You can read the book called Al-‘Aqidah Al-Wasitiyyah by Ibn Taymiyyah with the commentary of Muhammad Khalil Al-Harras.

You can also read Al-Tadmuriyah and Al-Hamawiyah both written by Shaykh Al-Isalm Ibn Taymiyyah.

These three books have pointed out the creed of Ahl-ul-Sunnah (those adhering to the Sunnah) concerning the Names and Attributes of Allah and refuted the allegations of their opponents.

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     Deputy Chairman     Chairman
`Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Browse by Volume Number > Group 1 > Volume 3: `Aqidah 3 > Tawhid-ul-Asma’ wal-Sifat > Attributes > The claim that there are only twenty Attributes of Allah

The Attribute of Laughing – Permanent Committee

Q 2: What is the meaning of the Saying of the Prophet (peace be upon him): Allah laughs at two men, one of them kills the other and both will enter Paradise Narrated by Al-Bukhari and Muslim ?

A: The Hadith reads: Allah laughs at two men; one of them kills the other but they both enter Paradise. One of them fights in the way of Allah, and becomes a martyr. Then, Allah guides the Killer who fights in the way of Allah, the Almighty and Exalted, and becomes a martyr.

This Hadith proves that Allah has the Attribute of Laughing yet in a way that befits His Magnificence and Greatness. He is like no other being. Allah (Glorified be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer.

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     Deputy Chairman     Chairman
`Abdullah ibn Qa`ud     `Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : alifta.net

Browse by Volume Number > Group 1 > Volume 3: `Aqidah 3 > Tawhid-ul-Asma’ wal-Sifat > Attributes > The Attribute of Laughing

Glorifying Allaah the Exalted by mentioning His Names and Attributes (Surah Al-Hashr)

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ

He is Allah, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

He is Allah, beside Whom La ilaha illa Huwa, Al-Malik, Al-Quddus, As-Salam, Al-Mu`min, Al-Muhaymin, Al-`Aziz, Al-Jabbar, Al-Mutakabbir. Glory be to Allah! Above all that they associate as partners with Him

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ

He is Allah, Al-Khaliq, Al-Bari, Al-Musawwir.To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the Almighty, the All-Wise

[Al-Hashr 59:22-24]

Listen to these Ayah and boost your imaan:

Tafseer Ibn Katheer of the above Verses (Darussalam Eng. publication)

Allah, the Exalted, said,

(He is Allah, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.)

Allah states that He Alone is worthy of worship, there is no Lord or God for the existence, except Him. All that is being worshipped instead of Allah are false deities. Allah is the All-Knower in the unseen and the seen, He knows all that pertains to the creations that we see, and those we cannot see. Nothing in heaven or on earth ever escapes His knowledge, no matter how great or insignificant, big or small, including ants in darkness. Allah’s statement,

(He is the Most Gracious, the Most Merciful.) was duly explained before at the very beginning of this Tafsir, so it is not necessary to repeat it here, and it asserts that Allah is the Owner of the wide encompassing mercy that entails all of His creation. He is Ar-Rahman and Ar-Rahim of this life and the Hereafter. Allah the Exalted said in other Ayat,

(And My mercy embraces all things.)(7:156),

(Your Lord has written (prescribed) mercy for Himself.)(6:54), and,

(Say: “In the bounty of Allah, and in His mercy; — therein let them rejoice.” That is better than what (the wealth) they amass.)(10:58) Allah the Exalted said,

(He is Allah, beside Whom La ilaha illa Huwa, Al-Malik.) Al-Malik, meaning “The Owner and King of all things,” Who has full power over them without resistance or hindrance. Allah’s statement,

(Al-Quddus,) meaning “The Pure,” according to Wahb bin Munabbih, while Mujahid and Qatadah said that Al-Quddus means “The Blessed.” Ibn Jurayj said that Al-Quddus means “He Whom the honorable angels glorify.”

(As-Salam,) meaning “Free from any defects or shortcomings that lessen or decrease His perfect attributes and actions.” Allah’s statement,

(Al-Mu’min,) means “Who has granted safety to His servants by promising that He will never be unjust to them, ” according to Ad-Dahhak who reported it from Ibn `Abbas. Qatadah said that Al-Mu’min means that “Allah affirms that His statements are true,” while Ibn Zayd said that it means, “He attested to His faithful servants’ having faith in Him.” Allah’s statement,

(Al-Muhaymin,) means, according to Ibn `Abbas and others, “The Witness for His servants actions,” that is, the Ever-Watcher over them. Allah said in similar Ayat,

