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Tag: Asma wa Sifaat

Allaah’s Attributes of Mocking and Ridiculing – Shaykh Al-Albaanee

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[3] Question:

What should be said concerning Allaah’s saying: “Allaah mocks at them…” [13] and “Allaah ridicules them…”, [Surah At-Tawbah: 79] as well as what is similar to that from the Mutashaabihaat (unclear) verses?

Answer:

The Salaf (Predecessors) used to say concerning these ayaat as well as those similar to them: “Leave them as they are stated.” But they did not mean by this to leave them the way they are without attaching any understanding to them. Rather, they meant by it, to leave them the way they are stated according to their correct understanding, without making comparisons for (the Attributes of Allaah stated in) them (tashbeeh), describing their manner (takyeef), misinterpreting them (ta’weel) and denying them (ta’teel). Allaah says:

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

In this ayah, there is tanzeeh (negation of all anthropomorphic qualities from Allaah) as well as ithbaat (affirmation) for two attributes for Himself, which are hearing and seeing. The understanding of this elimination of all similarities to Allaah (tanzeeh) is that we must (also) affirm the attributes that Allaah has described Himself with or the Messenger, sallAllaahu ‘alayhi wa sallam, has described Him with, as it befits His grandness, may He be Glorified and Exalted. And we do not say “how” that is, such as by saying: “His hearing is like our hearing and His seeing is like our seeing.”

Likewise, we do not misinterpret that (i.e. make ta’weel) as has been done by some of the extremists from the Mu’tazilah, such that they have misinterpreted Allaah’s hearing and seeing to be His knowledge. And this is in spite of Allaah’s describing Himself with knowledge in many other ayaat of the Noble Qur’aan! Thus, the misinterpretation (ta’weel) of these individuals of hearing and seeing for knowledge constitutes ta’teel (denial of Allaah’s Attributes). The scholars say about this: “The one who commits ta’teel worships nothing, while the one who commits tajseem worships a statue.” [14]

Based on this, we say, concerning the two ayahs mentioned previously in the question, which contain Allaah’s mocking and ridiculing, that it is a mocking and a ridiculing that is befitting for Allaah. And it is not like that which limited intellects may perceive it to be, from that which has comparisons to the
creation.

[13] Surah Al-Baqarah: 15
[14] Translator’s Note: This is because the one who commits ta’teel (mu’attil) denies all of Allaah’s Attributes, so it is as if he is worshipping nothing. On the other hand, the one who commits tajseem (mujassim) ascribes anthropomorphic qualities to Allaah, for example saying His eyes are like our eyes and His hand is like our hands. So it is like He is worshipping a statue.

[Al-Asaalah, Issue #3]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah) From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon

The Meaning of Allaah’s Most Beautiful Names – Dr Saleh as Saleh [Audio|En]

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About this Series

The Meaning of Allaah’s Most Beautiful Names

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

The full transcription of these excellent audio series will be released soon as a PDF, inshaa Allaah

The Meaning of Allaah’s Most Beautiful Names

Dr. Saleh as-Saleh (rahimahullah)  ·  English

8Lessons
5h 52mTotal
  1. 1
    Knowing Allaah
    Lesson 1 of 8
    52:26
  2. 2
    The Names are all Husna – Part 1
    Lesson 2 of 8
    41:42
  3. 3
    The Names are all Husna – Part 2
    Lesson 3 of 8
    43:08
  4. 4
    The Meaning of Names – 01 to 50
    Lesson 4 of 8
    49:07
  5. 5
    The Meaning of Names – 51 to 74
    Lesson 5 of 8
    38:05
  6. 6
    The Meaning of Names – 75 to 92
    Lesson 6 of 8
    44:39
  7. 7
    The Meaning of Names – 93 to 100
    Lesson 7 of 8
    45:05
  8. 8
    The Meaning of Names – 101 to 112
    Lesson 8 of 8
    37:42

No lesson matches your search.