(And Allah is Witness over all things.)(58:6),

(and moreover Allah is Witness over what they used to do.)(10:46), and,

(Is then He (Allah) Who takes charge (guards) of every person and knows all that he has earned)(13:33) Allah said,

(Al-`Aziz,) meaning that “He is the Almighty, Dominant over all things.” Therefore, His majesty is never violated, due to His might, greatness, irresistible power and pride. Allah said;

(Al-Jabbar, Al-Mutakabbir), meaning “The Only One worthy of being the Compeller and Supreme.” There is a Hadith in the Sahih Collection in which Allah said,

(Might is My Izar and pride is My Rida; if anyone disputes any one of them with Me, then I will punish him.) Allah the Exalted said,

(Glory be to Allah! (High is He) above all that they associate as partners with Him.), then He said,

(He is Allah, Al-Khaliq, Al-Bari, Al-Musawwir.) Al-Khaliq refers to measuring and proportioning, Al-Bari refers to inventing and bringing into existence what He has created and measured. Surely, none except Allah is able to measure, bring forth and create whatever He wills to come to existence. Allah’s statement,

(Al-Khaliq, Al-Bari, Al-Musawwir.) means, if Allah wills something, He merely says to it “be” and it comes to existence in the form that He wills and the shape He chooses,

(In whatever form He willed, He put you together.)(82:8) Allah describing Himself as being Al-Musawwir, Who brings into existence anything He wills in the shape and form He decides.

Allah the Exalted said,

(To Him belong Al-Asma’ Al-Husna (the Best Names).) We explained the meaning of this Ayah in the Tafsir of Surat Al-A`raf. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,

(Allah the Exalted has ninety-nine Names, one hundred less one; whoever then preserves them, will enter Paradise. Allah is Witr (One) and He likes the Witr.)

Allah’s statement,

(All that is in the heavens and the earth glorify Him.) is similar to His other statement,

(The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft–Forgiving.)(17:44) Allah’s statement,

(and He is Al-`Aziz) The Almighty, meaning, His greatness is never humbled,

(Al-Hakim) the All-Wise, in His legislation and decrees.

Source : Tafseer Ibn Kathir – Surah Al Hashr, Darussalam English Publication

The Status Of Knowledge Pertaining To The Names And Attributes Of Allah Sub’hanahu Wa Ta’ala

The Excellence of the Knowledge of ‘Asmaa of Allaah and His Sifaat

Taken from ‘Fiqh of al-‘Asmaa al-Husna’, By Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr

Translated by Abbas Abu Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaahsaid:
‘Indeed the Da’wah of the Messengers revolves around three principles:

The first principle: Knowing your Lord, the One being called to by His Names, Sifaat and His Actions.

The second principle: Knowing the path which will lead to Him and that is His remembrance, being thankful to Him and His worship which is made up of complete love for Him and complete humility for Him.

The third principle: Knowing what they will receive after reaching Him from the blessings of being in the land of His Generosity (Paradise) of which the best and the most magnificent thing will be Allaah being pleased with them and His honouring them and them seeing His Face the most High, and Allaah’s Salaam upon them and Him talking to them.’

[Taken from ‘Fiqh of al-‘Asmaa al-Husna’ p.11]

Internet Source for the above:

The Excellence of the Knowledge of ‘Asmaa of Allaah and His Sifaat

Allaah’s Attribute of Descent – Permanent Committee

The Attribute of Descent

The second question of Fatwa No. 1643

Q 2: I had a discussion with a person educated in modern sciences. He was a teacher at the university of Abidjan, Ivory Coast. He said: “Your Lord descends during the last part of every night to the lowest heaven.” I told him that there is no doubt about that and I completed the Hadith for him. He said: “If this is true, then it means that your Lord does not rise over the throne as mentioned in the Qur’an: The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). The last part of the night exists continuously on the earth according to the rotation of the earth around itself with Allah’s Might until the Day of Judgment.” Then I stopped talking.

A: There is no contradiction between the descent of Allah (Exalted be He) to the first heaven in the last third of every night in different areas and His Istiwa‘ (Allah’s rising over the Throne in a manner that befits Him).

He (Exalted be He) is not similar to His creation in any of His Attributes.

Are the Names of Allaah Limited to 99 or Are They Limiteless ? Dr. Saleh As-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 20:57)

Al-Bukhaaree and Muslim reported on the authority of Abu Hurayrah (radiallahu ‘anhu) that the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) said:

Allah has ninety nine names, one hundred minus one; and he who counts them all will enter Al-Jannah (the Garden Of Heaven), and Allah is “witr” (One) and loves the witr (i.e. odd numbers). [Al-Bukhaari, At-Tirmidhi, An-Nasaai, Ibn Majah]

“Counting” Allah’s ninety nine names means: knowing them, learning them by heart, understanding them, believing in them, good observance towards them, presentation of their boundaries in our dealings with Allah, and supplicating Allah through them. Thus, the hadeeth means that whoever committed those names to memory, contemplated their implications, respected their meanings, conducted himself in accordance with them, sanctified their Owner, such a person will surely be rewarded with the Gardens of Paradise.

There is a consensus among the scholars that Allah’s names are not confined to the number mentioned by the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam). His sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) statement simply tells us that a Muslim who properly believes in and applies those ninety nine names will surely enter Al-Jannah. It does not negate the existence of other names for the Almighty. The Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) told us about entering Al-Jannah, not about the total number of Allah’s names.

The proof that there are other names which the Creator did not reveal to us, is the following hadeeth of the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam): If any Muslim afflicted with distress or grief makes this supplication, his supplication will be accepted: ‘Oh Allah, I am Your slave, son of Your slave, son of Your maidservant. My forehead is in Your hand. Your command concerning me prevails, and Your decision concerning me is just. I call upon You by every one of the beautiful names by which You have described Yourself, or which You have revealed in Your Book, or have taught any one of Your creatures, or which You have chosen to keep in the knowledge of the unseen with You, to make the Qur’aan the delight of my heart, the light of my breast, and remove of any grief, sorrows, and afflictions’, Allah will remove one’s affliction and replace it with joy and happiness.” The Companions, then, said; “Do we have to learn these words?” The Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) replied: “Yes, any one who heard them should learn them. [Ahmed, Abu Awaana, Abu Ya’la, Al-Bazzar]

We reiterate the rule that the only names and attributes to be ascribed to Allah are those mentioned in the Qur’aan or in the authentic Sunnah; they are directly communicated to us and are not the products of opinion and interpretation. Allah is to be described only by the attributes with which He had described Himself or with which His Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) had described Him. And He is to be named only by the names with which He had named Himself or with which His Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) had named Him.

ilhad (Deviations) regarding the Names of Allah, the Most High and its types – Shaykh Uthaymeen

The Reality of Ilhaad?

Question 44: What is Ilhaad–concerning Allaah’s Names and Attributes?

The Answer: The basic meaning of the term Ilhaad i.e. in the Arabic language, it means inclination. And from this is the Saying of Allaah, The Most High:

The tongue of the man they incline to is foreign, while this (the Qur’aan) is a clear Arabic tongue.

[Qur’aan, soorat an-Nahl (16): 103].

And from it is the lahd in the grave, for it is called lahd because of its inclination towards a side of the grave. One cannot know the meaning of Ilhaad except by knowing the meaning of Istiqaamah (uprightness), since, as it is said, “Things become clear and distinct by the [meaning] of their contraries.” So, the Istiqaamah (uprightness) with regard to the subject of Allaah’s Names and Attributes is that we conform to their true and real meanings which befit Allaah, The Most Mighty and Most Majestic, without Tahreef (changing or twisting their wording and meanings), without Ta’teel (denying or divesting Allaah of His Attributes), without Takyeef (asserting how they are), and without Tamtheel (likening them to those of the creation), just as it has passed before in the foundation pertaining to this subject and which ahlus-Sunnah wal-jamaa’ah adhere to. Thus, if we know the meaning of al-Istiqaamah regarding this matter, then its is opposite is al-Ilhaad. And already the people of knowledge have mentioned several kinds of Ilahaad concerning the Names of Allaah, The Most High, which may be comprised by saying that it is deviating from the right course, with respect to that which is obligatory to believe in regarding them.

So, the first kind is for someone to deny some of the Names or any of the Attributes denoted by them. Like to deny the name Ar-Rahmaan as one of the Names of Allaah, just as the people of Jaahilyyah did; or to affirm the Names but deny the Attributes it comprises. Like the saying of some innovators: “Allaah, The Most High, is Ar-Raheem (The One Who Bestows Mercy) but without Rahmah (Mercy), Samee’ (all- Hearer) but without Sam’ (Hearing), al-Baseer (all-Seer) but without Basar (Seeing),” and so forth.

Second Kind: He designates names to Allaah with which He did not Name Himself. The basis that this is considered Ilahaad lies in the fact that Allaah’s Names are contingent upon Revelation (tawqeefiyyah) so that it is not permitted for anyone to designate a name to Allaah with which He did not Name Himself. Since this is considered of saying things about Allaah of which one has no knowledge of, and also because it is a transgression against Allaah (Azza wa Jal) and His Right. And this is similar to what the philosophers have done, for they have designated the name “Active Cause” for “God”. And likewise with the Christians, for they have given the name “the Father” to Allaah, The Most High,–and so forth.