الحَيِّي al-Hayyee (The Shy One): One of the Names of Allaah

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الحَيِّي  Al-Hayyiyu (the One Who honourably disdains anything unbecoming His mercy and generosity), the One Who honourably disdains to leave the servants who supplicate to Him empty handed, the One Who covers up the sins of the servants and does not expose them, the One Who does not do anything unbecoming His extensive mercy, His perfect generosity and His forbearance, rather He pardons the faults of the servants and covers them.

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

—

The following is Translated & Compiled by Abbas Abu Yahya

1 – Allaah says:

<<Verily, Allaah is not ashamed to set forth a parable>>

[al-Baqarah: 26]

2 – What is mentioned in the hadeeth of Ya’ala bin Umayyah –Radi Allaahu anhu–:

that the Messenger of Allaah -sallAllaahu alayhi wa sallam- saw a man bathing at an open place where there was no partitioning and without a wrapping garment, so the Messenger -sallAllaahu alayhi wa sallam- climbed the Mimbar, and he praised Allaah and glorified Him and said:

‘Indeed Allaah – Azza wa Jal – is The Shy One, The One who Conceals, He loves modesty and covering up, so if one of you bathes (outside) then he should cover up.’

Read More “الحَيِّي al-Hayyee (The Shy One): One of the Names of Allaah”

The consensus of Ahlus Sunnah regarding three principles related to Allah’s Attributes – Shaykh ‘Abdul Qaadir al-Junayd

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Selected pearls from the books of the People of Knowledge and Fiqh

The consensus (amongst Ahlus Sunnah) which has been conveyed regarding three principles related to Allah’s Attributes

The First Principle: Regarding Allah the Most High’s Attributes, there is no place for the intellect (in deriving) them.

Al-Haafidh as-Sijzee mentioned in his book “Ar-Radd ‘ala man Ankara al-Harf wa as-Sawt”, pg. 121: “The Imaams have agreed that the Attributes are not derived except by way of refrainment” (i.e.refraining from affirming an Attribute for Allah until there is proof).

The Second Principle: Belief in the Attributes of Allah is by affirming their literal meaning not figurative.

Al-Haafidh Ibn ‘Abdil Barr mentioned in his book “at-Tamheed”, 145/7:

“There is a consensus amongst Ahlus Sunnah that the Attributes (of Allah) are affirmed, all of them, which have come in the Qur’aan and Sunnah and believing in them and understanding them according to their apparent meaning, not figuratively, except that they (Ahlus Sunnah) do not establish the ‘how’ of these Attributes nor do they establish or determine the reality of them.”

However, Ahlul Bid’ah, the Jahmiyyah and Mu’tazilah – all of them – and the Khawaarij deny them (Allah’s Attributes) and they do not understand any of them according to their literal meaning.

Those who deny Allah’s Attributes also claim that whoever affirms them, then he is one who has likened Allah to His creation and conversely, those who do so are considered from amongst the people who negate the One Who is worshipped according to those who affirm Allah’s Attributes.

The ‘Allaamah al-Maqreezee  mentioned in his book “al-Muwaa’idh wal I’tibaar bi Dhikr al-Khutat wal Aathaar”, 188/4:

“And all of them (Ahlus Sunnah) have narrated understanding the Attributes as they have come.”

The Third Principle: The literal meaning texts of the Attributes are known to us in light of their linguistic meaning and they are unknown to us with regards to the ‘how’ of these Attributes.

Al-Imaam adh-Dhahabee mentioned in his book “al-‘Arsh”, 195/1 whilst commenting on the statement of Imaam Maalik: “The ascension of Allah on His Throne is not unknown (its known linguistically) and the ‘how’ of it is incomprehensible”:

“And what Imaam Maalik said is what the texts have come with and this is what ALL of the Salaf were upon.”

Selected by Shaykh ‘Abdul Qaadir al-Junayd 

Translated by Abu Afnaan Muhammad Abdullah
Courtesy: mpubs.org

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.