Third Kind: He believes that these names denote attributes similar to those of the creation. Accordingly, he makes them indicative of Tamtheel. The basis that this is considered Ilahaad is that whoever believes that the Names of Allaah (Azza wa Jal) denotes likening of Allaah to His Creation, then he has made the Words of Allaah and His Messenger (صلى الله عليه و سلم) infer unbelief. Because likening of Allaah to His Creation is unbelief, for it’s a denial of Allaah’s Saying:

There is nothing like Him, and He is The All-Hearing, The All Seeing. [Qur’aan, soorat ash-Shura (42): 11], and of His Saying: Do you know of any who is similar to Him? [Qur’aan, soorat Maryam (19): 65].

Na’eem bin Hammad and al-Khuzaa’ee, the Shaykh of Imaam al-Bukhaaree, said: “Whoever likened Allaah to His Creation, then he has disbelieved, and whoever denied the Attributes by which Allaah qualified Himself with, then he has also disbelieved. And the Names by which Allaah Named Himself as well as the Attributes by which He qualified Himself, will not be called Tashbeeh (declaring Allaah to be like His Creation).” [65]

The Fourth Kind: He derives from the Names of Allaah, The Most High, names for idols. Like the derivation “al-Laat” from al-Ilaaah, “al-‘Uzzaa” from “al-‘Azeez,” and “minaat” from “al-Mannaan.” The basis that this is considered Ilahaad, is that Allaah’s Names are particular to Him. So it is not allowed to ascribe the meanings denoting these Names to any created being for the sake of offering him (her, or it) that which only Allaah deserves from worship.

These are the types of Ilhaad concerning the Names of Allaah, The One free of all imperfection, The Most High

Footnotes:

[65] Shaykh al-Albaanee, may Allaah’s Mercy be upon him, said that the Isnaad of the narration from Hammad is saheeh [ath-Thahabee’s al- ’Uluw], p. 184. After reporting the above statement of Hammaad in Siyar ‘Alaam An-Nubalaa’, Imaam ath-Thahabee, may Allaah’s Mercy be upon him, commented, “This statement is true…”

Posted from eBookUnderstanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Translated by Dr Saleh as Saleh

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

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

‘There are many Ayaat which come in the Qur’aan with the command to learn this noble knowledge of Tawheed and to have a concern with this great principle.

Allaah said: << فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ  >>

<< then know that Allaah is All-Mighty, All-Wise. >> [al-Baqarah: 209]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ>>

<<and know that Allaah is All-Aware of everything.>> [al-Baqarah: 231]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ>>

<< know that Allaah is All-Seer of what you do.>> [al-Baqarah: 233]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ>

<<And know that Allaah is Oft-Forgiving, Most Forbearing.>> [al-Baqarah: 235]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ>>

<< and know that Allaah is All-Hearer, All-Knower.>> [al-Baqarah: 244]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ >>

<< And know that Allaah is Rich (Free of all wants), and Worthy of all praise.>> [al-Baqarah: 267]

Allaah said: << اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ وَأَنَّ اللَّهَ غَفُورٌ رَحِيمٌ >>

<<Know that Allaah is Severe in punishment and that Allaah is Oft­-Forgiving, Most Merciful.>> [al-Maidah: 98]

Allaah said: << فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ نِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ >>

<<then know that Allaah is your Maulâ (Patron, Lord, Protector and Supporter, etc.), (what) an Excellent Maulâ, and (what) an Excellent Helper!>> [Anfal: 40]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ >>

<<and know that Allaah is with Al-Muttaqeen.>> [al-Baqarah: 194]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ >>

<<And know that Allaah knows what is in your minds, so fear Him. >> [al-Baqarah: 235]

Allaah said: << فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ  >>

<<So know that Lâ ilâha ill-Allâh (none has the right to be worshipped but Allaah)>> [Muhammad: 19]

There are nearly thirty Ayaat with these meanings.

As for the mention of Allaah, regarding His ‘Asmaa and His Sifaat in the Qur’aan then there are many. There cannot be a comparison of His mentioning about His ‘Asmaa and Sifaat with any other topic, since His ‘Asmaa and Sifaat are the greatest thing mentioned in the Qur’aan and the best thing and the most exalted.

Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- said:

‘The Qur’aan has more of a mention of the Names of Allaah and His Sifaat and His Actions, than the mention of food, drink and marriage in Paradise.

The Ayaat which include the mention of the Names of Allaah and His Sifaat are greater in amount than the Ayaat of the Day of Judgement.

That is why the greatest Ayaah in the Qur’aan is the Ayaat-ul-Kursi which consists of the Names and Sifaat of Allaah.  As is established in the authentic hadeeth which is narrated by Muslim from the Prophet -sallAllaahu alayhi wa sallam– that he said to Ubayy bin Ka’ab:

‘Do you know which Ayah in the Book of Allaah is the greatest?’

He answered: << اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ    >>

<<Allaah! Lâ ilâha illa Huwa (none has the right to be worshipped but He), the Ever Living >> [al-Baqarah: 255]

The Prophet -sallAllaahu alayhi wa sallam- patted him on his chest with his hand and said: ‘Knowledge congratulates you Abu al-Mundhir.’

And the best Soorah is the Soorah Umm al-Qur’aan (Al-Faatihah), as is established in the hadeeth of Abu Sa’eed bin al-Mu’ala in Bukhari. [This wording is by Imaam Ahmad in ‘Musnad’ with an authentic chain]

The Prophet -sallAllaahu alayhi wa sallam- said:

In this Soorah there is a greater mention of the Names of Allaah and His Sifaat than the mention of the Last Day.

It is established in the Saheeh of Bukhari from the Messenger -sallAllaahu alayhi wa sallam- from more than one narration that Soorah Al-Ikhlaas << قُلْ هُوَ اللَّهُ أَحَدٌ  >> <<Say: ‘He is Allaah, (the) One. >>  is equivalent to a third of the Qur’aan, and it is established in the Saheeh of Bukhari that the Messenger -sallAllaahu alayhi wa sallam- gave good news to the one who used to read this Soorah when he said: Indeed I love this Soorah because it contains the Sifaat of ar-Rahman; so due to that Allaah loved this person.

So this hadeeth explains that Allaah loves the one who loves the remembrance of the Sifaat of Allaah Subhaanahu wa Ta’ala, and this matter is a detailed one.’

[Taken from ‘Fiqh of al-‘Asmaa al-Husna’ p.8-10]

Muslims can acquire the Attributes which Allah likes His Servants to acquire

Copying the Divine Characteristics

From `Abdul `Aziz Bin `Abdullah Ibn Baz to the honorable brother Shaykh: `A. S. H.; may Allah protect him! As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!). To commence: I received your noble letter dated 23/3/1386 A.H., may Allah guide you! It included a question regarding what a Khatib (preacher) mentioned in the Friday Khutbah (sermon) on urging Muslims to acquire Allah’s Attributes and Characteristics. Is this acceptable? Was this acknowledged by any notable scholar?

Answer:

This expression is improper, but it has a true meaning, which is urging people to acquire the good meanings of the Names and Attributes of Allah which befit them, not those peculiar to Allah (Glorified be He) such as the Creator, the Sustainer and the God. Such characteristics cannot be acquired by human beings, and it is impermissible for people to claim them. The same applies to similar Names.

However, Muslims can acquire the Attributes which Allah likes His Servants to acquire, such as being knowledgeable, powerful, merciful, patient, generous, forgiving, etc. He (Glorified be He) is Knowledgeable and He likes knowledgeable people; He is Powerful and He likes powerful people more than the weak; He is Generous and He likes the generous; He is Merciful and He likes the merciful; He is Forgiving and He likes the forgiving.

However, Allah’s Attributes are incomparable, greater and more perfect than those acquired by people, as there is nothing like Him (Glorified be He) in His Attributes and Actions, just as there is nothing like Him in His Entity. A person can only have a share of the meaning of these Attributes that befits them in a Shar`y (Islamic legal) way. Accordingly, if a person becomes too generous, they are considered spendthrifts. If they become too merciful, they will hinder the execution of Hudud (pl. of Had i.e. an ordained punishment for violating Allah’s Law) and Ta`zir (discretionary punishment). If they become too forgiving, they will show forgiveness when it should not be shown.

The foregoing was stated by the prominent scholar Ibn Al-Qayyim (may Allah be merciful with him) in his two books entitled `Uddat Al-Sabirin and Al-Wabil Al-Sayyib. He might have also mentioned it in other books such as Al-Madarij, Zad Al-Ma`ad, and others.Following are his exact words on this regard in the two books mentioned above.

In Al-`Uddah p. 310, he said: “As Allah (Glorified be He) is the Thankful One in reality, the most beloved to Him among His creatures are the thankful, and the most hated to Him are those who acquire the opposite trait. This example also applies to the rest of Allah’s Most Beautiful Names. Allah thus detests the Kafir (disbelievers), the oppressor, the ignorant, the cruel, the miser, the coward, and the humiliated. He (Glorified be He) is Graceful and He loves grace; He is Knowledgeable and He loves knowledge; He is Merciful and He loves mercy; He is Bountiful and He loves Bounty; He is Concealing and He loves concealment; He is Powerful and He hates weakness, for a Mu’min (believer) of strong faith is nearer to Him than a weak one; He is Forgiving and He loves forgiveness; and He is Odd (One) and He loves odd numbers. Anything He loves is one of the meanings of His Names and Traits; and anything He detests is their opposite.”