Read More “The Beautiful Names and Lofty Attributes : Shaykh Ibn Baaz”

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.

Read More “Important Principles concerning Allaah’s Names & Attributes : Imaam Ibn Uthaimeen”

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)  
(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)

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

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.

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 –

Writing Basmalah and Allah’s Name on Ornaments and Jewellery – Permanent Committee

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Writing Basmalah and Allah’s Name on antiques

Q: What is the legal decision on the decorations and ornaments where the Glorious Name “Allah” and the name of the Prophet “Muhammad” are engraved? I work in business and I have dealings with some Muslim brothers in some countries. They want to know whether the Glorious Name “Allah” should be written on the right side and the name “Muhammad” on the left side or not?

You will find three forms attached to this letter which I want to ask about. Is it permissible to imprint them on the excellent crystal and other ornaments? Please, advise. May Allah reward you.

A: It is not permissible to write “In the name of Allah, Most Gracious, Most Merciful” on ornaments and other decorative items, for the phrase “In the name of Allah, Most Gracious,Most Merciful” is an Ayah. To write it on such things exposes it to humiliation.

Also, it is not permissible to write the Glorious Name “Allah” on such things, because this may expose it to humiliation.

Likewise, the name of the Prophet (peace be upon him) should not be imprinted on these things to protect it from degradation and prevent the overestimation prohibited by the Prophet (peace be upon him).

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

Writing Allah’s Name on the car – Permanent Committee

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Q: Some calligraphers write the Exalted Name over the back of the cars which are subjected to be covered in dirt. Please, give us a Fatwa on that so that we may know the truth.

A: It is not permissible for calligraphers, painters or others to write the Exalted Name of Allah or one of His beautiful Names and Attributes on the back of the car or whatsoever.

Similarly, the owner of the car is not permitted to do that under any pretext, such as decoration, seeking blessing, using it as a means of reminding and admonition or for any other purposes the common and ignorant people think of.

This is an act of Bid`ah (innovation in religion) that has no origin in the Qur’an or Sunnah, and Allah does not make it an act of worship. Moreover, writing Qur’an in that way entails insult to the Names and Attributes of Allah and not keeping them above inappropriate handling. Perhaps, this leads the person to Shirk (associating others with Allah in His Divinity or worship) when he uses it as an amulet that brings about good and wards off evil merely by writing it.

Allah does not teach us his Names and Attributes to be written on sets, notices or cars. Had this been permissible, Allah’s Messenger (peace be upon him) would have guided us to it.

Rather, Allah (Glorified and Exalted be He) revealed His Names and Attributes to inform His slaves of Him so that they affirm them as He revealed in the Qur’an or to His Messenger (peace be upon him) and believe in all perfection and majesty they convey. Muslims should also give Allah His due praise and supplicate to Him in easy and hard times by virtue of His Names and Attributes.

Every Muslim must believe in these Names, realize them in their creed and work and keep them in letter and spirit. A Muslim should attribute them to Allah properly without Tahrif (distortion of the meaning), Ta`til (denial of Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His Creation), Takyif (questioning Allah’s Attributes) or Tashbih (comparison), and guard their sanctity against abuse and inappropriate things. Allah (Exalted be He) says, And (all) the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. (Surah Al-A’raf 7:180)

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

Placing a piece of cloth and people gathering around it while repeating the Name of Allah – Permanent Committee

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Q 3: In some Masjids (mosques) here, people gather and continue repeating Allah’s Name around a piece of white cloth. What is the importance of the white cloth in Islam?

A: placing a piece of cloth in the Masjid and gathering around it to repeat the Name of Allah is a misleading act of Bid`ah (innovation in religion) undertaken by some Sufis who deviate from the course of the Messenger (peace be upon him). Therefore, it is not permissible to do or attend. This should also be prohibited and disavowed. Masjids should be protected from such acts of Bid`ah.