Imam Ibn Al-Qayyim said in (p. 543) of the Hadith Collection of Al-Wabil Al-Sayyib:

Generosity is one of the Attributes of Allah (Exalted be He); He gives and does not take; He feeds and is not fed; and He is the Most Generous One. The most beloved to Him is whoever acquires the same traits; He is Generous and He loves the generous; He is Knowledgeable and He loves the knowledgeable; He is Powerful and He loves the courageous; and He is Beautiful and He loves beauty. End of quote.

I hope that what we have mentioned is sufficient. May Allah guide us all to understand His religion and fulfill His rights. He is All-Hearer, Ever Near. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

Deputy President of the Islamic University

Source : alifta.comFatwas of Ibn Baz>Volume 6>Copying the Divine Characteristics

Meaning of “Ahsa” in the hadith related to memorizing the 99 Names of Allaah

Merits of memorizing Allah’s Names

Q: What is meant by the word “Ahsa'” in the Hadith that is related to the Messenger of Allah on the Names of Allah “Anyone who enumerates (Ahsa’) them will be admitted to Paradise.” ?

A: Ihsa’ means to memorize, contemplate, understand and act according to them.

The Prophet (peace be upon him) said: Truly, Allahhas Ninety-nine Names. Anyone who enumerates them will be admitted to Paradise.” and in another wording: “Anyone who memorizes them by heart, will be admitted to Paradise.”

This means to memorize these Names by heart and understand their meaning as this entails goodness and useful knowledge. It also leads to the uprightness of the heart and the more a person will fear Allah and fulfill His Rights.

Q: Your Eminence Shaykh! Some people may count on such Hadiths and think that memorizing the Most Beautiful Names of Allah without effort is sufficient to be admitted to Paradise?

A: This is a misunderstanding as such a Hadith urges Muslims to act according to what the Messenger of Allah (peace be upon him) prescribed and called for such as: “Anyone who memorizes them by heart, they will be admitted to Paradise.” with regard to the MostBeautiful Names of Allah, and: “Fasting the Day of `Arafah (9th of Dhul-Hijjah) expiates the sins of two years: past one and coming one.” Fasting on the Day of `Ashura’ (10th of Muharram) atones for the sins committed in the preceding year. All these Hadiths urge the Muslims to obey Allah (Glorified and Exalted be He). It is one of the reasons of forgiveness.

When a Muslim pursues the means of forgiveness and does not insist on comitting major sins, this will be a reason for his forgiveness. If a Muslim does not avoid committing major sins, these will not take effect.

The Prophet (peace be upon him) said: “The Five Obligatory Daily Prayers and from Friday Prayer to Friday Prayer, and from Ramadan to Ramadan, are expiations for what happened between them, provided the major sins were avoided.” And in another wording: “unless major sins are committed.”

The Jumhur (dominant majority of scholars) holds the view that the promise of forgiveness that is stated in Hadith on the merits of such and such, such as the favor of Salah (Prayer) and how they erase one’s sins, or the favor of Wudu’ (ablution), fasting on the Day of `Arafah (9th of Dhul-Hijjah), fasting on the Day of `Ashura’ (10th of Muharram) or Ihsa’ the Most Beautiful Names of Allah, etc., is conditional upon avoiding major sins and uprightness. These acts are reasons for having one’s sins forgiven in addition to the other reasons which Allah (Glorified and Exalted be He) had legislated and avoiding major sins which prevent forgiveness.Allah (Glorified and Exalted be He) says, And those who, when they have committed Fâhishah (illegal sexual intercourse) or wronged themselves with evil, remember Allâh and ask forgiveness for their sins; – and none can forgive sins but Allâh – and do not persist in what (wrong) they have done, while they know. One of the reasons for having sins not forgiven is insisting on committing sins and not repenting, there is neither might nor power except with Allah!

To sum up: The Promise of Allah to admit anyone who memorizes the Beautiful Names of Allah to Paradise, anyone who fasts on the Day of `Ashura’ to atone the sins committed in the preceding year, and fasting on the Day of `Arafah are all conditional upon abandoning major sins. This is also mentioned in a Hadith related to Tawhid (monotheism) such as: “Give the good news of entering Paradise to anyone who honestly testifies that there is no god but Allah.” This is conditional upon abandoning sins. If a person insists on doing sins, they are left to the Will of Allah; He may forgive him or He may throw them into Hell-Fire because of their sins and because they did not repent. When a person is purified of their sins, they will come out of Hell-Fire and will be admitted to Paradise.

Every Muslim should not rely on the Hadiths encouraging and promising good and refrain from the Hadiths and Ayahs (Qur’anic verses) of threatening. They should act according to both and beware of the things which Allah prohibited.They should remember the Hadiths and Ayahs that threaten those who transgress the limits set by Allah and disobey His Commands and at the same time they should anticipate good from Allah, hope for His Mercy and remember His Promise to forgive anyone who performs good deeds. A person should combine between Khawf (fear) and Raja’ (hope). A Muslim should not despair or feel secure. This is the way of the scholars and the believers. Allah (Glorified and Exalted be He) says about His prophets: Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear , i.e., hope and fear and used to humble themselves before Us. And Those whom they call upon [like ‘Isâ (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest; and they [‘Isâ (Jesus), ‘Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment. This is the path of the believers who follow the Messengers. They believe in Allah Alone, fear Him, perform His obligatory acts, refrain from the things which He has prohibited, put their hopes in Him, and fear His Punishment.

Source : alifta.com – Fatwas of Ibn Baaz

Actions and Attributes of Allah are Eternal (Qadimah)

Actions and Attributes of Allah are Eternal (Qadimah)

Q: A person from Chad asks: Are the actions of Allah Qadimah (eternal) or Hadithah (adaptable) or both? And if both, how is this so? May Allah reward you with the best.

A: Basically, the actions (or Attributes describing the Actions) of Allah (Glorified and Exalted be He) are Qadimah; He ever has always had His Attributes even before creating anything.

Thus, Allah (Glorified and Exalted be He) has been, is and will always be the Creator. At all times He is the One able to do all that He wills. He does what He wills at the time He wills. But His Actions come to pass in relation to the conditions of His Creation. To illustrate this, Allah created Adam from nothingness. Likewise, He created the Angels, heavens, the earth, and everything else. Thus, we know that Allah is the Creator at all times, but He “creates” when He wills.

Another example, Allah was pleased with the believers of the past and He will be so with those of the future; Allah was angry with the disbelievers among the people of the past and he will be so with the disbelievers that will come. Thus, the basic characteristics of Allah’s Action and Attributes are Qadimah.

The Attributes of Allah may be divided into two main categories:

The first category is Sifat Dhatiyah (Allah’s Intrinsic and Essential Attributes), such as knowledge, hearing, sight, etc. These are the Attributes which do not cease to exist nor will ever cease to be descriptive of Him [Note: There is no similarity between Allah’s Attributes and that of His Creatures]. Thus, Allah (Glorified be He) has been and will always be described as the All-Hearer, the All-Seer, the All-Knower, the All-Powerful, etc.

The second category is Sifat Fi`liyah, and these are the Attributes, which describe the actions of Allah and are connected to His Mashi’ah (Will) in relation to the variable nature of His Creation. For instance, Allah (Glorified be He) created the heavens and the earth, Adam, Paradise, and Hellfire, etc., after they were all nothing.

The creation of all of them is subject to time, that is, it happens at an appropriate time. This does not deny the fact that Allah (Glorified be He) is the ‘Khaliq’ (Creator of all things), the Omnipotent over all things, etc. These Attributes are originally intrinsic of Allah, but Allah does whatever He wills at the time He wills. In the Qur’an, Allah (Exalted be He) says about Himself: [Verily, (O Muhammad Sallalaahu Alaihi wa Sallam)) the Seizure (punishment) of your Lord is severe and painful. [See V.11:102]. Verily, He it is Who begins (punishment) and repeats (punishment in the Hereafter) (or originates the creation of everything, and then repeats it on the Day of Resurrection). And He is Oft-Forgiving, full of love (towards the pious who are real true believers of Islâmic Monotheism), Owner of the throne, the Glorious, (He is the) Doer of whatsoever He intends (or wills)]. Also, He (Glorified be He) says about Himself: Verily, Allâh does what He wills. Thus, Allah (Glorified be He) does what He wills, in the past and in the future. Allah is the Creator of all things at all times; He created and He is still creating, etc. He (Glorified be He) is the All-Powerful, the All-Knower, the Ever-Living, the One Who sustains and protects all that exists, the All-Hearer, the All-Seer,…etc.