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     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

The meaning of the Hadith: “Whoever asks in the Name of Allah, give him!”

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68- The meaning of the Hadith ” If anyone asks by Allah, you should give them”

Q: A questioner asks: Some people embarrass us when they ask us by Allah to give, sell or even tell them anything. We often refuse their request when it is inappropriate. Is there any sin upon us for rejecting their request after they have asked us by Allaht? Please advise us about this. May Allah reward you well.

A: If the person in need has no right to do this, there is no harm in refusing his request insha`a Allah (If Allah wills). For example, when someone asks you by Allah to give them your house, car, or money, they have no right to do this. But, if they claim their right, such as asking for their due money or demanding Zakah (obligatory charity)-provided that they deserve it- you should give them as available, for the Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them. Thus, it is acceptable to give a to person so long as they have the right to do so, such as a poor person who asks for Zakah, a lender who claims their money, one who needs your support against an oppressor, or in stopping an act of Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect).

Rather, it becomes your duty to respond and help them since they have asked for their right. The Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them On the other hand, if a person claims that which he has no right, or asks for something that involves an act of disobedience, there is no sin upon you if you refuse their request as such demanders should not do this.

– Fatwas of Nur `Ala Al-Darb

Ruling on giving names indicating servitude to other than Allah – Fatwas of Nur Ala Al-Darb

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Q: Some people commonly give their children names such as `Abdul-Nabiy (the servant of the Prophet), `Abdul-Hussayn (the servant of Al-Hussayn). What is the opinion of your Eminence on such names? Please advise us. May Allah reward you well.

A: It is impermissible to give names indicating servitude to other than Allah (Exalted be He), i.e. it is prohibited to say `Abdul-Nabiy, `Abd Aly, `Abdul-Hussayn and so on. This is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), for such names should be denoting servitude to Allah Alone like `Abdul-Rahman (The Servant of The Most Compassionate), `Abdul-Rahim (The Servant of the Most Merciful), `Abdul-Malik (The Servant of The Sovereign), `Abdul-Quddus (The Servant of The Most Holy) etc. This is the right form of servitude, which is to be declared to None but Allah.

Ibn Hazm Abu Muhammad said:

The widely-known opinion of scholars is to prohibit any name indicating servitude to other than Allah, such as `Abd `Umar, `Abd Al-Ka`bah and the like with the exception of `Abdul-Muttalib, as there is disagreement on that. In other words, scholars agree upon prohibiting this. Therefore, it is impermissible to give names showing servitude to other than Allah (Exalted be He) regardless of who the person is. Accordingly, it is impermissible to say: `Abdul-Hussayn, `Abd `Umar, `Abdul-Nabiy, `Abdul-Ka`bah and the like. Rather, a person should use either names signifying servitude to Allah (Exalted be He) or other names like Salih, Muhammad, Ahmad, Zayd, Khalid, Bakr and the like.

– Fatwas of Nur `Ala Al-Darb

Al-Rashid is not one of the Names of Allah (Exalted be He) – Permanent Committee

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Q 1: Is it correct that “Al-Rashid (The Righteous Teacher)” is one of the Names of Allah (Glorified be He)? What is the ruling on having the name of “`Abdul-Rashid (Servant of Al-Rashid)”? Is it obligatory upon anyone who has this name to change it?

Ans:

Al-Rashid is not one of the Names of Allah (Exalted be He) because it is not stated in the Qur’an and Sunnah. Accordingly, it is impermissible to say,  “Abdul-Rashid”. It is obligatory upon anyone who has this name to change it.

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

Fatwas of Permanent Committee>Group 2>Volume 10: Hajj and `Umrah>Ud-hiyah, `Aqiqah and naming the newborn>Naming newborn babies and shaving their heads>Is it correct that ‘Al-Rashid’ is one of the Names of Allah?

Ad-Dahr (time) is not one of the Names of Allaah

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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 (saws) 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 (saws) 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]

Footnotes:
[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.”

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