Source : alifta.com – Fatwas of Nur `Ala Al-Darb – Question No:22, Tape No. 417

Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn Baaz

Ruling on Ta’wil (Figurative Interpretation) of Allah’s Attributes

Q 4: What is the ruling on ta’wil (allegorical interpretation) of Allah’s Attributes?

A: Ta’wil of Allah’s Attributes is Munkar (disapproved of by Islamic law and Muslims of sound intellect) and is not permissible. In fact, it is obligatory for the Attributes of Allah to be accepted as stated, according to their apparent meaning that befits Allah’s Glory (Glorified and Exalted be He), without Tahrif (distortion of the meaning), Ta‘til (denial), Takyif (describing how), or Tamthil (likening His Attributes to those of His Creation).

Allah (Glorified and Exalted be He) informs us of His Names and Attributes, saying: [There is nothing like Him]; and [He is the All-Hearer, the All-Seer]. As Muslims, we have to accept them as they are, according to the opinion of Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body). They advise Muslims to acknowledge Allah’s Attributes as they are, without Takyif. They should be accepted as they are, without Tahrif, Ta’wil or Takyif. Muslims should attest to Allah’s Attributes as they were revealed, according to their apparent meaning and as befits Allah’s Stature, without any Takyif or Tamthil. For example, Allah says: [The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)]. In this Ayah (Qur’anic verse) and similar ones, we are told that Allah rose over the Throne, which is in a manner that suits His Majesty and Grandeur, and the manner of this cannot be compared to that of any of His creatures. The scholars who follow Al-Haqq (the Truth) see this as signifying His Highness and Exaltedness.

The same applies to other Attributes of Allah, such as His Eye, Hearing, Sight, Hand, Foot, and other Attributes that are authentically reported in Nas (Islamic texts from the Qur’an or the Sunnah). All of these Attributes are as befits Allah (Exalted be He) and are not comparable to those of any creature. This is the opinion of the scholars from among the Sahabah (Companions of the Prophet) and those after them from the Imams (initiators of a School of Jurisprudence), such as Al-Awza‘y, Al-Thawry, Malik, Abu Hanifah, Ahmad, Ishaq, and other Muslim Imams (may Allah be merciful to them all).

Allah says, when relating the story of Prophet Nuh (Noah, peace be upon him): [And We carried him on a (ship) made of planks and nails, Floating under Our Eyes] He (Glorified be He) also says when relating the story of Prophet Musa (Moses, peace be upon him): [in order that you may be brought up under My Eye]. Ahl-ul-Sunnah wal-Jama‘ah explained the Ayah where Allah says: Floating under Our Eyes by saying that He (Glorified be He) let the ship float under His Care until it rested on Mount Judy. Similarly, when Allah says: in order that you may be brought up under My Eye. they say that He (Glorified be He) means that Musa (peace be upon him) will be brought up under His Care and with His Guidance to those in charge of raising him.

In the same manner, when Allah (may He be Praised) says to the Prophet (peace be upon him): [So wait patiently (O Muhammad Sallalaahu Alahi wa Sallam) for the Decision of your Lord, for verily, you are under Our Eyes] He means that Muhammad is under Allah’s Protection and Care. These interpretations do not fall under the prohibited Ta’wil; rather, they fall under Tafsir (explanation/exegesis) well-known in the Arabic language and its styles.

A third example is in a Hadith Qudsy (Revelation from Allah in the Prophet’s words)where Allah (Glorified be He) says: “[Anyone who comes nearer to Me by a span, I come nearer to them by a cubit; and anyone who comes nearer to Me by a cubit, I come nearer to them by a fathom; and anyone who comes to Me walking, I come to them running].” These words are accepted as they were revealed from Allah (may He be Praised and Exalted) without Tahrif, Takyif, or Tamthil, but in the way that is wanted by Allah. The same thing can be said about Allah’s Descent at the end of the night, His Hearing, Sight, Anger, Pleasure, Laughter, Happiness, and other authentically established Attributes of Allah. They all must be accepted as they were revealed, in the manner that befits Allah, without any Takyif, Tahrif, Ta‘til or Tamthil. This is because Allah says: [There is nothing like Him; and He is the All-Hearer, the All-Seer]. and many Ayahs to the same effect.

As for Ta’wil of Allah’s Attributes and diverging them from apparent meaning, this is the methodology of those who follow Bid‘ah (innovations in religion), such as the Jahmiyyah and the Mu‘tazilah (deviant Islamic sects), and those who follow them. Their Madh-habs (Schools of Jurisprudence) are Batil (null and void), and have been denied and renounced by Ahl-ul-Sunnah wal-Jama‘ah, who have warned people against their promoters. And Allah is the Grantor of success.

Source: alifta.comFatwas of Ibn Baz

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